THe drift and purpose of these words is, to stirre vp all men to true repen­tance: whereunto that they might be the sooner induced, and therein better directed, hee sets downe,

First, 1 the danger of impenitent per­sons, whose propertie is to hide their sins: concerning whom, he pronoun­ceth, that they that hide their sinne shall not prosper: so long as sinne is couered, it prospers in the soule: and so long as sinne thriues in the soule, there can bee no true prosperity in the state, either for inward or outward things.

Secondly, the happinesse of penitent persons: 2 they shal finde mercie: whatsoeuer their iniquities haue beene, they shall bee receiued into Gods fauour, and finde all the frutes thereof, so that they testifie the soundnesse of their repentance by the performance of these duties following: to wit,

That they come to a plaine and syncere confession which is opposite to the former hiding: 1 and

Secondly, 2 that they grow to a generall reformation in these words [and forsaketh them]

Verse 13. Hee that hideth his sinne shall not prosper, &c.

From these words this doctrine euidently ariseth: that [Page 20]the harbouring and hiding of sinne, Doct. 1 Hiding of sin hinders mer­cie. hinders vs from all true prosperitie and mercie.

Wheresoeuer sinne hath intertainment in the heart, sound happinesse is as farre from that partie, as hee himselfe is from vprightnesse and goodnes: God neuer castes away his kind­nesse vpon them that endeauour not to cast all sinne out of their soules. psal. 32. This point is made cleere vnto vs in the Psalme, where the Prophet describing a righteous man, and shewing that he, & he alone is a blessed man, sets him out by this, that in his spirit there is no guile: verse 2. Thereby implying, that guilefulnes and blessednes neuer goe together. He that with a false heart fauours himselfe in any sinne, hath obtained pardon for no sinne; neither is he purged from any sinne, what shewes soeuer he may make to deceiue himselfe and others. And therefore all his iniquities shall be charged vpon him, the least of which is sufficient to make him accursed: and then how farre such a one is from happines and true prosperitie, any one may iudge that hath the spirit of discerning: and this point Dauid in that Psalme makes plaine by giuing an instance in his owne per­son. He was no hypocrite indeede, yet had hypocrisie at that time a great place in his heart, and thereupon hee begins to hide his sinne, and to inuent shiftes and deuises to couer the same: verse 3. but what followed heereupon? When I held my tongue (saith hee) (to wit from confessing my sinne, as afterwards by his contrarie practise it is apparant) my bones consumed, &c. There hee shewes in many words what perplexitie hee was in, when he was negligent in searching out his corruptions, and his heart had made a kinde of confederacie with sin: that how­soeuer he was not vtterlie excluded from right to Gods fa­uour and true felicitie, yet for that time, hee could haue no sound feeling nor comfort of it, till hee betooke him to true and heartie confession; but then all was helped and remedied, as in that Psalme it followeth, Then I acknowledged my sinne vn­to thee,verse 4.neither hid I mine iniquitie: for I thought I will confesse a­gainst my selfe my wickednesse vnto the Lord, and thou for gauest the punishment of my sinne.

To this same purpose there is a heauie threatning denoun­ced against this diuelish cunning and craft in couering of sin, [Page 21]by the Prophet Isaiah. Isa. 29.15.Woe vnto them that seeke deepe to hide their counsels from the Lord, &c. they that haue such skill and arte to hide their wickednesse in the darke, and to carry badde matters couertly and closely, what doe they get by it? they thinke thereby to haue the credit and reputation of wise men & deepe polititians: but the curse of God belongs vnto them, which there is denounced against them, that shal pursue them, and his hand shall finde them out, with all their wretched and sinnefull plots and deuises, which they haue hatched in the secrets of their braines, and thought to keepe close from God and men: and he shall bring to nothing both them, and their counsels; for all their deepe reaches God can ouerreach them, and his iudgements shall ouertake and ouerthrowe them.

Agreeable to this, is the place of Iob, where it is said, Iob 20.1. that when wickednesse is sweet to a man, and he hides it vnder his tongue, and fauours it, &c. then his meate shall bee turned into the gall of Aspes, &c. There that holy man of God sheweth, that when any one is a fauourer, and a hider of sinne, euery thing that should be for his good shall turne to his hurt; his ordinarie foode, his wealth and substance: and in a word, whatsoeuer other­wise might bee comfortable vnto him, all shall goe crosse with him: nothing shall bee prospered and blessed vnto him. These places doe in part manifest vnto vs the danger of this cloaking of sinne: what miserie it brings; what happinesse it depriues vs of: yet besides those, there are reasons that may more cleerely euict and prooue that it must needes bee so: for,

1 First, the causes of this hiding of sin are naught: Reasons. which are these following. The causes of hiding of sin.

1 The first, is the loue of iniquitie: for sinne is of that na­ture, 1 Loue of it. that it will neuer tarie but where it is loued and much made of: it is such a guest as rough intertainment would driue away in a short time.

And that such doe loue it, it is very euident in that former place of Iob: where it said, that first, wickenesse is sweet, Iob. 20.12.and then they hide it. Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and [Page 22]dainty dishes: the same or greater haue they after sinne: the loue whereof must needes be odious, because it is Gods vtter enemie, and therefore the hiding of it must needes bee dange­rous.

2 A second cause of this, is hypocrisie, that men would faine seem better then they are, 2 and therefore they hide that which is in them indeed, Hypocrisie. & make shew of that innocencie which they are farre from: this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah, as the holy Ghost testifieth in the booke of the Kings: 1. King. 15.3.5 where it is said, that Abijams heart was not perfect with the Lord his God, as the heart of Dauid his Father, who did that which was right in the sight of the Lord, and turned from nothing that hee commanded him all the daies of his life (to wit, of set purpose, and against his con­science with any allowance and approbation) saue onely in the matter of Vriah the Hittite: as if hee should haue said, therein indeede hee was false-hearted, and that was the reason why he was so long ere hee acknowledged his grieuous sinne, and why he fell to deuising of naughtie shifts for the couering of his wickednesse: which brought him little prosperitie: nay, so farre was hee from gaining any thing by it, that euen one yeeres cloaking of sinne, procured him many soare and grie­uous troubles inward and outward for many yeeres together. Thus we see the causes are bad, to wit, loue of sinne, and dam­nable Hypocrisie.

2 Neither are the effects any better: 2 for whosoeuer doth thus couer his sinnes: The il effects.

1 First, 1 It hindereth praier. Psal. 66.18. he cannot pray: for (saith Dauid) If Iregard wic­kednesse in my heart, God will not heare mee. Sinnes acknowledg­ed and bewailed quicken vs to praier: but sinnes allowed and maintained, vtterly disable vs for praier: for they make a se­paration betwixt God and vs.

2 Secondly such a one can haue no benefit by the Sacra­ment: 2 Isa. 59.2. It keepes vs from benefi­ting by the Sacrament. Iohn 13.27. as we see by Iudas: who being a cunning hypocrite, and a hider of mischeuous plots against his master, whereas hee was diuelish enough before, he was wholly possest by Satan af­ter the eating of the Passeouer and the receiuing of the Lords Supper: for so the Euangelist testifieth that after the sop, (as al­so [Page 23]after the others Sacrament, ministred at that same meale) Sa­tan entered into him: meaning more fully then euer before: the like may bee said of Simon Magus Act. 8.20. &c.

3 Thirdly the word is altogether vnprofitable vnto such: 3 Or by the word. it's choaked in the heart that is corrupted with sinne: it is euen like pure seede cast into a filthie sincke. There we see both by the causes and effects, how hurtfull a thing this hiding of sin is, and how it stands in the way of all true prosperitie, to keepe the same from comming vnto vs.

But against this it may be obiected, Obiection. that it seemes to bee vn­true that those that entertaine and nourish sinne in their soules shall not prosper: for none prosper more then such; they commit hainous and scandalous euils, and boast of them, and yet haue the world at will, and more then their hearts can wish. And on the contrarie, Dauid saith, Psalm. 73. When I declare my paine, and am sorie for my sinne, then mine enemies are aliue, and are mightie, &c.

But for the satisfying of this doubt, we wust know, Psal. 38.18. that how­soeuer these vngodly ones hold vp their heads and prosper, Answer. Prospering in euill courses, a sore plague of God. and bring many of their purposes to passe, yet none are more wretched and miserable then they. There is no more certaine signe of Gods heauie displeasure, then for one to thriue in his vngodly courses. That child whom the father loues, hee will correct betime: and so dealt God with Dauid. There were ma­ny greater offenders then hee in Israel, and yet none was so much scourged, because none was so well beloued. But for one to escape the rodde, and to be still further giuen vp to his owne hearts lust, to commit sinne with greedines, this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man: Rom. 2. for by this meanes hee still heapeth vp wrath against the day of wrath, and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons, when the Lord shall pay him home at full for all his cuill thoughts, words and workes.

Since then it is plaine, Vse 1 that hiding of our transgressions stops vp the passage against all true prosperity, 4 Sorts repro­ued. this makes for the reproofe of foure sorts of men, that offend in this point: namely,

1 First, 1 of those that are altogether blinded with ignorance, and know not sinne, Ignorant per­sons. nor the disserences of sinne, which are greater, which lesser. For till the Lord informe men by his word, and spirit, they can neuer see these things; neuer dis­cerne betwixt good and euil, nor betwixt euil and euill which is more or lesse offensiue. For it is light that discouers darke­nesse, and therefore they being destitute of the true vnderstan­ding of the word, and so consequently of the spirit, must needs faile in the discerning, and so also in the discouering and lay­ing open of their corruptions; and therefore faile of sound happinesse.

2 Secondly, 2 this is for the reproofe of an other sort that are worse then the former, Deniers of sinne. who hauing the knowledge of sin, doe yet denie their faults when they are told of them, as Ana­nias & Saphira did, Acts 5. 1. King. 5. and as Iehazi did when his master examined him. Those sinnes that are smoothered and caried so closely, God will manifest and discouer as openly, as hee did theirs: laying vpon the one, the punishment of a sudden and strange death: and on the other, the leprosie of his flesh, as a meanes to clense his soule. 3

3 Heere are an other kinde of hiders to be condemned, Disguilers of sinne. that will not grosly denie the fact, but will cloake it, and disguise it, and giue good names to foule faults.

