Two sermons vpon the XII. chapter of the Epistle to the Hebrewes, the sixteenth and seuenteenth verses Preached in the citie of London the twelfth day of Iune, 1608. By Thomas Hopkins minister at Yeardley in the countie of Worcester.

TWO SERMONS VPON THE XII. CHAPTER OF THE EPISTLE TO the Hebrewes, the ſixteenth and ſeuenteenth verſes.

PREACHED IN THE CITIE OF LONDON the twelfth day of Iune, 1608.

By THOMAS HOPKINS Miniſter at Yeardley in the Countie of Worceſter.

HEBREVVES 13.4.

Whoremongers and adulterers God will iudge.

COLOSS. 3.2.

Set your affections on things which are aboue, and not on things which are on the earth.

AT LONDON, Imprinted for WILLIAM WELBY, dwelling in Pauls Churchyard at the ſigne of the Greyhound. 1609.

TO THE RIGHT WORSHIPFVLL WILLIAM HANCOCK MAYOR, THE Worſhipfull Iuſtices and Aldermen his brethren, with my Chriſtian countrimen of the Citie of Couentrie, be all grace, mercie, and peace, from God the Father, and from our Lord Ieſus Chriſt; Amen.

RIght worſhipfull and my louing Countrimen; hauing ſome occaſion this laſt ſummer to trauell vp to the Citie of London, and being there, I was entreated by a godlie friend to beſtow my labours on a Sabbath day, in preaching at the Pariſh Church in which hee dwelled: to whom I willingly agreed. Whereat, there were ſome, contrary to my knowledge or priuitie, that tooke the paines to take the notes of the Sermons, and before my departure out of the Citie made me acquainted therewithall, and ſhewed them vnto mee: and reading part of them, I did greatly maruell thereat; and worthie was the Author to be commended for his paines and skill, hauing neuer ſeene the like ſo largely taken by any whatſoeuer: for ſcarce could I finde any word of ſubſtance wherein hee failed.

Here upon certaine of my friends who were hearers thereof, laboured with me to commit them to the Preſſe: and in hope I would ſatiſfie their earneſt ſute, ſent downe after mee their notes faire copied out to my houſe: which after ſome paines taken in ſetting the ſame in order, and ſome things (though not much) added for the more plaine opening of that, which time preuented me in the preaching, I haue ſent it vp againe to them to vſe at their pleaſure. The which hauing by Gods helpe finiſhed, I doe make bold to dedicate the ſame to your fauorable view. The reaſons moouing mee thereunto are ſpeciallie theſe three: The firſt is, becauſe of the experience I haue had of diuers of your godly, zealous, and ſincere loue to the Goſpell. The ſecond is, being bound by nature to leaue it as a teſtimonie of my vnfained loue to my natiue Citie. Thirdly, in regard of the vndeſerued kindneſſe and beneuolences I haue often receiued from you. In ſome liew whereof I thought it a part of my dutie to dedicate theſe my poore labours vnto you, as thereby to manifeſt my humble thankefulneſſe. Now if any cenſorious diſpoſition ſhall ſay that theſe Sermons are too meane to be put in print for this ripe and exquiſit age, I would wiſh them to conſider, that at the building of the Temple, as well they were accepted that brought Goates haire and Rammes skinnes, as they that brought Silke, purple and skarlet. But howeuer it be, I doe more then hope you will both kindly accept of this from me, and entertaine it as a teſtimonie of my louing affection to you all.

The God of all comfort multiplie his gratious bleſſings vpon you all, and grant all peace and proſperitie to all thoſe that vnfainedlie loue and ſeeke the peace of the Church, and proſperitie of the Goſpell. From my houſe at Yeardly, the 20. of December. 1608.

Your Worſhips in all Chriſtian duties to be commanded, Thomas Hopkins.

TO THE CHRISTIAN READER.

