TEN SERMONS tending chiefly to the fitting of men for the worthy receiving of the Lords Supper. Wherein amongst many other holy instructions: the Doctrines of sound repentance and humiliation, and of God's special favours unto penitent sinners, and worthy Communicants are largely and effectually handled. The six first, by I. Dod. The four last, by R. Cleaver. Whereunto is annexed, a plain and learned metaphrase on the Epistle to the COLLOSSIANS, written by a godly and judicious Preacher. There is also set before the Sermons, a short Dialogue of Preparation: containing the chief points that concern the worthy receiving of the Lords Supper, taken for the most part, out of the Sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter. LONDON Printed by William Hall for Roger jackson, and are to be sold at his shop, near the Conduit in Fleetstreet. 1610. TO THE RIGHT WORSHIPFUL, THE LADY ANNE COPE WIFE TO SIR ANTHONY COPE of Hanwell: and to her virtuous daughter the Lady ELIZABETH COPE wife to Sir WILLIAM COPE of Hardwicke, increase of grace and all true happiness, etc. IT is a thing better known, then well considered of, that in the mystical body of Christ jesus, every member hath his several office, whereon it must attend, the weakest as well as the strongest: and in the family of the great Ruler of heaven and earth, each servant hath his several talon, which he must employ; the meanest, as well as the worthiest. To deny myself to be a member of that body, a servant of that family, I cannot without injury to God and myself: To profess to be such a one in word, and in deed to deny it, were no less dishonourable to my head, to my master; then uncomfortable to myself. What then is to be done? I bethought myself (for the avoiding of these rocks) what service I might perform, and in thinking, this which I have now done, was offered to my consideration: whereby as an underling in God's household, for want of greater ability, I have done my best endeavour to put forth to the best advantage others talents, which else (to the grief of many) would have been hidden at least, if not utterly lost. For the doing whereof, I had rather undergo the censures of such as are curious and carnally disposed, then deprive those of a benefit, that are religious and spiritually minded. Let it not be offensive unto your Ladyships that I have presumed to offer these Sermons unto public view, sheltered as it were, under your names: for I had sundry motives which even enforced me thus to do. First, in regard of the matter therein contained, much of it being delivered in your hearing, and all of it suiting unto your affections, whose religious care for the preparing both of yourselves, and of those that depend upon you, for the worthy receiving of the holy Sacrament, is well known unto those that are acquainted with your conversation in Christ jesus. Secondly, in regard of the Authors, whose affection I persuade myself is such towards you, in sundry both Civil and Religious respects, that they would most willingly consecrate themselves and their labours to your further building up in Christ jesus. Lastly, in regard of myself, who for many special favours received, do acknowledge myself unrequiteablie indepted, and indissolublie bound unto your Ladyships. And having nothing of mine own of any worth whereby to testify my unfeigned thankfulness, I have borrowed of others for this purpose, and withal annexed my hand-writing, that if my ingratitude should hereafter appear, I might by a public censure be condemned and made ashamed for the same. Thus hoping for pardon of my boldness, and for favourable acceptance of my good meaning in this behalf, I humbly take my leave, recommending your Ladyships to the Lord and to the word of his grace, who is able to perfect that good work which he hath begun in you both. Your Ladyships much bounden and in all Christian duties to be commanded JOHN WINSTON. To the Christian Reader. Look not (good reader) to find in these Sermons an absolute discourse of this subject of preparation to the Sacrament: for that was not intended by the authors, but only the excitement of their present auditors, as they saw occasion: whereby yet I doubt not but a Christian heart shall find great furtherance in that work of preparation. Furthermore let it please the Reader to be advertised, that the texts handled in this book have neither so many doctrines gathered from them, as the authors could have done, nor so many uses enforced upon the doctrines, but only such as were thought most meet for their present auditory. In this which I have done, I had as the approbation, so also the help of those that preached these Sermons following, for the revising and perfecting of divers things: yet so as their leisure could afford and therefore what defects soever shall be found in the manner of penning, let them be imputed to me (if the Printer be not faulty) not unto them, who were content to put a finger, but not their whole hand to this work. john Winston. A summary COLLECTION OF THE HEADS OF Doctrine handled in the Sermons following. The Doctrines of the first Sermon on PROV. 28.13. 1 HIding of sin, hindereth all true prosperity. 2 He that would have pardon for his offences, must bring before God an acknowledgement of the same. 3 He that would be assured of God's favour, must join reformation with his confession. 4 Whosoever confesseth his faults and endeavours to amend them, shall find mercy from God, how sinful soever he hath been in former times. The doctrines of the second and third Sermons on ISA. 1.16. 1 Whosoever would have God to wash him with the blood of his son, must wash himself by godly sorrow. 2 Christians must have regard to the manner of their good works, as well as to the matter. 3 All penitent persons must learn to do well. 4 Every one must have a principal care of the duties that pertain unto him in his own place. 5 Works of mercy are very acceptable unto the Lord. 6 In matters of Religion, men must hearken unto God, and not unto flesh and blood. 7 If we become truly penitent, neither the greatness, nor multitude of of our sins shall hinder our salvation. 8 God looketh for truth not for perfection, at the hands of his children. 9 Those that have sound repent, shall not only have spiritual graces, but also corporal blessings bestowed upon them. The Doctrines of the fourth Sermon on 2. CRON. 30.18. 1 IT is the duty of all governors to pray for them that belong unto their charge. 2 Whosoever would receive mercy from God in the Sacrament, must come with a sincere heart thereunto. 3 So long as we labour to keep the substance of God's worship willinglly, though we fail in some circumstances unwillingly, God will be merciful unto us. 4 God doth accept and will fulfil every faithful prayer that is made unto him. The Doctrines of the fifth Sermon. on ISA. 55.1. 1 The thirsty soul alone hath interest in the graces of God, and shall reap benefit by the means of grace. 2 Whosoever cometh to Christ jesus in the religious use of his ordinances, shall have all his wants supplied. 3 The best things are best cheap. 4 Nothing can satisfy and content the mind but grace. The Doctrines of the sixth Sermon on MATH. 22.11. 1 God is the only absolute king over all the whole world. 2 The Lord taketh notice of every guest that sitteth at his table. 3 It is not sufficient to come to God's wedding seast, but we must come as fit guests for so great a banquet, and so glorious a presence. 4 When God hath to deal even against sinners, yet he dealeth in good and peaceable terms. 5 Sinners shall have nothing to say for themselves when God en tereth into judgement with them. 6 The special time and place of the punishment of wicked men, is after this life in hell fire. The Doctrines of the seventh Sermon on PSAL. 119.1. 1 Religion is the way to happiness. 2 So much sincerity as any one hath, so much happiness shalt he have. 3 It is a marvelous great prerogatiué to be freed from the bondage of sin. 4 Nothing is superfluous that is done in obedience to God's holy will. The Doctrines of the eight Sermon on JOHN 6. 1 By fair speeches to us, or courteous usage of us, we ought not to be stayed from telling men their faults, when by our calling we are required to admonish them. 2 Christ jesus is acquainted with the purposes of such as come to his services. 3 A man cannot be both a worlding and a Christian. 4 They are most provident for themselves, whose greatest labour is for grace. 5 The efficacy of the word and Sacrament is from Christ his own hand. The Doctrines of the ninth and tenth Sermons on MARK. 14.18. 1 jesus Christ knew before what sufferings he was to undergo. 2 They are likely to stand best who are most fearful of falling. 3 No bands of kindness can make wicked men faithful unto godly men. 4 Wicked men fulfil the will of God to their own condemnation. 5 All the delights and contentmenes of wicked men in this world cannot countervail their miseries in the world to come. 6 The efficacy of the Sacrament is from Gods own hand. 7 Christ jesus in the Sacrament by Corporal food giveth a most sure possession of himself, and union with himself. 8 Christ in the Sacrament doth make us a full meal. 9 Faithful communicants at the Lords table come to be enriched by Christ his legacy. Errata. Page 5. Line 18. Read drowsiness: Page 18. l. 38. r. full sore Page 23. l. 6. r. thus. Page 35. l. 4. r. main Page 39 l. 27. leave out id est. Page 69. l. 2. r. other Page 75. l. 6. r. sowed Page 85. l. 18. r. must not Page 101. l. 5. r. posterity Page 107: l. 12. r. impenitent Page 143. l. 9 r. gross Page 144. l. 3. r. all Page 132. l. 3. r. relieved Page 147. l. 3. r. beloved Page 149. l. 16. r. pay Page 150. l. 27. r. it Page 157. l. 2. r. condemned Page 163. l. 18. r. end l. 29. r. should Page 167. l. 6. r. distasteful Page 1 12. l. 9 r. him Page 117. l. 24. r. grace Page 126. margin r. josua P. 1. l. 11. r. blessed man where are declared p. 12. l. 10. r. make account p. 13. l. 3. r. tribulations p. 15. l. 15. r. destroy p. 22. l. 22. r. as find p. 24. l. 35. r. knife p. 33. l. 37. r. make good p. 35. l. 2. r. tongues & l. 4. r. against all, etc. p. 4. l. 36. r. and such like sensuality. P. 41. l. 1. r. ambitious desire of advancement or to become great men. P. 47. l. 8. r. labour p. 55. l. 26. r. so in this will p. 59 l. 31. r. poison A BRIEF DIALOGUE CONCERNING PREPARATION, FOR THE WORTHY RECEIVING of the Lords Supper, taken for the most part, out of the Sermons following. WHat is the Lords Supper? It is a Sacrament of the eternal covenant, Math. 26.28. whereby through the use of bread and wine, rightly administered, and faithfully received, joh. 6.27.54. etc. the souls of them that are engrafted into Christ, are spiritually nourished unto eternal life. What then is required of those that will be partakers of this heavenly food at the Lords table? They must be prepared as meet guests for such a banquet. Math. 22.12. 1. Cor. 11.28. For the better attaining to this preparation, how many things are there to be considered? Three: first, what is to be done before the partaking of it. Secondly, what at it. Thirdly, what after it. What is that which must be done before? There must be 1. an examination how fit we are to receive. 2. A premeditation of the benefits that we are to receive. And 3. faithful and fervent prayer for God's blessing upon our examination, premeditation and receiving. Of what points are we to examine ourselves? First, Examination. 1 in general, whether we be of the number of the faithful, and have in us the life of grace: for otherwise we are utterly unfit to be partakers of the Lords Supper, which is appointed for food to continue spiritual life where it is, and not to work it where it is not: to be for nourishment unto God's children; but for the bane and destruction of dogs and swine, that dare presume to meddle with the same. Secondly, we must examine ourselves more particularly. Concerning what matters? Whether we have attained unto a competent measure of repentance, knowledge, faith, and love: which if we can find in ourselves, we may resolve our hearts in that point of general examination, and conclude, that we are within the covenant of grace, and have communion with Christ jesus, and therefore are in state to be communicants at his table. How should we try ourselves in the matter of repentance? We must examine, Repentance. 1 1. whether we have at any time carefully sifted our hearts and behaviour, to find out as many of our corruptions as possibly we could. 2. Whether we have been, and are heartily sorrowful for the same. 3. Whether we have rightly confessed them before the Lord, with an earnest desire of the pardon thereof. And 4. whether we purpose and resolve for ever hereafter (through God's gracious assistance) to reform both our hearts and ways. Is there any necessity of that searching of ourselves? Yes verily: Searching. 1 for otherwise we shall be found hiders of sin, See the Sermon on Prou. 28.13. Doct. 1. job. 20.12. which hindereth all true prosperity, and argueth plainly that there is in us a love of iniquity, and abundance of hypocrisy, which will keep us from reaping benefit by the word or Sacrament. Whereby should we try ourselves to the intent we may come to a more full and particular sight of our corruptions? By the law of God, psal 119.59. which is, the true touchstone: examining ourselves by every commandment, that so we may discern, if not all, yet the most part of the corruptions of our souls, and errors of our lives: and for our more orderly proceeding herein, we may use this direction following; wherein are set down the chief heads of most of the sins against every commandment. Sins against the first Commandment. 1 Atheism, which is, If any desire proves of Scripture for these particular sins mentioned, he may use the help of M. Dods book on the commandments: or of the True watch, where many of these are touched. when men either think there is no God, or live as if there were no God. 2 Idolatry, which is, the having of a false God. 3 Ignorance, uncapablenes of knowledge, errors, & heresies. 4 Forgetfulness of good things, especially of those that most concern us, and chief at that instant when we should make use of them. 2. Remembering of evil things, especially of those that may most corrupt us; and chiefly then, when we should be most free from the thought of them. 5 Unwillingness unto good things, principally to the best: readiness unto, and wilfulness in evil, especially the worst. 2. Impatiency under crosses. 6 Distrust of God's power, mercy, etc. promises, and providence, whence carnal fears are wrought and cherished, and the true fear of God is expelled and banished. 7 Presumption upon God's mercy. 8 Carnal confidence in wit, learning, wealth, strength, friends, etc. thinking ourselves the better or safer simply for them: whence ariseth pride, and security. 9 Too much love of evil: as also of ourselves, our friends, our pleasure, profit, credit etc. 2. To little love of God and of goodness, of God's servants, and services. 10 Hatred of God and goodness. 2. Want of hatred against our own, and others sins. 11 Abundance of worldly sorrow, shame and discontentment, 2. want of spiritual grief, and indignation against our own and others transgressions. 3. Not lamenting for the calamities of God's people, private, or public. 12 Immoderate carnal mirth: too little spiritual joy. 13 Hardness of heart, benumbedness of Conscience: or hellish terrors, and accusations, proceeding from doing things either without, or against the rules of the word. Sins against the second Commandment. 1 BAse and unwarranted conceits of God, as when we frame any image of him in our minds. 2 Worshipping of images. 3 Adoration of Angels or Saints, observing holy days in devotion to them, swearing by them, etc. 4 Approbation of Idolatry by presence, speech, gesture, silence, keeping of superstitious relics and monuments, keeping company with Idolaters, etc. 5 Neglect of any of God's ordinances, as of preaching, hearing, reading, meditation, conference, the use of good books, and of good company, of private and public prayer, fasting, making of vows, etc. 6 Superstitious fasting, rash vows, breach of lawful vows, abuse of lots, etc. 7 Want of sorrow for being borne of Idolatrous forefathers. Sins against the third Commandment. 1 PRofession joined with profaneness, whereby God's name is dishonoured. 2 Abusing of God's word, by 1. fruitless speaking of it. 2. framing jests out of it, or against it, 3. maintaining of sin by it, 4. applying it to charming, etc. 3 Abusing the names or titles of God. 1. By admiration, as by saying in our common talk, o Lord, oh jesus, etc. 2. by cursing etc. 4 Swearing vainly, outrageously, falsely, etc. 5 Blaspheming. 6 Taking a lawful oath without due reverence and consideration. 7 Praying without faith, feeling, reverence, fervency, not waiting for an answer etc. ask evil things: aiming, morein our requests, at the relieving of our necessity, then at the advancement of God's glory. 8 Hearing, reading, meditating, conferring, singing of Psalms, and receiving the Sacrament without preparation, attention, reverence, delight, and profit. 9 Light passing over of God's great works of creation, preservation, redemption, as also of other his mercies, and judgements. 10 Abuse of our Christian liberty, to the hardening, ensnaring, perverting, or just grieving of any. Sins against the fourth Commandment. 1 NEglect of preparation for the Sabbath before it come, and of fitting our hearts for holy services when it is come. 2 Profane absence from, or unfruitful presence at God's ordinances. 3 Excessive eating and drinking, which causeth drunkenness, and unfitness for God's worship. 4 Doing any ordinary work of our calling. 5 All recreations which distract. 6 Vain and worldly speeches, and thoughts. 7 A secret desire that the Sabbath were over. 8 Neglect of calling ourselves or others to a reckoning after holy exercises. 9 Giving liberty to ourselves in the night before the whole Sabbath be ended. Sins against the fifth Commandment. Sins of all inferiors in respect of their superiors. 1 WAnt of reverence inward or outward. 2. Neglect of prayer, 3. and of humble submission. Sins of all Superiors. 1 Want of love. 2. Failing in prayer, 3. and in giving good example. Sins of Children in respect of their Parents. 1 Disobedience. 2 Murmuring at their parents corrections, though unjust. 3 Contemning of them for any defect of body or mind. 4 unthankfulness in not relieving them, not standing for their deserved credit, etc. Sins of Parents. 1 Negligence in not instructing their children betime. 2 Not correcting them till it be too late: or doing it with bitterness, without compassion, instruction and prayer. 3 Giving them ill example. 4 Neglect of bringing them up in some lawful calling. 5 Not bestowing them timely, and religiously in marriage. 6 Light behaviour before them, and too much familiarity with them, whereby they become vile in 〈◊〉 eyes. 7 Loving beauty, or any outward parts more than God's image in them. 8 A sin peculiar to the mother is, re●●sing to nurse them. servants sins in respect of 〈◊〉 governors. The three first sins of childre● may be in servants, as also these that follow. 1 Idleness in their calling. 2 Unthriftiness and unfaithfulness in dealing with their Master's goods and affairs. 3 Stealing, privy defrauding of them, etc. 4 eye-service. divers sins of Parents are found in Masters, as also these that follow. 1 Unadvised entertainment of sinful servants. 2 Not using religious exercises with them: not admonishing nor correcting them, or doing it in an ill manner: grieving more when they fail in their business, then when they are slack in God's service. 3 Not recompensing their labours, by giving them a due reward when they are with them, & when they part from them. 4 Neglect of them in sickness: unjust stopping of their wages for that time. 5 Not relieving them (if they be able) in their age, who have spent their youth in their service. Sins of the wife in respect of her husband. 1 Failing in reverence, which appeareth in froward looks, speeches or behaviour. 2 Disobedience in the smallest matters. Sins of the Husband. 1 Not dwelling with his wife. 2 Neglect of edifying her by instruction and example. 3 Denying her comfortable maintenance, and employment. sins common to them both. 1 Want of love. 2 Bewraying one another's infirmities: discovering each others secrets. 3 jealousy. 4. Contention. Sins of the people in regard of their Ministers. 1 Disobeying and opposing against their doctrine. 2 Denying them competent maintenance. 3 Not standing for them when they are wronged. Sins of Ministers. 1 Slackness in preaching. 2. Unprofitable or hurtful teaching. 3. Giving ill example. Sins of Subjects. 1 Rebellion, 2. refusing to pay dues. Sins of Magistrates. 1 Carelessness in establishing and promoting true religion, 2. of maintaining peace, and providing that malefactors may be punished, and weldoers be encouraged. Sins of Inferiors in gifts or age. 1 Not acknowledging, nor reverencing, nor imitating the graces of their Superiors. 2 Despising of the aged. Sins against the sixth Commandment. 1 RAsh anger, envy, hatred, malice. 2 Brawling, reviling, threatening, and provoking of others. 3 Fight. 4 Cruelty in punishing, oppressing, etc. 5 Murdering of ourselves or others, or consent thereto. 6 Immoderate worldly sorrow: neglect of Physic, of wholesome diet and exercise, surfeiting, and drunkenness, all which are enemies to the health and life of man. 7 Cruelty to our own, or others souls. Sins against the seventh Commandment. 1 Adultery, fornication, incest, rape, Sodomy. 2 All wantonness, secret or open, alone, or with others 3 Nocturnal pollutions, lustful dreams, etc. 4 Unholy marriages, in regard of religion, age, nearness of blood, want of parent's consent, etc. 5 Abuse of the marriage bed, not observing the time of natural ō. Leu. 18.19. solemn humiliation. 6 Nourishing of the causes and occasions of wantonness, as impure lusts, surfeiting, drunkenness, Idleness, lascruious apparel, society with lascivious persons, lewd books, songs, or speeches: wanton looks, pictures, stageplays, dancing, dalliance, etc. 7 Wearing apparel contrary to our sex. 8 Unlawful divorce. Sins against the eight Commandment. 1 Covetousness, and all desire of our neighbour's goods, albeit through fear or shame we cannot get them. 2 Church-robbing. 3 Robbing of ourselves by wastefulness in diet, apparel, gaming, etc. by idleness, unadvised suretyship, nigardliness, etc. 4 Robbing of others, taking away the smallest things, 1. by fraud, 2. uncharitable enclosure, 3. dealing wrongfully with the goods of the deceased, 4. deceit in buying and selling, 5. withholding, either things committed unto us, or things found, lent, earned, or otherwise due. 5 Not making of restitution. 6 counseling, or consenting to others in theft. Sins against the ninth Commandment. 1 false-witness-bearing in public or private, or consent thereunto. 2 Raising, spreading abroad, or listening to false reports of talebearers. 3 Rash suspicion, hard judging, interpreting things in the worst sense. 4 Aggravating, and discovering others infirmities without care of their credit, others edification, or our own good. 5 Flattery. 6 Lying, though in jest, or to a good end. 7 Boasting. 8 Injurious charging of ourselves to be hypocrites in time of temptation. 9 Want of care, of our own, and others good name, that God might have more glory. The breach of the tenth Commandment: by, MVltitudes of evil thoughts and motions against our neighbours, and scarcity of such as are good. When we have attained to a particular sight of our many and grievous iniquities and transgressions, what is further to be done of us? We must labour to bring our hearts to true sorrow and contrition for the same. 2. Godly sorrow. What use is there of that? It is very requisite in divers respects; See the Sermon. on Isa. 1. Doct. 1. jam. 4.8.9. jere. 4.14. joel. 2.13. Zach. 12.20. & Chron. 13.1. it being a special means to purge our souls from the pollution of sin, to move the Lord to have compassion on us, and plentifully to pour down his mercies upon us; without which, it is certain there is no sound repentance in us, nor mercy to be expected from our God. Sith it is so necessary, show me how it may be gotten? First, we must beseech the Lord (from whom proceedeth every good and perfect gift) to work it in our hearts. Secondly, we must use all good helps to stir up ourselves thereunto: as, 1 To call to mind the multitude, Neh. 9 Psal. 51. and grievousness, and offensivenesse of our sins, together with our long continuance therein: aggravating them by every circumstance to make them more odious to our souls. 2 To go to the house of mourning, and to make use of every stroke of God, Eccles. 7. as well upon others, as ourselves. 3 Not only with patience to endure, but with earnestness to entreat, and with gladness to accept of the help of such as have broken hearts themselves, and so are more able and skilful to pierce and wound the souls of others. 4 When by our own sifting, and others faithful dealing, our hearts are touched with some remorse, let us seriously and thoroughly ponder upon the infinite mercy of God the father, in giving his son, and of Christ jesus in giving himself for us, who by reason of our sins were deadly enemies unto him: the consideration whereof cannot but move our hearts to relent, unless they be altogether flinty, and hard as an Adamant. When our bearts are touched with inward grief for our special corruptions, what is to be done in the next place? We must bring them in an holy confession before God. 3. Confession Prou. 28. See the 13. Sermon. What motives are there to induce us so to do? divers: for, 1 Without this there is no promise of pardon of sin, Doctr. 2 nor indeed any godly sorrow, 1. john 1, 9 2. Sam. 24.12 or sound repentance for sin. 2 This is a sovereign preservative against relapses, as may be seen in David, Peter and Paul. 3 This is an effectual means to quicken our hearts unto prayer. Dan. 9.19. Nehem. 1.5.6 4 Hereby God is much glorified in his Truth, Mercy and justice. josua. 7.19. Seeing this acknowledgement of sin is so needful, declare how it must be performed? These rules must be observed therein. First, that it proceed from a good root, Viz. 1 From an utter hatred of sin: not from weariness under the cross, as in Pharaoh, nor from some sudden passion, as in Saul. 2 From hope of mercy: for if that be wanting, 2 Sam. 14.12. we shall never rest on God for pardon. Secondly, that it be made in a good manner, Viz. 1 Heartily and sincerely, not coldly and hypocritically. jer. 31.19. 2 Particularly and with enumeration of our special and most beloved sins; as in Paul, and Ezra. What will follow upon such a confession? A desire of general reformation, and a full purpose to abandon the allowance of every infirmity, and the practice of every gross sin. Reformation. See the Sermon on Prou. 28. How may this reformation be attained unto? 1 We must constantly and carefully avoid all the occasions of sin, Doct. 3 and be most jealous of ourselves where we are most prone to be overtaken. Act. 19.18. Isa. 1.16. 2 We must conscionably and continually use all the means of goodness. 3 When we are overtaken through infirmity, we must presently and heartily lament our fall, and seek a reconciliation. 4 If these means prevail not, we must bind ourselves by a solemn vow, to strive against our principal sins, and most dangerous corruptions. What other notes are there besides these already spoken of, whereby we may be assured that our repentance is sound, and that our hearts do not deceive us therein? These following. Notes of sound repentance. Psalm. 119 6. See the Sermon on that place. 1 If we be universal in our obedience, desiring to practise or forbear whatsoever God would have us: not giving a dispensation to ourselves for the committing of any sin, or for the omitting of any duty, but disliking all manner of evil, both in ourselves and others. 2 If we increase in goodness, neither waxing worse, Doctr. 2 Psal 3.13.14. nor standing at a stay, but daily getting ground of our corruptions. 3 If in all our intents and actions, job 31.1. etc. 1. Cor. 4.3. we look unto the Lord, as the searcher of our hearts, and the trier and rewarder of our works: not discouraging ourselves whatsoever men think, or speak of us and our doings, so that God do approve of us and them: nor contenting ourselves with men's approbation, when the testimony of God is not for us. 4 If welike best, and desire most that company in private, and that teaching in public, where our special corruptions shall be roundly, and wisely, and mercifully reproved and inueied against, and the duties wherein we come shortest, most earnestly pressed, and stood upon. Neither falling out with those that admonish us, nor denying, cloaking, excusing, or extenuating our faults. What else is required in a worthy receiver? A competent measure of knowledge, so that he be able to discern between the elements, Knowledge. and the Lords body and blood: taking every thing in it own nature and kind: not confounding the sign with the thing signified, nor putting no difference between the Sacramental, and common bread, but using each of them in the manner appointed by Christ, and with such reverence as is due unto them, and to that end for which they were ordained; namely, the commemoration of Christ his death, and our nearer and fuller communion with him. What further examination must we use, before our communieating at the Lords table? We must try whether we have faith, Faith. Heb. 11.6. Rom. 14.23. or not: without the which it is impossible to please God, and whatsoever we do is sin. What then is to be believed concerning this particular ordinance? That it is ordained of God not only to be a sign to signify, See the 2. Sermon on Mar. 14. and represent; but a seal also to confirm, and an instrument to exhibit Christ with all his merits unto every believer. Why is love unto men required in all faithful receivers? Doct. 7 First, love. because being destitute of that, we cannot be assured of God's love unto us, nor of our love unto him. Secondly, 1. john 3. we cannot with any confidence expect at the Sacrament crament a general acquittance from all our debts unto God, Math. 18.35. except we in love, can pass by small offences in our brethren. Thirdly, the Lord's Supper is ordained as a seal of the mutual fellowship, and communion of God's people, as with their head Christ, so with one another. What rules are we to observe in love? First, if any indignity, or injury have been offered us, See the Sermon on Isa. 1. we must forgive, and forget the same, and overcome evil with goodness: loving them that hate us, Doct. 2 and praying for them that speak and practise evil against us, Math 18.35. Rom. 12. Math. 5. at least desiring and striving so to do. Secondly, if we have done wrong unto others, we must undo it again: otherwise our sacrifice and service cannot be accepted. But what if those whom we have wronged be far off, that we cannot seek unto them: or will not yield to a reconciliation when it is sought for? God will accept of our true and unfeigned desire in that behalf, when a reconciliation is desired, but occasion denied; and if others will not be pacified towards us, it is their fault, and not ours, neither must that keep us from the Sacrament. Thus much concerning examination. What is that Premeditation which much be used? It is a serious consideration of the benefits which we are to receive by Christ jesus. Premeditation. What are those? They are set down in the new covenant (whereof the Lord's Supper is a seal) and they may be reduced to these heads. Ezek. 36.21. jer. 31.31. See the Sermon on Prou. 28. 1 First, freedom from all manner of evil whatsoever, whether of sin or misery, in this life or in that which is to come. Doct. 4 2 Secondly the enjoyment of all good things. and that on psal. 119. 1 In this world: and that 1 For the inward man 1 Perfect justification. 2 True sanctification. a good name, estate, safety, health, etc. 2 For the outward man 2 In the world to come, all manner of happiness. Having thus examined ourselves concerning our repentance, knowledge, faith and love, and used premeditation of the benefits that are to be expected of allworthy receivers, what remaineth further to be done by us? We must before our approaching to the Lords table, earnestly beseech his majesty to give a blessing to those our endeavours: Prayer. and where we have come short in fitting ourselves, we are to entreat him to pardon it; to accept of us in the mediation of his dear son; and to make a supply of all our wants, of his rich mercy and free grace. But what if a man find that he cometh very short of that examination, and preparation that is required, were he not better to absent himself from the Sacrament, till he be bet fitted? In no wise: See the Sermon on 2. Chron. 30. for if he be upright-hearted, though never so weak, the Lord will accept of him. And if he feel his sickness to be grievous and dangerous, Doct. 2.3. he hath the more need to hasten to the Physician: neither is staying from God's Ordinance a means to better his estate, but rather to make him worse, and to pull Gods heavy judgements upon his soul and body. Num. 9 Thus much concerning the duties tending to Preparation before our receiving. How must we be disposed in the present act of receiving? We must present ourselves with reverence before the Lord, How we are to bedisposed in the act of receiving. setting our senses and our faith a work, and heedfully meditating on these 4. things. 1 First, when we see the bread broken, and the wine powered out, we must consider of the bitter passion of Christ jesus, who was wounded for our transgressions, Isa. 53. and broken for our iniquities: who encountered with his father's wrath, and with Satan, death and hell; and for our sakes in particular sustained such woeful terrors in his soul, and torments in his body, that he cried out in the bitterness of his heart, my God, my God, why hast thou forsaken me; and at length, shed forth his most precious blood for the pacifying of his father's displeasure, and the satisfying of his infinite justice. And withal we should seriously ponder upon the inconceivable love of God the father, in giving his only and well-beloved son, to suffer such unspeakable tortures for us, who were cursed rebels against him: and thence be drawn to think on the heinousness and odiousness of our sins, which so far incensed the Lords wrath and indignation, that nothing could quench the flame thereof, but only the precious blood of his dear son. Secondly, when we see the minister distributing the bread and wine, we are to consider, that as those outward elements are offered unto us by man: so Christ jesus with all his benefits is offered unto us by the blessed Trinity. Thirdly, when we reach forth our natural hand to receive the bread and wine, we must withal reach forth the hand of faith to apprehend and lay hold of Christ. Fourthly, in eating the bread, and drinking the wine, we must apply Christ with all his merits particularly unto ourselves, and be assured that as that bread and wine are made the nourishment of our bodies; so Christ his body and blood are made the nourishment of our souls: and as certainly as the bread and wine are made one substance with us, to strengthen our bodies and to refresh our hearts, so surely Christ is made one with us, and we with him, and than our souls shall be strengthened, and our hearts spiritually revived; either presently in the very act of receiving, or afterwards in due time, when we shall stand in most need of comfort. And therefore in assurance of faith we should stir up our hearts to expect all the forenamed benefits, of remission of sins, and sanctification of our natures; together with the fruition of all necessary outward blessings, and the removal of all hurtful crosses. Well were it for us indeed, if we could look for these things to be bestowed upon us: but the greatness and multitude of our sins is such, that we justly fear they will keep good things from us. This doubt should not perplex, nor trouble us, See the Sermon on Isa. 1. if we be truly penitent for all our transgressions: for Christ hath paid for many and great sins, as well as for fewer and lesser: Doct. 7 1. john 1.9. Ezek. 36.25. and through him the Lord is ready to pardon all, and all manner of iniquities, as well the greatest of them, as the smallest: and if once our sins be done away, all the forenamed benefits, do of right belong unto us. Thus much concerning the meditations that are needful in the very act of receiving. What is to be done after our receiving? 1 First, we must give hearty thanks unto the Lord for this inestimable benefit which we have received in being partakers of the Lords supper. What to be done after our receiving Secondly, we must carefully mark how we speed, and what success we find; and if the Lord afford us present comfort, we must be much more thankful, and endeavour by all good means to nourish and cherish the same; and if we miss of it for that time, we must notwithstanding give God the glory of his truth in making good his covenant, and every part thereof; and therefore with confidence and constancy wait and pray for the blessing: resolving with ourselves (every one in his own soul) that as sure as God is true and faithful in his promises, we shall in the fittest season, reap fruit and profit by his ordinance which in conscience and obedience unto him, we have been partakers of. In which regard, every particular believer may boldly speak, in this, or the like manner unto his own soul: I have with as great uprightness as I could, communicated at the Lords table, and there received the seal of the everlasting covenant of grace, and therefore shall it assuredly be performed unto me: and albeit my faith, and assurance of God's favour be but weak, it shall be strengthened; and whatsoever Satan, or mine own deluded conscience tell me, all mine iniquities are pardoned and covered, and I am at this very instant, as free from sin in God's account, Psal. 32. as Adam was before his fall, and as the Saints and Angels are now in heaven; yea as Christ jesus himself is, I being a member of his mystical body. And so for Sanctification, though I be tainted with much ignorance, with many errors, with bad affections and evil actions; yet the Lord according to his covenant, will reform all, and give me a mind to know him, and his will; and a memory to hold fast what I know: he will give me a heart to love him, to fear him, and to obey his commandments. I shall have Christ his power to strengthen and uphold me, his wisdom to instruct and direct me, & his spirit to work all needful graces in me; so that all the powers of hell shall never be able to prevail against me, much less shall the afflictions of this world be able to separate me from Christ jesus. I need not fear any evil: For all shall work together for the best unto me: Rom. 8. neither can I want any thing that is good, for God having given us his son, how shall he not with him give us all things? Thirdly, we must determine and endeavour to lead a new life, bringing forth the fruits of repentance, faith and love more abundantly then in former times, as having renewed our covenant with the Lord for that purpose: and therefore when we find any sinful motions stirring within us, we should reason thus, did I not at the Sacrament vow and covenant with God to strive against all manner of corruptions? and did I not receive the seal of the covenant in assurance that I should have power and strength against them? why then should I yield unto them? why should I be any longer in bondage unto them? nay, I will not serve sin in the lusts thereof, but will resist it, and by the power of Christ, I shall get victory over it: Rom. 6.14. for the Lord hath said that sin shall not have dominion over us. So also when we find wants and imperfections in our best services, as coldness in prayer, distractions in meditating, unfruitfulness in hearing, deadness in singing of Psalms, etc. As also impatiency or fainte-heartednes under crosses, disgraces, persecutions, etc. Let us then relieve ourselves with these or the like meditations: was I not lately at the Lord table where I received a pledge of my engrafting into Christ, who is the true vine; and is there not in him sufficient juice of all good graces to be derived to every branch that is in him; and is not the second Adam as able to convey his virtues into me, as the first Adam was to convey his corruptions? why then should I not seek to him in assurance of obtaining strength to do and suffer whatsoever he will have me? yes, john 15. I will run unto him, and crave power and ability from him, and ask I shall obtain; for he hath said it that will never falsify the least part of his truth. May it not then be concluded, if immediately upon the receiving of this Sacrament we grow worse than we were before, that we came unworthily thereunto? Yes verily: if we be indeed worse, and not in our own conceit only, it is sure that there was some sin or other unrepented of, lying upon our consciences, which caused God's ordinance to be ineffectual. Indeed the worthiest receivers, in their own imaginations, and through Satan's false suggestions, seem unto themselves to be worse, (when in truth they are not so) because they feel their corruptions stirring more violently, and temptations rushing upon them more fiercely than ever before: but this is so far from being an argument of unworthy receiving, that if they set themselves to resist in this combat, there can be no more evident testimony of their worthy receiving: for now that their sin hath had a deadly blow, it beginneth (like a mad bull in the same case) to rage's more furiously; and Satan being dispossessed of his holds, plieth his business with new and fearful assaults; and therefore such have no cause at all to be dismated, but rather very great cause to be comforted. But (will some say) what shall I think of myself in this matter, when I find that whereas I resolved upon new obedience, I come still far short of that which I am desirous to perform? You need not discourage your heart for all this: the sight of your imperfections argueth that your eyes are more enlightened then in former times, and that you have gotten an humble and lowly conceit of yourself, and your good deeds, which are things very pleasing unto God: neither doth he require such strict observation of the commandments, See the Sermon on Isa. 1. as that we should obey them in perfection, but only that we should consent in our hearts, Doct. 8 and labour in our practice to yield obedience thereunto: which if we can do, the Lord will graciously accept of us, See the Sermon on 2. Chron. 30. and of those duties which we perform, seeing that we fail not in the substance of his service, Doct. 3 but only in some circumstances, and that full against our wills. The first Sermon of the Lords Supper. PROVERBS. 28. VER. 13. He that hideth his sins shall not prosper: but he that confesseth and forsaketh them, shall have mercy. THe drift and purpose of these words is, to stir up all men to true repentance: whereunto that they might be the sooner induced, and therein better directed, he sets down, First, the danger of impenitent persons, whose property is to hide their sins: concerning whom, he pronounceth, that they that hide their sin shall not prosper: so long as sin is covered, it prospers in the soul: and so long as sin thrives in the soul, there can be no true prosperity in the state, either for inward or outward things. Secondly, the happiness of penitent persons: they shall find mercy: whatsoever their iniquities have been, they shall be received into God's favour, and find all the fruits thereof, so that they testify the soundness of their repentance by the performance of these duties following: to wit, That they come to a plain and sincere confession which is opposite to the former hiding: and Secondly, that they grow to a general reformation in these words [and forsaketh them] Verse 13. He that hideth his sin shall not prosper, etc. From these words this doctrine evidently ariseth: that the harbouring and hiding of sin, Doct. 1 Hiding of sin hinders mercy. hinders us from all true prosperity and mercy. Wheresoever sin hath entertainment in the heart, sound happiness is as far from that party, as he himself is from uprightness and goodness: God never casts away his kindness upon them that endeavour not to cast all sin out of their souls. psal. 32. This point is made clear unto us in the Psalm, where the Prophet describing a righteous man, and showing that he, & he alone is a blessed man, sets him out by this, that in his spirit there is no guile: verse 2. Thereby implying, that guilefulness and blessedness never go together. He that with a false heart favours himself in any sin, hath obtained pardon for no sin; neither is he purged from any sin, what shows soever he may make to deceive himself and others. And therefore all his iniquities shall be charged upon him, the least of which is sufficient to make him accursed: and then how far such a one is from happiness and true prosperity, any one may judge that hath the spirit of discerning: and this point David in that Psalm makes plain by giving an instance in his own person. He was no hypocrite indeed, yet had hypocrisy at that time a great place in his heart, and thereupon he gins to hide his sin, and to invent shifts and devices to cover the same: verse 3. but what followed hereupon? When I held my tongue (saith he) (to wit from confessing my sin, as afterwards by his contrary practice it is apparent) my bones consumed, etc. There he shows in many words what perplexity he was in, when he was negligent in searching out his corruptions, and his heart had made a kind of confederacy with sin: that howsoever he was not utterly excluded from right to God's favour and true felicity, yet for that time, he could have no sound feeling nor comfort of it, till he betook him to true and hearty confession; but then all was helped and remedied, as in that Psalm it followeth, Then I acknowledged my sin unto thee, verse 4. neither hide I mine iniquity: for I thought I will confess against myself my wickedness unto the Lord, and thou for gavest the punishment of my sin. To this same purpose there is a heavy threatening denounced against this devilish cunning and craft in covering of sin, by the Prophet Isaiah. Isa. 29.15. Woe unto them that seek deep to hide their counsels from the Lord, etc. they that have such skill and art to hide their wickedness in the dark, and to carry bad matters covertly and closely, what do they get by it? they think thereby to have the credit and reputation of wise men & deep politicians: but the curse of God belongs unto them, which there is denounced against them, that shall pursue them, and his hand shall find them out, with all their wretched and sinful plots and devices, which they have hatched in the secrets of their brains, and thought to keep close from God and men: and he shall bring to nothing both them, and their counsels; for all their deep reaches God can overreach them, and his judgements shall overtake and overthrow them. Agreeable to this, is the place of job, where it is said, job 20.1. that when wickedness is sweet to a man, and he hides it under his tongue, and favours it, etc. then his meat shall be turned into the gall of Asps, etc. There that holy man of God showeth, that when any one is a favourer, and a hider of sin, every thing that should be for his good shall turn to his hurt; his ordinary food, his wealth and substance: and in a word, whatsoever otherwise might be comfortable unto him, all shall go cross with him: nothing shall be prospered and blessed unto him. These places do in part manifest unto us the danger of this cloaking of sin: what misery it brings; what happiness it deprives us of: yet besides those, there are reasons that may more clearly evict and prove that it must needs be so: for, 1 First, the causes of this hiding of sin are nought: Reasons. which are these following. The causes of hiding of sin. 1 The first, is the love of iniquity: for sin is of that nature, Love of it. that it will never tarry but where it is loved and much made of: it is such a guest as rough entertainment would drive away in a short time. And that such do love it, it is very evident in that former place of job: where it said, that first, wickedness is sweet, job. 20.12. and then they hide it. Look what appetite and eager desire any one that hath a sweet tooth can possibly have after pleasant meats and dainty dishes: the same or greater have they after sin: the love whereof must needs be odious, because it is Gods utter enemy, and therefore the hiding of it must needs be dangerous. 2 A second cause of this, is hypocrisy, that men would feign seem better than they are, and therefore they hide that which is in them indeed, Hypocrisy. & make show of that innocency which they are far from: this was the cause that made David to dissemble and cloak his great offence in the matter of Vriah, as the holy Ghost testifieth in the book of the Kings: 1. King. 15.3.5 where it is said, that Abijams' heart was not perfect with the Lord his God, as the heart of David his Father, who did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the days of his life (to wit, of set purpose, and against his conscience with any allowance and approbation) save only in the matter of Vriah the Hittite: as if he should have said, therein indeed he was falsehearted, and that was the reason why he was so long ere he acknowledged his grievous sin, and why he fell to devising of naughty shifts for the covering of his wickedness: which brought him little prosperity: nay, so far was he from gaining any thing by it, that even one years cloaking of sin, procured him many soar and grievous troubles inward and outward for many years together. Thus we see the causes are bad, to wit, love of sin, and damnable Hypocrisy. 2 Neither are the effects any better: for whosoever doth thus cover his sins: The ill effects. 1 First, It hindereth prayer. Psal. 66.18. he cannot pray: for (saith David) If Iregard wickedness in my heart, God will not hear me. Sins acknowledged and bewailed quicken us to prayer: but sins allowed and maintained, utterly disable us for prayer: for they make a separation betwixt God and us. 2 Secondly such a one can have no benefit by the Sacrament: Isa. 59.2. It keeps us from benefiting by the Sacrament. john 13.27. as we see by judas: who being a cunning hypocrite, and a hider of mischievous plots against his master, whereas he was devilish enough before, he was wholly possessed by Satan after the eating of the Passeover and the receiving of the Lords Supper: for so the Evangelist testifieth that after the sop, (as also after the others Sacrament, ministered at that same meal) Satan entered into him: meaning more fully than ever before: the like may be said of Simon Magus Act. 8.20. etc. 3 Thirdly the word is altogether unprofitable unto such: Or by the word. it's choked in the heart that is corrupted with sin: it is even like pure seed cast into a filthy sink. There we see both by the causes and effects, how hurtful a thing this hiding of sin is, and how it stands in the way of all true prosperity, to keep the same from coming unto us. But against this it may be objected, Objection. that it seems to be untrue that those that entertain and nourish sin in their souls shall not prosper: for none prosper more than such; they commit heinous and scandalous evils, and boast of them, and yet have the world at will, and more than their hearts can wish. And on the contrary, David saith, Psalm. 73. When I declare my pain, and am sorry for my sin, than mine enemies are alive, and are mighty, etc. But for the satisfying of this doubt, we wust know, Psal. 38.18. that howsoever these ungodly ones hold up their heads and prosper, Answer. Prospering in evil courses, a sore plague of God. and bring many of their purposes to pass, yet none are more wretched and miserable than they. There is no more certain sign of God's heavy displeasure, then for one to thrive in his ungodly courses. That child whom the father loves, he will correct betime: and so dealt God with David. There were many greater offenders than he in Israel, and yet none was so much scourged, because none was so well beloved. But for one to escape the rod, and to be still further given up to his own hearts lust, to commit sin with greediness, this is the most heavy stroke and fearful judgement that can possible fall upon any man: Rom. 2. for by this means he still heapeth up wrath against the day of wrath, and the declaration of the just vengeance of God upon all unrighteous and unholy persons, when the Lord shall pay him home at full for all his evil thoughts, words and works. Since than it is plain, Use 1 that hiding of our transgressions stops up the passage against all true prosperity, Sorts reproved. this makes for the reproof of four sorts of men, that offend in this point: namely, 1 First, of those that are altogether blinded with ignorance, and know not sin, Ignorant persons. nor the differences of sin, which are greater, which lesser. For till the Lord inform men by his word, and spirit, they can never see these things; never discern betwixt good and evil, nor betwixt evil and evil which is more or less offensive. For it is light that discovers darkness, and therefore they being destitute of the true understanding of the word, and so consequently of the spirit, must needs fail in the discerning, and so also in the discovering and laying open of their corruptions; and therefore fail of sound happiness. 2 Secondly, this is for the reproof of an other sort that are worse than the former, Deniers of sin. who having the knowledge of sin, do yet deny their faults when they are told of them, as Ananias & Saphira did, Acts 5. 1. King. 5. and as jehazi did when his master examined him. Those sins that are smothered and carried so closely, God will manifest and discover as openly, as he did theirs: laying upon the one, the punishment of a sudden and strange death: and on the other, the leprosy of his flesh, as a means to cleanse his soul. 3 Hear are an other kind of hiders to be condemned, Disguilers of sin. that will not grossly deny the fact, but will cloak it, and disguise it, and give good names to foul faults. Such are they that would have their gaming, and unthriftiness, and cozenage, to go under the name of recreation; and all their lewd meetings, and abuse of the creatures of God, and of the glorious and fearful name of God, under the title of good fellowship, and merry meetings, etc. And so for other notorious and grievous sins, which they paint over with fair colours: but do such prosper? When they get a little money, Inconveniences that ensue on gaming. do they not lose more in their souls then that comes to? and do they not bring upon themselves hardness, and profaneness of heart: blindness, and stupidity of mind: unreadiness and unfitness for any good thing: unwillingness to read, hear, meditate, and confer of holy things? are they not afraid to come into God's holy presence in prayer, to be in the company of such as will admonish or rebuke them; to be alone in the night at such times as the Lord doth waken their drowsy consciences? to say nothing of many foul brawls, and other heinous evils, which do usually accompany such exercises. So others when they are passionate and distempered; tell them of it, & their answer is ready: What? would you not have a man angry with sin? Oh this is base hypocrisy, and sinful disguising of your fault: for tell me, you that can be so eager against small offences in others, when they concern yourself, Note. do you not bear with greater faults both in others and in yourself, when they do more nearly touch the glory of God? your own heart tell you that it is so, and therefore never suffer your violent distempers and outrages to go under the vizard of zeal against sin, but let them go for hateful passions as they are. Others we shall find that will term their covetousness, frugalitte, their pride in apparel, comeliness and decency, Hurt that comes by disguising of sin. and the like: all which persons little consider what great injury they do to their souls this while: for now the word cannot cure them of those sins which they would feign think (though their hearts tell them otherwise) to be no sins: they can never humble themselves by repentance for them; and therefore they stand guilty before God's judgement seat to answer for them, besides all the hurt they shall in this life sustain in regard of them. 4 A fourth sort that come under this reproof are such, as therein show themselves to be clokers of sin, Such as are negligent in searching out their sins. that they do not use diligence to find out their sins: such as are partial in dealing with their own souls, and in searching to find out their corruptions; that are loath to dig too deep, & thoroughly to ransack the loathsome corners of their hearts. He that doth not his best endeavour to come to the sight of his secret sins, is esteemed by God, to be a hider of them, and shall be destitute of that happiness and comfort that otherwise he might enjoy: Psalm. 4.4. and therefore as David exhorted his enemies for their good, to examine their hearts upon their beds, that so they might desist from standing out against him: so he practised it himself for the good of his own soul, that he might not long go astray from the ways of the lord I have considered my ways (saith he) and turned my feet into thy testimonies. Psal. 119.59. Secondly, Use. 2 this serves for our instruction: if we find that we do not prosper in the things of the Lord, When we prosper not, fall to examination. or of the world, let us examine if there be not some secret sin that is the cause of it. One comes to the word preached, and finds no help thereby against the corruptions unto which he is inclined, nor for the practice of good duties unto which he is slack: he cannot perceive that there is wrought in him any great love unto the Saints, to the ordinances of God, or to the coming of Christ, etc. but he is dull and heavy, when he is at it, and as dead and lumpish when he is gone from it. Let him search, and he shall find that there lies in his heart some sin or other unrepented, or the gilt of some duties unperformed; the venom whereof doth so poison his conscience, that the word of life can find no place there; for when the word comes to a pure heart, it will enter speedily, and work effectually. Another comes to the Sacrament, and finds no benefit thereby. Let him look if there lurk not within him some hidden corruption that is the cause hereof: for the Sacrament is mighty in operation, if it be received with a pure and holy affection: 1. Cor. 10. it is the very communion of the body and blood of Christ. And therefore search and cast forth that ill leaven that hath infected thy heart, and hindered thee from the comfort of this excellent ordinance of God. And the like may we say for prayer and any other of God's ordinances. Likewise for the things of the world: do we not prosper in our estate, in our bodies, in our children? etc. let us make trial if there be not some wickedness that hath countenance with us. Note. And if there be, thence (may we be sure) comes all our woe: they that will not grieve for sin, because it is sin, shall be driven to grieve for it by many sore troubles: and they that are insensible of it when it is committed, shall be made sensible in the end by feeling it punished. And this is a good use that is made of the troubles of God's Church, in the Lamentations of jeremy. Wherefore (say they) is the living man sorrowful, why doth he turmoil and vex himself? Lamenta. 3.39.40. man suffereth for his sin: what is the conclusion? Let us search and try our ways, and turn again unto the Lord, etc. We have sinned, Objection. and rebelled, therefore thou hast not spared, etc. But we know no special sin that should procure this hand of God against us. Try your own hearts and ways diligently, Answer. and then if you find no such iniquity, your cross is in mercy, and not in judgement: for trial, and not for punishment: a medicine to purge & cure, and not a poison to infect & destroy. But if we will have this comfort, we must strive to find out what is principally amiss in us: for the heart is deceitful above all things, and the devil would make us think that great faults are but small faults, and that small faults are no faults: jere. 17.9. let us therefore bring our souls to the touchstone of God's Law, jere. 77.10. and then we shall not be deceived: as he himself saith, I the Lord search the heart: so his word is a discerner, and a discoverer of the thoughts, and intents of the heart; Heb. 4.12. and will make us able to descry the same. And this let us be assured of, for our comfort, that he that is truly desirous, Note. and withal industrious to find out his special sins, he shall have them discovered unto him, because that is the end why God smiteth him, (as may appear by that former place of the Lamentations) that he might be brought to the sight and sense of his transgressions, and to sound humiliation for them: and therefore they that upon a good and conscionable search made, can discern of no gross or presumptuous sin in themselves, may be comforted notwithstanding their crosses, and rest fully assured, that God will not lay any thing to their charge, because they are enemies to sin, and not lovers nor maintainers of the same. And thus much for the first point. It followeth. [But he that confesseth] this is contrary to the former hiding of sin, when we so search and sift our hearts, that we come to the knowledge of our offences, and the acknowledgement of the same before the Lord. Whence this doctrine may be gathered: that, Whosoever would find pardon for his sins, Doctr. must confess the same. Confession necessary before remission. He that looks for remission on God's part, must bring confession for his part: wheresoever sin is unacknowledged, there it is unpardoned: no mercy till there be a sight and confession of iniquity. Therefore Daniel confesseth his own sins, the sins of the people and the sins of their forefathers; and aggravates the same in many words, Dan 9.5.6, 7.8.10. saying, We have sinned, and have committed iniquity, and have done wickedly, yea we have rebelled, and have departed from thy precepts, and from thy judgements. We would not obey thy servants the Prophets that spoke in thy name, etc. Unto us appertaineth open shame, to our Kings, to our Princes, and to our Fathers, etc. For we have not obeyed the voice of the Lord our God, etc. Yea all Israel have transgressed thy law etc. therefore the curse is powered upon us. And thus doth Ezra likewise in the behalf of the people that had taken strange wives: for having rend his clothes and his garment, he fell upon his knees, and spread out his hands unto the Lord his God and said: Ezra 9.5.6. O my God, I am confounded and ashamed to lift up mine eyes to thee my God: for our iniquities are increased over our head, and our trespass is gone up to heaven, etc. The same course doth Nehemiah take: for thus he speaketh, in the name of all Isaael: Nehem. 1.7. We have grievously sinned against thee, and have not kept thy commandments, nor the statutes, nor the judgements which thou commandedst thy servant Moses, etc. So those that believed Acts 17.19. came and confessed, and showed their works. And there is reason to prove that this confession is very necessary, Reasons. if ever we would find favour with God: for 1 First, God cannot in justice forgive sin unless there be confession. without it we have no promise belonging unto us: as God cannot in justice withhold mercy from such as plainly lay open their transgressions before him: so can he notwithout violating, his truth, vouchsafe mercy to those that smother and hide their sins from him; for thus runs the promise: If we acknowledge our sins, 1. john 1, 9 he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Whence we see, that where there is a general acknowledgement of sin, there is promised both a general remitting of sin, and purging from sin: but where that is wanting, no such thing can be expected. 2 Secondly, those must needs have the gate of mercy shut against them, Without it, there is no repentance. that do not confess their faults unto the Lord, because acknowledgement of our guiltiness is one of the first steps to true repentance, and one of the chief testimonies of a true penitent heart. As is manifest in David, who, when his heart smote him after he had numbered the people, dealeth plainly with God. O Lord (saith he) I have sinned exceedingly in that I have done: now O Lord I beseech thee take away the trespass of thy servant: for I have done very foolishly. And all those that are truly and thoroughly wounded in their souls for their offences, as David then was, will enforce themselves to do as he did; for till men frame to this confession, it is certain they are not yet fallen out with their sins. 3 Thirdly, to the intent we may the sooner be persuaded hereunto, It is a preservative against revolting. we must understand that this is a very sovereign preservative against relapses and backslidings: for he that hath once done this penance before God's judgement seat, it will be such a corrosive unto his heart, that he will hardly fall into those open and gross sins twice, Observe. which he hath sincerely and hearty acknowledged once. When Peter, and David, and Paul had attained to this, and laid open their sins in an unfeigned confession of them to the Lord, they never returned to those ill practices again. Infirmities and slips they had many in other kinds, but they were so fenced and fortified against those particulars, that they stood strong against them, and never fell again into them whiles they lived. 4 Fourthly, this is a very effectual means to quicken us unto prayer, and therefore still in the Scripture we shall find, It quickens unto prayer. that where there hath been hearty confession, there have followed as hearty petitions; as we see in the former examples of Daniel and Nehemiah. For how vehement their requests were, may appear in the places before alleged, by the manner of putting them up. O Lord hear, O Lord forgive, Dan. 919. O Lord consider and do it, (saith Daniel) defer not for thine own sake, O my God. And Nehemiah comes with the like importunity. Nehem. 1.5.6 11. O Lord God of heaven, the great and terrible God, that keepest covenant and mercy, etc. I pray thee let thine ears be attended, and thine eyes open, to hear the prayer of thy servant, which I pray before thee daily, day and night for the children of Israel thy servants. O Lord I beseech thee let thine ear now hearken to the prayer of thy servant, etc. 5 Fiftly and lastly, this is a very great means to glorify God: God is glorified thereby. Josh. 7.19. in which regard joshua saith unto Achan, my son, I beseeth thee give glory to the Lord God of Israel, and make confession unto him: and show me what thou hast done, hide it not from me. Now if any inquire, how we by this means should glorify God; I answer, that we give him the glory: 1. of his truth, in acknowledging that which his word chargeth upon us: 2. of his justice, if he should proceed against us: and 3. of his mercy, in that we thereby imply, we have hope that he will forgive us. For if we did expect no favour, we would never discover our filthy nakedness before the eyes of the righteous judge of heaven and earth. Sith then, that without this confession there is no promise made unto us, no sound repentance in us, no ability to resist corruption for the time to come: and wheresoever this is (on the contrary side) it puts life into our prayers, and brings honour unto God's name; the point is clear and evident, that this confession is so necessary, that without it there is no mercy to be looked for from God. Which maketh for the just reproof and condemnation of those that fail in this duty. Use. 1 They pretend they would fain have God to pardon their sins, but they will bring no bill of indictment against themselves, only in general they will acknowledge themselves to be sinners as all are, but will grow to no partion lars at all. They have some wit and skill to set out other men's sins to the view of the world, in every branch & circumstance thereof: Note. so that many times they make them greater in appearance, than they are indeed: but come to any offence of their own, & if you cannot prove it, they will not confess it: if you can prove it, they will excuse it. It was not long of them; such & such provoked them, or enticed and alured them: but that would not serve Adam's turn, that Eve persuaded him to eat of the forbidden fruit: neither would that clear Ahab, that jezabels' hand was chief in the murdering & robbing of Naboth. They should rather have hearkened to God's voice, then unto the wicked counsels and persuasions of any: and if they had any work of God's spirit in their hearts, they would charge themselves and not others. For grant that the occasion of their fall was more from them, yet the cause was in themselves, even their own cursed corruption, and rebellious disposition. And therefore their labouring to put off the blame and shame of their sins upon others, evidently proclaimeth, that they have not an understanding mind, nor a broken, and humble, and penitent heart. And the like may be said of those: that howsoever they will come to a recital of divers misdemeanours, either before God or men, or both: as the quality of their offences requireth the same, yet they do it so slightly and coldly, that though they name particulars, it is sure they are not touched with them: such a cold confession will bring as cold consolation; their faint and careless sueing for a pardon, is the next way to procure them a denial. Secondly, this is for instruction, Use. 2 that we do our best endeavour to learn this Art of acknowledging our sins aright: let us leave off aggravating of other men's faults, and pass a hard censure and sentence, upon our one: for that will procure us most favour, and the largest measure of mercy from the Lord. With earthly judges, the more is confessed by a malefactor, the worse it's likely to go with him: Note. but it is otherwise with the great judge of heaven: the larger and freer our confession is, the easier, and surer, and speedier, 1. Cor. 11. shall our remission be: if we judge ourselves, we shall not be condemned of the Lord. Now to th'intent we may perform this duty the better, it will not be amiss to set down some rules for our direction herein. We must know therefore that in a sound confession, Rules for confession. these things are requisite. 1 That it proceed from a good root. 2 That it be performed in a good manner. 1 For the first: if the root be rotten and corrupt, the fruit springing from thence, cannot but be distasteful to the Lord. Now that the rot may be sound, these things must be looked unto in our confession. 1 That it proceed from a hatred of sin. 2 From hope of mercy. 