Such are they that would haue their gaming, and vnthrifti­nes, and cosonage, to goe vnder the name of recreation; and all their leaud meetings, and abuse of the creatures of God, and of the glorious and fearefull name of God, vnder the title of good fellowship, and meerie meetings, &c. And so for other notorious and greeuous sinnes, which they paint ouer with faire colours: but doe such prosper? When they get a little monie, Inconuenien­ces that ensue on gaming. do they not loose more in their soules then that comes to? and doe they not bring vpon themselues hardnesse, and profanenes of heart: blindnesse, and stupiditie of minde: vn­readinesse and vnfitnes for any good thing: vnwillingnes to reade, heare, meditate, and conferre of holy things? are they not afraid to come into Gods holie presence in praier, to be in the company of such as will admonish or rebuke them; to [Page 25]bee alone in the night at such times as the Lord doth waken their drousie consciences? to say nothing of many foule braules, and other hainous euils, which doe vsually accom­panie such exercises.

So others when they are passionate and distempered; tell them of it, & their answer is readie: What? would you not haue a man angrie with sin? Oh this is base hypocrisie, and sinne­full disguising of your fault: for tell mee, you that can bee so eager against small offences in others, when they concerne your selfe, Note. do you not beare with greater faults both in others and in your selfe, when they doe more neerely touch the glo­rie of God? your owne heart tel you that it is so, and there­fore neuer suffer your violent distempers and outrages to goe vnder the visard of zeale against sinne, but let them goe for hatefull passions as they are.

Others wee shall finde that will terme their couetousnes, frugalitte, their pride in apparell, comlines and decencie, Hurt that comes by dis­guising of sin. and the like: all which persons little consider what great iniurie they doe to their soules this while: for now the word cannot cure them of those sinnes which they would faine thinke (though their hearts tell them otherwise) to bee no sinnes: they can neuer humble themselues by repentance for them; and therefore they stand guiltie before Gods iudgement seate to answer for them, besides all the hurt they shall in this life sustaine in regard of them.

4 A fourth sort that come vnder this reproofe are such, 4 as therein shew themselues to be clokers of sinne, Such as are negligent in searching out their sinnes. that they doe not vse diligence to finde out their sinnes: such as are partiall in dealing with their own soules, and in searching to finde out their corruptions; that are loth to dig too deepe, & throughly to ransack the lothsome corners of their hearts. He that doth not his best endeuour to come to the sight of his secret sinnes, is esteemed by God, to be a hider of them, and shall be destitute of that happinesse and comfort that otherwise hee might enioy: Psalm. 4.4. and therefore as Dauid exhorted his enemies for their good, to examine their hearts vpon their beds, that so they might desist from standing out against him: so hee pra­ctised it himselfe for the good of his owne soule, that [Page 26]hee might not long goe astray from the waies of the Lord. I haue considered my waies (saith hee) and turned my feete into thy testimonies. Psal. 119.59.

Secondly, Vse. 2 this serues for our instruction: if wee finde that we doe not prosper in the things of the Lord, When wee prosper not, fall to exami­nation. or of the world, let vs examine if there be not some secrete sinne that is the cause of it. One comes to the word preached, and findes no helpe thereby against the corruptions vnto which he is incli­ned, nor for the practise of good duties vnto which hee is slacke: he cannot perceiue that there is wrought in him any great loue vnto the Saints, to the ordinances of God, or to the comming of Christ, &c. but he is dull and heauie, when hee is at it, and as dead and lumpish when he is gone from it. Let him search, and he shall finde that there lies in his heart some sin or other vnrepented, or the gilt of some duties vnperfor­med; the venome whereof doth so poison his conscience, that the word of life can finde no place there; for when the word comes to a pure heart, it will enter speedily, and worke effectually.

Another comes to the Sacrament, and findes no benefite thereby. Let him looke if there lurke not within him some hidden corruption that is the cause hereof: for the Sacra­ment is mightie in operation, if it be receiued with a pure and holy affection: 1. Cor. 10. it is the very communion of the body and blood of Christ. And therefore search and cast foorth that ill leauen that hath infected thy heart, and hindered thee from the comfort of this excellent ordinance of God. And the like may wee say for praier and any other of Gods ordinances.

Likewise for the things of the world: doe we not prosper in our estate, in our bodies, in our children? &c. let vs make triall if there be not some wickednesse that hath countenance with vs. Note. And if there be, thence (may wee bee sure) comes all our woe: they that will not greeue for sinne, because it is sinne, shall bee driuen to greeue for it by many sore troubles: and they that are insensible of it when it is cōmitted, shall be made sensible in the end by feeling it punished. And this is a good vse that is made of the troubles of Gods Church, in the Lamen­tations of Ieremie. Wherefore (say they) is the liuing man sorow­full, [Page 27]why doth hee turmoile and vexe himselfe? Lamenta. 3.39.40. man suffereth for his sinne: what is the conclusion? Let vs search and trie our waies, and turne againe vnto the Lord, &c. Wee haue sinned, Obiection. and rebelled, therefore thou hast not spared, &c. But we know no spe­ciall sinne that should procure this hand of God against vs.

Trie your owne hearts and waies diligently, Answer. and then if you finde no such iniquitie, your crosse is in mercie, and not in iudgement: for triall, and not for punishment: a medicine to purge & cure, and not a poyson to infect & destroy. But if we will haue this comfort, we must striue to finde out what is prin­cipally amisse in vs: for the heart is deceitfull aboue all things, and the diuell would make vs thinke that great faults are but small faults, and that small faults are no faults: Iere. 17.9. let vs there­fore bring our soules to the touchstone of Gods Law, Iere. 77.10. and then we shall not be deceiued: as he himselfe saith, I the Lord search the heart: so his word is a discerner, and a discouerer of the thoughts, and intents of the heart; Heb. 4.12. and will make vs able to de­scry the same. And this let vs be assured of, for our comfort, that he that is truely desirous, Note. and withall industrious to finde out his speciall sinnes, hee shall haue them discouered vnto him, because that is the end why God smiteth him, (as may appeare by that former place of the Lamentations) that hee might bee brought to the sight and sense of his transgressions, and to sound humiliation for them: and therefore they that vpon a good and conscionable search made, can discerne of no grosse or presumptuous sinne in themselues, may be com­forted notwithstanding their crosses, and rest fully assured, that God will not lay any thing to their charge, because they are enemies to sinne, and not louers nor maintainers of the same. And thus much for the first point. It followeth.

[But hee that confesseth] this is contrarie to the former hi­ding of sinne, when wee so search and sift our hearts, that wee come to the knowledge of our offences, and the acknowledg­ment of the same before the Lord. Whence this doctine may be gathered: that,

Whosoeuer would finde pardon for his sins, Doctr. must confesse the same. 2 Confession necessarie be­fore remissiō.

Hee that lookes for remission on Gods part, must bring [Page 28]confession for his part: wheresoeuer sinne is vnacknowledg­ed, there it is vnpardoned: no mercy till there be a sight and confession of iniquitie.

Therefore Daniel confesseth his owne sinnes, the sinnes of the people and the sinnes of their forefathers; and aggra­uates the same in many words, Dan 9.5.6, 7.8.10. saying, Wee haue sinned, and haue committed iniquitie, and haue done wickedly, yea we haue rebelled, and haue departed from thy precepts, and from thy iudge­ments. We would not obey thy seruants the Prophets that spake in thy name, &c. Vnto vs appertaineth open shame, to our Kings, to our Princes, and to our Fathers, &c. For wee haue not obeied the voice of the Lord our God, &c. Yea all Israel haue transgressed thy law &c. therefore the curse is powred vpon vs.

And thus doth Ezra likewise in the behalfe of the people that had taken strange wiues: for hauing rent his clothes and his garment, hee fell vpon his knees, and spread out his hands vnto the Lord his God and said: Ezra 9.5.6.O my God, I am confounded and asha­med to lift vp mine eies to thee my God: for our iniquities are in­creased ouer our head, and our trespasse is gone vp to heauen, &c.

The same course doth Nehemiah take: for thus he speaketh, in the name of all Isaael: Nehem. 1.7.We haue grieuously sinned against thee, and haue not kept thy commandements, nor the statutes, nor the iudgements which thou commandedst thy seruant Moses, &c. So those that beleeued Acts 17.19. came and confessed, and shewed their workes.

And there is reason to prooue that this confession is verie necessarie, Reasons. 1 if euer we would finde fauour with God: for

1 First, God cannot in iustice for­giue sinne vn­lesse there be confession. without it we haue no promise belonging vnto vs: as God cannot in iustice withhold mercie from such as plainly lay open their trāsgressions before him: so can he notwithout violating, his truth, vouchsafe mercie to those that smoother and hide their sinnes from him; for thus runnes the promise: If wee acknowledge our sinnes, 1. Iohn 1, 9.hee is faithfull and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnes. Whence wee see, that where there is a generall acknowledgement of sin, there is promised both a general remitting of sin, and purging frō sin: but wher that is wāting, no such thing can be expected.

2 Secondly, 2 those must needs haue the gate of mercy [Page 29]shut against them, Without it, there is no repentance. that doe not confesse their faults vnto the Lord, because acknowledgement of our guiltinesse is one of the first steps to true repentance, and one of the chiefe testi­monies of a true penitent heart. As is manifest in Dauid, who, when his heart smote him after he had numbred the people, dealeth plainely with God. O Lord (saith hee) I haue sinned ex­ceedingly in that I haue done: now O Lord I beseech thee take away the trespasse of thy seruant: for I haue done very foolishlie. And all those that are truely and thorowly wounded in their soules for their offences, as Dauid then was, will enforce themselues to doe as he did; for till men frame to this confession, it is cer­taine they are not yet fallen out with their sinnes.