CHristian Reader, the ſearcher of all hearts doth know, that at the preaching of theſe Sermons it was farre frō any thought of mine they ſhould euer haue been committed to the Preſſe to bee ſet out in print, confeſſing my great inabilitie that way. But foraſmuch as ſome of the hearers tooke the paines to gather the notes thereof, without either my knowledge or conſent; and thereupon ſeeming to haue ſome liking thereof, were earneſt with me for my conſent to commit them to the print: whoſe godly deſire I perceiuing to proceed from a ſpeciall willingneſſe to make others partakers of that profit they ſeemed to haue receiued themſelues, gaue them my promiſe, if they would copie them faire out, and ſend them downe into the countrie to me, I would take ſome paines in the viewing them ouer, and ſetting them in order, and ſo would ſend them vp to them againe to vſe at their pleaſure: which they ſo did; and accordingly (by the Lords helpe) I haue performed to them, as my leaſure in my charge would permit me. Now then, if theſe my ſimple labours ſhall bee thought worthie the view of the world, I doe humblie entreate thee (Christian Reader) to beare with me; which I know thou wouldeſt willinglie doe, if either thou didſt know my weakenes in gifts, my ſmall leaſure for vndertaking any ſuch worke, or ſpeciallie the marke and end I aime at. I pray thee conſtrue all in good part; and what is amiſſe for want of skill, correct it; and if any thing haue ouerſhot me in ouerzealous carriage, impute it to my infirmitie. But if there happen any thing that ſhall worke to humbling for ſinne, either generall or particular, for the land, or for thy owne ſelf, giue all the praiſe to God: and as I haue endeuoured to benefit thee and others, which is the maine end of my labours, ſo doe I entreate thee to aſsiſt me with thy prayers vnto God, that hee will aſsiſt me with his bleſſed ſpirit in the worke of my Ministerie. And thus hoping I may entreate for a friendlie acceptance at thy hands, and to affoord me thy good word for my good will, and a fauourable conſtruction for my paines, I doe commend it to the bleſsing of the Almightie, and thee to his gratious protection, wiſhing to thee as to myſelfe, viz. the mercie of God in Ieſus Chriſt. December 20. 1608.

Thine in the Lord Ieſus, Thomas Hopkins.

TWO SERMONS VPON THE XII. CHAP. OF THE AVTHOR TO THE HEbrewes, the 16. and 17. verſes thereof. HEBREVVES 12.16.17.

Let there bee no fornicator or prophane perſon, as Eſau, which for one portion of meate ſold his birthright.

For yee know, how that afterward when he would haue inherited the bleſsing, hee was reiected: For he found no place to repentance, though he ſought that bleſsing with teares.

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, 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 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 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 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, 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 ye 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, 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 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 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 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 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 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 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 ye 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 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, 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.

The vſes of this doctrine.

Vſe 1 Firſt, it ſerues for a warning to ſuch as bee tainted with this ſinne, that they labour in prayer to God to worke a deteſtation of it in their hearts: and to take heede of the harlot; for ſhe will not leaue thee, till ſhee haue got the blood of thy ſoule: yea, as Salomon ſaith, Prou. 9.18. Her gheſts are in the depth of hell; meaning they are as ſure to goe to hell, except they repent, as if they were there alreadie. Remember, yet God offers grace, yea, this day I ſtand here as Gods miniſter to intreat thee, as thou haſt any loue to God, any feare of his iudgements, any hope to appeare before Chriſt Ieſus with any comfort, at the day of iudgement, or any care to be ſaued, to get out of this ſinne betimes, elſe bee ſure in time it will bring thee to damnation.

Vſe 2 A ſecond vſe hereof ſerues to reprooue ſuch as make light account of it, and count it but a tricke of youth. Oh vile forlorne wretch: is it but a tricke of youth to haue heauen gates bolted againſt thee? Is it but a tricke of youth to pull Gods wrath on thee? Is it but a tricke of youth to be a fornicator? I tell thee ſuch trickes will tricke thee to hell, if they bee not preuented by repentance? Obiect. O ſir, ſaies ſome, I haue ſatisfied the L •• d, and done my penance in open Church amongſt the congregation. Anſw. For anſwere: But tell me haſt thou ſatiſfied God by repentance? Haſt thou runne to him and intreated him in Chriſt Ieſus to bee ſatiſfied? I tell thee, penance in the Church will not keepe thee out of hell, till Gods anger bee appeaſed: and it is only Chriſt that muſt appeaſe him: and it muſt be faith and repentance in thee, that muſt be the meanes to obtaine it.