1 Concerning the former, wheresoever the hatred of sin is wanting, The root of confession. (as it was in Saul and Pharaoh, when they made acknowledgement of their offences) it is plain that the parties confessing are not weary of their sins, It must proceed. but of their plagues, as Pharaoh was: that their acknowledgement proceedeth not from inward remorse for their faults, but from some sudden passion, From hatred of sin. and from the force of their natural conscience; as in Saul it is evident: for both of them fell presently to their old works and ways again, and returned with the dog to their vomit, and with the sow to their wallowing in the mire; and so it is with many: when the snares of death lay hold of them, or some heavy plague lies upon them, or the flashings of a guilty conscience begin to scorch them, When and why hypocrites confess. they are in great perplexity and anguish, even at their wit's end, and know not what to do, nor what course to take for the obtaining of some ease: And then even as a dog that hath overgorged his stomach, will vomit up that which paineth and troubleth him: so will they in like case vomit out some passionate confession: look what comes first to their minds, and most troubleth and frighteth them, out it shall to one or other. But as the dog, when he is eased of his former pain, will return again to his loathsome vomit, and eat up that which before he had rid his stomach of: so will they betake themselves to their old custom and fashion of life again, and fall to the fresh practice of those odious & monstrous evils, which upon the bed of their sickness, or in the day of their heaviness, they in word acknowledged, and renounced as vile and abominable. If now of dogs they had been made sheep, they would never have lapped up their filthy vomit again: that were enough to poison a sheep that pleaseth a dog. And as Saul and Pharaoh dealt, so did the Israelitet in the same sort: Psal. 78.33.34.36.37. when the wrath of God lay heavy upon them, and he consumed their days in vanity, and their years in mourning, etc. they returned and sought God early: but how ● they flattered with their mouth, and dissembled with him with their tongue. For their heart was not upright with him, neither were they faithful in his covenant. When misery pressed sore upon them, Note. than they seemed to fall out with their sins, whereas in truth they fell out only with their crosses, as the effect showed, in that when their distresses were over, they sinned still against God, and provoked the most high by their rebellions. This then is the first thing necessarily required, when we make our confession, that it proceed from an hatred and indignation against our sins, and against ourselves for the same. 2. Cor. 7.11. A second thing is, that it must come from hope of mercy. For if that be wanting, From hope of mercy. our confession will be but a witnessing against ourselves for our deeper condemnation. And God may justly say unto us, as he did to that unprofitable servant in the Gospel, out of thine own mouth will I condemn thee, Luke 19.22. thou evil servant. If we plead guilty, and do not sue for a pardon (as we will never if we be destitute of hope) our case is so far from being made better, that it is a great deal worse. judas confessed that he had sinned betraying innocent blood, yea, and made restitution also: but it was wrested from him through the horror of his conscience, and the fearful apprehension of God's wrath, beating upon his sinful heart; and therefore not expecting any mercy for his heinous offence, he never offered any prayer to God, but made a quick dispatch of himself. Whereas if his confession had been joined with hope of favour, he would have fallen to mourning and lamentation for his sin, and so to an earnest craving of pardon for it. Thus we see what is the root of sound confession. If followeth to be considered, how it may be made in a good manner. The manner of confession. And the first thing in that is, that we confess heartily and sincerely, with sorrow and shame that we have provoked so gracious a God. It must be hearty. Luke 18, 13. jere 31.18 So did the Publican when he smote upon his breast, and said, Lord be merciful unto me a sinner. And so did Ephraim: of whom the holy Ghost speaketh in this manner. I heard Ephraim lamenting thus: Thou hast corrected me, and I was chastised, as an untamed calf, etc. Surely after that I converted, I repent: and after that I was instructed, I smote upon my thigh: I was ashamed, yea even confounded, because I did bear the reproach of my youth. Where it is declared, that after they had been long and grievously afflicted, and began at length to be sound humbled, they did not only see and acknowledge their sins, but were vexed and troubled, and even confounded at the consideration, and in the confession of them, yea even of the follies and vanities of their youth. Contrary to this practice of theirs, is the custom of many, who will reckon up and recount their several iniquities before the Lord, but they do it so idly and drowsily, as if it were nothing to offend him. Whereas if a child should come with such a rude and bold confession of his faults to his parents: or a wife speak so slightly of her unchaste and unholy behaviour before her husband, they would dislike the confession of the faults, more than the faults themselves; and all that heard them would cry out upon them, Drowsy confession hateful. there is an impudent wife, and a graceless child. And we must not conceive then, that God will be pleased with such lame and maimed sacrifices. Let none be deceived, God will not be mocked: he pronounceth him accursed, whosoever he be, that doth the work of the Lord negligently. A second thing to be observed in the manner of it is, that we confess not our sins in the lump only, It must be particular, and of special sins. and by whole sale as it were, but that we bring before his holy eyes our particular, and special sins, which will be unto us a testimony of great uprightness, for we are naturally prone, either to content ourselves with a generality of confession, that we are great sinners, the Lord be merciful unto us, etc. which we may do for our credit that we would be esteemed penitent persons: Note this corruption. or if we come to particulars, we will rather meddle with any, then with our beloved sins: as in the body, we would be dealing with any, rather than with our particular soar, that will most pain us, if we should set upon the curing of it: our chief sins are so deeply rooted, that we cannot get them up, but we must break a great deal of ground round about. This therefore argueth great sincerity, when we can bring our capital and head sins to arraignment: as the holy Apostle Paul did, when once he was thoroughly converted: 1. Tim. 1.13. Ezra. 9 I was (saith he) a blasphemer, and a persecuter, and an oppressor. And likewise good Ezra, who acknowledged in the behalf of the people their many great sin of marrying strange wives. whose practice if we can follow, we shall have that good evidence of soundness and uprightness in our souls that they had. 3 Thirdly, Use 3 this makes for the singular comfort of God's children, that can particularly aggravate their secret sins, that no body in the world can touch them for: their beloved sins, which heretofore they would not for a kingdom have parted from. That no malicious revengeful wicked man can so set out the faults of his enemy, whom he hates with a deadly hatred, as they can the corruptions of their own hearts and lives. This is a sign that their consciences are touched by the holy spirit of grace, whose special and proper work it is, Note. to convince the heart of sin. joh. 16.8. Such have lowly minds, and broken hearts. The Law may make one confess his faults to men in a passion, but it can never make a man lay them open before God in true contrition: that is a work of the spirit of jesus Christ. Let such go on still and they shall find good success. Note. We are given to speak the worst of our adversaries, and to set forth their vile practices to the utmost, before such as are able and ready to take them down: what greater enemy have we then sin? and where can we complain better then unto the living God, who is of infinite mercy to pardon, and of infinite power to subdue our greatest and strongest corruptions? let us make our moan to him, and he will have compassion on us: for he knoweth our hearts, and the venom and strength of our corruptions, better than we ourselves do; and if we confess them heartily, particularly and constantly before him, Note. he hath given us two pawns; to wit, his faithfulness, and his justice, for the remission, and suppression of them: if he should not forgive us, 1. john 1.9. and heal our natures when we have done our part, he should forfeit his truth and his justice, and so he should be a greater loser than we. [And forsaketh them] This must, and will follow upon the former: and this offereth unto us another point of doctrine, namely: that It is not sufficient to confess sin, Doct. 3 but we must also leave and forsake it. We must renounce and abandon the allowance of every infirmity, Sin must be renounced as well as confessed. Isa. 55.7. and the practice of every gross sin. This, as it is commanded by the Prophet Isaiah, who saith: Let the wicked forsake his ways, and the ungodly his own imaginations, etc. So was it practised by those worthy and excellent converts, Acts 19 mentioned in the Acts of the Apostles, who did not only acknowledge their vile and naughty practices, but to show their thorough detestation of them, and their resolution to forsake them, brought their curious books and burned them openly, Note. though the price of them amounted to a great value: that so those that had been witnesses of their sin, might also be witnesses of their repentance: and that neither themselves nor others might be infected by them afterwards: and that those whose hearts were not yet touched with remorse for that sin, might by their example be drawn to a dislike of it, and to hearty sorrow, and repentance for it. And that a sound confession, and a holy reformation go together, might be further proved, by the examples of David, of Peter, and of Paul, which were formerly alleged: who having once made acknowledgement of their sins, never fell to the committing of them any more. And reason will show the same more fully and clearly: for, 1 First, Reasons. if there be not a leaving of sin, sure it is, there is no sound repentance: Without reformation there is no sound repentance. for if there were, the thorough hatred and unfeigned sorrow for sin (before mentioned) would kill the same at the very root, and then it would die also in the branches. 2 This redressing of a man's ways, as well as confessing of his faults, No saith. is very needful, because otherwise one can have no assurance that he hath faith; for that purifies the heart: and if the heart be clean, Acts. 15. all that proceeds from it will be answerable thereunto. A pure fountain cannot send forth impure streams. 3 Further, he may be certain, that the spirit of Christ dwells not in his heart: for wheresoever that takes possession, There is not the spirit. it expels sin, and will not suffer such filthy ware to rest in that room where it doth remain: and if it be not in the warehouse, it cannot be brought forth into the shop. This serves for the reproof of those, Use 1 that say and will stand to it, that they have repent, and do repent daily: and why? they confess their sins every day. But have they mended their faults that they have so often confessed? nay, they cannot say so: though they repent every day, Note. they mend no day; then let them look for no mercy. But to come more nearly to such kind of men: they affirm they have acknowledged their swearing, and blaspheming: their drunkenness, and swilling: their brawling, & contending: their railing, & reviling of such as are better than themselves: they have confessed these, & the like to be great faults, and have been sorrowful in their hearts for them: but have they left these foul sins? Oh no, flesh & blood is weak; and all have their infirmities, & so have they infirmities. Nay, these are gross presumptuous evils, and such as howsoever being weighed in the balance of the flesh, they seem light; yet being weighed in the balance of the Sanctuary, they will be found sufficient to press them down unto the pit of hell, if they cease not from the practice of them. And as for flesh and blood, which they say is weak, What should Christians talk of that? (in the sense that they do) if they be but flesh and blood, they can never enter into the kingdom of heaven. They that are Christ's, john 3.3. have crucified the flesh, with the lusts and affections thereof: neither are we any longer debiters to the flesh to live according thereunto: Rom. 8. but me must mortify the deeds of the flesh by the spirit: that howsoever sin will still remain in us, yet it may not reign in our mortal bodies, that we should obey it in the lusts thereof, or that our members should be weapons of unrighteousness for the execution of evil any more. And this we may boldly say, Rom. 6. that whosoever liveth in those forenamed sins, never yet knew what repentance for sin, and sound confession of sin means. And therefore what good conceit soever such have of themselves, they do but flatter and dissemble with a double heart. If they have had some gripings for their scandalous and sinful manner of living, and thereupon have cast forth some piece of a confession, the best that they can make of it, is but this, Dogsicke. that they have been dog-sick (as was showed before) and so disgorged their stomachs of that that pained them: not in any hatred of the things (for they return to their vomit again) but in desire to be exempted and freed from those bitter pangs, and hellish tortures which they find in their souls. At most, they are but as the sow that hath been washed, seeing that they return to their old filthiness. There hath been only a change of the outside, none at all of the inside: for if their nature had been altered and renewed, their words and works would have been reform, and that not for a fit, but for ever in the whole course of their carriage afterwards. They might indeed now and then meet with a rub, and stumble sometimes, but their walk for the most part, should be in the ways of godliness; and though they did fall, they should rise again, Psal. 37. because the Lord would put under his hand. Therefore let all men carefully look unto themselves: if they were swearers before the Sacrament, Note. and be swearers still: if idle persons, unthrifts, scoffers, etc. before they come to the word, and continue to be such still, their case is fearful. Let them be afraid how they stand in the courts of God's house to hear; and how they draw near to the Lords table to receive the holy things of God. For if they come not to be helped against those grievous sins which heretofore they have lived in, let them know, they shall find no mercy: and if they find not mercy, Note. they shall be sure to meet with judgement: they shall not miss of one. And howsoever they may brag that they trust to be saved as well as the best, when their lives are as bad as the worst, yet they shall find at the time of death, and when the horrible terrors of their guilty consciences shall surprise them, that all such boasting hath been vain: and that true repentance consists in a change of the life without, as well as of the heart within: and then if they have not forsaken their sins, they shall be in danger, and in fear to go from the pangs of death to the pains of hell. In the second place, Use. 2 seeing it is so dangerous to make semblance that we are touched with repentance for our sinful courses, when we proceed not to a reformation of the same, Means to attain to reformation. therefore it behooves us to use all good means, whereby we may attain to this reformation: such as are these that follow. 1 First, Avoid the occasions of evil. we must constantly and carefully avoid all the occasions of those sins which we pretend that we have been humbled for. If one would not be a gamester any more, let him avoid the company of gamesters: if one would not be overtaken with incontinency, and intemperancy, or the like, let him never frequent such places, nor associate himself with such persons, as that any temptation should by such means be offered unto him. Our nature is as tinder: Our proneness to sin. if others do but cast the least spark upon us, we are in danger to take fire presently: and therefore as we will not set flax, or any such combustible matter near the chimney for fear of the worst: so let not us adventure to thrust ourselves into any place where there is peril of infection: but be jealous of ourselves in eschewing all inducements, as unto any, so especially unto our own sins, and those vices that we are most prone unto. Secondly, as we ought to forbear all means of evil: so we must use all means of goodness: Vseal means of goodness. not one or two of the means, but every one of them, in their places: for otherwise if we refuse all of them, or any of them, it is a righteous judgement of God, that we should live and die in our sins. Therefore let us give ourselves to reading, if we can: to hearing, if we cannot read, idest, meditate on the word: chiefly on such places as make most against our own corruptions; fast, pray, receive the Sacrament, and then using these means conscionably, we shall find that every one of them will work some grace, and minister unto us strength and virtue against our special sins. Thirdly, if at any time we be overtaken by infirmity (as who is not often? Bewail infirmities speedily. james 3.1. Note. for in many things we offend all) let us lament & bewail our offences, and that presently upon the committing of them: for if sin be quickly and heartily lamented, the course thereof will be speedily stayed, and we shall gain by an infirmity, which is by that means sound healed. For our experience of our own weakness, and so our humility will be increased: our discerning of the subtleties of Satan, and the deceitfulness of sin, and our care and watchfulness to resist it hereafter, will be thereby augmented. Fourthly and lastly, Covenant with God to fight against our master sins. if none of these means will serve the turn, we must bind ourselves by a solemn vow and covenant, to labour and strive against our principal and most dangerous corruptions; and to abandon them, whatsoever becomes of us. And though we may be tempted, and that often and strongly, yet we must resolve (by God's grace) never to yield unto them again. If we could thus earnestly set against our sins, satins assaults would be nothing so strong: for if we did manfully resist the devil, jam. 4.7. he would fiie from us like a coward: and his instruments seeing us resolute, would have no heart to meddle with us: and if we should fall once or twice afterwards, the breach of our vow would so pierce and wound our hearts, Note. that it would make us much stronger against new assaults. And the true reason why the devil is so violent in tempting, and we so weak in resisting, is, because we hang off, Note. and halt between two opinions as it were, and have such faint resolutions of forsaking our sins, and do so seldom and slightly make covenants for the repressing of them. Thirdly, Use. 3 this is for exceeding great comfort unto those of God's children, that have attained to such a measure of sound godly sorrow, that for their great and gross sins, they have (by God's mercy) left them all, so that they would not commit them again for a thousand worlds. This is an infallible token of an upright heart; and such may be sure, that they have a portion in the mercies of God, which he promiseth to his chosen people. Oh, Object. but they find many passions and infirmities still. Be it so: Ans. yet if they cease to love them and to give entertainment unto them, all is well. For presumptuous and offensive evils, we must cease to practise them: But for human frailties, it is impossible that the most penitent man should be freed from them. How to discern that our sins are but frailties. If our hearts check us, and we desire to have others reprove us, and use the means before set down, whereby more grace may be every day conveyed unto us, though we be overtaken many times as a bird in the snare, before we be aware, and have a sudden flashing in our affections, that is ready to show forth itself in our outward actions; yet our hearts are sound and sincere notwithstanding: neither should we keep from our souls that comfort which doth belong unto us. [Shall find mercy.] Hear is the promise of God upon our obedience: and this we may be assured of. Whence the Doctrine is: Doct. 4 That whatsoever we have been, Mercy for the Penitent. or whatsoever our sins have been, if we can bring confession and reformation, we shall find mercy: God will pity us, and have compassion upon us. (as the word signifieth) 1. First, Wherein it consists. that we shall never be under the bondage of it any more. 3. Thirdly, the Lord will accept of us, and of our services, and make all the means comfortable and profitable unto us. When we come to the ministry, he will write his Laws in our hearts. When we come to the Sacrament, we shall not only receive the blessed bread and wine, but we shall have communion with the son of God. When we offer up our prayers, 1. Cor. 10. God will hear in heaven, and have mercy upon us, and fulfil our hearts desire. All these things are promised in the covenant, set down, Ezek. 36.25. and jere. 31.31. as also Isa. 1.18. which text is handled in the next Sermon; and therefore to that place the larger handling of this point shall be referred. Only a word or two for the use of it. Which is for very great consolation unto God's servants: Use. who need not to be discouraged by any of their former sins: but may make full account, that if they have acknowledged their evil works, and cleansed and redressed their sinful ways, God will be, (nay is already) reconciled unto them. When the prodigal son resolved to come home unto his Father, and to take new ways: Luke 15. and though he had been an unthrift before, yet he would now mend and reform all: His father never charged him with old matters, neither needed he, because he charged himself. If an earthly father will and should deal thus, how much more will the Father of all mercies deal graciously with his children, that humble themselves before him, and remove their sins out of his sight: especially sith the greater mercy he showeth to his own children, the more glory he shall gain to his own name. Therefore let us make full reckoning, that we shall not only meet with God's minister at the means, but with God himself, who will pardon that which is past, and confirm and strengthen us unto every good work for the time to come: who will give us the power of godliness, and the life of grace: who in a word, will grant us (and there confirm his grant unto us) the right unto, and use of all his mercies & blessings whatsoever, with the removal of all hurtful crosses. When the first Adam did but once eat of the forbidden fruit, it was enough to infect him, and all his posterity, though there were but one threatening annexed to it, and none did taste of it, but he alone. And why should not we expect on the other side, that when our second Adam jesus Christ hath eaten of the commanded fruit, Note this comparison. and hath sanctified it unto us by his example, word and prayer, and annexed many promises unto it, and we ourselves also do often receive it: why (I say) should not we believe that it shall be more sufficient and forcible to minister holiness and happiness unto us, than was the forbidden fruit, to bring sin, and misery upon us? especially since it is certain, that none ever sped ill at the Sacrament, but they that came with ill and hypocritical hearts thereunto: and as every one's confession and reformation hath been more sound, and faithful, & his resolution to clave unto God more firm and constant: so his comfort hath been more large, and durable. The second Sermon of the Lords Supper. ISAIAH. 1. Verse. 16. Wash you, make you clean: take away the evil of your works from before your eyes: cease to do evil: 17 Learn to do well: seek judgement, relieve the oppressed: judge the fatherless and defend the widow. 18 Come now, and let us reason together, saith the Lord: though your sins were as crimson they shall be made white as snow: though they were red like scarlet, they shall be as will. 19 If ye consent to obey, ye shall eat the good things of the Land. IN the former part of this Chapter, the Prophet had charged these jews, that though they carried the name of God's children, and of God's people, & thought themselves in very good case, yet they were indeed notable traitors and rebels against him; which rebellion of theirs is set out by two comparisons: for first he compares them with the Ox and the Ass, which though they be of the dullest sort of creatures, yet the one knows and remembers his owner: verse 3. and the other his master's crib: and where they have received kindness, they will acknowledge it, and do service for it. But these jews though they had been fed at full, and received innumerable blessings from the Lord, yet they were unmindful of God, and of his favours, and more unteachable and untractable concerning their duty, than were the Ox or the Ass. They considered not whence, nor why, they had those many mercies which they enjoyed, and therefore did service therewith, not to God, but to their own lusts. 2 Secondly, having compared them to the dullest beasts, and proved them to be inferior unto those unreasonable creatures; He after makes comparison betwixt them and the vilest sinners in the world, to wit, the Sodomites: to whom they were so like for their idleness, pride, excess, and cruelty, that he calls them by that name. Verse 10. saying, Hear the word of the Lord, O ye Princes of Sodom: hearken unto the Law of our God, O people of Gomorah. But against this, they might except, and say to the Prophet, you do us wrong, in thus charging, and vilifying us: we are other manner of people than you take us for, and would make us seem to be: we have some things to commend us, which neither beasts nor Sodomites have: for we offer multitudes of sacrifices, and observe solemn days, and feasts, the new moons, and Sabbaths, and the like. This he yields they did; but thence taketh advantage, and doubleth his accusation against them, turning all these things to their deeper condemnation. Vers. 11.12.13.14. What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the offerings of rams, etc. When ye ●ime to appear before me, who required this of your hands, to tread in my courts? Bring no more oblations in vain: incense is an abomination unto me: I cannot suffer your new moons, nor Sabbaths, nor solemn days (it is iniquity) nor solemn assemblies. My soul hateth your new moons, etc. and there is reason why God should thus abhor both them, and the worship they offered unto him. For, (as it is added) vers. 15. when they stretched out their hands in prayer, their hands were full of blood. That is, they were full of revenge, full of cruelty, and contention, and therefore they must needs perform those religious exercises hypocritically and carnally: in which respect they were worse than Sodomites: for they did but abuse their time to idleness, their apparel to pride: their diet to excess, etc. but the jews abused the word, and the sacrifices, and the Sabbaths, and other ordinances of God: and therefore as much as spiritual things are better than natural, so much worse were they that profaned the former, than the Sodomites that abused the latter. Thus having showed them how bad they were, Connexion. he leaveth them not here, but telleth them how all might be amended. Verse 16. Wash you, make you clean, etc. as if he should have said, I have showed that you have polluted and defiled yourselves beyond the Sodomites, and so are become exceeding unclean, and unholy: yet if you will take my advise, and follow my counsel, I will show you a way how you shall help all, and that is, to wash and cleanse yourselves from this your filthiness, by godly and hearty sorrow for the same: and whereas you will be ready to conceive that this is a matter easily and quickly done, I tell you that it is otherwise, and therefore bid you wash you, make you clean: purge your hearts and your hands: wash and wash; again and again: and never leave washing till you have made yourselves thoroughly clean. Then further, that they might not deceive themselves, he declareth unto them more particularly what sins they should wash away: take away the evil of your works, etc. herein including an answer to another objection, that the hearts of some might make, concerning their sacrifices, and their prayers, etc. before mentioned: for they might reply upon the Prophet in this manner: you find fault with our oblations, and tell us that God loathes our sacrifices, and services; what then would you have us do? should we leave off these works of piety, and quite give over serving of God? Not so (says the Prophet:) but take away the evil of your works. do the works still, but remove that which God hates in them: re●ine the matter, but reform the manner of them. Now whereas some might be so shameless, as to say, we have done so already, and do so still: who can charge us with the evil of our works, or with hollowness, and hypocrisy in the performance of them? To that he makes answer in these words, take away the evil of your works, [from before mine eyes.] As if he should say, if you might be judged by men, like yourselves, you would make a good shift: but in religious exercises you appear before the Lord, who hath fiery eyes, and espieth the least blemish in your services: and therefore look that he see nothing in them displeasing unto him: for otherwise, howsoever men commend you, and your works, God will reject both them, and you. After this he proceedeth, and showeth, that if they must take away the evil of their best works, much more must they desist from their evil works: and therefore he addeth, cease to do evil. And yet this is not enough, but he exhorts them further to do well: and because they were ill scholars, and altogether unskilful in heavenly matters, he bids them [learn to do well:] as who should say: vers. 17. you are naturally witty to invent mischief and iniquity: but for good, you have no wisdom, nor sound understanding: you know not what to do, nor how to do: you have neither a good judgement, nor a pure affection; nor know how to get either of them, and therefore learn to do well. Then for their better direction, he cometh to the particular, seek judgement, etc. as if he should have told them in more words: you have been given to oppression heretofore, and have done much wrong to poor men, that could not make good their part against you: this hath been your sin, to deal craftily and unrighteously: but now take a better course; seek judgement, that is, labour to find out what is right; and when you know it, practise it accordingly; and deal with others, as you would be dealt withal: give over your cruelty; and exercise mercy: and be so far from oppressing any more, that now ye relieve the oppressed: and so far from doing hurt hereafter, that you forthwith strive to do good: especially to the poor, and such as stand in most need of your help and relief: not such poor, as by their own lewdness and misdemeanour have cast themselves, and do still plunge themselves further in misery: but judge the Fatherless, and defend the Widow: and stretch forth your helping hand to relieve such as are most worthy of it, and have most need of it. Having thus urged them to sound repentance, that they might have no pretence to keep them from setting upon it; he removeth certain doubts that might arise in their hearts to hinder them. Vers. 18. And before he cometh to them, he maketh proparation thereunto, saying, come, let us reason together. As though he should say, now I have plainly proved that it stands you upon to repent, and have showed you how you should repent, I know you shall have divers reasons from yourselves, and from the world to the contrary: but hearken not what your flesh, or your friends say, but what God saith, come let us reason together. Now, Objection, 1 the first objection to keep them from turning unto God (as may appear by the answer here set down) is this: You have charged us to be worse than beasts, or Sodomites, to be full of cruelty and blood, and our consciences tell us no less: seeing than we are sunk so deep in our iniquities, it seems our state is unrecoverable, and so it is bootless for us to set upon the work of repentance. Nay, (saith he) not so: Answer. for though you be so stained with sin and impiety, as I have said: that not only your hands, but your souls and bodies, and all be wholly imbrued with bloody and cruel dealing, and your sins be as red as scarlet or crimson, which are double died, and died in the will, so that you think it impossible to be brought to any whiteness and pureness again, (as indeed in regard of men it is impossible) yet God is able to make you as white as snow. Albeit you have received a double die of sin, one in your conception, and another in the whole course of your conversation all your life long: Yet the Lord is of that power, that he is able to make you white as well. There is no sin so heinous; no sinner so abominable, but upon his humiliation and conversion, he can and will make him as clean, and as pure; as just and as righteous as Adam was before his fall, and as if he had never transgressed at all. Not that he shall be without infirmities: but in God's account, and acceptance through Christ, he shall be as holy as the Angels are now in heaven, or as he himself shall be, when he is an heir of glory in that blessed kingdom. Psalm. 32. For wheresoever sin is pardoned, there it is covered from God's eyes; he will except neither against the greatness, nor against the multitude of them: but where sin hath abounded, Rom. 5.20. grace shall much more abound. Thus much for the first objection. The second might be this: Object. 2 if we should get a pardon for all our transgressions, and be at peace with God, & our own consciences; yet the law is so perfect, and we so imperfect; that, so holy and pure; and we so unholy, and impure; that we shall never hold out in a constant course of obedience thereunto, but shall presently foul ourselves again, after that we have been washed: and therefore as good never a whit, as never the better: as good never to begin, as not to continue. For that he answereth; Ans. verse 19 that if they do but consent, and be willing to obey, (for so it is in the original) they shall eat the good things of the land. Which is in effect, as if he should have said: when once you have truly, and thoroughly repent, you are not any longer under the rigour of the Law, but under grace: you come not to a rigorous, and severe judge, but to a merciful, and kind father, that looks not for perfect obedience, but accepts of a mind that is willing to know and keep the commandments: who doth not require of penitent sinners that they should fulfil the Law (for that Christ alone could do, and did in our behalf) but only that they should labour and strive to do their best; and where they come short, acknowledge their fault. And that God will take in good worth this kind of obedience, he will testify and make clear, not only by bestowing inward blessings upon the soul, but also outward blessings for their estate: you shall eat the good things of the land. But, Object. 3 in the third place, some might object and say, if things stand so, it were well if we could frame to be religious: but I hope God will show mercy, though there be not such washing & such ado made about our sins; and therefore I mean to take my liberty still, & never to trouble myself about the matter. To this ●e makes answer, verse 20. telling them that if they refuse to obey, and to do the former duties, they shall be devoured with the sword: that is, they shall have some fearful judgement or other to overtake and consume them: for by that particular of the sword, is implied any other that God should think good. And to prove all, he brings one main argument, The mouth of the Lord hath spoken it. As if he had said: though those that repent, see little likelihood of recovery, let them not despair: and though those that be impenitent see little danger of an overthrow, yet let them not presume: for the Lord will assuredly bring to pass that which he hath promised to the godly in mercy, and that which he hath threatened against the wicked in judgement. So that you see the sum of these words is, An exhortation to repentance; and an offer of reconciliation and salvation to all repentant sinners. Wherein is showed: 1 First what they must do, to the 18. verse. Namely that they ought, 1 Bewail their sins, and forsake them. 16. 2 Learn their duties, and do them. 2 Secondly, reasons to stir them up so to do. 1 One taken from the benefit that will redound unto them, if they practise the former things, to wit, that they shall be sure of the free and full pardon of all their sins; and they, and their services shall be accepted, and blessed of God. 2 Another taken from the danger they are in, if they refuse to do this: they shall surely taste of some fearful vengeance of God: Ye shall be devoured by the sword. Wash you, etc. In these words he alludeth to the custom of the ceremonial law, mentioned in Exodus, where God expressly commanded that before the people should hear the Law delivered from mount Sinai, Exod. ●9. 10. they should sanctify themselves, and wash their clothes. Whereby two things were signified. 1 First, that all in themselves are unclean, and so unfit to present themselves before the eyes of the holy God. 2 Secondly, that (notwithstanding this) if they endeavour to wash themselves, the Lord will be pacified towards them, & receive both them, & their services. Now this washing which he exhorts them unto, is that which was figured by that outward oblation, & cleansing of themselves, & is to be performed of all that hope for mercy from the Lord: and that, by lamenting and grieving for their corrupt and sinful nature and behaviour, whether against God or men. This is all the washing that we can attain unto, or that God looketh for at our hands. For to speak properly, nothing can cleanse us, but Christ his blood, which is therefore called clean water, Ezek. 36.25. And none can perform that work, but God alone, and therefore in that place, he appropriateth that action unto himself, saying, I will power clean water upon you, etc. From all your filthiness and from all your Idols will I cleanse you. Ezek. 39.25 Hear then, the purpose and drift of the Prophet is thus much, namely that we should join with God, as working instruments in reforming our hearts, and redressing our ways. Whence ariseth this point of doctrine; Doct. 1 What washing is required of us. that whosoever would have God to wash them by the blood of his son, must wash themselves by godly sorrow. Before the Lord promiseth any cleansing on his part, he requireth this kind of purging on our part. jam. 4.8.9. This is clear in the Epistle of james, where he urgeth them to draw near unto the Lord, (to wit, in the ministery of the word, in partaking of the holy Sacrament, in faithful and fervent prayer, and the rest of God ordinances) and then he telleth them, that God will draw near unto them, namely, in his mercy and goodness, and in all the fruits and effects thereof. But then they must wash themselves: for he is a God of pure eyes, and cannot endure iniquity, and therefore he saith, Cleanse your hands ye sinners, and purge your hearts ye hypocrites. But they might reply, and say, Is it so easily a matter to cleanse our hearts, and our hands? Doth not sin cleave fast, and stick close unto the soul? It doth so indeed; and yet if they would follow his direction, he showeth them a way how they might quickly be rid of their corruptions, so that they should not reign over them though they did remain in them: and that is, afflict yourselves, and sorrow, and weep: let your laughter, and jesting, and foolish sporting, be turned into nourning; and your joy into heaviness, and lamentation for your iniquities and provocations, whereby you have incensed the Lord: and then though they were brought never so low, yet if they begin to cast down themselves before the Lord, he will assuredly raise them up, as there it followeth. This duty is further commanded in the Prophecy of jeremy, where he speaketh to the whole Church of the jews, jere. 4.14. in this manner: O lerusalem, wash thy heart from thy wickedness, that thou mayest be saved: how long shall thy wicked thoughts remain within thee? In which place is declared what they must wash; their hearts: For they being made clean, whatsoever proceedeth from thence must needs besutable theunto. Secondly, from what they must wash them; from their wickedness: and lastly, to what end; that they might be saved. As if the Prophet had told them in plainer terms; God is ready to give you salvation, and deliverance, both from your sins, and from your miseries: but your own backwardness hindereth good things from you: you do not your duty, and therefore God withholds his mercy, and therefore wash thine heart, O jerusalem, that thou mayst be saved. And that they needed this washing, he proveth by this evil fruit that did continually spring out of their sinful hearts, saying, How long shall thy wicked thoughts remain within thee? As if he had said: If you doubt of the badness of your hearts, look what thoughts you entertain therein; in the night, and in the day: when you are at home, and when you are abroad: on the way as you ride, or walk: on your beds as you sleep, or wake etc. Consider how many vain and idle thoughts: how many worldly and covetous desires: how many lustful and carnal, yea wicked and impious imaginations, you have swarming, and as it were mustering together by whole troops and armies within your minds, and within your hearts: every one of which is a sufficient summons to put you in mind, to cleanse your souls: for if they were pure and undefiled, such cogitations and affections would not be stirring there, neither so often, nor so much as now they are. joel 2.13. The Prophet joel in like sort urgeth the same upon those of his time, saying, Rend your hearts, and not your clothes, etc. But how must that be done? Verse 12 he had told them in the verse immediately going before; Turn unto the Lordwith all your heart, and with fasting, and with weeping, and with mourning: which is thus much in effect; use all means to get godly sorrow, and holy remorse for sin: for that is it, that will bruise the heart indeed, The effect of godly sorrow. and make it gentle and pliable. For as worldly grief and heaviness doth harden the heart, and make it like a flint: so spiritual grief doth soften it, and makes it tender as flesh: and a fleshy heart is always a clean heart, as doth appear in that former place of Ezekiel, Ezeck. 36.25. where softness of heart is set down as an effect that ever followeth upon the thorough cleansing of the heart. And as this is commended: so the practice thereof is Prophesied and foretold by Zacherie in his 12. Zache. 12.10. etc. Chap. and the good issue and effect thereof declared in the 13. Chap. As touching the first, we may read it in the 10.11.12.13.14. verses of the former Chapter. I will pour upon the house of David (saith God) and upon the inhabitants of jerusalem, the spirit of grace etc. and they shall lament, etc. where we may note first, the grievousness of their mourning, (when once God's holy spirit hath entered into their hearts) in that they should make such woeful lamentation, as one would do for his only son, and for his first borne: or as the Israelites did for josiah, their godly, and zealous, and faithful King, and governor, 2 Chro. 35.25 when he was slain by Necho King of Egypt, in the valley of Megiddo, where jeremy, and all the rest mourned for him with an exceeding bitter lamentation. And secondly, we may note the sincerity thereof, in that they should not weep for company (as an hypocrite may do) but every one apart, and in secret before the Lord. For so it is said, And the land shall bewail, Verse 12 every family apart, the family of the house of David apart, and their wives apart: the family of the house of Nathan apart, and their wives apart, etc. all the families that remain, every family apart, and their wives apart. Then for the good effect that should follow thereupon, it is contained and expressed Chap. Zache. 13.1. 13. verse 1. the words are these: In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin, and for uncleanness. Whence it may be gathered, that when once we fall a washing in this sort, we shall not long wash alone, but God will join with us, and open a fountain of mercy unto us, to wash away all manner of sins, whatsoever they are, or have been; and to give us grace in steed thereof: And this promise is made, not only to the house of David: that is, See Chap. 12.8. for this interpretation. to strong Christians: but also to the inhabitants of jerusalem, that is, to weaker Christians. Till such time as we find this work of the spirit in us, albeit we be of the number of Gods elect, we have nothing to do with that fountain: no key can open it, but this alone, of true and hearty grief and remorse for our evil works, and ways that are not good. This point may be further confirmed unto us by plain reasons drawn from the Scriptures of God: for, 1 First, there can be no sound repentance, Reasons. without this religious and holy mourning: No sound repentance without mourning for sin. therefore when Ephraim fell to repentance, God himself witnesseth that he heard him lamenting and bewailing his former sinfulness, and the folly of his youth. Till then, though there be many requests for the obtaining of mercy; yet they proceed from the lips, not from the heart: and till such time as men be wounded in their souls for their sins, they and their prayers shall be rejected. For, The Sacrifices of God are a contrite spirit: Psal. 51. a contrite and broken heart he will not despise. And when David's sin troubled him, and was ever before him, Verse 8 being as painful unto him, as if his bones had been broken in pieces, and the splints thereof run into his flesh: Verse 2 then he might boldly and comfortably beseech the Lord, (as he did) Wash me thoroughly from my sin etc. And again, Purge me with Isope, and I shall be clean; wash me, and I shallbe whiter than snow. Verse 7 For then he might be assured, that he came not to God as an hypocrite with a double heart, but as a true penitent person with a troubled heart. 2 A second reason, to show the necessity of this inward touch for sin, is, No faith without it. that without the same it is impossible we should have any faith: for the promise is made to them that are weary of their corruptions; as a poor prisoner is of his bolts and Irons: Luke 4.18 even to them that account sin to be a bondage and a captivity unto them. Math. 11.28. And none have any warrant to come unto Christ, but those that are weary and heavy laden: if they feel not their sickness, the Lord jesus Christ is not a Physician for their turn: he will not bind up the wounds, nor cure the maladies of any, but of those, who are touched and pained with the sense and feeling of the same. For reproof of those men and women that are audacious and venturous enough to come before God, Use 1 and to press into his presence, with these, or the like requests; Lord be merciful unto us; Lord wash us from all our sins, etc. and yet they themselves never labour to make their hearts clean, but rather cloak and cover, nay excuse and defend their faults. Such do but take the holy name of God in vain: they make not prayers of faith, that shall prevail for them; but prayers of sin, that shall stand in record against them; being sinful and abominable in God's sight. They draw near with their lips, Matth 15.8. but their hearts are far from God: and therefore in vain they worship him. Hence it cometh to pass, that many offer themselves to receive the Sacrament, the seal of the eternal covenant; and come to the word to hear the promises of life, and yet departed without all comfort and assurance of God's favour, because they came not with tears for their transgressions and rebellions against the Lord; nor with that piercing sorrow, which would go as near them, and be as effectual in them, as if they shed abundance of tears; because we will not do the lesser which belongeth to us, God will not do the greater which pertaineth to him. Secondly, Use 2 seeing God would have all to wash, the best as well as the worst, let us be instructed, if we would have fellowship, and communion with God, to search our hearts, to the intent we may find out the hidden corruptions thereof, and bewail the same with a sound and earnest lamentation. And then if we do but ask mercy, we shall have it; otherwise not. For if one of our children have fallen into some great and grievous fault, we will not forgive him, till he first humble himself, as the Prodigal son did: if there be in him no remorse for the offence committed, but he continue proud and stubborn still; the father should spoil his child, if he should show him favour: the best course he can take with him then, is to carry a heavy countenance towards him, and a straight hand over him, that so he may recover him and save his soul: and even in like sort will God deal with us; where he loveth most, he will check and rebuke most, till they grow to that reformation which he requireth, and aimeth at in their correction. Now to the end we may the better get this holy affection of sorrow into our hearts, Means. we must use all helps needful for this purpose. And first, because it is a supernatural work, Pray for it. we must entreat the Lord according to his promise, Zach. 12. to put his spirit into us, and thereby to mollify our stony hearts, as he hath covenanted, Ezek. 36. otherwise we may toil out ourselves in vain, and after a long and tedious strife be as far, nay, farther from a tender heart, than we were at the beginning. Secondly, as we must crave assistance from heaven, so we must use the means that God hath appointed; namely, 1 First, to call to mind our many and great offences against his majesty, Aggravate our sins. and to lay before our eyes in as particular manner as we can, our corruptions both original and actual, before and since our callings: considering how grievous they have been; many of them being committed against our knowledge, and consciences; yea and covenants made unto the Lord for the resisting and forsaking of them. Further, we are to recount with ourselves, of how long continuance they have been: how offensive, how pernicious and infectious to others; how many we have poisoned by them, of whose recovery we are altogether uncertain: some of them (for aught we know to the contrary) being already in torments in hell fire, for the sins whereinto we have drawn them: and others (perchance) likely enough to go the same way after them, if the Lord do not in mercy prevent them by his grace, etc. These, and the like meditations, will cause our hearts (if they be not past sense and feeling) somewhat to relent. Thus did Nehemiah aggravate their sins that lived in his time: Neh. 9 and so did David his own corruptions; endeavouring in many words to make them odious in his own eyes: Psal. 51. acknowledging that he was conceived in sin, (which was the fountain of all) and brought forth in iniquity: that God requireth truth in the inward parts, but he had been hypocritical and falsehearted: that God had taught him wisdom in the secret of his heart, but he had put that out of his consideration, and cast it behind his back, when it should have restrained him from all those ill courses that he took. These and many other circumstances, are either plainly expressed, or by consequent necessarily implied in that 51. Psalm, whereby he labours to set out the heinousness of his offences, that his own soul might abhor them, and all the world might see his utter detestation of them. Another excellent means is, not only with patience to endure, Suffer admonition. but with earnestness to entreat, the admonitions and reproofs of those, which have been, and are acquainted with our courses: for we are so full of self-love, that others may easily discern more evil in us, than we can espy in ourselves: and those of all other, are the best, and most faithful friends, that will mercifully, and wisely (though sharply and roundly) tell us of our faults: as Nathan dealt with David, when his heart had been a long time hardened by lying in sins unrepented: 2. Sam. 12. which private admonition of his (as we may observe) was a more effectual means for his rousing out of that dead slumber, than any, or all the public ordinances of God: as the sacrifices of the Law, and Sermons of the Prophets etc. which all that while he had frequented. And sometime it is found by experience yet still, that a wholesome, Note. and sound, and wise reproof of a Minister of God, or some Christian friend in private, thoroughly set on, and effectually applied, hath done that (through God's blessing) that many holy and excellent Sermons could not effect and bring to pass, for the reclaiming of divers from the bypaths of iniquity; wherein they had a longtime wandered and gone astray. Which is not spoken, as if this private dealing were to be preferred before God's public ordinances: but that we may have each of them in due estimation: that as we should not despise Prophesying, 1 Thes. 5.10. Heb. 13.22. but suffer the words of exhortation in the assemblies of the Saints: so we should admonish one an other, and be admonished one of an other, Heb. 3.13. daily, in private, lest any be hardened through the deceitfulness of sin. 3 In the next place, Meditate of God's infinite mercy in Christ. when we by our own searching and examination, and by others plain and faithful admonition, have found out a great sea of our corruptions, then let us inwardly and seriously ponder upon the infinite mercy of the Lord our God, in giving us his dearly beloved son: and the inconceivable love of the son, in submitting himself to become a ransom for us: and that without any entreaty, desert, or desire on our part: yea, even then, when we were his mortal enemies. This was it, that caused them, in the 12. of Zacherie, so to mourn and lament, because they considered what Christ had suffered in their behalf. And this should break and melt our hearts (as it did theirs) that we wounded and pierced our dear Saviour by our transgressions: for the Chastisement of our peace was upon him, Isa. 53.5. and by his stripes we were healed. If he would shed his precious blood for us; why should we think it much to shed a few tears over him? and so the meditation of the several sufferings of Christ, and of God's gracious promises made unto us, in, and through him, should cause our hearts to be dissolved into tears. 4 Fourthly, we must as often as fit occasion is offered, go unto the house of mourning; Make use of others crosses where we may be put in mind of our woeful estate, by reason of our wicked nature and sinful carriage, in violating the Lords holy precepts and commandments: and this is commended as the part of a godly wise man by Solomon, in Ecclesiastes; where it is said, Eccles. 7.6. The heart of wise men is the house of mourning: but the heart of fools is in the house of mirth. And the reason why this is a part of wisdom, is rendered in the 4. verse. It is better to go to the house of mourning, then to the house of feasting; because this is the end of all men; and the living shall lay it to his heart. And if others chastisements should affect us: Of our own much more should God's correcting hand upon ourselves, move us: and and when he smiteth us, we should join with him, and take his part, and smite our own hearts; and than if God's strokes on others, or on ourselves, do make us mourn for our rebellious behaviour against the Lord, happy and blessed are we: for so saith the Prophet, Blessed is the man, O Lord, Psal. 94.12. whom thou chastisest, and teachest in thy Law: and our Saviour also, Blessed are those that mourn, Mat. 5.4. etc. therefore when we find ourselves inclined to heaviness, in respect of any outward scourge that lieth on us, or on our friends; let us take hold of the occasion, and turn the course of our grief another way: which if we can attain unto, and make our sin to be our greatest sorrow, Christ jesus shall be our greatest joy: and we being mourners of Zion, shall be comforted in due season: our iniquities shall be removed as a cloud, and scattered as a mist, and we received into everlasting favour. Thirdly, Use. 3 this is for the singular comfort of God's children. What though they have been like the people of Sodom, and of Gomorrah, and have lived like beasts all their life long? yet is there hope that they shall not be cast off: nay, if they can once begin to rinse and purge their hearts, though their sins have been never so horrible, and odious, and abominable; they may be assured of the free and full pardon of them all; neither need they make any doubt at all hereof: for if such kind of sinners might not attain to this, it were in vain for the Lord to exhort them to repentance: but we see here, that though these jews had received many blessings; heard many instructions and threatenings out of the word, and felt many corrections from Gods own hand, and nothing would drive them from their accustomed course of rebellion, yet notwithstanding all this, if now at last they would grieve their hearts in good earnest, and not pass over the matter with some sleight mourning, (for so far wicked Saul went, when David had told him of his fault in pursuing him that was innocent) but strive for a soaking, and working sorrow: if I say, they would labour for this, the Lord offers them mercy, so that they should forthwith be disburdened of the guilt, and freed from the punishment of all their former wickedness. For when sin is once cast out of the heart, God hath no quarrel against the party; and it can never lurk there long, except it be fed with excuses and allowance. It never sticks so close, nor cleaves so fast, but godly sorrow will make a separation betwixt it and the soul, Note. and crush the very head thereof. That giveth life and root unto it, and makes it grow and bring forth abundance of fruit, when we love it, and can say somewhat for it: but if we do not nourish it in our souls, but ba nish it thence, we shall be accepted whatsoever our life hath formerly been: for as God will never sprinkle the blood of his own son upon a carnal, and proud, and profane heart: so he will never deny to give the merits of his son unto an heavy, and sorrowful, and contrite spirit. [Take away the evil of your works from before mine eyes.] As if he should have said; hitherto you have but dissembled in the duties performed by you: which hollowness of yours, though men could not so well see and discern; yet the Lords eyes have been and are still cast upon your doubling, and halting, and false dealing: and therefore if you would have him to look favourably upon you; take away from his sight that which causeth him to frown upon you: not only your evil works (for so hypocrites may do) but the evil of your good works: for here (we must understand) God did not aim at the subversion and overthrow of the former duties of religion, but wisheth them to do the same works of piety still, but in a better sort than they were wont to do them: whence this doctrine offereth itself for our learning; that, A Christian must not only do good things, Doctr. 2 Good things must be done in a good manner. but must do them in a good manner: otherwise, God may, and will reject the works, and confound the doers of them. This people here had many ontward observations, as doth appear from verse 12. to the 16. Yet because their services were not performed in faith and love; God did utterly abhor and detest them. They would keep the Sabbaths, and frequent the solemn assemblies, but they would learn nothing at all: though their bodies were there, their hearts were not there; but either about their business in the family, or their affairs and dealings in the world; thinking how to revenge such or such an injury; how to relieve themselves in such or such a necessity, or the like, or perchance worse matters. They would make long prayers, but their hearts were full of wrath, and their minds full of doubting: and so in other exercises of religion, still they mingled their own corruption, in so much that God could have no liking of them. Such were the Scribes and pharisees also, who used to preach, to give much alms; to pray, and fast often; and had a very smooth outside: for so much Christ grants them, that they were painted Sepulchres, fair to behold and look upon: and graves so covered over with green-sward, that one might walk over them again and again, and yet never perceive any rotten bones therein. Notwithstanding all this, the vengeance of God is denounced against none more often and earnestly by our Saviour, then against that kind of people, as appeareth plainly in the Gospel. Mat. 23. And why? because they took not away the evil of their works: for which cause, the Lord jesus tells them, Luke 16.15. Ye are they which justify yourselves before men, but God knows your hearts: for that which is highly esteemed among men, is abominable in the sight of God. And the like, the Prophet Isaiah layeth unto the jews charge elsewhere, Isa. 29.13. saying, This people come near unto me with their mouth, and honour me with their lips, but have removed their heart far from me. He blameth them not, for that they came not to Church, or that they refused to make an outward semblance and show of worshipping him; either in word or deed, (for herein they were very forward) but for that they brought a lame sacrifice, or rather a dead carcase; presenting before God the outward man, but not caring to bring before him the inward man, which he chiefly regardeth and looketh after; and without which the other is of no reckoning with him, but is esteemed to be a vain and sinful worship. And the same detestation of such hypocritical serving of him, the Lord showeth in an other place of this Prophecy. Where first he declareth what kind of worshippers he requireth and delighteth in. Isa. 66.2.3. To him will I look (saith he,) even to him that is poor, and of a contrite spirit and trembleth at my words. Thus ought all to be disposed and affected, that expect any favour from the Lord: that because he is so holy, and mighty, and glorious, they must come with fear and trembling, through a sight and feeling of their own baseness and unworthiness. Which if they strive to do, the Lord promiseth that he will look upon them with a merciful and gracious eye. Then in the next verse, he setteth down what account he maketh of ceremonious worshippers, that contented themselves with offering oblations of bullocks, and sheep, etc. thinking that God was beholding to them for the same: they trembled not at the word, neither were sorrowful, nor heavy hearted for their sins: yet because they were at cost and charges to serve God in sacrifices and incense, they thought themselves as good as the best: but the Lord showeth there that he condemneth and abhorreth them and their oblations, saying, he that offereth a sacrifice, and doth not offer himself, it's all one as if he were a murderer (for to that effect are the words) He that killeth a bullock, is as if he slew a man: verse 3. and he that sacrificeth a sheep, as if he cut off a dog's neck, (which was then an unclean beast, and rejected (amongst others) by the Levitical law) he that offereth an oblation, as if he offered swine's blood: (which was likewise forbidden at that time, and counted an abomination to be offered to the lord) And as for their incense, and bowing down in God's house, he showeth that it is as if they bowed to an Idol, and blessed it: it was as hateful and loathsome in God's eyes, as the most vile and monstrous Idolatry that was. For he required of them in those outward oblations, that they should have spiritual affections: Note. without which the other were so far from pleasing him, that they grievously provoked him. He that did bring a beast to be killed, was thereby to profess before the Priest, that he deserved for his transgressions, to be killed himself. Now when he could stand by, and see the beast slain; with a bold face, and a senseless heart, not trembling at the consideration of his own wretched deserts; the Lord professeth that he will never look with a pitiful eye upon such an one, but esteem him as a notorious malefactor, and punish him accordingly: and that he was of power so to do, he maketh it evident in that place by this, vers. 1.2.4. that his hand had form the heavens and fashioned all the wonderful works that are on the earth. And they were not so witty to deceive the Lord, as he was wise and mighty, both to hunt them out; and to execute strange and fearful judgements upon them. Besides these places, there are reasons to confirm this Doctrine: for, Reasons. 1 1. First, God doth as strictly command the manner of our obedience, as the matter of it; and looks as much that it should be well performed, as that it be performed. He enjoins the Minister not only to preach true and sound doctrine, but to divide the word aright, and to apply it wisely and fitly, giving every one their portion in due season. He commandeth the people, not only to come to the Sermon, (for so the wickedest may do) but to come with a good and honest heart. He biddeth us not only to pray, but to pray in the holy Ghost: (as Jude speaketh) and to pray fervently, as james saith, jam. 3.16. The prayer of the righteous availeth much, if it be fervent. And so for all other duties, he would have us to be careful how we do them, as well as that we do them. Secondly God is a spirit, john 4.14. and therefore will be worshipped, not in outward ceremony alone, but in spirit and truth: give him the best words that may be, if we do not give him our hearts all is nothing worth. judas dealt best with Christ of all the disciples in appearance: for when all shrunk from him, he stuck to him; came and bowed himself before him; saluted and kissed him. Who would not say now (had he not been privy to judas his heart) that he was the true and faithful friend above all the rest, that would show himself thus friendly in the time of adversity? Yet the swords and staves of those that apprehended Christ, were not so odious unto him, as was judas his kiss that betrayed him, because he had an ill and corrupt mind, and a treacherous and false heart in that which he did. And such are the services of all hypocrites, even judas his kisses: and therefore they shall be requited with judas his reward, except they reform their hearts, and amend their works. This makes for the great reproof, Use 1 not only of gross sinners, and of hollow-hearted dissemblers, but even of those that have some sparkles of grace in their hearts; nay, of the best that live upon the face of the earth: for none can say he is innocent in this point, but at one time or other, in one duty or other, he hath failed more or less; if not in the matter, yet in the manner of performing the same. This will be more evidently seen in the particulars, and therefore my purpose is to speak of 4. kinds of works: namely, Of the works 1 Of religion. 2 Of love and mercy. 3 Of our ordinary callings. 4 Of recreation. And first to give instance in the exercises of religion; Works of religion. Evils of hearing. who can clear himself therein? For if men come unto Sermons, and offer unto the Lord their bodily presence, do not the most think they have acquitted themselves well? Albeit in the mean while they be altogether negligent in making preparation for this work, by searching their souls to cast out the leaven of corruption, which will hinder the powerful operation of the word: and by getting that sight of their wants, that might cause them to come with an eager appetite unto God's house. They seldom, or at least very coldly, pray unto the Lord to give them an understanding mind, and a teachable heart to profit by the means: but for the most part, thrust in themselves ruedly with a proud and unprepared heart, and with unruly and distempered affections; that when they stand in God's holy presence, are wandering from the duties in hand, and running after their covetousness, or after their delights: and so if the word fly in at the one ear, it flies out as fast at the other. And they do not mingle it with faith, as they should do, but with theirowne corruptions, Hebr. 4. which hinder the effectual working of it: and so it seals up unto many, their own just condemnation, in steed of being an instrument of God for their edification and salvation. And as for Gods own children, in steed of those excellent graces that might be thereby wrought in them, it oftentimes hardens their hearts, and fits them for sharp correction. So for prayer, whereas they should lift up pure hands without wrath, and without doubting; Corruptions in prayer. many never care what manner of sacrifice they offer unto the Lord: but are full of passion which distracts them, and full of unbelief which excludes them from having interest in God blessings: and so their prayers tumble down again upon their heads, and bring upon them judgements in steed of mercies. They may truly say, that they have sought for help often, and have had no hearing; but it is long of themselves: for the sea is not more full of water; then God is full of mercy to all that call upon him in truth: and if they could put away their unbelief and hypocrisy, and other evils that are mixed with their suits and supplications, they should find that none is so kind a Father, as God is: and they should not be so ready to ask, but he would be more ready to give, if so be they did come in faith, and ask aright as God requireth. The like may be said for the Sacrament of the Lords Supper: divers there are that partake of it as often as their neighbours do; but they are so far from receiving benefit and comfort therefrom, that it proves hurtful and uncomfortable unto them: and why? because they put not away the evils of this work. Evils to be removed by communicants. But what are they (may some demand?) They are diverse. One common evil, Ignorance. 1 is gross and palpable ignorance, that men come, not discerning the Lords body and blood, that is, not being able to put a sensible difference between that, and common bread and wine: and so coming unto it, no otherwise then to their ordinary food: not conceiving, much less well considering what they are to receive from God; what from man: what examination is to be used that they may be worthy receivers of it: what judgements are to be feared, if they be unworthy receivers: and so they feel those judgements before they fear them. 2 A second evil to be removed from this work, Unbelief. 2 is unbelief, which hinders us, that we cannot find the inward virtue of those holy mysteries. For when we draw near to the Lords table, we should make reckoning of greater benefits, than all the kings, and kingdoms of the earth can afford us. For there God the Father is the feast-maker: he giveth us for our entertainment, the body and blood of his own son to feed upon: he offereth us, and would exhibit unto us, (if we had faith to apprehend it) Christ his perfect righteousness; and increase of our true holiness: and entitleth us to all comforts in this life, and to the crown of glory in the life to come. This many know: but they want faith to make application of it to themselves: and thence it cometh to pass that their souls are so barren of grace, notwithstanding their often communicating at the Lords table. The woman in the Gospel that was troubled with a bloody issue, said in her heart before she came to Christ, Note. if I may but touch the hem of his garment only, I shall be made whole, Math. 9.21. and according to her faith it was unto her: for that touch healed both her soul and body: yet she had no special commandment to come, nor promise of good success if she did come, nor experience of any in her case that had sped well before her: if she were thus confident, having had so few means to confirm her, what strength of faith should we come withal, and what a steadfast expectation of mercy should we have settled in our hearts, when we come to Christ jesus in this his ordinance? seeing that we have both a commandment, and a promise, and the examples before our eyes of such as have found unspeakable good by this holy Sacrament: and there is more reason why our Saviour should pity us, then why he should pity that woman: for we have a more dangerous issue of sin in our souls, than she had of blood in her body; and many of us have been longer troubled with it, than she was with hers: and he came rather to heal the sickness of the soul, then to cure the maladies of the body. And besides all the former, he shall have more glory by saving us from sin, then by healing her from a bodily infirmity: and the taking, and eating of the blessed Sacrament of the eternal covenant, is much more effectual to draw virtue from Christ, than the bare touching of his garment was: and he is nearer unto us now in his gracious presence, than he was unto her then, in his bodily presence. This we should believe and rest upon: and if we do not, we offer unto the Lord the greater injury: for he is no deceiver, but purposeth to bestow that upon us in truth, which he makes offer of in show: even to give us as full a communion with the righteousness of the second Adam, as we had with the corruption of the first Adam. Even as the branches do partake of the sap of the Vine: and the members of the body, have life and motion derived unto them from the head: so shall we receive grace and life from jesus Christ, in, and by his holy means, so often as we do thankfully use them. 3 A third evil that must be put away, when we are to be partakers of the Lords Supper, Uncharitableness. is uncharitableness, and unmercifulness: for that is a feast of love, where we are to receive further assurance of God's love to us, and an increase of our love to God and men. And how can we look for mercy, if we show no mercy? or how can we expect from the Lord a general acquittance for all our debts and trespasses, when we will not pass by small matters of offence in our brethren? Therefore as we would find any favour in heaven, let us put away from us that unloving disposition that is naturally engrafted in every man's heart; and strive to get in our souls, and to express in our lives, a true love and Christian affection. And to the end we may show indeed that we have this excellent virtue in us, let us practise these 2. rules: 1 First, Rules of charity. Matth. 