I Mind not (beloued in Christ) to stand vpon more circumstan­ces then I take fitting for the o­pening of my Text. Although to haue shewed you my simple iudgemēt, both as touching the occasion, the Author, the time, and the argumēt of this Epistle, could not but haue bin profitable for sundrie respects: but then must I spend more [...]e then is allowed mee, [Page 2]and I feare, should abridge you of some things which I am willing to open vnto you. Wherefore omitting all these, Vers. 5. know you that the Author of this Epistle, hauing in the former part of this chapter, encouraged them pa­tiently to vndergoe the crosse of afflictions, assuring them that they were no signes of Gods anger, Vers 6. but ra­ther of his loue, in which they had cause to reioyce: from thence he proceeds to an exhortation, Vers. 14. the sub­stance whereof is, that to their holy profession they would ioyne a godly life and conuersation, charging them to haue care that no sinne might grow amongst them that were professors of the Gospell, calling it by the name of a Roote of bitternesse; Vers. 15. because that howsoe­uer it might bee pleasant and sweete at the first, yet it would bring forth bitter fruit at the last. The which ex­hortation he enforceth, and thereto moueth by three speciall reasons.

The first, because such are easily to be drawne from that grace they seemed to haue, and one raigning sinne would eate it out.

The second reason was, because hereby they would be very scandalous to the weake, and Apostataes of the whole Church.

Thirdly, because their examples would be great hin­derances to other: yea and more hurt would ensue by their ill life, then euer they did good by their profes­sion.

Now in the verses read, he goes on with a dehorta­tion, disswading them from such vices, as would bring a scandall to the Church of God. Amongst the rest hee sets downe two, namely, Fornication and Prophanenesse, in the which whosoeuer flues and delights, shall in the [Page 3]end bring great dishonor to God, slander to his owne profession, and hurt to his owne conscience.

The first (I say) he sets downe, is Fornication. Whence may arise this question: why he names this sin before many other, which he might haue named? I answere, specially for two causes: The one in regard of the pro­fession: the other in regard of the person. In regard of the profession, because first it dishonors God: not that God will lose one iot of his honor, though hee should cast vs all to hell; but my meaning is, he accepts it as a dishonor to him, when such a one that makes professi­on in mouth, denies the power of it in his life. Psal. 50.16.17. As the holy Ghost sharply reprehendeth the hypocrite, asking him how hee durst bee so bold to take his words in his mouth, and not to liue answerable to it in his life. 2. Sam. 12.14. Se­condly, it opens the mouthes of Atheists, causing them to blaspheme the Gospell, who are readie vpon the least occasion to speake euill of it, and such as professe it in sinceritie. So also in regard of the person, because if he be qualified with any grace of sanctification, it will in time eate it out, and grieue Gods Spirit, though not on the suddaine, yet it wil bring him so low, as the work of sanctification cānot grow in him. Example we haue of Dauid, Psal. 51.10.11. who by this was faine to crie to the Lord to create a new spirit in him; and had thought it would haue cast him out of Gods presence.

Againe, it may be demanded, why the holy Ghost names not rather Adulterie then Fornication? I an­swere: First, we must note that he doth include it here­in, and all other sinnes of that kind. Secondly, and spe­cially, because those to whom he did write, were not all married, but many and the most part of them were sin­gle [Page 4]persons. Therefore names he rather the sin of for­nication then adulterie, lest the single persons might take any exceptions against his speech.

The second sin he dehorts them from, is the sin of Prophanenesse: a sin many know not, others make light account of it: but the holy Ghost sets it downe for a grieuous sin, and a sin of all such as professe the Gospel to bee abhorred. To which end hee sets not downe an example of a fornicator, because it was an vsuall knowne sin, and a sinne some men make conscience to shunne and auoid: but hee sets downe an example of a prophane person, and hangs vp the picture of a pro­phane wretch, for a warning to all others.

In which example, wee are to consider of three things: The first is the person, who it was, viz. Esau, a man qualified and commended in the Scripture for some gifts of nature, in which I doubt he may goe be­yond, and shame many of vs: yet for his prophanenes is recorded as aspectacle of Gods wrath, and branded for a reprobate. The second is his fact, which was, that for one portion of meate he sold away his birthright. Of which fact we shall heare more in the opening, being like many at this day amongst vs, who sell, and willing­ly part away with their birthright for vanities. The third thing is his punishment, which is threefold; First, he is wounded in his conscience with griefe and shame, that hee had no better grace, but to part with such a treasure at so base a price. Secondly, he labours and bestirres himselfe to seeke to recouer it, but all in vaine: for he seekes to his father, who could not helpe him: but not to God, who must haue holpen him, if e­uer he had had any helpe at all. The third was an vtter [Page 5]deniall of mercie, in that hee lost the time in which hee might haue had it; now all the meanes he could vse for it, would not preuaile to recouer it againe. And so falles it out with many at this day, who forsaking the Gospel, for the present things of this life, come to see their er­ror how lightlie they haue passed it away, which wish and desire to recouer their former estate, but can neuer preuaile.

Thus much for the opening of the words: the sum whereof is, a dehortation from two horrible sinne, of such as liue in the bosome of the Church, and make shew of religion in outward profession: lest by forsa­king it for the present things of this life, they be not a­ble to recouer it againe. Now let vs come to the instru­ctions that may be gathered hence.

And yet before I come to handle them, I hold it ve­ry profitable to take the course of the Author; namely, to begin with the exhortation, whereon the dehortati­on is grounded, and that is, to stirre vs vp to a holy con­uersation, and to ioyne with our profession a holie life, without which, as he saith before, Vers. 14. We shall neuer see God to our comfort; and this will make the rest more profi­table to vs. And though many in this citie might think or should suppose it a needlesse doctrine, yet for my part I take it needfull and profitable to deale with you, as the holie Ghost dealt here with them. In that he la­bours earnestly to exhort them to holinesse of life, in regard of their profession, wee are to obserue, that it must be a principall care of those who haue taken vpon them the profession of the Gospell, to labour to ioyne a holie conuersation thereunto. The profession must not consist in a formall loue and outward shew of the Gos­pell, [Page 6]but they must expresse and shew the power of it in their liues and conuersations. A thing the Apostle commends the Thessalonians for, 1. Thes. 1.5. that the Gospell was not in word, but in power, that is, they did aswell practise it in their liues, as talke of it with their mouthes. And this the Apostle Peter labours to exhort those he wrote vnto, 2. Pet. 1.5. that with the knowledge of faith in the Gospel, they would ioyne vertue, by which he meanes holines of life: exhorting y^e they that beleeue wel, should liue wel, that so their liues might beautifie their profession. It seemes diuers of the Church sent to Paul to know his iudge­ment touching such seruants as were conuerted to the Gospell, how they should behaue themselues to their Infidell masters. 1. Tim. 6.1. To this he sends an answere to Timo­thy, commanding, that being bound to thē, they should not depart or vse them vnconscionablie, but rather to be more carefull in their seruice, and to vse diligence and faithfulnesse to them, that so the name of God and his Gospell, be not euill spoken of. A good lesson for such seruants in this citie as professe the Gospell, and serue irreligious masters, not hereby to take a liberty to be idle, carelesse, and false in word and deede, but so much the rather to be the more careful in their seruice, lest they giue their Masters occasion to speake euill of the name of God and his Gospell.

Now if seruants must be thus carefull towards their masters that be Atheists, how much more then should euery one that hath giuen his hand and name to the Gospell, be carefull, who hath many to ouerlooke him, and would be glad to take a small occasion to discredit his profession? There are many reasons may be added to presse this doctrine the more vpon our consciences, [Page 7]but I will content my selfe with these three.

Reas. 1 The first reason is, because a holie life ioyned to an holy profession, will gaine credit in the consciences of Gods people. Yea, 1. Pet. 2.12. it will gaine credit also in the con­sciences of such as be yet vncalled. To which end the Apostle exhorts them to haue their conuersation honest among the Gentiles, that they which speake euill of them as of euill doers, may by their good workes which they shall see, glo­rifie God in the day of visitation. By which all you that be Fathers, Mothers, Masters, and Mistresses are exhorted, though you haue vntoward sonnes, vnfaithfull ser­uants, lyers, swearers, yea such as scorne at your com­ming to Sermons, and vse of holy exercises in your fa­milies, as giuing thanks at meales, prayers, reading of Chapters, &c. yet should your carriage in your liues be such, as that they seeing your Christian behauiour in your shops, in your words, in your dealings, &c. may haue cause to praise God. Yea, if euer the Lord call and conuert them, they shall praise God, that they euer dwelt in such a family, and that euer they came within thy dores.

The experience hereof God hath shewed dailie a­mongst vs, of many, who in their seruice were deriders of holy duties, and stopped their eares at the instructi­ons of their gouernours, yet the Lord hauing opened their eares, and softned their hearts by his word and spirit, they haue so praised God for his mercie to them, that their parents by whom they were begotten, and borne, haue not been so deare to them in their hearts, as their Master and mistresse, in whose Christian fami­lie they were conuerted.

Reas. 2 The second reason is, because it will gaine credit to [Page 8]our profession. The contrarie opens the mouthes of Atheists to slander and discredit the same. One pro­phane Gospeller doth more harme in the Church, then an hundred Atheists. Wherefore, saith the Prea­cher, Eccles. 10.3. Dead flies cause to stinke and putrisie the ointment. Yea, one dead flie will putrifie a whole boxe of oint­mēt, where as a thousand falling into a barrell of pitch, will do no such harme: So the Gospell is so pretious a thing, that the euill example of one professor doth more harme to it, then the example of many Athiests; a thousand drunken companions neuer discredit the Gospell so much as one that professeth well, and li­ueth ill.

For is it not a thing common amongst vs, that when men see a professor commit any sinne (yea though of infirmity, and of weakenesse, with no purpose to liue in it) doe but marke how they presently labour to discre­dit, not so much the person of the man, as his professi­on. For are not these their verie words? See, these are our professours and holy men; hee is wise that will be­leeue what they say: here is a profession indeed. Yea they wil not sticke to curse the very Booke of God, and blaspheme his Gospell. Therefore if you will be pro­fessors, looke to your shops, your families, your coun­ting houses, your weights and measures, else if you bee faultie in these, you will bring more discredit to religi­on, then euer you did good with your outward profes­sion.

Reas. 3 The third reason is, because by your ioyning an ho­ly life to a holy profession, it wil gaine comfort to your conscience, especially in the time of the departure out of this world. Esay 38.3. An example wee haue of Ezekias, who [Page 9]hauing receiued the message of death, is said to turne to the wall, and to put the Lord in mind of the integri­tie of his life, wherein he tooke great comfort. Yea, it will put a man in more comfort, then all the treasures of this world. For what consolation can a man take in worldly things, when he is priuie that hee doth lead a vicious & wicked life, and is in danger of Gods wrath?

Vse 1 Now let vs see what vses we are to make of this do­ctrine. And first it may stop the mouthes of our aduer­saries the Papists, who falselie charge vs that wee teach doctrines of libertie to sin: and that the sum of our do­ctrines is, that, so a man beleeue in Christ, it is no mat­ter how he liues. And beloued, I appeale to your owne consciences, how true this is, when wee teach that an outward profession (seeme it neuer so sanctified) with­out a holy life is odious in Gods sight. And we returne the doctrine of libertie vpon themselues. For be Iudge (men and brethren in Christ) whether this bee not a doctrine of licenciousnes, to teach, that ignorance is the mother of deuotion; that their holie father may dis­pense with any sinne, be it neuer so great and heinous; that allow the Stewes euen at their Popes nose, for the nourishing of whoredome. Yea they teach, that all their veniall sinnes (as they terme them) are put away and forgiuen by knocking themselues on the breast, and by saying, God haue mercie vpon me, &c.