Obiect. Others obiect, I meane to marrie her, and ſo to make her an amends. Anſw. For anſwere: Say thou doeſt meane ſo, I denie not but it is a thing both lawfull, and fit to be ſo: But yet till there haue been repentance wrought in thee for this grieuous ſinne, Gods wrath, and Gods curſe will follow thee at the heeles. Yea, I ſay further, that after thou haſt married her, till there be a reconciliation betweene God and thee, al the time thou haſt liued in marriage, thou haſt liued a fornicator.

Is there any here who are priuie in their conſciences they haue abuſed their bodies with their wiues before the ſolemniſing of Wedlocke, and entrance into that holy ordinance and couenant of God? haſt thou repented, haſt thou been grieued from thy heart? then no doubt, thou haſt obtained pardon. But if thou haue felt no griefe, no ſorrow, no humbling, no teares, but made account all is well and healed by mariage, know thou, and know thou againe, God will one day call thee to a new reckoning, and will take vengeance on thee in the depth of hell.

Vſe 3 A third vſe hereof is, to ſuch Magiſtrates as be put in truſt for the puniſhing of this ſinne, that they looke vnto it better then they haue done, and that they let it not goe ſo ſlenderly puniſhed, or not puniſhed at all, as many of them do. It is to be lamented at this day, to heare what winking, & what bribing there is to maintaine this ſinne. Yea, it is to bee feared, that there bee many frenchhoods and veluets coates maintained by this ſinne. Yea, experience doth ſhew vs, (and by experience I ſpeake it) how readie many will bee to ride and run to Iuſtices of peace, and Eccleſiaſticall courtes to ſpeake, and to countenance out a common fornicator, and an adulterer; when the ſame parties in caſe of wrong done to an honeſt man, will not ſet their foote out of the dore, to ſpeake a word to doe him any good. Can the Lord forbeare long to puniſh vs, when this ſinne amongſt other ſinnes, cries loud in the Lords eares for vengeance? No, no, as the Prophet ſaith, Ierem. 5.9. Hee will viſit for theſe things, and his ſoule will be auenged vpon ſuch a nation.

Or prophane perſon as Eſau. Text. Now followes the other ſinne, he dehorts and drawes them from; which is prophaneneſſe. And becauſe there were diuers did make light account of it, and many others that did not know what it meant, he ſets downe an example of a man hated of God before he was borne, and being dead, is, as it were, hung vp for a ſpectacle for all prophane men to looke on, ſet out in the booke of Geneſis the 25.27.28. Chapters.

And hence, before wee proceed to the opening of the ſtorie, we are to obſerue ſomething, in that the holie Ghoſt ſets before vs the example of a prophane man. Doct. 3 A principall end and drift why the holy Spirit of God ſets before vs examples in the old Teſtament, as well as in the New, is not ſo much that men ſhould read them as ſtories, or therein ſee the ſeueritie of God to others: but for ſpectacles and examples to vs, that wee ſhould take heed of their ſinnes that moue the Lord to lay ſuch puniſhments vpon them. The Apoſtle to the Corinthians hauing ſet downe the rebellion of the Iſraelites, together with their puniſhment, 1. Cor. 10.6-11 preſently telles the end and vſe of ſuch examples, which was his ſeueritie to them, and to bee warnings to vs, as appeareth in the eleuenth verſe. So the Apoſtle Iude telles vs that Sodom and Gomorah and the cities about them, which the Lord deſtroyed for following ſtrange fleſh, were and are ſet foorth for a warning and example to all filthie and beaſtly minded men. So that ſo long as there is a people vpon the earth, ſo long hath the Lord ſet downe in ſcripture examples of his wrath to forewarne them of the like ſeueritie againſt them. And wee ſee, that diuers for ſome horrible offences are hung vp in chaines, not onely to ſhew the kings ſeueritie againſt them, or for men to ſtand gazing vpon them, but for warnings to all his ſubiects to take heed they runne not into the like offence, leſt they incurre the like puniſhment. And therefore for murtherers, the Lord hath, Gen. 4. as it were, hung vp Cain; for prophaneneſſe, Gen. 27. Numb. 16. Eſau; for murmurers againſt God and his Miniſters he hath propoſed Coreh, Dathan and Abiram; Iudas to all Traitors, Lots wife for all Apoſtataes. Theſe and many more are ſet forth for examples to vs. Theſe and many more are not pictures of Gods anger, onely hung vp to be gazed vpon, but to warne vs by their examples of the ſinnes.