3 Thirdly, 3 to the intent wee may the sooner be perswaded heereunto, It is a preser­uatiue against reuolting. wee must vnderstand that this is a very soueraigne preseruatiue against relapses and backslidings: for hee that hath once done this penance before Gods iudgement seate, it will bee such a corasiue vnto his heart, that he will hardly fall into those open and grosse sinnes twice, Obserue. which he hath sin­cerely and heartily acknowledged once. When Peter, and Dauid, and Paul had attained to this, and laid open their sins in an vnfained confession of them to the Lord, they neuer returned to those ill practises againe. Infirmities and slips they had many in other kindes, but they were so fensed and fortifi­ed against those particulars, that they stood strong against them, and neuer fell againe into them whiles they liued.

4 Fourthly, 4 this is a very effectual meanes to quicken vs vn­to praier, and therfore stil in the Scripture wee shall finde, It quickens vnto praier. that where there hath beene heartie confession, there haue follow­ed as heartie petitions; as wee see in the former examples of Daniel and Nehemiah. For how vehement their requests were, may appeare in the places before alleaged, by the manner of putting them vp. O Lord heare, O Lord forgiue, Dan. 919.O Lord consi­der and do it, (saith Daniel) deferre not for thine owne sake, O my God. And Nehemiah comes with the like importunitie. Nehem. 1.5.6 11. O Lord God of heauen, the great and terrible God, that keepest coue­nant and mercie, &c. I pray thee let thine eares be attent, and thine eyes open, to heare the praier of thy seruant, which I pray before thee daily, day and night for the children of Israel thy seruants. O Lord [Page 30]I beseech thee let thine eare now hearken to the praier of thy ser­uant, &c.

5 Fiftly and lastly, 5 this is a very great meanes to glorifie God: God is glori­fied thereby. Iosh. 7.19. in which regard Ioshua saith vnto Achan, my sonne, I be­seeth thee giue glory to the Lord God of Israel, and make confession vnto him: and shew me what thou hast done, hide it not from mee. Now if any inquire, how wee by this meanes should glorifie God; I answer, that wee giue him the glorie: 1. of his truth, in acknowledging that which his word chargeth vpon vs: 2. of his iustice, if he should proceed against vs: and 3. of his mercie, in that wee thereby imply, we haue hope that hee will forgiue vs. For if wee did expect no fauour, we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth. Sith then, that without this con­fession there is no promise made vnto vs, no sound repentance in vs, no abilitie to resist corruption for the time to come: and wheresoeuer this is (on the contrarie side) it puts life into our praiers, and brings honour vnto Gods name; the point is cleere and euident, that this confession is so necessarie, that without it there is no mercie to be looked for from God.

Which maketh for the iust reproofe and condemnation of those that faile in this dutie. Vse. 1 They pretēd they would fain haue God to pardon their sins, but they will bring no bill of indite­ment against thēselues, only in generall they wil acknowledge themselues to be sinners as all are, but will grow to no partion lars at all. They haue some wit and skill to set out other mens sins to the view of the world, in euery branch & circumstance therof: Note. so that many times they make them greater in appea­rance, then they are indeed: but come to any offence of their owne, & if you cannot proue it, they will not confesse it: if you can proue it, they wil excuse it. It was not long of them; such & such prouoked them, or intised and allured them: but that would not serue Adams turne, that Eue perswaded him to eate of the forbidden fruit: neither would that cleere Ahab, that Ie­zabels hand was chief in the murdering & robbing of Naboth. They should rather haue harkened to Gods voice, then vnto the wicked counsels and perswasions of any: and if they had any worke of Gods spirit in their hearts, they would charge [Page 31]themselues and not others. For grant that the occasion of their fall was more from them, yet the cause was in themselues, euen their own cursed corruption, and rebellious disposition. And therefore their labouring to put off the blame and shame of their sinnes vpon others, euidently proclaimeth, that they haue not an vnderstanding minde, nor a broken, and humble, and penitent heart. And the like may bee said of those: that howsoeuer they will come to a recitall of diuers misdemea­nors, either before God or men, or both: as the qualitie of their offences requireth the same, yet they doe it so slightly and coldly, that though they name particulars, it is sure they are not touched with them: such a cold confession will bring as cold consolation; their faint and carelesse sueing for a par­don, is the next way to procure them a deniall.

Secondly, this is for instruction, Vse. 2 that we doe our best indea­uour to learne this Art of acknowledging our sinnes aright: let vs leaue off aggrauating of other mens faults, and passe a hard censure and sentence, vpon our one: for that will pro­cure vs most fauour, and the largest measure of mercie from the Lord.

With earthly Iudges, the more is confessed by a malefac­tour, the worse it's likely to goe with him: Note. but it is otherwise with the great Iudge of heauen: the larger and freer our con­fession is, the easier, and surer, and speedier, 1. Cor. 11. shall our remis­sion be: if wee iudge our selues, wee shall not be condemned of the Lord.

Now to th'intent we may performe this dutie the better, it will not be amisse to set downe some rules for our direction heerein.

We must know therefore that in a sound confession, Rules for con­fession. these things are requisite.

• 1 That it proceed from a good roote.
• 2 That it be performed in a good manner.

1 For the first: if the roote be rotten and corrupt, the fruit springing from thence, cannot but bee distastefull to the Lord.

Now that the rotte may be sound, these things must be loo­ked vnto in our confession.

• 1 That it proceed from a hatred of sinne.
• 2 From hope of mercie.

1 Concerning the former, 1 whersoeuer the hatred of sinne is wanting, The roote of confession. (as it was in Saul and Pharaoh, when they made ac­knowledgement of their offences) it is plaine that the parties confessing are not wearie of their sinnes, 2 It must pro­ceed. but of their plagues, as Pharaoh was: that their acknowledgement proceedeth not from inward remorse for their faults, 1 but from some sudden passion, From hatted of sinne. and from the force of their naturall conscience; as in Saul it is euident: for both of them fell presently to their old works and waies againe, and returned with the dogge to their vomit, and with the sow to their wallowing in the mire; and so it is with many: when the snares of death lay hold of them, or some heauie plague lies vpon them, or the flashings of a guiltie conscience begin to scorch them, When and why hipocrits confesse. they are in great per­plexitie and anguish, euen at their wits end, and know not what to doe, nor what course to take for the obtaining of some ease: And then euen as a dogge that hath ouergorged his stomack, will vomit vp that which paineth and trou­bleth him: so will they in like case vomit out some passio­nate confession: looke what comes first to their minds, and most troubleth and frighteth them, out it shal to one or other. But as the dogge, when he is eased of his former paine, will returne againe to his lothsome vomit, and eate vp that which before he had ridde his stomacke of: so will they betake them­selues to their old custome and fashion of life againe, and fall to the fresh practise of those odious & monstrous euils, which vpon the bedde of their sickenesse, or in the day of their hea­uines, they in word acknowledged, and renounced as vile and abominable. If now of dogs they had beene made sheepe, they would neuer haue lapped vp their filthy vomit a­gaine: that were enough to poison a sheepe that pleaseth a dog.

And as Saul and Pharaoh dealt, so did the Israelitet in the same sort: Psal. 78.33.34.36.37. when the wrath of God lay heauy vpon them, and hee consumed their daies in vanitie, and their yeeres in mourning, &c. they returned and sought God earely: but how [...] they flattered with their mouth, and dissembled with him with their tongue. For [Page 33]their heart was not vpright with him, neither were they faithfull in his couenant.

When miserie pressed sore vpon them, Note. then they seemed to fall out with their sinnes, whereas in truth they fell out one­lie with their crosses, as the effect shewed, in that when their distresses were ouer, they sinned still against God, and prouo­ked the most high by their rebellions.

This then is the first thing necessarilie required, when wee make our confession, that it proceed from an hatred and in­dignation against our sinnes, and against our selues for the same. 2. Cor. 7.11.

A second thing is, that it must come from hope of mercie. 2 For if that be wanting, From hope of mercy. our confession will be but a witnessing against our selues for our deeper cōdemnation. And God may iustly say vnto vs, as he did to that vnprofitable seruant in the Gospell, out of thine owne mouth will I condemne thee, Luke 19.22.thou euill seruant. If we plead guiltie, and doe not sue for a pardon (as we will neuer if wee be destitute of hope) our case is so farre from being made better, that it is a great deale worse. Iudas confes­sed that he had sinned betraying innocent blood, yea, and made restitution also: but it was wrested from him through the horror of his conscience, and the feareful apprehension of Gods wrath, beating vpon his sinnefull heart; and therefore not expecting any mercy for his hainous offence, hee neuer offered any praier to God, but made a quicke dispatch of him­selfe. Whereas if his confession had beene ioyned with hope of fauour, hee would haue fallen to mourning and lamentati­on for his sinne, and so to an earnest crauing of pardon for it. Thus we see what is the roote of sound confession.

If followeth to bee considered, 2 how it may bee made in a good manner. The manner of confession.

And the first thing in that is, that wee confesse hartily and sincerely, 1 with sorrow and shame that we haue prouoked so gracious a God. It must bee hartie. Luke 18, 13. Iere 31.18 So did the Publican when hee smote vpon his breast, and said, Lord be mercifull vnto mee a sinner. And so did Ephraim: of whom the holy Ghost speaketh in this manner. I heard Ephraim lamenting thus: Thou hast corrected mee, and I was chastised, as an vntamed calfe, &c. Surely after [Page 34]that I conuerted, I repented: and after that I was instructed, I smote vpon my thigh: I was ashamed, yea euen confounded, be­cause I did beare the reproach of my youth. Where it is declared, that after they had beene long and greeuously afflicted, and began at length to be soundly humbled, they did not onely see and acknowledge their sins, but were vexed and troubled, and euen confounded at the consideration, and in the con­fession of them, yea euen of the follies and vanities of their youth. Contrarie to this practise of theirs, is the custome of many, who will reckon vp and recount their seuerall iniquities before the Lord, but they doe it so idly and drowsily, as if it were nothing to offend him. Whereas if a child should come with such a rude and bold confession of his faults to his pa­rents: or a wife speake so sleightly of her vnchast and vnholy behauiour before her husband, they would dislike the con­fession of the faults, more then the faults themselues; and all that heard them would cry out vpon them, Drousie con­fession hate­full. there is an impu­dent wife, and a gracelesse child. And wee must not conceiue then, that God will be pleased with such lame and maimed sa­crifices. Let none bee deceiued, God will not bee mocked: hee pronounceth him accursed, whosoeuer he bee, that doth the worke of the Lord negligently.