If this were true, and this libertie granted to sinne, who would make conscience to commit sinne? But let vs know, that these are doctrines of diuels, and hee that hath not care to ioyne an holie life to an ho­lie beleefe, Mat. 22.12.13. shall one day with the man wanting the wedding garment, be cast into vtter darkenesse, where [Page 10]shall be weeping and gnashing of teeth.

Vse 2 A second vse of this doctrine serues to teach vs that be present, and all that haue taken the profession of the Gospell vpon them, to haue care to frame their liues answerable thereunto. And this must bee speciallie three waies. The first in their words and speeches, which must bee such as may either conuey good to o­thers, else draw good from others. Secondly, in their workes, and that not only in their generall places, but also in their particular callings, whether Magistrate, Minister, Father, Husband, Master, Seruant, &c. The third is in their recreations, being carefull they vse law­full things lawfully. As you that bee Gentlemen in your bowling, shooting, hawking, hunting: which though they bee lawfull recreations, yet that you take heed, lest you abuse them, and not to be mirthmongers, making euery day a day of pastime and pleasure.

Vse 3 A third vse serues to reprooue many, who haue ta­ken vpon them the holy profession of Christ Iesus, yet in their liues deny the power of it. And to come home to this citie, and to this place, in which are assembled such as make shew of loue to the Gospell: Answere me in your consciences, where are the signes and tokens of a holy life? doe your liues answere your profession? is it not with Ioab, 1. King. 2.28. to murther, and then to runne and take hold of the hornes of the altar? Nay, with the Iewes, to sweare, Ierem. 7.9.10. lie, steale, commit adulterie, &c. and to come and stand in this house before me, saith the Lord? no more will the Lord allow either of your Bibles vnder your armes, or your prayers in your families, nor your run­ning after Sermons, if your liues be not reformed.

In the ciuill law it is well knowne, a long protesta­tion [Page 11]will not releeue a theefe, if he be tainted, and pro­ued guiltie of the fact: no more will your protestati­ons and faire speeches releeue you, when your shops, your counting houses, your houses, your chambers wil condemne you. For I appeale this day to many of you that heare me, whether the Lord may not truely say to you, as hee said by the mouth of his Prophet Micah, Micah. 6.10.Are yet the treasures of wickednesse in the house of the wicked, and the scant measure that is abominable? So say I to thee, are the treasures of wickednesse in thy house? Is the pooremans pledge, his bed, his gowne, his axe, his spade, his coate in thy house? liuest thou by briberie, extortion, oppression, false weights in thy shop, false ballance in thy warehouse, and darest thou take on thee the holie profession of the Gospell? I tell thee, all thy prayers, almes, hearing of the word, receiuing the Sa­craments are abhorred of God.

In the time of the Law, none might offer the blood of a dog or a swine; yet were they both like the blood of a lambe: and though the one was accepted, yet the other was abhorred. So let all thy outward profes­sion seeme neuer so holy, yet not ioyned with a holy conuersation, God detests it.

How may the Lord complaine against this citie, as he did against Samaria? Come to Bethel and transgresse, Amos 4.4.5.to Gilgal and multiplie transgressions: and bring your sacrifices in the morning, and your Tithes after three yeeres. And for a thanksgiuing of leauen publish & proclaime the free offerings: for this liketh you, O yee children of Israel, saith the Lord. In which he taxeth them, for that after many sinnes com­mitted, they would come in the morning on their Sab­bath daies, and bring an offering or a tithe, and offer it [Page 12]vp, and then think God was well pleased. So how ma­nie in this Citie, all the weeke long, spend it in swea­ring, lying, oppression, &c. and then on the Lords day come to Church in the morning, and heare a Sermon, & make a shew of louing holy exercises? Oh this likes them well; but this likes not the Lord: for he accounts them hypocrites and dissemblers. Yea, these are they that do more hurt to religion and professors, with their running after Preachers, with their carrying of Bibles, with their holy protestations, and their liues odious, then the common drunkard, whoremonger, vsurer, &c. There is nothing more odious in Gods sight, then that man that caries the lampe of profession, and denieth and disgraceth it by an vnholy life. I end this point with the saying of our Sauiour to his Disciples, and in them, to all that take on them the profession of his name: Matth. 5.16. Let your light so shine before men, that they may see your good workes, and glorifie your Father that is in heauen. And so much for the generall doctrine drawne from the Apostles dealing with the Hebrewes. Now it fol­lowes according as it is in the Text.

Let there bee no fornicatour. You heard before that these words containe a dehortation from such vices, as he knew would bring a scandall to the Gospell; where­of he sets downe two speciall sinnes: The first is here fornication. The reasons wherefore he sets this downe were before shewed vnto vs. As also we heard why he sets downe this sinne, rather then the sinne of adultery, being a sinne of an higher degree. Then it resteth we gather what we learne hence: which is, in that he labors to dehort or draw them from this sinne of fornication, we learne, that amongst other sinnes, all that liue in the [Page 13]Church of God, and sincerely professe the Gospell of Iesus Christ, must labour by all meanes to shun and a­uoide the sinne of fornication, adulterie, incest, whore­dome, and all of that kind.

It is too true, that many professing the Gospel, make a light account of fornicatiō: oh they take it but a trick of youth. And it may bee one reason of the Apostles dehorting or drawing them from this sinne, being of like account amongst them. But howsoeuer they or we make light account of it, yet the holy Ghost accounts it a grieuous sin, especially amongst such as professe the Gospell. For he speakes not to Atheists, but to Christi­ans, and such as had taken on them the profession of Christ Iesus & his Gospel. So I, knowing that I preach to such as professe Christ, and outwardly make a shew of louing both him and his word, dehort and draw you from the sinne of fornication, being no small or light sin, but an odious and grieuous sinne. I tell you, a man or woman that haue giuen their names to Christ, and laid their hands to the plow of the Gospell, and yet liue in fornication or adulterie, &c. do liue in a wofull and fearefull estate. And that this sin is a great sin, spe­cially of professors, we may see by the words of y^e Apo­stle to the Corinthians, who saith, Be not deceiued; 1. Cor. 6.9.nei­ther fornicators, nor idolators, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdome of God. Where the Apostle amongst the rascall row of capitall Sinnes, placeth fornication as a master-sin, and ringlea­der to other sins, and bids them not to be deceiued: for as light account as they make of it, yet it will shut them out of Gods kingdome. And the same Apostle writing [Page 14]to the Galathians, Galath. 5.19. reckoning vp diuers sins of the flesh, sets fornication in the forefront, almost of all: which he would not haue done, if it had been a sin of light ac­count. The like you shall reade in his Epistle to the E­phesians, Ephes. 5.3. where he hauing exhorted them to holinesse of life, labours to draw them from such vices as would hinder this worke of God in them; amongst which, he begins with the sin of fornication. And this he doth so much the rather, in that it was (of many) not counted a sin of any great reckoning. And so howsoeuer many account it a light sin at this day, yet know you it is a hainous sin, a most grieuous in Gods sight.

I would not wish any of you to think, that I do aime at any one particular man, (for it is wel knowne I am but a stranger, and God is my witnesse, before whom wee do stand, I iudge reuerently of you all) but in discharge of my dutie and conscience, I labour to shew you the horriblenesse of the sin of fornication, and all other of that kind. The reasons to presse this doctrine vpon our consciences, are diuers.

Reas. 1 The first reason is, because he that takes pleasure in this sinne, carries the marke of a reprobate. For as it is a principle in nature, to frame our actions to the will and liking of our friend; so is it a principall propertie of Gods child, to frame his wil to the wil of God: & con­trariwise a great signe of a wicked man, to frame his actions to his owne liking. Now of all actions, a special and principal one is, to keep and possesse our bodies in chastitie, 1. Thess. 4.3. according as the Apostle exhorts the Thessa­lonians, telling them, that if they will frame their liues to the will of God, they must abstaine from fornication; and know how to possesse their vessell in holines and honor.

Reas. 2 A second reason hereof is, because by committing this sinne, there is a kind of worship done to the diuell. Shall I take (saith the Apostle) the members of Christ, 1. Cor. 6.15.and make them the members of an harlot? Now an harlot is a member of Satan, so that hee that prostrates his bodie to an harlot, doth prostrate it to the diuell.

Reas. 3 A third reason is, because it is a sin which the Lord specially reserues to be punished by himselfe: It is re­corded by the Author to the Hebrewes, who saith, Hebr. 13.4. But whoremongers and adulterers God will iudge. And the rea­sons hereof may bee specially these two. The former, Reas. 1 because the whoremaster and fornicator are growne to such a cunning, as wofull experience shewes: The fa­ther he gets a child, and the sonne must take it on him: The master he gets a bastard, and the seruant must mar­rie her to blind the world withall. But let them know, though they can hide it from the world, and auoid the punishment of man, yet they cannot hide it from God, who will be reuenged, and seuerely punish it.

Reas. 2 The second reason is, because it goes so light away vnpunished by the Magistrate, therefore the Lord him­selfe will take it into his owne hands, who will not let it go vnpunished. Yet God and your consciences doe know how small account you make of this sin.

Reas. 4 A fourth reason to disswade vs from this sin, is, be­cause it brands him that liues in it for an hypocrite, though he make neuer such shew of religion outward­ly. This the Preacher shewes, when he saith, And I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands: Hee that is good before God, shall be deliuered from her, but the sinner shall be taken by her. (I pray you reade it, and note it well) giuing vs to vn­derstand, [Page 16]that by being good before God, is meant a sound, sincere, religious man, whom the Lord will so preserue, that though he may be ouertaken with this sinne, yet shall he not liue and delight in it. And hence we see why the Lord permits so many harlots in the land, because there are so many hypocrites amongst vs.

Reas. 5 A fifth reason is, because it is a sin that plucketh the iudgement of God on the land, as the Prophet Ieremie saith, Ierem. 23.10. that Adulterie will cause the land to mourne, and as Hoseah saith, The Lord hath a controuersie with the Land: a capital sinne was, because there was whoring commit­ted therein. And for experience we need but looke on this City, on which the Lord continueth one of the ar­rowes of his wrath, I meane the plague and pestilence. Know ye, that Whoredome is a capitall sin that prouokes the Lord. For this sin is a speciall meanes to pull downe the wrath of God, to send and continue this kind of punishment. So that when you heare the plague in­crease in your citie, you may thanke the whoremon­ger for it.

Reas. 6 A sixth reason is, because the Fornicator is fit for no­thing but for hell, hee is neither fit for God, nor for himselfe, nor for the land. Not for God; for all hee doth is accursed: yea, his very prayers he makes, if hee make any. Not for himselfe; for thereby he consumes his bodie, and wasteth his goods, and hastens beggery, or some euill and vntimely end vpon himselfe. Not fit for the land, for he hastens and procures Gods wrath and heauie displeasure against it.

YOu haue heard in the forenoone (beloued in Christ) the summe and drift the holy Ghost aimes at, which is a certaine dehortati­on, therein disswading euerie good Christian from two great vices, which hee calles by the names of the rootes of bitternesse; which are, Fornication and prophanenesse.

Of the one we haue spoken: it now resteth we speak of the other vice hee disswades them from. And be­cause I suppose the most of you were present in the forenoone, I will not stand to make any large repetiti­on of that which was then handled, but onely of so much as may make a better preparation to that which shall be now deliuered.