Reaſon. There are diuers reaſons to bee ſhewed of this doctrine, but in that my time is ſo neere ſpent, I will content my ſelfe with one, which is: Becauſe God is not mutable, but the ſame God to vs as to them; and as hee hath left them for examples to vs, ſo he can leaue vs for examples to others. If hee doe not, wee are the more bound to him, and not to abuſe his patience and longſuffering to vs, but rather to meete him in time by repentance.

The vſe hereof ſerues to teach vs what vſe we ſhould make in reading the ſtories of Gods iudgements vpon others in the booke of God: not ſo much to wonder at them, that they had no better grace, or to admire the ſeueritie of the Lord againſt them: but to applie it to our ſelues, and to ſay in our hearts; This example is ſet out to warne me, to teach me, that if I commit the like ſinne, I may feare the like puniſhment or worſe.

Which reprooues ſpecially two ſorts of men at this day: 1. Sort. The one is ſuch as in reading diuers chapters of the Lords iuſt iudgement againſt diuers nations, cities, Kings, Prieſts, men, women, children for their ſinnes committed againſt him, make light account of them, as if it no whit concerned them, though their conſciences condemne them of the like ſinne. They read the ſtorie of Eſau, Gen. 27. and of Gods wrath againſt him for his prophaneneſſe; yet though they know in their hearts they ſet more by their pleaſure then by preaching; by their gaine then by godlines; by their pottage then by religion; yet it neuer ſo much as mooues them at al. So againe, how many doe read the ſtorie of Lots wife, Gen. 19.26. who for her looking backe was turned into a monument of Gods anger, yet themſelues are priuy of the decay of their firſt loue, and with Demas haue embraced the world, and yet are no whit diſmaied at al? Look vpon her all you that are priuie to your ſelues and guiltie of blackſliding in your zeale and loue to the Goſpell. She was turned into a pillar of ſalt, and remaineth a ſpectacle of Gods vengeance for al ſuch as thou art. She was turned into a durate ſubſtance, & without ſpeedie repentance, hee will turne thee into a heauie iudgement, and that is hardnes of heart, which is harder then ſalt; for it is the plague of all plagues.

You then that of religious ſeruants are become irreligious maſters: you that are priuie to your hearts, that 10.20.30. yeeres agone you were more forward and zealous in Gods worſhip, and now are decaied and cold, looking backe to the pleaſures and profits of this world, looke one Lots wife: ſhee, as it were, hangs in chaines for a wofull ſpectacle to behold. Let her moue you to labour to recouer that you haue loſt, leſt the Lord make you ſpectacles to others, as ſhe is made a ſpectacle to you. And for this citie and others is Ieruſalem in the Scripture to bee a perpetuall example: her ſpecial ſinnes were, pride, contempt of Gods word, and abuſe of Gods Prophets. Her doome is recorded for England, and for thee London, whoſe pride is as great, if not greater then euer hers was. And for whoſe contempt and abuſe of Gods Miniſters it is a wonder the Lord ſmites not the land.

Let vs all then hereafter in reading ſtories of the Lords iudgements on others, make them examples and warnings for vs: elſe to make account, the ſame God that was reuenged on them, will not let vs eſcape.

The ſecond ſort that this doctrine reprooueth, 2. Sort. are ſuch, as in ſetting their children to read in the Lords booke, they heare the ſtorie of Lots drunkenneſſe, of Dauids adultery, of Peters deniall, and thereby they doe bleſſe themſelues, and ſtrengthen and comfort their hearts: yea they haue learned to alleage them as examples to extenuate their ſinnes. Am I a drunkard? ſo was that good man Lot. Am I an adulterer, ſaies another? ſo was that man after Gods owne heart, Dauid. Shall I deſpaire of my ſaluation, ſaies the wicked perſiſter in ſinne, and I reade, the theefe repented on the croſſe, and found mercie at the laſt houre? O vile wretches, who hath bewitched you to peruert Gods word to your deſtruction? It is as much as to poiſon thy ſoule. Looke on their repentance: Lot fell of infirmitie, and no doubt repented with much griefe: yet looke vpon Gods iudgement vpon that inceſtuous ſeed. Looke vpon Dauid; reade the 38. Pſalme, it made him goe crooked; his ſinnes were as fire in his bones; he had not a good day to his death, but the griefe of his ſinnes made him to roare out. Thou wouldeſt be loth to buy thy ſinne as he did. And as for the example of the theefe: Firſt, the Lord knocked but once, by one ſermon, and he repented: but thou haſt had many ſermons, and haſt had many callings and cryings to thee, yet repented not. Secondly, this is an extraordinary example, and there is not the like in all the Scripture againe. And the end is, that thereby wee ſhould neither deſpaire nor preſume: one, that wee ſhould not deſpaire, and but one that we ſhuld not preſume. This example is for all penitent ſinners, who vpon their repentance may aſſure themſelues, the Lord will receiue them to mercy.