A second thing to be obserued in the manner of it is, 2 that we confesse not our sins in the lumpe only, It must bee particular, and of speci­all sinnes. and by whole sale as it were, but that we bring before his holy eies our particular, and speciall sinnes, which will bee vnto vs a testimony of great vp­rightnesse, for we are naturally prone, either to content our selues with a generality of confession, that wee are great sin­ners, the Lord be mercifull vnto vs, &c. which wee may doe for our credit that wee would be esteemed penitent per­sons: Note this cor­ruption. or if wee come to particulars, wee will rather meddle with any, then with our beloued sinnes: as in the body, wee would bee dealing with any, rather then with our particular soare, that will most paine vs, if we should set vpon the curing of it: our chiefe sins are so deepely rooted, that we cannot get them vp, but we must breake a great deale of ground round about. This therefore argueth great sinceritie, when we can bring our capitall and head sinnes to arraignement: as the ho­lie [Page 35]Apostle Paul did, when once he was throughly conuerted: 1. Tim. 1.13. Ezra. 9. I was (saith hee) a blasphemer, and a persecuter, and an oppressor. And likewise good Ezra, who acknowledged in the behalfe of the people their manie great sinne of marrying strange wiues. whose practise if we can follow, we shall haue that good eui­dence of soundnesse and vprightnesse in our soules that they had.

3 Thirdly, Vse 3 this makes for the singular comfort of Gods children, that can particularly aggrauate their secret sinnes, that no body in the world can touch them for: their beloued sinnes, which heretofore they would not for a kingdome haue parted from. That no malitious reuengfull wicked man can so set out the faults of his enemie, whom he hates with a deadly hatred, as they can the corruptions of their owne hearts and liues. This is a signe that their consciences are touched by the holy spirit of grace, whose speciall and proper worke it is, Note. to conuince the heart of sin. Ioh. 16.8. Such haue lowly minds, and broken hearts. The Law may make one confesse his faults to men in a passion, but it can neuer make a man lay them open before God in true contrition: that is a worke of the spirit of Iesus Christ. Let such goe on still and they shall finde good successe. Note. We are giuen to speake the worst of our aduersaries, and to set forth their vile practises to the vtmost, before such as are able and readie to take them downe: what greater enemie haue wee then sinne? and where can we com­plaine better then vnto the liuing God, who is of infinite mer­cie to pardon, and of infinite power to subdue our greatest and strongest corruptions? let vs make our moane to him, and hee will haue compassion on vs: for hee knoweth our hearts, and the venome and strength of our corruptions, bet­ter then wee our selues doe; and if we confesse them hartelie, particularly and constantly before him, Note. he hath giuen vs two pawnes; to wit, his faithfulnes, and his iustice, for the re­mission, and suppression of them: if he should not forgiue vs, 1. Iohn 1.9. and heale our natures when we haue done our part, he should forfeite his truth and his iustice, and so he should be a greater looser then wee.

[And forsaketh them] This must, and will follow vpon the [Page 36]former: and this offereth vnto vs another point of doctrine, namely: that

It is not sufficient to confesse sinne, Doct. 3 but wee must also leaue and forsake it.

Wee must renounce and abandon the allowance of euery infirmitie, Sinne must bee renoun­ced as well as confessed. Isa. 55.7. and the practise of euery grosse sinne.

This, as it is commanded by the Prophet Isaiah, who saith: Let the wicked forsake his waies, and the vngodly his owne imagi­nations, &c. So was it practised by those worthy and excellent conuertes, Acts 19. mentioned in the Acts of the Apostles, who did not onely acknowledge their vile and naughtie practises, but to shew their thorow detestation of them, and their resoluti­on to forsake them, brought their curious bookes and burnt them openly, Note. though the price of them amounted to a great value: that so those that had beene witnesses of their sinne, might also be witnesses of their repentance: and that neither themselues nor others might be infected by them afterwards: and that those whose harts were not yet touched with remorse for that sinne, might by their example bee drawne to a dislike of it, and to hartie sorrow, and repentance for it.

And that a sound confession, and a holy reformation goe together, might bee further prooued, by the examples of Dauid, of Peter, and of Paul, which were formerly alleged: who hauing once made acknowledgement of their sinnes, ne­uer fell to the committing of them any more. And reason will shew the same more fully and clearely: for,

1 First, Reasons. if there be not a leauing of sinne, sure it is, there is no sound repentance: 1 Without re­formation there is no sound repen­tance. for if there were, the thorow hatred and vnfained sorrow for sinne (before mentioned) would kill the same at the very roote, and then it would die also in the branches.

2 This redressing of a mans waies, as well as confessing of his faults, 2 No saith. is very needfull, because otherwise one can haue no assurance that hee hath faith; for that purifies the heart: and if the heart be cleane, Acts. 15. all that proceedes from it will bee answerable thereunto. A pure fountaine cannot send foorth impure streames.

3 Further, 3 hee may bee certaine, that the spirit of Christ [Page 37]dwels not in his heart: for wheresoeuer that takes possession, There is not the spirit. it expels sinne, and will not suffer such filthy ware to rest in that roome where it doth remaine: and if it bee not in the warehouse, it cannot be brought forth into the shop.

This serues for the reproofe of those, Vse 1 that say and will stand to it, that they haue repented, and doe repent daiely: and why? they confesse their sinnes euery daie. But haue they mended their faults that they haue so often confessed? nay, they cannot say so: though they repent euery day, Note. they mend no daie; then let them looke for no mercy. But to come more neerely to such kind of men: they affirme they haue ac­knowledged their swearing, and blaspheming: their drunken­nes, and swilling: their brawling, & contending: their rayling, & reuiling of such as are better then thēselues: they haue con­fessed these, & the like to be great faults, and haue been sorrow­full in their hearts for them: but haue they left these foule sins? Oh no, flesh & blood is weake; and all haue their infirmities, & so haue they infirmities. Nay, these are grosse presumptuous euils, and such as howsoeuer being weighed in the ballance of the flesh, they seeme light; yet being weighed in the ballance of the Sanctuarie, they will be found sufficient to presse them downe vnto the pit of hell, if they cease not from the practise of them. And as for flesh and blood, which they say is weake, What should Christians talke of that? (in the sense that they doe) if they be but flesh and blood, they can neuer enter into the kindome of heauen. They that are Christs, Iohn 3.3. haue crucifi­ed the flesh, with the lusts and affections thereof: neither are wee any longer debiters to the flesh to liue according thereunto: Rom. 8.but me must mortifie the deedes of the flesh by the spirit: that howso­euer sinne will still remaine in vs, yet it may not raigne in our mortall bodies, that we should obey it in the lusts thereof, or that our members should be weapons of vnrighteousnesse for the execu­tion of euill any more. And this wee may boldly say, Rom. 6. that whosoeuer liueth in those forenamed sinnes, neuer yet knew what repentance for sinne, and sound confession of sinne meanes. And therefore what good conceite soeuer such haue of themselues, they doe but flatter and dissemble with a double heart. If they haue had some gripings for their scandalous [Page 38]and sinnefull manner of liuing, and thereupon haue cast forth some peece of a confession, the best that they can make of it, is but this, Dogsicke. that they haue been dogge-sicke (as was shewed be­fore) and so disgorged their stomackes of that that pained them: not in any hatred of the things (for they returne to their vomite againe) but in desire to be exempted and freed from those bitter pangs, and hellish tortures which they finde in their soules. At most, they are but as the sow that hath been washed, seeing that they returne to their old filthines. There hath beene onely a change of the outside, none at all of the in­side: for if their nature had beene altered and renewed, their words and workes would haue beene reformed, and that not for a fit, but for euer in the whole course of their cariage after­wards. They might indeed now and then meete with a rubbe, and stumble sometimes, but their walke for the most parte, should be in the waies of godlinesse; and though they did fall, they should rise againe, Psal. 37. because the Lord would put vnder his hand.

Therefore let all men carefully looke vnto themselues: if they were swearers before the Sacrament, Note. and be swearers still: if idle persons, vnthrifts, scoffers, &c. before they come to the word, and continue to be such still, their case is fearefull. Let them be afraid how they stand in the courts of Gods house to heare; and how they draw neere to the Lords table to receiue the holy things of God. For if they come not to be helped a­gainst those grieuous sinnes which heretofore they haue liued in, let them know, they shall find no mercy: and if they finde not mercy, Note. they shall be sure to meete with iudgement: they shall not misse of one. And howsoeuer they may bragge that they trust to be saued as well as the best, when their liues are as bad as the worst, yet they shall finde at the time of death, and when the horrible terrors of their guiltie consciences shall surprise them, that all such boasting hath beene vaine: and that true repentance consistes in a change of the life without, as well as of the heart within: and then if they haue not for­saken their sinnes, they shall be in danger, and in feare to goe from the pangs of death to the paines of hell.

In the second place, Vse. 2 seeing it is so dangerous to make sem­blance [Page 39]that wee are touched with repentance for our sinnefull courses, when we proceede not to a reformation of the same, Meanes to at­taine to refor­mation. therefore it behooues vs to vse all good meanes, whereby we may attaine to this reformation: such as are these that fol­low.