18.35. if thou have a grudge against any, labour from thy heart to forgive, and for ever to forget, whatsoever injury or indignity hath been offered unto thee. 2 Secondly, if thou thyself hast done wrong to any other, seek to undo it again. Many when they have been injurious unto their neighbours, and revenged themselves upon them, will be ready to plead for themselves, and say, I am satisfied, I hope I need not seek reconciliation with him, for I bear him no malice. But have you not given him cause of grief; Note. have not you spoken words that stick in his stomach, and wound his heart: if you have, go and reconcile yourself unto your brother; Math 5.23. else your sacrifice cannot be accepted: though you have nothing against him, yet if he have somewhat against you, the rule of love requireth that you should seek peace with him, if he will not seek it of you. The like might be said for singing of Psalms, Singing of Psalms. men will use it for a fashion sake, because they would not seem to reject any religious service: But if they would have any edification or consolation thereby, they must sing with the heart, as well as with the voice: and make melody to the Lord, as well as outwardly before men. And as these and the like corruptions are to be separated from the works of piety towards God, so Secondly, there are other evils to be removed from our works of mercy, and of love towards men. Works of mercy. As in the matter of alms: if we think to merit thereby, as Papists do; or seek vain glory thereby, as Pharisees do, we put not away the evil of that work, and therefore God will reject the work itself. So for admonition and reproof, Admonition. they are very necessary to be given: yet if men do these duties in wrath and distemper, they shall do more hurt by their bitterness, and passion, than they can possibly do good by their admonition. Thirdly, concerning the works of our ordinary callings, we must cast off those evils that usually cleave unto them: Works of our callings as First, for masters; (to touch that part immediately before mentioned, The master's duty. as it concerneth them more particularly in their places) it is their duty to deal with their servants by admonishing them, and by reproving them; yea, and if need be, by correcting them also: reproving. which is as necessary for them as their meat and drink: but then they must beware of wrath and outrage; of bitterness & cruelty; and do as the Lord doth here; he telleth the jews, that they were worse than bruit beasts, and nothing inferior to the Sodomites in sin, and impiety: but how; doth he leave them here? Oh no, he deals mercifully with them, and shows them how they may amend all, for otherwise they would have fretted or despaired. So must masters deal; not minister a sharp and biting reproof, and then fling away from their servants in a passion, for that were not to deal as a Surgeon that comes to heal; but as a robber, Note. or a thief, that comes to kill; that give a gash, or a wound, and so away: nay, as we must show them their sickness: so we must give them a medicine: tell them where they go out of the way, and direct them into the right way: yea, and beseech the Lord also, of his own mercy and goodness, to guide and order them better hereafter; for else our admonitions will do them more hurt then good, a great deal. They will hate the reprover, and despise the reproof, but never leave the fault reproved. And thence it is that there are so many complaints: never man or woman was troubled with such children, or such servants: Why? what is the matter. Oh we have reproved them, and told them of their faults so often, and so earnestly, and yet there is no reformation, nor amendment of any thing: but look back to yourself now, and perhaps the greatest blame will lie upon you. You are still exhorting, Note. and still crying out against them for their misdemeanour: but how? is it not done in a passion to ease yourself, and not in compassion to help them: you have given them divers biting and cutting speeches: but how many fervent prayers have you made for them in secret: you have often been grieved, and rebuked, them and do still chide them very sharply for failing in your work, but how many tears have you shed for their failing in God's service, and their grievous offences against his holy majesty? if you cannot be thus spiritually affected, nor afford them your prayers, as well as your rebukes, you may spare a labour, for any good that is likely to come of all that you do. Therefore, let masters of families, and parents, (and likewise husbands when they are to deal this way with their wives) be careful to do this duty in wisdom and moderation, in love and tender affection to the souls of the parties offending. If the faults be private, let the admonition be private: if they be great, bring strong arguments to convince the offender, and to beat down his sin: but spare tart, and bitter, and reviling speeches, that will rather exasperate, then work any cure upon them that are faulty, and blameworthy. So for labouring in our vocations. It's good to rise early, and to go to bed late, Labour. and to eat the bread of painfulness, so that a moderation be kept, that masters and servants be not oppressed; but then we must take heed that we labour not for covetousness, nor in desire of filthy lucre, but in conscience and obedience to God: Note. for otherwise, we shall be froward and distempered when things go cross with us: and lust after the world, and dote upon the vanities of the world when things go well with us. If we serve the world, or ourselves, in the pains that we take, we shall be vexed, and disquieted with continual discontentment; and ever turmoiled & tossed with some inordinate affection: or otherwise if we can get advantage by doing of wrong, we shall not much stick at it: and if a commodity lie in our way, we will be sure our neighbour shall be a loser, rather than ourselves. Whereas if we aimed at God's glory in our dealings and affairs of this life, we would rather suffer wrong, then do wrong: and help others, then hurt them, knowing that when we do best, we always speed best. And as masters must herein look to themselves: so must servants in their places; they must beware of eye-service: servants duty. for many there are, who when their masters eye is cast upon them, will bestir them very busily, and do much: but when his eye is off them, and he absent from them, they will either do nothing at all, or very little in comparison of that they might and ought to do. Such must remember that they should serve the Lord Christ in their places, whose fiery eyes are still upon them, to reward them if they be industrious and painful: and to punish them if they be careless, idle and wasteful. Fourthly and lastly, for our recreations, which being lawful, and warrantable in themselves, Recreations. yet seeing they are mingled with many horrible corruptions by the users, or rather by the abusers of them, we must be likewise careful to put away the evils of them: as, First, Corruptions thereof. the evil end that is propounded by those that are much addicted thereunto: and what is that? for the most part, not to refresh themselves, but to glean money from their companions, unto which they have no right at all, The evil end of them. either by God's Law, or by man's: neither shall they ever be able to answer the losing or getting of such money before God's judgement seat. Yet that is the devils sauce, whereby their recreations are usually sweetened, which else would not be so well pleasing unto their fleshly taste: which is a sufficient argument to confirm the unlawfulness of such exercises, to those that so use them, because that this mixture, with all, Note. or most of their games and sports, is that which the worst do most delight in; and without it, count their recreation but an idle thing, nay, a mere vexation and torture. A second mischief that usually accompanieth such exercises, misspending of time. is, misspending of too much time in their vain delights: which may well be called vain, when they either wholly, or for the most part hinder men from God's service, and from the works of their callings, and make them altogether vain, & idle, & unprofitable burdens of the earth. Satan that old serpent (whom they serve that are thus in bondage to their fond and wretched lusts) hath many cunning wiles, and crafty fetches, both to allure them into his snares, and to hold them fast when he hath entangled them: and this is one amongst the rest; Note. that when one gets, and feels it coming, he stirreth up in him such a lust after gold and silver, or whatsoever they play for, that they cannot make an end in any time. And if any one lose, he persuades him (though indeed there needs not any great ado to persuade them, their own corruptions carrying too great a sway over them in this respect) to play one game more, to try if they can recover that which they have lost, and not to let the winners give over with such damage unto them, and advantage unto themselves: and so let slip many a precious hour, wherein, if they were well busied, they might get moregood unto their souls, than all the world is worth. And as in gaming, so in other pastimes (as they call them) they are so excessive in respect of time, that in steed of the right end of them (which is to quicken and revive the spirits, and to fit men for matters of greater importance) they pervert them to a quite contrary end, and make them means to weary and tyre out themselves: so that they are for that day, utterly disabled for any work of religion, or of their callings. Yet it is strange to hear how those that carry the name and profession of Christianity, will shift off every wholesome admonition and rebuke that is brought against them, with this, what? will you not allow us recreation? but it might be demanded of many of them, to their shame, what is your vocation, that talk so much of recreation? what sore labour have you undertaken so to weary you, that you should stand in need of so much refreshing? In truth if things were well examined, we should find, that such make their sports to be their vocation, (if they have any at all) not their recreation. For they do nothing else, or very little else, but eat and drink, and sleep, and play, and so consume their days, and spend the greatest part of their life like Epicures, that dream of no other happiness, but of following their delights, and giving themselves over to beastly voluptuousness and sensuality. And whereas recreation should be used only as physic, they make it their ordinary diet. If we should hear a man always enquiring after skilful Physicians, Note. and calling for nothing else but Physic, Physic; we would presently conclude, certainly this man hath a very sickly body: and what else can we think of those men, that are still following after vain delights, and in whose mouths there is nothing so usual, as recreation, recreation, what else (I say) can we think of them, but this, surely these men have very sickly souls. There is very little inward joy and spiritual contentment in that heart, where so much is sought for from these external things. A third evil in recreations, is, inward fretting, and outward chase: especially when they breathe out monstrous oaths, Fretting and chase, blaspheming. and fearful blasphemies against the God of heaven: and horrible imprecations, and cursed speeches against his creatures; which are too too usual in their carding and dicing, etc. For there are none more outrageous people, than those that are carried away with the stream of those unruly lusts. And whereas many of them will confess, that these things are amiss, and should be mended, but they know not how to do it: let such know, that how lawful soever such recreations are unto others, it's sure they are unlawful to them. Note. For how can they either comfortably pray for a blessing upon that they go about before they set forth in the morning, when they rush on such occasions (unto them at least) of dangerous falling, and fearful provoking of the Lord: or how can they return at night, to render thanks, and to look their father in the face with any comfort, when they have been all the whole day so busily employed in the service of the devil, and of their own sinful flesh: what lawful use than can they have of that, which they can neither crave a blessing on, before they undertake it, nor give thanks for, when they have finished it: seeing that we are commanded, Whatsoever we do in word or deed, Coloss. 3.17. do all in the name of the Lord jesus, giving thanks unto God the Father through him. If such men therefore cannot remove the evils of this work, Note. it were far better for them to remove the work itself: (which they may well do, and yet have many other honest and Christian refresh, sufficient for their comfort & contentment) rather then so to misspend their money, and time, and strength, and to cast away their own souls in the pursuit of such base trifles, and alluring vanities, that do so bewitch the common sort of men. Thus have we seen (as particularly as the time would permit) what dross of corruption is to be purged away from the several actions and duties, wherein upon several occasions, and according to our several callings, we are to be busied and employed. These evils therefore we must with all conscionable and faithful endeavour seek to remove: and that from before God's eyes. For whereas many may have this conceit: no man can charge me, I will never accuse myself, and my companions will certainly conceal, and keep all to themselves, and therefore I need not fear the disclosing of my actions and dealings, From before mineeys. this will not serve their turns: for though men cannot touch them, yet there is an all-seeing God, that always looketh upon them: and where his eye is displeased, his hand will surely be avenged. And therefore if we would have any blessing from any of God's ordinances, Psal. 26.6. let us wash our hands in innocency, when we compass his Altar, (as the Prophet David speaketh) and cleanse our inward parts from that that God may dislike, as well as our outward behaviour from that, which men may disallow of. [Cease to do evil] From these words, this doctrine might be raised: that It is not sufficient, Doct. 3 in a passion to be sorrowful for sin, and overly to confess and acknowledge it, but these duties must be so sincerely and effectually performed, that there be a ceasing from evil afterwards. But this point hath been handled in the former Sermon. Doctrine 3. where the reader may find the same prosecuted at large. The third Sermon of the Lords Supper. ISAIAH. 1. 17 Learn to do well: seek judgement: relieve the oppressed: judge the fatherless: and defend the widow. 18 Come now, and let us reason together, saith the Lord: though your sins were as crimson, they shall be made white as snow: though they were red like scarlet, they shall be as will. 19 If ye consent to obey, ye shall eat the good things of the Land. Learn to do well.] Doct. 4 Having showed them what they must not do; All must be Christ his Scholars. Now he proceedeth to declare what they must do, and biddeth them do well: and because there was in them no fitness hereunto, therefore he wisheth them, to [Learn] to do well. Whence the Doctrine is: that, All godly, and penitent persons, while they live in this world, must always be learning to do well: and apply their minds to know, what duties of religion, and of righteousness they ought to perform, and in what manner they must be performed. So saith our Saviour, Take my yoke upon you, Math. 11.29. and learn of me, etc. For I am meek, and lowly in heart, and ye shall find rest unto your souls. As if he should have said: If any take up my yoke, and continue not to be a learner, from my word, how to bear the same, either he himself will be weary of it, or others will persuade him to take up the devils yoke, or men's yoke: (which is much at one: for they are both of one side) therefore learn of me, (saith Christ.) And that they might the sooner be drawn thereunto, he removes the reasons that might discourage them. Object. For they might think, Oh I am so full of corruption, and my nature is so overgrown, and overrun with sin and iniquity, that if I should come unto Christ jesus who is perfectly holy, and righteous, he could not but be angry with me, and sharply chide and rebuke me: Nay, Answer. saith Christ, you need not fear that, for I am meek, and therefore not so prone and ready to fall out with men that have corruption, and are weary of it, as you imagine. Another might say: Object. but alas I am so blockish, and ignorant, that if I should come to be instructed, Christ jesus would despise me. For the answering of that objection, Ans. he saith, that he is lowly in heart: and the property of those that are lowly, is, never to contemn any for their defects and imperfections; but rather, to pity them, and help them: and therefore they may boldly have recourse unto such a teacher as our Saviour is, and expect to be still further informed by him in all the ways of godliness and righteousness. In this regard, Math. 10.42. john 15.8. Christians are called Christ's disciples, which signifieth nothing else, but to be Christ his Scholars. And it is given as a note and brand of a forlorn and desperate wicked person, Psal. 36.3. that he hath left off to understand to do good. And on the contrary, it is set down as an evident sign of a marvelous sanctified and holy man, to acknowledge still that he knoweth but in part: that he knoweth nothing as he ought to do: and to cry out, 1. Cor. 13 9 1 Cor. 8.2. Psalm. 19.12. Psal. 119.33. who knoweth the errors of this life? cleanse me from my secret sins. Teach me O Lord the way of thy statutes, and I will keep it unto the end: with many the like requests. And it must needs be so; that they that are truly converted, and in any good measure acquainted with their own hearts, should be thus instant to be still further directed and taught. First, Reasons. because they perceive the darkness that doth naturally overspread their minds; and that those which have most light, The mind is blind, the heart deceitful. have very little in comparison of that they should have, and might have had, if they had constantly, and conscionably employed themselves in the use of the means which they have enjoyed. They know well enough, how ready their fleshly hearts are to deceive them, unless they go often to God by fervent prayer, and to men by holy conference to be directed in the right path wherein they should walk. And this makes them so desirous of some understanding. They wisely consider, that the drift, and whole scope of all their actions, should be to please the Lord, and therefore they would most willingly be informed what his good will and pleasure is in every thing. 2 Secondly, he hath commanded them to grow in grace, and in the knowledge of our Lord jesus Christ. 1. Pet. 3.18. There is no further growth in faith, or in any other grace then there is in knowledge. A man may know more than he believeth; but he can never believe more than he knoweth. True knowledge is as it were the chief wheel in a clock, that draweth all the rest of God's graces after it: and if that stand still, all the rest must needs stand still with it. And therefore it was, that David prayed so often, and so earnestly, Psal. 119. Teach me thy statutes: open my eyes that I may see the wonders of thy Law: etc. Why? (might some say) was not the Prophet well taught, when he was a teacher of others, and one of the holy men of God, whom the spirit used as an instrument to pen a great part of the Scripture? Yes surely, few were better instructed than he was: yet he found such great blindness of mind, and deceitfulness of heart still, when he came to matters of practice, that he never ceaseth crying for more understanding of heavenly things. As also the wise man exhorteth, to call for knowledge, to seek her as silver, Prou. 2.3.4. and to search for her as for treasures. That as covetous men never think they have gold and silver enough: so Christians must never think they have heavenly wisdom enough, 1. Cor. 14.1. but still covet more and more after spiritual things. 1 Hear are those sharply to be reproved, Use. 1 and much to be condemned, who are too too well conceited of themselves, and of their own wits: that will brag and boast, that they are not so simple, but they know well enough how to serve God, and to do the duties that pertain to them in their families: they have not been so many years married, nor lived so long in the world, but they know sufficiently without teaching, what belongeth to the duty of an husband, of a father, Note. of a master, and all other things that a Christian man should know. These foolish men in saying thus, do little consider what they speak against themselves: and how far they discover their own nakedness hereby they make it apparent, that they have in them no Christianity at all: for what? are they wiser than all the Prophets, and righteous men that lived in ancient times? they saw and acknowledged their great want of the understanding of holy things: and that not for modesty's sake, 1. Sam. 1.11.13.14. but they and others rued it, and felt the smart of their defects that way. How foully was Eli overtaken through ignorance, in censuring, & condemning good Hannah for drunkenness, when she was pouring out her soul before the Lord, because she moved her lips only, and uttered no words in his hearing, but spoke in her heart unto God? And the like might be said of many indiscreet speeches, & actions of the disciples of Christ, before the resurrection, and till they had received the spirit of understanding in a more plentiful measure. Want of wisdom. And to come more particularly to ourselves: who hath that wisdom that he should, have to make his use of prosperity, or adversity? to profit by God's hand in mercy or in judgement, upon ourselves, or others? nay, who hath attained to that soundness of judgement, as to understand the Scriptures so well as he should when he readeth them, or heareth them read by others? or (which is a far easier matter) to make a right use of them in applying them to his own soul, when they are plainly and sound preached, and expounded unto him? he that thinketh that he knoweth any thing fully and perfectly in these matters, let him be assured that he knoweth nothing as yet, Proverb. as he ought to know: and as for him that is wise in his own conceit, there is more hope of a fool then of him. For a natural fool, though he be not capable of instruction, and advise, yet by the whip may be kept within some compass: Prover. 27.22. but nothing will be available with a conceited fool. Though thou shouldest bray him in a mortar (as the wiseman speaketh) among wheat brayed with a postell yet will not his foolishness departed from him,: you may sooner drive his soul out of his body, than you can drive folly out of his soul. This is for our instruction: Use. 2 that if we would carry the name of Christians, and be such indeed, than we must learn our duty, to the intent we may do it; and every one strive principally to know what he himself should be. Many labour to speak well, and to have words of discourse: but let us learn to [do] well: which if we endeavour to do, then: Thirdly, here is matter of great consolation for us: Use 3 for hereby we may gather good assurance unto our own hearts, of the soundness of our repentance, and conversion unto the Lord: this being here in the text set down as an infallible note, of those that have indeed turned from their evil ways to serve the living God, that they learn to do well. Proposing of good questions. Therefore they may take this for their comfort, who are still proposing of good questions, what they must do, and how they must do it? by what means they may get out of this or that sin, and attain to such or such a grace? how they may be most profitable, helpful and comfortable to themselves and others? this was the practice of the Publicans and fouldiers, and of all sorts that were inwardly touched in their consciences by the preaching of john Baptist: Luke 3. every one of them came unto him, saying, what must we do? & of the Jailor, who when once he began to be humbled, came trembling, and fell down before Paul and Silas, saying, Sirs, Act. 16.29.30. what must I do to be saved? for howsoever God's servants have learned for the most part, what things in general must be done, yet still they have many scruples and doubts in their consciences: as, whether such and such things come within the compass of their callings? what warrant there is for it in the word? whether it may be done at such a time, in such a place, before, with or amongst such persons? what circumstances they must observe in their proceeding? what affection they must carry in the matter; and the like. For they find such a Sea of hypocrisy and pride in their hearts, that they think they are never sufficiently furnished with wisdom and goodness for the performance of holy duties, but are still icalous and suspicious of themselves, lest they should be led aside with by-respects. Howsoever such men and women think, and speak hardly of themselves, and are still bewailing their manifold imperfections, and failings in every good exercise, yet the Ministers of God, Note. find, that of all others, they are the worthiest hearers, and practisers, and receivers of the Sacrament. Many count them learned Christians, that have gotten such knowledge, as that they can say much: but they are in truth the best learned, that have obtained grace to do much: according to the exhortation of the Prophet in this place, Learn to do well. [Seek judgement.] Now because men will very easily shift off general precepts, he contenteth not himself with the former exhortation, but as he had bidden them to do well, so here he cometh to particulars, and showeth them wherein their chief and special care and endeavour should be to do well, Seek judgement, etc. He had before charged them, that their hands were full of blood: and that their great men, and men of authority were notable oppressors and spoilers of their brethren, and neighbours that were meaner than themselves: following after rewards, and not judging the fatherless and the widow, nor suffering them to have equity according to the goodness of their cause: but rather abusing their authority to the hurt of the good, and to the maintenance of the bad, in their lewd and sinful practices. If honest men had never so good a cause, and never so good a conscience, yet if they brought them no bribes, they were likely to go by the worst: and if sinful and wretched persons had never so ill a cause, yet if they presented them with great gifts, they should carry it from all others. Now the Prophet's purpose being to bring these men to repentance, he saith, Seek judgement, that is, Search diligently, what ought to be done according to your places; and when you know it, see that that you practise it. Whence ariseth this point: that, It is a note of true repentance, Doct. 5 and of an honest and sincere heart, to discharge the duties that belong unto us in our places and callings. For look what is here said of Magistrates, Every one must do his own duty. and men of higher places, that if they would manifest the soundness of their repentance, and the uprightness of their hearts, they should leave off their oppression, and fall to equal dealing betwixt man and man: the like holds in all other callings, and among men of all sorts and degrees, to wit, that they put to their utmost endeavour, to find out what are the works of that vocation wherein God hath set them, and accordingly to do the same, reforming the special things, wherein they have faulted heretofore. This job sets down as a mark, that he was no hypocrite, (though his friends injuriously charged him to be such a one) because he was careful of those good duties that did pertain to him in his place, both as he was a Magistrate, and as he was a rich man; in both which respects, he showed all good faithfulness; for as he was a Magistrate, he saith, I relieved the poor that cried, and him that had none to help him. job 29.12. The blessing of him that was ready to perish, came upon me, and I caused the widows heart to rejoice: I put on justice, and it covered me: my judgement was a rob and a crown, etc. Neither would he shift off matters to ease himself, and to free himself from pains and troubles; but (saith he) If I knew not the cause, I would search it out diligently: and though the pray were in their hands, nay, as it were in the mouths of those that were strong, and fierce as Lions: Yet he saith, that he would break theiawes of the unrighteous man, and pluck the pray out of his teeth. He would adventure himself for the innocent in a righteous cause, though it were with as great danger, as for a man to pull the pray out of the jaws of some hungry and savage wild beast, that would be ready to devour any that should come near him. Then as he was a rich man, job. 29. job 31.16. he showeth that he disposed his wealth to that end which God had appointed. I was (saith he) a father unto the poor. I restrained him not of his desire, nor caused the eyes of the widow to fail. I did not eat my morsels alone, but the fatherless did eat thereof. And from his youth he grew up with me, as with a father, etc. I saw none perish for want of clothing, nor any poor without covering: but their loins blessed me, because they were warmed with the fleece of my sheep. Further, that this faithfulness in a man's own calling, is a notable testimony of an honest heart, and of a good conscience, it appeareth by the speech of our Saviour, where he approveth himself, and his actions unto his father, saying, Father, john 17.4. I have glorified thee on the earth: how proves he that? I have finished the work which thou gavest me to do. Many times men set upon works which God never commanded them to do, but which their own flesh, and Satan bade them do: or if they begin to go about good works that the Lord commandeth, they do not go thorough with the same, as Christ jesus did: and therefore they neither bring glory to God's name, nor comfort unto themselves by that which they do: but this is it indeed that will stand men in steed, when they shall come to make their accounts before the Lords judgement seat, if they can truly say, Lord I have done the work that thou didst appoint me; I have been exercised in those businesses and affairs which thou didst enjoin me, & have gone thorough with the same. So, when the Lord Christ jesus would commend a worthy servant; what is the commendation that he hath given him? Matth. 25. that he hath faithfully employed those talents and gifts, that his master committed unto his trust, 1. Cor. 4.2. unto his best advantage. And this (as the Apostle speaketh) is required of disposers, that every one be found faithful: That is, that they discharge every one the duties that pertain unto them in their places, withal due care, and conscionable regard. This serves for the just reproof of those that make some show of Christianity, Use 1 and would feign go under the name and number of sound professors of the Gospel, and yet are most unfaithful in their own charges. Many are good neighbours abroad, but bad gonernors at home. They can advise others for the best, but they have no care at all to order their own families in the fear of God. Many husbands are kind and courteous abroad, but churlish and unmerciful to their yokefellows: and to their Children and servants at home. Many wives will seem religious, who yet are not helps in their family, obedient to their husbands, fearing to offend them: nor seeking in all good and lawful things to content and please them. Such masters, and husbands, and wives, can have little comfort of their faithfulness, when they fail most in those things, wherein the power of godliness should most show itself; namely in discharging a good conscience where they are tied so to do by the nearest and strongest bonds. And this is a great fault in divers servants, who when they have gotten a little knowledge of religion, and can discourse of some points thereof, begin to think that then they have a dispensation to be idle and slothful: headstrong, and masterfull, testy and impatient when they are told of their faults, and the like. Oh this is a woeful use that they make of their reading, and hearing the word of God: Titus 2.9.10. if they had well observed that which most concerns them, they should have found that the Lord commandeth servants, to please their masters in all things, not answering again, and to show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. Ephes. 6.5. And again, Servants be obedient unto them, that are your masters according to the flesh, with fear, and trembling, in singleness of your hearts, as unto Christ. And no less effectual is that other place of Paul to Timothy. Let as many servants as are under the yoke, count their masters worthy of all honour, 1. Tim. 6.1.2. that the name of God, and his doctrine be not evil spoken off. And they that have believing masters, let them not despise them, because they are brethren, but rather do service, because they are faithful and beloved, and partakers of the benefit. And that was a thing worthy singular commendation in jacob, that he served Laban (though a covetous, Gen. 31.6.40. deceirfull and hard master) with all his might. Being in the day consumed with heat, and with frost in the night, his sleep also departing from his eyes. And therefore those servants are much to be blamed, that make religion an occasion of their unfaithfulness, which, by how much it is more thoroughly and deeply rooted and settled in the hearts of any, should, and will make them more true and trusty; more conscionable and faithful to their rulers, and governors. And the like may be said of children, what gifts of knowledge, and speech soever they have, they can have no comfort of the same, unless they give all honour and reverence, and show all duty and obedience unto their parents, as the Lord commandeth them. This may be an instruction unto us. Use. 2 Would we be Christ's scholars? then the first letter and lesson that we must learn is, to do well in our places. Are we children? let us labour by searching of the Scriptures to know our duties, and to do them. Are we servants? let us get understanding of the things that do most concern us in our places, and let our practice be answerable to our profession, and then we shall show ourselves to be truly religious indeed. And the same exhortation might be given to all others in their several vocations: which if we can follow, whatsoever our callings be, we serve the Lord Christ in them, and shall be sure of full reward from him. Oh but my calling is mean, and my service base. Though your work be base, yet it is not a base thing to serve such a master in it. Note. They are the most worthy servants, whatsoever their employment be, that do with most conscionable, and dutiful hearts and minds, serve the Lord, where he hath placed them, and in those works, which he hath allotted unto them. [Relieve the oppressed.] Having in the former words showed them that they must do that which is just, and right: he cometh now more particularly to declare unto them wherein that consisteth, namely in showing mercy to such as are in misery: and in being means of comfort unto them, that are in discomfor, tanned grief of heart. Whence this doctrine may be collected: that, It is a most acceptable service unto the Lord, Doct. 6 to comfort and relieve his people when they are in misery and distress. Mercy to the afflicted an excellent service. Psal 41.1. This is a work so well pleasing unto God, that he pronounceth him happy and blessed that considereth wisely, and judgeth charitably of the poor and needy: though they have no ability to help them, nor to direct and counsel them; yet if they can but prudently and mercifully consider with themselves, surely this man or woman, have carried themselves so holily and blamelessly, that this stroke is not fallen upon them for their wickedness, nor for their foolishness, but for their good and comfort; as in the end it will appear. This merciful judgement and censure concerning those that have many and strange, and heavy crosses lying upon them, is a thing that God much regardeth, and recompenseth in all that are so affected towards his poor distressed servants. This also the Apostle james yieldeth as an undoubted mark of true religion, saying, Pure religion, jam. 1.27. and undefiled before God, even the father, is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world. His meaning is not, that it is religion itself (for it is a thing belonging to the first table) but a sign of the same, when our faith in God, and love unto God, maketh us pitiful and liberal towards the children and Saints of God, and such as he would have respected and relieved. So, at the great and general day of judgement, when all the world shall come to receive sentence according to their works, whether good or evil, what is the matter of commendation that is given to the elect, and the most evident mark of difference between the sheep and the goats? even this, Mat. 15.35. that they desired to do good, not in some one or two, or in some few, but in every work of mercy, and of charity. That they fed the hungry, gave drink unto the thirsty, clothed the naked, visited he sick and imprisoned. And on the other side, the reprobate shall not be charged so much that they did hurt, as that they did not the good that they might have done unto poor Christians in their wants and miseries. And further, Reason. this showeth it to be an excellent service for one to stretch forth his hand in relieving the needy, and in succouring distressed souls, that whatsoever kindness is done to the least of them, Christ sets it on his score, and counts it as done unto himself, and he will acknowledge it, and reward it, both in this present life, and in that which is to come. Every one will come to this, that if Christ jesus should repair unto their houses hungry, or thirsty, or cold, or naked, they would with all their hearts part with any thing they have to refresh and relieve him: let such hear then what Christ himself saith to them that show mercy to the poor Saints. In as much therefore as ye have done it to one of the least of these my brethren ye have done it unto me. Which is first for the great condemnation of them that do altogether shut up their bowels of compassion from God's children in their sorrows, Use 1 and temptations, and afflictions. Whosoever hath this world's good, 1. john 3.17. and seethe his brother have need, (saith the Apostle john) and shutteth up his compassion from him, how dwelleth the love of God in him? This goeth sore against such; in not loving his children, they proclaim unto all the world, that they love not God himself, and therefore are not beloved of him: and if it be so with those that do not make manifest their love by showing mercy; what shall we think of those that are so far from pitying, and relieving the distressed; that they are ready to add affliction to the afflicted. It's just upon you, (say they) your indiscretion and want of wisdom; in that you made more ado than needs, and would be more precise than wise, and more forward than your neighbours, etc. hath brought you to all this woe and misery. This is cruel and unmerciful dealing: if they would do them no good, they should do them no hurt. Yet this was the case of job and of David in their great calamities and perplexities: and we may read of the lamentable complaints that both of them made in that respect. If it be a mark of a damnable person to withhold mercy from the sorrowful and heavy hearted, then what shall become of them that lay heavy burdens on those that are pressed down too low before? if there shall be judgement without mercy, to them that show no mercy, much more fearful shall their state be that are so full of cruelty towards them whom the Lord so tenderly respecteth? Here is a singular comfort for God's children, Use 2 that are in many wants and necessities: so long as there is any godly man or woman that will do any thing for Christ his sake, and for their own comforts sake, they shall not be destitute of relief. For God hath commanded his servants to secure them, and hath made many gracious promises to such as are merciful, and will bear the burdens of others. And if men should fail them, the Lord himself will look unto them; who beholds their troubles, and sees their tears, and is acquainted with all their griefs. And he that bids others to be merciful, will not be unmerciful himself. And therefore it is, that men do deny us help and comfort many times, because God would have us draw nearer unto him; whose eyes are ever upon us, Note. and whose ears are always open to hear the cries of the poor, and of those that are humbled before him. Therefore let the Saints of God make full reckoning that one way, Psal. 72. or other they shall be provided for; if men will not, God will. Only let them be sure that they be found in the number of those that be humble in spirit, and broken in heart, for to such alone do the mercies of God appertain. If one be a gamester, or an unthrift, a riotous person or a drunkard, or given out to any such reproachful vice: or if there be any that will not take pains to get their living, by diligence and labour in their honest calling, but give themselves to idleness and sluggishness, God himself will not (in mercy at least) and his children must relieve such kind of persons: He that will not labour, must not eat: 2. Thes. 3.10. and the best alms for such is, to give them nurture and correction, that they may desist from their lewd behaviour, and betake themselves to better courses, 18 [Come now, let us reason together.] Hear the Prophet is about to meet with an objection that they might make. It's long ere men be brought to the sight of their sins: but when they come once to perceive the multitude, and grievousness of them, they begin to think their case remediless, and that it is in vain to hope for pardon: But God bids them make no such conclusions, and therefore he saith, [Come now, let us reason together:] which is in effect, as if he should have said, If you hearken what the devil and the flesh can say, that will rather make you despair, then believe: and therefore hear you withal what I can say, which if we could do, we should easily see that the arguments of Satan, and of our own wretched carnal reason, are but delusions, and that God's arguments will swallow them up all, even as Moses true Serpent did the Serpents of the sorcerers. Hence we may learn this doctrine: that, They that will come to the Lord, Doct. 7 God is to be heard before any. and do him service, must not hearken what reasons flesh and blood can yield them against it, but what reasons God can give them for it. The devil will have much to say against goodness; and our own fleshly wisdom will have as much: and the world will be as great a pull-backe unto us, if we will give it the hearing: but if we can lend an attentive ear unto the Lord, we shall find that he will bring better arguments to persuade us to goodness, than all those our enemies can, to dissuade us from it. And therefore it is that men are so often, and so grossly deceived, because they hear what the one side can say to discourage and hinder them: but not what the other can say, to hearten and draw them onward in good ways. For if they did bring a spiritual ear to receive the proofs that are brought from the word, they would be more forcible to bring them to God, than all other means could be to allure them to forsake God, and to embrace this present world. Therefore when the Lord would have men to practise any duty, or to forbear any sin, we see what strong reasons he bringeth for that purpose: as is evident (together with innumerable other places) in the second and in the fourth commandment. And thence it is, that men do so commonly and so wretchedly transgress those commandments, because they do not well weigh the Lords reasons to the contrary: for if they did, they would never incline so much to superstition, and Idolatry: nor ever so give themselves to the profaning of the Lords day, but know that it is far better to procure God's blessing by keeping it, than his curse and vengeance by the violating of it. Holy job (we see) took that course that the Lord would have us take for the repressing of all inordinate lusts and affections. job. 31.1. I made (saith he) a covenant with my eyes; why then should I think on a maid? A carnal sinful man would have thought this too much curiosity and niceness: What? not to look on the beauty and comely visage of a woman? at least not to take some liberty for thoughts tending that way? it's too too much preciseness: who can take any notice of such things in us? Oh (saith job) What portion should I have of God from above? and what inheritance from the almighty from on high? q: d: I durst not give way unto the flesh in any sort, for that were the directest course to deprive myself of the comforts of the word and spirit here, and of the crown of happiness, which is reserved for the Saints in the world to come. Albeit I should speed little the worse with men, yet I should be sure to come short of many special favours and blessings of the Lord. And further he addeth: Is not destruction to the wicked? and strange punishments to the workers of iniquity? q. d. Suppose I should escape the censures of men, yet hath not the Lord means that I cannot conceive of, for the punishment of rebellious sinners: and though things may be smothered for a time, cannot be bring secret sins to open shame? grant that it be kept close from the eyes of the world, yet doth not he behold my ways, and tell all my steps? though the eyes of men take a view only of the outward actions, yet he looketh upon the inward disposition, and affection of the heart; these and the like reasons he used to keep himself in order, and to fright his conscience from all manner of sin and impiety, as is more fully described unto us in that Chapter. And good reason there is, Reason. why we should esteem God's arguments above any other, because he is wisdom itself, and therefore seethe what is best for us; and he is love itself, and therefore will direct us in the way, which shall appear to be most safe and most comfortable in the end, what stumbling blocks and rubs soever we find therein for a season. The devil, the world, and the flesh bring only shows of reason, & pretend love unto us, when they mean nothing less as the event will plainly manifest: but God's reasons will hold out when they are weighed in the balance, and what he saith shall stand when heaven and earth shall fall: and if we take those courses that he would have us, we shall plainly perceive at last, that he meant us more good in so advising us, than we could possible think or imagine. This showeth and condemneth their folly, who, Use. 1 when they have motions or persuasions to undertake any good thing, or any purpose to become more sober and stayed in their carriage and course of life, will first hear what their carnal friends can say, and what the world, and their own flesh can allege to the contrary. Alas these men are more likely a great deal to renounce all goodness then to continue in the practice of any godliness. If once they give care to the reasons of the devil, and of the flesh, they are gone. For as the persuasions of God, by his word and spirit should make us begin, so must they cause us to hold on, or else we should faint in the mid way, or rather turn aside, and walk in a quite contrary way. And as this is true in general for the profession of Christianity, so is it as true in all particular duties; as to give instance in some: those that have to deal in matters of strife and contention, for the most part, are possessed with this conceit, that if they should not answer like for like, and return one disgraceful speech for another, and requite one injurious action with another, every one would in a short time grow bold with them, and be ready to wrong and abuse them. But where doth God say so? Nay the very truth is, that when they seek by such means to right themselves, and by such shield, Note. to defend themselves, and to repel their adversaries, whereas they had men only against them before, now they have three for one against them: to wit, God and men and their own consciences: whereas if they would follow Christ his rule, Mat. 5.44. to bless those that curse them, and to do good to those that hate them, and to pray for those that hurt and persecute them, and so overcome evil with goodness, they should certainly have the Lord, and their own consciences on their side, and it may be also make their foes to become their friends by that means. Rom. 12.20. For the wisdom of God telleth us, that this is the way to heap coals of fire upon their heads: which shall either melt them, and turn their affection to us: or burn them, and leave them more inexcusable before God, and their own consciences, and so hasten his judgements upon them. If men can be patiented, and content to sit down by wrongs offered, God will stand for them, and revenge the quarrel of the meek; and that which men think will be the ready way to draw infinite troubles upon their own heads, and utterly to undo them, we shall find to be the directest path that leadeth unto peace, and quietness, and that course which will indeed make us for ever. Mat. 5.5. For (as our Saviour promiseth) the meek shall inherit the earth. Others there are that think: if we should make conscience of religion, and begin to read the word, to frequent sermons, to have prayer in our families, and the like, this would make us to be scoffed, and mocked at, and to be termed precise fools for our pains. But let such hear what the word saith, that pronounceth them blessed, Psal 1. Psal. 119. that delight in the law of the Lord, and meditate therein day and night, and that seek him with their whole hearts: yea albeit they should meet with some disgrace, and opposition in the world: blessed are ye (saith Christ) when men revile you and persecute you, Matth. 5. and speak all manner of evil against you faisly, for my name's sake: Rejoice and be glad, for great is your reward in heaven. Is it not better to endure a little mocking from men for a time, and that for well-doing, then to undergo the wrath of God for ever for ill doing? Consider in particuliar what benefit we may reap by the ministry of the Gospel. Isai. 55.3. jam. 1.21. Hear (saith the Prophet Isaiah) and thy soul shall live. Receive the word with meekness (saith james) which is able to save your souls. Revel. 1.3. Prou. 28.9. Blessed is he that readeth and heareth the words of this Prophecy (saith the spirit in the Revelation,) and on the other side; he that turneth away his ear from hearing the Law, his prater shall be abomination, Prou. 1.24.25.26. (saith Solomon) and again the wisdom of God speaketh thus: Because I have called, and ye refused, I have stretched out my hand, and none would regard: But ye have despised all my counsel, and would none of my correction: I will also laugh at your destruction, and mock when your fear cometh. These, and the like places, if we could thoroughly consider of, they would work more powerfully with us, to cause us to desire the word, and to retain, and keep our hearts still in the love, and liking of it, than all the reproaches, and persecutions in the world could, to withdraw our affections from it. But for want of this, many sore and dangerous, yea, sometimes desperate evils do befall men: for if we consult with reason, it will tell us that either our sins are so great, that they cannot be pardoned: or else so small, that they need not be repent for. This made Cain and judas, those cursed and damnable reprobates, to despair, and cast off all hope of mercy, because they would not hearken what God, or his servants could say, but only what Satan and their own flesh could say: whereas if it had been possible for them to have looked into the promises of life made unto grievous sinners, and in assurance of faith, have craved remission and pardon for their offences, they might have been forgiven; even Cain and judas, as well as Peter and Paul: for they had all committed damnable sins in themselves: and that repentance which prevailed for Peter and Paul, would have been as effectual for the two other, if they had attended to God's voice, and humbly and earnestly sought for mercy at his hands. This serves for our instruction, Use 2 that in all our griefs and miseries, we should reason rather with God then with men. For if we be in distress for our estate, or in sickness of body, or in perplexity of soul; in any of them or in all of them, let us go unto men, Note. and they will most commonly serve us as jobs friends did him; lay sorer burdens on us, rather than ease us of those we carry already; and make our case a great deal worse than it is, rather than minister any help and comfort unto us. But if we can hear and believe what the Scriptures of God tell us; we shall find that our state is never unrecoverable: but that if we can be truly and sound humbled, there is hope and help for us, that God will give us an happy end of all our sorrows, and make us great gainers by all our afflictions and temptations. [Though your sins were as Crimson, they shall be made white as snow.] In these words, the Prophet hath reference to that that went before, where he had charged them that their hands were full of blood. Object. Verse 15. For hereupon they might reply: if we be such grievous sinners, how can we dare to come unto God for favour? is it not a terrible thing to appear before him, that is so just, and so holy? how then can we look that he should be merciful unto us? It's a thing not to be expected. Answer. Say not so (saith the Prophet) that is but a reason of the flesh: as if God were no fuller of mercy then mortal men are: or as if he could do no more than they can: yes, we must know that howsoever men be unable to change crimson, or scarlet colour into white again, albeit they should lay all their wits and endeavours together, and pull one third from another: yet God can make your sins that are as crimson, and as scarlet, to become white as wool, yea as snow itself. If we once fall a washing of ourselves, God will set in with us, and never leave, till all our iniquities, (even in our own apprehension and feeling) be quite and clear removed from us, so that none of them shall be imputed unto us, but all set upon Christ his score. They that wash themselves by godly sorrow, Doct. 8 the Lord will wash them from all their sins by the blood of his son: Penitent persons shall be washed from all their sins. that whatsoever offences we repent for, we shall be sure to have a pardon for. So that the question is not what our faults have been, but what our repentance is. If we be truly dejected on our part, it's all one with God whether our transgressions have been more or less, greater or smaller: if we repent truly, we shall be pardoned fully, be our sins what they can be, secret, or known. So that though we see spots in ourselves, yet God will see none: nay when we see our deformity most, God will make it most clear unto us, that his eyes are quite turned away from the same. This is evident in the Prophet jeremy, where he speaketh thus concerning them that should be made truly penitent for all their evil ways and works, after their seventy years captivity. In those days, and at that time (saith the Lord) the iniquity of Israel shall be sought for, and there shall be none: jer. 50.20. And the sins of judah, and they shall not be found, for I will be merciful unto them whom I reserve: and the same is promised in another place, 1. john 1.9. Ezek. 36.25. etc. where the holy Ghost speaketh thus: If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And the like is covenanted in Ezekiel, where the Prophet bringeth in the Lord, speaking in this manner. Then will I power clean water upon you, and ye shall be clean, etc. where God himself undertaketh to be the washer, and the blood of Christ is the water. Now there are two things which terrify penitent sinners, and cause their hope of obtaining mercy either utterly to fail, or at least in a great part to faint and wax feeble. Concerning both which, the Lord in this place giveth them comfort. One is the multitude and exceeding great number of evils whereof they are guilty, now for that he telleth them, that he would wash them from all their filthiness, without exception. Another thing that doth usually disquiet the hearts of those that are turning unto God, is, that their sins have been heinous and extraordinary, and many of them such as have broken the covenant, of which sort is Idolatry: concerning which, Zach. 13.1. he addeth, and from all your Idols will I cleanse you: and in an other place, that he would open a fountain of grace to wash them from all sins, even from sins of separation, and such presumptuous offences as deserved excommunication from God's people, yea and to be cut off by the sword of the Magistrate. And there is no cause to the contrary, but that God may remit and pardon one sin as well as another, (excepting only the sin against the holy Ghost, which shutteth up the heart from all repentance) and all as well as one. 1 Reason. First, because Christ jesus hath satisfied for all alike: for the greatest as well as for the smallest: for every one as well as for any one: Isa. 53.4.5.6. for so saith the Prophet Isaiah. He hath borne our infirmities, and carried our sorrows, etc. He was wounded for our transgressions, & broken for our iniquities. The chastisement of our peace was upon him, and by his stripes we were healed. All we like sheep have gone astay: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. Whence it's plain and evident, that Christ hath paid our whole debt, and not a piece of it only: he hath discharged our pounds, as well as our shillings and pence: and hath suffered for our must horrible and fearful rebellions, as well as for our smallest slips. And therefore as an honest creditor when the surety hath satisfied him for all that was owing, will not come with after reckonings, nor challenge any thing of the debtor: so neither will the Lord lay any thing to our charge, his son Christ jesus having laid down the full price for our iniquities, whereby his wrath is appeased, and his justice perfectly satisfied. That is one reason on God's part, why he must of necessity blot out of his book and out of his remembrance, all the offences of repentant sinners, without any exception at all. 2 Another reason there is on our part, that he that repenteth truly for one sin, doth repent as truly for all the rest: and though none do particularly know and discern all the errors of this life, yet God will accept of a general humiliation for them, and confession of them, so that from both these laid together: (that neither God's justice is unsatisfied, nor any sin unrepented in those that labour to wash their souls by true and godly sorrow) it is apparent, that there is no transgression, no not the most hamous, that shall stand in record against them, but all shall be remitted and covered from God's sight, that he shall never look upon them in anger and indignation for the same. Indeed those that have fallen in to more notorious and grievous crimes, Why the pardon of great sins is not so soon apprehended. cannot ordinarily get the assurance of their reconciliation unto the Lord, so soon as others, that have not been so great offenders: but the cause hereof is in themselves, in that such open and scandalous offences do make an exceeding great breach into their faith, and bring marvelous great hardness upon their hearts: and they are very unwilling to set their consciences upon the rack, & to sift and examine their own souls, to the intent their hearts may be pierced and wounded for their sins: but they will rather shift and scamble, and put off their humiliation as long as may be (as David did, Psalm 32.) so that it's a wonder they ever get out of the snares of the devil, till God either by some sharp rebuke, or by some fore affliction do rouse them, and as it were by violent hand pull them out thence. But if once they come to great sorrow for their sins: and in humbleness of heart, and assurance of faith can make claim to the blood of Christ, they shall be discharged & freed from all their transgressions, and be brought to that purity and whiteness, which they never dreamt such miserable ereatures as themselves could have attained unto. For confutation of that wretched error of the Papists, Use 1 that would bear men in hand, Against Purgatory. that there is a Purgatory, where some men after this life must have a further purging and scouring then here they have attained unto: but see here what the Lord saith: Though men have broken forth into never so many abominations, though their sins were as crimson, and as scarlet, yet if they would seek to wash & cleanse themselves by the means that God hath appointed, he giveth them his faithful promise, that they shall be made white as wool, yea white as snow, as if they had never offended at all. To what end then should men appoint a second washing, when God himself hath undertaken to wash us from all our filthiness, and from our greatest corruptions? as hath been more largely declared before. What an absurd thing is it, to imagine, that we must go thorough a strange invented fire, which may more thoroughly purge away the dross of our corruptions, as if Christ his blood were not sufficient to make us white as snow! This is but a carnal conceit of man's foolish brain: for if fire, and enduring of pains and torments could have scoured off sin, the reprobates in hell should have been purged therefrom long ago. But God alone hath clean and precious water, and a skilful and powerful hand to effect that work: and in the Revelation, Christ jesus, the true and faithful Witness, telleth us how all our uncleanness may be covered from God's eyes: Reu. 3.18. I counsel thee (saith he to the Church of Laodicea) to buy of me white raiment, that thou mayst be clothed, and that thy filthy nakedness may not appear. Nakedness there is in the best: but Christ his righteousness is that garment which must cover it, and then God will never in anger and displeasure look upon it, but in mercy and goodness look upon the holiness of his son, wherewith our souls are invested, and all our iniquities hidden and covered. Secondly, Use 2 here is matter of great comfort unto those that that do in good earnest set upon this work of cleansing and purging themselves: they shall not be destitute of company to join with them: for God himself will assist them, and enable them to go thorough with that work: and therefore this should encourage us unto the exercises of humiliation, and of examination and judging of ourselves: for are not a few tears well bestowed upon God, when he will thereupon bestow on us the blood of his son? Many are afraid to adventure upon the work of repentance, lest they should be driven thereby to desperation: but let us never fear that, though our uncleanness be never so great; though we be stained and died from top to toe, within and without, in every part and power of soul and body, by reason of our original corruption, and actual transgressions, so that all the men in the world cannot take away the foul spots and horrible stains of sin that cleave unto us, and are settled in us: yet the Lord of heaven, who hath all sufficiency of power in his hand, can and will (without any difficulty) purge us from every one of our iniquities, by sprinkling on our hearts the precious blood of his own son, which is as it were a sovereign Bath, ordained for the cleansing of the souls of his elect from that contagious leprosy of sin, wherewith they are wholly overspread. And therefore let none be discomforted in regard of his many and grievous offences, seeing that the Lord hath entered into a sure covenant with us, for the pardoning and healing of them all; who can as easily cure the most deadly wound, as the smallest scar: and the harder the cure is, the more he shall be glorified, in showing forth the riches of his mercy towards poor sinners that stand in need thereof. Our greatest extremity, is God's fittest opportunity. Now the chief means that he useth for our cleansing and sanctifying, Means of cleansing. are two: One is the word, which being received into the heart by faith, doth purify the same: The word. according to that of our Saviour to his Disciples, john 15.3. Now are ye clean through the word that I have spoken unto you. Another means is the Sacrament, whereby God is ready to convey unto us the merit and virtue of his sons death, The Sacrament. by the effectual operation of his spirit, that Christ may be unto us holiness for our sanctification, 1. Cor. 1.30. as well as righteousness for our justification. God doth not offer unto us only the outward elements, but he is more willing to give unto us the things signified thereby, than any earthly father can be to give food unto his hungry child, that crieth for some relief at his hands when he hath all plenty and abundance whereby to supply his need: I say, he is so much more willing than any earthly father, as God is kinder than man, and his store more plentiful than man's: and it's less cost, and less pains unto him, and yet more for his praise to refresh the thirsty souls of his poor servants, then for a mortal man to satisfy the appetite of his hungry child. For (as the Prophet speaketh) Mercy pleaseth him: Micah. 7.8. there is none that can take more delight in following after their recreations, and pleasures that do most affect them, than the Lord doth in showing himself favourable unto those that seek mercy and grace from him in theuse of his ordinances. [If ye consent to obey.] Object. The next thing that might hinder and dismay them from turning unto the Lord by sound repentance, is, that he is so holy and righteous, and his law so strict and rigorous, and they so sinful and rebellious, that it were in vain for them to go about to yield obedience thereunto, they should never attain unto it, and therefore as good for them never to begin the work, as not to accomplish and finish the same. And thence it is, that a number sit down as sluggards, and never set one foot forwards in the way of godliness, because they imagine that there is a greater difficulty in evangelical obedience, than indeed there is: little knowing what Gods meaning is, Ans. when he calleth upon us to be obedient: For his purpose is not to urge us to a perfect fulfilling of the Law, such as was required of Adam before his fall: but only that we should do our best endeavour, and labour to conform ourselves to his will, as near as we can: if there be a true sincere love, and a hearty consent to show ourselves dutiful and loyal subjects to him in all things, it is as much as he exacteth of us. The doctrine to be learned from hence is this: that, God accepteth of penitent persons, Doct. 9 the will for the deed: as for the fulfilling of the Law in absolute perfection, that Christ alone hath performed: he hath paid our debt, and canceled the band, Coloss. 2. and taken away the hand-writing that was against us: Now this only remaineth for us, that we have a good inclination, and a willing mind, to perform our duty, and labour to the utmost of our strength so to do; seeing and bewailing our manifold imperfections, errors and failings in every one of our services: which if we can do, God will be as well pleased with us through his beloved son, as if we had kept the whole Law, without any departing from it at all, either to the right hand, or to left. That which is spoken in the matter of communicating unto the necessities of the Saints in the Epistle to the Corinth's (to wit, 2. Cor. 8.12. if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not) holdeth as true in all other services; that we are accepted with the Lord, according as we are inwardly affected, albeit our actions be not answerable to our desires: for he that hath a ready mind to do what he can, and doth the same, would be as ready to do a great deal more, if his ability did serve: and therefore the Lord will show his gracious acceptance of that which is done by him, though it be never so little, as well as if it had been a matter of far greater worth. Now that the true purpose and intent of the heart, is that which God principally regardeth in his servants, may be made yet more clear by examples taken out of the Scriptures. We may read in Genesis, what God saith of Abraham: Gen. 22.16.17 By myself have I sworn, (saith the Lord) because thou hast done this thing, and not spared thine only son, Therefore will I surely bless thee. And why? Isaac was not slain: but Abraham withdrew his hand from him, and spared him: yet because he was content to kill him, and made all things ready for the sacrificing of him, God accounteth it as good, and rewardeth it as well, as if he had killed him indeed. So David had but a purpose to build the Temple; which work was afterward laid upon Solomon, and by him performed: yet the Lord giveth him a good testimony, and a large reward for his readiness that way: he was content to spare him, because he had been at great pains before, 1. Chron. 17. in shedding the blood of many enemies of the Church, and some remained yet still to be subdued by him: yet this he telleth him for his comfort, 2. Chron. 6.8 Whereas it was in thy heart to build an house unto my name, thou didst well that thou wast so minded. And besides this, he biddeth Nathan to carry him this message, that the Lord would build him an house, and would raise up his seed after him, 1. Chron. 17.10.11.12. and employ his son in that honourable service of building an house unto the name of the Lord, and that he would establish his throne for ever. And there is reason why God should accept of the will as well as of the deed: for 1 First, Reasons. why do we think he will have regard unto the deed? because it is his own work: and is not the will his work as well as the deed? that is most certain, for the Apostle saith to the Philippians, Phil. 2.13. It is God that worketh in you, both the will, and the deed, of his good pleasure. And therefore if we can believe that he is pleased with our good actions, we may be as well persuaded that he is delighted with good motions, and holy desires that are stirred up in our hearts by his own good spirit. 2 Another reason, why God taketh such small things in good worth, Psal. 103. Mat. 3.17. is, because he is both in name and nature a father, yea, an heavenly father, and therefore hath compassion of those that fear him, even as an earthly father hath of his child that serveth him. Now he that is a merciful, and wise, and loving father (as those will be ever most merciful to others, that have tasted most of God's mercy to themselves) when he seethe that his child doth as well as he can, though it be but simply and poorly, yet he will show his liking of it, and commend him for it: Note. and so will God deal with us: though we cannot do things perfectly, yet if we do them obediently, he will show his love & approbation of us and of our works. When a little child doth cheerfully aim & shoot at the mark which his father proposeth unto him, though by reason of his weakness he shoot very wide and short; Yet it is as well accepted of his father, as if he did hit the white: and the like fatherly dealing shall we find in God: that if we befaithfull in a little, he will esteem of us, as if we performed a great deal more. Indeed when we have put off the image of the first Adam, & have put on the Image of the second Adam, and have changed the earth for heaven, than we shall not only obey truly, The perfection of a Christian here. Nehem. 1.11. but perfectly: but here it is in truth (and so it must be esteemed) one degree of perfection to see our own imperfections. And that was in Nehemiah, and in those of his time: O Lord I beseech thee, let thine ear now hearken to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name. He could not say, that they did so fear his name as they should: but this they could say, that they desired to do it better: which desire was a fruit of the grace itself. This should instruct and encourage us still to be doing in the services and works of God. Use. Oh, but we find many imperfections, Obiecti. and many wants and weaknesses in ourselves. What of that? If we aim at perfection, Answ. and have respect to every commandment of God, and come as near the mark as we can, the Lord will accept us according to that we have, and not reject us for that we have not. If we could obey perfectly, to what end were Christ his obedience? and if God should look after none, but those that can fully please him in all things, he should be a Lord and a master, without subjects and servants. Psalm. 