You must note, that the holy Ghost in his dehorta­tion [Page 26]from this sinne of Prophanenesse, propounds Esau the elder sonne of Isaac for an example: and hauing set downe the vse and end, euery one should make in the reading of such examples of Gods seuerity in scrip­ture, (and not to take the name of God in vaine, by ei­ther lightly passing by them, as making no vse at all, or else abusing them to strengthen themselues in their sinnes, by the example of the Lords mercie on others) wee proceeded no further in the morning. Now I come to that which followeth, which is the person that is set foorth as an example to all prophane men. It is Esau, as you haue heard, the eldest sonne of Isaac.

And this may seeme very strange that Esau should be a man hated of God before he was borne, and that he should bee hung vp as an example to all prophane men to take warning by. First, he was honourablie de­scended, for Abraham was his grandfather, and Isaac was his father. Secondly, hee was a man whom God had blessed with great riches, and one of the wealthiest in all the countrie. Thirdly, we doe read of great blessings to his posteritie, Gen. 36.41. for of him came fourteene Dukes, and were in great account. Yea further, if yee read in the booke of Genesis of his cariage and behauiour, you shall find hee had diuers good morall vertues and kind partes in him, and such as (I am in doubt) many of vs come short of, and yet perswade our selues to be good Christians.

First, you haue not read a more louing, kind and gen­tler sonne to his father, then he was: and his father a­gaine loued him dearely, and more dearelie then hee did Iacob. Gem. 33.4. Secondly, how kind was hee to his brother? who though he went with a full purpose to haue slaine [Page 27]him, yet meeting of him, his heart so melted, that he fell on his necke and kissed him: yea, his kindnes was such to his father, that hearing of his death, Gen. 25.19. came many a mile to performe his last dutie, and to see him buried and laid him in his graue; yet wee reade him branded for a castaway.

Againe, was hee a couetous man? truelie no: Gen. 33.8.9. as may appeare in the storie when he met his brother Ia­cob, who offering him a great present he did refuse it, protesting hee had enough: which did argue a mind void of couetousnesse. Was he proud? no verily: for as we reade, when his brother and hee could no longer dwell together, he in courtesie gaue place to his youn­gest brother. What was his sinne? was he a drunkard, an adulterer, an vsurer? We doe not reade that hee did liue in any of these grosse sinnes. What then was his sinne? He was a prophane man, and therefore hated of God, and set vp for a spectacle to all the world.

From whence wee may obserue for our instruction: Doct. 4 Howeuer a man may haue many temporall blessings, and morall vertues, yet being a prophane man, it is not only sufficient to bring seuere punishments vpon him, but he carries a principall brand of a castaway. I say a­gaine, (and marke it) though a man be come of a most honorable descent, though kind and dutifull to his pa­rents; though rich and wealthy in regard of the things of this life; yea though hee be contented, and be very humble outwardly; yet if he be prophane, he may carry the very brand of a reprobate. So that it is one of the greatest sinnes in the world, to be prophane and irreli­gious: yea many papists (I meane the simple and igno­rant Papist) are in better case then a prophane man. [Page 28]Not that I teach that euery one shall bee saued by his owne religion: for as there is but one true God, so there is but one true way by which he will be worship­ped, and by which we shall attaine to saluation, consist­ing in true reconciling of vs to God in Christ. And I grant the poore deceaued Papist is not in the right way, for he seekes other waies, and depriues himselfe of the righteousnes of God in Christ, going about to e­stablish his owne inuentions. And further, they be I­dolaters, and worship stockes and stones, the worke of mens hands, therefore cannot looke to be saued in this way. Yet I sayt, here is more hope that God will shew mercie vnto them, then to a prophane person: because they doe it of ignorance, he of presumption: which caused Peter to tell the Iewes that they were capable of mercie, Act. 17.3. because they did it of ignorance.

And this must mooue vs to hope well of many of our ancestors, who liued and died in the time of Po­perie, who, no doubt would not haue so beleeued, if they had knowne it, not to haue been the truth which they professed. But the prophane person cannot bee ignorant, but that his course of life is sinne, therefore more hope of such ignorant persons then of the pro­phane Atheist. It is not morall vertues, ciuill honestie, kind natures that is the way to heauen. Nay a man with these may be a miserable man, except he be sancti­fied with religion.

Wee doe not hold (as the Papists falsely charge vs) that good workes are needelesse to saluation. Iam. 2.14. For wee both know and teach, that faith without good workes is dead; and it is a shame if Christians exceed not worldlings: yet we say, that all morall vertues in a man, [Page 29]without religion, are vnauaileable to saluation, and as Salomon saith in another case, they are as a ring of gold in a swines snout. Honestie and ciuilitie are most pre­tious Iewels, but they that haue them without religi­on, are no better then swine. Example of Nicodemus, Iohn 3.3. who was accounted a most honest man in the world, an vpright dealer, a common frequenter of the Tem­ple, liberall to the poore, &c. yet our Sauiour told him, it was not his kind nature, nor his morall vertues, nor his ciuill carriage would bring him to heauen, except hee were regenerate and borne anew, that is, except there were another nature wrought in him, and so be­come religious.

The like example wee haue of the Apostle Paul, who bragges of his estate by nature, Phil. 3 4.5.6.7.8. saying that no man could boast of outward things as he, either of stocke, tribe, kinred, zeale, or righteousnesse of the law. Of the which hee saies, he was vnrebukeable, that is, no man could iustly detect him, or say so much as blacke was his eie. But when the Lord wrought true religion in his heart, hee cries shame on them all, and accounts all but dung in respect of the benefit that comes by religion.

Wee must not flatter our hearts with outward ciui­litie amongst men: but labour to approue them religi­ous towards God. It is not our care and conscience of the second Table, will afford vs one iot of comfort to saluation, except they bee grounded on conscience and respect of the first Table. It is not our detesting and freedome from pride, drunkennesse, whoredome, theft, vsurie, slandering, that will bee accepted of God, except there be planted in our hearts, a feare of God, a [Page 30]loue to religion, a conscience of sanctifying the Sab­bath day, a reforming of families, and instructing our children: a hating and abhorring the sinne of swea­ring, and departing from infidelitie, impenitencie and hardnesse of heart, which the Lord by his spirit workes in those that hee makes religious. Yea, if all the morall vertues that can be possible, were in a man, yet if these bee wanting, Matth. 22.38. hee is a prophane man, and remaineth in the case of damnation. To this end our Sauiour calles the first table, the first and the greatest. The first, be­cause it must bee preferred in the first place, and chiefe roome; before our eating, sleeping, marrying, rising, labour, &c. there must goe some part and duety of the first table. The greatest, because the punishment thereof will be greater then the other.

Vse. Now for the vse of this: First it teacheth vs to make triall in our hearts, whether wee bee infected with this sinne of prophanenesse, or not. And though there bee many and sundrie signes to trie our hearts by, yet I will content my selfe with foure things, besides the chiefest of all (which followes in the next words to bee spoken of) which the holy Ghost hath set out and branded E­sau withall.

The first is his behauiour in the matching himselfe in marriage, wherein he shewed his prophanenesse two waies: The first, in that hee did it without the consent of his parents, yea so, that it was a griefe to his father. The second was, Gen. 28.8. in that in his matching, hee had no re­spect to religion, but married diuers wiues which were contrarie to him in religion; yea he takes to wife the daughter of Ismael, a man branded for a reprobate as well as himselfe. This was a signe of prophanenesse [Page 31]and a sinne that prouoked the Lords wrath against him, being a sinne that caused the Lord to destroy the old world. And how many prophane parents haue we at this day, that in the matching of their children, re­spect monie, riches, stocke, kindred, friends? be they Pa­pists, Recusants, yea noted drunkards, whoremongers or vsurers, so they may haue money, lands or friends, they little regard of what religion they bee. Oh la­mentable daies, that after so many yeeres of the prea­ching of the Gospell in our land, men should shew themselues so prophane, as to match the children with the enemies of the Lord, and helpe to nourish the brood of Atheists! For what is the cause that there be so many Atheists in our land? Surely I speake it before God, & his angels, I do fully perswade my self they are borne and bred by this wicked and accursed matching. And you parents, note this from me; the Lord in your care of the matching of your children shewes a mani­fest signe of his purpose to your posteritie. For is your care principally to match in the feare of God, more re­specting religion then monie, more the loue of God then carnall friends? then is it a signe God hath a bles­sing in store for your posteritie. If otherwise, that car­nall things be the marke you shoote at; and specially, if you dare venture to match with Gods enemies, and such as he hath warned you of; I protest to you, it is a vi­sible signe God hath a purpose to roote your name from vnder heauen.

And how many prophane youthes haue wee at this day, who to the griefe of their parents, chuse for beautie and affection, and not for religion? To you young men and maidens: look with whom you match, [Page 32]let your principall care bee religion and the feare of God: let your parents consent be in your choice. Fol­low not the example of a prophane man, a reprobate, a man hated of God before he was borne: but imitate such as feare God: so you may expect with comfort the blessing promised of God vpon your labours, wife and children. And though the world would perswade you to the contrarie, yet marke what the holy Ghost saies, Psalm. 123.12.3. Lo, thus shall the man be blessed that feareth the Lord. Thereby giuing vs to vnderstand, howsoeuer it is hard to flesh and blood to bee perswaded thereof, yet the truth is, it shall bee so, for the Truth it selfe hath spo­ken it.

The second thing wherein his prophanenesse did appeare, 2. Thing. was in that he vsed no prayers. For though he had iust cause to giue himselfe to prayer, yet we doe not reade hee did vse any at all. Hee had good exam­ples both of his Grandfather, his Father, and his bro­ther; yet doe wee not reade that euer hee did once pray. And this the holy Ghost describes to bee one propertie of a prophane man, in the booke of Psalmes, and of such a one as saith in his heart, There is no God: hee calles not vpon God. And truely hee that ne­uer vseth to pray, Psalm. 14.4. saies in his heart, there is no God.

And how brands this many in this citie for prophane men, who in their families neuer vse the exercise of prayer? The propertie of a sincere Christian is to make conscience of Prayer, in three seuerall places. The first is in the publike congregation. The second is in his fa­milie. The third is in some secret place, where no eie but of God do behold him. A very hypocrite can make shew of Prayer, when hee sees other to looke on him, [Page 33]then can he lift vp his hands and eies toward heauen: but in secret he hath no heart to pray; when the other is ashamed that any should see him at his secret prayers. Are not many faultie herein? God and your consci­ence doe know your are. Then must I tell you that herein you carrie an euident signe of a prophane man.

The third thing that did set out his prophanenesse was his rash and vnaduised swearing, 3. Thing. as appeares in the booke of Genesis, Gen. 25.33. who comming from hunting very hungrie, turned into his brothers Tent, and spying a pot of pottage, asked him some of them to eate: where­vpon Iacob seeing a fit time, demanded of him, to sell him his birth-right; hee presently yeelded vnto him. Then, saith Iacob, sweare to me in token of the bargain: whereat without any further consideration, he swore to him, and bound it with an oth. And how many thou­sands in this citie are guiltie hereof? Let a man come into your shops, and deale with either Master, Mistris, seruant, sonne or daughter, at euery word comes out an othe. So likewise there are many others, who vse their othes, as many vse their apparrell, who to grace their bodies (as they thinke) get them euerie weeke a new suite of apparell: So they inuent euery weeke new othes to grace them in their speeches. What argues this, but meere prophanenesse, when God hath giuen them tongues for the setting out of his honour, and they abuse them, to the dishonouring of him?