Now if thou canſt promiſe to thy ſelfe the ſame repentance and faith in Chriſt that hee had, then maieſt thou promiſe thy ſelfe the ſame felicitie hee now enioyes.

But looke thou on his fellow, who had no grace to repent, and who hangs as an example to all impenitent wretches to looke vpon: that they deſpiſe not the mercie of God, nor reiect his call by vs: leſt it come to paſſe, that when thou wouldeſt repent, thou canſt not. To thee that doeſt ſtrengthen thy ſelfe in thy ſinne, vpon preſumption of mercie to other, Deut. 29.19.20. I referre thee to the words that the Lord himſelfe ſpeakes, Deut. 29.19.20. He that when he heareth the words of the curſe, bleſſeth himſelfe in his heart, ſaying: I ſhall haue peace, though I do walke according to the ſtubborneneſſe of mine owne heart; thus adding drunkenneſſe to thirſt, the Lord will not be mercifull vnto him, but the wrath of the Lord, and his ielouſie ſhall ſmoake againſt that man, and euery curſe that is written in this Booke, ſhall light vpon him, &c.

Looke thou on this and the like threatnings of God againſt ſuch as ſtrengthen their hearts in their ſinne.

Thus much at this time, being loth to be ouertroubleſome, referring the reſt till euening Prayer.

Let vs pray for a bleſſing vpon that wee haue been taught.

FINIS.

THE SECOND SERMON. HEBREVVES 12.16.17.

Let there bee no fornicator or prophane perſon, as Eſau, which for one portion, &c.

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 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 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. 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, 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 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 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, 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, 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 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 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 ye 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 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 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, 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 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 ye 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 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 ye 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. 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 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 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, 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. The firſt is a certaine griefe and ſhame that he had left and ſold his birthright away. Secondlie, how he would faine haue had it againe, ſhewing outward ſignes of repentance, and labours to recouer it, but all in vaine. The third is, that hauing wilfully loſt the time of grace, he procured a perpetuall deniall of mercie. For the firſt, Eſan 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 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 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.

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 ye 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 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.

The third thing wherein he ſhewed his contempt, was ye addition he made in parting with it, which was, that vpon ye 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, 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. 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. 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.

The third enemy is irreligious friends, the neerer the worſe. A religious young man cannot haue a greater 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 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, 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. 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.

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.

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 by it, yet to be but a ſauour of death vnto death to him. 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. 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. 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: The firſt, to ſet ſome differences betweene ſuch as may haue the foure former gifts, yet not bee ſanctified vnto them. Secondly, to ſet downe foure ſanctified graces, which no reprobate can attaine vnto. For the firſt: 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.

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.

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.

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.

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 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.

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.

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.

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 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.

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 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;

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 ye one, and it will be thy deſtructiō. Did not Herod make outward ſhew of many things? yet becauſe he would not leaue ye 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.

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 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 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: The firſt that like fooles content themſelues with ignorance. The ſecond that ſcoffe at the Lords offer by his ſeruants. 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 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 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, 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 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.

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.

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.

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?

And let vs proceed to the next puniſhment, namely, the plague, Plague. which you know in this Citie ye 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: 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.

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!

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.

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 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.

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 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 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, ye haſt ſeene vs ſpend our wits, our ſtrength, yea ouerſpent our ſelues for thy good. What diuell 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 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; ye 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 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.

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.

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.

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.

FINIS.