130.3. If thou O Lord (saith David) shouldest mark what is done amiss, who should stand? Therefore though we cannot pray with that feeling, hear and read with that profit, sing Psalms with that joyfulness and cheerfulness of heart, as we should: though we cannot forgive our enemies, long for Christ his coming, have such a tender feeling of the afflictions of the Saints, nor attain to such heavenly meditations, night, or day, as we do desire, and as God doth command; yet let us not be discouraged: if we strive to bring our wicked flesh to the performance of these duties, and though we have much ado with it, yet if we draw it as a Bear to the stake, unto God's worship, and to the performance of God's duties in public and private: and when we feel most backwardness and untowardness in our nature, yet we consent in our very souls, that the Law of God is holy, and good, and just: and that our wills and affections, are indeed very corrupt, and rebellious, but we would rather than all the world that things went otherwise with us: that sin might be subdued, and grace planted in steed thereof: and it is our continual grief, that God should be so gracious, and kind, and liberal to us, and we can be no more obedient, and loyal, and serviceable unto him: if (I say) we find such a heart within us, we need not be dismayed, but may cheerfully go on, with full persuasion, and undoubted resolution, that the Lord will be merciful unto us, and take our obedience in good worth. Only, that we may not deceive ourselves, let us be evermore careful to use the means whereby we may grow better; and avoid the means whereby we may be made worse. (As was more largely taught in the former Sermon, in the end of the 3. Doctrine.) For if one say that he desireth heaven, and yet will never frequent Sermons, nor good company, where he may be instructed: nor use any private or public exercises of religion, whereby he may be edified; he is no more to be regarded, than a sluggard that pretendeth that he means to have a good crop, and yet will neither manure, nor plough, nor sow his ground; but when others are labouring, he is sleeping, or loitering: as no man will ever look that the one should have a plentiful harvest of Corn; so will no wise man believe that the other shall obtain a plentiful crop, either of grace here, or of glory hereafter. [Ye shall eat the good things of the Land.] Before hath been showed, that all repentant sinners shall have the blood of Christ to wash and cleanse their souls: now in these words is declared, that they shall not only have spiritual grace, but also right unto, and the right use of all the benefits of this life. Whence this doctrine may be gathered: that, Obedience to God's commandments, Doct. 10 though it be not perfect, True obedience brings outward presperity. Deut. 28.1.2. etc. brings the blessing of God upon us for outward things, as well as for inward. This is promised in Deuteronomie, where Moses speaketh thus unto the people of Israel: If thou shalt obey diligently the voice of the Lord thy God, and observe and do all his commandments, which I command thee this day, than the Lord thy God will set thee on high above all the nations of the earth. And all these blessings shall come on thee, etc. Blessed shalt thou be in the City, and blessed also in the field, etc. and so he goes on, showing that true and faithful obedience, is that which bringeth all manner of blessings for body and soul, for name and estate, yea, and for seed and prosperity also. 1 Tim. 6. & 4.8. And therefore the Apostle telteth Timothy, that goodliness is great gain, and that it hath the promises of this life, and of the life to come: in which regard David saith, I have been young, and now am old; Psal. 37.25. yet I saw never the righteous for saken, nor his seed begging their bread. He had seen (and so may we) that children of great men have broken forth into many horrible sins, and so have been brought to a strange, and miserable, and violent death, and to many woeful straits and extremities before their death: but he never saw (neither shall we see) the godly seed of godly men, forsaken of God and men, and left as vagabonds to beg their bread: but God hath ever had (and still will have) a special care of them; and ever made all necessary provision for them: either he himself by a more particular providence of his, casteth sufficiently of these outward things upon them; or blesseth their labours, so that they are made a means of maintenance unto them: or if they fail that way, he moveth the hearts of some or other of his servants, to pity them, and to supply their wants; so that whatsoever their necessities be, they are freed from that curse that is denounced against the seed of the wicked, to wit, Psal. 109. ●0. that they should wander up and down as vagrants, begging their bread, and making a trade of that vile and wretched course of life. And there is cause why we should rest fully resolved of this point, Reason. that none of God's household shall ever want necessary relief. Because all will yield that he is the governor of heaven and earth, and the disposer of all things in them both: and then they must grant further, that those that are best, and do best, shall speed best; because God loveth them most: and how then can we make question, whether or no, the Lord will bestow upon them a competent measure, and a comfortable use of these earthly blessings, seeing all is in his hand, and he wisheth so well unto his own people? especially seeing he hath straightly charged us, not to care what we shall eat, Math. 6.25. or drink, or what we shall put on: but first to seek the kingdom of heaven, and the righteousness thereof, promising us faithfully that if we do so, all other things shall be east upon us. And as he hath promised this, so hath he from time to time performed it; as we may observe throughout the book of judges, of Samuel, and of the Chronicles: for there it is to be seen, that when godliness prospered in the souls of God's people, they prospered in their outward estate: and when sin (on the other side) made havoc in their souls then the Midianites, and the Philistims, and other enemies, made havoc in their Country: when they and their Kings thrived in piety, and in zeal for religion, and for God's glory, than it went well with them for outward plenty and abundance: but when Idolatry and impiety began once to thrive in their hearts, and in their land, they never had long, nor settled prosperity, but their enemy's hands & swords prevailed against them for the taking away of their lives, and the ruinating of their estates. Hear is matter of terror for all wicked worldlings, Use 1 that think to advantage and advance themselves by sinful and naughty courses; Proverb. 10.2 that is an ill way to rise: for, the riches of iniquity shall not prosper. Though they build their houses never so high, and advance their nests unto the stars, yet the Lords hand shall pull them thence, and cast them down into the very dust. They think their houses, their names, and their substance shall remain for ever, and that they shall make themselves and theirs, by joining house to house, and land to land; by oppressing the poor and needy, and by defrauding the fatherless and the widow, and such as cannot right themselves. But alas, they little consider in the mean while, that God is the judge of the world, and that he will reward every man according to his works. They imagine their estate shall be according to their wealth: and so it might be indeed, if God were not the governor of the world: but sith he is so, it shall go with every one according to that he is, and not according to that he hath. And therefore as God would have it proclaimed to the godly, Isa. 3.10.11. Say ye, Surely it shall go well with the just, for they shall eat the fruit of their works: So he would have it denounced against the ungodly, Woe be to the wicked: it shall be evil with him: for the reward of his hands shall be given him. They shall reap that which they have sowed. It were an absurd thing for one that hath sown nothing but cockle and fitches', to expect a good crop of wheat, or barley, or such like corn: and as contrary to all reason is it, for them that sow iniquity, to think they shall reap any thing but affliction. They may delude themselves with vain hopes, and brag, as much as they will: but do we think such proud, and malicious, and cruel men, shall obtain any happiness and prosperity from the Lord? Nay surely, he hateth both them and their practices, and therefore they and their wicked seed shall be rooted out: as we may see it verified in many of the Kings of Israel, as in jeroboam, Ahab, Baasha, etc. and most notably in that place of jeremy concerning jehotakim the son of josiah: Woe unto him (saith the Lord) that buildeth his house by unrighteousness, jer. 22.13. etc. and his chambers without equity: he useth his neighbour without wages, and giveth him not for his work, etc. Shalt thou reign because thou closest thyself in Cedar? Did not thy father eat and drink, and prosper, when he executed judgement and justice? etc. Where is declared, in the example of josiah, the godly father on the one side, that the true knowledge of God, and the practice of godliness, and of righteousness, bringeth all true honour and prosperity: and on the other side, in the example of jehoiakim the wicked son, is showed, that impiety joined with oppression and cruelty, with fraud and deceit, and injurious dealing, doth bring the curse of God in life and death: that it maketh a man live a base and dishonourable life, and die a shameful and ignominious death: that while he is in the world, he shall live undesired: and when he goeth out of the world, he shall die unlamented. This is also for our instruction; Use 2 that if we would have the good things of the land, and eat of the same, that is, have the comfortable use and enjoyment thereof, then let us yield our free consent to be dutiful and obedient to the Lord. Otherwise a man may have the things of this life, and yet not have his part in them: He may have much meat, and drink, and apparel, and riches, and honour, and yet have no sound comfort in any of them all. A poor man that feareth God, though he feed on course bread, on green herbs, or on pulse, as Daniel and his companions did, yet may receive his food more cheerfully, and look a great deal more freshly, then wicked unregenerate men do, or can do, when they have all abundance and variety. Therefore let this encourage men, if they would have good things either in right, or in possession, to labour to get religion into their hearts: and to be as much afraid of sin, as of misery: and as desirous of grace, as they are of prosperity. Which if we could do, we should find God's eyes open to consider of us, and his hand to relieve us continually in all our wants, and necessities. And as we shoudl be thus careful for ourselves, so we should be also for our children. There is no good parent but would wish his children might be provided for, and live in the world like men: Now here is the way to purchase them a good estate here upon the earth: use means to bring them unto the fear of God, and to have faith in God: for when the Lions that are full of might, Psal. 34.10. and rage, and cruelty, do lack and suffer hunger: then they which seek the Lord, shall want nothing that is good. God will have a care that his sheep shall have convenient pasture, and be in good liking, though the Lions be pined and hunger-starved; and when strong and mighty men are in misery and debt, in want & necessity, ever shifting and scambling, and yet getting nothing: then Gods poor & weak servants shall have that which will satisfy & content them: Heb. 13.15. for God hath said, that he will never leave them, nor forsake them. Therefore are they the most provident and wise parents, Psal. 37.11. that bring up their children in the instruction and information of the Lord: for such shall possess the earth; and the generation of the righteous shall be blessed. Children are not always the better for the goods of their parents, but they are always the better for their goodness: for when it is said in that 112. Psalm. 112.2. Psalm, that they are blessed, it is more than if it had been said, they shall enjoy honour, credit, wealth, and whatsoever outward blessing else can be named: for that implieth thus much, that they shall have the good gifts of God so far as they are needful for them, & that they shall have the right use of them. But this may seem quite contrary: Object. The wicked flourish. for commonly wicked and profane persons live in all manner of plenty, when the godly sustain penury and scarcity: and therefore in appearance, godliness is not the best course to procure a happy and prosperous estate. For the removing of this doubt, we must consider, Ans. that howsoever the wicked of the world seem to thrive best, and to enjoy great matters, in comparison of that which good Christians have; yet in truth their case is nothing so good as is the case of God's servants, but in the midst of all the things that they possess, they are very miserable: for, 1 First, they have right to nothing, They have right to nothing. but are mere thieves and usurpers, and shall answer for laying hold of those things, that are in truth none of their own. A thief may break into the King's treasury, yet it is none of his, but he shall quickly be thrust out thence: and so may a moth creep into a velvet gown, yet hath it no right there, job. 27.18. but may be brushed out at the owner's pleasure: and the same is the case of all unregenerate persons: they are intruders into other men's possessions, and the great Landlord of the world may thrust them forth when it seemeth best unto himself, and call them to a reckoning for meddling with those things, that they could lay no lawful claim unto, by any one clause or title that is contained in Gods Law. 2 Secondly, as they have no right to have any thing; They have the right use of nothing. Isa. 57.20. so neither have they any comfortable use thereof. There is no peace to the wicked, saith my God. But they are like the raging waves of the Sea, that cannot rest, but are still tossed too and fro; from one side to an other; and cast up filthy mire and dirt. And when they are most loud in their laughter, and seem to be most pleasant and merry, even than their mirth is full of hollowness, and discontentedness: for let them but have some apprehension of death, or of any sudden and extraordinary judgement likely to befall them: nay let them be but a little crossed, and disgraced by any of their companions, they will be suddenly distempered, and much daunted, and many times fall a trembling, every joint of them, Dan 5.6. as Belshazzar king of Babel did at the sight of the hand writing on the wall. And if no such thing do betide them, yet they are still pursued by such enemies, as will suffer them to have no great quietness, nor comfort in the things of this present life which they do possess. If we should see a Buck hunted through a green pasture, where there is much pleasant grass, and many sweet and pleasant flowers, and springs of water, we would not think his case very happy, nor that he had any great inheritance there, when we perceived the hounds following close at his heels: yet such is the state of all sinners: they have a large and pleasant walk, perchance in this world, but they are still hunted with many noisome lusts, of covetousness, and pride, and filthiness, and the like: and Satan, and the world have them ever in chase, and shall pursue them still, till they have driven them into hell itself, if they altar not their profane, and wretched course of life. 3 Further, God's curse is upon all. they have the wrath of God lying on their bodies and souls, which poisoneth and inuenometh all that belongeth unto them. His terrible and unavoidable curse shall ever close with sinners: so that though they eat and drink, and wallow in their pleasures, yet they can find no sound delight, nor true contentment therein: because being possessed with hardness of heart, and blindness of mind, and being given up to a reprobate sense, all things that they have, are embittered by their own sin, and Gods heavy vengeance falling upon them. Put case all a man's bones were broken, and one should put on him a velvet coat, beset with pearls and diamonds, in the most rich and costly manner that might be: and he should begin to think, and say, Now I trust I shall be at ease, and shall have no more cause of complaint; alas poor man, his rich attire cannot take away his pains: even so fareth it with the ungodly: sin hath set them out of joint; nay it hath so wrought on all the powers, and parts of soul, and body, that it hath, as it were, chrusht all their bones in pieces: and what sound peace, rest, or comfort can they then find, from all these outward things of the world that are cast upon them, till there be some cure wrought on their souls? But it is quite contrary with God's children: though they be pressed, and pinched with many distresses and wants, and driven to many extremities, and straits, yet they may be fuller of joy in the midst of their afflictions, than the wicked are in the midst of their jollity. Acts 16. Paul and Silas were fuller of gladness, and of true contentedness in the dungeon, when their feet were fast in the stocks, than Herod was on his throan, having all his flatterers and Sycophants about him, Note. to extol and magnify him. The very tears of the people of God, are sweeter and more comfortable, than the greatest joy of carnal and wretched sinners: for the Lord is with his, in mercy and goodness: whereas his face is bend against the wicked and impudent: Psal. 37. and thence it is that a little that the righteous hath, is better than great riches of the ungodly. Better is a dinner of green herbs, seasoned with the blessing of God, than many dainty dishes poisoned with god's wrath and malediction. And albeit, the Saints of God be sometimes deprived of these transitory things; yet they shall never be deprived of God's favour: and that want of outward things, shall be supplied with inward graces. They have a sure promise, that they shall have sufficient: and God never giveth less than he promiseth, though many times he do give more: and if that which is wanting in dross, be paid home in good Gold, we need not much to complain, as if we were losers by such an exchange. Therefore let us shut up all with that saying of Solomon: Prou. 2.20.21.22. Walk thou in the way of good men, and keep the ways of the righteous: For the just shall dwell in the land, and the upright men shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it. But if ye refuse, and be rebellious, ye shall be devoured by the sword. Object. This maketh for the preventing of a third objection. For some might say, It were good indeed in these regards, if we could repent for our sins, and wash ourselves from our filthiness: but if we do not, we hope we shall do well enough while we live, and be saved when we die: For God is not so severe as men would make him, but he is gracious and merciful: and therefore we mean to take our course, and still to proceed in the same, and yet I trust to speed as well as the best of them: Nay, Answer. (saith the Prophet) do not so: for if ye refuse to obey, and be rebellious, ye shall be devoured with the sword. As if he had said, God indeed is ready to forgive and to cleanse all sorts of sinners, that see how and wherein they have offended, and are troubled for their offences, resolving to leave and forsake them, and to practise the contrary duties: but they that refuse to obey, and continue in their obstinacy, the Lord will never forgive them, nor purge them from their iniquities: but their sins shall cleave as fast unto their souls, as the die doth unto crimson, or scarlet, that can never by any Art, or strength of man be reduced to their former whiteness again. And therefore the Prophet telleth them, if ye refuse to obey, ye shall be devoured with the sword: it is sure some fearful and strange plague or other shall fall upon you, and utterly consume you. As God hath mercy in abundance for penitent sinners: so hath he judgements in as great plenty for obstinate rebels, that refuse to submit themselves unto him. Now the things before spoken of (both blessings and favours promised to the penitent, and plagues and punishments denounced against the obstinate) he confirmeth by one main argument, The mouth of the Lord hath spoken it. As if he should have said: Doct. 11 let men never discourse, nor object on the one side, or on the other: for God hath said it, and he will do it. He is true, and cannot lie; he is wise, and cannot change; he is just, and cannot be corrupted; he is almighty, and cannot be resisted: and therefore whatsoever his mouth hath spoken, that his hand will bring to pass. Hath God then said, Use 1 Whosoever eateth my flesh, and drinketh my blood, john 6.56. hath eternal life, and I will raise him up at the last day? then is it impossible that such should ever taste of God's wrath, or sustain the punishment of eternal death. Object. Oh, but Christ is in heaven, and we are in earth, and how can we then eat his body and blood? Answ. Faith hath a long and an high reach, and the spirit of Christ hath as great a reach, to convey the same unto us: and our communion with him is not carnal but spiritual. Oh, Object. but having so many corruptions and rebellions, as I have, how is it possible that I should be cleansed? The mouth of the Lord hath spoken it: Answ. and therefore never cavil against it, nor make question of it any more. Indeed unbelief cannot see how this should be effected: and therefore ignorant unbelieving Papists have invented a carnal manner of eating and drinking the body and blood of Christ: And have found out a Purgatory to scour off that rust of sin, that hath so eaten into men's souls: but all such devices, for the washing away of sin, are but as muddy water, that will not make us one whit whiter, but rather fowl us a great deal more. God's means only are effectual to make us clean and pure in his eyes, and able to stand with boldness before him, without any fear, or trembling. On the contrary, Use 2 this is for the terror of those that have their consciences so seared, through long custom in sinning, that notwithstanding all the threatenings denounced against presumptuous sinners, they do continue still in their idleness, their prophannes, and all kind of wickedness: let them go on, and let them walk in the ways of their own hearts, and follow their own counsels, Eccles. 11.9. and their carnal and wretched desires: but withal let them know that for all these things God will bring them to judgement. And if ignorance will not wholly excuse men, but that they shall be punished for their offences: then how many and how grievous shall their stripes be, that know their masters will, and do it not? Surely if Christ shall come in flaming fire to render vengeance to those that do not know him: 2. Thes. 1.8. much more will he come in wrath and indignation against those that do know, and yet will not obey the Gospel. But as for those that see their infirmities, and daily lament, and grieve for them, and strive against them; let such be of good comfort: Revel. 2.2. their painful labour is known unto the Lord; and their earnest desire of faith, and love, and repentance, is a grace well pleasing to the Lord: And they shall not only find mercy for the pardon of their sins, and grace for the sanctifying of their souls; but outward blessings also for their estate: for the mouth of Lordhath spoken it. The fourth Sermon of the Lords Supper. 2. CHRON. 30.19. etc. Verse 18. The good Lord be merciful toward him. 19 That Prepareth his whole heart to seek the Lord God of his fathers, though he be not cleansed according to the purification of the Sanctuary. 20 And the Lord heard Hezekiah, and healed the people. IN the former part of this Chapter, is declared, how King Hezekiah, in a zeal of God's glory, and love unto his people, made a proclamation throughout all Israel, from Beersheba even unto Dan, that they should come to keep the Passeover to the Lord God of Israel, at jerusalem: for they had not done it for a great time, in that manner as God required, because of that Idolatry which had overspread the Land. For this purpose, Hezekiah and his Princes sent posts with letters throughout all Israel and judah, even to the ten Tribes also, that were full of sin and misery, to admonish them to turn again unto the Lord their God, that he might return unto them: and not to be stiffnecked, but to humble themselves to serve the Lord, that his wrath might be turned away from them. But when the messengers came, a great sort of the Israelites laughed them to scorn, and mocked them: they were so enured unto sin, and infected with Idolatry, that they set light by, nay utterly contemned all the wholesome and holy exhortations of that worthy King, and his nobles. Yet some of them whose hearts God touched, even divers out of the Tribes of Asher and Mamasseh, and Zebulun, came to jerusalem: and the hand of God was in judah, so that he gave them one heart to do the commandment of the King, and of the Rulers: insomuch that there assembled unto jerusalem much people to keep the feast of unleavened bread. But by reason of the short warning that they had, a multitude of the people of Ephraim, and Manasseh, Issachar, and Zebulun had not cleansed themselves according to the Law in that behoof provided, Exod. 12. and Numb. 9 and therefore were in danger to be cut off. Levi. 7.20. In this regard they were in great distress, and in a sore strait, yet they thought it better to receive the Sacrament, though they failed in some circumstances of their preparation, then to omit it until the next year, having wanted it so long before, whereupon they adventured to eat the Passover; which being ended, Hezekiah, in fear of God's displeasure, and in commiseration of the people that stood in danger of God's plagues and punishments, falleth to prayer for them, and is instant with the Lord in their behalf: he saw their great desire to be made partakers of it: the pains that they had taken to come unto jerusalem for that very purpose; and perceived a strange hand of God in inclining their hearts so far, and thereby was he encouraged to become a mediator as, it were, betwixt God and them: and thus he prayed unto God for them. The good Lord be merciful toward him, that prepareth his whole heart to seek the Lord God of his fathers. And the word that is translated [be merciful] signifieth thus much in effect, as if he had said, the good Lord pardon and supply that which is wanting in him that prepareth his whole heart. And now they wanted not so much willingness, as time to prepate themselves, and therefore he prayeth the Lord to be favourable unto them. And that he might have more assurance that his prayer should be effectual, he buildeth it upon strong and sound reasons, taken, 1 First, from the nature of God, implied in the word [good:] verse 18. which goodness of his, is never seen so much as in showing mercy to them that are in distress. As if he should have said: Lord, thou art good in thyself, and good unto thy people, and here are such as stand in great need of thy goodness, and therefore be merciful and gracious unto them. 2 secondly, from the name of God [jehonah] implying his constancy and unchangeableness in himself, and in his love, and the fruits thereof towards his servants. Hezekiah knew that he had been merciful unto as great sinners as they were in former times, and that he was the same God still, and therefore he entreateth to manifest so much, in passing by the frailties of these communicants. Verse 19 3 A third reason is taken from the Covenant, that he is [the God of their Fathers] by reason whereof he was bound unto them, and their children; so that he could not deny them any thing that they should ask in faith. These arguments are drawn from God. Verse 19 Another argument there is taken from them, that they sought the Lord, etc. which seeking of theirs, is set out by the manner of it, that they prepared their whole heart to seek him: not as if their hearts were so free from sin, or so full of grace as they should have been; but that they were true, & plain, & sincere: not such as had no sin (for it is said they were not cleansed according to the Purification of the Sanctuary) but that did love no sin: not such hearts as wanted no grace, or preparation for God's ordinance: but such as were humbled for the want of grace, and of that preparation that they should have made. This was his prayer, with the reasons of it: the effect followeth. Verse. 20 And the Lord heard Hezekiah; that is, so heard him, as that he accepted and performed his request: for it is said, he healed the people: that is, gave them that which God doth offer unto his people in the Sacrament: they received the seal of the covenant, and he made good the Covenant unto them, as shall be showed afterwards, more plainly and particularly in the several branches thereof. The sum then of these words is: the godly care of Hezekiah for those that came in part unprepared unto the Passeover. And here we may consider: 1 What he did, he prayed for them: where we may note, 1. The substance of his prayer, to wit, that God of his rich mercy would supply all their wants. 2. The persons for whom he prayeth: who are described, 1 By their sincerity, that they were such as feared God, and sought him with their whole heart. 2 By their infirmity, that they wanted the legal cleansing. 2 The effect that followed upon his prayer, which was twofold. God. 1 Herd his prayer. God. 2 Healed the people. Vers. 19 [The good Lord be mereifull.] Doct. 1 In that Hezekiah being appointed by God to be a governor, Prayer to be joined with instruction. taketh this course of seeking to the Lord for his people, we may from his example learn this Doctrine: that it is the duty of all governors and superiors, not only to teach them that belong unto their charge, and depend any way upon them; but likewise to pray for them. Good Rulers must not only inform those that are under them, what they must do, and stir them up to good duties, by wholesome instructions: but they must also become suitors to the Lord for them, that he would frame their hearts to do as they are taught; and to pardon them where they come short. It was well done of Hezekiah, to send abroad messengers to call the Israelites to the worship of God: But this he knew was not enough, and therefore he beseecheth the good Lord to show himself favourable unto them. Thus also dealt David (another King, Psal. 51.18. placed over God's inheritance) Be favourable unto Zion for thy good pleasure, (saith he) build the wales of jerusalem. And so did Moses that worthy governor of the Lords people: not contenting himself to be often teaching and instructing them whom he had the charge of; but ever and anon praying for them as occasion was offered, that God would relieve them when they were in wants: that he would defend them, when they were set upon by enemies: that he would pardon them, when they had kindled his wrath against them, etc. The like is noted of job, how careful he was for his children, even when they were, in a sort, from under his shadow, and had houses of their own to dwell in: for it is said, job 1.4.5. that his sons went and banqueted in their houses, every one his day, etc. and when the days of their banqueting were gone about, job sent, and sanctified them: and rose up early in the morning, and offered burnt offerings according to the number of them all. For job thought, it may be that my sons have sinned, and blasphemed God in their hearts: thus did job every day. Hear we must understand, when it is said that he offered sacrifices for them, that he prayed for them also; (for those two, sacrificing, and praying, ever went together) that God would pardon them all their sins which they had committed, while they were at their feasting merry together: at which times, many faults escape young people, which they take little notice of: but job considered thoroughly of them, and was ever mindful and careful to use the means of God for the remitting, and purging away of the same: that his children's souls might not be infected, nor God's anger provoked thereby. A rare example, worthy the imitation of all godly parents, Note. yet imitated but of a very few: for how small is the number of them that are thus jealous, and fearful of themselves? and if they fail of this godly care for their own souls, how can they be jealous, with a godly jealousy, of the souls of those whom God hath committed unto their charge? Now the reasons why we must be as ready to speak to God in prayer, as to them in precepts, are these: 1 First, Reasons. because God commandeth us to pray one for another. Now if those that are not tied unto us by any near bonds, jam. 5.16. God's command. are to be recommended unto God in our prayers; much more those whom God hath more especially united unto us either by nature, or by duty & service, on their part to be performed unto us. Yea, Christ jesus straightly commandeth us to pray for our enemies. Mat. 5.44. Now if that be a bounden duty; how much more is it to pray for our friends; especially if withal they be Gods friends? seeing they by our prayers may be much helped, and without them much endangered. The Prophet Samuel understood that this was a duty, when he accounted the neglect hereof to be a sin against God, as in that book it appeareth that he did: for when the people were frighted and humbled, both by the words of Samuel, and by the miraculous work of God, in sending extraordinary thunder and rain in the time of wheat harvest, and thereupon came unto Samuel, saying, 1. Sam 12.19. Pray for thy servants unto the Lord thy God, that we die not: his answer was, God forbidden, that I should sin against the Lord, verse 29. and cease praying for you. A second reason is, because except they join petitions unto God, with instructions unto them, No blessing to be expected without prayer. 1. Cor. 3.6.7. they can look for no blessing upon the good lessons they give unto them. All planting and watering is in vain, except God give the increase: and if we would have any increase, it's good reason we should seek it at his hand by prayer. Therefore both of them must be joined together: we must do the best we can, and then say as Noah did, Gen. 9.27. Lord persuade japhet to dwell in the Tents of Sem. Except the Lord did persuade the heart, as well as Noah did the ear, he knew all that he could do was but lost labour. Thirdly, unless they pray for a blessing, No thankfulness, unless that have gone before. they can never be so thankful for any good that is wrought upon such as are under them. They have had no hand in pulling down God's hand upon them, and therefore they have no heart to give him praise for the same: but when any governor or superior hath had a strong hand in drawing down the mercies of God upon any that depend upon him, and seethe the good effect of his prayers, and of his tears, this cannot but make him glorify and magnify the Lords goodness, for hearing, and granting their requests, in removing evil things, or bestowing good things upon such as are under their jurisdiction. This serveth for the reproof of those, Use. that think they have done as much as they need, For Superiors. & sufficiently discharged their consciences, if they have called their children, and servants, & whole family to the word and Sacrament, and to be examined before they receive the same: though in the mean while they never call on the name of the Lord to bless them, and the means; and to be good and gracious unto them where they failed in preparing themselves. When jacob was to send his sons into Egypt to buy food of joseph, he prayed instantly that God would vouchsafe to be with them, to give them prosperous and good success in the business they went about. God almighty give you mercy (saith he) in the sight of the man. Gen. 43.14. Now if he thought it his duty to pray for them, when they were to come before joseph, which was but an under-governour in Egypt: how much more should we count it our duty to pray for such as belong unto our charge, when they are to come before the whole Trinity; even before that God, that is the sovereign Lord and King of heaven and earth, full of glory, and full of majesty: how much more (I say) should we desire, that they might find favour in his eyes? especially considering that jacobs' sons went but for the food of their bodies, which they might either have, or want without any extraordinary hurt unto themselves: whereas those that are to be partakers of God's ordinances, are to be suitors unto him for the food of their souls, and so be everlastingly saved, if they can obtain it; or else take their bane, and be liable to God's heavy displeasure, and in danger of judgement inward and outward, in body and soul, not only in their life time, but for ever after, if they repent not for their disorderly, and contemptuous approaching unto him in his holy services? so that there is much more reason, we see, that governors should be earnest with the Lord for those that are under their roof, then there was for jacob then to be earnest for his sons: and therefore let all those be humbled and reform, that have been slack and negligent in the performance of this duty. Secondly, Use 2 let inferiors here be admonished, that, as governors are to sue unto the Lord in their behalf (the husband for the wife, For Inferiors. parents for their children, masters, and mistresses for their servants:) so they on the other side, are to be gentle, and humble, and tractable, that their superiors may have good encouragement, and good success in the supplications that they make for them. We do not read that Hezekiah at any other time dealt so earnestly with God in the cause of the people, as at this time he did: and what moved him to be so importunate now? even this, that he saw they had harkened unto his persuasion, and taken great pains to come to jerusalem from all quarters of the Land: and being there, he perceived that they had some sorrow and remorse for their former impiety, and some desire to become better for the time to come: now when he discerned that they came on so fast, and that they were half healed already, he bendeth all the force and strength of his prayers for the obtaining of mercy and favour for them, and so found that good effect that he desired and expected. And that was it, that made David so plentifully and feelingly to pour out his heart before the Lord in prayer, and in thanksgiving: for when the Princes and the people had offered very largely, and very willingly, David rejoiced with great joy, and blessed; 1. Chron. 29.9.10.14.18. and praised the Lord before all the congregation, saying, Blessed be thou, O Lord God of Israel our father, for ever and ever, etc. Who am I, and who are my people, that we should offer willingly? etc. O Lord God, keep this for ever in the purposes and thoughts of the heart of thy people, and prepare their hearts unto thee. Thus may we observe now the good affections and desires of the people do stir up and strengthen the hearts of their Rulers to pray for them: whereas on the contrary, nothing doth so kill the hearts, and discourage the spirits of God's servants from prayer, as when they see those that are under them, to be wilful, and heady, froward, and rebellious, and utterly void of any good disposition unto piety, and religious exercises. They scarce dare speak a good word for them, unless it be that God would humble them, and convert them: they cannot pray as Hezekiah here doth, The good Lord be merciful unto him, that prepareth his whole heart to seek the Lord, etc. but the good Lord give them hearts to prepare themselves, and take away the stony, and unbelieving, and carnal hearts out of their bodies. Note. And indeed many times it is a just judgement of God upon such wretched persons, that his children should have no heart to pray for them, because (as it is said of Elies' sons) God hath a purpose to destroy them, or at least grievously to afflict them. And therefore little do these stubborn and obstinate children and servants know, what injury they do unto themselves, by entering into, and continuing in their sinful courses: for they thereby not only provoke Gods heavy displeasure against them, which is a burden importable; but also hinder, and it may be, utterly cut off the prayers of those, that would otherwise cry unto God night and day, for the obtaining of his favour, and the procuring of the light of his countenance to shine upon them. Thus much for the first point. Now further mark who they be that he prayeth for: not profane or careless persons, but for those that prepared their whole heart to seek the Lord etc. that is, which laboured with a true & sincere heart to be partakers of the mercy and goodness of God, which he made offer of in his holy ordinances. In that Hezekiah neither doth, nor dares pray for a blessing upon any, but upon such as were truehearted; The Doctrine is: that, Whosoever would have any mercy from God in the Sacrament, Doctr. 2 Sincerity requisite in all communicants. must come with a sincere and upright heart thereunto. That howsoever he cannot put away all sin, (for who can say his heart is clean?) yet he may, and must put away the liking of all sin, and the purpose of sinning. So far as any man hath a love unto iniquity, and an intent of committing iniquity, he is tainted with hypocrisy, and doth pollute and defile every good thing that he meddleth withal, and so can have no benefit, but much hurt therefrom. If then we would have God to meet us in mercy, we must meet him in sincerity: and if we would have him to come unto us in goodness, we must draw near unto him in uprightness. Agreeable to this point is, that exhortation to the Hebrews, Let us draw near with a true heart, in assurance of faith, Heb. 10.22. sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water. As if he should have said; except you come fitted and prepared with a heart void of guile and deceit, as good not come at all: For God will be so far from giving countenance, or comfort unto such, that he will assuredly plague them for their fraud and falsehood that they have used with him. This we may plainly see in that which befell the ill grounds: there are three sorts of them mentioned, (all professors) that came to the word of life, and yet had no benefit by it: and therefore by a necessary consequent, Note. they could reap as little fruit by the Sacrament. For the word must give life and strength, before the Sacrament can nourish and increase the same. What was the reason why they profited not? because they came not with a good and honest heart, Luke 8.15. as the fourth sort of hearers did, who received instruction, and comfort, and the power of godliness, by the conscionable hearing of the word. But what is that good and honest heart which they are commended for? it is a heart, that doth fully purpose to do well, though it fail much in that which it performeth: that resolveth before hand to avoid the evil that shall be reproved, and to do the good duties that shall be commanded, and to believe and rest upon the promises that shall be pronounced, as far as God shall give ability, etc. Now wheresoever there is such a ready inclination unto goodness, there will be a bringing forth of fruit; though not in all alike, yet every one will do somewhat: and God will acknowledge them for good ground, and honest-hearted Christians, that yield him but thirty fold, as well as those that yield him sixty fold, or an hundred fold: for a less measure of fruitfulness, is an argument of truth, as well as a greater measure, and therefore shall be respected and rewarded: but as for those that have naughty and deceitful hearts, they shall go away, as bad, or worse than they came: and whatsoever fair colours they set upon their profession for a time, yet sooner or latter their hollowness shall appear to their shame and punishment. Now the reasons that make for the confirmation of this doctrine, That if we would find acceptance with God, we must bring sincerity with us: are these, First, without this, we can have neither remission, Reasons. 1 nor sanctification: and therefore are so far from having interest in God's mercies through Christ his merits, Without uprightness there is no removal of sin. Psal. 32.1.2.3. that we are liable to his wrath, and lie open to the strokes of his revenging hand. None are pardoned, and blessed, but those in whose spirit there is no guile. Secondly, except there be uprightness, we can have no hope of good success in any service of God that we take in hand, john 9 31. Psalm. 66.18. there being no promise made unto us: for as God heareth not sinners in prayer, so he doth not help sinners by the word or Sacrament. This is for the terror of those, Use 1 that when they come to the Lords Table, Against unprepared receivers. never examine themselves, nor look into the state of their souls: at most they come but with a Pharisaical washing of the outside of the cup, and of the platter. As if there have been brawls between man and man, there shall be some idle and formal reconciliation: they will be friends, and forgive one another, before they receive the communion; but if there be any difference betwixt God and them, they never look to the inward parts: such can expect no blessing upon their coming, but may justly fear some grievous judgement, because their hearts are unsound and unfaithful before the Lord. Secondly sigh none have any prayer made for them, but such as bring with them to the Lords house a single & sincere heart, therefore if we would have benefit by any of the means of salvation, let us be sure, that though we be burdened with many corruptions, yet we seek the Lord with an unfeigned desire of profiting by his ordinances. Now that we may not deceive ourselves, but may satisfy our consciences in full assurance that our hearts are right towards God, A trial of an upright heart. let us take this direction following: First, use diligently to find out (as by searching we may) our special sins: Renouncing of sin. jam. 4.8.9. grieve heartily for them: and put them a-away by true repentance. So saith james, Purge your hearts ye hypocrites: but what must be the purgation and receipt which they must take? [sorrow and weep.] That man or woman that hath never done so, is not only stained with hypocrisy, but is a sinful hypocrite. All men by nature are full of deceit and guile: and till they sit as judges upon their own souls, they cannot be cleansed from the same: but when they have once thoroughly sifted themselves, and by godly sorrow laboured to purge their consciences, as near as possibly they can, from all secret sins, then though they cannot say, I have no sin, yet they may boldly say, I allow no sin: and therefore I am assured that I am no dissembler: and that God's judgements shall never light on me because I have prevented the same by abandoning those corruptions which might procure his wrath and displeasure against me. Secondly, let us use the means whereby our hearts may be made pure and undefiled, namely, the word, Sacrament, Using the means. jer. 4.4. and prayer: for though we mourn never so much, that is but as it were a ploughing of our hearts: Note. if there be not good seed also sown thereupon, we cannot expect any crop of grace: all the sorrow and affliction in the world, without that, can do us no good, but rather much hurt: therefore it is set down in the text, as a note of a true heart, in those Israelites that came to receive the Passover, That they did seek the Lord God of their Fathers, in that means which he had ordained for the helping, and healing of them: wherein, if we can imitate them, we shall speed as they did, all our breaches shall be made up, and all our deadly diseases shall be by degrees healed, and at length fully and perfectly cured. Thirdly, we must not only have recourse unto God's ordinances, but set down our reckoning before hand, Expectation of a blessing. that we shall assuredly find the efficacy and powerful operation thereof: and that God will not mock and delude us with vain hopes; but look what promise he hath made in his word, he will accordingly make good the same: and not one word shall fall to the ground, of all the good things that he hath covenated to bestow upon us. And therefore (as we are exhorted in the former place to the Hebrews) We must draw near in assurance of faith, Revel. 3.18. and then according to our faith it shall be unto us. And the like we have in the Revelation: I counsel thee (saith Christ to the lukewarm Laodiceans) to buy of me Gold tried by the fire, etc. teaching us hereby, that we must highly esteem, and heartily desire the holy things of God, and be at cost to part with our corruptions, and make account that we shall not be disappointed when we come thus affected unto Christ jesus. And then he will enrich us, that before were poor; and cloth us that before were naked; and enlighten our eyes that before were altogether shut up in blindness and ignorance. Thirdly, Use 3 here is matter of consolation for them that can approve the sincerity of their hearts by the forenamed trials. Who before they dare present themselves at the Lords table, or presume to ask any comfort from jesus Christ, do first afflict themselves: and before they entreat the Lord to bind them up, do first seek to break their own hearts by inward remorse and contrition for all their offences; and yet content not themselves thus to break up the fallow ground of their hearts, but come unto the Lord, as he commandeth them, to beseech him to sow his precious seed upon them; and do rest and rely on him for the doing of it. Let such be of good comfort: for undoubtedly the Lord will not send them empty away: their labour shall not be lost, nor their hope be disappointed; but they shall certainly have good success according to their expectation. 1. Because they have done what they could for their part. 2. Hezekiahs' prayer standeth in as good force yet still, as it did at that time when it was made: and the same in effect is continually offered up unto God by many of his elect, for such as are so humbled and fitted for that work: yea, and Christ jesus also in his own person hath sanctified and blessed that Sacrament, to all believers that shall worthily partake of it unto the end of the world: and therefore coming thus affected and prepared, they cannot miss of the promised blessing. [Though he be not cleansed according to the purification of the Sanctuary.] In these words he preventeth that fear and doubt of good success, that might arise in their hearts for want of preparation: for the Law was, that no unclean person should have anything to do with the Passeover: now divers of them were in their uncleanness, because they had not time to purge themselves according to the legal rites: therefore Hezekiah here seeketh to help the matter, and in effect he saith thus: I confess Lord, there are divers ceremonial circumstances wanting in our preparation to the Sacrament: but so the case stood with us, that we knew not how possibly to help it, and therefore Lord be merciful unto us in that regard. In that he prateth thus for them, albeit they had so failed in want of due preparation, that they might justly have been cut off from God's people, if they had had time to have done better, and had not this been an extraordinary case: the Doctrine hence arising, is this: that, So long as we labour to keep the substance of God's worship, though we fail in some circumstances thereof, Doct. 3 Failing in circumstances of God's service hinders not the blessing. jam. 5.11. he will be merciful unto us. If we embrace the substance thereof willingly, and fail in the circumstances unwillingly, God will never lay it to our charge. Examples will prove this more fully unto us. Ye have heard of the patience of job, (saith the Apostle james) and ye know what end God made with him. Now if we read over the book of job, we shall find, that there was in him a great deal of passion and distemper: and that he held out but very weakly in a great part of the conflict: as when he cursed the day of his birth, & conceived hardly of the Lord, and was ready to dispute and reason the matter with him: showing much unwillingness to submit himself to those strokes which God had laid upon him: for which he was justly reproved both by Elihu and also by the Lords own mouth: yet because he held out in the substance of godliness, in the midst of all his woes and miseries, and at the beginning thereof, humbled himself, saying, Naked came I out of my mother's womb, job. 1.21. and naked shall I return thither: the Lord hath given, and the Lord hath taken it: blessed be the name of the Lord: as also afterward he used many good and holy speeches concerning his own ill deserts, and the righteousness of Gods proceeding, if he should deal in extremity of justice with him: and in the end acknowledged his fault and desired to lay his hand upon his mouth: because (I say) these good things were found in him, God passeth by his infirmities, and taketh notice of his patience, with high commendation thereof: Setting him forth as a pattern most worthy our imitation, when we are pressed down with the weight of adversity, as he was. For the Lord in his wisdom considered, that it was not through any stubbornness, or rebellious disposition that he broke out in that manner: but through the violence of his affliction, and temptations, and thorough the ignorance and indiscreet carriage of his friends, who dealt very uncharitably, and unmercifully with him. In like manner is Rahab commended, as one that by reason of her faith and works perished not with them which obeyed not, Heb. 11.31. james 2.25. when she had received the spies peaceably. Yet if we look into the story, we shall easily discern a great deal of infirmity in that very work of love & mercy, by which, she got the testimony of such a notable faith: for she bewrayed much unbelief inmaking a lie to preserve the spies in safety. Then came men unto me (says she) but I witted not whence they were: Io●●2. 4.5. And when they shut the gate in the dark, the men went out, whither they went, I wot not: follow after them quickly, for you shall overtake them. Every word she here spoke, was false, and savoured of much weakness: yet all this God takes no knowledge of, when he is to speak or her, and of her faith, and love. Indeed she was but a new comer on, and had not been instructed as yet what the danger of a lie was, etc. and therefore notwithstanding her failing in that particular, she is brought by the Apostle james, jam. 2.25. as an example of one that was justified, (or made known to be a just and righteous woman) by her works: none other being reckoned up, but those which she did at that time. So the Angel (as is recorded in the Gospel) rebuked those good and faithful women, Luke. 24.5. for that they sought the living, among the dead: yet withal he telleth them, Be not afraid, ye seek jesus of Nazareth that hath been crucified. Mar. 16.6. As if he should say, here is your error, that you seek Christ where you should not: he is risen again, as he foretold you that he would: yet herein doth your uprightness appear, that you hold out still in the love and profession of Christ, even now, when he is in such disgrace and dislike, almost, with all men: and therefore be not dismayed, but herein take comfort. Thus we may perceive how favourable the Lord is towards his children, that offend not upon set purpose, and presumptuously: but through Satan's instigation; or through human frailty: in which regard the Prophet Micah bursteth forth into an admiration of his gracious dealing: Micha. 7. Who is a God like unto thee, Verse. 18. 19 that taketh away iniquity, and passeth by the transgressions of the remnant of his heritage? etc. be will return and have mercy upon us: and why? because mercy pleaseth him. Verse 18. This maketh for the confutation of their error. Use 1 1 That think they have no calling to come to the Sacrament, because they see more and greater faults in themselves, See the reasons in the former Sermon. than they can espy, or then, indeed, there are in many other Christians: and it may be, Doct. 9 more than heretofore they saw in themselves. They find so much hypocrisy, so much pride, Use. 1 so much vainglory and self-love: such blindness of mind, drowsiness of spirit, deadness of heart: such unwillingness to hear, or read, or meditate; to pray, to receive the Sacrament, to sing Psalms, and the like, that they are wonderfully dishartened, and begin to fear that God will in no sort accept of them, if they should come unto the table of his son. But they must take heed how they give way to such conceits, for the things above mentioned, do not exclude them from having right unto Christ jesus, and to his merits, and therefore should by no means keep them from the holy Sacrament. But we come far short of that that should be in us. Object. What of that? if you have a sight of your defects, Answ. and a mourning heart for the same, and a constant endeavour to get the graces that you want, you may come to the Sacrament as soon as any other: yea if any have cause to make haste unto it, you are one of them: Inconveniences that arise from forbearing the Sacrament. for the more dangerous any one's sickness is, the greater speed they should make to the Physician: and the more grievous any man's wound is, the more need hath he to hasten to the Surgeon. Neither is their absenting of themselves from the Sacrament, any means to better their estate, but the next way to keep them in a bad case still: Nay to make their condition far worse than it is, and to hasten the plagues of God upon them. Num. 9.13. By the Law of Moses it was determined, that all those that were negligent to keep the Passeover, should incur the sentence and censure of excommunication, if they were not in a journey, hindered by inundations of waters, detained by sickness, or some extraordinary accident of that kind. Now if they were so strictly bound to repair unto that feast, when it was to be celebrated at jerusalem, which was many miles distant from the greatest part of them that were inhabitants in that land: how much more are men now tied to attend upon the celebration of the Lords Supper, seeing they need not undertake such a tedious journey, but may have it ministered unto them nearer at hand, and that with less cost (and yet a larger blessing) than they could in the days of the ceremonial Law? surely if they do neglect so great salvation, well they may escape the punishments of men, but they shall feel the strokes of God, and shall be cut off from having communion with him, and with his servants: they shall bear their sin, (as in that place the holy Ghost speaketh) which otherwise by receiving the Sacrament, they might have discharged their consciences of, and put it over unto Christ's accounts. Further, those that by reason of their infirmities will forego that ordinance, do greatly dishonour God, and lay an hard imputation upon him; as who should say, that he were such an extreme and rigorous judge, aswill accept of none, but of those that have attained to a great measure of perfection. Besides, such kind of persons do as much as in them lieth, proclaim themselves to be hypocrites: for if they be not such, they have a calling to partake of the Sacrament: as appeareth in this text, by the prayer of Hezekiah, who doth in assurance of faith, (as the effect manifestly proveth) make request for all such as prepared their whole hearts, (that is, did their best endeavour with a true and sincere heart) to seek the Lord. Lastly, they give very ill example unto others, and expose themselves to the censures of men, as contemners, or at least, neglecters of God's ordinance. And therefore in these regards, let all beware how they withdraw themselves, when the Lord inviteth them to such a banquet. Secondly, Use 2 this is for instruction and consolation both together: albeit we perceive many blemishes, and great imperfections in ourselves, yet let us take the Lords offer, when he calleth us to his table: and come with certain expectation of good success, as well as those that have a greater measure of repentance, 1. Pet. 2.25. john 21.15. and of faith, and love, than we can attain unto. For Christ jesus the great shepherd and Bishop of our souls, taketh order, that not only his sheep, but his Lambs also may be fed. All the good grounds bring not forth a like quantity of fruit: yet all agree in this substantial point, that they bring forth good and ripe fruit: Mat. 13.23. though some do not yield the third part so much as others do, yet they are grounds blessed by God, and respected of God. Note. He that gained five talents, had the commendation of a good and faithful servant, and so had he likewise, that gained but two talents: so that every one shall have the praise of well-doing, according to the gifts and graces that God hath imparted unto him. Indeed those that do most, and best, as they bring more glory to God's name, so shall they have larger reward from him: yet withal those that have fewer talents, and do him less service, shall not be despised, nor rejected, but according to their works be accepted and recompensed: for one may be faithful in a little, as well as in a great deal. Therefore let this be an encouragement unto us to draw near unto God in his worship: if we cannot come as we would, let us come as well as we can, and bring those talents which we have: if we cannot make a long prayer, let us make a short: if we cannot cry fervently unto the Lord, let us sigh that we cannot do better: if we have but a little faith, let us pray with the man in the Gospel, Lord I believe, help mine unbelief: Mar. 9.24. which if we can do, the Lord will be merciful unto us, though we be not fitted in every respect according to that which is required of us. But my wants are such, as I am afraid I shall fail, Object. no not only in some circumstance, but in the substance itself: and shall not only receive weakly, but altogether unworthily; how then may we certainly know that our hearts are sincere and upright before the Lord? By these works that follow. Answ. First, if we dislike all sin in ourselves and others, Marks of sincertitie. and desire that all God's graces might be wrought in ourselves and others. Hypocrites will allow foul faults in themselves, A general dislike of sin, and liking of goodness. and yet seem to dislike them, and much exclaim against them in others: whereas first, they should be humbled, and grieved for them in their own souls, and then proceed to speak against them in others. Again, this hypocrisy is in our cursed nature, that, Hypocrisy. whereas we could wish that we might live without offence, and that our names might be preserved from reproach: yet we shall find a tickling delight in ourselves, when we see the nakedness of others discovered, and their faults ripped up to their disgrace: that so their black may the more commend our white. And again, we can be content to have many good gifts and graces, and would not be much grieved, if we could get all other that we want: yet we are ready to be offended, that others should be endued with the like, especially that they should go beyond us in doing good, and in receiving praise suitable thereunto. But this argueth great want of sincerity: and if we be not humbled for these corruptions, 1. Cor. 13.4. it showeth palpable and gross hypocrisy; for love envieth not: but if we carry an inward hatred of this evil disposition that is in us; and labour to abhor and seek to hinder all manner of sins, Note. as well in ourselves, as in others; and in others, as well as in ourselves: and on the other side, if we desire to love, and further good motions, and good actions, both in our brethren, and in our own persons; never mocking, nor deriding, nor discouraging the hearts of God's servants from goodness, this is a clear case that we fail not in the substance of godliness, but that our hearts are very upright therein. Secondly, if we endeavour still to be better, and to do better every day than other: Growth in grace. Phil. 3.14.15. never standing upon what we have done, but pressing hard to the mark: this is an infallible note, that we are truehearted. He that feeleth but a little faith, a little love, a little repentance, etc. and would with all his heart have them increased: and on the contraie, findeth much deadness, much impatience, much unfitness for death, and much unwillingness to hear of the coming of Christ, much distraction on the holy Sabbath, etc. but would most willingly have these corruptions diminished; these very desires if they bring him to the concionable use of the means, are evident signs of a faithful and well-affected heart. A third rule of trial, is, if from our hearts we can forgive, or at least, Forgiving. desire to forgive those that have done us wrong, either in word or deed, and are grieved at wrathful, and malicious, and revengeful thoughts and motions that do spring up in our hearts. Mat. 6.14. Forgive (saith our Saviour) and ye shall be forgiven: and therefore being able to do thus in some small measure, we may be assured that the Lord is appeased towards us, and that we are in his favour, and therefore have hearts without guile in his sight: Note. for a merciful heart is always a sincere heart: whereas hypocrites are of a cruel, and implacable nature: so that when any injury is done unto them, either in truth or in their imagination, they will swell, and fret, and chafe, and vow, and protest (or at least determine and resolve in themselves) that they will not put it up, but one way or other, at one time or other requite it at the full: ever an evil heart, is a proud and froward heart, and can endure nothing less than wrongs and indignities. Therefore if God hath wrought such a great work in our souls, as that our hearts are inclined to forgive and forget abuses that are offered unto us, and can pray for our enemies, and long for their conversion, and reconciliation; first unto God, and then unto us; it is a notable testimony that we are truly regenerated, and sanctified in the inward, and outward man. There are none but they are apt to be angry with sin, either in themselves, or others: but if we can spend our anger at home upon the evils of our own nature, Note. and be more peaceable and quiet abroad; not storming so much that others are so bad, as grieving that we ourselves are no better; happy and blessed are we that have gotten such a conquest of our own hearts: we may cheerfully, and comfortably communicate at the Lords Table, expecting from Christ jesus a further increase of all holy and heavenly graces. And albeit, others have greater gifts, and fewer infirmities than we; yet seeing we join with them in the main matters, we shall be joined with them in the fruition of that blessing, which God useth to bestow upon his people; though we be but buds, john 15. yet being in the true vine, we shall receive sap, and juice from the root as well as the fairest, and goodliest, and fruitfullest branches that are in it. And thus much for Hezekiahs' prayer, and the parts thereof. Now the success followeth to be spoken of: Verse 20. And the Lord heard Hezekiah, etc. It being a prayer of faith that he made, for such things as God had promised, and for such persons as to whom the promise did belong, he receiveth an answer to his request: for so it is said, the Lord heard Hezekiah: that is, accepted and granted his suit: whence this doctrine may be gathered: that, The Lord doth accept, Doct. 4 and will fulfil every faithful prayer that is made unto him, Prayers of faith granted. either for ourselves, or others. For this favour that he showed to Hezekiah, and to them for whom he prayed, is written for our instruction and consolation: to assure us that using the like means, we shall find the same good effect that they did. 1. joh. 5 14.15 This is promised in the Epistle of john, where the words of this Text are expounded, and the doctrine confirmed, This (saith he) is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. But what is it to be heard? he telleth us in the next verse, If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. This God's children may build upon, that if they ask of God, lawful things, for righteous persons, in that manner as the word prescribeth, they shall have a comfortable answer, and speed according to their hearts desire. The reason hereof is, Reason. because God is delighted with the faithful supplications of his dear children, It is music to God to hear Christians prayers. Cant. 2.14. as may be collected from the words of Christ to his spouse in the songs of Solomon, Show me thy sight, let me hear thy voice: for thy voice is sweet, and thy sight is comely. So that there is reason, why Christians should look up to God, rather than be beholding unto men: and that they should utter their complaints before his throne, rather than before men's judgement seat: for whereas they many times cannot away with us and our suits, God delighteth to look upon us; and there is no melodious harmony so pleasant in our ears, as a prayer proceeding from an humble and broken heart, is in the ears of the Lord of hosts. Let us present our petitions with our souls full of grief, and our eyes full of tears unto men, and we shall be tedious and troublesome unto them for the most part: as the woman of Canaan was unto the disciples: Mat. 15.23. Send her away, (say they to our Saviour) for she crieth after us: Note. But Christ hath no greater joy, then to hear and relieve such worthy believers as she was, that can spend so many holy prayers upon him, after so many repulses as she had received. Now sith it is a thing so well pleasing unto him, he cannot but grant and satisfy the desires of such as faithfully and fervently call upon him. Hear may that folly, Use 1 and wretched unbelief that is in our nature, be justly reproved; which appeareth in this, that we are ready to run to any one, rather than unto God; and to seek to them that are not able, or not willing to hear and help us, jam. 4.2. rather than unto the Lord that hath ability and readiness to do both. james blameth those to whom he writeth, for that they would be in wants, Ye lust, and have not, etc. ye fight, and war, and get nothing: and what is the reason? because ye ask not. As if he should have told them, you need many things, and so you are likely to do still, except you take a better course: for the way to obtain good things, is not to lust after them, and to brawl and contend for them, but to become petitioners unto God for them. Note. If children will be so foolish, so slothful, or so proud that they will not sue to their loving and kind parents that have abundance, for things necessary, it is just they should go without them, and endure the smart of their own folly and stubbornness: and the like may be said of us; if our necessities spiritual and corporal, be many and great, and we will not bemoan our case unto our heavenly father that is all-sufficient to help us, and most willing to accept of us, and to relieve us, in all our distresses, it is a righteous thing with the Lord, that we should live and die in our miseries and calamities, and so sustain the due punishment of a wretched distrustfulness, and sluggishness in not repairing unto him. Secondly, Use 2 here is matter of marvelous great comfort to them that betake themselves to this course that Hezekiah did. The Lord will not deceive them, nor shut out those supplications that they make before him: but (according as they entreat of him) where their faith is weak, he will strengthen it: where their repentance comes short, he will perfect it: where their love is cold, he will increase it: and in a word, where any good thing is wanting, he will supply it. If Hezekiah, Note. praying for such a great multitude, which had been monstrous Idolaters, and had continued long time in their Idolatry, heaping up one abomination upon an other, and now came to the Sacrament, not of their own accord, but by the entreaty and persuasion of Hezekiah and his Princes, and being thus come, failed much in that preparation which they should have made: if he, I say, had such good and gracious hearing from the Lord, things standing as hath been said; then how much more may we expect mercy from him, when we entreat for ourselves, who (through God's wonderful restraint, and gracious providence) have not fallen into such notorious evils, nor into such grievous and monstrous offences, as they had done? especially if we have this witness unto our souls, that we come voluntarily, and (in some degree) preparedly, unto the mysteries of salvation: and are so far from looking for entreaty or exhortation thereunto, that (through God's grace and goodness) we would not be restrained from it for any worldly gain. [And healed the people.] For the understanding of this, we must know that sin maketh a wound, and that the word and Sacrament, are means and plasters, as it were, to heal the same, if they be rightly applied and blessed unto the receivers of them. In that they found this good effect upon the eating of the Passeover, and Hezekiahs' prayer made for them: the doctrine hence to be learned, is, that The Sacrament worthily received, Doct. 5 doth heal and cure. For whence came their healing in this place, The virtue of the Sacrament. but from the virtue of the Sacrament blessed unto them, at the earnest request of that holy king? He telleth us not the particular evils of which they were healed, because we should conceive, that they were in a sort perfectly and thoroughly cured of all. First, of the evils that were in their souls: they were pardoned, their consciences quieted, and their hearts bettered: so that they had a greater dislike of their own corruptions, and of Satan's temptations, and more power to withstand them, and to overcome them, then formerly they had. Then for outward evils, if there were any sickness, or weakness, or any other crosses or calamities upon them, they had the same either quite removed, or at least, sweetened, and sanctified unto them, for their profit and comfort. For this is the substance of the covenant (whereof the Sacrament is a seal) made unto penitent persons: Ezek. 36. which having been spoken of before, it would be needless at large to repeat the same things again. Only in brief, for the use of this point, Use. let us hence learn to make full account of this healing, when the Lord shall please to make us partakers of the body and blood, of his dear son. For then that seed is cast upon every faithful heart, that will spring up in due season unto everlasting life, and yield us such fruit as we shall have great cause to rejoice and to magnify the name of the Lord, who hath done such great things for us. Let us then look for much, and we shall have much. Open thy mouth wide (saith the Lord) and I will fill it. Therefore when we behold with our natural eye, the bread broken & the wine powered forth, and offered unto us by the hand of the Minister; Note. let us lift up the eye of our faith, and look upon Christ jesus, who is as it were held forth unto us by the hand of the Trinity, being broken with many sorrows & terrors, in bearing his father's wrath, and undergoing the punishment due unto us for our heinous transgressions: and pouring forth his precious blood to satisfy the Lords justice, & to pacify his displeasure conceived against us: and as we with our bodily hand do receive the outward elements, so let us by the hand of faith lay hold of our Lord & Saviour, & of all his merits: assuring ourselves that as the bread & wine are made one substance with us; so is Christ jesus in a spiritual manner made one with us, & we with him; he being the head & we the members; he the vine, and we the branches, etc. And further let us undoubtedly believe, that as by bread & wine our natural strength is increased, and our weary bodies, and languishing spirits refreshed: so by those heavenly mysteries daily applied, our inward man shall be confirmed, and our hearts sooner or later comforted and revived. And therefore in assurance of faith we should stir up our souls to rejoice and praise the Lord, giving unto him the glory of his truth, in resting upon him for the performance of all his promises made unto us through Christ jesus: and concluding every one in his own heart: though my knowledge be but small, it shall be increased: though my memory be weak, it shall be confirmed: though my affections be out of order, they shall be rectified: though my stripes be many, the number of them shall be diminished: and though my graces be but few and feeble, they shall be augmented, and still further strengthened. I shall have Christ's power to enable me to do good, and to resist evil: his wisdom to direct me in the right way, and to cause me to decline from all bypaths: And in a word, his good spirit to work all my works for me, and to perfect all heavenly virtues in me. And when, after we have been at the Lords table, we find any sinful motions stirring within us, let us reason thus: Did I not lately receive the Sacrament, for the curing of my soul? and did not God grant it unto me as a seal and pledge, that he would take away my stony heart, Ezek. 36. and give unto me a fleshy heart? Why then should I yield unto my corruptions? Nay, I will not do so, but resist and strive against the same, and urge the Lord with his own covenant sealed unto me in the Sacrament. So likewise, when we see our manifold imperfections in God's service; our want of love and good affection unto his servants; our inability to bear crosses, and the like: let us repair unto the Lord, and beseech him that is true and faithful in all promises, that he will make good his word unto us in those particulars, giving us strength to do what he commandeth us, and to bear with profit whatsoever he layeth upon us. Which if we can do, so often as we come unto the Lord's Table, we shall receive great help and comfort against all our sins and sorrows, and be much stirred up to love and praise the Lord, for the continuance and increase of his heavenly graces and blessings, which we shall surely gain by the right use of this his holy ordinance. The fifth Sermon of the Lords Supper. ISAIAH 55.1. etc. Verse 1 Hoe, every one that thirsteth, come ye to the waters: and ye that have no silver, come, buy, and eat: Come, I say, buy wine, and milk, without silver, and without money. 