The fourth thing was his delight in wicked compa­nie, and in the societie of the vngodly, 4. Thing. as appeares in the booke of Genesis: how not content to tarrie with [Page 34]his father and brother in Canaan, Gen. 36. hee gets him to mount Seir, a most vngodlie people. And how doth this bewray many for prophane men at this day, who take their felicitie in the company of swearers, drun­kards, whoremongers, swaggerers and vile compani­ons? I maruell how such can looke to goe to heauen. For thinke they to keepe companie here with such leaud companions, and that God will pester his king­dome with them hereafter? no, no: be thou sure as the skinne is on thy backe, or thy soule in thy bodie, that the like companie thou delightest in here in this life, with the like (I say) thou art to dwell hereaf­ter. For doest thou hope to haue fellowship with Saints in heauen hereafter, and canst not abide their company here?

Beloued, if any of you bee guiltie herein, labour in time to get out of it: there is no greater an enemie to sanctification then this, which caused the Apostle Peter to giue this as a principal warning to those cōuerrites: saying, Act. 2.40. Saue your selues from this froward generation. So say I, as you will auoid the marke of a prophane man, saue your selues, and come out of the companie of vn­godly wretches. Text. Which for one portion of meate sold his birthright. In these words the holie Ghost sets downe the fact that branded him for a prophane man, viz. hee sold away his birthright for one portion of meate. It requires first, we know what this birthright was; and then the price he had for it. As touching the birthright; you must note, it stood in diuers priuiled­ges, 1. priuilege. Gen. 17.7. especially these fiue: First, hee was by nature heire to the couenant, which God had made with Abraham his Grandfather, and so came to his father Isaac, who [Page 35]did meane to haue left it with Esau; which was, That God would be his God; and the God of his seede af­ter him: Secondly, 2. priuilege. 3. priuilege. 4. priuilege. that Christ according to the flesh should come of him: Thirdly, hee was heire to all his Grandfathers, and his fathers lands: Fourthlie, all his brethren and sisters, be they neuer so many, must in his presence shew reuerence to him: Fiftly, 5. priuilege. hee should haue been heire to all the land of Canaan; and so at his death to the kingdome of heauen. But hee most pro­phanely sold all this away. Now let vs heare y^e price he sold it for. No doubt he sold it at a great rate, Gen. 25.34. truely for one portiō of meate. What portiō was it? It was a messe of pottage: Oh prophane wretch, that could find in his heart to sel such a pretious pearle, and to part with it at such a base rate! But this hee did, and so lightly did he e­steeme these heauenly blessings. Frō hence we may ob­serue this instruction: Whosoeuer he bee that hath his hart so glewed to the presēt things of this life, as that he preferres them aboue spirituall things belonging to sal­uation, is not only a man of a prophane heart; but hath a manifest signe of the curse of God vpon his soule. Ex­ample we haue hereof this prophane man, who prefer­red these temporall things aboue his birthright, and sold it away: and for what did hee part it away? why, for to fill his bellie: What was the chiefe reason of his hunger? his hunting; he had taken such pleasure in his hunting, that he was an hungred; and to fill his bellie, hee sold away Gods blessings; and so procured the curse of God on himselfe, and his posteritie. Much like to many at this day, who haue their hearts so set on their pleasure and profit, as that they hunt the blessings of God from their soules. The holy Ghost by the A­postle [Page 36] Paul writing to the Philippians sets downe a marke to discerne betweene a wicked man, and one of Gods children; Phil. 3.19.20. the one hath his mind fixed on earthlie things: but the other hath his mind daily on the things that doe belong to saluation. A warning of this sinne hath our Sauiour giuen to vs in that parable set downe by the Euangelist Matthew: Matth 22.2.3.4.5.6.7. where comparing his Fa­ther to a supposed King that married his Sonne, and made a feast, and sent his seruants to call them that were bidden; but they refused, and preferred the things of this life before the heauenly banquet, and made their excuses. But how tooke the King the mat­ter? he sent out his men of warre, and destroyed them, and burnt vp their citie. In the same case it stands with vs at this day. God the father hath maried his Sonne Iesus Christ to his Church, at which he makes a great feast: hee sends out his seruants the Ministers to call you by the word preached; to inuite you to come to the Sacraments; in which there is not onely offered, but reallie giuen to the worthie receiuer al the benefits that Christ hath purchased for his elect: Now if wee contemne, despise or wilfullie neglect his gratious kindnesse and bounteous liberalitie to vs herein, pre­ferring the things of this life before these heauenlie blessings; what can we expect, but that iustlie hee will send out hardnesse of heart and impenitencie of soules vtterlie to destroy and damne vs for euer? The reasons why so many set heauenly things at a small rate, valew and lightly esteeme them, are: Reas. 1 First, because the im­moderate loue of earthly things will keepe all loue of heauenly things out of their hearts: 2. Iohn. 2.15. To which end the Apostle saith, If any man loue the world, the loue of the fa­ther [Page 37]is not in him. Giuing vs to vnderstand, that such as haue their minds and hearts fixed on the things of this life cannot performe any seruice to God, which hee will delight in; according to the saying of our Sauiour Christ; No man can serue two Masters, Luke 16.1 [...]. hee cannot serue God and Mammon. As if hee should haue said, hee that sets his heart on the things pertaining to this life, can­not but make light account of the things pertaining to the life to come. Gen. 3.14. The world is said to carrie two breasts in her bosome, which are, pleasure and profit, by which she doth nourish many to damnation. When God did curse the Serpent in paradise; for a signe of his curse he told him, he should goe vpon his bellie: so it is a visi­ble signe of Gods curse vpon that man who hath his heart set on the earthlie things of this life, as his mo­nie, his riches, his vanitie, &c. Reas. 2 A second reason is, be­cause they feele not the need they stand in of spirituall things: they are like vnto the people which the Pro­phet Hosea speakes of; who being called to repentance, Hosea 12.8. say they be rich, and haue found them out riches; yea they boast there is no iniquitie to be found in them: by which they doe measure the fauour of God vnto them by their outward prosperitie. The like is set out by the Laodiceans in the Reuelation, Reuel. 3.16.17 who being threatned for their luke-warmenes, answere they be rich, and en­creased with goods, and had need of nothing, and yet were wretched, poore, blind and naked. All which sets downe the reason, many preferre earthly things before heauenlie, because they feele no need they haue of them: but flatter their hearts with their outward pro­speritie, whenas if euer God doe open the eies of their minds, they shall see they bee most wretched, poore, [Page 38]blind and naked. So that in their vnregenerate estate, as the Apostle saith, 1. Cor. 2.14. they cannot see the need they stand in of heauenly things. Daily experience we may see hereof in many amongst vs; who if you offer them any temporall commoditie, belonging either to the backe, bellie or pleasure, how readie they be to hearken to you, and runne and ride with you in hope to benefit their estate! But offer the same men any spirituall com­moditie for their soules, as hearing the word, receiuing the Sacraments, or some worthie bookes to reade and meditate vpon, they turne a deafe eare, and will bee at no paines or cost to entertaine such an offer: and all because they feele not the need they haue thereof in their soules.

Reas. 3 A third reason is, because they feele no sweetnesse in them. Gods children are rauished with them, which made Dauid to run to the holy assemblies, Psalm. 19.10. to meditate daily in Gods word: because, as hee saith, they were sweeter then honie or the honie comb; of higher ac­count then the gold, or the fine gold. So contrarily, this makes the other to keepe them away from our as­semblies, to neglect holy exercises in their families, as giuing of thankes before their meales, or any ordinarie prayers in their houses, because they feele no sweetnes in them, nor no profit nor gaine in them.

The vses wee are to make hence are: Vse 1 First, that eue­rie one of vs examine our hearts if wee bee not guiltie herein; preferring the things of this life before the things of the life to come, feeling not any great neede of them, or any sweetnesse in them: then are we men of prophane hearts. And let vs know, though wee may be enriched in the things of this life, yet a full purse, a [Page 39]full coffer, a fat shop, Psalm. 106 15. and a leane soule is in signe of Gods curse. Which doth reprooue foure sorts of pro­phane men in our daies. While I name them, examine your hearts how it stands betweene God and your consciences.

The first are such as scorne at religion, 1. Sort. and at all such as are zealous that way: accounting them a sort of beggerlie fooles; and this is, because they see it brings no profit to them, which makes them haue no care to heare the word preached, to pray, to reade in their families; and so they scoffe Christians, and flout such as make conscience of holie exercises of religion, pub­like or priuate. These are meere prophane men.

The second sort are such as will come now and then to heare the word, and receiue the Sacraments, 2. Sort. and thinke Sunday a good day, and at Easter will come to the Communion, and now and then heare a sermon; but euerie pelting occasion are content to yeeld vnto: sometimes they bee sicke; sometimes they bee lame; sometimes it is too hot, sometimes it is too cold, preferring their pleasure or profit before holy assem­blies in the congregation: These men are like old har­lots, that paint their faces to seeme young and fresh: so they pretend excuses to colour their prophanenes. If there be any amongst you that can be content Sabbath day after Sabbath to sit idle at home, or busie your selues in your trades, & suffer your places in your seates to be empty, for shame amend it: and if it be not of con­science, yet to auoid y^e iust title of a prophane man: For the propertie of a new sanctified man is, to set all excu­ses, all reasons, yea profit and pleasure aside, for the nourishing of his soule: yea the oftner he heares, the [Page 40]more he desires; this Sabbath day maketh him to long for the next; the benefit he hath gotten to his soule this Sabbath day, whets his stomacke against the next: but this is cleane contrarie in a prophane man.

The third sort are such, 3. Sort. as can see blessings in y^e word and in the Sacraments; they can make great shew of lo­uing the word, of entertaining of Preachers, &c. But yet though they haue liued vnder a faithfull Ministerie these 10.20.30. yeeres, haue little or nothing profited: And that is seene, in that worldly things rule in their hearts, and carrie the sway. These are like those our Sauiour speakes of, some haue bought farmes, others haue bought oxen, another sort haue married a wife: so that though these things bee simplie lawfull in them­selues; yet of them being vnlawfully vsed, are made meanes to alienate their hearts from the best things; therefore they do deserue the name of prophane men; in that they be content to value any thing in this life, a­boue the things pertaining to the life to come: To which end our Sauiour telleth vs, that he that hates not his father and mother for his sake, is not worthie of his kingdome; whereby hee giues vs to vnderstand that there must be a readines in vs, to value spirituall bles­sings and spirituall exercises, aboue the dearest things in this life.

The fourth sort are such as thinke al well; 4. Sort. and that it is sufficient, in that they haue been at paines and char­ges for spirituall things heretofore: but now wax wea­rie; they haue been zealous, but now grow cold; they haue taken paines, but now take their ease; they haue been at charges, but now they thinke it better saued; and that it will stop a gap in their owne families. [Page 41]They did ioyne with such as were forward in religion; but now with Demas, they haue imbraced the world, and turned to swinish pleasures. If this be well exami­ned, how many amongst vs are guiltie herein; both of vs in the Ministerie that be preachers, and of you that be hearers and professors? May it not be said of many when they were schollers, and at their first entrance into the Ministerie, how painefull, how carefull, how faithfull in their places by preaching, catechising and other duties; and now scarce preach monthly or quarterly, but put ouer to deputies? The like may be said by many of you, who when yee were young men, prentices, batcherlers, you did make shew of loue to the Gospell; you would take paines to runne to ser­mons; you would haue care of swearing, and made conscience of an oath, and prophaning the Lords day: but alas now in this Citie, how many religious ser­uants are become irreligious Masters, and religious maidens become irreligious Mistresses! The Lord o­pen your eies, that such as know they bee guiltie, may repent.