1 First, 1 Auoide the occasions of euill. wee must constantly and carefully auoide all the occasions of those sinnes which we pretend that we haue been humbled for. If one would not be a gamester any more, let him auoide the company of gamesters: if one would not bee ouertaken with incontinencie, and intemperancy, or the like, let him neuer frequent such places, nor associate himselfe with such persons, as that any temptation should by such meanes be offered vnto him. Our nature is as tinder: Our prone­nesse to sinne. if others doe but cast the least sparke vpon vs, wee are in danger to take fire presently: and therefore as we will not set flaxe, or any such combustible matter neere the chimney for feare of the worst: so let not vs aduenture to thrust our selues into any place where there is perill of infection: but be iealous of our selues in eschewing all inducements, as vnto any, so especially vnto our owne sinnes, and those vices that we are most prone vnto.

Secondly, as we ought to forbeare all meanes of euill: so we must vse all meanes of goodnesse: 2 Vseal meanes of goodnesse. not one or two of the meanes, but euery one of them, in their places: for otherwise if we refuse all of them, or any of them, it is a righteous iudge­ment of God, that wee should liue and die in our sinnes. Therefore let vs giue our selues to reading, if we can: to heare­ing, if wee cannot read, idest, meditate on the word: chief­lie on such places as make most against our owne corrup­tions; fast, pray, receiue the Sacrament, and then vsing these meanes conscionably, wee shall finde that euerie one of them will worke some grace, and minister vnto vs strength and vertue against our speciall sinnes.

Thirdly, 3 if at any time we be ouertaken by infirmitie (as who is not often? Bewaile infir­mities speedi­lie. Iames 3.1. Note. for in many things we offend all) let vs lament & be­waile our offences, and that presently vpon the committing of them: for if sinne bee quickly and hartely lamented, the course thereof will be speedily staied, and we shall gaine by an infirmitie, which is by that means soundly healed. For our ex­perience [Page 40]of our owne weakenesse, and so our humilitie will be increased: our discerning of the subtilties of Satan, and the deceitfulnes of sinne, and our care and watchfulnesse to resist it hereafter, will be thereby augmented.

Fourthly and lastly, 4 Couenant with God to fight against our master sinnes. if none of these meanes will serue the turne, wee must binde our selues by a solemne vowe and co­uenant, to labour and striue against our principall and most dangerous corruptions; and to abandon them, whatsoeuer becomes of vs. And though we may be tempted, and that of­ten and strongly, yet we must resolue (by Gods grace) neuer to yeeld vnto them againe. If we could thus earnestly set against our sinnes, satans assaults would bee nothing so strong: for if we did manfully resist the diuell, Iam. 4.7. hee would fiie from vs like a coward: and his instruments seeing vs resolute, would haue no heart to meddle with vs: and if we should fall once or twice afterwards, the breach of our vowe would so peirce and wound our hearts, Note. that it would make vs much stronger against new assaults. And the true reason why the diuell is so violent in tempting, and wee so weake in resisting, is, because wee hang off, Note. and halt betweene two opinions as it were, and haue such faint resolutions of forsaking our sinnes, and doe so seldome and sleightly make couenants for the repressing of them.

Thirdly, Vse. 3 this is for exceeding great comfort vnto those of Gods children, that haue attained to such a measure of sound godlie sorrow, that for their great and grosse sinnes, they haue (by Gods mercie) left them all, so that they would not com­mit them againe for a thousand worlds. This is an infallible token of an vpright heart; and such may be sure, that they haue a portion in the mercies of God, which hee promiseth to his chosen people.

Oh, Obiect. but they finde many passions and infirmities still. Be it so: Ans. yet if they cease to loue them and to giue intertainement vnto them, all is well. For presumptuous and offensiue euils, we must cease to practise them: But for humane frailties, it is impossible that the most penitent man should bee freed from them. How to dis­cerne that our sinnes are but frailties. If our hearts checke vs, and wee desire to haue others reprooue vs, and vse the meanes before set downe, whereby more grace may be euerie day conueied vnto vs, though wee [Page 41]be ouertaken many times as a bird in the snare, before wee bee aware, and haue a sudden flashing in our affections, that is rea­die to shew foorth it selfe in our outward actions; yet our hearts are sound and sincere notwithstanding: neither should we keepe from our soules that comfort which doth belong vnto vs.

[Shall finde mercie.] Heere is the promise of God vpon our obedience: and this we may be assured of. Whence the Do­ctrine is: Doct. 4

That whatsoeuer we haue beene, Mercie for the Penitent. or whatsoeuer our sinnes haue beene, if wee can bring confession and reformation, wee shall finde mercy: God will pittie vs, and haue compassion vp­on vs. (as the word signifieth) 1. First, Wherein it consists. that wee shall neuer bee vnder the bondage of it any more. 3. Thirdly, the Lord will accept of vs, and of our seruices, and make all the meanes comfortable and profitable vnto vs. When we come to the ministery, he will write his Lawes in our hearts. When we come to the Sacrament, wee shall not onely receiue the blessed bread and wine, but we shall haue communion with the sonne of God. When wee offer vp our praiers, 1. Cor. 10. God will heare in heauen, and haue mercie vpon vs, and fulfill our hearts desire. All these things are promised in the coue­nant, set downe, Ezek. 36.25. and Iere. 31.31. as also Isa. 1.18. which text is handled in the next Sermon; and therefore to that place the larger handling of this point shall bee refer­red. Onely a word or two for the vse of it.

Which is for very great consolation vnto Gods seruants: Vse. who neede not to bee discouraged by any of their former sinnes: but may make full account, that if they haue acknow­ledged their euill workes, and clensed and redressed their sin­full waies, God will be, (nay is already) reconciled vnto them. When the prodigall sonne resolued to come home vnto his Father, and to take new waies: Luke 15. and though he had beene an vnthrift before, yet he would now mend and reforme all: His father neuer charged him with olde matters, neither needed he, because he charged himselfe. If an earthly father will and should deale thus, how much more will the Father of all mer­cies [Page 42]deale graciously with his children, that humble them­selues before him, and remoue their sinnes out of his sight: e­specially sith the greater mercy hee sheweth to his owne chil­dren, the more glorie hee shall gaine to his owne name.

Therefore let vs make full reckoning, that we shall not one­lie meete with Gods minister at the meanes, but with God himselfe, who wil pardon that which is past, and confirme and strengthen vs vnto euery good worke for the time to come: who will giue vs the power of godlinesse, and the life of grace: who in a word, will grant vs (and there confirme his grant vn­to vs) the right vnto, and vse of al his mercies & blessings what­soeuer, with the remouall of all hurtfull crosses. When the first Adam did but once eate of the forbidden fruite, it was i­nough to infect him, and all his posteritie, though there were but one threatning annexed to it, and none did taste of it, but he alone. And why should not wee expect on the other side, that when our second Adam Iesus Christ hath eaten of the commanded fruit, Note this comparison. and hath sanctified it vnto vs by his exam­ple, word and praier, and annexed many promises vnto it, and wee our selues also doe often receiue it: why (I say) should not we beleeue that it shall be more sufficient and forcible to minister holinesse and happines vnto vs, then was the forbid­den fruit, to bring sinne, and miserie vpon vs? especially since it is certaine, that none euer spedde ill at the Sacrament, but they that came with ill and hypocriticall hearts thereunto: and as euery ones confession and reformation hath been more sound, and faithfull, & his resolution to claue vnto God more firme and constant: so his comfort hath been more large, and durable.

IN the former part of this Chapter, the Prophet had charged these Iewes, that though they caried the name of Gods children, and of Gods people, & thought themselues in very good case, yet they were indeed notable traitors and rebels against him; which rebellion of theirs is set out by two comparisons: for first he compares them with the Oxe and the Asse, which though they bee of the dullest sort of creatures, yet the one knowes and remembers his owner: verse 3. and the other his masters crib: and where they haue receiued kindnesse, they will acknowledge it, and doe seruice for it. But these Iewes though they had been fed at full, and receiued innumerable blessings from the Lord, yet they were vnmind­full of God, and of his fauours, and more vnteachable and vn­tractable cōcerning their dutie, then were the Oxe or the Asse. [Page 44]They considered not whence, nor why, they had those many mercies which they enioyed, and therefore did seruice there­with, not to God, but to their owne lusts.

2 Secondly, hauing compared them to the dullest beasts, and prooued them to bee inferiour vnto those vnreasonable creatures; Hee after makes comparison betwixt them and the vilest sinners in the world, to wit, the Sodomites: to whom they were so like for their idlenesse, pride, excesse, and crueltie, that he cals them by that name. Verse 10. saying, Heare the word of the Lord, O yee Princes of Sodome: hearken vnto the Law of our God, O people of Gomorah.

But against this, they might except, and say to the Prophet, you doe vs wrong, in thus charging, and vilifying vs: we are other manner of people then you take vs for, and would make vs seeme to be: wee haue some things to commend vs, which neither beasts nor Sodomites haue: for we offer multitudes of sacrifices, and obserue solemne daies, and feasts, the new moones, and Sabbaths, and the like.

This hee yeelds they did; but thence taketh aduantage, and doubleth his accusation against them, turning all these things to their deeper condemnation. Vers. 11.12.13.14. What haue I to doe with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, &c. When yee [...]ime to ap­peare before mee, who required this of your hands, to tread in my courts? Bring no moe oblations in vaine: incense is an abomina­tion vnto mee: I cannot suffer your newe moones, nor Sabbaths, nor solemne daies (it is iniquitie) nor solemne assemblies. My soule ha­teth your new moones, &c. and there is reason why God should thus abhorre both them, and the worship they offered vnto him. For, (as it is added) vers. 15. when they stretched out their hands in praier, their hands were full of blood. That is, they were full of reuenge, full of crueltie, and contention, and therefore they must needs performe those religious exercises hypocritically and carnally: in which respect they were worse then Sodomites: for they did but abuse their time to idlenes, their apparell to pride: their diet to excesse, &c. but the Iewes abused the word, and the sacrifices, and the Sab­baths, and other ordinances of God: and therefore as much [Page 45]as spirituall things are better then naturall, so much worse were they that prophaned the former, then the Sodomites that abused the latter.