2 Wherefore do ye lay out your silver, and not for bread; and your labour, without being satisfied? Hearken diligently unto me, and eat that which is good, and let your soul delight in fatness. 3 Incline your ears, and come unto me: hear, and your soul shall live. IN the Chapter immediately going before, the Prophet from the Lords own mouth pronounceth many gracious promises unto his afflicted Church, bidding them rejoice in regard of the deliverance that the Lord should work out for them, and the many and wonderful blessings that he should bestow upon them: showing them (to the intent they might give more credit unto his words) that he that made them is their husband, Verse 4 and their redeemer, even the Lord of hosts; who though he had forsaken them, and scattered them for a little while, yet with great compassion would he gather them: and though he hid his face in anger for a moment, yet with everlasting mercy would he have compassion on them: and that they might make no doubt thereof, he confirmeth his promise with an oath, saying, as I have sworn that the waters of Noah should no more go over the earth: so have I sworn that I will not be angry with thee, nor rebuke thee, viz. in wrath and displeasure: and therefore he breaketh out into a pathetical and sweet compellation, saying, O thou afflicted, and tossed with tempest, that hast no comfort: behold I will lay thy stones with the carbuncle, and thy foundation with sapphires: that is, I will make of thee a precious building for myself. And as for their children, he saith, that they shall be all taught of God, and enjoy peace: and be far from oppression, and from the fear of oppressors. And howsoever the enemy would be stirring now and then, yet (saith God) it shall be without me: and whosoever shall gather himself in thee, against thee, shall fall: and that, because all instruments of cruelty that could come against them, were ordered by the Lord, as being his by right of creation: and therefore no weapons made against them, should prevail. And this he doth not appropriate to them only: but saith it is the heritage of the Lords servants, which they have right unto in all ages. Having thus declared what treasures were laid up for them through the rich mercy of God in Christ; he cometh in this 55. Chap. to exhort them to lay hold of God's gracious offer: and in this exhortation showeth, 1 First, what is the duty that they must perform, which is set forth by Metaphorical speeches, taken from natural things, and applied to spiritual. Ho, every one that thirsteth, come to the waters, etc. Signifying that as for the preservation of their natural life, they must first have a good appetite, and then get meat and drink to nourish and refresh them: and if they cannot have it otherwise, must buy it: and if it be not to be gotten at an easy rate, they must be content to go to the price of it: so he that would have grace, and have the life thereof continued, and the vigour thereof increased in his soul, must get an hungry and thirsty desire after it, and be at cost to procure it, though neither by silver, nor gold, nor any charges of that kind, as shall after be showed. 2 Secondly, reasons whereby the same is enforced. 1 The first whereof, is drawn from the hurt that would ensue if they did not follow his direction: they should misspend their money, and their labour, and be never the nearer to the obtaining of that which might content them. Wherefore (saith he) will you lay out silver and not for bread: and your labour without being satisfied? 2 A second reason, is taken from the benefit that they should find by attending to his exhortation, to eat that which is good, and to bring their souls to delight in fatness: namely, that all their needs should be supplied, and their miseries cured: in brief, their souls should live, both the life of grace, and of glory. [Hoe, every one that thirsteth.] In that he calleth none to partake of the holy things of God, but those that are thus affected. The doctrine is: that, The thirsty soul alone hath interest in the graces of God, Doct. 1 and shall reap benefit by the means of grace. Only thirsty souls find refreshing from God's ordinances. Those only that feel their own barrenness and emptiness, and highly esteem, and hearty desire the mercies of God through the merits of Christ: they only, I say, have right unto and shall have a portion in the same. Therefore when David would persuade God to bring him again to the assemblies of the Saints, where he might enjoy the means of comfort, and of salvation, he useth this as a forcible argument, My soul thirsteth for God, even for the living God: Psal. 42.2. Psal. 48.2. when shall I come & appear before the presence of God? and again, My soul longeth; yea, and fainteth for the courts of the Lord, etc. Now the reasons of this point are these: Reasons. First, no man hath any warrant to resort unto the means of godliness, but only such as were before mentioned: for, Else no commandment. Revel. 22.17. thus the Lord inviteth men unto him: Let him that is athirst come: and let whosoever will (namely, that is so qualified) take of the waters of life freely: so that none are bidden guests, but such as have thirsty souls. Secondly, none else have any promise of speeding well, if they should come: for thus goeth the promise, No promise Isa. 44.3. I will power water upon the thirsty, and floods upon the dry ground. Till then, we can never have assurance of any benefit by God's ordinances: but when once we come with a longing heart, that doth as it were gape and enlarge itself to take in the rain of grace, as the dry ground doth to receive the showers that fall upon it, then though we be never so thirsty, we shall be fully satisfied; and though we be never so dry and barren, we shall be made to flourish and grow as the grass, Verse 4 and as the willows by the Rivers of water: and that none other can grow in grace, or gather any spiritual strength by the means, it is evident in the Epistle of Peter, where he exhorteth them in this manner, As new borne babes desire the sincere milk of the word, that ye may grow thereby. q. d. You may repair unto the word as often as you will, and give as diligent care as you can: but you shall never get any inward growth of grace thereby, until you be as sharp set for the food of your souls, as little children are for their mother's milk: but when once you attain to such an eager desire of goodness, than you shall grow from a little measure of strength, to a greater, and still increase in the inward man, as children do in the outward: and find a progress in grace as they do in nature. Thirdly, as those that are destitute of this spiritual thirst, have no commandment, No fitness. nor promise from God: so neither have they any fitness in themselves, because they want that principal grace, which doth fit men for the entertaining of God's holy spirit, which alone maketh God's ordinances effectual: to wit, humility: which proceedeth from a sense of our own misery, and a sight of God's mercy: now where this is wanting, there is no place for God's graces: For God resisteth the proud, james 4. and giveth grace only to the humble. Let a man bring unto the word never so good a wit, capacity, and memory, he shall never take profit by hearing, till he get a broken heart, and an humbled spirit: but God will ever resist and cross, and thwart all his endeavours: because if he should get any benefit by the Gospel, he would have no mind to ascribe the glory thereof unto God, to whom it is wholly due: Note. but to himself, to whom no part thereof doth belong. First, Use. 1 for terror unto such, as have no manner of appetite, eagerness, nor earnestness for spiritual things, but are altogether bend for profit, and pleasure, & credit, and promotion, etc. which carnal desires do utterly kill their appetite unto better things: and extinguish or banish all good motions and affections that do at any time arise in their hearts. These wretched men are in a woeful case; for they rush upon the holy things of God, without any commission; and therefore without expectation of good from them. And howsoever they may talk and brag of their profiting by the word, yet God that seethe and searcheth their hearts, esteemeth of them, but as of dogs and swine, that profane his holy things. If they would be partakers of the water of life, they must be thirsty: and if they would eat of the bread of life, they must be hungry: otherwise, though they be present in the congregation, and hear the word preached, and see the wine powered out, and the bread broken before their eyes at the celebration of the Lords Supper, yet they can have no hope that they shall have one drop of Christ his blood, to wash away their sins, but may rather expect the viols of his indignation, to consume their bodies and souls: and it is a just vengeance of God upon such profane and irreligious persons, that when they come to the Sermons & to the Sacrament, they get no good, but rather much hurt thereby: and have their lusts stronger, their hearts harder, and their minds far more blind and uncapable of any good knowledge, every day than other. But what is the reason hereof? (may some demand) Is not the word of God mighty to beat down the strong holds of the devil? and is not the Sacrament powerful in operation, and able to work great things? Yes they are so: and why then have such no profit by them? because they are abusers and profaners, and not meet receivers of the same: because they come not with any preparation, or desire of a blessing upon the means, but for custom and fashion, that they might not seem to be so bad as indeed they are: nor to set so light by the holy ordinances of God as in truth they do. Secondly, for instruction. Use 2 If we would be welcome to Christ jesus, when he inviteth us to feast with him, then let us get a good stomach to feed on such cheer as he offereth unto us. Otherwise, if we glut ourselves before we come to his Table, and be only looking on those dainties, on which others are feedings, it will not be well taken at our hands, but we shall be as distasteful unto the feast-maker, as his provision is unto us: and those things which are unto others the savour of life unto life, shall prove unto us the savour of death unto our eternal destruction, if our repentance do not prevent God's judgement. If Gods own children coming carelessly and unpreparedly cannot escape God's hand, 1. Cor. 11. then what shall become of those ungodly ones, who come not only negligently, but altogether profanely: and so, defile the sacred ordinances of God? (for to the unclean, all things are unclean) surely if judgement begin at God's house, there is nothing remaining for ungodly men, but a fearful expectation of wrath and vengeance to be powered out upon them in full measure. In which regard it standeth us upon to look unto our hearts before hand: and to the intent we may come with this spiritual appetite, the want whereof is so offensive unto God, and dangerous unto us, let us use all good means for the obtaining of it: as First, Means to get a spiritual appetite. to purge away that which may annoy our stomach and kill our appetite: and what that is, Peter telleth us when he saith; Wherefore laying aside all maliciousness, and all guile, Allow no sin. 1 Pet. 2.21. and dissimulation, and envy and evil speaking, as new borne babes desire the sincere milk of the word, etc. As if he had said, so long as you give place unto, Note. and delight in any evil; so long as you carry a bitter and envious mind against your brethren, or an hypocritical and dissembling heart towards God, and suffer your evil affections to break forth into evil speeches; so long you can never delight in, nor be very desirous of the pure word of God, and therefore can not possibly grow in the knowledge and practice of the same. And therefore when we find in ourselves dullness and deadness, and unwillingness unto good duties; let us conclude for a certainty that we stand in need of Physic for the purging of our souls: for sin worketh on our hearts, as ill humours do in our stomachs; it maketh us to loathe all spiritual food, and all means of refreshing. And this take for an undoubted truth, which though our mouths will not confess, yet our hearts must needs acknowledge: when we have no desire to hear the word preached, or to receive the Sacrament when it is to be administered, there is some sin or other not thoroughly repent of, which so cloieth the soul, that it cannot delight in those holy exercises: and as our hearts are more purged by godly sorrow, Matth. 5. so will our hunger and thirst after righteousness, and the means thereof, be still increased in us. This then is the first rule that we must observe for the getting of spiritual appetite, viz. to put away the practice of all cross evils, and the allowance of all infirmities, great or small. A second is, that we must endeavour to know our own misery, what we are by nature, See thy misery. and by desert in regard of our great and grievous offences: that so being poor in spirit, we may sigh and cry for grace; whereas those that are proud in spirit, care not for it. We see this by common experience, that the perceiving and feeling of grievous and dangerous diseases and distemperatures in the body, will drive men to the Physician to entreat for physic, that so their sickness may be cured: and in like sort, the discerning and descrying of the loathsome and noisome corruptions wherewith our souls are infected and endangered, will drive us unto the Lord to crave mercy and grace from his own means, that our iniquities may be fully pardoned, and our sinful nature soundly healed. For when nothing is more irksome unto us, nor more feared of us then sin; then nothing is more desirable with us, nor more desired of us then grace. Especially, if (in the third place) we consider the excellency thereof: how it bringeth with it freedom from all evil; Consider the excellency of grace. both from the guilt of sin, and from the punishment of sin: and withal the enjoyment of all blessings needful for body or soul, for this life, or that which is to come. If (I say) the settled meditation hereof do once sink into our hearts, it cannot but set our affections on fire, with an ardent and earnest desire of the same. Nothing makes us so weak and cold in hearing the word, or communicating of the Sacrament, as that we have not sufficiently tasted how good the Lord is. And thus much of the means of getting a spiritual appetite. Now it followteh. [Come, I say, buy wine, and milk.] And verse 2. [Eat that which is good, and let your soul's delight in fatness.] The drift of all these borrowed speeches is to show, that God offereth unto, and will bestow upon the faithful that seek unto him, such spiritual good things, as shall much comfort, and refresh their hearts, and make their souls as it were fat and well liking. Whence ariseth this doctrine: Doctr. 2 that, Whosoever cometh to Christ jesus in the religious use of his ordinances, All the wants of the faithful supplied by Christ. shall have all his wants supplied, be they never so many, and never so great. Are they thirsty? he hath water of life for them. Are they hungry? he hath all variety of dainties to refresh them. Are they babes? here is milk to feed upon. Are they strong men, yet wearied out with afflictions and temptations? here is bread that will strengthen their fainting hearts. Are they heavy and pensive? here is wine to glad their sorrowful hearts. In a word, Christ jesus hath plentiful provision of all sorts, and would have us eat that which is best for us; commanding that our souls should delight in fatness, and in the good things that he offereth unto us. This doctrine is further illustrated and proved unto us out of Ezekiel: Ezek. 34. where the Prophet having sharply reproved the shepherds of Israel, that fed themselves, and not their flocks, that did not strengthen the weak, nor heal the sick, etc. he promiseth that God will set a shepherd over them, even Christ jesus, verse 23. who should perform these two things: viz. feed his sheep, and bring them to their rest: then he undertaketh in all casualties to look unto them, I will (saith he) seek that which is lost, etc. where observe how he frameth his remedy to their necessity: some have lost themselves, and as silly sheep, would wander up and down, and never return to their shepherd again, but become a prey to the enemies of their souls: those he will seek, and not lose any of them, whom he hath so dearly bought. Some are as it were driven away by strong corruptions, and violent temptations: those he will bring again, though they be carried never so far. Others have been crushed and broken with many sorrows and miseries, even with one breaking upon another by reason of their own sins: those he will bind up, and cure all their wounds. Others again are weak and full of imperfections: those he will strengthen by the power of his might, and at length make them strong men in Christ. So that we see, every one according to his need, shall receive comfort and relief from him: and there are reasons hereof. The first is taken from the infinite power of Christ, Reasons. whereby he is able to save and to secure his people, whatsoever their estate be. If the first Adam being only man, He is able. were able to destroy and overthrow all mankind: then much more is the second Adam, being God and man, of sufficient power to recover his elect: especially seeing that the means he useth are far more forcible to repair our breaches, than Adam's means were to make them: and more effectual to work out our happiness and salvation, than his were to procure our misery and destruction. The second is taken from his readiness, being every whit as willing as he is able to do this for us. He is ready. As God the father gave him a charge, so he undertook it, and accomplished the work which he gave him to do: john. 17.4. it was his father's will that he should save his people, and he willingly performed whatsoever was required of him in that behalf, and therefore before he yielded up the ghost, he uttered these words, It is finished: john 19.30. signifying that he had gone thorough with that painful work which the Lord had imposed upon him: now having done the greatest for us, he will not fail us (we may be well assured) in smaller matters, which depend upon the former. Thirdly he is also infinite in wisdom, and therefore able to find out the best way, He is infinitely wise. and to determine of the fittest time (withal other circumstances) to relieve and comfort us. There is many times, such confusion in the minds, such hardness in the hearts, such blemishes in the names, such weakness upon the bodies, and such woeful breaches in the estates of God's servants, that no man, nay, nor all the men in the world, know how to redress the things that are amiss: but if it please our Lord Christ jesus to take the cure in hand, nothing shall be found too difficult for him: but that which seemeth impossible in the eye of reason, shall appear not only possible, but very easy unto him. and therefore in all these respects it must needs be a certain truth, that those that seek to him, and wait upon him, shall in due season be received by him. Which may be an encouragement unto us, Use 1 whatsoever our wants and necessities be, to make Christ our refuge, and to fly unto him for a supply: if we come to wisdoms feast, we shall find all things prepared that may be for strength, or for delight: Prou. 9.2. if we be hungry, our Saviour will satisfy us with good things, and never send us empty away: if we be babes, he hath milk for us: if we be of geater growth in Christianity, he hath stronger meat for us. Secondly, let us therefore labour to be meet guests for this heavenly banquet: which that we may be, let us observe the rules given us in this text: viz. First, if we will have any refreshing at this feast, we must buy it: which is twice repeated, to show that it is a matter of necessity, and a matter of weight that nearly concerneth us: not that we can give any thing answerable to the worth of that which we shall receive (for grace is an unmachable treasure) but hereby these two things are signified: First, How we must buy. that as in bargains betwixt man and man, he that buyeth a thing, must part with somewhat: so must we in this purchase of ours. Part with sin. And what is it that we must part withal? with nothing but our own sins (which will do us no good, but infinite hurt if we retain them still) and with those things which can be no longer kept without sin, as wealth, and liberty, and credit, and life itself, when God calleth for them. Mat. 13.44. To this purpose, is it said, that the kingdom of heaven is like unto a treasure hide in the field, which when a man hath found, he hideth it, and for joy thereof departeth and selleth [all that he hath] meaning all that he hath by nature, renouncing all his carnal affections, and withdrawing his heart from the things here below: for it is not intended that every man should sell all his substance, and earthly possessions, and commodities: but only that he should withdraw his confidence from these, and his immoderate love of these, being content to forsake them quite, rather than to forego Christ, and to forfeit his own salvation: so that as the price we pay for any thing is altogether alienated from us: so must sin be, though never so much esteemed, and believed before time. And so are these words expounded in this very Chapter verse 7. Let the wicked forsake his ways, and the unrighteous his own imaginations, etc. Many forsake some ill ways, but not their own: or if they do leave their old ways and works outwardly, yet they do not forsake their own imaginations: but to leave another's sin for the procuring of this pearl, is as if one should buy cattle, or grounds, etc. with another man's money, which is plain thievery, and will not go for currant pay: the Lord would have all penitent sinners, both to forsake their own ways and their own imaginations. A second thing in buying, is, that we must receive and retain the thing bought: Receive and retain grace. and so would God have us to hold fast grace when we have got it. Therefore the wise man exhorteth us, buy the truth, and sell it not: likewise wisdom, and instruction, and understanding. We may chaffer for other things as we will, buy and sell, and sell and buy, etc. but here we must not do so: when once we have obtained heavenly wisdom, and gotten religion in our hearts, we must get as much increase to it daily as we can, but never let go any of that we have. And thus much for buying, and the things to be observed therein. A second thing required in the text, is, that we must eat, and this standeth in excellent proportion with natural food. If a man come where there is great store of meat, and varietite of choice wines, and he see others have a notable appetite, and himself none; all the cheer that is set before him will do him no good, but rather vex, and trouble him: even so it is in the spiritual feast: 1. Cor. 11.24. and therefore Christ exhorteh us so often to feed upon him: take, eat (saith he) showing us what that is, viz. to believe in him: john 6.51. in which regard he is said to dwell in our hearts by faith: whereas unbelief chaset hhim thence, and will let him have no room, nor place of abode in our souls. Therefore let us make account, that as the natural food, so the spiritual also, is to be received into our stomachs, and there to be as it were digested before we can have benefit by it. [Without silver.] Hence we see that God offereth us the greatest, and most excellent things without money or money worth. The best things are best cheap. Doct. 3 Nothing can be gotten at a lower rate than things that are of geatest worth. God giveth nothing on our delert. Revel. 22. Therefore are we bid to drink of the water of life freely: and as grace, so also glory is without any desert of ours bestowed upon us: for the gift of God, (saith the Apostle) is eternal life. Rom. 6. Now the reasons why heavenly things are not set at sale, but to be had of free cost, are these: First, Reasons. because God will have the praise of his mercy: if he should take any thing of us, he should lose a great part of his glory. From his glory. We are too ready to boast now when we are pardoned, sanctified, and saved of his free grace, and not by our own works: in that God puts life and strength into us to be working instuments of our own happiness, though not of our justification; what then should we do, if God should make us our own saviours, and propose heaven unto us as a price, bidding us win it, and wear it? Secondly, grant that God were desirous of some consideration from us in regard of that kingdom which he offereth unto us, Our penury. Ephes. 2. he knoweth full well that we have nothing to give, but are mere beggars, and could but pay God with his own: for in ourselves we are poor, miserable, naked, and destitute of all goodness: Indeed we have in us matter enough to deserve God's wrath, but none at all to procure his favour. Thirdly, if we had somewhat to give, yet it were in no sort correspondent to that which we shall receive: The invaluablenesse of God's gifts. for the graces of God's spirit, and the crown of glory are unvaluable, so that nothing that is in the possession of any creature may be laid in the balance against them. Therefore when Simon Magus would have bought but one gift of working a miracle: Act. 8.19.20. towit, that on whomsoever he should lay his hands, he might receive the holy Ghost: Peter answered, Thy money perish with thee, because thou thinkest the gift of God may be obtained by money. Much more then, may this be spoken of sanctifying gaces, which are far more excellent: they are not to be obtained by money, or by any earthly treasure: for there is no price that can come near them. For the confutation of Papists, Use 1 that would buy out heaven by their own meritorious works: they are even like Simou Magus their father, and would rob God of his honour, which he will not give unto any other: plainly manifesting unto all the world, that they are grossly ignorant of their own vileness and wretchedness, and of the worth and excellency of heavenly things. For instruction, though we find no manner of goodness or worthiness in ourselves, yet that shall be so far from being any hindrance unto us that we shall have the sight of it, and humiliation for it, it will rather further us, then hinder us: for blessed are the poor in spirit. Matth 5. God is not like one that keeps an ordinary, where every one that sitteth at table must buy his shot: but he is a royal feast-maker that keepeth open house for all comers and goers: and he pays best that seethe he hath nothing at all to pay, and is thereby brought out of all conceit with himself. And this should put an answer into our mouths against Satan's objection, that we have nothing to satisfy God for our offences against his majesty, nor for his mercies offered unto us: we need not any such matter of satisfaction: because God would have us buy and eat freely without money, or money worth; and our humble and thankful acknowledgement of this his bounty and liberality, is all the satisfaction that he looketh for at our hands. [Why do you lay out your silver, and not for bread? etc.] That is about such things, as for which you are never the better: which will not breed any good blood, or good nourishment; he followeth the former Metaphor still, reproving them for their folly, that whereas the Lord doth offer them such good things so good cheap, they would neglect, and pass by them and rather chaffer with the world, and spend their thoughts and pains, about things of no worth, that would no way satisfy them, but when they had toiled out themselves in the pursuit of them, they should be as restless, and void of true contentment, as ever before. Nothing can satisfy, Doct. 4 and content the mind but grace. Many things there be that make show as if they could do it, Grace only contents the mind. 1. Tim. 6.6. but the truth is, all will come to short, and be found too weak for the effecting of it. Therefore the Apostle saith that Godliness is great riches with contentment. Other riches are of that nature, that the more we have, the more we desire, and the more our hearts are disquieted with the care of keeping them, and the fear of losing them, But true piety is of that force that it draws the soul unto God, and makes it to rely on him, and one his treasures, and there is a sure stay indeed: for he will never fail nor forsake such as cast their cares upon him. Psalm. 4. Phil. That made David so to rejoice, when God lified up the light of his countenance upon him: and that made Paul in whatsoever estate he was, Reasons. therewith to be content. And the reason of the doctrine is, because grace only repairs the image of God, (the loss whereof was the cause of all our woe) according to that saying of the Apostle, 2. Cor. 3.18. We all behold as in a mirror the glory of the Lord with open face, and are changed into the same image from glory to glory, Note. as by the spirit of the Lord. This is the virtue of the word, that whereas looking into other glasses, we shall see our own faces, therein we may behold God's face: and not only so, but seeing and misliking our own deformity, shall instead thereof receive by degrees a glorious visage, and be transformed into the image of God himself, which there we do behold: and this image was it which we lost by Adam's fall, and with all fond contentment: and this may we recover again in Christ through the hearing of the word, and with it true peace, and settled comfort. Let a man have the command of all the world, before he have God's image stamped upon his soul, he shall have a restless heart, because he hath a wicked heart: he shall be like a beast, nay, worse than a beast. Adam after his eating of the forbidden fruit, had his abode in Paradise for a while: but he found that a hell, which was formerly as it were an heaven unto him: and why? because he had lost God's image, and consequently the sweet apprehension of his favour, which before made all comfortable unto him. Secondly, nothing can take away sin but grace; now wheresoever sin taketh up the place, it expels all quietness from thence. There is no peace to the wicked, saith my God. Isa. 57.21. For when the mind is full of error, and the heart full of lust, there must needs be a great confusion and distemper in the whole man. Thirdly, until grace enter into the heart, and rule there, Satan hath the dominion, and ruleth there as a tyrant, at his own will and pleasure. If he do but stir a wicked man to any sinful practice, he is forthwith ready to yield unto him: if he do but bid him spew out the venom of his poisoned stomach, he presently breaketh forth into cruel and bitter swearing, or cursing, or railing, etc. so that it may truly be said that wicked men's tongues are set on fire of hell: and what rest then can there be in that soul, james 3.6. which is so possessed by Satan, who will never suffer his members to desist from inventing, or executing some mischief or other. Fourthly, there can be no contentedness in a graceless person, because God and he are at war: for until such time as men be justified by faith, they have no peace with God, Rom. 5.1. and therefore none with their own consciences: and what ease or rest can be unto them, that have such a worm, as is a guilty, and accusing conscience, always gnawing within them, and such a rack ever and anon (when God will) torturing and tormenting them? surely if grace and peace do ever go together, as the Scripture manifesteth, than where grace is absent, peace cannot be present, and so the soul must needs be destitute of all true contentment. Forth reproof of those that (as the Prophet saith) disquiet themselves about a vain shadow: Use. 1 in pursuing this pleasure and that commodity, and such promotions, and other the like matters, as best please their several fancies. If they had gained all that they seek for, it could do them no good: for all is but vanity, and vexation of spirit: a bruit beast is far happier than they: and well had it been for them, if they had never been borne: for what shall it profit a man to win the whole world and to lose his own soul? to be a drudge to every base lust, to waste and consume his wit, and strength, and all, and then to have hell for his pains? yet how busy are most men in digging for dross, and refusing gold; in seeking earthly things, and despising heavenly? but what will be the event? Such as trust in lying vanities, forsake their own mercies. For instruction, that we should not follow after chaff, and exercise ourselves in things of no worth, which will make us never the better, or honester, though we have them in never so great abundance: but let us labour for godliness which will free our hearts from discontentment, and replenish them with true peace and lasting comforts. The doctrines following, shall be but even named. [Hear, and your soul shall live.] Whence this doctrine is implied, that, All men and women are dead in sins and trespasses, till the word have wrought life in them. Another point from hence might be this: that, They that conscionably use the means, shall receive the life of grace and glory. Provided that they come thereunto, with 1 Preparation, setting themselves in God's presence. Eccl. 5. 2 With attention, hiding the word in their hearts. Psal. 119. Pet. 2. 3 With an expectation of good success at length, though God make them wait for a time. The sixth Sermon of the Lords Supper. MATTH. 22. VERSE 11. etc. Verse 11. Then the King came in to see the guests, and saw there a man which had not on a wedding garment. 12. And he said unto him, friend, how camest thou in hither, and hast not on a wedding garment? and he was speechless. 13 Then said the King to the servants, bind him hand, and foot: take him away, and cast him into utter darkness: there shall be weeping, and gnashing of teeth. IN the former part of this Chapter is set forth the marvelous goodness and favour of the Lord towards the nation of the jews, under the parable of a King, Connexion. inviting guests unto the mariage-feast of his son; and withal their horrible unthankfulness in making light of it, and refusing to come, preferring their profits and pleasures before the means of their salvation, whereunto they were called: which indignity and ingratitude of theirs towards the King of heaven, together with their barbarous cruelty, against his messengers, is further set out by the punishment inflicted upon them, which was, that the King being wroth, sent forth his warriors, destroyed them, and burnt up their City: in which words our Saviour hath reference unto the destruction of that nation, and of their City by the Romans who are called Gods warriors, because howsoever they came against the jews in malice and revenge, yet God had a special hand in ordering and disposing of all that they did: so the greatest part of that people was utterly cut off, and the rest left under a heavy stroke even unto this day, being destitute of the means of salvation, which they contemptuously rejected, when they were offered unto them. But howsoever these that were first bidden, would not come to the supper, yet the Lord would not be unfurnished of guests, and therefore he sends his ministers unto the Gentiles, which sat in darkness, and in the shadow of death, who made their use of God's message, and came abundantly unto the feast, so that the wedding was furnished with guests, some good, and some bad. Thus far the messengers had good success, that multitudes made profession, as if they were desirous to live under Christ his government, and to feed of his Supper, though many of them did it with false and hypocritical hearts. Having thus showed what the messengers did, our Saviour next declareth what the King himself did; the place being filled with guests, The interpretation. [he came to see the guests,] implying, that when men begin to make profession, God useth a more deligent search and examination than his ministers can do: for they can but judge of men by their actions, but the Lord dealeth immediately with their hearts and consciences. And therefore it is added, that when he came in, he saw (that which the Ministers did not) [a man which had not on a wedding garment] where we must not conceive that their was but one such present (for it is afterwards said, that many are called, but few are chosen, verse. 14.) but this is the meaning, that if there be but one hypocrite amongst many thousands God will find him out, and single him from among the rest. The party being thus taken, the Lord falleth to an examination of him, [Friend (saith he) how camest thou in hither?] that is, how darest thou come to the royal table of so glorious a King [and hast not one a wedding garment?] that is having no repentance for sin; no freedom from the guilt, or from the power of sin; nor any saving grace at all: how is it (I say) that thou shouldest presume to come into such a place and into such a presence, having made no better preparation? When God began thus to examine him in his own person, it is said [he was speechless] having an ill cause and a guilty conscience, he had nothing to say for himself. Hereupon the Lord proceedeth to pass sentence upon him, which is done after the manner of earthly judges. [Then said the King unto his servants] that is, unto the Angels, whose office it is, as to gather the good corn into God's barn, so to bind the tarres together in bundles, that they may be cast into hell fire; [bind him hand and foot] there must not be present execution, but he must be dealt with as a prisoner, whose hands are bound that he may not resist: and his feet that he may not run away; if either of them had been at liberty, he might have made some shift: but when God comes to proceed in judgement against men, he will strip them of all means, both of defence and of escaping. Further they are bid to [take him away] to wit, from having communion with God, with his Saints or Angels; he must be taken from the place and means of all comfort and peace, and happiness: and is that all? nay (saith God) [cast him into utter darkness] that is, into hell, a place of all misery and woe, which is implied by utter darkness: a fit punishment for such kind of persons; for seeing they are full of ignorance, and of spiritual darkness while they live, God hath provided that they shall have enough of it; they shall be cast into a place of utter darkness, where there shall be nothing but horror, and anguish. And yet if this were all, their state were the more tolerable: but this addeth unto the misery of the place, that they shall be very sensible of that misery: which is intimated, when it is said, [there shall be weeping] not such weeping as many times befalls men here, when the tears of their eyes abate the anguish of their hearts: but such weeping as is joined with [gnashing of the teeth] signifying that they should not only have sorrow and grief, but such as should be mingled with desperation, and with horrible vexation, and torture: not such as should be an ease unto their souls, but rather an addition unto their woe. In these words than is declared the severity of God against those that come unworthily unto his royal feast: where is showed, 1 First, the cause of this his severity, namely, because they abuse both him and his banquet in coming with the most foul and loathsome garments of the old man; which do more displease the eyes of the Lord, than the most base and beggarly raiment in the world, can do the eyes of an earthly King. 2 Secondly the manner of Gods proceeding. viz. 1 That he convinceth the consciences, so that they are speechless. 2 That he condemneth the persons unto unuoidable and yet unsupportable torments. [Then the King came in.] Verse 11 From this title which is attributed unto the Lord, this doctrine ariseth: that, God is the only absolute King over all the whole world. Doct. 1 He it is that is blessed and Prince, God the king of the whole world. 1. Tim. 6.15. the King of Kings, and Lord of Lords. This Nabuchadnezzar acknowledged after that the Lord had made him, being the mightiest Monarch in the world, to become more wretched than the poorest man in the world, living as a beast for seven years together: after that (I say) the Lord had abased him, and raised him up again, he acknowledged that God was the King of all the earth, whereas he thought before that he himself had been: showing what manner of King he is, Dan. 4.31.32. namely, the most high, everlasting, of an unresistible power, so that all the inhabitants of the earth are to be reputed as nothing in comparison of him. And the reason why the Lord doth challenge unto himself this title, Reason. to be the only absolute governor of all the world, is this, that all power whatsoever is derived from him, and limited by him: so that all changes and alteration proceed from his all-ruling hand, and therefore good cause is there that he should have the glory of all. This reproveth them, Use. 1 that in words will acknowledge the Lord to be the only ruler of heaven and earth, but in their deeds deny it: for what do they? never care to get the knowledge of his laws, much less to obey them: nay they refuse to understand the statutes of the Lord, and rise up in open rebellion against him: and yet none more ready than such to cry out of others that they are disloyal subjects, such as care not for authority, and the like: Indeed those that are such, are much to be commended. But in truth they themselves in the mean while are the notablest rebels in that they stand out against the Lord of hosts. But they will vaunt and boast that they carry themselves loyally towards their Prince, and are careful to obey authority: suppose for the time that they do yield outward obedience to the laws (which yet few such do) yet if they do not submit themselves to Magistrates, in, and for the Lord, all their loyalty is nothing worth: for the Apostle Jude speaketh of some that had men's persons in admiration because of advantage, Jude 1●. against whom he pronounceth a woe: they would fawn upon such as were in authority, & have them in high admiration. Oh they were worthy men, & their commandments much to be respected: so that if they would have them lie or swear, or commit any villainy, they would be at their beck: and why? for their own advantage: that they might get some commodity, or climb to some preferment, etc. that was their drift, and further than to serve themselves, they regarded neither the persons, nor places of those that were in government: all their crouching was for advantage sake, nothing for conscience sake. Secondly, Use 2 since our God is the sovereign Lord & King of heaven and earth, therefore when we are to stand in his presence, and to draw near unto his table, let us with all reverence and due preparation, and with all fear, and care, and good conscience, present ourselves before his Majesty. The holy Ghost himself giveth this advice concerning an earthly Ptince, that if any be to sit at table with a great Ruler, Prou. 23.1.2.3 he should look unto his carriage, and restrain his appetite, and not behave himself rudely and unmannerly: now if this be a point of wisdom, when a man is to feast with one that is far his superior, to wash his hands, to have respect of his apparel, and if he have any suit better than another, to put that on; and in no sort to carry himself disorderly, and unbeseeming such a presence: if (I say) a man would, and should deal thus before an earthly Prince, that if there be any failing can but give him a rebuk and check, or inflict upon him some outward punishment; how much more careful and circumspect should we be, when we are to sit at the Lords table, who looketh not so much to the external behaviour, as to the inward disposition of the soul? and if he find us unprepared and unworthy, cannot only smite us in the outward man, but cast both body and soul into hell. Thirdly, Use 3 this is for singular comfort unto all God's people, seeing the Lord their God is the only Monarch of the world, that exerciseth his kingdom from generation to generation, this should strengthen them against all crosses, and losses, and troubles, and temptations, that though men would toss them up and down, and trample them under their feet, and for that end do evermore plot and practise against them, yet it shall go well with the righteous, for the Lord reigneth over their most mortal adversaries: and though the times change, and men's affections change, yet their king is unchangeable; the same for ever, in mercy and goodness towards all his true hearted Subjects: he hath turned every thing to the good of his Church heretofore, and so will he deal with his faithful servant still even to the end of the world. And thus much of the person of God, that he is a King. Now for his behaviour, he doth not only provide for his guests, but is there present himself in the assembly of Saints [to see the guests] not, but he saw them before, but this is spoken for our capacity, to signify that as God doth see through us, so he will let men know, and feel, and find, that he perfectly discerneth what they are, and with what hearts they appear before him: Doctr. 2 whence ariseth this point: that, The Lord taketh notice of every guest that sitteth at his table. God's cie is upon all his guests. There are many comers, but not all of one disposition: therefore doth he take a view of them, that their entertainment may be according to their condition and preparation: that if they be good, they may speed well; if bad, they may receive according to their ill deserts. This is evidentin Zephania, Zephan. 1.12. where it is said, that the Lord will search jerusalem with lights: not that the Lord needeth candles or torches; but to show that there are many dark corners in men's hearts, where sin lies lurking: which if we will not search, the Lord will, and find out every corruption therein, as men by burning Lamps come to the sight of such things as lie hidden in obscure and dark corners. Heb. 4 13. To the same purpose is it said, that all things are open, and naked to his eyes: and that his eyes are a flame of fire; noting unto us, that he pierceth and looketh through, and through every man's heart, every man's conscience, and every man's conversation. Reasons: First, Reasons. 1 the Lord hath undertaken to bring every secret thing into judgement, therefore must he needs take notice thereof. 2 Secondly, See Master cleaver's Sermon on joh. 6. Doct. 2. where this point is more largely handled. it is his office to reward every one as he knoweth his heart, and his works: and therefore must he of necessity search into the same; for otherwise he could not proceed like a righteous judge, to give to every one an equal and perfect reward. First, for reproof of those, that because they are admitted by the Minister, and allowed amongst men, and judged to be Christians, as men that can be touched for no gross sin; Use 1 have a very good opinion of themselves, as if there were nothing else required of them: but let such know, Note. that there must be a second survey and search; and where the Minister ends, God will begin; and if they cannot hold out in the second examination, and trial made by the Lord, their case will be little better than his, who is found sitting at the table, without a wedding garment: therefore it stands men upon to see that they be fitly qualified before they intrude themselves into the Lord's presence: for he hath fiery eyes to look quite through them; and pure eyes that can endure no iniquity in them: and therefore before they come to this great Supper, they must by searching find out their special sins, and bewail them, determining to leave and forsake them, and repairing to the means to get strength against them. Secondly, for consolation: Use 2 seeing we shall not meet the Minister only at the Lords table, but God himself in his own person; this may comfort the hearts of those that have examined their souls, and lamented their sins, and have a true desire to be reconciled unto the Lord, and to obtain such mercies as do belong to penitent persons, they shall receive according to their heart's desire and expectation, even strength against their corruptions and temptations, and freedom from or ability under all manner of crosses and afflictions: for there the Lord of glory will manifest his presence in giving to every one as he knoweth the integrity of their hearts. Earthly Kings, though they be present cannot look on every guest, nor examine of what country or condition every one of them is: Note. but the king of heaven hath an eye to every particular person, considering what they are, and how affected and prepared: what they did the day before: what thoughts they had, what prayers they make the night before, and that very morning: he marketh and observeth what their hopes are, what their desires are, what they expect for the present and what they purpose for afterwards: in a word, he taketh particular notice of every good thing in his Saints, to reward it, and of every infirmity to help them out of it. [And see there a man which had not on a wedding garment.] In that the King seeing this man at his table, doth reprove him, and condemn him for his want of good preparation; the doctrine is: that, It is not sufficient to come to God's wedding feast, Doct. 3 but we must come as fit guests for so great a banquet, Fitness requisite in God's guests. and such a glorious presence. judas ate and drank the blessed bread and wine as well as Peter; yet because he had a cursed and carnal heart, it was his bane, and laid him more open to every hellish temptation, and made him more liable to every curse and plague of God, this was all that he got by it. Matth. 25. So the foolish virgins went to meet the bridegroom, with lamps in their hands, making a glorious show, and doing many things in the worship and service of God, yet because they had not oil in their vessels, as well as in their Lamps, that is, had not inward graces in their hearts and consciences, as well as outward semblances and shows thereof in their carriage and behaviour, therefore their lights were quickly out, and when others were received as fit and meet guests, they were rejected and excluded, as unfit an unworthy of the bridegroom's feast, and company, so that outward terms and colours of Religion will not serve the turn: many shall cry Lord, Lord, who yet shall be bid to departed from Christ, Mat. 7.22.23. because they are workers of iniquity: They brag they have Propheced, and cast out devils, and done many great works by his name, but they did nothing for his name, but for their own credit, or gain, or for some carnal respect or other: and therefore seeking and serving themselves, the Lord esteemeth them wicked and ungodly persons, and punisheth them accordingly. Now the reason of this point is, because the Lord common, death us as well to come worthily as to come, and as the prayers of the wicked are an abomination unto him, so are all other services of theirs: to the unclean, all things are unclean: if men be dead in sins and trespasses, and live under the power of presumptuous sins, the things that are most helpful and profitable in themselves, are made hurtful and pernicious unto them, so that they are thereby made more impure and more unholy. Use 1 Sith there will be such strict examination, and such a sharp sentence of condemnation passed upon those that do not get them wedding apparel, when they come to this wedding feast, this serveth to humble every one that hath at any time come to this royal feast without his wedding garment: as every one hath so often as he came to any of the means of salvation before he was effectually called. Note. It was Gods wonderful mercy that we were not destroyed in the time of the unregeneracy, for abusing his gracious and glorious presence; and that he did so patienly forbear us, and at length put it into our hearts to put off our foul garments, and to sue unto him for white and pure raiment. And albeit, the Lord have graciously spared us, yet should we judge ourselves worthy to have been destroyed, and be cast down for our old sins, lest they bring upon us new judgements. Secondly, let us labour to put on this wedding garment, Use. 2 seeing it is so requisite and needful for every worshipper of God to be clothed therewith. What the wedding garment is. Now, if we would know what it is, the Apostle describeth it in part, Coloss 3.12. Now therefore as the elect of God, holy and beloved, put on tender mercy, etc. As if he had said, sith God hath chosen you to eternal glory in the heavens, and proposed unto you a kingdom, that you may reign with his own son, therefore do you lead such a life as becomes heirs of such a kingdom, and adorn yourselves with such graces as may beseem the spouse of Christ, and those that are the chosen people of the Lord, even such as are called unto holiness, and unto whom God hath manifested his love: and seeing he hath forgiven you so many sins, and doth continually pass by so many of your infirmities, do you put on tender mercy, etc. he reckoneth up divers of those particular virtues, whereby he would have them shine forth before men: and first he willeth them to put on [tender mercy] not only to have, but to put on a merciful heart: many have this grace which do not put it on, that is, do not stir up their hearts, nor make them sensible of the wants, and necessities, and distresses of their poor brethren: the bowels of compassion are not so moved within them, that they out of a fellow-feeling of their griefs, do proceed from pitying of them, to relieving of them: but the Apostle would have men so to be endued with these graces, that they put them forth for the use of others, as occasion is offered. The next virtue which we must put on, is [kindness] we must not be fierce, nor froward, tart nor sour in our speeches or carriage, but be affable and amiable in our conversation, that so we may not discourage, nor discountenance those that have to speak or deal with us. But how may we attain to this kindness? get [humbleness] which is the next virtue: for whence cometh it to pass that men are so harsh and rough, so loud and full of crying in their speeches? that very true reason is, because they are proud: therefore the same mind should be in us, that was in Christ jesus, who was still ready to bear with infirmities, and to pray for his sorest adversaries. The next grace is [meekness] which consisteth in this, that we be not busy and violent in our own private matters, but content to part with our own right, so far as God's glory, and a good conscience do require. Another virtue is [long suffering] which is fitly joined with the former: for some might say, Object. I have showed meekness and peaceableness in my behaviour, but all will not serve the turn, I am still vexed with unkindness and indignities, and must I still put up all? yes surely, you must suffer long, Answ. therein imitating the Lord himself: for hath he not borne long with you? did not he spare you many years before your conversion? and are you so reform now, that you need not his long suffering and patience? Oh, Object. but those with whom I have to deal are very full of infirmities, and defects. Bear with them then, vers. 13. Answ. you are not without imperfections yourself; they put you to the trial now, you know not how soon you may put them or some others to the like, and therefore seek rather to mend faults then to find faults: and to help men out of them, rather than to be embittered against them for the same. But there is a quarrel betwixt us, and what shall we make of that? The Apostle telleth you how to make brief work, & how to make the best cheapest, & most Christian end of all controversies, & that is, [freely to forgine one another] Obie. Object. But who could ever put up such wrongs, and sit down by such injuries? Answer. Answer, Christ jesus could: and therefore it is added, Even as Christ jesus forgane you, even so do ye. There is none of the elect of God, but must be driven to confess that our Saviour hath passed by far greater matters in him, than he can do in any man: yea, and doth so still, even every day and hour, or else it would go full ill with him: which being so, they would not stick to forgive and forget one another's trespasses and offences, of what kind, and of what degree soever. These virtues if we can get and exercise, it is certain that we have the wedding garment, and therefore may boldly and comfortably stand before him that hath pure and fiery eyes: for say that he hate all iniquity (as indeed he doth) with a deadly hatred: if we do so too, God and we are of one mind, and of on side, & he will neverlay any of our sins unto our charge. Thus have we heard what the wedding garment is: now it is further to be considered, Who must bestow the wedding garment. Revel. 19.7.8. how we may come by it: and the way is, to go unto Christ jesus for it: for his spouse must be clothed and decked by himself, who is the Bridegroom: and therefore he exhorteth the Church of the Laodiceans that was poor, and miserable, and blind, and [naked] to buy of him [white raiment:] Reu. 3.17.18. (which is the righteousness of Saints. Renel. 19.8.) that their filthy nakedness might not appear, but be covered through the righteousness of Christ, which maketh us as righteous here, Psal. 31. as we shall be when we come to heaven, though we cannot see it so clearly, nor apprehend it so fully. Now we see where it may be bought; the next question will be, how it must be bought? And for answer thereunto, How it must be gotten. we must know that three things are to be performed. The first is, Put off our rags. that we must put off our own filthy and ragged clothes, to wit, our sinful and corrupt natures, and our bad and vile conversation, as the Apostle willeth the Ephesians, Cast ye offeoncerning the conversation in time past, Ephes. 4.22. the old man, which is corrupt through the deceivable lusts. This then is the first duty, by sound and hearty repentance to make a riddance of all gross sins, and to purge ourselves as much as possibly we can from all infirmities: for certain it is, that the wedding garment can not be obtained, until we be fit for the same. The old man and the new will not agree together. Wherefore when the Prophet Isaiah exhorteth men to come and buy, Isa. 5.5.7. etc. he saith, Let the wicked forsake his ways, and the ungodly his own imaginations, etc. now then we forsake them, when with purpose of heart we cleave unto the Lord, and departed from iniquity: and that is as far as any man huing can go, to intend and desire to do all good duties, and to leave the contrary evils. The next thing required of him that would buy this white raiment is, Desire it. that he must much esteem, and desire it for the thirsty soul alone shall be satisfied with good things. Now that we may get this spiritual affection, Isa. 55.1. we must labour to have a sight of our miserable estate while we are naked and destitute of this raiment; and of our happy case when we shall be adorned therewith, which being well considered of, will make us more to affect it, than all the treasures of the world. Thirdly, he that would be a good chapman, and procure himself these heavenly robes, Seek it where it may be had must come to the places and shops where he may buy and have choice for his money: which are, where the word is powerfully preached, and the Sacraments duly administered. Thence must these robes be fetched whereby all naked souls may be covered, and the most deformed creature may be beautified: james 1.18. 1. Cor. 10.16. the word is it which worketh grace and together with the Sacraments doth continually increase the same: so that thereby the Lord conveyeth unto us whatsoever legacies Christ hath deserved for us. And thus we see how the wedding garment may be come by: our own rags must be rejected, this must be desired and sought for where it is to be found. A third use of this point, Use. 3 may be for an exceeding great comfort unto them, that have put away their sins by godly sorrow, and have gotten an appetite to the food of their souls, they may come as welcome guests, and such as have put on the wedding garment. This is for terror unto those hypocrites, Use. 4 who though the Lord doth call upon them, and proffer them his son, and his spirit and his kingdom, yet they will not part with any sin, for the obtaining of these excellent things; but have their appetites so taken up with earthly things, that they have no mind to spiritual things, neither will they come to the means, nor repair to the market, where this royal clothing is to be had; but abstain from the word, and especially from the Sacrament. These are much to be condemned and sharply to be rebuked as despisers of the holy things of God. Oh, but one lives in malice, an another in uncleanness, etc. Object. and therefore they forbear coming. This is the most wretched excuse of all: Answ. why dost thou not get out of thy malice, and leave thy filthiness? wilt thou prefer the satisfying of thy lust before the saving of thy soul? what is this but plainly to refuse and to reject the Lords banquet? Note. and can such look to escape the heavy hand of the Lord? if they were worthy to be destroyed that stayed away upon this pretence, I have married a wife, and therefore I cannot come: I have bought oxen, and therefore I cannot come? What then do they deserve that will absent themselves under this colour, I live in malice, and therefore I cannot come: I must follow my sensual and devilish lusts, and therefore I cannot come? if the works of our callings may not in any case keep us from the Lords feast, then much less may the works of the flesh and of the devil. Verse 12. Doct. 4 [Friend, how camest thou in hither?] Doctrine. When God hath to deal even against sinners, God deals in a peaceable manner even with sinners. yet he dealeth in good and peaceable terms. Friend (saith he) how camest thou in hither? what warrant hadst thou thus to abuse my presence and mine ordinances? Thus God debateth the matter with him peaceably and quietly, and convinceth him of his fault before he condemn him for it. So he dealt with Adam when he had eaten the forbidden fruit, and thereupon fled from God, and hid himself amongst the trees of the garden, Adam (says he) where art thou? Gen. 3.9. q. d. why dost thou fly from me and leave the place of thy calling? Hast thou not eaten of the tree whereof I commanded that thou shouldest not eat? He comes not upon him in violence or fury, but quietly calls him by his name, and in cool manner reasons the matter with him. In like manner deals Christ with judas, Friend, betrayest thou the son of man with a kiss? as if he should have said, judas, howsoever this kiss may seem to proceed from your love, yet indeed it is otherwise, as being appointed as a token to destroy me, that so I may be apprehended, and condemned, and put to death; this is not plain & faithful dealing with your master. The reasons, why God taketh this course: are, First, Reasons. 1 because this mild and gentle dealing maketh men see their faults more evidently: whereas passionate, hasty and violent speeches do either discourage, or embitter the heart. Secondly, if there be proceeding to punishment, the punisher is much cleared by this means: for when the offence is quietly laid open to the view of the offender, so that he cannot but confess his guiltiness, then must he needs acknowledge that he is justly and equally dealt with when punishment is inflicted upon him. This is for our imitation, that if we would have any party set down and humbled for his sin; we should endeavour in the quietest and best manner to convince him of his fault. Use as hard arguments as we will (for so the Lord doth) but withal look that we use soft speeches: for that is the way to make men think hardly of themselves; whereas the contrary will cause them to think hardly of us. And here are such to be blamed as when any thing is distrustful unto them, are presently hot and boisterous, and loud, and crying: and so rather hurt the ear by the loudness of their voice, then help the heart by the force of their reproof: whence arise these two inconveniences. First, that the party looks not so much to his own failing, as to their passion: and secondly, as he is unconuinced, so they are not esteemed: but though they have the right on their side, yet they lose the due regard of their cause & reverence of their persons. And therefore the Apostle telleth Timothy that the servant of God must not [strive] but must be gentle towards all men: he must not be clamorous and violent, 2. Tim. 2.24.25 but suffer evil men patiently, instructing them with meekness that are contrary minded, etc. for this is the way, if there be any, to bring them to sound repentance that they may come out of the snares of the devil. This (I say) is the way, to let them see good reasons against their sins, and a good affection towards their persons: these are the best helps, and hereby we shall be sure to please God; and if the party will ever be broken, it must be by the weight of good arguments, pressed in meekness of wisdom, and proceeding from a merciful heart. But they are vile and wicked persons with whom I am to deal, such as deserve little mildness: Be it so? Object. Ans. yet we see here when God was to reason with a reprobate that was ready to be turned into hell, he proceedeth calmly and quietly against him. And so dealt joshua with Achan, that had committed such execrable wickedness, as that the whole host of God sped the worse for him: joshua 7.19. My son (saith he) I beseech thee give glory unto the Lord God of Israel, and make confession unto him, etc. Secondly, this is for consolation. Use 2 Will the Lord give such good terms unto repropates that are to be cast into hell fire? then surely he will much more use mildness towards his people: if God's enemies have good words from him, then what may his friends expect at his hands? [And he was speechless.] Doct. 5 Doct. Though sinners have many excuses and colours, Sinners shall to be put silence. when they are to deal with men like themselves, yet when God cometh to examine and sift their consciences, they shall have nothing to say for themselves. This is to be observed in judas, that though he were very subtle, and a notable cunning hypocrite, yet when the Lord wakened his drowsy conscience, he broke forth into a plain confession, I have sinned, betraying innocent blood. He had no manner of defence or Apology for himself in the world. The reason of this point is, Reason. 1 because the conscience is the Lords officer, and it cannot but speak truth when God will have it, through the light of knowledge which God hath put into every man's soul by nature: and that is the sorest and sharpest accuser that can be. Further, the Lord can set all their works in order before them, and write them as it were in great letters, that a man may run and read the same. If then we would be able to stand before the Lord at the last dreadful day of judgement, Use. 1 when the books shall be laid open, and every man shall be judged according to his works then let us take that course which will make us able to do so: and that is, to get holy and sound love, and to testify our loving heart, by our loving behaviour; not to love in word alone but in deed. job. 3.18.19. Chap. 5.17. Thereby shall we assure our hearts before him, and have boldness in the day of judgement: so that pure and Christian love with the fruits of it, is the best means to make us with confidence and comfort to hold up our heads in the day of accounts. Secondly, Use 2 this is for comfort against all the false clamours and accusations that are raised against God's servants: the wicked here have great matters to charge them with, and have much to say for their unrighteous proceeding: but at the day of the Lords reckoning, they that have most to say now, shall have least to say for themselves, & little doth any know how soon he may b called unto the bar. Therefore let Gods children commend themselves unto God in well-doing: he is the great judge of the whole world; and with him righteous men shall have good hearing in their just and righteous eauses, and all evil men shall be put to silence. Godly men shall lift up their heads with glory, and wicked sinners shall stop their mouths with shame. Vers. 13. [Bind him hand, and foot.] Hitherto of the examination, & conviction of him that had not on a wedding garment. Now followeth this sentence, well befitting the party offending, [bind him hand and foot] he had abused his hands & his feet, and dishonoured God by his whole body, and therefore just it is that he should be punished in that: [take him away] because he had only been in the Church, but not of the Church; at the means, but not profited by them; therefore must he now be separated from all communion with God, or his Saints: [And cast him into utter darkness] Seeing he loved darkness more than light, therefore he shall have enough of it. He must be cast into a hell of darkness. Doctr. 6 Out of all which this general point may be noted that the special time and place of the punishment of wicked men is after this life in hell fire, here ungodly men have liberty both of hand and foot, When and where wicked men's punishment shall be. and the Saints of God are in greater restraint: but why is that? Because sinners shall never have their full measure of woe, till they be cast bodies and souls into hell fire: at which time they shall be made capable of the extremity of all miseries, because their iniquities are grown to a full height. Therefore let us never envy their prosperity, Use. 1 nor think that God taketh no notice of their sins, because he delaieth to inflict punishment upon them for the same. judges do cause notorious malefactors to be reprieved sometimes, but it is in no great favour unto them, though in the mean time it may be they sharply correct their own children: so doth the Lord deal, severely chastising those that are of his own family, but letting reprobates thrine in their sinful ways, that in the end he may pay them home for all. Secondly, Use. 2 sith wicked men's punishment shall be principally in hell, and the Church shall never be fully rid of them till then. Therefore let us not be discouraged, though for a while, tarres be mingled with the wheat: there is some use of them, and God seethe that we have need of such launders now and then, whilst we remain upon the face of the earth: but when we come to heaven we shall be quite freed from them: and therefore in the mean time let us not take such offence at them as Brownists do, but wait God's time when he shall command his holy Angels to separate them from amongst us, and to give them their due in the lake that burneth with fire and brimstone for ever. Thirdly, Use 3 let us observe this from the contrary, that as wicked men's full judgement, so godly men's full payment is deferred till the last day. They have many comfortable refresh here, but at that day they shall be bathed in a whole sea of comforts. As sinners at that time shall be deprived of all good things, and be vexed with all manner of evils, so the Saints on the other side shall be exempted from all evil, and be brought to the enjoyment of all good things: as sinners shall be perfectly miserable, so shall the Saints be perfectly happy: as the one shall be sensible of their wretchedness, so shall the other be of their blessedness; and as the one shall be everlastingly misesarable, so shall the other be eternally happy: in a word, there shall be every way as much joy and felicity in heaven (and more too) then there shall be woe and anguish in hell. Which should stay us from fainting under our crosses and sorrows, our temptations and corruptions: Note. we can easily think that wicked men have an ill bargain, though they enjoy the pleasures of sin for a season, because they must come to such torments in the end: and why should not we judge, that we have a good bargain, though we pass thorough the fire, and be in the Lord's furnace for a while, sith we shall attain to such joys at last, as far furpasse the reach of any mortal man. THE SEVENTH SERMON. PSAL. 119. vers. 1. etc. 1 Blessed are those that are upright in their way, and walk in the law of the Lord. 2 Blessed are they that keep his testimonies, and seek him with their whole heart. 