Vse 2 A second vse hence reproues such as in one point of Esaus prophanenesse iumpe with him, which is, in that he was well content to part with his birth-right, it ne­uer did trouble him; his care was for the bellie: so how many are there in our land, both in this Citie, and in many places of the Countrie, can be well content to be without that onely ordinarie sanctified ordinance of God, the preaching of the word? and for worldly re­spects, willingly subiect themselues vnder such a Mini­sterie as shall starue their soules? I doe speake it chiefly in respect of many of our Gentlemen, who preferre a [Page 42]faire house, a pleasant aire, gallant wals, before a faith­full and painefull Ministery; so they may haue the one, they respect not the enioying of the other. What is this but prophanenesse? I say againe, if there bee any here this day, Gentleman or Gentlewoman, Knight or Lady, that for a faire house, pleasant aire, fields, barnes, pastures, gardens, orchards, &c. can willinglie depart this city, or frō vnder a sanctified Ministery, and betake their soules to an vnpreaching Minister, and such a one as they would scarce put in trust to keepe their sheepe; they carrie a visible signe of the curse of God vpon them; and here I entitle their names amongst the pro­phane crue.

Vse 3 A third vse hence teacheth all Parents, as they looke to haue the blessing of God on their posteritie, to take heed of this sinne, and labour to be religious, and bring vp their children in holy exercises. Prou. 22.6. Therefore Salomon cries out so often to parents: teach thy sonne, instruct thy sonne. Now how can they doe this, which can­not teach themselues? You cannot do greater iniurie to your children, or be greater enemies to them, thē to liue prophane liues. Better is the sonne of the veriest begger in your City, being both religious, then the son of the wealthiest man in your Citie, being both pro­phane: for if thou bee irreligious, thou hast done as much as lieth in thee to beget an helhound; and it must be a supernaturall worke of God to alter the nature of the same.

To you godly parents that loue religion, and hate prophanenes. Art a rich man, and trainest vp thy son in religion? Bee of comfort; whilest thou liuest, thou shalt haue ioy, and when thou diest, thou shalt leaue [Page 43]them to one, that is like long to enioy them. Art a poore man, art religious, fearing God, and walking sin­cerely and vprightly in thy calling; hast many chil­dren and nothing to leaue them? Be of good comfort, thou shalt leaue them the blessing of God. I know it is hard for many to beleeue this, Psalm. 12 [...].3.4 but the holy Ghost hath spoken it, and left it for vs to beleeue. Againe, to thee that hast gotten great store of gold, goods, lands, liuings. Art a prophane man? thou maist liue with sorrow enough, and die thou shalt with a wofull heart. Doest thinke those goods and riches thou hast scraped together with vexing the bodie, and venturing the soule to the diuell, shall long bee enioyed? When was there euer any rich man, or where is any that can come out and say, he euer saw the fourth generation of a pro­phane man prosper? No, no, the Lord will curse them, and blow vpon them, they shall not prosper. It is reli­gion must bring the blessing of God vpon them and their posteritie.

Againe, you that are children, pray, pray daily to the Lord to work religious hearts in your Parents; and re­ioyce and be glad to see your fathers giue thanks before meales, and downe vpon their knees to prayer before they goe to their beds; for this will turne to blessings vpon you; if you bee carefull to follow their steppes; and though thy father die a begger, yet assure thy selfe he shall leaue thee the blessing of the Lord. Psalm. 37.25. I haue been young (saith Dauid) and now am old, yet saw I neuer the righ­teous forsaken, nor his seede begging their bread; not mea­ning that it was impossible that a righteous mans child should goe a begging; but that it is a thing that is verie rare, and that hee was now forescore yeeres of age, [Page 44]yet hee did neuer in all his life see it. And so haue many men liued till they haue been of great yeeres, yet haue they seldome or not at all seene any such thing come to passe.

Lastlie, to such others as know they shall haue great possessions, left them by prophane parents, and such as preferre their treasure, their pleasure, and earthlie things before any spirituall duties to God: as experi­ence in many, you shall neuer see them carefull to giue thanks at their meales, neuer are vpon their knees in prayer in their families; but are swearers, prophaners of the Lords Sabbath, vsurers, drunkards; and let them tremble to be heires to such wretches: For if it please not God to worke supernaturallie on thee, thou maist not onely curse the day that euer thou wast begotten of them; but God shortlie will sweepe either thee or thine away with the besome of his wrath. And once againe, I exhort all you that be parents; labour to bee religious, and to bring vp your children in godly edu­cation; else you may feare that your bones shall not be so soone rotten, as the Lord will rot and roote out your posteritie and name from vnder heauen.

Text. v. 17. For ye know, how that afterward also when he would haue inherited the blessing, he was reiected. And now come wee to the third point, which is to the punish­ment, which, as you heard, is threefold. 1 The first is a certaine griefe and shame that he had left and sold his birthright away. 2 Secondlie, how he would faine haue had it againe, shewing outward signes of repentance, and labours to recouer it, but all in vaine. 3 The third is, that hauing wilfully lost the time of grace, he procu­red a perpetuall deniall of mercie. For the first, Esan [Page 45]hauing thought hee had made a good exchange with his brother, yet at length comes to see the losse, and it shames him and wounds him in his conscience, that for so base a price he had parted with his birthright; but all too late.

Doct. 6 Where we may obserue; howsoeuer prophane men doe muffle vp their consciences, and take it a good ex­change to part lightlie away with spirituall blessings for temporall pleasures, yet a day will come they shall see their losse, and it shall vexe and torment them in their consciences they had no better grace but to part with them at so low a rate. Gen. 25.34. As example of this casta­way, who at the first comming from his hunting, and hauing sold his brother his birthright (yea, partly in contempt,) it is said hee rose merilie, as one that had thought hee had made a good exchange: Gen. 27.34. but after­wards when hee perceiued his losse in comming to his father in hope of a blessing, and that his father told him he had blessed Iacob, and he must bee blessed: then hee cries out, Oh blesse mee also father, blesse mee; as if hee should haue said, I hope his subtiltie shall not disinherit me. Alas, I had but a messe of pottage in my neede, and must I lose birthright, and blessing, and all? Thus this wofull wretch comes to see his losse; which before he made so light account of. Now his conscience wounds him: Now the curse of God pulles away the scale of his conscience, and hee sees his follie. The like exam­ple we haue of Baalam, Numb. 23.10. who though hee had liued a co­uetous wretch, and had lightly regarded the way of righteousnes, yet in the end he wisheth to die the death of the righteous: Euen so many at this day; they spend their time in the vanitie of the world, contemning the [Page 46]call and offer of the Lord: neglecting and despising many holy meetings, many sermons, many sacraments, for to gaine a little pleasure, ease and profit, accounting such but fooles that run to Sermons. But let such know, the Lord will vncrust that conscience of theirs; and then they shall curse their pleasures, their profits, their walking in the fields, that were meanes to draw them away from our assemblies in the congregation; then will they be ready to curse themselues they had no bet­ter grace, they could not see their follies; but to preferre their couetousnesse, drunkennesse, whordome, vsurie, pastimes, plaies, &c. before the heauenly way of salua­tion. Matth. 26.15. Iudas thought he had sped wel whē he had gotten thirtie pence for a kisse: but when hee came to see that he had sold his saluation for mony, he was so wounded in his conscience, Mar. 27.34.5. that hee could not rest till hee had bought a halter and hanged himselfe. And so will bee the state of all prophane men; when the crust of their conscience is remooued, and they come to see their wofull change, Prou. 6.33. they shall find as the holy Ghost faith in the case of adulterers; he shall find a wound in his soule, that (without repentance) shall neuer be put out.

The reasons hereof are: Reas. 1 First, because the noblest parts of their soules are drowned, their iudgements, their minds, their willes and affections; all which time their conscience lies asleepe. But when God either by his word or iudgements awakes them, their conscience starts vp, and flies in their faces, and they say to their sinne, 1. King. 21.20. as Ahab said to Eliah: Hast thou found me O thou mine enemie? And so howeuer men can so lightlie sell away Gods blessings at so base a rate, yet the sinne of prophanenesse will find them out in the end.

Reas. 2 A second reason hereof is, Iudg. 17. because hereby God will haue thē to iustifie him in his iudgements, and say with Adonibezek, that God hath iustly rewarded thē for their prophanenesse. And how doth this daily fall out in many, who in time of Gods hand on them, crie out vp­on the losse of time, that they had no better grace then to sell away their soules for pleasure, idlenesse, pastime and vanitie? Yea, is it not the crie of all condemned persons vpon the gallowes, to crie out of their graceles prophaning the Lords Sabbath? Psalm. 51.4. Thus will the Lord be iust when he speakes, and pure when he iudgeth. So that howeuer prophane men flatter themselues in their owne eies, yea, and pleade for their sinne; Psalm. 36.2. yet as the holy Ghost saith, their iniquitie wil find them out. And though they thinke that monie well gained, and that time well spent, that is gotten with the losse of godly exercises, yet shall they come one day to iustifie the Lord, when their prophanenesse shall find them out. Let vs come to the vses to be made hence.

Vse 1 And first, it serues for a terror to those that doe burie their soules in the things of this life, as it is to be feared too many doe in this Citie, who like Esau, yea worse than Esau, sell away in contempt many godly exercises on this day, at a lower and baser rate than he solde his birth right: he had some thing, but they nothing but a little pleasure, that God knoweth soone vanisheth a­way. Iudas solde his Master for thirtie pence; but there are many thirties in this Citie, that will sell thirtie Ser­mons for lesse than thirtie pence. Let vs come to a more neare examination of our selues, and trie how guiltie wee are herein. And this will appeare more plaine, by setting down such things as laide open Esaus [Page 48]contempt of his birthright. The first was his willing­nesse to part from it, and to bee without it; hee neuer stood long debating the matter with his brother; but well content to depart with it. And so at this day a­mongst vs how many are there that willingly & cheere­fully can be content to be without the preaching of the word, and shroud themselues where it is wanting! how it stands with you, be Iudge your selues. But I know, in diuers places of the Countrie, many of our Gentle­men can well bee content to put vp with quarter ser­mons, yea, to starue their soules, and commit the kee­ping of them to those who be more fitter for a beetle and a wedge, then for any office in the Ministerie: yea further, they thinke too great a paines, and too much toile to ride but two miles on the Lords day for the food of their soules, when the same men cannot bee content, vnlesse they haue two or three meales the same day for the pampering of their bodies: let such know herein he shewes himselfe a prophane man.

2 The second thing Esau shewed his contempt in, was, his parting with it at so base a price. For was it euer read of any y^e sold such a pretious treasure at so low a rate? which was (as before you haue heard) the inheritance of his father Isaac, and grandfather Abraham, yea, the holy and faithfull promises of God, & chiefly the king­dome of heauen, and all for a messe of pottage. We do greatlie wonder at this, and no maruell. Yet there are amongst vs that sell away the couenant and promises made to them in Iesus Christ at a lesse rate then a messe of pottage; which they doe account a trifle. And what canst thou make of thy pleasure, pastime, walking in the fields, idlenesse, sleeping? and I tell thee they are [Page 49]farre worse then pottage in respect of heauenly things. Is not this a wonderfull thing, that men created after the image of God, and specially to aduance his honor, should no more esteeme of the precious pearles offe­red to them out of the Gospell, then swine doe of Iew­els? like the Gadarens, that esteeme more of their pigges then preaching: And like little children, that esteeme more their rattles and bables, then they doe a bagge of gold. As euen experience shewes in many in this your Citie, that can walke in the streetes, and by the Church doores, and see the Preacher in the Pulpit; yet in contempt can passe by, preferring some worldlie matters before the pearle of the Gospell.

Obiect. It may be some may obiect and say: If they doe, they be honest men; they goe, I warrant you, about no vn­honest action. Answ. To which I answere: Say they bee so, and say they doe not: So I may say, that Esaus eating of his pottage, was in it selfe no vnhonest or vnlawful act: yet if with Esau, they doe in their hearts preferre their walking or their busines before these holy meetings; it argues their contempt to Gods ordinance, and spots them with prophanenes.