Thus hauing shewed them how bad they were, Connexion. hee leaueth them not heere, but telleth them how all might bee amended. Verse 16. Wash you, make you cleane, &c. as if hee should haue said, I haue shewed that you haue polluted and defiled your selues beyond the Sodomites, and so are become exceeding vn­cleane, and vnholy: yet if you will take my aduise, and follow my counsell, I will shew you a way how you shall helpe all, and that is, to wash and clense your selues from this your fil­thinesse, by godly and heartie sorrow for the same: and where­as you will be readie to conceiue that this is a matter easily and quickly done, I tell you that it is otherwise, and therefore bid you wash you, make you cleane: purge your hearts and your hands: wash and wash; againe and againe: and neuer leaue washing till you haue made your selues thorowly cleane.

Then further, that they might not deceiue themselues, hee declareth vnto them more particularly what sinnes they should wash away: take away the euill of your workes, &c. here­in including an answer to another obiection, that the hearts of some might make, concerning their sacrifices, and their praiers, &c. before mentioned: for they might reply vpon the Prophet in this manner: you finde fault with our obla­tions, and tell vs that God loathes our sacrifices, and seruices; what then would you haue vs doe? should we leaue off these workes of piety, and quite giue ouer seruing of God?

Not so (saies the Prophet:) but take away the euill of your workes. doe the works still, but remoue that which God hates in them: re [...]ine the matter, but reforme the manner of them. Now whereas some might be so shamelesse, as to say, we haue done so already, and doe so still: who can charge vs with the euill of our works, or with hollownes, and hypocrisie in the performance of them?

To that he makes answer in these words, take away the e­uill of your workes, [from before mine eies.] As if hee should say, if you might be iudged by men, like your selues, you would make a good shift: but in religious exercises you appeare be­fore [Page 46]the Lord, who hath firie eies, and espieth the least ble­mish in your seruices: and therefore looke that he see nothing in them displeasing vnto him: for otherwise, howsoeuer men commend you, and your workes, God will reiect both them, and you. After this he proceedeth, and sheweth, that if they must take away the euill of their best workes, much more must they desist from their euil workes: and therefore hee addeth, cease to doe euill.

And yet this is not inough, but he exhorts them further to do wel: and because they were ill scholers, and altogether vnskilful in heauenlie matters, he bids them [learne to doe well:] as who should say: vers. 17. you are naturally wittie to inuent mischiefe and in­iquitie: but for good, you haue no wisdome, nor sound vn­derstanding: you know not what to doe, nor how to doe: you haue neither a good iudgement, nor a pure affection; nor know how to get either of them, and therefore learne to doe well.

Then for their better direction, he commeth to the particu­lar, seeke iudgement, &c. as if hee should haue tolde them in more words: you haue beene giuen to oppression heereto­fore, and haue done much wrong to poore men, that could not make good their parte against you: this hath been your sinne, to deale craftily and vnrighteously: but now take a bet­ter course; seeke iudgment, that is, labour to finde out what is right; and when you know it, practise it accordingly; and deale with others, as you would be dealt withall: giue ouer your crueltie; and exercise mercy: and bee so farre from oppres­sing any more, that now ye releeue the oppressed: and so farre from doing hurt hereafter, that you foorthwith striue to doe good: especially to the poore, and such as stand in most need of your helpe and relife: not such poore, as by their owne lewdnesse and misdemenour haue cast them selues, and doe still plunge themselues further in miserie: but iudge the Fa­therlesse, and defend the Widdowe: and stretch foorth your hel­ping hand to releeue such as are most worthy of it, and haue most neede of it.

Hauing thus vrged them to sound repentance, that they might haue no pretence to keepe them from setting vpon it; [Page 47]he remoueth certaine doubts that might arise in their harts to hinder them. Ʋers. 18. And before hee commeth to them, he maketh proparation thereunto, saying, come, let vs reason together. As though he should say, now I haue plainely pro­ued that it stands you vpon to repent, and haue shewed you how you should repent, I know you shall haue diuers reasons from your selues, and from the world to the contrarie: but hearken not what your flesh, or your friends say, but what God saith, come let vs reason together.

Now, Obiection, 1 the first obiection to keepe them from turning vn­to God (as may appeare by the answer heere set downe) is this: You haue charged vs to be worse then beasts, or Sodomites, to be full of crueltie and blood, and our consciences tell vs no lesse: seeing then we are sunke so deepe in our iniquities, it seemes our state is vnrecouerable, and so it is bootelesse for vs to set vpon the worke of repentance.

Nay, (saith hee) not so: Answer. for though you be so stained with sinne and impiety, as I haue said: that not onely your hands, but your soules and bodies, and all bee wholly imbrued with bloody and cruell dealing, and your sinnes be as red as skarlet or crimson, which are double dyed, and died in the woll, so that you thinke it impossible to be brought to any whitnesse and purenesse againe, (as indeede in regard of men it is impossible) yet God is able to make you as white as snow. Albeit you haue receiued a double die of sinne, one in your conception, and another in the whole course of your conuersation all your life long: Yet the Lord is of that power, that hee is able to make you white as well. There is no sinne so hainous; no sinner so abominable, but vpon his humiliation and conuersion, hee can and will make him as cleane, and as pure; as iust and as righteous as Adam was before his fall, and as if hee had neuer transgressed at all. Not that hee shall be without infirmities: but in Gods account, and acceptance through Christ, hee shall be as holy as the Angels are now in heauen, or as hee himselfe shall be, when he is an heire of glory in that blessed kingdome. Psalm. 32. For wheresoeuer sinne is pardoned, there it is couered from Gods eies; hee will except neither against the greatnesse, nor against the multitude of them: but where sinne hath abounded, Rom. 5.20.[Page 48]grace shall much more abounde. Thus much for the first obie­ction.

The second might be this: Obiect. 2 if wee should get a pardon for all our transgressions, and be at peace with God, & our own con­sciences; yet the law is so perfect, and we so imperfect; that, so holie and pure; and we so vnholy, and impure; that we shall neuer hold out in a constant course of obedience thereunto, but shall presently foule our selues againe, after that wee haue beene washed: and therefore as good neuer a whit, as neuer the better: as good neuer to beginne, as not to continue.

For that he answereth; Ans. verse 19. that if they doe but consent, and bee willing to obey, (for so it is in the originall) they shall eate the good things of the land. Which is in effect, as if hee should haue said: when once you haue truely, and thorowly repented, you are not any longer vnder the rigor of the Law, but vnder grace: you come not to a rigorous, and seuere Iudge, but to a mercifull, and kind father, that lookes not for perfect obedi­ence, but accepts of a minde that is willing to know and keepe the commandements: who doth not require of penitent sin­ners that they should fulfill the Law (for that Christ alone could doe, and did in our behalfe) but onely that they should labour and striue to doe their best; and where they come short, acknowledge their fault. And that God will take in good worth this kind of obedience, he will testifie and make cleere, not onely by bestowing inward blessings vpon the soule, but also outward blessings for their estate: you shall eate the good things of the land.

But, Obiect. 3 in the third place, some might obiect and say, if things stand so, it were well if we could frame to bee religious: but I hope God will shew mercy, though there be not such washing & such adoe made about our sins; and therfore I mean to take my libertie still, & neuer to trouble my selfe about the matter.

To this [...]e makes answer, verse 20. telling them that if they refuse to obey, and to doe the former duties, they shall bee deuoured with the sword: that is, they shall haue some fearefull iudgement or other to ouertake and consume them: for by that particular of the sword, is implied any other that God should thinke good. And to prooue all, hee brings one maine [Page 49]argument, The mouth of the Lord hath spoken it. As if hee had said: though those that repent, see little likelihood of recoue­rie, let them not dispaire: and though those that be impeni­tent see little danger of an ouerthrow, yet let them not pre­sume: for the Lord will assuredly bring to passe that which he hath promised to the godly in mercie, and that which hee hath threatned against the wicked in iudgement.

So that you see the summe of these words is,

An exhortation to repentance; and an offer of reconciliati­on and saluation to all repentant sinners. Wherein is shewed:

• 1 First what they must doe, to the 18. verse. Namely that they ought,
  • 1 Bewaile their sinnes, and forsake them. 16.
  • 2 Learne their duties, and doe them.
• 2 Secondly, reasons to stirre them vp so to doe.
  • 1 One taken from the benefit that will redound vnto them, if they practise the former things, to wit, that they shall bee sure of the free and full par­don of all their sinnes; and they, and their seruices shall be accepted, and blessed of God.
  • 2 Another taken from the danger they are in, if they refuse to doe this: they shall surely taste of some fearefull vengeance of God: Yee shall bee de­uoured by the sword.

Wash you, &c. In these words he alludeth to the custome of the ceremoniall law, mentioned in Exodus, where God ex­presly commanded that before the people should heare the Law deliuered from mount Sinai, Exod. [...]9.10.they should sanctifie them­selues, and wash their cloathes. Whereby two things were signi­fied.

1 First, that all in themselues are vncleane, and so vnfit to present themselues before the eies of the holy God.

2 Secondly, that (notwithstanding this) if they endeauour to wash thēselues, the Lord wil be pacified towards thē, & receiue both thē, & their seruices. Now this washing which he exhorts thē vnto, is that which was figured by that outward oblation, & clensing of themselues, & is to be performed of al that hope for mercie from the Lord: and that, by lamenting and grie­uing [Page 50]for their corrupt and sinnefull nature and behauiour, whether against God or men. This is all the washing that wee can attaine vnto, or that God looketh for at our hands. For to speake properly, nothing can cleanse vs, but Christ his blood, which is therefore called cleane water, Ezek. 36.25. And none can performe that worke, but God alone, and there­fore in that place, he appropriateth that action vnto himselfe, saying, I will powre cleane water vpon you, &c. From all your fil­thines and from all your Idols will I cleanse you. Ezek. 39.25

Heere then, the purpose and drift of the Prophet is thus much, namely that we should ioyne with God, as working in­struments in reforming our hearts, and redressing our waies. Whence ariseth this point of doctrine; Doct. 1 What washing is re­quired of vs. that whosoeuer would haue God to wash them by the blood of his sonne, must wash themselues by godly sorrow.