3 Surely they work none iniquity, but walk in his ways. 4 Thou hast commanded to keep thy precepts diligently. IN this first part of the Psalm now read unto you, is set down a description of a blessed man, the things that make men good, or at least, the marks which show them to be good, which are two. 1 The first in their hearts, that they are upright and sincere, vers. 1. and seek God with their whole heart, verse. 2. that is truly, not hypocritically: and earnestly, not slackly and carelessly. 2 The second is in their outward behaviour: that they walk in the law of the Lord, vers. 1. and keep his testimonies, verse. 2. where are added also the causes of their happiness. 1 One is their freedom from sin: Surely they work none iniquity verse. 3. not but they are compassed about with many infirmities still, and fall into diverse sins which Gods law condemneth, but they do not wilfully, and presumptuously, slavishly nor desperately work iniquity: as for their frailties, the Lord passeth by them: He will see none iniquity in jacob, nor transgression in Israel. Numb: 23.21. 2 Another is taken from this, that God hath commanded them to keep his precepts diligently, verse. 4. Now he never giveth a precept, but he also rewardeth those that yield obedience thereunto: he never setteth any a-work, but he payeth them their wages: and therefore all such as walk in the ways that he willeth them, shall be recompensed with that happiness that he promiseth them. Vers. 1. Blessed are those that are upright in their ways, etc. IN that when the Prophet would make known unto all the world, who are in the happiest estate, and in the highest place of account with God, he describeth and setteth them forth by this property: that they are sincere in heart, & upright in life & conversation; in a word, such as truly fear the Lord. The point hence to be noted in general, is this, that Grace and Religion is the way to all blessedness. Doct. 1 This doctrine the Psalmist confirmeth unto us in sundry other places, Religion is the way to happiness. Psal. 1.1.2. etc. and 112.1. as Psalm. 1. & 112 etc. In the former whereof he declareth, who is a man truly religious, to wit, he that escheweth ill counsels, and sinful practices, and on the other side, embraceth and delighteth in goodness and godliness, and in the means of obtaining and increasing the same: and then he pronounceth such a man blessed: Blessed (saith he) is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners etc. But his delight is in the law of the Lord, and in his law will he meditate day and night. And to the same effect is that in the other Psalm before named: Blessed is the man that feareth the Lord, and delighteth greatly in his commandments etc. Throughout which Psalm, we may observe as the true and certain notes of a righteous man, so also his privileges, which are very many, and very great, both in regard of himself, and of his posterity, which shall speed the better for his sake. Notable likewise is that place of Deuteronomy, Deur. 33.29. where the Lord speaketh unto his Church in this manner: Blessed art thou O Israel, who is like unto thee, O people saved by the Lord, the shield of thy help, & the sword of thy glory? which speech is not to be understood, as pertaining only to that nation, but as belonging to all that are the true Israel of God, and that serve him with an upright and faithful heart. Now what saith he of them? Who is like unto thee, O Isral? Why, if they should have looked to outward things, they might have answered, the Egyptians, the Edomites, Assyrians, yea the very Canaanites themselves are like unto us, yea far beyond us: for at that time when this was spoken, they were in the wilderness, traveling towards the promised land: and what great matters had they then? Moses who was the best of them, had not a house to rest his head in, none of them could say: this is my ground, there is my corn, thus large are my revenues by the year etc. but they were all tenants at will, at a days, or at an hours warning or less, even as God's pleasure was: yet the Lord maketh a challenge against all the world: Who is like unto thee O people saved by the Lord? meaning indeed that no nation under heaven was comparable unto them in regard of the wonderful things that God had wrought for them, and in regard of those heavenly prerogatives which he had vouchsafed unto them: the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the mightiest Monarch in the world: and that may be said of all true Christians, which was spoken of them: Who is like unto thee O people saved by the Lord? The truth of this will more evidently appear, if we well weigh the things that follow: Namely, 1. What misery grace doth free us from. 2. What good things it maketh us to enjoy. 1. In this life. 1. Estimation. 2. Safety. 3. Comfort. 2. In the life to come, all manner of happiness. 1 First therefore that we may see what misery it frees us from, 1. What misery grace freeth us from. we must consider, that men naturally are the children of wrath, under the curse and malediction of God, subject to horrible vexations and terrors: all their life long, they live in fear of death, and of such judgements as are forerunners of death: their table is a snare, and their prosperity their ruin: their adversity is embittered, and their callings accursed, and in a word, nothing maketh them better, but every thing a great deal worse; all being infected and poisoned unto them by their own sins, Note. and Gods fearful vengeance upon the same. If they live, it is to the increase of their damnation: if they die, they go to take present possession of destruction: if they refuse to eat and drink, they are murderers of themselves: if they do eat and drink, they are usurpers of that which is none of their own. If they come not to the Word, and Sacrament, they are contemners of God's ordinances: if they do come, they are profaners of the same, and so shallbe further hardened to their final perdition: and is not this a wretched case? Though for their apparel, they were clothed as Solomon in the midst of his royalty: though their robes were as rich as was Aaron's Ephod, or breastplate, or the most costliest parts of his garments, all were of no worth without grace: though they fed on the daintiest dishes, and did eat Angel's food (as the Israelits are said to do) yet if they be sinful and rebellious, they shall perish as Corah, Dathan and Abiram, & many other of them did. Though their habitations were as sumptuous and delightful as Paradise was, yet they could have no more comfort therein, than Adam had, who when he had once broken the commandment of GOD, in eating of the forbidden fruit: notwithstanding all things remained in their excellency as before, yet he was surprised with the terrors and fears of a guilty conscience, and could take no pleasure in the goodly rivers, in the pleasant fruits, in the variety of all the creatures that were in the garden of Eden etc. but he was feign to fly from God's presence, and to hide himself among the tres of the garden. And last of all, though their dignity were never so great: their possessions never so ample and large, and their substance never so plentiful and abundant yet they could have no more comfort in any, or all of these things, than Belshazzer that impious king had: who for all his valiant Captains and soldiers, for all his great cheer and plenty of wine: for all his jollity and triumphing over God's people: for all his merry companions that he had about him, and all the means that he had to comfort him; yet was he in such horror, when he saw on the wall the hand writing against him, that his countenance was changed, Daniel. 5.6. and his thoughts troubled him, and the joints of his loins were loosed, and his knees smote one against another. This (and much more lamentable than can possibly be expressed) is the case of all unregenerate men: and how great then must the excellency of Grace needs be, which freeth a man from this woeful estate and condition? Yet this is not all, but as it freeth men from this misery, so 2 Secondly, What good things Grace maketh us to enjoy. it bringeth men to the enjoyment of all good things: and that first, in this life, it procureth them the benefits following, namely 1 First a good estimation: so that it may well be said, that the righteous is more excellent than his neighbour: A good estimation. Prou. 12.26. and that of all other, they are the most glorious people, that have the Spirit of grace and of glory dwelling in their hearts. For they are precious in God's sight, as being his chief treasure: precious in the eyes of his people, precious in the account of the Angels: yea reverent in the sight of the very wicked, who esteem them to be honest men, and dare trust them before any other many times, with their goods, with their children, and their portions, yea and with their souls also. For when they are in any extremity, lying upon their death beds, or the like, oh then they cry out, Send for such a Preacher: send for this or that good man or woman: now their prayers and their speeches might do me good, which heretofore I have rejected, or lightly esteemed: and then none is to be compared to them, none to be sought unto in respect of them. Note. And when they labour to disgrace and vilify them, by terming them dissemblers and hypocrites, even then against their wills, they highly commend them; for it is in effect, as if they should say: These men pretend they have many virtues in them, or at the least, I would not have men think, that they are so good and godly, as they seem to be: If they be, than they must needs be an excellent people indeed: (for their is none that hath any civility in him, but he will acknowledge that it is a good thing to hear, and read, and confer, and to spend much time in prayer, as God's servants do; but they cry out, that they do not these things well, nor with a good heart. Now if Christian's consciences do bear them witness, that they do perform these duties in uprightness, than they have the testimony of ungodly men themselves on their sides: and till they can disprove the soundness of our hearts, they must, whether they will or not, justify our behaviour. Thus we see how godliness winneth us a good estimation. 2 Safety. Now secondly it doth also bring safety with it: it setteth men out of gun-shot, so that neither the devil, nor all the powers of hell, can annoy or hurt them: nor any, or all of the devils instruments in the world, prevail against them, for their overthrow: for the Lord is evermore a shield and buckler unto them, so that they must first strike through him, before they can come at them. He will cover them under his wings, and they shall be safe under his feathers. Psal. 91.4. Thirdly, Consolation. Rom. 5.3. the virtue and power of grace is such that it maketh Gods children to rejoice, even in affliction; as was verified in David, who when he had many malicious adversaries against him, and many troubles beset him round about, yet he had more joy of heart than they had, when their wheat, Psal. 4. and their wine did abound. And so it is with all God's servants: as their sufferings are many, so are they refreshed with manifold consolations. And when outward matters of rejoicing are furthest removed from them, then are they driven nearer unto God, the fountain of all true comfort, and by that means their hearts are exceedingly revived. And if they be so much cheered in the times of their greatest adversity, how much more joyful are they in the days of their prosperity, when he maketh them to rest in green pastures, and leadeth them by the still waters: Psal. 23. preparing for them a table, in the sight of their adversaries, anointing their heads with oil, and causing their cups to run over; as the Psalmist speaketh. And they withal have a principal care to entertain God's blessings with thankfulness, and to serve him with a good and thankful heart, in the use and enjoyment thereof. Now if their estate be so blessed in this life, what shall their happiness be when they depart out of this life, to have the fruition of those joys, The happiness in the life to come. which are prepared for the Saints in the kingdom of glory? where all tears shall be wiped away from their eyes, and they being altogether freed from sin and sorrow, shall receive an immortal crown of blessedness with the Saints and Angels, in Gods own presence, where is fullness of joy, Psal. 16. and at whose right hand are pleasures for evermore; where there shall be no parting of company, nor possibility of any unkindness, nor tediousness in conversing together. Much more might be spoken of the excellency of this estate, and yet when all hath been said that can be, it is nothing in comparison of that which the thing is in itself, and we shall find it to be, when we shall lay down this body of corruption, and be clothed upon with perfect glory. But yet that the dignity thereof, may somewhat more clearly be seen into, let us consider a little further of the 1 Price. 2 Rareness, and 3 continuance thereof 1 First, The price of Grace. concerning the price that was laid down for the purchasing of it, it was the greatest that ever was given for any thing; for there goeth more to the buying of a Christian, then to the making of the world: for in the creation, God did but say they word, and all things were presently form according to their several kinds: but in the work of redemption, God was not only to say, but to pay also, and that full dearly, even the blood of his own son, which was of an infinite value. And therefore if things are to be esteemed according to that which wise men will give for them, surely the estate of Christianity must needs be worthy high estimation, sith the wise God provided it for his children at such an inestimable reckoning. 2 Further in respect of the rareness thereof, The rareness of it. it is to be accounted very admirable. If things that are very dear were also very common, that would diminish some part of their worth: Mat. 7.13.14. Luke. 11.32. but as for this, it is both precious & rare. There are but a very few selected ones, that the Lord hath singled out, to be partakers of the life of Grace, and to be afterwards heirs of the kingdom of glory, which maketh it to be a gift of far greater estimation. 3 Lastly, if it were both dear and rare, yet if it were to be enjoyed but a while, The continuance of it. it were the less to be regarded: therefore this addition there is unto the happiness of this estate, that it is also durable, yea everlasting. And whereas all worldly excellency, and all earthly promotions are temporary and vanishing, so that a man may be very high this day, and as low ere the morrow, and none can be happy in possessing those things, through the loss whereof, he may so quickly become miserable: it is otherwise with them that are in the state of grace, for that never faileth: once a Christian, and ever a Christian: as the Lords purpose changeth not, so neither doth our condition change: but if we have begun in Grace, we shall end in glory, that never shall have end. Psal. 16.11. Dan. 12.2. Is it so, Use. 1 that Religion and true piety, is the ready way to the highest advancement: then hence let us learn to set our hearts chief thereupon, and above all the treasures in the world, principally to affect that. We count it good husbandry in the first place to seek after those things that will do us most good: if silver be offered, we will prefer it before brass, & if gold be offered, we will take it rather than silver. Prou. 8.10.11. Now concerning this heavenly wisdom it is said: Receive mine instruction, and not silver, and knowledge rather than fine gold: For wisdom is better than precious stones, and all treasures are not to be compared unto her. And this should encourage us rather to use all industry for the obtaining of this blessed estate, because it is a thing haveable. It were in vain for a base person to sue to be a King, a Duke, or a Lord: none almost is so foolish, as to seek for such preferments, because they know it would be but lost labour. But there is not the meanest servant, slave, or bondman, but may attain to this spiritual dignity, which is far beyond all the advancement that the kingdoms of this world can possibly yield. He that can pray, hear, meditate, confer, & judge himself in secret before he cometh to the Sacrament, and with all good care and conscionable respect, use all God's ordinances, for the obtaining of faith and other graces which do ever accompany the same, shall be sure of good and happy success: for the Lord will be found of those that seek him with a true heart; therefore let us not so east our eyes on earthly commodities, as that in the mean time we neglect this pearl of price, and this inestimable jewel, that will so exceedingly enrich us. The Apostle telleth us, 2. Cor. 9.21. that those that run in a race for a prize, though it be but a garland that is set up, so that they can gain only some small credit of their agility and nimbleness in out running one another, yet they will put off all that might clog and hinder them in their race; but especially if they should run for a crown of gold: neither will they be so foolish as to stoop down to take up every pin or point that lieth in the way; and yet they run but at an uncertainty: when they have done their best, another may carry away both the honour and commodity from them: and certain it is, that but one alone can win the prize: and even he also, though he have the applause at one time, may go away with the disgrace at another, or if his credit do continue all his life time, yet death will take it away at last. From all which the Apostle would have us draw this conclusion, that if such kind of persons, notwithstanding all that hath been said, will so bestir themselves, and seek to acquit themselves every way like men: then how much more ought we to put ourselves to it, and with all alacrity run the race that is set before us, sith we run not at an uncertainty, but are sure to obtain the crown; one shall not prevent nor deprive another, but all shall undoubtedly get that which they do expect: and especially seeing that withal we strive for an incorruptible crown, and shall attain unto, not a fading and vanishing, but an abiding and everlasting dignity. O but (will some say) if we bestow our pains and endeavours so much about spiritual things, in the mean time, Object. we shall neglect those earthly things that are needful, and so bring ourselves to poverty. Nay, not so, Answer. provision for our everlasting estate, 1 Tim. 4.8. doth never impair our present estate: for godliness hath the promises of this life, and of that which is to come: and thereby shall all matters be blessed unto us. Have we inheritance, wealth, reputation, dignity, etc. This will assure us that we have a good title unto all, Note. and season & sweeten all, that every one of them shall be comfortable and profitable unto us, making it clear unto our hearts and consciences, that the Lord sendeth them in mercy, as pledges of greater matters that he mindeth to bestow upon us. Have we not these outward things? Godliness will make a supply in stead of all: for that is great gain with contentment: in comparison of which, 1 Tim. 6.6. all the promises of contentedness that other things make unto us, will be found to be but mere illusions; because it certifieth our souls that God will provide sufficiently for us, which persuasion alone is able to stay the restless and unsettled minds of the sons of men, from pursuing after the unprofitable, deceitful, and lying vanities of this present evil world. religion is such an incomparable treasure, Use. 2 it should instruct us in the second place to have the means in due estimation, whereby we may be made truly religious, by which our minds that are blind, may be enlightened, our hearts of crooked may be made strait, of proud may be made humble, and of fraudulent may be made true and faithful. And those means are the Word, the Sacrament, Prayer, and the like, which are the steps whereby we must ascend unto this honourable estate: for it is as possible for men to make stairs to climb up unto the sky, as for us without these, to ascend unto heaven, by any devices of our own framing. The word is the key that must open hell gates, to set us at liberty from the bonds of sin, of Satan, and of death; and to unlock heaven gates, that we may have entrance into glory: in which respect it is, that Christ saith unto Peter, that he would give unto him (and consequently to all Ministers of the Gospel) the keys of the kingdom of heaven, that is the dispensation of the word, which maketh the way unto heaven lie open to all such as by faith receive the same into their hearts. So that we should not come unto the means with a base conceit, or light estimation thereof, but with a large & ample desire and expectation of taking benefit thereby. If men can once espy a way how they may rise in the world, either to great wealth or promotion, they will be most industrious and laborious in that course, they will refuse no pains in seeds time, though the weather be unseasonable and cold, and their work every way troublesome: but they will put themselves to it with all care and industry, in hope (though it be but an uncertain hope) of bettering their estate. So those that live by fairs and markets, will nor fail one of them ordinarily, neither heat nor cold, wind nor rain, nor any the like impediments shall hinder them from pursuing their commodity; and why then should we be negligent, and play the sluggards while our seedes-time lasteth, & the Lord biddeth us plough up the fallow ground of our hearts that he may sow therein the seed of life, which will never fail to yield us a plentiful harvest, if we can wait upon him for the same? And why should we be slack and careless when our chief market days and fair days come, and not rather set our hearts and endeavours to seek after those things, which all that seek shall find, and being found, will make us men for ever. This should be an encouragement unto us, Use. 3 not to think any thing too much, that we can do or suffer, in or for the profession of Christianity. Oh, but it is an hard matter (may some say) to fast, and pray, Object. and mourn, and grieve our hearts, continually for our sins! Difficulties in Christianity. and when we have done all, to be derided and maligned, persecuted and slain for a good cause! and beside all these, to feel God's hand scourging us, sometimes with poverty, and want, sometimes with fears & terrors: sometimes with temptations and inward conflicts, etc. These things seem very great, and very tedious indeed, Answ. to flesh and blood: but in truth they are but small, yea matters of nothing, if we consider what is the use of them, and what will be the end of them; & therefore let us remember for our comfort when we are in this straight and difficult and unpleasant way, Note. that we are going to be installed into a kingdom; and who is there that being offered a Baronrie, or a Lordship, yea though it be but a Farm, if so be he will take the pains to come for it: who is here (I say) that would take exception, and say, Alas the air is cloudy, and the weather uncertain, nay it gins to rain, or hail, or snow already, and therefore I will even stay at home, and never wet my foot for the matter? Nay if there be but likelihood of some smaller gain, & the weather fowl, and the ways deep, and themselves somewhat out of temper also, yet they will adventure to go through all, and rather ferry over, than come short of that profit that is offered: how much more than ought we to break through all impediments, and swallow up all difficulties with the consideration of this, that our journey tendeth not to the getting of some small commodity, or to the purchasing of some worldly possessions, or to the obtaining of any earthly pre-eminence or preferment whatsoever: but that we are traveling towards our own country, where we shall receive an invalüable, and eternal crown of glory? And albeit we must pass through many rough and craggy and thorny ways, and meet with sundry things, that will be very irksome, and unpleasant; yet let us account withal, that we shall find many sweet comforts, and joys unspeakable, and glorious in the midst of our pilgrimage, and in the end shall have the fruition of that happiness which will make amends for all. And this was it that made the Apostle Paul so comfortable, in the midst of all his sufferings: Therefore we faint not (saith he) but though our outward man perish, 2. Cor. 4.16, 17 yet our inward man is renewed daily. For our light affliction which is but for a moment, causeth unto us a far most excellent, and an eternal weight of Glory. Where we may note, that when he speaketh of the happiness of another life, he magnifieth the same exceedingly, both for the worth of it, & for the continuance of it: calling it a far most excellent, and eternal weight of glory. To be excellent is much, to be most excellent is far more: to be far most excellent, is yet an higher degree: but when he calleth it a far most excellent, and withal an eternal weight of glory, it maketh a great addition unto all the former, and showeth that it is indeed, an inconceiveable & unutterable happiness that in the heaven we shall enjoy: but one the other side, he counteth his affliction light and momentany, because it passeth as it were in a thought, and is a thing of nothing, being laid in the balance against the never-sading bliss, that we shall shortly come unto. And as for that weight that is in the tributions of this life, it is but as an heavy bag of gold, that will make the heart of the owner light, in the very carriage of it, and so much the more light, by how much weightier it is. And therefore by all these motives, we should persuade, yea even compel our souls unto patience under the cross of Christ, and to perseverance in the practice of all the duties of godliness: a pattern of which patience we have in the Hebrews, Who after the had received the light, endured a great fight in afflictions. Hebr. 10.33.34. Partly (saith the Apostle) while ye were made a gazing stock, both by reproaches, and afflictions: and partly while ye became companions unto them, which were so tossed to and fro. For both ye sorrowed with me, for my bonds, and suffered with joy the spoiling of your goods. And why? knowing in yourselves that you have in heaven, a better and more enduring substance. If their riches had been of such value, as they made show of, & as the world takes them for, they could not have been so quickly taken from them: but sith they had betaken them to their wings, these faithful ones knew, that heaven, which was reserved for them in stead thereof, was far more excellent, and more durable, and therefore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange. Verse 1. Blessed are those that are upright in the way etc. And verse 2. Blessed are those that seek him with their whole heart. These words having been expounded before, offer unto us this doctrine: That whosoever would have sound happiness, must have a sound heart. So much sincerity as their is, Doct. 2 so much blessedness there will be: and according to the degree of our hypocrisy, will be the measure of our misery. It is not in the action done, or in the words spoken, that blessedness consists, but in the quality of them, that all be done, and spoken sound and sincerely: this is required Psalm 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heaven, must Walk uprightly, and speak the truth from his heart. And again in another Psalm, a question is made to the same effect, Who shall dwell in the mountain of the Lord, and who shall stand in his holy place? Psal 24.3.4. and the answer is: He that, hath innocent hands, and a pure heart, which hath not lift up his mind to vanity, nor sworn deceitfully. In which words we have a description of a sound hearted man. 1 By his actions, that he dealeth uprightly, and so hath innocent hands. 2. By his affection, that he lifteth not up his mind to vanity, that is, setteth not his heart on any earthly thing: in which sense that Phrase is used in the original. jer. 22.27. 3. By his speeches, that he hath not sworn, nor any way spoken deceifully. The reasons to confirm this point, are drawn from the great inconveniences, that will follow on the contrary; for if there a be in any fraudulent and deceitful heart: 1 First there is a deadly quarrel, Reasons. and mortal enmity between God and him: for who are they, that are reconciled to the Lord, God hath a quarrel against hypocrites. whose sins are covered by the righteousness of his son, so that they shall not be imputed unto them? even they In whose spirit there is no guile. And what will follow then for those, Psal 32.3. whose hearts are full of fraud and deceit, but that they must needs be destitute of all hope of the pardon of their sins, and so consequently lie open to the strokes of God's vengeance due unto the same? 2 And as their persons are hateful to the Lord, so are their services abhorred of him: He loathes their services. for indeed they are not the services of God, but of Satan, and of our own flesh: and therefore be they never so glorious in outward show, and let them pretend never so much zeal, in the performance of them, yet the Lord hath them in utter detestation. As we may plainly see in the hypocritical Pharisees, they would be every where praying with great devotion: and very often fasting, with great austerity, & blowing a trumpet to give notice unto men of their almsdeeds and liberality, and striving with all their might by external observations, to win themselves the praise of holy and zealous men: yet for all this, our Saviour sharply rebuketh them, saying; Luk 16.15. Ye are they which justify yourselves before men, but God knoweth your hearts; for that which is highly esteemed before men, is an abomination in the sight of God. It is as loathsome unto him as carrions, or toads, or any such creatures as man's nature doth most abhor, can be unto us. Thirdly, this is another misery of hypocrites, They live in continual danger. that they live in continual fear and danger: there are holes in their masks, (at least their will be) and their double dealing shall be seen into, it shall sometime or other come to light, how they have abused God's presence, and dissembled with their brethren, by making fair shows, and pretences of that which they never meant: their sins shall not always lie hid, but either they will give over all, in time of persecution, as the stony ground did; or in hope of promotion, as judas, & Achitophel did, Luk. 8.13. & so discover their false-heartednes: or else it shall be drawn forth by their speeches, in their merriments, or in their distempers; or else God's spirit in godly men, shall destroy it, by working in their hearts, a vehement suspicion of them, and causing them with a judicious eye, more narrowly to pry into their works, and ways. By one such means or other, God will lay them open to the view of the world: so that being in such peril, they cannot but have a fearful heart, and a restless conscience. And to this purpose, notable is that saying of Solomon: He that walketh uprightly, walketh boldly or surely, but he that perverteth his ways shall be known. Whence it is apparent, that the upright man needeth not to fear any thing, he needeth not to be afraid of ill men: for though they may disgrace him, they cannot shame him: he needeth not to be afraid of good men: for the oftener he speaketh to them, and converseth with them, the more he is approved by them: neither needeth he to be afraid of God, for he that searcheth the heart and the reins, knoweth and alloweth of the integrity of their souls. They have no cause of fear for the present, because all things go well with them: neither is there any for afterwards, because all things shall go well with them, for they shall never fall away from God: None can pluck them out of his hand, joh. 10 29. joh. 4.4. Satan cannot, because he that is in us, is stronger than he that is in the world: sin cannot, because grace will prevail against it: the world cannot, because this is our victory, 1 Ioh 5.4. whereby we overcome the world, even our faith. And the Apostle concludeth generally for all other matters, that neither death, nor life, nor Angels, Rom. 8.38.39. nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. What followeth now on the contrary part for hypocrites? but he that perverteth his way, that is, alloweth himself in any ill course, though never so secretly, shall be known; that is, his vile and wretched dissembling shall be detected, if not in this world, yet when the thoughts of all hearts shall be made manifest: they shall be found out first or last, and therefore they cannot but walk fearfully in their ill courses, wherein they walk and give liberty unto themselves. This should make us exceeding careful, Use. 1 and wary when we offer ourselves to God's services, to search and dig deep into our hearts, that we may cast out all the lose earth that is there, and so our building may be on a rock, and not on the sand. We must purge away that leaven of hypocrisy, that hath wholly infected our nature, that so we be not found to halt in our worshipping of God, lest he take us with the manner, Mat. 22. as he did him that came without a wedding garment, whom he singled out from all the guests that were present, and that not only to ignominy and reproach, but to everlasting punishment and torment in hell fire. It is very dangerous than we see to deal hypocritically with God; it is not safe with men, to pretend and say one thing before their faces, and to speak and do another behind their backs, because they may peradventure discern it: but it is more dangerous to dissemble with God, for he doth certainly discern it, and will as certainly punish it. Many when they are reproved, or admonished, will snuff at it, and say: What need you be so hot in the matter? I hope you cannot charge me to be either Whore or Thief. But though man cannot charge you, (which all cannot say) is that a sufficient discharge for you? Nay you must look unto it, that God find not matter sufficient to convict you, either of those particulars, or of worse and viler offences. And let none reply that it is sufficient, that we frequent Sermons, and partake of the Sacrament, and come to prayer in public, and use prayer in the family, and perform other duties that Christian men and women should do, and no more is required at our hands. Yes, God doth require more than this: Answer. Pro. 23. he calleth for the heart in all these: though a man be present at never so many Sermons, yet if his mind run after his pleasures, or after his covetousness, so that when his body travels one way, his affections travel another way, all his hearing is nothing worth. And so in prayer, though there be never so many excellent words, apt terms, and goodly sentences, yet if they come from the head and not from the heart, from wit and memory, and not from the inward feeling of the soul, they cannot be accepted. jer. 29. God professeth indeed that he will be found of those that seek him: but then they must seek him with their whole heart: that is, truly and fervently: they must not come with a part of their heart, for than they bring no part in God's account: but with all their heart: for he that giveth him not all, giveth nothing at all. So for the works of our calling, if we do not labour therein as God's servants, we can expect no wages, we may have commendation from men, but we shall have a check and rebuke from the Lord; men's tongues may magnify us, but God's hand will confound us. Therefore let us, when we enter upon any good way, endeavour with an upright and true heart to go forward in the same, otherwise it had been better never to have entered thereinto. Now that we may make sure work in this regard, let us try our sincerity by the good effects that do ever accompany the same. Use. 1 1 One note therefore of a sound heart (which we should take for our trial) is to be universal in our desires, Marks of an upright heart. 1 Universal obedience. Psal. 119.6. and in our practice, that we have respect to every commandment of God, to the first table as well as to the second, and to the second as well as to the first: that we be righteous towards men, as well as religious towards God; and so on the contrary, that we look to our hearts as well as to our actions, and to our actions as well as to our hearts: Contrary to this rule is the dealing of those that will give dispensations unto themselves for many things, so that they can make a show of some things. What if we be not so strict for the Sabaoth? (think they) yet we are no swearers nor blasphemers: what if we take a little liberty for vain sports and idle discourses? these are but trifles; we will not be adulterers, nor filthy speakers etc. This is a shrewd sign of a heart full fraught with guile and deceit: the property of a good conscience is to be willing and desirous in all things to walk honestly. Heb. 13.18. If one be never so strict for the Sabaoth, if he will help himself by a lie now and then, for his commodity, or for his credit sake: and if a man be never so rigorous and severe for matters of justice, and yet will steal time from the Lord upon his day, and spend the same in his own businesses and affairs, whether secretly or openly: and so for any other thing, we will make bold to borrow a little leave of God; this is an argument of a false and dissembling heart: and therefore this must be taken heed of, as being very dangerous. A second mark is to have a continual increase in godliness: neither to wax worse, Growth in Grace. Phil. 3.13.14. nor to stand at a stay, but still to strive to grow better and better, as the Apostle Paul testifieth that he himself did: I forget that which is behind, and endeavour myself to that which is before: and follow hard toward the mark, to the prize of the high calling of God in Christ jesus And having showed what he did himself, he annexeth an exhortation also for us: Verse. 15. Let us therefore as many as are perfect, (that is sincere, and void of gross hypocrisy) be thus minded. He was not as a vain foolish man, who running in a race will be ever and anon looking back how much ground he hath rid: but his eye was upon the mark, considering how much he had yet to run, how far off he was from perfection: and the same mind should be in us, and will be in as many of us, as are endued with the same spirit that Paul was. We must every day labour to abound more and more in all wisdom and in all godliness. Rom. 15.14. If we prayed once a day in private, Note. and that somewhat coldly at the first, we must afterward pray twice or thrice, or oftener in a day, as occasion is offered, and that more fervently, and feelingly then we did in the beginning. If we did read and meditate more seldom, and with greater weakness and distraction at our first entrance into profession, in our proceeding, we must use those exercises, more frequently, and perform them more seriously and cheerfully: and the like may be said for all other duties. Thus if we can labour to do, Note. and when we slip and so are stayed now and then in our race, yet if we recover ourselves with speed, and set surer, and look better to our steps, and make more haste in our way then we did before: we must not be discouraged, though we find not so good a progress as were to be wished for: God will accept of our endeavour, and his spirit will bear us witness that we have a true heart, notwithstanding we come far short of that we should, and other of God's Saints do attain unto. But on the contrary, if we stand at a stay, or start aside like a broken bow, and so turn back again unto folly, it is much to be suspected that we had never any soundness in us. 3 A third token of sincerity is, A constant and conscionable use of all the means. constantly and carefully to use all the good means of attaining to goodness, and to eschew all the inducements that may allure unto evil. Doth any one hate swearing? then let him show it by avoiding the company of blasphemers. Doth any one hate impurity and filthiness? then let him testify it by separating himself from all wanton and lascivious company, and from all suspected persons & places. Note. If one pretend that he hateth these & the like evils, and yet will adventure upon the bait, it is sure that such a one wanteth that truth of heart, which should be in him, and is in all, so far as they are sound within. So for the contrary, doth any one desire that grace and religion may flourish in his heart, and that the fruits thereof may appear in his life? then let him use all private and public religious exercises, whereby these things may be wrought and increased in him; and delight in such company, as both by precept and example may further him therein. Doth any one wish that he could get victory over some special sins and corruptions that he is troubled withal? then let him enter into combat against them, as the Apostle did, Rom. 7. Let him humble himself by fasting and prayer, and complain & cry unto the Lord for the repressing of them, and get such forcible reasons against them out of the Scriptures, as may quell the strength and violence of them; and thus a sincere heart will do. But if we make show that we desire to be godly and religious, Note. and yet use not the means at all, or but some of them: or if we use them all, it is but by fits and flarts: or if we use them constantly, yet we do it but remissly and coldly, we cannot have any assurance that our hearts are faithful unto the Lord. A fourth argument of sincerity is to perform all duties as in God's presence, Respecting God in all things. looking unto him, as the director and discerner of our thoughts, words, and works, and thinking it sufficient if he approve of us, though men do dislike us; as the Apostle Paul telleth the Corinthians: 1 Cor. 4.3.4. As touching me, I pass very little to be judged of you, or of man's judgement, etc. He that iudgeeth me is the Lord. And again in the Epistle to the Thessalonians: 1 Thes. 2.4. As we were allowed of God that the Gospel should be committed unto us, so we speak: not as they that please men, but God, which approveth our hearts. And therefore he prayeth in another place, that the Corinthians might do none ill, not that he might seem approved, 2 Cor. 13.7. and have the credit of their goodness, as being wrought chief by his ministry: but that they might do that which is honest, though he were disallowed, to wit, by men: for with God the righteous judge, he knew that he should be both approved and rewarded. Thus he that is a servant, faithful and trusty in his place, serving the Lord Christ in conscience, & not men with eye service, albeit he should be accounted the most idle and untrusty servant in all the family, (being indeed the most diligent and painful of all) he will still go on with his faithfulness, and not diminish any jot of his industry and laboriousness. This job allegeth as a testimony of his integrity, that whereas he might have given free scope to his eye for wanton looks, and to his heart for sinful affections, job. 31.1. yet he saith of himself: I made a covenant with mine eyes, why then should I think on a maid? And why was he thus jealous of himself, and thus careful to guide his eye, and to govern his heart in a right manner? the reason is rendered, vers. 4. Doth not he behold my ways, and tell all my steps? That also is joseph's commendation, that whereas he might have lived in impurity and filthiness, not only without blame and reproach, but even with the favour of his sinful and unchaste mistress, yet the fear of the Lord restrained him from that monstrous, and abominable sin: How can I do this great wickedness (saith he) and so sin against God? Gen. 39.10. Yea though she spoke to him from day to day, yet he refused, and would not so much as be in her company, lest any temptation should be offered unto him by that occasion: Note. he would rather have her displeasure then Gods, & rather be imprisoned amongst malefactors, for forbearing of evil, then to be vexed and tortured on the rack of an evil conscience for committing of evil. And this good disposition God's servants do many times find in themselves, that when they have fallen into any secret sin, and have entertained vain & foolish thoughts, or corrupt & carnal affections, when they have overshot themselves in their speeches, or in their carriage, and no man discerneth it, yet they take themselves with the manner: & knowing that Gods holy eyes are upon them, they judge & condemn themselves, and are throughly angry with themselves for that which they have done. Note. Yea sometimes, when men praise and extol them, yet they blush within themselves, and have an holy indignation against their own souls, that they have dealt hypocritically, or vain gloriously, or lightly, or indiscreetly, or passionately. This is a very singular mark, & undoubted argument of great piety & sincerity. As on the contrary, it is a certain note of gross hypocrisy, ever to be caring what men think, & speak of us, & of our doings, & never to regard what god seethe amiss in the same. To receive a rebuke will ngly and profitablies 1 The last note (though many other might be named, shall be this, patiently to endure an admonition, and reproof, and to be desirous of the same, to the intent we may profit thereby: in public to like best, and desire most those sermons, wherein our own corruptions are most thoroughly met withal, and struck at with greatest sharpness, and vehemency: Note and in private, to be most glad of the society of those friends, that will in wisdom and mercy, tell us most often, and most plainly of our faults. Hypocrites, cannot abide that any should rub upon their galled backs as it were, or come near them to touch their gouty, and festered, and corrupted consciences, but they will wince and kick, and lay about them, and cry out on those that are such judgers, and such busy-bodies (as they term them) and so reject all wholesome reproofs, & carry a bitter heart against the reprovers. Only those that are sound-hearted, can submit themselves, in the lowliness of their minds, and meekness of their spirits, to bear admonitions, when they need it, (be he a superior or an inferior that administereth the same) and labour to make a right use hereof, and to love the party the better, that will deal so mercifully and faithfully with their souls. Obser. Indeed God's best children, may sometimes fail herein, and begin to bustle, and take on, when they are somewhat sharply dealt withal, and cannot so readily and cheerfully swallow and digest those bitter pills, as they should: but if they be grieved in their souls, that they find so much pride in themselves, & though they be a little distempered in company, yet when they are alone, they are ashamed of their folly, and desire more wisdom and grace to reap benefit by the admonitions that shall afterwards be given them, and begin to think more reverently of the parties that showed them that mercy and kindness: they should not be dismayed, knowing that they are true Israelits, in whom their is no guile, notwithstanding that unwillingness and untowardness to undergo a rebuke, that they find in themselves, and their corrupt nature. Thirdly, Use. 3 this is for the great comfort of all such: these notes of uprightness in themselves, though they have many corruptions and imperfections, mixed with their best works, yet seeing they have pure hearts, they are happy and blessed, and shall find the good effects of their blessedness. Note. True holiness, and true happiness are never separated. As for perfection, God looks not for it at our hands. If sin hang on us, but we would feign cast it off: if we find unbelief, but would most gladly get faith: 2 Chron. 30.18.19. if we be troubled in our hearts with hardness, but are desirous of softness: if we be humbled for that we cannot be humbled sufficiently, nor get such a large heart as we would to desire and expect grace from heaven, let us not be discomforted for our defects and frailties: for the Lord will spare us, and be gracious unto us in his beloved son: according to that worthy prayer of good King Hezekiah: The good Lord be merciful toward him that prepareth his whole heart to seek the Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary. Though many have been braullers heretofore, let them labour to be peaceable: though they have been worldly, let them strive to be heavenly: though they have been filthy, let them endeavour to get chastity: though they have been ignorant and profane, let them study to obtain knowledge and holiness: and then they may come to the Lords table, & welcome: the Lord will have respect unto them, and grant them pardon for their sins, and supply all their wants, and give them more grace to do their duty, in the remainder of their life, and in the days of their pilgrimage that are yet behind. Surely they work none iniquity. That is, they make not a trade, and common practice thereof. Slip they do, through the infirmity of the flesh, & subtlety of Satan, and the allurements of the world: but they do not ordinarily and customably go forward in unlawful and sinful courses. In that the Psalmist setteth down this as a part, Doct. 3 (and not the least part neither) of blessedness, That they work none iniquity, A prerogative. to be freed from sin. which walk in his ways: the doctrine to be learned hence, is this, that it is a marvelous great prerogative to be freed from the bondage of sin, If there were no other reward but this, yet it were a happy thing to be religious, even in this respect, that we shall be set at liberty from such a service. Rom. 6.17. This point is evident from the Apostles words, where he speaketh thus: God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the form of doctrine, whereunto ye were delivered. Where we see, that this was not the least privilege that they had by being God's servants, but indeed a matter for which he was greatly to be magnified; that whereas they had been the slaves of sin, and (as base drudges) at the command of every vile and wretched lust: by the virtue of the word powerfully preached unto them, and faithfully received by them, they had been delivered from that bondage, and made the servants of God in righteousness, and holiness of life and conversation. And therefore in that same Chapter, verse 14. it is promised unto God's children, as a special favour, That sin shall not have dominion over them. It may sometimes tyrannously usurp authority in them: but the strength of grace, and the operation of the holy spirit of God, will still diminish, and at last abolish the force and violence thereof: so that it shall never bear such sway over them, as in the time of their unregeneracy it did. The truth of this doctrine, Reasons. will yet more clearly shine forth, if we consider, what the master, the service, & the reward of sinful persons are. As for their master, it is Satan: For he is the God of this world, Ephes. 2.2. Satan is the master of all sinners. and the Prince that ruleth in the children of disobedience: of whom all unbelievers are held in captivity, and still employed according to his will and pleasure. Now he is a more cruel and savage tyrant, than ever Pharaoh was: though he were very fierce against the Israelites, and exercised great tyranny over them, yet Satan putteth his vassals to carry heavier burdens, Their services and to toil out themselves in base works, than ever the taskmasters of Egypt imposed on the poor Israelites. For all impenitent sinners are in thraldom to every brutish lust: Note they must defile their bodies, and corrupt their souls, and consciences, and pollute all their works and ways, when, and in what manner soever the Devil will have them; they must converse with every lewd and sinful companion: they must run up and down, like drudges to follow every vain and base delight, to pursue every mean and trifling commodity: and to hunt after every promotion and dignity that offers itself unto their view. They cannot live peaceably in the day, nor rest quietly in the night: as we may see in gamesters, who break their sleep, misspend their time and strength, deprive themselves of a comfortable estate, and bring many miseries upon themselves, and their families, by the over eager pursuit of their ungodly and unthrifty courses. It is a woeful and lamentable case, that frantic persons are in, that must have every one in the family to attend upon them, and to have an eye unto them, lest they should hang themselves, or drown themselves, or get a kfe to cut their throats, or some way or other work themselves mischief: but far worse is their case, that are possessed with a spiritual frenzy, and led by the suggestions of Satan, who are evermore labouring to work out their own overthrow, & to bring upon themselves destruction of body & soul: which is the reward that Satan giveth them, The reward. for all their pains that they have taken in serving him, and in fulfilling the lust of their own wicked flesh: according to the saying of the Apostle, Rom. 6. The wages of sin is death: that is, everlasting death: Which is an utter separation from God's blessed presence, and from all manner of comforts whatsoever, to endure unspeakable and endless torments in the lake that burneth with fire and brimstone, Revelation. which is the second death. Another reason, why it is a great privilege to be exempted from the dominion of sin, is, Reason. 1 john. 3.8.9. because it is a testimony that we are the sons of God, as it is said by the Apostle john: He that committeth sin is of the Devil, and: Whosoever is borne of God sinneth not. And why? because the efficacy of the word and spirit do restrain him therefrom. A third reason is, because that is it whereby we are made conformable unto Christ jesus: when we are freed from the slavery of sin, we are still translated from glory to glory, and have the Image of God renewed in us daily more and more, purging ourselves even as Christ is pure. 1 john 3.3. Use. 1. This serveth for our instruction, that seeing it is such a pre-eminence (not to be a worker of iniquity:) therefore we should hereby fence & arm ourselves against all enticements, whereby we might be alured to sin, either in heart or in behaviour, when pleasure smileth upon us, or filthy lucre setteth on our hearts, or preferment calleth for us, etc. Let this be as a buckler whereby to repel all the fiery darts of the Devil: It is a blessed thing to work none iniquity, and, Luk. 9.25. Heb. 11.25.26. What should it profit a man to win the whole world, and to lose his own soul? Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, and the preferments of Egypt for ascason. It was a foolish & mad part of the Israelites, to desire to return into Egypt the house of their bondage, that they might eat of their flesh pots, and of the leeks and onions, that in time passed they had there enjoyed: but much more void of sense & reason are they, that when they have been once delivered from that spiritual servitude, will cast themselves into thraldom again: and when they have been pulled out of the snares of the Devil, wherein they were held at his pleasure, will return again to folly, & entangle themselves the second time. Wherefore let this put strength into us in all conflicts, that we may stand resolutely, as against other assaults, so against that of the examples of great and mighty men, who usually take their liberty in all voluptuous and licentious kinds of living. This consideration (I say) should arm us against it: The Lord hath pronounced them blessed that work none iniquity: and if I be of the number of them, I shall be more happy in renouncing sin, than the greatest Potentate in the earth is, or can be in committing of sin. And therefore let us deal as Eliphaz did in the book of job: job 5.2. I have seen the foolish well rooted (saith he) and suddenly I cursed his habitation: not by way of imprecation, but of denunciation of God's judgements due unto them for their evil works, showing that they took such courses as did make them and theirs accursed, and bring the vengeance of God upon them: the meditation whereof was a strong bulwark to fence him against all temptations unto the like sinful and vile practices. Use. 2 2 This maketh for the terror of all such as do drink in sin with greediness, and give allowance to themselves in blaspheming, in Sabaoth breaking, in wantonness, in lying, and slandering, and scoffing, and such other fowl vices. If they be blessed that do not work iniquity, then cursed are they that make a common practice thereof. But I hope (will some say) a man's heart may be good, Object. though he overshoot himself by rapping out an oath now & then, and by speaking foolishly and lightly etc. you must not judge (say they) God knoweth our hearts. He doth so indeed, Answer. and he hath made known unto us by his word, Luk. 6 45. Mat 7.17.18. that an ill tongue and an ill life do always argue an ill heart: for out of the abundance of the heart, the mouth speaketh: and a good tree cannot bring forth such rotten fruit, nor a pure fountain send forth such muddy & filthy streams, as do evermore issue forth at their profane mouths, & are derived from their impure consciences unto all, or to the most part of their actions. Thou hast commanded to keep thy precepts diligently. The doctrine that these words afford is this, that nothing is superfluous that is done in obedience to God's holy will. The word translated Diligently, Doct. 4 Strict obedience to be laboured for. 2 Cor. 7.1. doth signify in the original tongue (wonderful much,) so that the words go thus: Thou hast commanded to keep thy precepts wonderful much. And this the Apostle urgeth the Corinthians unto: Having such promises beloved, let us purge ourselves from all filthiness of the flesh and of the spirit: that is, from all manner of corruption, as well inward as outward. And that was the drift of Christ jesus in giving the the true interpretation of the law, which the Pharisees had corrupted by their false expositions: I say this was the drift, to draw men from resting on the outward observation thereof, & to bring them to have regard unto their thoughts, & to the affections of their hearts: & more over in their practice to do those things which heathen men & hypocrites could not attain unto: & therefore he often urgeth this sentence, to show the slenderness and insufficiency of their obedience: What singular thing do ye? Implying that Christians must in many things be singular, and differ from, and go beyond the common sort of men. If one could do as much good as an hundred, yet he could not do the hundredth part of that which a Christian ought to perform. Luke 17.10. Let him say still (for it is a truth) I am an unprofitable servant: I have done no more than my duty, nor so much as my duty. As Christ came to fulfil all that his Father's law required, so it behoveth us to observe every thing that we are commanded: though not in perfection which we cannot attain unto: yet in uprightness, and with our best endeavours. When the israelites told Moses that if he would go near, and hear what the Lord said, and declare it unto them, they would hear and do all that the Lord should say, the Lord himself testified the equity of their words, Deut. 5.28.29 that They had well spoken, all that they spoke, and wished that there were such an heart in them, to fear him and to keep all his commandments always: that it might go well with them, and with their children after them. Whereby we are informed what is acceptable unto God, and profitable for ourselves: namely, entire obedience for our comfortable welfare, and constant obedience for our continual happiness: and to the same purpose tendeth that serious instigation, 1 Cor. 15.58. of S. Paul to the Corinthians: Therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord: for as much as ●e know that your labour is not in vain in the Lord. First, Reasons. no vain thing is commanded, but every precept that he giveth is holy, & every duty prescribed to us, is needful to be performed, he requireth nothing but that which is good, and just: and who can charge us to do more than enough, whiles we deal only in that which is just and good? Secondly, the Lord desireth to be served with all due care, and faithfulness: can any man say, I am before hand with him, and I have done more for his sake than he hath for mine? do we not receive from him breath, and being, and life, and living, and preservation, and salvation itself, and all things else? 3 Thirdly, our labour is not lost, nor travel misspent in yielding obedience to him: for he will reward it at the full, and above all desert. No man worketh for him without wages: not a godly action, not a godly word, not a godly purpose, not a godly motion of heart shall pass without pay and compensation. Fourthly, every default and omission of well doing, at every time deserveth damnation: and either shall be recompensed with the death of the sinner, or hath been already requited with the torments of Christ. For confutation of the Papists, Use. 1 Against Popish observations. that little regarding the commandments of God, expect great matters for their devotion, and their outward inventions and observations: but who hath required those things at their hands? the Lord commandeth them to keep his precepts, otherwise they can expect no recompense from him; but that may be said of all their invented worship, which was spoken of them that were so full of external ceremonies (as touch not, taste not, handle not) in the Apostles time: concerning all which he saith: That they perish with the using, Colos. 2.22. seeing they are after the commandments, and doctrines of man: So soon as the work is done, the reward is gone. Besides, here may be confuted all their works of supererogation: Against works of lup●r●●●gaton. If God God command us to observe his law in perfection, then what can there be left for them to perform beyond that which he commandeth? Doth Christ bid us say, that when we have done all that we can, we are unprofitable servants, and have performed no more than our duties; and will they be so audacious as to brag of an overplus of well doing? Is it possible for obedience to exceed the commandment? or for aught to be any thing worth that is not done in obedience? but to let them pass. This is for our instruction: Use. 2 hath God enjoined us to observe his precepts so exceeding carefully and diligently? then let nothing draw us therefrom, no not in the least circumstance: let us esteem nothing needless, frivolous, or superfluous, that we have a warrant for out of his word: nor count those too wise that will stand resolutely upon the same: if the Lord require any thing, though the world should gainsay it, & we be derided and abused for the doing of it, yet let us proceed still in the course of our obedience. Since our master doth require it as a due, and it becometh us to yield it as a duty, & our hire is so great for the performance of the same, which will also be enlarged as our integrity shallbe increased; the greater our faithfulness shallbe found, the more praise we shall obtain, accompanied proportionably withal other good blessings. And let this be a motive further to incite us to such diligence, that the Lord is much displeased with remissness and negligence: slothful persons are every where reprehended in the Scriptures, even for being idle in humane affairs, and matters that concern men's present estate: much more than do they deserve to be sharply reproved, and also corrected for their carelessness in those holy works, whereabout God setteth them: he that doth not as much as he may in the services of God, may look to have more strokes from his hand, and rebukes from his mouth, than will be for his comfort. THE EIGHT SERMON. JOHN. 6.26.27. jesus answered them, and said: Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye ate of the loaves, and were filled. Labour not for the meat which perisheth, but for the meat that endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. THe fleshly followers of our Lord jesus Christ, having been miraculously relieved at his hand with corporal food, once, expect as much again: and not finding him in one place, where it was likely he would have been, they seek him in another, where without a miracle he could not be: for the Sea was between them, and ship they knew there was none left to transport him; whereby they took occasion to demand of him when he came thither, insinuating that they conjectured how he came thither, even by walking upon the waters. To these our Saviour directeth the words of this text, and others that follow: not answering to their question how he came, because it savoured of adulation, and was somewhat frivolous: but discovering their purpose, why they came, and that was hypocritical and carnal. Now for the sense of the words, where he layeth to their charge, that they sought him not because they saw the miracle: it is to be understood that they apprehend not his divine nature, nor sought to know him as God and their redeemer, by virtue of the miracle: but only hoped that he would work another to feed their bodies again, and make them to far well often. And having reproved them, he proceedeth to instruct them, prescribing a more wise and profitable course for themselves and their souls: and that is, to prefer things that are everlasting, before those that are perishable & momentany. Not that he precisely forbiddeth to labour for food, and other maintenance, but to labour covetously with too greedy a desire, to labour immoderately, & with too great travel: to labour principally for that which is earthly, and more remissly for that which is heavenly: this is that which he here forbiddeth. By meat, figuratively so called, which endureth unto everlasting life, he meaneth the gifts and graces of Gods holy spirit, whereby the souls of his people receive strength & comfort constantly: even until the fruition of that bliss and immortality, whereunto they shall attain for evermore hereafter. Now for their better assurance, that they might certainly know that they should not lose their labour in seeking for this durable food, this bread of life, himself undertaketh to bestow it upon them: and that by the appointment of God his father, who hath sealed him to this office, as Princes, and great men do authentically confirm the authority of those whom they employ in weighty affairs, by their seals and letters Patents. This answer therefore of Christ, consisteth of two parts: A Reprehension. Exhortation. In the reprehension he declareth: 1 What they neglected: they made not a profitable use of the miracle which they saw. 2 Wherein they transgressed: they had a sinister respect in seeking of him: it was for their bellies sake, and not for conscience sake. In the exhortation, he persuadeth them most to affect the spiritual meat by two arguments. 1 In regard of the goodness and lastingness of it: It endureth unto everlasting life. 2 In regard of the Author of it: 1 Christ giving it. 2 The father ordaining it to be given by Christ. The words which they spoke to Christ, were reverent, they called him Rabbi, and took knowledge in some sort of his strange manner of passing over the sea: and had before in verse 14. testified that of a truth, he was the Prophet that should come into the world. And not so only, but as it appeareth in verse 15. They minded to take him, and make him a King: yet the first answer that he giveth unto them is a rebuke: whereby we learn, that By fair speeches to us, Doct. 1 or courteous usage of us, we ought not to be stayed from telling men of their faults, Our best friends must be adrao●●hed. when by our calling we are required to admonish them. It beseemeth not a good man, to suffer his heart to be as it were bribed with kindness, that his mouth should be stopped, when God and fit opportunity calleth upon him to open it. Dan. 5 Though Belshazzer would needs have Daniel clothed with purple, and a chain of gold put about his neck, with promise of great preferment: yet Daniel spared not to tell Belshazzer, that he had lift up himself against the Lord of heaven, and profaned his holy vessels, and praised Idols, and not glorified the GOD in whose hand was his breath, and all his ways. The example also of Elisha will prove this unto us: when jehoram the King of Israel made suit unto him for the obtaining of water for himself, 2. King. 3.13.14. and two Kings more together with all their host, telling him that they were undone, and should fall into the hand of their enemies, if he did not help at this pinch and in this great strait; not withstanding this submiss & humble manner of entreaty, he spareth him not, being a wretched Idolater, 2. Kings 8.9 12. but answereth him roundly and sharply: What have I to do with thee? (saith he) get thee to the prophets of thy father etc. As the Lord liveth, in whose sight I stand, if it were not that I regard the presence of jehoshaphat King of judah, I would not have looked towards thee, nor seen thee. Mark how lightly he setteth by this wicked king: telling him that he would not give him so much as a good look, much less be an instrument of relieving him & his army, were it not for good Iehoshaphats sake, whose heart was upright with God, though he were faulty in joining with those Idolaters. And again when Hazael came unto him, with a present of every good thing of Damascus, as much as forty camels could carry, and used him with all reverent respect, calling him my Lord, etc. yet he dealt plainly with him, and with tears told him what a tyrant he should be, & what havoc he should make amongst the people of God. So Christ's jesus, an undoubted pattern for our imitation, when he came to Martha, a good woman, and very loving and kind unto him: yet being more careful, to make provision for his body, than to get provision for her own soul, and finding fault with her sister Mary, that was better employed then herself, Christ's mouth was not stopped with her meat, for he reproveth her, and commendeth her sister, saying: Martha, Martha, thou carest and art troubled about many things: Luke. 11.41.42. but one thing is needful: Mary hath chosen the good part, which shall not betaken away from her. Now the reason of this Doctrine, is 1. in respect of them, Reason. 1 because otherwise we should deal unfaithfully with such as deal kindly with us: and when they show their love unto us, we should show our hatred towards them, if we do not help them when we have a calling, and some likely hood of doing them good. It were as great an injury, as if when a patiented speaketh friendly to his Physician, & telleth him that he will content him at full for all his care and pains that he shall take, he thereupon should grow more remiss and careless, and give him rank poison, in stead of wholesome receipts, and curing medicines. 2 In respect of ourselves, if we be slack in admonishing our friends of things amiss in them, because they speak lovingly, and carry themselves in a friendly manner towards us, we shall thereby provoke God's displeasure against us: and so their fair words & cheerful looks, shall look angrily upon us, and speak sharply unto us: and we by our silence, or by our flattery, shall make their sins to become our own, and so both we and they shall be punished together. This maketh for the just reproof of those that frame all their praises and dispraises according as they themselves are dealt withal: if they be well spoken of and well used, they will be altogether for the parties that do so befriend them, and they shall be sure of their good word: but if others be preferred and they neglected, especially if upon their just desert, they be roundly taxed and reproved, than the case is altered, and the stream of their commendation turned another way, and in stead of their former speeches of approbation, you shall hear from the bitter invectives, and terms of reproach, much unbeseeming the mouth of a civil man, much more of a Christian. Of this sort were those false and deceitful Prophets, which were likened to dogs: Michah. 