3 The third thing wherein he shewed his contempt, was y^e addition he made in parting with it, which was, that vpon y^e demand of Iacob his brother to him for it: Why, saies he, Loe, I am almost dead, what is then this birthright to mee? How like to this in effect are the speeches of many of our swaggerers at this day? Come, say they, let vs bee merrie whilest wee may. Sorrow, hang sorrow, when wee bee dead, all the world is dead with vs. Another sort, in seeing Christians out of an honest heart goe to the Church to heare the word, [Page 50]which is the food of their soules, let them take their Sermons to themselues, and the diuell giue them good of them, for I will haue my pleasure in despight of their hearts, and I will take the time whilest I may. But God will one day waken the consciences of such prophane men, and it will wound and grieue them at their hearts that they had no better grace but to sell away their birthright.

Vse 2 A second vse hereof serues for an admonition to you all, to take heed you harbour not this sin, lest you come to see it with griefe & shame, when it is too late. To thee then that art priuie to thine heart: thou pre­ferrest this day the selling of thy worldly commodities in thy shop, or the working secretlie in thine house (as too many of you doe) of thy trade and occupation before the holy assemblies; I tell thee, accursed is that gaine so gotten. Take heed of three dangerous ene­mies to draw thee to prophanenesse. 1 The first is carnal reason, which will labour to withdraw thee from loue and delight in religion; putting into thy mind, that as there is nothing gotten by being religious; so there is much danger gotten by being too forward. 2 The se­cond is the world, which will labour to perswade thee from being too precise and forward in running to Sermons; for it will hinder thee of much pleasure and profit that otherwise thou mightest haue; yea, and if thou looke not to it in time, it will bring thee to beggerie: And that it is the propertie of an Infidell not to prouide for wife and children. This is a dange­rous enemie, and doth preuaile with many.

3 The third enemy is irreligious friends, the neerer the worse. A religious young man cannot haue a greater [Page 51]enemie to draw him to prophanenesse, then an irreligi­ous father, or mother, or brother, or sister: A religious husband cannot haue a more pestilent enemie to coole his zeale and loue to religion, then an irreligious wife. Set downe this for a certaintie, you that bee religious, that your greatest enemies shall be those of your owne house that be irreligious.

Vse 3 A third vse hereof is, to encourage vs all to goe on boldlie in our profession, notwithstanding the scoffes and taunts wee shall haue of prophane men. Oh let them alone, this is their time: for howsoeuer now they doe laugh at vs, to see vs to lose so much pleasure and profit, as they thinke we might get; yet a day wil come, the Lord himselfe will laugh at them to see their follie. Prou. 1.24. To thee that scornest and mockest at such as serue the Lord in sinceritie of heart; If a man should call thee villaine and foole, thou wouldest be angrie: Iob 30.8. but the holy man Iob saies thou art so: and all such as thou art. Of all the markes of a castaway, one of them is to bee tainted with the sinne of scorning at a godly man for his seruice to God. Gen. 21.9. It was the marke that Ismael was branded withall, and sent him to hell, because he was a mocker of Isaac. I tell thee, God accounts he hath no greater enemies then such. As example of the messen­gers that came from Ahaziah, 2. King. 9.10.11.12. who in mocking sort flouted the Prophet, calling him in scorne, man of God; but were punished with fire from heauen. The like wee reade of 42. children that were deuoured of two beares for mocking Elisha the Lords Prophet. But hearken thou what the Lord saith, which is, Deut. 32.41. That he will whet his glittering sword, and his hand shall take hold on iudgement, and execute vengeance on his enemies, and will [Page 52]reward them that hate me. Amongst which enemies in one of the chiefest number he accounts a scorner.

Text. He was reiected, for he found no place, &c. Now followes the second degree of his punishment; which is, how he labours to obtaine it againe; yea, he goes so farre, that he weepes for the losse of it, yet all in vaine. Doct. Whence wee are to obserue for our instruction; that many a ciuill man may go very farre in outward signes and shew of repentance, yet liue hated of God. This lesson is well to be marked of vs, because there be many at this day which liue amongst vs, who if they can per­forme any outward shew of repentance, as to sigh, or grone, and specially to shed teares; doe thinke they haue waded farre in repentance. But wee must learne that it is not outward shewes will serue; for reprobates may goe farre in shewes of saluation, yet shall come short and neuer obtaine it. Gen. 37.34-38. Consider of Esau in seeking the blessing: hee went to his father, hee fell vpon his knees, he cried out for very griefe, he was ashamed hee had so lightlie, and at such a rate passed away his birth­right; hee wept, hee shed teares. Who would haue thought but this repentance had been sound? Did ei­ther Marie or Peter, or the theefe in outward shew goe any further, or much beyond him? Yet theirs was true repentance, and accepted of God; but his was coun­terfet, and hee and it both reiected. Example we haue of Orpah the sister of Ruth: Ruth 1.7-14. how she went far in shew, she leaues her countrie, she trauels along, she weepes as­well as Ruth, yet in the end a few words and reasons perswade her to turne backe: so there are many can make a faire shew in matters of faith and repen­tance, but either carnall reasons, or irreligious friends, [Page 53]or one thing or other drawes them quite away. This appeares in that vnpardonable sin, Heb. 6.4. where is shewed how, first, they may be illightned with vs, indued with knowledge and vnderstanding of the word that hath been preached vnto them. Secondly, they may taste of the heauenly gift; that is, Luke 8.13. they may gladly receiue the word, and reioyce in it; as our Sauiour describes in the parable of the seed cast into stony ground. 3 Third­ly, they may be partakers of the holy Ghost, that is, of diuers graces of the Spirit, as namely, lightned with knowledge, and ioy in their vnderstanding, as also of gifts of preaching, of tongues, and the like.

4 Fourthlie, they may taste of the good word of God, that is, they may not only know God by the law, which is fearefull to the sinner: but by a more sweet vnder­standing of the Gospell, which saith, Come vnto mee all yee that trauell and be heauie laden, so calling it the good word of God, as that glad tidings of saluation.

5 Fiftly, they may taste of the powers of the world to come, that is, they may know and confesse that the end of the Gospell is eternall life to all that faithfully be­leeue and liue in it. Thus may wee see how farre such a one as may commit the sinne against the holy Ghost may goe and make shew in the way of saluation. Mark. 6.20. Ano­ther example wee haue in Herod, who is said to heare Iohn Baptist; yea, farther he heard him gladlie, yea hee did reuerence him: yea, which is more, hee reformed many things by his preaching to him that before were amisse; yet cast away and forsaken of God. So a verie castaway may goe farre in many things. As first in his calling, he may heare the word, he may vnderstand it, assent to it, ioy in it, practise some duties commaunded [Page 54]by it, yet to be but a sauour of death vnto death to him. 2 Secondlie, hee may goe farre in faith, he may beleeue the word, beleeue the promises of the Gospell, beleeue Christ died for sinners; yea and hope he is one of them that Christ died for; yet profit him nothing. 3 Thirdlie, he may goe farre in repentance: for he may confesse his sinnes, he may feele prickes in his conscience, hee may haue a sorrow in his heart for them, he may weepe and shed teares for them, yea, hee may promise to amend, yea, make some satisfaction for wrongs done; yet bee farre from saluation. 4 Fourthly, he may goe farre in out­ward shew of an holy life; he may be a iust dealer, an ordinarie goer to the Church, a good pay-master, a re­leeuer of the poore, a bountifull housekeeper: yet in the end for all these you may goe to hell.

Reason. A reason of this doctrine that hypocrites can goe so farre in these, is, because it pleaseth him verie well to make a faire shew, for that vsuallie they bee grounded vpon worldly causes, that likes him well; as praise of men, or pleasure, or profit and gaine: and the diuell will be readie to flatter him, perswading him hee must needes be saued: for that there be many that hope of saluation that come short of his estate.

Vse 3 Now let vs see what vse we are to make of this duty. And first, it teacheth vs not to content our selues with outward shewes, nor inward motions, vnlesse they pro­ceed from the spirit of sanctification. And that this may bee the more profitable to vs, I will handle two things: 1 The first, to set some differences betweene such as may haue the foure former gifts, yet not bee sanctifi­ed vnto them. 2 Secondly, to set downe foure sanctified graces, which no reprobate can attaine vnto. For the [Page 55]first: 1 1. You haue heard how hee may be called, and what therein he may performe: but here he failes, hee cannot yeeld willing obedience to all the commande­ments of God, his calling is not effectuall to worke in loue to all, an obedience to all; he will dispence with some.

2 Secondlie, you heard how farre he may goe in faith: But the elect goe not only so far, but they goe further, which hee wanteth, and that is, an assured perswasion in his heart, that the promises of the Gospell, speciallie doe belong to him; and that Christ died for him; and he applies him, with all the benefits of his passion to him, and to his saluation. This is not tasting of Christ and his merits, but it is feeding on them, and so are nourished to saluation.

3 Thirdly, you heard how farre they may goe in re­pentance: but they want the pith and the marrow of true repentance, and they faile, speciallie in three things.

1 The first is in the ground of true repentance. The reprobate, he euer lookes vpon the shame and punish­ment his sinne will bring him vnto: but the elect hee looks euer to the losse of Gods fauor and loue towards him: The one lookes vpon himselfe distressed, the o­ther looketh on God offended.

2 The second is, they faile in the purpose. For the purpose and promise of amendment of the hypocrite is but in his tongue, by which hee will promise much: Psalm. 78.34. As the Prophet saith: You saied, you would not transgresse, but yet you offer to your idols, and grieue me with your sinnes. And the like the Prophet Dauid saith of the Israelites in the Psalmes: When he slew them, they sought him, &c. vers. 36. But [Page 56]it followes presentlie: But they flattered him with their mouth, and dissembled with him with their tongue. But the purpose of the other is not so much in his tongue, as in his heart, hee doth carrie an vnfained purpose in his heart to amend, and hee doth endeuour in his life, ne­uer to fall into the like sinnes, which before hee did liue in.

3 The third is, they faile in the time. The time of an hypocrite is for a fit, like a morning dew. For when God remooues his punishment from them, they pre­sentlie remooue their repentance from him: but the time of the other is daily and continueth: yea euerie day, they make it a day of repentance: And as they doe renew their sinnes, so doe they renew their re­pentance.

4 Fourthly, you heard how farre the hypocrite might goe in outward shew of sanctitie and holinesse of life: But the elect contents not himselfe with outward shewes to men; but labours and striues, that his secret actions may be aswell approoued vnto God as his out­ward actions with men, And thereupon is as fearefull to commit sinne in secret as openlie; yea, as fearefull to commit sinne in his secret closet, as in the open mar­ket place.

Now followes the second thing, viz. To set you downe foure principall sanctified graces, by the which euerie one of vs may iudge of his estate to saluation.

1 The first is, hee will suffer no sinne to raigne, and to domineere in him, that is, he will not liue with delight and willing consent in any one sinne whatsoeuer, be it neuer so pleasurable or profitable to him. And this is commonlie in euery man that is not regenerate. They [Page 57]haue the seede of Gods spirit in them, therefore they can commit no such sinne. They may sinne of igno­rance, yea of knowledge and of presumption, but yet it shall haue no dominion ouer them, they lie not in it, or delight in it, but trauell and take no rest till they be at peace with God in their hearts by prayer, and doe not giue ouer till they feele assurance of pardon.