Before the Lord promiseth any cleansing on his parte, hee requireth this kind of purging on our part. Iam. 4.8.9. This is cleare in the Epistle of Iames, where he vrgeth them to draw neere vnto the Lord, (to wit, in the ministerie of the word, in partaking of the holy Sacrament, in faithfull and feruent praier, and the rest of God ordinances) and then he telleth them, that God will drawe neere vnto them, namely, in his mercie and goodnes, and in all the fruits and effects thereof. But then they must wash themselues: for hee is a God of pure eies, and cannot indure iniquitie, and therefore hee saith, Clense your hands yee sin­ners, and purge your hearts yee hypocrites. But they might re­ply, and say, Is it so easlie a matter to cleanse our hearts, and our hands? Doth not sinne cleaue fast, and sticke close vnto the soule?

It doth so indeed; and yet if they would follow his directi­on, he sheweth them a way how they might quickely be ridde of their corruptions, so that they should not raigne ouer them though they did remaine in them: and that is, afflict your selues, and sorrow, and weepe: let your laughter, and iesting, and foolish sporting, bee turned into nourning; and your ioy into heauinesse, and lamentation for your iniquities and prouocations, whereby you haue incensed the Lord: and then though they were brought neuer so low, yet if they begin to cast downe themselues be­fore [Page 51]the Lord, he will assuredly raise them vp, as there it fol­loweth.

This dutie is further commanded in the Prophecie of Iere­mie, where hee speaketh to the whole Church of the Iewes, Iere. 4.14. in this manner: O lerusalem, wash thy heart from thy wickednesse, that thou maiest bee saued: how long shall thy wicked thoughts re­maine within thee? In which place is declared what they must wash; their hearts: For they being made cleane, whatsoe­uer proceedeth from thence must needs besutable theunto. Secondly, from what they must wash them; from their wic­kednesse: and lastly, to what end; that they might be saued. As if the Prophet had told them in plainer termes; God is rea­die to giue you saluation, and deliuerance, both from your sinnes, and from your miseries: but your owne backwardnes hindreth good things from you: you doe not your dutie, and therefore God withholds his mercie, and therefore wash thine heart, O Ierusalem, that thou maist be saued. And that they need­ed this washing, hee proueth by this euill fruit that did con­tinually spring out of their sinnefull hearts, saying, How long shall thy wicked thoughts remaine within thee? As if he had said: If you doubt of the badnesse of your hearts, looke what thoughts you entertaine therein; in the night, and in the day: when you are at home, and when you are abroad: on the way as you ride, or walke: on your beds as you sleepe, or wake &c. Consider how many vaine and idle thoughts: how many worldlie and couetous desires: how many lustfull and carnall, yea wicked and impious imaginations, you haue swarming, and as it were mustering together by whole troopes and armies within your minds, and within your hearts: euery one of which is a sufficient summons to put you in minde, to cleanse your soules: for if they were pure and vndefiled, such cogitations and affections woul dnot bee stirring there, nei­ther so often, nor so much as now they are. Ioel 2.13.

The Prophet Ioel in like sort vrgeth the same vpon those of his time, saying, Rent your harts, and not your cloaths, &c. But how must that be done? Verse 12 hee had told them in the verse imme­diatlie going before; Turne vnto the Lordwith all your heart, and with fasting, and with weeping, and with mourning: which is thus [Page 52]much in effect; vse all meanes to get godly sorrow, and ho­ly remorse for sinne: for that is it, that will bruse the heart indeed, The effect of godly sorrow. and make it gentle and pliable. For as worldly griefe and heauines doth harden the heart, and make it like a flinte: so spirituall griefe doth soften it, and makes it tender as flesh: and a fleshie heart is alwaies a cleane heart, as doth ap­peare in that former place of Ezekiel, Ezeck. 36.25. where softnes of heart is set downe as an effect that euer followeth vpon the thorow cleansing of the heart. And as this is commended: so the pra­ctise thereof is Prophecied and foretold by Zacherie in his 12. Zache. 12.10. &c. Chap. and the good issue and effect thereof declared in the 13. Chap. As touching the first, we may read it in the 10.11.12.13.14. verses of the former Chapter. I will poure vpon the house of Dauid (saith God) and vpon the inhabitants of Ierusalem, the spirit of grace &c. and they shall lament, &c. where we may note first, the grieuousnesse of their mourning, (when once Gods holy spirit hath entered into their hearts) in that they should make such wofull lamentation, as one would doe for his onely sonne, and for his first borne: or as the Israelites did for Iosiah, their godly, and zealous, and faithfull King, and gouernour, 2 Chro. 35.25 when hee was slaine by Necho King of Aegypt, in the valley of Megiddo, where Ieremy, and all the rest mourned for him with an exceeding bitter lamentation. And secondly, wee may note the sinceritie thereof, in that they should not weepe for company (as an hypocrite may doe) but euery one aparte, and in secret before the Lord. For so it is said, And the land shall bewaile, Verse 12 euery familie apart, the familie of the house of Dauid apart, and their wiues apart: the family of the house of Nathan apart, and their wiues apart, &c. all the families that re­maine, euery familie apart, and their wiues apart.

Then for the good effect that should follow thereupon, it is contained and expressed Chap. Zache. 13.1. 13. verse 1. the words are these: In that day there shall be a fountaine opened to the house of Dauid, and to the inhabitants of Ierusalem, for sinne, and for vncleannesse. Whence it may bee gathered, that when once we fall a washing in this sort, we shall not long wash alone, but God will ioyne with vs, and open a fountaine of mercie vnto vs, to wash away all manner of sinnes, whatsoeuer they are, or [Page 53]haue beene; and to giue vs grace in steed thereof: And this promise is made, not onely to the house of Dauid: that is, See Chap. 12.8. for this in­terpretation. to strong Christians: but also to the inhabitants of Ierusalem, that is, to weaker Christians. Till such time as wee finde this worke of the spirit in vs, albeit wee be of the number of Gods elect, wee haue nothing to doe with that fountaine: no key can open it, but this alone, of true and heartie griefe and re­morse for our euill workes, and waies that are not good.

This point may bee further confirmed vnto vs by plaine reasons drawne from the Scriptures of God: for,

1 First, there can bee no sound repentance, Reasons. without this religious and holy mourning: No sound re­pentance without mourning for sinne. therefore when Ephraim fell to repentance, God himselfe witnesseth that hee heard him la­menting and bewailing his former sinnefulnesse, and the fol­lie of his youth. Till then, though there bee many requests for the obtaining of mercy; yet they proceed from the lips, not from the heart: and till such time as men be wounded in their soules for their sinnes, they and their praiers shall bee re­iected. For, The Sacrifices of God are a contrite spirit: Psal. 51.a contrite and broken heart hee will not despise. And when Dauids sinne troubled him, and was euer before him, Verse 8 being as painefull vnto him, as if his bones had beene broken in peeces, and the splints thereof runne into his flesh: Verse 2 then he might boldly and com­fortablie beseech the Lord, (as hee did) Wash me thorowly from my sinne &c. And againe, Purge mee with Isope, and I shall bee cleane; wash mee, and I shallbee whiter then snow. Verse 7 For then hee might bee assured, that hee came not to God as an hypocrite with a double heart, but as a true penitent person with a trou­bled heart.

2 A second reason, 2 to shew the necessitie of this inward touch for sinne, is, No faith with­out it. that without the same it is impossible wee shoud haue any faith: for the promise is made to them that are wearie of their corruptions; as a poore prisoner is of his bolts and Irons: Luke 4.18 euen to them that account sinne to bee a bondage and a captiuitie vnto them. Math. 11.28. And none haue any war­rant to come vnto Christ, but those that are wearie and heauie laden: if they feele not their sicknesse, the Lord Iesus Christ is not a Phisitian for their turne: he wil not bind vp the wounds, [Page 54]nor cure the maladies of any, but of those, who are touched and pained with the sense and feeling of the same.

For reproofe of those men and women that are audacious and venturous enough to come before God, Vse 1 and to presse into his presence, with these, or the like requests; Lord bee mer­cifull vnto vs; Lord wash vs from all our sinnes, &c. and yet they themseues neuer labour to make their hearts cleane, but rather cloake and couer, nay excuse and defend their faults. Such doe but take the holy name of God in vaine: they make not praiers of faith, that shall preuaile for them; but praiers of sinne, that shall stand in record against them; being sinnefull and abominable in Gods sight. They draw neere with their lippes, Matth 15.8.but their hearts are farre from God: and therefore in vaine they worship him.

Hence it commeth to passe, that many offer themselues to receiue the Sacrament, the seale of the eternall couenant; and come to the word to heare the promises of life, and yet depart without all comfort and assurance of Gods fauour, because they came not with teares for their transgressions and rebel­lions against the Lord; nor with that piercing sorrow, which would goe as neere them, and bee as effectuall in them, as if they shed abundance of teares; because wee will not doe the lesser which belongeth to vs, God will not doe the greater which pertaineth to him.

Secondly, Vse 2 seeing God would haue all to wash, the best as well as the worst, let vs be instructed, if wee would haue fel­lowship, and communion with God, to search our hearts, to the intent wee may finde out the hidden corruptions thereof, and bewaile the same with a sound and earnest lamentation. And then if wee doe but aske mercie, wee shall haue it; other­wise not. For if one of our children haue fallen into some great and grieuous fault, wee will not forgiue him, till he first humble himselfe, as the Prodigall sonne did: if there bee in him no remorse for the offence committed, but hee continue proud and stubborne still; the father should spoile his child, if hee should shew him fauour: the best course hee can take with him then, is to carrie a heauie countenance towards him, and a strait hand over him, that so hee may recouer him and [Page 55]saue his soule: and euen in like sort will God deale with vs; where hee loueth most, hee will checke and rebuke most, till they grow to that reformation which hee requireth, and ai­meth at in their correction.