3.5. let men cast a bone unto them, as it were, and fill their mouths with somewhat now and then, and they will fawn upon them, and tell them their case is good, they shall be sure of peace and prosperity: God is well pleased, and all things shall go well with them, albeit in the mean while, they be the most vile and wretched men in the world. But as for those that will not feed their covetous humour, though they were the best men that lived upon the earth, they shall taste of their doggish behaviour: they shall be snarled at, if not bitten: if they put not into their mouths (saith the Prophet) they prepare war against them: they furnish themselves with a number of bitter and biting reproofs, with a multitude of heavy and grievous threatenings to power out against them in full measure. But these are far from our saviours spirit, who would frame his speeches to the good of all without exception: not sparing those that were kind unto him, nor laying load on men for withholding kindness from him: speaking not pleasing but profitable things unto all sorts. Thus true and fervent love unto God and men, made him to deal: and self love and self respect maketh false hearted hypocrites to take a quite contrary course. Here is matter of instruction for us to imitate our Saviour in this point, Use. 2 and of a great comfort unto such as (in a zeal of God's glory, and compassion over the fowls of men, and in conscience of discharging their own duty) seek to recompense natural kindness with spiritual kindness: and when men show their love unto them in a civil manner, do endeavour to requite it in a Christian manner, as well as in the like kind: and do not suffer the fair speeches or good turns of any, so far to dazzle their eyes that they cannot see, or to tie their tongues that they cannot speak against those things that are amiss in them, but deal faithfully with their souls in that behalf; howsoever they may sometimes bear the imputation of inhumanity & indiscretion, yet if they deal wisely and mercifully, as our Saviour did, though not in the like perfection, they may take comfort therein. For howsoever ignorant and carnal men's consciences be against them, yet the testimony of God, and of their consciences will be for them, and bear them out of all calumniations & reviling speeches, that are invented to defame and disgrace them: and this shall be found true when all men shall be proved liars, that he that reproveth (when he hath just cause and calling thereunto) shall find more favour at length than he that flattereth. And thus much for the general doctrine. Now let us consider the words more particularly. Verily, verily, I say unto you, ye seek me not, etc. In that Christ jesus taketh notice of the disposition and inclination of their hearts that do now follow him, and intended the filling of their bellies, though they pretended to seek after the satisfying of their souls; the doctrine hence to be collected, is this: that our Lord jesus Christ is acquainted with the purposes of such as come to his services, and to the means of their salvation. He observeth what is the principal end that they aim at, Doct. 2 as we may see in this place: Christ is the searcher of the heart. they afford Christ very good words, and are ready to acknowledge the miracle that he had wrought: and yet he doth not only see, but narrowly look into that fleshly respect that they had in coming unto him, and tells them plainly of their hypocrisy, and that with a protestation, Verily, verily, etc. q. d. I say it for a truth, disprove me if you can, and I avouch it again, because it is a matter of weight, that you come to feed your bodies under pretence of feeding your souls. And as he did descend into their hearts, and find out their fraud and guile, so doth he continually behold all the windings and turnings that are in the hearts of the sons of men. This may appear in the Gospel of john, where it is said: that many believed in his name when they saw the miracles that he did: they were moved in a sudden passion upon the sight of such great wonders, to think that he was the Christ: but (it is added) jesus did not commit himself unto them, he would not trust them (notwithstanding the fair show they made) because he knew them all, john. 2.23.24.25. & had no need that any should testify of man: for he knew what was in man: he proved that they were not sound, whatsoever others thought of them: neither did he stand in need of the testimony of any, that should tell him, this man is upright, this man is not: for he knoweth a man's heart better than himself doth: and it may be made yet more clear, by reason that God is privy to men's thoughts, because he 1. publisheth them, 2. reproveth them, 3. punisheth them. First, Reason. that he publisheth them to others, is apparent in Ezek. 14, 1.3. Ezekiel, where the Lord telleth the Prophet, that howsoever the Elders of Israel came unto him, He publisheth men's thoughts and sat before him, yet they had set up Idols in their hearts: & howsoever they would have men to believe that they were the holy servants of God, that they loved the word of God, & came to hear what he would teach them: yet the Lord declareth unto Ezekiel, that their hearts were not withdrawn from Idolatry and superstition, & therefore that he should think never the better of them for their outward semblance of religion. Secondly, as he publisheth their thoughts to others, so he reproveth them for the same himself: Reproveth them. Mat. 9.4. as the Evangelist testifieth, When jesus saw their thoughts, he said: wherefore think ye evil thoughts in your hearts? Where it is plain, that therefore he rebuked them, because he discerned the corruptness of their thoughts, in judging hardly of him, because he had said to the man sick of the palsy: Thy sins are forgiven thee. And indeed what equity were it that Christ should blame men for their cogitations, unless he were the searcher of the heart? It is indiscretion, and an injurious part for a man to find fault, unless he can directly prove that which he layeth to another man's charge: and how much unbeseeming the infinite wisdom and righteousness of Christ must we needs think it then to deal with any in that sort? Nay he forbiddeth us to judge rashly, and commandeth us to judge righteous judgement: and therefore he will much more observe that rule himself. Thirdly, he doth correct and punish men for their perverse and naughty imaginations and affections, He panisheth them. and therefore he must needs be a discerner of the same: for otherwise how should he proceed according to every man's desert? And that he doth inflict punishment on men for thoughts, Isay. 29.15. the Prophet Isaiah showeth when God chargeth the people, that though their bodies were near him, yet their hearts were removed far from him: and therefore he threateneth that he will do a marvelous work with them, to wit, that the wisdom of the wise should perish, In their souls. etc. that he would infatuate them, and give them up to blindness of mind, and to senselessness of heart, as afterwards it fell out in their children the Scribes and Pharisees, to whom all things that Christ jesus spoke: seemed parables, so that they knew not the mysteries of the kingdom of heaven, but had eyes and saw not, ears and heard not, hearts and minds, and understood not the things that were taught them. And as God doth lay judgements upon the souls of men, which are the most grievous, so doth he also on their bodies, even for their defects and wants, as we see in the Corinthians, In their bodies amongst whom many were sick, many weak, and many smitten with the stroke of death, because they came negligently and unpreparedly unto the Lord's table: and so doth his heavy hand lie upon many now adays, being struck with the pestilence, and such like plagues of God, for coming profanely, irreligiously, and hypocritically to the word and Sacrament: not in outward appearance for aught that we can see, but before the Lords eyes who searcheth the heart and reins, and layeth his corrections according to the measure of men's inward profane, and lewd disposition. Now this he would not do, unless he could prove than guilty: but indeed he is able to indight them, & to produce witnesses against them, that these & these have been their secret sins, such and such vile thoughts they had at such a Sermon, at such a Sacrament, and their hearts were wandering about their pleasures and profits: they were full of malicious and revengeful imaginations and intents, nothing regarding God's presence, nothing affecting nor reverencing his ordinances: and these things he can make their own consciences to testify against them, & therefore doth justly plague them for the same. And as in this life, so at that great assizes at the last day, the Lord will lighten things that be hid in darkness, As in this life, so in that which is to come. and make the counsel of man's heart manifest: and bring every secret thing to judgement, whether good or evil, that all may receive according to their works. If then all shall be at that time judged and rewarded, according to their thoughts, most sure it is, that God well observed the same while they lived upon the face of the earth, and kept the same in his book of records. Use 1 Since the Lord marketh, Sincerity in God's services. whether men come in love and in sincerity, or for fashion and in hypocrisy, let this teach us to present our souls before the Lord, and to serve him sound and religiously: not only behaving ourselves in as orderly a manner as others do, but in as holy a manner as we can. divers there are that will repair to God's house as often as the best and make a colourable show of reverence in God's worship, sitting modestly in the view of the congregation, not gazing hither and thither, nor expressing any unseemly behaviour: yet nevertheless except God see their hearts well exercised, all that men behold, and take notice of, is nothing worth. Isaiah. 58.2 They seemed to be very forward, of whom the Prophet Isaiah maketh mention, they would inquire after the ordinances of judgement and justice, and seek the Lord, and not by fits and starts, but daily: they would be at every lecture of the Prophets, and observe every Saboth, mark what was delivered, make repetition of the same; and if there were any thing that they understood not, they would ask direction, and search out the meaning of it: and yet the Prophet is bid to cry out against them with full mouth: Cry aloud (saith GOD) lift up thy voice like a trumpet, and show my people their transgression, and to the house of jacob their sins. And that because they came with hollow and hypocritical hearts, as their unholy and unrighteous behaviour afterwards did witness to their faces. And therefore that must be looked unto, that we satisfy Gods eyes, as well as men's, and to that end search out, and cast forth all the leaven of hypocrisy that is in our hearts: for if we do not find it out, God will: and if we spare ourselves, God will not spare us. Well we may delude our own souls, but God is not mocked: outward serving of him, may make the Minister think us upright, & cause our neighbours to esteem us good Christians: but except God approve of our hearts, we are never the better, for the good opinion that men conceive of us. This is for the exceeding comfort of such as are truehearted, and that in a double respect. 1 In regard of that approbation which the Lord will give us, if he be a witness of our sincerity and faithfulness. Use. 2 Consol. in regard of 1. Discouragement. If we come to the Sermon in obedience to God's ordinance, with a desire to get grace thereby: if we come to the Saerament, that we may have communion: with our head Christ jesus, and that the new Testament or covenant of God, may be sealed and confirmed unto us: if we see our weakness, and labour to get strength against it: if we bewail our corruption, and strive to get victory over it: if we perceive the imbecility of our faith, and would have it increased: or want of repentance, and would have it renewed: or defect of love, and would have it augmented, and so come to God's holy feast with an hungry appetite; we may comfortably partake of his heavenly mysteries: and whatsoever we imagine of ourselves, God will reward us according to that integrity which he seethe in us. Well was it for Nathaniel, that his heart was known unto Christ, for otherwise he had lost the praise of his uprightness. And so is it with many Christians: if one should demand of them whether they had faithful hearts or not, the answer of many would be, I hope well, but in truth I dare not say so much: and therefore this is not the least part of their happiness, that god discerneth the truth of their hearts, better than they themselves, do; and whereas there is some deceitfulness in the most sincere and plain heart that is, if there be any endeavour to shake it off, the Lord will certainly pardon and remove the same. 2 Secondly, 2. Of slanders, here is matter of consolation to those that are sound hearted, in regard of the clamours and slanders that are raised against them: they are usually charged to be all hypocrites, troublers of the places where they live, and such as altogether serve their own turns, in that profession of religion which they make: and here is their comfort, the Lord knoweth their hearts, and he will clear the innocent, and make their righteousness shine forth as the noon day: as he will iudgeand condemn all hypocrites, so will he manifest the faithfulness of his own servants; job 16.19, and this was jobs comfort when his friends accounted him a dissembler: My witness is in the heanens (saith he,) and my record is on high. Labour not for the meat that perisheth, but for the meat that, etc. q. d. You cannot do both together, you cannot seek the things of this life, and the things that pertain to a better life both at once: whence this doctrine ariseth, that A man cannot be both a wordling and a Christian, Doct. these two are opposed, and set one against the other, as things that cannot stand together; A men cannot be a worldling and a Christian one can not labour for these transitory things, that is, set his whole desire upon them, and bend his whole endeavour for the obtaining of them: and withal labour for better matters, and religiously and unfeignedly seek after them. He that pursueth after earthly things, cannot follow after heavenly things: and he that followeth after heavenly things, will not pursue after earthly things. Not but that one may be truly religious, and yet enjoy the commodities of this life: but he cannot set his heart upon them, and upon matters of godliness: also no man can be earthly minded and spiritually affected at one & the same time: nor seek that happiness which is above, & that which is beneath at once: in which regard the holy Ghost maketh an opposition betwixt them, 1. john 2.15.16 saying: Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him. Whence it is evident that a man's affections cannot be fastened both on the world and on God. He may use the world, and yet love God: but he cannot love the world, but it will exclude the love of God: he that maketh it his felicity to enjoy the things of this life, the love of the father is not in him neither doth he love the father, nor apprehend the Father's love unto him. But what are those things of the world which we must not love? he telleth us in the verse following: The lust of the flesh, the lust of the eyes, and the pride of life. Where by the lust of the flesh, are all kinds of concupiscence meant, as in eating and drinking. 2. By the lust of the eyes, are meant all such things as content the eyes, as fair houses, goodly pastures, great store of cattle, gorgeous furniture, etc. 3. By the pride of life is meant advancement and dignity, etc. or great men in the world any way, either in place or in estimation for any special parts or endowments. All the things of the world may be drawn unto one of these three heads: of pleasure, profit, or credit. And concerning all these he saith, that they are not of the Father: honest delights, wealth, and preferment are from the Father, but the love of these is not from the Father, but from the world: & therefore whosoever inordinately affecteth them, is a worldling, not a Christian. Therefore the Apostle exhorteth the Colossians: If ye be risen with Christ, Col. 3.1.2. seek those things which are above, and set your affections on things which are above, and not on the things which are beneath: implying that they could not do both. It is as possible for a man to rise and fall, to climb upward, and to descend downward, at the same instant, as to be godly and worldly, to ascend to heavenwards, and to grovel to the earthwards; they cannot be verified of the same person, at one and the same time. And the reason is taken from that of our Saviour: Reason. Mat. 6. No man can serve two masters; for being of contrary dispositions and affections, as God and the world, or rather the Prince of the world are: either of them would be whole master, and requireth the whole man. Doth voluptuousness take place in the heart? it will not endure any matters of religion to be thought of, or spoken of: but that must have the ordering of the cogitations of the mind, and of the speeches of the mouth, and of the actions of the body. Doth worldliness or haughtiness bear sway? then will they extinguish all the sparks of goodness that are in a man, and quite put out the light of religion: carrying all the meditations and practices of the party towards the obtaining of that which is aimed at. On the contrary, if religion once get the better and begin to rule in the heart, it will root out sin, and make those that were Satan's bondslaves before, to become Gods free men: it will by degrees kill lust, and covetousness, and pride: grace will be still increasing, and corruption decreasing: so that they can never agree together, no more than can fire and water. Which is for the confutation and overthrow of that dangerous error that is in the most part of men, Use 1 that take it to be a notable point of wisdom to join these together, to be reoters in the earth, and yet prosessors of the Gospel: so ordering the matter that they will neither be so apparently profane as others that notoriously practise impiety and wickedness: neither be so strict as others that exercise sound mortification and holiness. And herein they glory that they can carry the credit both of husbands for the world, and of wise dealers for their souls: that they can enjoy a present happiness in this life beyond the best, and yet live in hope of blessedness in the life to come as well as the best, and therein they applaud their own wisdom, and have themselves in admiration and for want of this they censure their betters of folly, and have them in derision. But of all silly men, these are the silliest, that think they can, serve both GOD and Mammon, the Lord and the world. Christ had not found out the depth of that wisdom: he professeth that his kingdom was not of this world: and biddeth us labour for the food that endureth to eternal life, and not for that which perisheth. And therefore howsoever these vain men bless themselves in the high estimation of their great policy, yet they do very palpably bewray their gross ignorance and simplicity, as all shall do that will try conclusions contrary to Christ's conclusions: whatsoever they dream of, in seeking for both, they lose both, they have neither found comfort in God, nor true contentment in the world. Yet how general is this error amongst the sons of men? they make some reckoning that there is a God: and therefore they will now and then hear a Sermon, sit at it, and speak of it: but never make use of any thing that crosseth them in their pleasures, or profits: they will make a show of keeping the Sabbath, by frequenting the public exercises of religion; but when they are over, they betake them to their sports, and recreations: But what will be the issue of these things? Our Saviour telleth us in the Gospel: for when men shall say unto him: Lord Lord, and brag of the works they have done in his name, he will profess unto them: I never knew you (or acknowledged you for mine) depart from me ye that work iniquity. Matth. 7.22.23. Therefore it standeth men upon to have regard hereunto, that they deceive not themselves, in thinking to have fellowship with God and Belial together: the Apostle Paul telleth such persons of their end: Many there are (saith he) whose God is their belly, and whose glory is their shame, which mind earthly things. They were professors, and would make shows of religion, for else the Apostle would not have taken the matter so to heart: but they took carnal courses; they were addicted to their bellies, and sought preferments in the world, and minded these things that are here below; but their glory was their shame, and their pleasure their perdition: and whereas they pleased themselves in their wisdom, the Apostle could not speak of them, but he must weep for them: Of whom (saith he) I told you before, & now tell you weeping, etc. Seeing that we cannot set our affections both on carnal things, and on spiritual, let us reject the worst, Use. 2 and embrace the best: let us leave the things that are momentany, and lay fast hold on the things that are eternal: and that we may be persuaded hereunto the rather, let us weigh with ourselves what our Saviour here saith of this temporal food: He calleth it meat that doth perish. And the like may be said of all other things: Labour not for the wealth that perisheth: when we have gotten all that may be gotten, what is it? it is but a corruptible treasure, that is quickly gone: He that getteth riches, and not by right, shall leave them in the midst of his daeys, jer. 17.11. and at his end shall be a fool. When men have heaped up all the wealth that possibly they can, it is but as a great heap of snow: let the Sun of God's displeasure arise upon it, and it presently melteth and vanisheth: but suppose riches do continue with us, there is such corruption in our hearts, that they are rather likely to poison and infect us, than any way to further us in the course of godliness: therefore are they called wicked Mammon. We do account him a silly man, that will accept of money, or meat, or garments that are suspected to be infectious, in that they come from such as have had the plague-soare running upon them: and yet certainly these things cannot be in any degree so dangerous as riches are unto those that lay open their hearts as it were to entertain the love of them: the former do but endanger this present life: the latter do undoubtedly (without repentance) deprive men of everlasting life: and therefore exceeding great is their madness that will so eagerly pursue after such vanities, especially seeing by reason of the uncertainty of their life, they have not any assurance to enjoy them, no not one hour: whereas grace (as after shall be showed) is an incomparable & an incorruptible jewel, which they must needs sorgo while they so greedily hunt after these trifles of the world. But that there be no mistaking of that which hath been spoken, we must understand that the purpose of it hath not been to withdraw any from labouring in his calling, and providing for himself and his family: but only to persuade men in all their labours to serve God, and in seeking earthly things to propose unto themselves an heavenly end: that in following the world they may not forsake God, and in getting the things that are fading & perishable, they do not lose the things that are permanent and eternal. But for the meat that endureth to everlasting life. We heard what we must not labour for: now Christ showeth what we must labour for, to wit, Grace and the means thereof; whence the doctrine is, Doctr. 4 that They are most provident for themselves, They are the best husbands that labour most for grace. Prou. 2, 4. whose greatest labour is for Grace. Therefore seeing it cannot be attained unto without diligence, Christ's counsel is to use all careful endeavour to get it. So likewise Solomon adviseth us to seek for understanding as for silver, and to search for it as for treasures. So that it is God's ordinance that men should labour for it, if they would have it. Earthly things will not be had but by labour and toil, much less these things which are of greater value. And whereas men may set others awork for the obtaining of outward matters, they themselves may be at home in their houses, and others labouring for them abroad: it is otherwise in the matters of Grace, a man must travel for it in his own person, if ever he intent to get it: he himself must pray, hear the Word, understand it, apply it and make use of it: the greatest Monarch●n the world, must perform these and the like duties, and not bid his servants do these things for him. And to encourage us the rather to set upon this work, Reasons. 1 the Lord hath promised us certain success, as in that former place of the Proverbs: If thou seekest her as silver etc. then shalt thou find the knowledge of God. Others may take a great deal of pains, & yet not speed well: Pro 2.5. they may rise early, & go to bed late, & eat the bread of carefulness, hoping to be rich, & yet be still poor: men may labour to be applauded of all, & yet be derided of all: seek to have all crouch unto them, and yet have all to list up themselves against them: study and beat their heads how to live a pleasant life, and yet none be more vexed and tormented than they: but those that spend their pains in seeking of Grace, shall never lose their labour, nor miss of their mark, but always obtain that which they do desire. And when once they have possession of it, it will abide with them: they cannot lose it though they would; it is so durable and permanent, that it will never decay: and so united and engrafted into the nature of the parties, that it can by no possible means be wholly taken away: nay nor cast away. And therefore as in other things, so in this, the continuance of it, addeth greatly unto the worth of it. To have a lease is better than to be a tenant at will: a●se simple is more desirable than a lease: 1 Peter 1.4. now grace is a perpetual inheritance that far surpasseth all that the world can afford. A man must leave his earthly inheritance and abundance he knoweth not how soon, neither can his great substance descend into the grave with him, neither can he so make it over unto his seed, Isal 49.17. but that they may be defrauded of it: but the heavenly treasure is ours whiles we live, and when we die, and after death, yea at, & after the resurrection for evermore. And as the perpetuity so also the excellency of this in it own nature should be a forcible motive unto us, and set an edge upon our affections to pursue after it continually. For whereas other things are dangerous and hurtful, this is always profitable and helpful; it maketh us blessed in this present life, and in the life to come: it bringeth with it the comfort of the spirit, the feeling of god's love and favour, and the comfortable use of all outward good things. We are not likely, at least not certain, to continue here many days: and what an unspeakable comfort than is it, to be assured that when we go from men, we shall go to God, and when we leave the earth, we shall inherit heaven, that we shall have peace at our death, and glory after our death? If the pestilence enter into our houses, or take hold of our own persons, when none dare come unto us, than God will be with us: though our bodies be infected, yet our souls can never be so infected, if we have grace in our hearts, but that God dareth to enter into our houses to visit us; and when our souls shall be parted from our bodies, he will not think it too much to give them a place of rest with himself in his own kingdom, & at length unite them to our bodies again, that they may enjoy everlasting bliss together, as they have been employed in God's service together. Seeing then, Use 1 that the benefit of labouring for grace, is so great, this serveth to reprove those that are slothful in the things of God: slothful in repairing to the Word, and in mingling the same with faith in their hearts: slothful in traveling with their own souls, in examining their hearts, and laying the edge of gods threatenings to their corruptions for the cutting off of the same. These men think that grace will grow as weeds do, without any ploughing, manuring or sowing of the ground: though they never pray earnestly, nor hear carefully, nor be at any pains, for the reforming of their hearts, or of their lives, yet they think they shall have goodness enough by an ordinary course, and conclude that heaven shall be cast upon them, whether they will or not, as if God could not choose but save their souls. But these foolish men do altogether deceive themselves, and they shall find by woeful experience, that except they set their minds & hearts, & tongues & hands, and all the powers and parts of soul and body on work, they shall never attain unto any godliness at all, and therefore of necessity be deprived of everlasting life. But we like of the Word, Object. and love the preaching, and preachers thereof? Answ. But what measure of faith and of other graces of God's spirit have you gotten thereby? if you be destitute of those, it is sure you have not laboured as you should for the same: for whosoever seeketh, findeth. Talking of gold & silver & the like, and declaring to others how much we affect them, will not keep us from penury: we must so labour for them, as that we get them, if we would be rich men. A sluggard may desire to get the victory, but he must fight for it that will have it: and the like holds in spiritual things: those that would be partakers of them, must use the means that God hath appointed for the accomplishing of their desire. And therefore this rebuke lights upon the heads of all such sluggards, as will not bestir them in this weighty matter, nor live in the field of grace; nay when the crop of grace is brought home unto their houses, they will not open their doors to receive it: they will not so much as give attention to the word, but are like the high way side, that doth not so much as receive the seed that is cast upon it, but let the Devil catch away all from them. Secondly, Use 2 this may be an Apology for those that are faithful and painful, in seeking for the Word: if it be a thing so exceeding necessary, then are not they to be blamed, that are content to undergo any toil for the obtaining of it: it is no preciseness nor needle's labour: neither are such to be checked and reprehended, but rather to be commended and encouraged: for this is it that is foretold in Daniel: Dan. 12.4. Many shall run to and fro, and knowledge shall abound. If men have a dangerous sickness, they seek help from the Physician though far off, & none finds fault with them, nor makes question, why they should seek to be healed. If householders want provision at home, they will repair to the market, & none cries out upon them, What wretched men are these that cannot keep them from the market? have they not oxen, and sheep at home? for though they have, men are so wise as to consider, that they are not made ready for their turn. Now if they are not blamed, nor indeed blame worthy that do thus seek for corporal Physic, and sood, then why should they be blamed by Papists and such as are Popishly affected, that seek for that which is spiritual, See the 2. Sermon one Mark. 14. Doctor 6. it being far more requisite and necessary? Which the son of man shall give etc. Doct. The efficacy of the Word, Doct. 5 The efficacy of the word and Sacrament of Christ. and Sacrament is from Christ's own hand. Whosoever would have grace, must receive it from Christ himself: hence is that promise made unto the Israelites: The Lord thy Gods will circumcise thy heart, and the heart of thy seed, that thou malest love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. They to whom it did belong to circumcise their bodies, could go no further than the outward circumcision: it was God only that could cut off the corruption of their hearts, and frame them unto obedience: & that which is spoken concerning that one Sacrament, holdeth as true in all the rest: man can give only the external signs, God must give the inward virtue. And the reasons why it pertains unto Christ, & is a work of the Godhead only, are divers. First, Reasons. 1 one is taken out of the text, where it said: Him hath the Father sealed: it is Christ his office unto which the Father hath ordained him: he alone hath commission and warrant to deal in it: and whosoever else doth arrogate that unto himself, is an intruder, and shall be punished, for that he goeth about to thrust Christ out of his chair. Secondly, as it belongs to him, so he alone is of ability to do it: none besides him can deal with the heart, wherein this work doth principally consist. He only knows it, and he alone can cure it: as the first Adam did kill us, 1 Cor 15.45. so the second Adam must quicken us. No man can give natural life unto another, no not that which brutish creatures do enjoy, nay nor so much as that which plants do live by: much less can any one give spiritual life unto another. Paul may plant, and Apolos may water, but God alone giveth the increase. Thirdly experience will confirm us in this point: for who be the men upon whom the ordinances of God are usually most effectual? even the most unlikely of all other in the eye of reason: many of them being very filly and of marvelous weak and slender capacity: others violently carried with sundry grievous and strong corruptions, of anger, pride, raging lusts, and the like. And therein doth the power of God more clearly manifest itself in overthrowing the strong holds of the Devil, Mat. 11.25. etc. Our Saviour magnifieth God's name, saying: I praise thee Father, Lord of heaven & earth, that thou hast hid these things from the wise & prudent, and revealed them unto babes. And when the Apostle had spoken of many notorious and abominable sinners, 1 Cor. 6.9.10.11. as fornicators, Idolaters, adulterers, buggers etc. he addeth, And such were some of ye: but you are washed, but ye are sanctified, etc. If we might make the choice of those that should be converted, we would have good natured civil men, and wise and politic men, and noble and great men to fill up the number, that God might that way be more honoured, and religion countenanced: but God in his wisdom taketh another course that maketh more for his glory: he chooseth the worst to make them best: and not many wise, 1 Cor. 1.26.27. nor many noble, are called. But God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the mighty, etc. that the whole work, and the glory thereof, may be attributed to him alone. This should instruct us to go out of ourselves, Use 1 and to look beyond sense and reason, when we are to meddle with the things of God: not to think we are of capacity sufficient to conceive the mysteries of salvation, but to call upon the Lord for assistance. Neither let us rest upon the act done in hearing of the Word, or receiving of the Sacrament, as if thereby grace must needs be conveyed unto us: for we may partake of those ordinances of God to our greater ruin, as judas and Simon Magus did. Further let us be admonished hence not to depend upon the excellency of the Minister: for it is God, not man that giveth working to his ordinances. God indeed may hear their prayers, but he himself doth the whole work. Moses was a rare Minister, yet he could not give grace unto the Israelites, but many of them perished that received the Sacrament. 1 Cor. 10.5. john Baptist also was a rare Minister, yet he could only baptise with water: Christ must baptise with holy Ghost, and with fire. On the other side, doth the virtue of the ordinances depend on God? then let us not be discouraged in regard of the weakness of the Minister, or of the outward means: for though neither the party administering, nor the things administered can break our hearts, and work grace therein, yet the Lord can and will do it: therefore let us not think the worse of that precious jewel, because it is brought by a simple messenger, and and in a plain box, as it were: neither let us lightly esteem of pure gold, because it is carried in a leathern bag, but let us value the gift according to the worth of it, and according to the diguity of the giver. If men should judge according to corrupt reason, they would never think that a poor man by speaking unto them, by pouring a little water upon them, and by giving them a little quantity of bread and wine, should make them Kings and fellow-heirs with Christ jesus for ever: but if in this gift we look unto the Son of man whom God the Father hath sealed and ordained for that purpose, and cast the eye of our faith upon the promises that are made through him, and the all sufficient power that is in him, we shall easily conceive that all this may be well effected: for he is a rich fountain, Of whose fullness we all receive. What though our capacity be slender? God's word giveth wisdom to the simple. Psal. 19.7. Ezek. 36.26. What though our hearts be hard? GOD is able and ready to soften them. What though we have played the hypocrites? So had these here unto whom our Saviour directeth this exhortation. They pretended to seek for the bread of life, when their coming was only to have their bellies filled: yet Christ doth not cast them off, but biddeth them labour for the food that endureth to eternal life: and then promiseth to give them eternal life. And so will he deal with us, albeit we have been dissemblers: yet if now we turn from our hollowness to soundness, and from our hypocrisy to plainness, we shall be sure of a blessing. This is further for the great consolation of all Gods faithful servants. Use. 1 Is the virtue and effectual working of the Word and Sacrament the gift of Christ, by the appointment of the Father, through the grace of the holy Ghost? then certainly they are highly in God's favour on whom this is bestowed. If once we have any testimony of grace, the Lord hath greatly magnified his love towards us: according to that speech uttered by Wisdoms own mouth: Blessed is the that man findeth me, he shall receive life and favour from the Lord: And therefore (as Christ telleth the woman of Samaria) if we knew who it is that offereth such mercy, and what the gift of God is, we would esteem it more highly, and seek it more earnestly then ordinarily we do. The Manna that they had in the wilderness was counted excellent food; and they extraordinarily graced and favoured that did eat thereof, because Angels were the Ministers of it: how excellent then is this heavenly Manna, which is by Christ's own hand conveyed unto us, and made effectual for our good and comfort? Surely we can never be joyful and thankful enough for this inestimable treasure. The end of the eight Sermon. THE NINTH SERMON. MARK. 14.18.19.20.21. 18. And as they sat at table, and did eat, jesus said, Verily I say unto you, that one of you shall betray me, which eateth with me. 19 Then they began to be sorrowful, and to say to him one by one, Is it I? and another, Is it I? 20. And he answered, and said unto them, It is one of the twelve that dippeth with me in the platter. 21 Truly the Son of man goeth his way as it is written of him, but woe be to that man by whom the son of man is betrayed, it had been good for that man if he had never been borne. THis History containeth in it especially and principally the Institution of the Lords Supper: wherein 2. things are chief to be observed: 1 A conference that was before it. 2 The manner & celebration of it. First for the conference, it was between our Saviour & his Disciples at the eating of the Passeover, before the institution of the other Sacrament; wherein 1. Christ jesus doth discover unto them the practice and treason that was conspired against him; jesus said: Verse 18. Verily I say unto you, that one of you shall betray me, etc. that is, shall treacherously deliver me into the hands of the high Priests. 2. They make answer: where the affection wherewith the eleven delivered the same, is expressed: Verse. 19 Then they began to be sorrowful, and to say to him, one by one, Is it I? and another, Is it I? Sorrowful they were, because their Master had told them, that he should be betrayed into the hands of sinners, & that one of them should do it, & every one was doubtful & distrustful of himself: and therefore partly that they might be better acquainted with their own hearts, to the intent that if they were of such an ill disposition, they might be helped against it: partly that each of them might have comfort that he was not the man: and partly that they might be cleared every one of them before his fellows they ask our Saviour, saying: Is it I? judas indeed proposeth the same question, but not with the like affection, nor to the like end & purpose, but only that he might thereby cloak his unfaithful and ungodly plots & practices against his Master, having before this compounded with the high Priests for the betraying of him. Next is set down the reply of our Saviour upon this their answer: wherein he declareth 1 The grievousness of the treason. 2 The miserable estate of the traitor. First the grievousness of the treason is set forth, Verse 20, in that it was contrived by (one of the twelve) one whom Christ had chosen to be an Apostle, and a principal Ambassador unto himself: one that was so familiar with him, as that he did sit at his own table, eat of his own mess, yea in his own dish: It is one of the twelve (saith Christ) that dippeth with me in the platter. 2 Secondly, the wretched condition of the traitor is declared Verse 2●. (Truly, the son of man goeth, etc.) Where the Lord Christ jesus preventeth some objections that might arise in their hearts: for thus they might reason in themselves. Do you know of such a treason? and who it is that goes about it? Why then will you yield yourself into his hands? were it not good wisdom to prevent it, and to use means to escape? No (saith our Saviour) that may not be, (The Son of man goeth his way, Ver. 21. as it is written of him) I cannot, I must not avoid it, nor decline from it: for the Lord hath appointed it, yea manifested it in his Word, which cannot be verified, unless this be fulfilled: therefore seeing the Lord in his wisdom hath made this to be my way, I will be contented to walk in it. Upon this they might reply again: If the Son of man go away as it is written of him, than he that doth betray him, effecteth no more than that which the Word of God hath foretold of him▪ which may seem to be no fault, & therefore to deserve no punishment. Yes (saith Christ) Woe to that man by whom the Son of man is betrayed etc. It was preordained indeed, but that doth not lessen the fault, neither shall it diminish the punishment of him that is the traitor: but woe unto him: it had been good for that man he had never been borne, whatsoever matters of present contentment he may seem to enjoy. And thus much concerning the conference that passed betwixt Christ and his disciples: now followeth 2. The manner of the celebration of the Lords Supper. Verse 22. And as they did eat (to wit the Passeover,) jesus took the bread etc. In which words together with those that follow, two things are to be noted: 1. The dealing of our Saviour with the Elements. 2. His speaking to the Communicants. 1 Concerning the first, it is said of the bread that he 1. took it, and 2. blessed it, and 3. broke it, and 4. gave it. He took the bread) meaning that bread which was prepared by them for the Passeover, and by God's providence for this Sacrament. And when he had blessed it: that is, prayed for a blessing upon it, that it might be effectual, both to his elect Apostles that were present, and to all those that should faithfully receive it, to the end of the world: and had also praised God, for giving himself to be the redeemer and Saviour of the world, and vouchsafing unto his Church this Sacrament, and causing the bread to be of such great force and use, as not only to represent unto them his sufferings, but also to confirm their faith in him, and to exhibit the virtue of his passion unto them: having thus blessed it, it is said that (he broke it); which he did in a double respect one was, that so it might be more divisible, to every one a part: another was, that it might be more significant, to express Christ's sufferings. Concerning whom though it be said, that a bone of him should not be broken: yet that phrase is used to declare the passion of the whole manhood, that he was broken for our iniquities, Isaiah 53.5. When he had broken it, it is added, that he gave it: assuring them thereby that he bestowed himself upon them. Likewise for the cup, it is said: He took it, and when he had blessed it, that is, prayed, and praised God for it in the same sort as he had done for the bread, he gave it to them. v. 24. 2. Now concerning this speech to the Communicants, it consisteth partly in a Commandment. Promise. 1 The commandment is contained in those words, Take, Ver. 22. eat: take the bread, and take my body: eat the bread, and eat my body: take and eat the bread corporally and by sense: take and eat Christ spiritually, and by faith. And the like commandment is here employed, & elsewhere expressed concerning the cup, that is, Mat. 26 27. the wine in the cup (drink ye all of this) which they are said here to obey. 2. The promise is employed in these words: This is my body: this is my blood: that is, lively signs to signify, and effectual instruments to convey myself, and all the benefits of my death and passion unto you. Further concerning the wine it is said, This is my blood of the new Testament or new covenant: as if he should have said, as GOD hath bequeathed unto you himself, his graces, his blessings, and his kingdom; so by the shedding of my blood he will confirm this legacy unto you: and that 2. wa●es. First because as others, so this Will & Testament could be of no force, as long as the maker thereof was alive. Hebr. 9.16.17. Therefore by this Sacrament Christ would have them put in mind of his death. Secondly, as in other, so in Wills it was not sufficient that the party that made it should be dead, but it must be proved by authority as it were, to be good, & therefore was this authentical seal of the Sacrament set unto it. So that this Testament was sealed by the blood of Christ, concerning the merit & efficacy of it: but by this Sacrament, concerning the application of it. It is called the new Testament or covenant, in respect of that which was under the law, from which it differeth, and goeth beyond it in divers circumstances: as afterwards shall be showed. Ver. 18. And as they sat at table, and did eat, jesus said, Verily I say unto you, etc. Doct. Doctor 1, Christ knew before what he should Inffer. The Lord jesus Christ was well acquainted before hand with all that should befall him: as may plainly be seen in this place & else where, in that he foretelleth his disciples by whose means he should die, after what manner he should die, with all other circumstances, Mar. 16.21. which at large to relate were not altogether so pertinent: and this must needs be so. First, Reasons. because he was God from everlasting, and so knew all, his hand disposing of every particular thing that in the fullness of time came to pass, Acts 4 28. being preordained by his own wisdom and counsel. Secondly, he as mediator must of necessity understand of all things before: because he compounded with his Father for our redemption, not rashly without foreknowledge of that which he should perform, but advisedly, agreeing how much he should endure, & what he should pay: even so much as should satisfy his Father's justice, and appease his wrath. Thirdly, the Scripture foretold what he was to undergo: that one that was near him should betray him, who was prefigured in the person of Achitophel; that he should suffer a very grievous kind of death, such as was long before described with the particular circumstances that accompanied it, both in Psalm 22. and Isay 53. besides sundry other places. Now he was perfectly acquainted with all the Scriptures, and the meaning thereof, they being written by his own Spirit, and therefore it must necessarily follow, that none of his sufferings therein prefigured and foretold, could be hidden from him: and as he foresaw what should befall his natural body, so hath he a continual foresight of that which shall befall his mystical body, that is, his people, and every one of them. The doctrine thus proved, Use. 1 serveth first for consolation against all tribulations that may light upon us, and all persecutions that may be raised against us, either by bloody Papists or other enemies of the Gospel. When we see them exceeding malicious in their plots, & threatenings, & practices, intending & endeavouring to overthrow all the servants & services of God, and to raze them by the very foundations, and not to suffer one of them to live, but (if it were possible) to root out their names from under heaven; though I say, their rage be marvelous great, even as the rage of the Sea, yet need we not at all to be afraid of them: for the Lord Christ knoweth all that shall befall us, as he did all that should betide himself: for the case of his people is as much respected of him, as was the state of his own body, since he took upon him an human nature, and suffered both in soul and body for their redemption and happiness. Therefore is it that our adversaries attempt many things against us, which never come to pass (as it fared with jeremy in the times of old,) because God foreseeth them, jer. 11.18. and disappointeth them. But suppose some things do come to pass according to their hearts desire, the Lord knew of them before, and therefore did not prevent them, because he saw they could not be hurtful unto us. He is as a wise Father, that will have his children to seel somewhat that may be for their smart and pain, as knowing it will turn to their good at length: but he will stay any thing that might procure their undoing and overthrow: and therefore Christ pronounceth them happy and blessed that suffer for his name sake, either disgraces, or loss of goods, Mat 5. or banishment, or imprisonment, or death itself. As far then as any of these may hinder our happiness, we shall be sure to be freed from them, Reu. 2. so that we need not fear any of the things which we shall suffer: for if we be faithful unto the death, we shall receive the crown of life. Secondly, this serves for terror unto wicked men, Use 2 in that God's remembrance is equal to his foreknowledge: and therefore if he can understand long before what they shall do, he can as well call to remembrance what they have done: and sithence he hath an eternal foresight of what shall come to pass, he hath also an everlasting memory to keep a memorial of the things that are practised against him and his, to set them in order before the offenders at the last day, and to inflict proportionable punishment upon every one of them according to the same. Vers. 19 Then they began to be sorrowful, and to say to him one by one, Is it I? etc. Here we see that every one of the Disciples (except JUDAS) was mistrustful of himself, and yet none of them proved to be the traitor. Whence ariseth this doctrine, that They are likely to fall into least evil, Doct. 2 who are most fearful of falling into the same. Fear of sin prevents falling into sin. They who are most jealous of their own corruptions, are best fortified against dangerous falls. Therefore is it said by the wise man: Prou. 28.14. Blessed is he that feareth always, but he that hardeneth his heart shall fall into mischief. That was Hasaels' case: he suspected not himself, and therefore when the Prophet told him that he should be a cruel man, that he should slay the young men of Israel with the sword, and dash their infants against the stones, and rend in pieces their women with child: he said unto the Prophet, What? Is thy servant a dog that I should do this great thing? 2 King. 8.12.23 As if he had said, I were worse than a dog if I should ever show such immanity and fierceness, and such beastly violence: but the Prophet's words fell out to be true: he would not mistrust his own heart, and therefore he became savage as a Wolf, & fierce as a Lyon. The example of David will add further light unto this point: for as long as he was awed by Gods correcting hand, and fearing himself, kept a narrow watch over all his ways, he stood firm and unmovable against all assaults: but when he grew fearless and careless, we know what a grievous and dangerous fall he had. So Peter and the rest of the Apostles as long as they were afraid of themselves (as concerning this matter of treason they were) none of them fell: but when he & the rest grew confident of their own strength, than they all played the cowards, especially Peter that was most resolute in an opinion of himself. For whereas he professed that whatsoever his Master thought of him, he would never forsake him: Christ must be content for once to be mistaken and deceived in him: he was another manner of man than he conceived him to be: whereas (I say) he was thus presumptuous of his own courage in holding out, he that boasted he would stand it out even unto death, was daunted with a word: and whereas he thought if the men of war had come against him with swords, he should have defied them all, and stuck unto his master, a poor silly wench with the only breath of her lips, maketh him lie and swear, and forswear his Saviour. So that from those examples it is evident, that when men are doubtful and distrustful of themselves, than they speed well: but when they are confident of themselves, than they slip and slide, and fall exceeding dangerously. And this may be yet further confirmed unto us by reasons: Reasons. for First, he that is fearful of himself, hath God to be his keeper, who pronounceth him blessed that feareth always: P●o. 28.14. for this his holy sear will stir men up to make many earnest and fervent requests unto the Lord for his strength & gracious assistance, which he never denieth unto those that faithfully crave it at his hands: and thence it comes to pass, that how weak soever they be in themselves, Ephes. 6.2. yet they grow strong in him, and in the power of his might. Secondly, as they have God to keep them, so will they with all diligence keep their own hearts, and avoid all occasions and allurements unto evil. As one that is afraid of the pestilence, will be very careful to avoid the infection, and for that end carry wormwood, etc. in his hand, and take somewhat next his stomach, that may fence him against it; if he be to walk abroad, taking heed what company he comes into, and how he passeth through any street, or by any door where the sickness is hot: whereas on the contrary, he that thinketh it not to be infectious, cares not what company he converseth with, nor what places he cometh unto, but if he expect a booty, will go to their beds sides that are sick of it, and receive plaguy stuff, or plaguy garments, or the like. So it is for sin he that seethe the pit and infection of it, will eschew all company, enticements, & occasions, that may draw him into it: but as for those who see not or fear not the proneness of their nature to fall into iniquity, nor the dangerousness thereof when they are plunged in it; they are altogether negligent in looking to their hearts, and to their behaviour, entertaining impure lusts in their souls, not caring whither they cast their eyes, nor what sinful objects they meet withal for the poisoning and corrupting of their affections. Whence it often times cometh to pass, that they are very shamefully overtaken: for when they wax so bold and venturous, it is just with God to give them over unto themselves, Psal. 30.6.7 2. Sam. 11.1.2. yea though they be his own children. As he dealt with David when his heart was lifted up, and he presumed that his mountain was so strong that he should never be moved, when he gave himself to his ease, & took liberty for his eye, as if there had not been in him an inclination to adultery, we read what great sins & miseries he fell into: how much more than will the Lords hand be upon the ungodly ones of the world, that do altogether harden their hearts from his fear, never eschewing the baits of sin, nor the snares wherein Satan seeketh to take them, and to hold them fast unto their eternal condemnation? Use. 1 Seeing it is so, that as every one is more fearful of falling, (provided that his fear be a godly fear, and do not drive him to despair, or to discouragement,) so he is in less danger of falling; therefore whatsoever sin the Scriptures tell us, that God doth abhor, and man is subject to fall into, we should conclude, that we are likely to be overtaken with the same, and in that regard stir up our hearts to a holy fear and suspicion of our own weakness, entreating the Lord to preserve us from them. Yea though they be monstrous and so unnatural evils, such as are mentioned in the first Chapter of the Epistle to the Romans, and 2. Tim, 3.2. let us be jealous of ourselves, Use 2 lest we should be drawn into them. For reproof of them that are bold and venturous, to be in dangerous places with suspected persons, they will warrant you for ever being ensnared: but let them know that none are more likely to be overtaken by idolatry, adultery, or any such fowl sins, than they are Verse 20. Doct. 3 It is one of the twelve that dippeth, etc. Doct. No natural or civil band will hold, where men's hearts are not linked by Christianity. No bands of kindness can make wicked men faithful unto godly men. That which is here related to have fallen out between Christ and judas, will hold true betwixt all Christians and judas his fellows, that though they be never so well dealt with, and never so courteously used, yet they will prove unfaithful, and requite evil for good, if it may be for their advantage. Christ jesus (as we may observe) had dealt marvelous friendly with judas: he had admitted him to his service, to be domestical, to be one of his Apostles (which was so great an office in the Church as never man had greater,) to sit at his own table, to eat of his own mess, at so holy a banquet as was the blessed Sacrament, etc. yet after all this he most lewdly & basely for a little money betrayeth and delivereth him into the hands of his mortal adversaries. This (as all must needs acknowledge) was exceeding great unfaithfulness, & very wretched dealing: yet none other than is still to be expected from men of judas his spirit and disposition. This David complaineth of, Psal 41.9 & exclaimeth against in Achitophel, the figure of judas: My familiar friend (saith he) whom I trusted, which did eat of my bread, hath lifted up the heel against me. He had highly preferred Achithophel, made him of his Counsel, yea the principal man of his Counsel: he used him as his familiar friend, not only in matters of state, but in matters of religion, etc. Yet for all this, he fell from him in hope of greater promotion, joined with his rebellious son Absalon, fought to depose him from his kingdom, yea to deprive him of his very life: He lifted up the heel against me (saith that good King,) comparing him unto cattle that are fat fed, who feeling the provender to prick them, do kick with their heels against their master. The like sinful and unthankful dealing may be seen in joash. 2. Chron. 23. jehoiada the high Priest had preserved his life, by keeping him close from his grandmother Athaliah, who had slain all his brethren: and this he did not without peril to himself: afterwards he caused Athaliah's life to be taken from her, and the crown and kingdom to be established unto him: yet notwithstanding all this kindness, when he fell from God and from religion, 2. Chron. 24.20 21.22. he forgot jehoiada, and cruelly murdered his son, Zecariah an holy Prophet of God, for doing the message of the Lord unto him, in reproving him and his princes for their idolatry. To this point our Saviour giveth further testimony, telling his Disciples what should fall out upon the preaching of the Gospel: Mat. 10 21. The brother shall betray the brother to death, and the father the son, and the children shall rise against their parents, and shall cause them to die. What nearer bonds than these, especially that of children to their parents, who have been the means of their life, of their education, and in a word, of all the good things that they either do or shall enjoy, and that not without great pains and charges, and troubles unto themselves? yet for all this, if children be impious, and their parents religious, they will not stick to betray them, and to put them to death. So that by these proofs it is clear and evident, that no bands of kindness or of nature will hold, where the bands of religion are wanting. And there is reason for it: for First, Reasons. the Devil hath the disposing of all ungodly men's hearts, and therefore until such time as he grow kind unto God's children, nothing in the world, (but God's overruling hand) can make his limbs true and trusty friends unto the members of Christ: for Satan having the command of them, will enforce them (will they, nill they) to be unkind, unthankful, and uncourteous unto God's servants that have been most beneficial unto them. Secondly, there is in all unregenerate men abundance of pride, which maketh them to think that whatsoever is done for them either by GOD or men, it is due debt, and nothing more than their deserts do require: and therefore when they are sat and full, they spurn with the heel against the givers. And this let us set down for a certain ground, that they which show themselves unfaithful and disloyal unto GOD, notwithstanding all his benefits, will never be true and firm friends unto us, how nearly & strongly soever they are linked unto us in outward respects: he that is not God's friend, can never be our faithful friend. Thirdly, wicked men do love sin better than any benefit: and therefore will they fall out with their kindest friends rather then with their beloved corruptions, and be discourteous unto any, yea adventure the damning of their own souls eternally, rather than cross their wretched lusts, and set themselves against their sinful affections. For instruction, Use 1 to teach us a point of wisdom, that seeing all sinners are so unfaithful, therefore we should beware how we trust them, and how we commit ourselves or our secrets unto them: for albeit their looks be fair and smooth, and their speeches and outward carriage seem loving and kind: yet if they fear not God, they will lie in wait for an advantage, and do us a mischief before we be aware, if we take not the better heed of them: and therefore let us not expose ourselves unto them. Indeed our Saviour did lay open himself unto judas, because he knew that judas was appointed for that work, and the will of his Father must needs be fulfilled: but we not having the like reason, must not imitate our Saviour herein, nor acquaint such persons with our counsels: much less let us provoke them, and cast ourselves into their danger: for if they have us once in the snare, there is no hope of mercy, except the Lord work for us extraordinarily. Let men therefore look heedfully unto themselves, and beware as of others, so of untrusty servants, of ungodly children, yea of unholy yokefellows: for there is no fidelity to be expected, where the true fear of God is not planted in the heart. They are bound to pray for them, to instruct them, and show them any kindness that civility or Christianity bindeth them to perform: but herein their wisdom must appear, that they be not too open-hearted unto them, nor too ready to put them in trust in matters of great importance. Secondly, Use. 2 here is matter of comfort to all such as are faithful in their dealings, that would rather lay down their lives, then deal dishonestly, or discourteously: this is a great grace of God, to require friendship to their friends, & to show themselves thankful for benefits received. And indeed true and sound thankfulness can be in none, but only in those that are truly gracious: wicked men may be glad of a good turn, and in outward complement of words and behaviour make a semblance and show of thankfulness: but to be truly joyful, as seeing GOD'S hand in a kindness received, and hearty and in conscience to love the party whom God hath made an instrument of that good, with a desire and endeavour to requite the same, this cannot possibly be in any, but in GOD'S people. Verse 21. Truly the Son of man goeth his way, as it is written of him, but woe be to that man, by whom the Son of man is betrayed. The death of Christ and the manner and means of it, were prophesied of before, yet is not judas thereby excused. Whence ariseth this point, that A wicked man may fulfil the will of God to his own condemnation, Doct 4 The wicked full fill Gods will to their ruin, and do that which God hath foretold, to his utter destruction. God had said, that judas should be a traitor: he is a traitor: God had determined (& Christ had confirmed it) that he should be a devil he is such an one, yet all to his wo. So was it declared before unto Abraham, that Pharaoh should grievously afflict the Israelites: he did accomplish God's will in that behalf, and verified that which God had forespoken, but to his own utter ruin. 2. Sam. 12.11. In like sort the Prophet Nathan in God's name denounced before hand this judgement against David, that he would raise up evil against him out of his own house: Absalon effected it accordingly, but to his own overthrow. So Herod and Poutius Pilate, the high Priests and the Gentiles consulted together, Act. 4.27 28: to put to death the holy Son of God, and therein did nothing more than God's hand and his counsel had determined before to be done; yet notwithstanding they perished in their sins, as many of them as repent not. And to heap together no more proofs in a matter so evident, we may note in the Scriptures, how the enemies of the Church are compared to Goldsmiths, Dan 11.31. Zach. 13, 9 for that they purged God's people from their dross: and to Launders, because they washed away their spots, etc. and yet heavy judgements are denounced, and have been from time to time executed upon them for such works. And good reason it should be so. First, Reasons. because they are not alured unto it by virtue of any commandment, but driven unto it by a secret providence of God. Secondly, they do it not in love unto God, but in malice against God, or men: or both; as judas in a spleen conspired against his Master, because he found fault with his hypocritical dealing. Mark. 14.6. etc. and 10. etc. Thirdly, they aim not at God's honour, though they accomplish that which tendeth to his honour: but they seek themselves some way or other, in that which they do. Which serveth for the just reproof & terror of those, Use. 1 that when they are convicted of any heinous crime, cast off all the fault with this: I was predestinated unto it, and unless God had appointed it, I could never have done it. What of that? therefore they hope there is no danger hanging over their head for such facts. But what then will they say of judas? did not he do that which God had decreed? yet our Saviour saith, woe to him: and we may as well say, woe unto thee: for whatsoever they imagine, the necessity of their sinning, in respect of God's decree, doth nothing diminish the grievousness of their offence, neither shall it at all mitigate the extremity of their punishment. This is for our instruction, Use 2 that we should frame our obedience in another manner: and for that purpose reason thus with ourselves: have I a commandment for this which I do? is it a duty warranted by the Word, which I now perform? Some do that which God hath appointed, but it is only by a providence, not in any conscience: how doth my obedience differ from theirs? Do I practise good duties because God calleth for them? then shall my service be acceptable unto God: do I forbear evil because he forbiddeth it? then do I that which is pleasing unto him, otherwise not. In this manner let us sift our hearts, performing every thing in that manner, and to that end which God hath ordained, that we may not only do that which the Scripture saith (for so did judas,) but that which the Scripture warranteth, and in that sort as it approveth: for so God's servants are bound to do. It had been good for that man, if he had never been borne. It is good for us that he was borne, because we have benefit thereby: but not for him, because whatsoever matter of contentment he had in his life time, turned at length to the increase of his misery, and to his perpetual damnation. Whence this point may be gathered, Doct. 5 that All the delights and contentments of wicked men in this world, No earthly contentment can countervail the punishments in hell. cannot countervail the miseries that they shall feel in the world to come. judas had life itself, which is a thing very delightful, and of which it is truly said, though by a lying spirit: Skin for skin, and all that ever a man hath, job. 2.4. will he give for his life. He had also great preferment, being one of the Apostles: and the chief office amongst them, namely to be their pursebearer; which liked him exceeding well, because he was a thief, and stole from them much of that which was given: yet notwithstanding all this, and whatsoever else can be named, our Saviour saith, it had been good for him that he had never been borne. The like may be said of Saul, jeroboam, Ahab, and many other kings. Who would accounted it a good bargain to have their kingdoms with all the honours and delights which they could afford: and their victories with all the glory that accompanieth the same, upon this condition, that he shall endure the same miseries and torments in hell, that they do? Certainly no wise man would willingly make such a match: for what shall it profit a man to win the whole world, and to lose his own soul? First, Reason. 1 the best delights and contentments of this life are mixed with many troubles, sorrows, and fears: but their miseries in the life to come are pure miseries, without any mitigation or comfort in their pain and torment. Secondly, their pleasures here are few, and short, and of small continuance: but their pains hereafter shall be innumerable, and endless. Thirdly, all their delights in this life are but snares, and all their good cheer and dainties but poisons, and the more men take of them, Revel. 18.7. the more grievous shall their punishment in hell be. For instruction, Use 1 that we should not endanger our souls for the enjoyment of the pleasures of sin for a season; yet many are so foolish, that so they might satisfy their fleshly desires, they care not though they do it with the price of their souls: so they may have their pleasures and commodities, and fulfil their beastly lusts, they will even sell themselves unto destruction as Ahab did: not caring what miseries they cast themselves into, nor what snares they entangle themselves in, so they may accomplish their brutish and devilish purposes, being therein more silly than the poor bird or fish, that once perceiving the snare or the hook, will not easily meddle, nor adventure the danger the second time. Secondly, if it be so, Use 2 that all the commodities and delights of this life cannot countervail the miseries of damnation, then on the other side why should it not hold as true for our comfort, that all the losses and sorrows of this life cannot countervail the happiness of salvation? for the Apostle saith, Rom 8.18 that the afflictions of this present time, are not worthy of the glory that shall be showed unto us: the one being light & momentany, the other weighty and eternal. Let us suffer never so many disgraces and losses, & go through never so many hard brunts, our blessed estate in heaven will answer for all: so that as it was said of judas, it had been good for him he had never been borne, notwithstanding all the delights that he enjoyed; so may it as truly be said, happy we that ever we were borne, notwithstanding all the miseries that we have endured: yea though they have been as great as theirs, of whom mention is made Hebrews, 11. that they were racked, and stoned, and hewn in sunder, etc. for they endured all in hope of a better resurrection. Verse 35. and so should we if God bring us unto the like extremities. And thus much of the conference, now followeth the institution of the Lords Supper. The end of the ninth Sermon. THE TENTH SERMON. MARK. 14.22.23.24. 22 And as they did eat, jesus took the bread, and when he had given thanks, he broke it, and gave it to them, and said, Take, eat, this is my body. 23 Also he took the cup, and when he had given thanks, gave it to them, and they all drank of it. 24 And he said unto them, This is my blood of the new Testament, which is shed for many. ANd as they did eat, jesus took the bread, and when he had given thanks etc. or as the word signifieth (blessed,) that is prayed unto his Father for a blessing to be bestowed upon the receiving of it, not only upon those that were then present, but upon all that should afterwards to the end of the world faithfully partake of the same. In that Christ jesus seeks the blessing of this ordinance from the Lord, Doct. 6 the doctrine is that The virtue and efficacy of the Sacrament, The virtue of the Sacrament is from Gods own hand. See the Sermon on john the 6. is from Gods own hand, through the mediation of Christ jesus. God gives it, and Christ procures the benefit of it unto his people: and this is common to all other ordinances and services with the Sacrament. To this purpose it is said, that Moses gave not that Manna unto the Israelites in the wilderness from heaven, Doct. 5 but my Father (saith Christ) giveth you the true bread, john. 6.32.33. which giveth life unto the world: that no Minister nor creature in heaven or earth can bestow upon any. First, Reasons. 1 one general reason of this doctrine is, that every good giving, and every perfect gift is from above, and cometh down from the Father of lights. james 1.17. Now what more excellent & perfect gift can there be then the body and blood of jesus Christ? and therefore if God be the author and giver of all other good things, this must of necessity proceed from his bounty in a special manner. A second cause why God will have the disposing of his graces in his own hand, is, that there might be a difference between him and all his Ministers, and that he might retain that prerogative for Christ jesus alone: for he it is that giveth the meat which endureth to everlasting life. And the reason is because the Father hath sealed him, that is, the Lord hath authorized him by the broad seal of heaven, and will et none to be copartners with him in that office: he is the Lord Treasurer of all graces, and therefore he must bless his ordinances unto us, if ever we look for benefit thereby. In which regard john Baptist saith: I baptise you with water, & that is all that he could do; as for washing of the heart, and purging of the conscience, that he attributeth wholly unto Christ jesus: Matth. 