The second is an holie combat and fight: for thee­lect, are partlie flesh and partly spirit, and these two are as opposit as light and darkenesse, still striuing and figh­ting in the regenerate to get the victorie. I grant there is a kind of combat and strife in the vnregenerat man, but that is betweene the heart and conscience vpon the committing some grosse sinne: but the other is be­tweene the mind and the mind, the will and the will, the affection and the affections; the regenerate part against the vnregenerate part, and this daily vpon the temptation of any sinne. And this is perceiued by their carriage both before the sinne, in the temptation of it, in the act of sinning, and after the sin committed. Before, the sinne haled and pulled to it their wil partlie vnwilling and partly willing, the mind partly set on it and partly set against it the affections partly liking of it, and partlie hating it. Now if the vnregenerate part get the victorie, and they fall into the act of sinning, they find a terror and feare, and a very vnwillingnesse in it. So the act being committed (as you heard before) they hasten out of it, hee gets him into one corner or other, he cries, he weepes, he sighes, he grones that he hath of­fended so louing a father, entreating God that he will aide him by his spirit, so as hee neuer fall into the like againe.

The third is, that vpon any correcting hand of God vpon them, and euen then when hee punisheth sore, whereby he seemes to frowne vpon them, they can run to him in prayer and make their mone to him: as exam­ple of Dauid, who cries out, O Lord rebuke me not in thine anger, Psalm. 6.1. neither chasten mee in thy displeasure: though the Lord seeme to bee angrie by afflicting of them, yet they runne to him as to a father. It grieues them to see their father displeased: being like to a lo­uing sonne, who grieues to see his father angrie, yea, e­uery wrinkle in his fathers browe makes him to feare, yet so as that that is grounded on loue, and therefore runnes vpon his knees to him for pardon. So is it with Gods children, though their father chastise them with heauie and bitter afflictions, yet they run to their father with this perswasion, that though they haue failed in the dutie of a sonne, yet he cannot faile in the affection of a father. Contrarie to this the hypocrite and vnre­generat man vnder Gods heauy hand vpon him or his wife, children, goods, &c. he runs from God, fleeing from him as from a tyrant, and betakes him to his mo­nie, friends, sports & merrie companions, yea, to witch­es, coniurers, wizards, or any vnlawfull course, if they haue hope of reliese.

4 The fourth is a ioy and delight to meete the Lord in those places, and by those meanes hee doth vsuallie meete his in. It is true, Gods presence is in all places, but yet he is said to be more ordinarie present in those places where is word is preached, where there are holy and religious exercises, of praver, meditations, con­ference of scripture, singing of Psalmes, or the like. In­deede hypocrites will come to Church, but it is not [Page 59]with ioy, and with delight, it is not of conscience to meete the Lord, to hearken what hee saith vnto them, and to put it in practise in their liues: but rather some worldly busines driues them, or for custome or neigh­borhood, or to auoid the name of a Papist.

A second vse hereof serues for the reproofe of two sorts of hypocrites, and first;

1 Those who take themselues good Christians, and in good state, if they liue a ciuill life, especially if they can make a faire shew of louing religion, and can talke of it, though their conscience accuse them of some sin they doe liue in, and they can say to themselues, as Lot said by Zoar, Oh, is it not a little one. Gen. 19. But hearken to me, thou that thinkest it a small matter to liue in one: I tel thee, liue and die impenitent in y^e one, and it will be thy destructiō. Did not Herod make outward shew of many things? yet because he would not leaue y^e one sin of incest, God cast him off and reiected him. I tell thee, one hole in a ship will in a short time sinke the whole ship. Tell me, thou that with thy outward holines li­uest an vsurer, a drunkard, a carelesse wreth; darest drink but one dram of poison? so one raging sinne will bring thee to hell.

2 The second sort are those, who hauing sinned, and liue in some raging sinne, yet if they can now and then thrust out a few teares, thinke it good repentance, and haue repēted in an high degree. But alas they be much peceiued, for their teares bee but hypocriticall. And that appeares, in that either they bee shed in aduersitie, as were Sauls, Iudas, Esaus; or else in the congregation at the sermons, as hypocrites do; but in their closets or in secret, they cannot shed one teare. I tell thee deceiue [Page 60]not thy selfe, for teares be no more signes of true repen­tance then are words.

Text. He was reiected. Now followes the third de­gree of his punishment, which is, that hauing set the time of mercie so light, hee is now denied, though hee vseth meanes to obtaine it. The date is out, at the glasse is run, therefore no meanes will preuaile.

Doct. 8 Whence wee doe learne, that such as by their pro­phanenesse doe wilfully refuse the offer of Gods mer­cie, and doe preferre their pleasures and profits before it, may run so farre, that all the meanes they can vse shal neuer obtaine mercie at the hands of God. I say, as there is a time in which the Lord will wooe vs, yea he sends his Ministers to entreate vs, Hosea 6.4. yea, he will chide and expostulate the matter with vs, why wee will not accept of his mercie: so there is, and will be a time, that after the refusing of grace, and contemning of mercie offered, the Lord will shut vp and bolt vp the gate of mercie, so as he will not be entreated at our hands any more. Psalm. 95.7.8. This is prooued to vs by the Prophet Dauid in one of the Psalmes, where hee exhorts the people, that they will take and accept of the time the Lord offers them, lest it come to passe by their contempt and refu­sing the time of grace, the Lord cast them off and reiect them. I denie not but that in respect of vs, til God haue manifested his wil, there is hope; but in respect of Gods secret decree, the time of Gods mercie may bee out, euen during this life: therefore when mercie is offered, we must take heed wee wilfully contemne it not, lest we prouoke the Lord to be gone, and vtterlie reiect vs. One of the fearefullest signes of a castaway is, to delay and put off the Lords gratious offer of mercie, as wee [Page 61]reade of Pharaoh, Exod. 8.9.10. who when Moses offered himselfe to pray to the Lord for him, he put it off till the next morrow; so hee that hath the graces and mercies of God offered to him to day, and puts them off from his youth to his age, and from his old daies to his death­bed, may iustly feare an vtter reiection, euen then when he hopes of most comfort. For the further pressing this doctrine on our consciences, let vs obserue some places of Scripture. And first, let vs see what the Lord saith to such as despise Wisdomes call, being of three sorts: 1 The first that like fooles content themselues with igno­rance. 2 The second that scoffe at the Lords offer by his seruants. 3 The third which are carried away by their owne lusts. Because I haue called, and yee refused, Prou. 1.24.I haue stretched out mine hand, and none would regard. Verse 28.And then shall they call vpon me, but I will not answere: they shall seeke me earelie, but they shall not find me. Noting, that as they refused the time in which he called, so they should call in hope of mercie, but they should not obtaine. The like we reade, how the Prophet Esay, calling Ierusalem to repentance, in sackcloth and ashes for their sins, Esay 22.12.13. she fell to sporting and feasting, despising the Lords mes­sage and offer of grace by his Prophet: what came of it? you may reade presently that their contempt com­ming to the Lords eares, he answeres: Surely, Vers. 14.this iniqui­tie shall not be purged from you till yee die; saith the Lord of hosts. Giuing them to vnderstand, that seeing they set so light by the admonitions of the Prophet, there should bee left them no time to repent in, till hee had destroied them. But of all the places of Scripture for this purpose, let vs see what the Lord saies to Ierusa­lem by his Prophet Ezechiel: Because, saith he, I would [Page 62]haue purged thee, and thou wast not purged; Thou shalt not be purged, till I haue caused my wrath to light vpon thee. Marke this place well, which may terrifie our hearts, if we carrie not the hearts of Tigres. In which the Lord testifies not onely to them, but to vs, That when by al kind meanes and louing allurements he offers his fa­uour, and wee obstinatelie refuse: let vs bee sure of it, when wee would haue mercie and fauour from him, though we begge it, crie, houle, he will denie it vs. Oh that the lamentable spectacles of some might bee war­nings to vs, who in their life time haue heard the Lord by his Ministers call to them, and entreated them to leaue their sinnes, chidden them, threatned them; but all in vaine, they haue stopped their eares, and hardned their hearts. But being come to their bed of death, and the time come they must depart this life (I feare to a worse) they haue cried, houled, yea, knocked and bea­ten their heads to the bedposts, my self being witnesse: yet could not shew any signe of receiuing one drop of comfort from the Lord. And hauing been exhorted to pray and call on the Lord for mercie, could not say so much as, The Lord haue mercie vpon me. And what know wee what our estate shall bee if wee weare out the time of mercie? There is a time set vs, in which we may repent; but being despised and outrunne, there is after no houre to obtaine mercie. And the reasons hereof are specially three:

Reas. 1 The first taken from God, who because it proceedes from his loue to offer mercie, it must needes stand with his iustice, to punish the wilfull contempt of it with a perpetuall deniall of mercie.

Reas. 2 The second from Satan, who by contemning and [Page 63]neglecting the Lords gracious offer of mercie, gets great aduantage of vs; and hereby makes a way for such sinnes, as hardly in time we can repent vs of.

Reas. 3 The third is from the nature of this sinne, which hatcheth three horrible sinnes: for delay breeds cu­stome; custome breeds securitie; and securitie breeds impenitencie. A drunkard we see is more easily reclai­med from it at the first, then when he hath gotten a cu­stome of it. And hence is it, the Lord by his Prophet doth note it a thing impossible, in respect of humane power to leaue those sinnes which are customablie committed, saying, Can the Blackmoore change his skinne, Ier. 13.23.or the Leopard his spots? then may ye also doe good that are ac­customed to doe euill. Oh beloued, let vs take heed of de­spising the Lords louing and kind offer of mercie, Psalm. 2.12. lest he be angrie, and so we doe perish in his wrath.

Now let vs come to the vses of this doctrine. Vse 1 You cannot deny, but the Lord hath long time offered con­ditions of peace: And that he hath sent vs his seruants earelie and late to call vs to entreate vs, to be reconciled to him: hee hath stood long at the doore knocking to be let in. But what of all this? hath not custome of sin bred securitie, and securitie impenitencie? so that it is to be feared the date of Gods mercy is neere at an end. How shall wee trie this? Looke in the course of the Scriptures, and you shall find it so, when the Lord hath long continued the meanes of saluation, and the peo­ple little or nothing profit by it. And how may this terrifie vs, who haue enioyed his word in peace at hand now of 50. yeeres? and who sees not the little or no profit is come thereof? And that this is so, wil appeare, if we examine it by these two things that will follow, [Page 64]where the people doe profit, by the meanes, that is, knowledge and reformation of life.

And first, as touching knowledge: Come to many in this Citie, who haue liued some 20. some 30. some these 40. yeeres, yet are very ignorant, euen in the principles of religion. You can say (it may bee) God made you, Christ redeemed you, &c. But to what end did God make you, or Christ redeeme you, you know not; but there are many as blind as beetles. And as this is too true in your Citie, so is it most lamentable in the Country; where you shal haue in many places, not one of twentie to yeeld a good reason why they shall not be damned; yea, they know no more the right way to sal­uation, nor how they must be saued (if euer they be sa­ued) then the veriest idiot that euer was borne. And to say the truth, how can they, when they are content to be led to hell as a man leades a dog in a string, accor­ding to the saying of our Sauiour Christ, If the blind lead the blind, they shall both fall into the ditch?

So for the second point, which is reformation of life: I pray you rouse vp your hearts, and examine your liues what reformation there hath been sithence this last extremitie of frosts, the like I thinke was neuer heard of: hath any of you left your pride, your drun­kennesse, your whoredome, your vsurie, your briberie? and God be witnesse betweene you, and your hearts of this. And thinke you the Lord will continue wooing and entreating vs still? No, no; If his word can doe lit­tle good amongst vs, how can his iudgements profit vs? The Lord in minding to ouerthrow a people, doth commonly send before him three arrowes of destructi­on, famine, plague, and the sword: of two of them our [Page 65]land hath of late had her part: And that wee charge not God foolishly; if wee marke it, wee shall find our land polluted in a high degree with the same sinnes, for which the Lord hath punished both Israel and Iuda with the former punishments. And first for famine, Famine. we find the sinnes that did bring it were speciallie these three.

1 The first, rash swearing, and breaking of their oathes. 2. Sam. 21. Now if we take a generall surney of our state, we shall find that because of oathes our land shall mourne; Ier. 23.10. for the name of God in no age was so blasphemed either in Israel or Iuda, as it is in this sinfull land. Wee find that many times, they would rent their garments, in hearing the name of God blasphemed, which if wee should do to heare the Lords name so rent and torne in the mouthes of prophane men in shops, alehouses, tauernes, markets, faires, we should neuer haue whole clothes on our backes.

2 The second sinne brought famine, Amos. 8.4. 5-11. was oppression of the poore. And how guiltie we are herein, the crie of widowes, fatherlesse, and poore men do testifie; yea, if these should hold their peace, the very senselesse crea­tures witnesse it: against whom, timber, stones, lands, bands, monie doe crie apace for vengeance from God.

3 The third sinne, is abuse of the good creatures God hath ordained for our nourishment; by drunkennesse, gluttonie, &c. Yea, how rageth the sinne of drunken­nesse in this Citie, your owne consciences bee iudge. How many wretched men powre the good creatures of God downe their throats into their bellies, as a man should powre it into a [...]un; and that vpon their knees as it were asking Gods curse vpon them for the same?

2 And let vs proceed to the next punishment, namely, the plague, Plague. which you know in this Citie y^e Lord hath of late visited you withall; and in very short space took away to the number of fortie thousand: But what pro­fit hath followed hereof amongst you? a man cannot perceiue any sinne reformed. Would you know the vsuall sinnes procure this? they are speciallie foure: 1 The first is whoredome and adulterie, of which this Citie is horriblie infected; and for which it is no maruell though the Lord continue his striking hand among you.

2 The second is secrecie of sinne, some defending sin, some outfacing sinne; some pleading for sinne; some buying sinne, some selling sinne. Oh Lord, who sees not our land besotted in this? for what small conscience is made of any sinne that may be kept from the eies of men, hauing no respect to the eies of God!

3 The third is securitie in sinne. And this cannot bee denied amongst vs, as appeares by our groping after our sinnes (with the Sodomites) euen then when Gods hand is vpon vs.

4 The fourth is, vnworthie comming to the Lords Table, 1. Cor. 11.30. a sinne common amongst vs, and no sinne lesse accounted of. For come to many on their deathbeds, you shall heare them to confesse they haue been drun­kards, whoremongers, vsurers, couetous, enuious, &c. but you shall neuer heare them confesse their vnwor­thie comming to the Lords Table: And yet this sinne hath brought Gods hand on them aboue the rest.

And for the third punishment, Sword. viz. the sword: a pu­nishment long threatned to vs: and of which long si­thence wee had tasted of, had not the Lord in mercie [Page 67]kept vs from it: which is strange, Deut. 32.41. considering our land swarmes with those sinnes, that doe daily whet the Lords glittering sword to strike vs: And they are speci­ally three.

The first is pride in apparrell; Esa. 3.16-25. which the Prophet Esay told the Iewes, would bring the sword vpon them. Which sinne, who sees not, that euen this Citie is so in­fected withall, that were not the Lord patient, it could not choose but haue brought the sword long ere this day. The heads and backes of women, who are as proud as their husbands are couetous, crie to the Lord for reuenge.

The second is hollow-harted repentance. Hos. 7.14-16. For which sinne the Prophet Hosea tels Israel: Because in their shew of repentance they cried not to the Lord in their hearts, when they houled on their beds, they should fall by the sword. And how hollow-hearted our re­pentance hath been, appeares plainely by the want of the reforming of our grosle sinnes that ouerspread the land.

1 The third is the contempt of Gods Ministers, as ap­peares in the second booke of the Chronicles, where the Lord telles Ierusalem: 2. Chron. 36.16.17. Because she did mocke his mes­sengers, and despise their admonitions, and withall misused them, he would bring the sword of the Chaldeans vpon them, and would spare neither young man, nor virgin, ancient nor old. God gaue all to the sword. And how can we looke God should keepe the sword away, when his seruants are thus hardlie entreated? Nay, I appeale to your harts, if at this day many be not at more quiet, and find more fauour that commit sinne, then those that zea­louslie reprooue sinne. Yea, how are these daies to be [Page 68]lamented, when many vile notorious wretches, and base drunken companions doe abuse the Lords Mini­sters. I tell you plaine it is a generall complaint of all the faithfull Ministers in the land of their disgrace and discouragement they be offered in their Ministerie. If we were many of vs, either Lawyers or Physitians, you would honour and reuerence vs: but in that wee bee the Lords Ministers, wee bee hated and abused: Yea, many account no better of vs, but as their drudges to burie the dead, to christen their children, and to church their wiues (as they terme it) yea, a rare thing to find one sound sincere louer of Gods word, and Gods Mi­nister. And further, who liues so quiet, and at ease in the Ministerie, as those that lead thousands to hel? who liues more merrier then hee that hath gotten two or three benefices, and dischargeth none of them? Who liues more in the pleasure of the world, and bee so fat­ted vp, that their eies are readie to start out of their heads, then such as preach by deputies? And yet these carrie the honour and applause of the people, when the faithfull Minister finds course entertainement. And what shall let the Lord to execute vengeance vpon vs: and to make his arrowes drunke with our blood? Deut. 32.42. Seest not these things? shame will follow thee. Grieuest thou not at it? woe wil ouertake thee. The Lord Iesus open our harts to accept of his offered mercy, & giuevs grace to meete him betimes by repentance, lest his wrath break out on vs like fire & there be none to quench it.

Vse 2 A second vse hence we should make, is for reproofe of many, who post off the time of the Lords offer, till age, sicknes, death: of these there are specially two sorts.

The first sort, 1. Sort. are such as plead the sweete promises [Page 63]of the Gospell. At what time soeuer a sinner doth repent, &c. Come to me all yee that trauaile, and are heauie laden, and I will refresh you. To the which I answere: It is true and most true. But to whom are these promises made, and to what sinners? They bee made to all repentant sinners, that turne to the Lord with all their hearts. But thou art an vnrepentant wretch, and continuest in thy sinnes: therefore these comfortable promises be­long not to thee. And what sinners doth he bid come to him? those that be wearie and heauie laden, that is, whole sinnes pinch and wound them at the heart, and withall desire to be eased of the burden thereof. There­fore take no occasion to presume of the promises of the Gospell, vnlesse thou turne from thy euill waies, and repent of thy sinnes, they belong nothing to thee.

The second sort are such, 2. Sort. as doe alleage the example of the theese conuerted at the houre of his death, presuming they shall find the like mercie. To which I answere: this was an extraordinarie example: and the Lord hath set out but one, and yet one: But one, that no man must presume by this example: For what mad man will spurre his horse till hee speake, because Baalam did so? And yet one, That no man should despaire; but to know, God is able to call at the last houre. And by this he did declare the riches of his mercy to al such as haue grace to turne vnto him. Where contrarie we see many thousands of those who hauing deferred their repentance haue bin taken away in their sinnes, and died impenitent. To thee then that are priuie thou hast had many calles, many offers of grace, yea, y^e hast seene vs spend our wits, our strength, yea ouerspent our selues for thy good. What diuell [Page 70]hath bewitched thee to post off all, and willingly cast away thy selfe? What a shame is it, that the children of this world are wiser in their kind then the children of light? The traueller will take his time in his iourny, and will hasten when he sees night approach, lest dark­nesse ouertake him: The smith wil smite while the iron is hot, lest it coole vpon him; and so hee lose his labour. The mariner will not let the tide passe him: The law­yer will take the Terme, because hee knoweth, it being ended his clients will be gone: so wee ought to make euerie day the day of our terme. Thy verie tongue will condemne thee in thy trade. If thou trust a man with thy wares thou dost require a bill or bond; saying, all men be mortall: but let the preacher exhort thee to accept of the gracions time of the Lord, and tell thee thou art mortall, and at an houres warning for death, yet thou wilt not beleeue him; but so leade thy life, as if thou hadst it in fee farme. And to thee that callest thy neighbours friends and companions to the cardes, tables, bowles, saying, Oh come, let vs goe passe the time away: Is time so slow that it must bee driuen? I tell thee, there are at this day many a thousand in hel, if they had a kingdome would gladlie giue it all for one houre of that time, whereof thou hast manie; not to passe it away, or to driue it from them, but in hope to recouer that which thou graceleslie dost contemne.

Vse 3 A third vse hence is, seeing there is a time, in which after refusing of grace, the Lord will be gone; it serues to exhort vs all to accept of this mercifull time of the Lords fauour: Esay 55.6. and to seeke the Lord, whilest hee may be found: For so long as we doe enioy the preaching of the Gospell amongst vs, so long the Lord offers his [Page 71]mercie vnto vs, and great hope the time is not past: els if we abuse this time, to feare that either he will remoue the Gospell from vs, else blind our eies, and harden our hearts, so as nothing wee doe, either heare or see shall preuaile with vs to saluation. I will grow to an end, lest I wearie you and ouerspend my selfe, with that saying of our Sauiour to his Disciples: Iohn 9 4. I must worke the works of him that sent me whilest it is day: the night commeth when no man can worke. In which he sets vs all an example by himselfe, how to redeeme the time wee liue in here: and to labour in the duties belonging to our calling, and take euery opportunitie of doing good, lest the night come, that is, death fetch them away; and then they shal not stay or returne againe to worke any thing they haue left vndone here. Remember the often war­ning of our Sauiour, with this watchword, Watch. In which he warnes vs to accept of the time of mercy, and to prepare for the day of account, that so with ioy wee may yeeld vp our reckonings. And how must this be? euen by making our benefit of the time of grace, and spending it faithfullie in that place & calling God hath called vs vnto: For euerie one hath his place, publike or priuate, to God, to his Church, & one to another. And I pronoūce to euery one, be he Magistrate, Minister, Fa­ther, Child, Seruant, Husband or Wife, that hath neg­lected his time, being in place, and so louingly offered thee time by the Lord to performe it; y^e if thou be care­lesse and negligent in this time, a time will come that thou shalt be hurried away, and shalt not stay one day, one houre, or one minute to performe any of that work in thy place thou hast left vndone. To conclude, let vs cal to remembrance these foure motiues to moue [Page 72]vs to accept of this time of grace; this acceptable day of saluation. 2. Cor. 6.2. First, how mercifull the Lord hath been to vs, who might haue cut off our time in our youth, in which it may be we were vnthriftie; or in the midst of some grieuous sinne we haue committed heretofore, or of late daies, and so haue sent vs to hell.

2 Secondlie, consider how many good motions of his Spirit wee haue let slippe, and made light account of, and sent him away from vs with griefe: which it may be we shall neuer enioy againe.

3 Thirdly, call to thy mind how he hath this day, and by mee his vnworthie Minister offered thee his Maie­sties gracious pardon vpon willing accepting of it: which for ought either thou or I know hee will neuer offer it thee againe, either by me, or by any other.

4 Fourthly, consider that as the Lord hath giuen thee a time, so hee hath giuen thee thy senses, thy wits, thy memorie, which he hath depriued others of; and may doe thee too, for ought thou knowest, because thou hast made no better vse of them, for his glorie, or for thine owne saluation.

Let vs pray for a blessing vpon this we haue heard.