3.11. He will baptise you with the holy Ghost and with fire. john would not arrogate that unto himself, lest he should treacherously lay claim to that which is proper unto the crown. The like faithfulness in giving God his due, we see in the Apostle Paul, who saith, I have planted, Apollo's watered, 1 Cor. 3.6. but God giveth the increase: thereby intimating, that the best Ministers are but as Gardeners in the Lord's Church: they can but put the scions into the stock, or the root into the ground. And as possible it is for a man to make a tree, as for a Minister to make a Christian: and as possible to put sap into a dead block, and to make it grow and flourish, and bring forth fruit in abundance, as for a Minister to put into any the least drop of grace, or to add any whit unto it, where it is already wrought. Thirdly, the Lord will have the virtue of the Sacrament to be in his own power, to bestow where & how he will, that there might be a difference between Communicants, to wit, between the good and the bad. If it were in men's hands to dispose, and did consist in the deed done, as ignorant Papists imagine, men would bestow it promiscuously, and wicked hypocrites should have as good a share as those that are truly religious, and the worst speed as well as the best: for men cannot search the hearts of their people, to see with what prepararation they come: and there is that love in them (which is a thing commendable) that they desire all might be saved. If Moses could have given every man in Israel grace when he gave them the Manna, he would have done it: he that could have been content, that his name should be razed out of the book of life for their sakes, would not have stuck with them for such a matter. If Abraham could have circumcised Ismaels' heart, when he circumcised his flesh, he should not have been excommunicated for his profaneness: but God hath always heretofore, and doth still keep this power in his own hand, that so he may enrich with grace those whom he thinketh fittest, and deal with every one as he knoweth their hearts. 1 Cor. 10. Moses was the Minister of Baptism, to those that passed through the red sea, yet with many of them God was not pleased: for only those that are good in his sight shall taste of his good gifts. And therefore Christ prayeth not for the world, but only for those which he hath chosen out of the world, john. 17. & such as shall believe through the preaching of the Gospel, that they may be partakers of the benefit of his ordinances. First for instruction, Use 1 if ever we would speed well when we come to the Sacrament, let us make the Lord our friend, sith the distribution of grace pertaineth to him alone, let us seek it at his hand, and not bring any sin with us which may offend his glorious presence: which if we can do, we may and must expect a blessing from him. It is not the goodness of the Minister that can do it (though it be a good comfort to have a holy man's prayer for us) it is as possible that a man should appoint where the rain shall fall, as where grace shall fall: and though it should be concluded by Parliament, what days it should rain, and in what parts of the land, it were of no force: for God alone hath the ordering of the clouds, and so hath he also of the graces of his Spirit. Secondly, Use 2 this maketh for the comfort of such as come preparedly unto the table of the Lord, with a true heart, though burdened and wearied with many corruptions. Christ hath prayed that the Sacrament may be effectual unto them, and therefore it shall be so: and he hath praised God for giving it unto his people, and therefore it shall not be in vain: neither their own weakness, nor the meanness of the Elements, nor the imperfections of the Minister, shall hinder the powerful working of God's ordinance. But we are base creatures, Object. and the Minister is no better than he should be. Indeed if Grace were to be fetched out of such dirty ditches as we are, we could look for little good; Answer. but God is a clear fountain, and from his fullness shall we receive grace upon grace. But alas, neither we, Object. nor our Minister can pray so earnestly nor praise God so hearty, when we communicate at the Lords table, as God requires, and we ought to do. What of that? Answer. were not Christ's prayers and praises such as must needs be pleasing to the Lord? If they were (as cannot be denied) let us never be discouraged for these imperfections of ours: for Christ was appointed to be an universal Minister for all his elect, & in the perfection of his petitions & thanksgiving, all the blemishes that are in ours shall be hidden and covered Thirdly; this is for the reproof of such profane persons, Use. 3 as come unchearefully and heavily unto this Sacrament: and if the respect of their governor, of the laws, and of their own credit did not move them, they would altogether absent themselves from it: these are wretched persons, that make no more account of this singular pledge of God's favour. Hath Christ prayed unto his Father for a matter of no worth? and given thanks unto him for that which is of no estimation? But let such unbelieving and sinful wretches go and as for us, let us be assured for our comfort, that when Christ became asuitor to his Father, he was in such favour with him, that he obtained that which was worth the having, and deserved praise & thanksgiving both from him, and from all his people, as that which should be a means of their everlasting happiness. Verse. 22. Take, eat, this is my body, etc. This is the commandment that our Saviour giveth unto the communicants, to wit, that they should take the bread, and take his body: eat corporally, and eat spiritually: receive the sign and the thing signified, the one as well as the other: for so much doth the promise which is annexed (This is my body) imply. As if he should have said, This bread broken before your eyes, doth plainly represent unto you my body (that is the whole manhood, a part being put for the whole) which is given for you, and shall be broken for you, that so you may have a spiritual communion with me, as there is a natural union betwixt you and this bread which I give unto you: and the like is to be understood of the wine. The words thus expounded according to the simple meaning thereof, afford us this doctrine, that Christ jesus in the Lord's Supper, Doct. 7 by corporal food doth give us a most sure possession of himself, Our union with Christ by the Sacrament. and near union with himself. The bread and wine are not only pledges of what shall be bestowed on us, but effectual means to exhibit the things promised unto us: and therefore Christ useth these words: Luke 22.19. 1 Cor. 11.24. Luke 22.20, Take, eat, this is my body, which is given for you, which is broken for you: and so of the wine: Drink ye all of it, this is my blood which is shed for you. Now what can be nearer unto us than our meat and drink? We have greater interest in nothing then in our food: for that is made a part of ourselves. If we eat meat in another man's house, after we have received it, it is more ours, than his that prepared it; no one joint is so near another, nor the soul so near to the body, as our food is near us, when once it is digested and turned into nourishment unto us: which doth plainly represent unto us the near conjunction that is betwixt Christ & every worthy receiver. Hence proceedeth that speech of the Apostle: The cup of blessing which we bless, 1 Cor. 10.16, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? that is, do not these cause us to have an effectual communion with him in all his gracious merits? Now if question should be made, why Christ should make choice of bread to be a sign in this Sacrament, rather than of any other more excellent and glorious creature: The answer is, Answer. that he did it for diverse reasons. 1. Why GOD made choice of bread. Because it was his will, as it is said concerning the Gospel, that it pleased him by the foolishness of preaching to soon them that believe. There is beside his pleasure, great wisdom in it, because it is very fit to represent that unto us for which it was ordianed it being substantial food, and therefore called the staff of man's life, on which it doth as it were lean, and whereby it is upholden: and beside, this is for every man's stomach, and for every ones state, and may every where be gotten, And yet withal we must know that bread cannot fully express the efficacy of the spiritual food Christ jesus, which we are to feed upon: for bread is earthly, that food is heavenly; bread preserveth the corporal life, and that but for a time; Christ not only preserveth, but giveth, not a natural, but a supernatural, not a temporal, but an eternal life. Thirdly, God made choice of bread, in respect of his own glory, that the weaker the means are, the stronger his hand might appear to be. If we had been to receive gold or gems, or precious stones, our senses would have been more wrought on then our hearts, and we should have more regarded the sign than the thing signified: the which inconveniences, with other of the like kind, the Lord by giving us bread, hath prevented. Seeing then that the bread (as also the wine) in the Lord's Supper is of such excellent force and use, as to put us in mind of Christ's death and bloodshedding, to testify his undoubted, true and real presence to every faithful communicant, and to refresh and feed the souls of the worthy receivers unto eternal life: in which regard they do as far surmount common bread and wine, as the wax wherewith a pardon or charter, or any other evidence is sealed, is of more worth than that which is to be sold in the trade man's shop. Seeing (I say) that the bread is of such singular use, this maketh, first, Use 1 for the confutation of the Papists, which hold that after the words of consecration there remaineth no bread at all, but that it is transubstantiated into the very body of Christ. I●ndeed we grant that as the bread, so Christ his body is there offered and received by every faithful communicant: but how? nor corporally, but spiritually: not from the Ministers' hand, but from God hand; not by sense but by faith. And for the further clearning and confirming of this truth, many reasons might be brought, but I will produce but only some few. The first is taken from the express words of the holy Ghost in the Scriptures who mentioneth bread after the words of consecration: Reasons against transubstantiation. saying (the bread which we break) 1 Cor. 10.16. and again, He that eateth this bread etc.) I Corinthians 11.27.28. A second reason is this: We receive the same in substance which the Fathers did in the wilderness, I. Cor, 10.1. for the Manna is there called spiritual meat, and the rock is said to be Christ: now it is certain that they did not corporally eat the body, and drink the blood of Christ, because he had not then assumed our nature: and our Saviour denieth the Manna to be the true bread, john. 6.32. which came down from heaven. Thirdly, if the bread by the words of consecration be transubstantiated, it will follow that wicked communicants may also partake of Christ (for Paul saith, 1 Cor. 10. that all, good and bad did eat the same spiritual meat etc. as touching the outward sign and Element,) and so cannot afterwards perish, and be damned; for that whosoever eateth of Christ his flesh etc. john. 6.55.56. hath eternal life, and he will raise him at the last day: for he dwelleth in us, and we in him. Now it is certain that there is no communion betwixt the Lord jesus & wicked sinners, neither are they in the state of salvation, neither shall they be raised up unto Glory, at the last day: and consequently, they feed not on him, and the Sacramental signs are not transubstantiated into him. A fourth reason is from the end for which the Sacrament was instituted by Christ, and is continued in his Church. Then his meaning was not according to his human nature, to converse with his people one earth after a bodily manner: for though he were present with his disciples at the first celebration sensibly in his manhood, yet the purpose of it for afterwards, was to continue a memorial of him, when the heavens should contain him: Acts, 3, 21. Luke, 22, 29. therefore (saith he) do this in remembrance of me. Which should be superfluous and needless if he were continually conversant with his members every where in the Mass, and in the Lord's Supper. Fiftly many fowl absurdities do ensue upon this gross opinion of transubstantiation, for First, either one Christ in his bodily presence must be both in heaven and earth, Absurdities, and in innumerable places there at one instant: or else be multiplied, and many Christ's & many saviours, and many redeemers, must be dispersed throughout all the Churches, where the Mass is offered, or the Sacrament administered: and so when the Lord did first celebrate it, there was to be one Christ breaking and distributing, and another Christ broken and given: one Christ to Peter, another Christ to john, and to every Apostle one. Secondly, how can cruelty be here avoided? how can men devour him, and not kill him? how should men swallow him up, and yet offer no violence unto him? A glorious body may be in many places at once, Object. and be eaten and not hurt, because it is not patible nor mortal. But when the Disciples first received him, Answer. he was both mortal (for he died on the morrow,) and patible: for he was in an agony and torment that night: and therefore how cometh it to pass that the nails should have force to kill him, which only pierced some part of his body, rather than their teeth which chewed him whole? But he himself saith, This is my body. Object. So it is sacramentally and by a Trope: Answer. but not literally and simply, as the words may be misconstrued. The like kind of speech is used in other Sacraments: Circumcision is called the covenant, Gen. 17.13. the Lamb is called the Passeover, Exod. 12.11. the rock, Christ, 1 Cor. 10.14. And is not the cup said as well to be the blood of the new Testament: and yet our Saviour calleth the consecrated wine the fruit of the vine? Matth. 26.29. But Christ saith, john. 6.53.55. Object, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: for my flesh is meat indeed, and my blood is drink indeed. He speaketh not there of the Sacrament, Answer. but rather of the faithful embracing of him in his word: for the Lord's Supper was never before, nor at that time instituted, and as yet the words of consecration had not been spoken: and therefore if this be understood literally without the spiritual meaning thereof, it will follow, that either Transubstantiation was before the Lord's Supper, or the Lord's Supper before the night in which he was betrayed. And in this place he maketh no mention of bread to be turned into his body: and the words wrested, would rather argue his body to be transubstantiated into bread, or flesh, than bread to be changed into his body. Secondly, Use 2 as this serveth for the confutation of them that hold there is no bread at all in the Lord's Supper: so it maketh against such as think there is nothing but bread to be expected there: that we are to receive only the outward sign in a bare remembrance of Christ his death and passion: and so do they deprave the mysteries of God, and extenuate his promises: as if when the Lord calleth all his people to this memorable banquet, he should deceive them with empty dishes, and with painted meat in stead of better cheer. Ester. 1: It would have been a great disgrace for Ahashuerosh to have dealt so, when he called all his Princes to a banquet: and therefore they are justly to be reproved, that esteem so basely of this holy feast, seeing God offereth, and exhibiteth truly, though not corporally, his own Son, with all his precious merits to every faithful receiver: so that every guest at his table may truly be said to feed on Christ jesus. Thirdly, Use 3 this is for instruction, that seeing by this Sacrament we may be so nearly united unto Christ, we should come with a large expectation of receiving good from the same: and therefore make preparation for the same accordingly, that so we may not come unworthily, lest we receive judgements in stead of mercies. Fourthly, here is another instruction, that when we come to this celestial feast, we fall to it, and feed of it, as Christ biddeth us, Take, and eat,: let us set our eyes, our ears, our taste, yea and our hearts also awork, with all serious meditation, to make use of those heavenly mysteries: and when we see the bread broken, let us boldly conclude, Christ was broken for me, and therefore I shall escape the breaking which I have deserved: and when the bread is given unto us, let us resolve, Christ with all his benefits is bestowed upon me: and when we eat the bread, let us assure our souls of this, Christ is made unto me the true bread, whereby my soul shall be nourished unto life eternal. This is the ear-ring that the Lord requireth and accepteth and thus doing we shall show that there is mutual love and kindness betwixt him and us, which is a thing well pleasing unto him: and therefore he exhorteth all his servants, saying: Eat, O friends, drink and make you merry, Cant. 5.1 O well-beloved. None but those that are friends can eat of his dainties, and all those that are friends will eat of the same: & therefore if ever we would show ourselves to be Christ his friends, if we would enjoy the feeling of his love unto us, and be assured of our love towards him, let us refresh our souls at this banquet, and not let our Saviour be at cost in vain, in making so good and so large provision for us. Vers. 23. Also he took the Cup, etc. In that wine is joined with the bread, Doct. 8 this point may be noted, Christ maketh us a full meal. that jesus Christ in the Sacrament doth make us a full meal. We have here not only bread, but wine, not only the body of Christ, but his blood also, even the whole Christ with all his graces, offered unto us. This is promised in the prophesy of Isaiah, where it is said: Isaiah. 25.6. In this mountain shall the Lord of hosts make unto all people a feast of fat things, even a feast of mixed wines, etc. Meaning that he would make for his Church complete provision, whatsoever might be for health, or strength, or delight. And the like is proposed in the ninth chapter of the Proverbs, And there is cause why we should think this to be so, for First he is of sufficient ability, so that he can do it. Reasons. And Secondly, his love unto us his people is such, that he is willing & ready to do it. Some men when they make feasts, could provide variety of good cheer, but they are loath to go to the charges: others are frank and liberal enough, but they want ability to give great entertainment, so that they speak that truly which others do vain gloriously: I am sorry that your cheer is no better. But it is otherwise with the Lord: as he is bountiful and will not spare cost, so is he rich in all abundance of heavenvly treasures, and needs not spare cost, and therefore seeing Christ hath prayed that all his guests might have of the best, they shall not fail of any thing that their heart can desire and long for. Especially seeing it is for his own glory. A mortal sinful man, even the king of Persia, for the setting forth of his magnificence and greatness, spared no cost in the feast that he made unto his Princes: Ester 1, much less will the Lord of glory in this banquet which he provideth for his people, seeing that he is incomparably better able, and more bountiful, and withal seethe and considereth the several needs and necessities of all his children. Here then in the first place, Use 1 is confuted the error of Popish Priests, that will have but one kind of food at this table, and so cause the people to have a dry feast without any wine at all: thus do they sacrilegiously rob God's people of that allowance which he hath appointed for them, and him of that glory which is due in respect of his large bounty in this behalf. For whereas the Lord instituted the cup as well as the bread, and prayed and gave thanks for the one as well as for the other, bidding than drink all of the wine, as well as eat of the bread: they teach and practise the clean contrary And that their sacrilege may not seem so vile as in truth it is, Object, they produce some shows of reason for this their dealing: It is needless (say they) to add the wine unto the bread: for when we receive that, we feed on the whole Christ, and partaking of his body, we must needs withal partake of his blood, which is contained in the veins. See here how shamelessly they control Christ himself: Answer, for if we receive the blood in receiving his body, why did he ordain the cup as well as the bread? They answer, Object. that Christ gave it only to Ministers, and so do they. So did he the bread also, Answer. and therefore by the same reason, they may administer neither bread nor wine unto the Laity: and what reason can they allege why Ministers may not receive the blood in the veins, as well as any other? But the words of Christ may decide this controversy when he saith, Drink ye all of this, this is my blood, etc. which is shed for you and for many, for the remission of sins. And who are those many? even all that should afterwards believe in him. To those for whom Christ his blood was shed, the cup must be administered: but his blood was shed for private men as well as for Ministers: and therefore the cup must be administered to them as well as unto the Apostles themselves. A second use of this point is for instruction, Use 2 that seeing there is such plenty and variety of all good things offered us at this banquet, no other feasting, or voluptuous living should either keep us from it, or make us come unworthily unto it: yet how many are there, that do so glut themselves with eating and drinking, and surfeiting on their carnal delights, that they are altogether unfit for the Lords table? Thirdly, here is matter of rejoicing for God's poor servants, Use 3 that though they far hard at home, yet they may have as good refreshing as any other in the Lord's house: for Christ jesus doth there provide a full meal for them. This was David's comfort when he was banished from the assemblies of Saints, and could not be present at the Sacraments and sacrifices: when he could but remember that he had been at them, and also been a profitable communicant as oft as he could, it did much refresh his soul, so that it was satisfied as with marrow and fatness, with the very meditation thereof: he had received such store of grace from God's ordinances, and such a strong apprehension of his favour, that he counted it better than life itself. And the consideration thereof did not only comfort his soul, but helped him also in his bodily necessities, in so much that when he was in a barren and dry wilderness, pinched with hunger, and pressed with thirst, the very remembrance of those things that were passed long before, did cause him more cheerfully to undergo all his penury and want. If he then took such comfort therein in his absence, how much more should we being present at the same? Verse 24. This is my blood of the new Testament. That is, this is a sign and seal of the new Testament: which is so called, because thereby jesus Christ doth bequeath unto his people, as all the benefits of 〈◊〉 life, so the special blessing of all, even eternal life: and this is termed a new Testament, in respect of that which was made the time of the law. That was, and this is: when that was insufficient in some respects, the Lord abolished it and established this in stead thereof, as being much better than that; for though both of them aim at salvation by Christ, yet it is in a different manner: for 1 Differences betwixt the old and new Covenant. That was obscure, consisting in rites and ceremonies, where by Christ was darkly perfigured: but this is more plain and perpicuous, so that God's mercy and goodness towards us in his Son may more clearly and evidently be discerned in this one Sacrament, than it could by all their sacrifices. Then the blood of beasts was shed in stead of Christ's, but now hath he shed his own blood for us. Secondly, that Testament was apropriated to a few; and did belong properly to the nation of the jews alone: and if any other nations would have their part in it, they must unite themselves unto the jews: but this hath a larger extent, and pertaineth to all Gods elect throughout the whole world. Thirdly that conveyed unto men a smaller measure of grace; this offereth great plenty and store thereof. Fourthly that was temporary and to endure but a while; this is perpetual, and shall last to the end of the world: and thus much for the differences betwixt the old Testament and the new. Now in that our Saviour saith: This is my blood of the new Testament etc. the Doct. is that, Faithful communicants at the Lord table come not only to be refreshed at a feast, Doct. 9 Faithful communicants enriched. but to be enriched by a legacy: Christ's will and Testament being there confirmed unto them. The particular legacies with Christ jesus hath bequeathed unto them are specified in the Epistle to the Hebrews: This is the Testament that I will make unto them, after those days, saith the Lord, Hebr. 10.16.17 I will put my laws in their heart, and in their minds I will write them, And their sins and iniquities will I remember no more. The substance of which covenant is this, that all their sins shall be forgiven, and both the guilt, and punishment thereof wholly removed: yea they shall not only be justified, but also sanctified, the laws of God and his promises shall be written in their minds, so that they shall have the knowledge of them: and in their hearts, so that they shall have the comfort and feeling and fruition of them: they shall not only have interest in all God's graces and blessings, but according to their need shall have the use and enjoyment thereof. And what treasures are comparable unto these? if we should receive many ten thousand pounds at every Sermon, and Sacrament, it were nothing to this legacy, which is sealed unto us in the Lord's Supper: the worth whereof is so much the greater, by how much it hath more excellent appurtenances annexed unto it beyond that which other Wills have, for First, when other legacies are paid, they can be no more demanded: but this is still due unto us: it is as it were a continual rent, and the more we receive, the greater assurance have we of a larger portion, both of grace and glory. Secondly, whereas when men have bequeathed any thing unto us, we must stay for it, till their breath be out of their bodies: here it is otherwise: when once we have this Testament sealed unto us, we shall have present participation of the things therein made sure unto us, because the testator is already deceased. Thirdly, whereas others leave executors to perform their Wills, the Lord liveth for ever, so that he himself that made it, will also execute it: and therefore as it is called a Testament, so is it also elsewhere termed a covenant: for the fulfilling whereof, the Lord hath entered into bonds, jer. 31.31. and pawned his word and promise, his truth and fidelity, his oath, yea himself, his nature, and all that he hath: so that it is impossible he should fail in performing the lest clause thereof. The use thereof shall be. First, for instruction, Use 1 that seeing there is such a rich treasure offered unto worthy receivers of the Lords Supper, Luke. 14 therefore we should not suffer any earthly commodities, as oxen, farms, or the like, to keep us from the same. Secondly, here is a comfort for God's poor servants: Use 2 albeit they have but a small quantity of earthly things, seeing they have such interest in Christ his Will, their state is happy: they have a fair living, and a goodly heritage, the Lord himself is their portion: and therefore though they have not these outward things themselves, yet seeing they have the owner and giver of them to be theirs, they are, richly provided for; Christ being theirs, all is theirs. And as in respect of themselves, so also of their children, this offereth them matter of consolation. Alas poor creatures (say many) we have little or nothing to leave them: but have you procured them a legacy in Christ his will? if you do so, though you have little, he hath much, and therefore never be afraid: they shall be sufficiently provided for. Thirdly, Use 3 by this point all such as have been Communicans at the Lords table, may make trial of themselves, whether they have been worthy receivers, or not? hath the Lord imparted his graces unto them? have they gotten assurance of the remission of their sins, and the power of the word in their hearts to quell the strength of their corruptions? etc. if they find this in themselves, they may be assured that the Lord hath graciously received them into his favour: but if they find no increase of knowledge nor desire thereof: no virtue of Christ to crucify their lusts, & to quicken them to good duties etc. they may as certainly conclude on the other side, that they came unworthily and unpreparedly, and therefore speed accordingly, being sent away altogether barren and empty. For concerning those that are within the covenant it is said: jer. 31.34. They shall teach no more every man his neighbour, and every man his brother, (saying) know the Lord (they were past that) for (saith the Lord) they shall all know me (in a competent measure) from the least of them, unto the greatest. The end of the tenth Sermon. A profitable Metaphrase upon the Epistle of Paul to the Colossians. CHAP. 1. I Paul understanding that there are, that go about to spoil you, and to make a prey of you, partly by show of wisdom and Philosophy, and partly by the beggarly Elements of the world or Ceremonies of the jews, thought it needful to write unto you, that according as ye have received jesus Christ at the first, even so that you would both abide and proceed further in him, that you may be rooted and further built in the faith. Vers. 1. Paul an Apostle of jesus Christ, by the will of God, and Timotheus our brother. ANd that I writ unto you, know, that I do it with warrant: for I am an Apostle of jesus Christ, and not tied to any particular congregation, or to one province, yea or to one kingdom; but am an Ambassador, and have commission to all the world. Neither do I come to this charge of mine own will, or of the will of any other man, but by the will of God, and the same his revealed will. And albeit my authority herein be sufficient to convince all men of the truth I writ of, yet for further and stronger confirmation thereof, I have joined Timotheus, my well-beloved brother, to bear record with me, that in the mouth of two witnesses, the truth may be more surely established. Verse 2. To them which are at Colosse, Saints, and faithful brethren in Christ: Grace be with you, and peace from God our Father, and from the Lord jesus Christ. And considering that the blessing of all labour dependeth upon the Lord, our beginning is with hearty prayer unto God for the grace and favour of God, to be freely given, together with all blessings, both of this life, and of that which is to come, from GOD the Father, and from our Lord jesus Christ, to you Colossians; yet not all that dwell in that citiy, but to those which by faith are Saints and brethren, not in the flesh, but in jesus Christ. Verse. 3. We give thanks unto God even the Father of our Lord jesus Christ, always praying for you. And that you may have further testimony of our love towards you, know you that we do continually both prey & give thanks to God for you: whom, to separate from all false Gods, I call the Father of our Lord jesus Christ. Verse. 4. Since we heard of your faith in Christ jesus, and of your love towards all Saints. For the report of your profession and piety in jesus Christ, and of your love towards all Saints, is come unto us. Verse. 5. For the hopes sake which is laid up for you in heaven, whereof ye have heard before by the word of truth, which is the Gospel. Which both profession and love we know to be sincere, in that they are upholden in you through the hope & expectation of a treasure laid up, not on earth but in heaven; which hope you have conceived, not of your own fantasy, or of the word of any man, but by the word of truth, that is to say the Gospel. Verse. 6. Which is come unto you, even as it is unto all the world: and is fruitful, as it is also among you, from the day that ye heard, and truly knew the grace of God. And if you ask what is that truth or Gospel? verily none other than that which is preached among you now: which is not among you alone, but is preached in all the world: a certain note of the truth thereof: there having never been, nor ever shall be any doctrine, which hath leavened so great a lump of dow as is the world, but only the Gospel. And for further assurance that it is the truth of God, I offer this to your consideration, that as in other places of the world, so among you it hath brought forth fruit, even from the first time you have truly and sincerely acknowledged this grace of God. Verse. 7. As ye also learned of Epaphras our dear fellow servant, which is for you a faithful Minister of Christ. Where if you say, we know not what doctrine is preached in all the world, nor what fruit it hath brought forth; although it be no other thing then the common & constant report which many may bring unto you: yet to join near unto you, and to rid you of all doubt, which is the true Gospel of Christ, it is even the very same that you have learned of Epaphras; whom if you love me, you must love, as being my beloved fellow servant in Christ: yea, if you love yourselves you must respect him, as being a faithful Minister of Christ for you. Verse 8. Who hath also declared unto us your love, which ye have by the Spirit. Who made manifest unto us your true love, not only natural, but that especially which is spiritual, whereof the Spirit is the author. Verse. 9 For this cause we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisdom, and spiritual understanding. And as we give thanks for your good, and so for the same cause that you have well begun (both because you should not go back again, and for that you have not attained to perfection,) even from the first day we heard of you, we never give over praying for you, making this suit, that you may be filled with the knowledge of his will in all wisdom and understanding, whereof the holy Ghost is the Author. Verse. 10. That ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God. Not that you should content yourselves with a bare knowledge and contemplation of heavenly things, but that you walk worthy of those whom the Lord hath called to such honour, to a full and whole pleasing of him, both by bringing forth front in every good work, and by being increased in the knowledge of God. Verse. 11. Strengthened with all might, through his glorious power, unto all patience and long suffering with ioyfullnesse. Wherein because there are many difficulties and hindrances laid in your way, our suit also is, that you may be strengthened with all manner of strength, according to that glorious power, which being in God, he is able to furnish you with; that even with joy, you may be able to bear all troubles, how grievous and how continual soever they be. Vers. 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. And as we give not over praying for you, so do we not cease to give thanks to God the Father, because that it is he that by his holy Spirit hath made us fit to have a part in the inheritance of Saints: whom whether we consider as they are in this world by reason of the comfort and true knowledge of God, or as they shall be in the world to come, by reason of their perfect blessedness, may well be said to be in light. Vers. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, This part of our inheritance standeth first, in that God with a merciful hand pulled us out, both of the present darkness of ignorance, and disobedience, and from that which is to come, even the most fearful punishment of them both. And secondly, it standeth in this, that the same God hath translated us into the kingdom of his most dear Son, which being here begun, shall be accomplished in the life to come. Vers. 14. In whom we have redemption through his blood, that is, the forgiveness of sins, In which his dear Son we have a full redemption, whereof one part which is our justification, we have already received, waiting for that which remaineth, even the redemption of our bodies: all which redemption is purchased unto us in the obedience of the Son, which obedience was specially and most significantly declared in the shedding of his blood. Vers. 15. Who is the image of the invisible God, the first borne of every creature. This Christ, that you may know what plentiful and rich redemption you have in him, to the end that you may rest in him alone, is thus set forth unto you as followeth. As touching his person standing of two natures, he is the most lively and express Image and character of God, not only of his qualities, (if yet there were any qualities in the Godhead) but of his very nature and essence: in whom we behold God which is invisible, and touch him which is unfeelable, which is the principal heir of all the creatures in the world, in whom we that believe have right unto them. Vers. 16. For by him were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him. For by him all things are created in heaven and in earth, visible and invisible, even the Angels themselves, to the worshipping of whom ye are seduced: and amongst them all of what degree or place soever they be: whether they sit in Thrones, or whether they have Lordship, principality or power over other Angels, all things are made by him, and for him, Vers. 17. And he is before all things, and in him all things consist. Wherefore he is before all things, and all things have their continuance, and are upholden by him. Vers. 18. And he is the head of the body of the Church: he is the beginning, and the first borne of the dead, that in all things he might have the pre-eminence. And as touching his office which he executeth in respect of both natures, he is the head of the Church which is his body, and he is the first fruits and first begotten of the dead, not only in respect that himself is risen, but also that he is the author of resurrection, which is here begun, & shall be perfected in the last day, when he shall change these vile bodies, and make them like his glorious body. Vers. 19 For it pleased the Father, that in him should all fullness dwell. For in him it is the good pleasure of GOD, that the grace of the Spirit, should without measure fully dwell. Vers. 20. And by him to reconcile all things unto himself, and to set at peace through the blood of his Cross, both the things in earth, and the things in heaven. That by him he might reconcile unto himself, making peace by the death of his cross, between God and all men, whether it be they which having believed in him before his coming, are now in heaven: or those which being in earth, do believe in him. Vers. 21 And you which were in times past strangers and enemies, because your minds were set in evil works, hath he now also reconciled. Wherefore having reconciled all unto himself, he hath reconciled you also; which benefit that it may be the better esteemed, consider what ye were when he reconciled you, strangers from GOD, yea enemies in your very understanding, which is the chiefest, and therefore much more in other parts: which enmity was made manifest by your evil works. Vers. 22. In the body of his flesh through death, to make you holy, and unblamable, and without fault in his sight. I say, now he hath reconciled you in his humane nature, like unto ours, by his death, to the end he might make you holy and without spot, and blameless in all sincerity, as before himself. 23. If ye continue grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard, and which hath been preached to every creature which is under heaven, whereof I Paul am a Minister. And this reconciliation know no otherwise to belong unto you, than ye abide grounded and settled in faith, and be not carried away from the hope you have heard in the gospel: the truth whereof appeareth, in that in so short a time it hath been preached to all nations under the cope of heaven; of which gospel I myself am a Minister. 24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake which is the Church. Wherein it ought not to dismay you, that I am in bonds, seeing myself do rejoice in it: seeing it is not for redemption (which Christ alone hath wrought) but for the confirmation of your faith, and example of your patience: and seeing thereby are fulfilled the passions which are yet wanting unto the body of Christ, which is the Church, which must be like unto Christ her head in suffering, that it may be like unto him in glory. And finally since it is not for your good alone, but for the good of the whole body of Christ, which is the Church. Vers. 25. Whereof I am a Minister, according to the dispensation of God, which is given me unto youward, to fulfil the word of God. Whereof as of the Gospel I am a Minister, and that by the ordinance of GOD, who committed a stewardship unto me, that in you might be fulfilled the word of God. vers. 26. which is the mystery hid since the world began, and from all ages, but now is made manifest to his Saints. I mean the secret of the Gospel, so worthily called, for that it hath been hidden from all times and generations hitherto: and now is made manifest not to all, but to his Saints. vers. 27. To whom God would make known what is the riches of his glorious mystery among the Gentiles, which riches is Christ in you, the hope of glory. Even to as many as God of his good will would make known the glorious riches of his secret among the Gentiles, which glorious riches is Christ in you, the same alone, by whom we may hope for glory. vers. 28. Whom we preach, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. The same also, whom we do preach, partly admonishing all sorts of men, and partly teaching all sorts of men, all heavenly wisdom; thereby to present men of all sorts, perfectly wise, and blessed through jesus Christ. vers. 29. Whereunto I also labour and strive, according to his working, which worketh in me mightily. whereunto I labour sore, striving forcibly, which yet would be unfruitful, were it not that God worketh by his Spirit mightily with my Ministry. The end of the first Chapter. CHAP. 2. Vers. 1. For I would ye knew what great fight I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh. THAT which I say of my grievous labour and strife for all men, is truly verified of you: for I would not have you ignorant of the great agony and strife for you, and for those that are in the Church of Laodicea, and others that are about you in the Countries of Phrigia, notwithstanding that they never saw my person. vers. 2. That their hearts might be comforted, & they knit together in love, and in all riches of the full assurance of understanding, to know the mystery of God even the Father, and of Christ. And my care and thought is, that through the preaching of the Gospel you might be comforted at the heart, by a knitting, settling together, and compacting of your minds one to another, through abundance of persuaded understanding, and acknowledgement of the mystery of GOD, that is to say, of the Father, and of Christ. verse 3. In whom are hid all the treasures of wisdom and knowledge. In which Christ are all the treasures of wisdom and knowledge treasured up, but yet hidden from the natural man. vers. 4. And this I say, lest any man should beguile you with enticing words. T●● drift of all the commendations of the preaching of the Gospel, and of Christ, whom the Gospel doth set forth and preach unto you, is, that no man by apparent and persuasive speeches do transport you. vers. 5. For though I be absent in the flesh, yet am I with you in the spirit, rejoicing, and beholding your order, and your steadfast faith in Christ, Where if you ask, how I that never saw you, should be thus careful of you: and should care for you so much, that never came to see you? know, that although I be absent as touching the flesh, yet I am present with you as touching the spirit, rejoicing to see your good order, and policy of the Church, caused through the soundness of the faith which is towards Christ. vers. 6. As ye have therefore received Christ jesus the Lord, so walk in him. Wherefore as you have received the Lord jesus Christ, so let it appear by your conversation, as in all other things, so in holding fast the truth of the Gospel. vers. 7. Rooted and built in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. Being rooted and builded in him, and strengthened in the faith, and that with thanksgiving for the mercy you have received in Christ vers. 8. Beware lest there be any man that spoil you through philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. Look about you by sound knowledge of the truth, lest any of what opinion, holiness, or learning soever, by either show of reason coming from the brain of men, which hath been received from hand to hand, and yet is nothing else but a deceit or sleight, or else by the ceremonies of the Law, wherewith as by certain rudiments or ABC, the people of God as children were trained to this perfection of doctrine, which now hath shined out unto you, do vanquish you, & draw you before them, as prisoners fast bound in chains and manacles of errors: yea take heed of any doctrine whatsoever, that either taketh any thing away from Christ, or placeth any the least jot of salvation otherwhere than in him. vers. 9 For in him dwelleth all the fullness of the Godhead bodily For seeing that in the nature of Christ, the fullness of the Godhead doth personally rest and abide, that both the natures of the Godhead & the manhood, make but one Christ, what is there needful for your salvation, that you may not have abundantly in him? verse. 10. And ye are complete in him, which is the head of all Principality and Power. Considering that this fullness of all graces which is in him, he hath not for himself but for you, with all whatsoever you have need of unto salvation. And the same Christ howsoever a little inferior to Angels, as touching his manhood, yet now according to his manhood is head, not only of the Church (as is aforesaid) but of all Powers and Principalities that are in heaven; whereby may appear their error, which worship Angels. Verse 11. In whom also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ. Having all fullness and sufficiency in him, it followeth that what you would have you seek it him, which is the circumcision of the foreskin, who was circumcised not for himself, but for you. And in him you have a more plentiful circumcision then that which you so greedily pursue: for that is made with the bodily hands of man, which can go no further than the flesh: whereas this circumcision is made with the finger of God, which entereth into the heart: whereof one fruit is, the cutting off of the whole body and mass of sin, which riseth and buddeth from the carnal corruption of original sin. Verse. 12. In that ye are buried with him through Baptism, in whom ye are also raised up together, through the faith of the operation of God, which raised him from the dead. Where if you reply, that Abraham and other godly patriarchs, and Fathers under the law, had this circumcision of the heart, and yet notwithstanding received the outward cutting of the foreskin, for a seal of that inward circumcision, I grant; and therefore you have for an outward seal of your inward cutting & purging your corruption, the Sacrament of Baptism: a seal, that with Christ you are buried unto sin: that sin is truly mortified and deadened in you, that it should no more reign over you, nor you should live to it. Another fruit also of this circumcision, whereof Baptism is a seal, is, that with Christ you are raised up to newness of life, through faith, which God hath wrought in you by the same almighty power, whereby he hath raised Christ from the dead. Verse. 13. And ye which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses. And no marvel though you have need of the same power to quicken you, which the Father declared in the raising up of his Son, seeing also you are dead in sins, shadowed and set forth by the circumcision of the flesh, and at once quickened together with him, in having all your sins forgiven you. Verse. 14. And putting out the hand-writing of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the Cross. As by his death he hath gotten us remission of sins, so by the same he hath blotted out the hand-writing which was witness of our sins, as of a debt, wherein we stood bound to God: which hand-writing, standeth in rites and ceremonies of the law, which by his death is not only blotted out, but by the same nails whereby the blessed hands and feet were nailed to the cross, as it were nailed through and canceled. Verse. 15. And hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in the same cross. Neither is it marvel if by his Cross these enemies were done away, seeing upon the same cross he hath spoiled the Devil, and all the power and host of Hell: and having disarmed them, he made an open show of them, triumphing upon them in his Cross, where they thought utterly to have vanquished and overcome him. verse. 16. Let no man therefore condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabbath days. Wherefore as by this means, circumcision is taken away, so likewise is taken away difference of all meats and days. Therefore as in Christ, no man should condemn you for the use of any meat and drink, or in respect of a feast day, whether it be new Moon, or the three solemn Sabbaths; so if any man either ignorantly, or maliciously do condemn you, you shall not need to fear their judgement. verse. 17. Which are but a shadow of things to come: but the body is in Christ. Considering that these things were but shadows, which have no more place, Christ the head being come. verse. 18. Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw, rashly puffed up with his fleshly mind. Now having spoken of the Elements of the world, which are the ceremonies of the law, I come to the vain Philosophy I gave you warning of; against the which I observe this rule, that you give no man, of what show soever, this power over you, that for his own lust, in matters pertaining to God, he usurp authority, howsoever the doctrine he bring, carry a show of humility: as for example, those that teach the worshipping of Angels, as means to come more easily to Christ. In which thing, what do they else but thrust themselves into things they never knew, only grounded upon a proud conceit of their fleshly mind, notwithstanding their great pretence of humility? verse. 19 And holdeth not the head, whereof all the body furnished and knit together by joints and bands, increaseth with the increasing of God. Which error ought so much the more to be abhorred, as they which are infected with it, do not indeed, whatsoever they do in word, hold Christ fast, which is the head of the Church: of whom the whole body, as it were by joints and bonds, being furnished and compact together, is enriched & increased with an increase, which God both alloweth and giveth. verse. 20. Wherefore if ye be dead with Christ, from the ordinances of the world, why, as though ye lived in the world, are ye burdened with traditions? Now seeing you are dead with Christ, by whose death you are delivered from the ceremonies of Gods own law, wherewith as with certain rudiments the people of the jews were trained to further perfection, which now they have attained unto in the doctrine of the Gospel; why as though you lived still in the world, do you suffer yourselves to be charged with the ceremonies of the world? verse. 21. As, Touch not, taste not, handle not. I say that which you and your false teachers say, Touch not such a thing, taste not such a meat, handle not such a one. verse. 22. Which all perish with the using, and are after the commandments and doctrines of men. All which things seeing that through the use of them they are consumed, have no strength to life everlasting, especially being nothing but the doctrines and commandments of men. verse. 23. Which things have indeed a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body: neither have they it in any estimation to satisfy the flesh. I deny not but that they have a colour and show of wisdom, partly, in that in them there is a worship over and above that which God hath commanded, to whom no service is sufficient which we can do: partly through a kind of humility, and partly in a hard usage of the body: which yet are of no price, seeing they are of things wherewith the flesh is filled. CHAP. 3. Vers. 1. If ye then be risen with Christ, seek those things which are above where Christ sitteth at the right hand of God. BEing through faith engrafted and incorporated into Christ, (as hath been said, & as yourselves profess) as touching, sin dead and buried with him: and as touching newness of life, quickened and risen again: Now if in truth you be risen with Christ, then as Christ rising remained not here on earth, but ascended up into heaven, where under God, as touching his manhood, he is exalted in power and majesty above all powers and principalities, in heaven and earth; so you by seeing & seeking after the graces that come from above, ascend up whither he is gone. vers. 2. Set your affections on things which are above, and not on things which are one the earth. And to the intent you may carefully seek after them, ye must first favour and set your affections upon the things that are above, and consequently not to set your affections upon either the former corruptions of false doctrine, or else upon the defilements of a corrupt conversation of life: or finally upon the perishable transitory things of this base world, all which are mere earthly. verse. 3. For ye are dead, and your life is hid with Christ in God. Unto which distaste of earthly things you are called, in that you being risen with Christ, are consequently dead with him. Where if haply you should object, that there is small wisdom to quit your former life, not being assured of another, and should ask how it should appear you live, seeing besides the afflictions you are exposed unto, you feel the daily encumbrance of sin, which dwelleth in your mortal bodies: It is true that it is not so apparent, as that which is hidden from the world, and of yourselves not so fully and feelingly understood. Howbeit that ought not to dismay you: first, for that it is laid up with God, who is a true keeper of it. And secondly for that as your life is hidden, so is Christ's life and glory, who is the head. Verse. Isay 60 17.19. and 65.19. Mat. 17. 4. When Christ which is our life, shall appear, then shall ye also appear with him in glory. And lastly, for that when Christ, of whom you have life, shall be made manifest in glory, then shall you also with him appear glorious. verse 5 Mortify therefore your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry, Wherefore being assured of another life, mortify your members that are earthly and carnal. If you ask what? I cannot reckon up all, but I will touch some, those specially that you are infected with, whereby you may easily conceive of the rest, such as are fornication, unclean behaviour, wantonness, evil concupiscence, and covetousness, which besides the excessive desire of goods, is a kind of idolatry, for that men do put their trust in riches, that are covetous. Verse 6. For the which things sake the wrath of God cometh on the children of disobedience. For every one of the which, the wrath of God cometh on those that remain in them. Verse. 7. Wherein ye also walked once, when ye lived in them. And the rather mortify these sins as in times past you have practised them, when being given unto them, your natural corruption as a kind of life, gave power and moving for the practice of them. Verse 8. But now put ye away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of your mouth. Now therefore that you are called to the hope of a better life, lay aside far from you, as things you cannot abide the sight of, not only the grosser sins before mentioned, but also all manner of sin, without endeavour whereof, there is no true mortification. For example, anger, heat, from whence cometh malice, which breaketh out at the mouth, by railing and reviling. Verse 9 Lie not one to another, seeing that ye have put off the old man with his works. Specially when you cannot truly charge them, take heed you lie not one against another: but putting off as an old and rotten garment, the old man which you bring from your mother's womb, with the actions thereof, as it were so many tatters. Verse 10. And have put on the new, which is renewed in knowledge, after the image of him that created him. Now lest being found naked you be ashamed, put on, as a new and comely garment, the new man: which if you ask what it is, it is the same part which is renewed in you, to the likeness of him that made you: which likeness consisteth in the knowledge of God. Verse 11. Where is neither Grecian nor jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, free: but Christ is all, and in all things. Whereby shall come to pass, that howsoever the false teacher's place it in being a jew, rather than being a Gentile: circumcised rather than uncircumcised: and the opinion of the common sort is, that the Barbarian and Scythian is in a far worse case than the Roman, and the servant but a beast in respect of the free man: yet with God there is no difference, seeing Christ, whom by a new birth they have put on, is in all, and is all that God respecteth, and accepteth of. Verse 12. Now therefore as the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering. To come to a more particular description of the new man, deck yourselves (as it becometh the elect of God, and such as are holy through his love the cause both of your election and holiness) with tender compassion, easiness to be employed, humility, mildness, long suffering. Verse 13. For bearing one another, and forgiving one another, if any man have a quarrel to another: even as Christ forgave you, even so do ye. Which virtues must be declared effectually, not only in forbearing one another, but also in frankly forgiving one another, if any have a quarrel one against another, even as Christ hath frankly forgiven you, even so do ye. Verse 14. And above all these things, put on love, which is the bond of perfectness. And though those be singular virtues, yet above them all, as the root and mother of them, deck yourselves with love, which is as it were a bond to bind in a bundle those, and all other virtues tending to perfection; and without which there is no soundness in any of them, what glittering show soever they carry. Verse 15. And let the peace of God rule in your hearts, to the which ye are called in one body, and be ye amiable. And though the spirit of the old man within you, hath a desire to contend, yet let the peace of God bear the sway and overcome: unto the which peace you are evidently called, in that you are members of one mystical body. For the better entertainment of which peace, be grateful one to another, as well in conferring, as in requiting benefits. Verse. 16. Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing your own selves in Psalms and Hymns, and spiritual songs, singing with a grace in your hearts to the Lord. To the end you may refrain all the vices aforesaid, and practise all the virtues afore spoken of, together with all other vices to be avoided, and virtues to be embraced, it is necessary that you be exhorted, that the word of God be as familiar unto you, as if now in one house it dwelled with you; that you have it also plentifully, & as it were treasured up against the day of need. Last of all, that you have it in all wisdom, making choice both of the things that are most important in it, and especially that which doth most concern yourselves, and your own particular use, annoying all curious questions, tending rather to strife than to edification of God which is by faith. And as you must have it for your own use, so also for the use of others, as well in teaching those that are ignorant, as in admonishing those that walk not according to their knowledge they have received. And in your meetings to make merry, let your mirth be showed forth in Psalms, singing as well with instrument as with voice: also with hymns of thanksgiving for benefits received: and for further variety against irksomeness which our nature easily falleth into, with songs of praising God for his noble acts: all spiritual unto the Lord, not only with the voice, but especially with the heart, with such both tune and gesture as may give grace to the hearer. verse 17. And whatsoever ye shall do in word or deed, do all in the name of the Lord jesus, giving thanks to God even the Father by him. To conclude (because it is infinite to speak of all things particularly) whatsoever you do in word or in deed, let it be such, as calling on the name of God in jesus Christ, for good direction in them, you may return with thankfulness to GOD the Father through jesus Christ, the only mediator between GOD and us. verse 18. Wives submit yourselves unto your husbands, as it is comely in the Lord. Having instructed you in the duties which are general to all, I come to inform you in those that are special, according to the several callings of every one of you, as those which will easily come from you, if you have well profited in the former. Now according to the order God himself keepeth in the 5. commandment, I will begin with the duties of inferiors. You wives therefore, notwithstanding you have other duties, I exhort you as to that which is hardest for you, wherein you are customably shortest, and being performed, others will easily follow; that you be subject and obedient, as to others that may be above you, (as parents and Magistrates) so specially unto your own husbands, as that which is the most comely thing of all, because you I know strive to comeliness. Which obedience and subjection, is not yet so absolute, & so general, but it hath this exception, so far as you are commanded things not unlawful by the word of God. Verse. 19 Husbands, love your wives, and be not bitter unto them. You husbands, although you own sundry duties unto your wives, yet specially I exhort you to love them dearly, as that which you are most customably shortest in: and which being thoroughly settled in you, will easily pull all other duties after it. And therefore be not bitter towards them, which cannot stand with love. Verse. 20. Children, obey your parents in all things: for that is well pleasing unto the Lord. You children, from a heart subdued and truly humble obey your parents, not by halves and so far as they command things to your liking, but in all things, not contrary to the word of God, although it be to the crossing of your desires: for which cause let it be always before your eyes as a goad to stir you up to this obedience, that in so doing you shall not only please your parents, but do a thing acceptable to the Lord himself. Verse. 21. Fathers, provoke not your children to anger, lest they be discouraged. You parents abuse not your authority or the pliable minds of your children, either by commanding things unlawful, or by hard usage of them to provoke them to any undutifulness towards you, or to have no courage or comfort to do the things required of them. Verse. 22. Servants, be obedient unto them that are your masters according to the flesh, in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. You servants, from a mind subdued obey your Masters, whose commandment over you is but for a time whiles you are in this frail estate, & that in all things which may stand with the keeping of a good conscience. Now your service must not be alone when your masters stand by and look one, as seeking only to please your masters: but in singleness of heart as fearing God, whose eye is always upon you, when your masters eye is off. Verse 23. And whatsoever ye do, do it hearty, as to the Lord, and not unto men. Your service ought also to be voluntary and cheerful, as that which is due to the Lord, who loveth a cheerful giver, and not as unto man that cannot discern, whether it be done frankly. Verse. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Knowing that you shall receive in reward from the Lord, life, as an inheritance which he will freely as upon his children, bestow upon you: for it ought to uphold you in your dutiful service, that you serve not so much your masters, which are but men, and therefore sometimes unthankful and unable to recompense; but the Lord, who is both able, and will recompense your well doing. Verse. 25. But he that doth wrong, he shall receive for the wrong that he hath done, and there is no respect of persons. Remembering on the other side that whatsoever he be that doth wrong, whether master or servant, thereof he shall receive the punishment from the Lord: who accepteth neither the person of the servant to pity him, because of his poor and base estate, nor of the master to spare him, because of his dignity, and high degree. The end of the third Chapter. CHAP. 4. Vers. 1. Ye Masters, do unto your servants, that which is just and equal knowing that ye also have a master in heaven. YOu Masters, look that you yield unto your servants both wages, and meat and drink, as that which is ●ight: and with moderate rest and recreation, some further recompense, according to the good service they have done; as that which is equal: considering that as your servants are to render an account unto you, so you must give an account unto your Master which is in heaven. verse 2. Continue in prayer, and watch in the same with thanksgiving. And now to return again to the general duties, & yet such as for the most part belong rather unto you, than unto other persons & Churches not so stated or affected as yours, I exhort you to take pains, and to continue in petitions and requests unto God, with heed taken that it be not done carelessly and drowsily; the which both with continuance, painfulness, and watching, must be done and performed in thanksgiving for graces already received. verse 3. Praying also for us, that God may open unto us the door of utterance, to speak the mystery of Christ: wherefore I am also in bonds. Praying in both sorts, as for all men, and the faithful above others, so especially for me and Timothy, that God would open our mouths wide, as a gate (otherwise shut) is set open, that we may speak the secrets of Christ, naturally hidden from all men, and by dispensation of GOD, always to the coming of Christ, obscurely known to the faithful, yea to the Angels themselves: for which I am in hold. vers. 4. That I may utter it, as it becometh me to speak. In which respect you are yet further to strengthen and stretch out your prayers for me, that all fear set apart, I may make it manifest as it is meet, both in regard of the excellency thereof, and the special trust of the Apostleship, which is committed unto me. vers. 5. Walk wisely towards them that are without, and redeem the time. And seeing you dwell amongst those that are strangers from God, walk wisely, that you be neither infected with their evils, nor they have occasion to speak evil of the truth; and that by the light of your godly conversation, they may be alured to give ear to the truth: therein following the example of diligent Merchants, that to redeem their losses that are past, watch to take all opportunity of gaining. vers. 6. Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man. More particularly look to your speeches, in the wise ordering whereof Christian wisdom is singularly discerned, that it be always (as savoury meat) well seasoned, whiles you shall be able to answer every man according as their particular estates require. verse. 7. Tychicus our beloved brother, and faithful Minister, and fellow servant in the Lord, shall declare unto you my whole state. In the love & care I bear unto you, I have sent Pychicus unto you, who shall inform you of all my estate, whereof I know you will be glad to hear: whom that you may receive as it becometh, I commend unto you for a brother, worthy to be beloved: also for a faithful Minister, and my fellow in the Lord's service. vers. 8. Whom I have sent unto you for the same purpose, that he might know your state, and might comfort your hearts. Whom I have sent, as to let you understand of mine affairs, so to know what case you are in, thereof to make report unto me, and especially that he may comfort you at the heart, against the storm of persecution raised against you. verse. 9 With Onesimus a faithful and beloved brother, who is one of you. They shall show you of all things here. And with him, that the embassage may have more authority, and that in the mouth of 2. witnesses the things concerning you or me may be better assured, I sent Onesimus a brother both faithful and worthy to be beloved, howsoever he hath slipped in time past; who is also one of the members of the same Church; these two shall give you to understand of all things that may concern you, that are done in those parts, Vers. 10. Aristarchus my prison fellow saluteth you, and Marcus Barnabas sister's son, (touching whom ye received commandments. If he come unto you, receive him.) Aristarchus in love saluteth you. vers. 11. And jesus which is called justus, which are of the circumcision. These only are my work fellows unto the kingdom of God, which have been unto my consolation. So doth Mark and jesus: whom that you may be provoked to love again, I would have you to understand, that touching Aristarchus, he is my fellow prisoner for the Gospel: touching Mark, he is sister's son to Barnabas that notable servant of God, of whom you have had commandment, that if he come unto you, you should receive him accordingly. And touching jesus, his conversation hath been such as thereby he hath gotten the surname of just. ANd of them all three together, there are great causes why you should respect them, for that they are of the race of the jews, with whom God hath made special covenant: especially seeing that of so great a number of jews that are here, only these three, help to advance the kingdom of heaven by giving assistance unto me. vers. 12. Epaphras the servant of Christ, which is one of you, saluteth you, and always striveth for you in prayers, that ye may stand perfect, and full in all the will of God. Epaphras saluteth you, between whom and you there is a special bond, by reason whereof even now absent from you, yet he is one of you: and being as you know a worthy servant of Christ in the Ministry of the Gospel, whereby his prayers are more effectual, he prayeth continually with great strife and earnestness for you; that having entered into the holy profession of the Gospel, you may stand and abide in it, with daily increase both in the knowledge and obedience of the whole will of God, until such time as by death you shall be complete and perfect men in Christ. vers. 13. For I bear him record, that he hath a great zeal for you, and for them of Laodicea, and them of Hierapolis. For howsoever, I am not privy to his private prayers, yet I dare be bold so to write, because I myself am witness, how (notwithstanding his absence) he burneth in much love towards you, & towards the brethren in Laodicea and Hierapolis; the rather for your sakes, which may either be furthered by their good, or hindered by their ill estate. verse 14. Luke the beloved Physician greeteth you, & Demas. Luke the Physician, one worthy to be beloved, saluteth you, and so doth Demas. verse 15. Salute the brethren which are of Laodicea, and Nimphas, and the Church which is in his house. Salute the brethren in Laodicea from me, especially Nimphas & his family; which for their piety and good order in it, I may not unfitly term a little Church. verse 16. And when this Epistle is read of you, cause that it be read in the Church of the Laodiceans also, & that ye likewise read the Epistle written from Laodicea. And when you have read this Epistle in the Church, to testify your communion as in all other good things, so especially in this sacred treasure of the word of Christ, procure it to be read in the Church of Laodicea; as of the other side, that you also read the Epistle which was written from Laodicea. verse 17. And say to Archippus, Take heed to the ministry that thou hast received in the Lord, that thou fulfil it. Tell also Archippus your Pastor and ordinary Minister, from me, that he look more diligently to his charge of ministry, which he hath received of the Lord: that he do it not by halves, but that he perform it in every respect, both of cheerful teaching, & of good example of life unto the flock. verse 18. The salutation by the hand of me Paul. Remember my bands. Grace be with you. Finally, I have sent you also my salutations, not by the hand of my Scribe, Secretary, (as the other salutations,) but by mine own hand: whereunto (for a close of my letters) I add my request unto you, that you would in your prayers, remember my bonds, for the obtaining of whatsoever my captive estate doth require. And further, my humble prayer is for the grace of God, to be with you: and so I am assured that it will be. FINIS.