Now to the end wee may the better get this holie affection of sorrow into our hearts, Meanes. wee must vse all helps needfull for this purpose.

And first, because it is a supernatural worke, 1 Pray for it. we must intreate the Lord according to his promise, Zach. 12. to put his spirit into vs, and thereby to mollifie our stonie hearts, as hee hath couenanted, Ezek. 36. otherwise wee may toile out our selues in vaine, and after a long and tedious strife bee as farre, nay, farther from a tender heart, then wee were at the beginning.

Secondly, as wee must craue assistance from heauen, 2 so wee must vse the meanes that God hath appointed; namely,

1 First, to call to minde our many and great offences a­gainst his maiestie, Aggrauate our sinnes. and to lay before our eies in as particular manner as we can, our corruptions both originall and actuall, before and since our callings: considering how grieuous they haue beene; many of them being commited against our knowledge, and consciences; yea and couenants made vnto the Lord for the resisting and forsaking of them. Further, we are to recount with our selues, of how long continuance they haue beene: how offensiue, how pernicious and infectious to others; how many we haue poisoned by them, of whose recouery wee are altogether vncertaine: some of them (for ought wee know to the contrarie) being already in torments in hell fire, for the sinnes whereinto wee haue drawne them: and others (perchance) likely enough to goe the same way af­ter them, if the Lord doe not in mercy preuent them by his grace, &c.

These, and the like meditations, will cause our hearts (if they bee not past sense and feeling) somwhat to relent. Thus did Nehemiah aggrauate their sinnes that liued in his time: Neh. 9. and so did Dauid his own corruptions; endeuouring in many words to make them odious in his owne eies: Psal. 51. acknowledging that hee was conceiued in sinne, (which was the fountaine of all) and brought foorth in iniquitie: that God requireth truth in [Page 56]the inward parts, but hee had beene hypocriticall and false­hearted: that God had taught him wisdome in the secrete of his heart, but hee had put that out of his consideration, and cast it behind his backe, when it should haue restrained him from all those ill courses that hee tooke. These and many o­ther circumstances, are either plainely expressed, or by conse­quent necessarily implied in that 51. Psalme, whereby hee la­bours to set out the hainousnesse of his offences, that his own soule might abhorre them, and all the world might see his vt­ter detestation of them.

Another excellent meanes is, 3 not onely with patience to en­dure, Suffer admo­nition. but with earnestnesse to intreate, the admonitions and reproofes of those, which haue beene, and are acquainted with our courses: for wee are so full of selfe-loue, that others may easily discerne more euill in vs, then wee can espie in our selues: and those of all other, are the best, and most faithfull friends, that will mercifully, and wisely (though sharpely and roundly) tell vs of our faults: as Nathan dealt with Dauid, when his heart had beene a long time hardned by lying in sinnes vnrepented: 2. Sam. 12. which priuate admonition of his (as wee may obserue) was a more effectuall meanes for his rousing out of that dead slumber, then any, or all the publike ordi­nances of God: as the sacrifices of the Law, and Sermons of the Prophets &c. which all that while hee had frequented. And sometime it is found by experience yet still, that a whole­some, Note. and sound, and wise reproofe of a Minister of God, or some Christian friend in priuate, throughly set on, and effe­ctually applied, hath done that (through Gods blessing) that many holy and excellent Sermons could not effect and bring to passe, for the reclaiming of diuers from the by-paths of in­iquitie; wherein they had a longtime wandred and gone a­stray. Which is not spoken, as if this priuate dealing were to bee preferred before Gods publike ordinances: but that wee may haue each of them in due estimation: that as we should not despise Prophecying, 1 Thes. 5.10. Heb. 13.22. but suffer the words of exhortation in the assemblies of the Saints: so we should admonish one an other, and be admonished one of an other, Heb. 3.13. dailie, in priuate, lest any be hardned through the deceitfulnes of sinne.

3 In the next place, 4 Meditate of Gods infinite mercy in Christ. when wee by our owne searching and examination, and by others plaine and faithfull admonition, haue found out a great sea of our corruptions, then let vs in­wardly and seriously ponder vpon the infinite mercie of the Lord our God, in giuing vs his dearely beloued sonne: and the inconceiuable loue of the sonne, in submitting himselfe to become a ransome for vs: and that without any intreaty, desert, or desire on our parte: yea, euen then, when wee were his mortall enemies. This was it, that caused them, in the 12. of Zacherie, so to mourne and lament, because they conside­red what Christ had suffered in their behalfe. And this should breake and melt our hearts (as it did theirs) that wee wounded and pierced our deere Sauiour by our transgressions: for the Chastisement of our peace was vpon him, Isa. 53.5.and by his stripes we were healed. If he would shedde his precious blood for vs; why should we thinke it much to shedde a few teares ouer him? and so the meditation of the seuerall sufferings of Christ, and of Gods gracious promises made vnto vs, in, and through him, should cause our hearts to be dissolued into teares.

4 Fourthly, we must as often as fit occasion is offered, 5 goe vnto the house of mourning; Make vse of others crosses where we may be put in minde of our wofull estate, by reason of our wicked nature and sinne­full cariage, in violating the Lords holy precepts and com­mandements: and this is commended as the parte of a godly wise man by Salomon, in Ecclesiastes; where it is said, Eccles. 7.6. The heart of wise men is the house of mourning: but the heart of fooles is in the house of mirth. And the reason why this is a part of wis­dome, is rendred in the 4. verse. It is better to goe to the house of mourning, then to the house of feasting; because this is the end of all men; and the liuing shall lay it to his heart.

And if others chastisements should affect vs: Of our owne much more should Gods correcting hand vpon our selues, mooue vs: and and when he smiteth vs, wee should ioyne with him, and take his part, and smite our owne hearts; and then if Gods stroakes on others, or on our selues, doe make vs mourne for our re­bellious behauiour against the Lord, happie and blessed are wee: for so saith the Prophet, Blessed is the man, O Lord, Psal. 94.12.whom thou chastisest, and teachest in thy Law: and our Sauiour also, [Page 58] Blessed are those that mourne, Mat. 5.4.&c. therefore when we finde our selues inclined to heauines, in respect of any outward scourge that lieth on vs, or on our friends; let vs take hold of the oc­casion, and turne the course of our griefe another way: which if we can attaine vnto, and make our sin to be our greatest sor­rowe, Christ Iesus shall bee our greatest ioy: and wee being mourners of Sion, shall be comforted in due season: our ini­quities shall be remoued as a cloud, and scatered as a miste, and wee receiued into euerlasting fauour.

Thirdly, Vse. 3 this is for the singular comfort of Gods children. What though they haue been like the people of Sodome, and of Gomorrah, and haue liued like beasts all their life long? yet is there hope that they shall not be cast off: nay, if they can once beginne to rinse and purge their hearts, though their sinnes haue beene neuer so horrible, and odious, and abomi­nable; they may be assured of the free and ful pardon of them al; neither need they make any doubt at all hereof: for if such kind of sinners might not attaine to this, it were in vaine for the Lord to exhort them to repentance: but wee see heere, that though these Iewes had receiued many blessings; heard many instructions and threatnings out of the word, and felt many corrections from Gods owne hand, and nothing would driue them from their accustomed course of rebellion, yet notwithstanding all this, if now at last they would grieue their hearts in good earnest, and not passe ouer the matter with some sleight mourning, (for so farre wicked Saul went, when Dauid had told him of his fault in pursuing him that was in­nocent) but striue for a soaking, and working sorrow: if I say, they would labour for this, the Lord offers them mercie, so that they should foorthwith bee disburdened of the guilt, and freed from the punishment of all their former wickednesse. For when sinne is once cast out of the heart, God hath no quarell against the partie; and it can neuer lurk there long, ex­cept it be fedde with excuses and allowance. It neuer stickes so close, nor cleaues so fast, but godly sorrow will make a se­paration betwixt it and the soule, Note. and crush the very head thereof. That giueth life and roote vnto it, and makes it grow and bring foorth abundance of fruite, when wee loue it, and [Page 59]can say somwhat for it: but if we do not nourish it in our souls, but ba nish it thence, we shall bee accepted whatsoeuer our life hath formerly beene: for as God will neuer sprinckle the blood of his owne sonne vpon a carnall, and proud, and pro­phane heart: so hee will neuer denie to giue the merits of his sonne vnto an heauie, and sorrowfull, and contrite spirit.

[Take away the euill of your workes from before mine eies.] As if hee should haue said; hitherto you haue but dissembled in the duties performed by you: which hollownesse of yours, though men could not so well see and discerne; yet the Lords eies haue been and are still cast vpon your doubling, and hal­ting, and false dealing: and therefore if you would haue him to looke fauourably vpon you; take away from his sight that which causeth him to frowne vpon you: not onely your euill workes (for so hypocrits may doe) but the euill of your good works: for heere (wee must vnderstand) God did not aime at the subuersion and ouerthrow of the former duties of religi­on, but wisheth them to doe the same workes of pietie still, but in a better sort then they were wont to doe them: whence this doctrine offereth it selfe for our learning; that,

A Christian must not onely doe good things, Doctr. 2 Good things must be done in a good ma­ner. but must doe them in a good manner: otherwise, God may, and will reiect the works, and confound the doers of them.

This people here had many ontward obseruations, as doth appeare from verse 12. to the 16. Yet because their seruices were not performed in faith and loue; God did vtterly ab­horre and detest them. They would keepe the Sabbaths, and frequent the solemne assemblies, but they would learne no­thing at all: though their bodies were there, their hearts were not there; but either about their busines in the familie, or their affaires and dealings in the world; thinking how to re­uenge such or such an iniurie; how to releeue themselues in such or such a necessitie, or the like, or perchance worse mat­ters. They would make long praiers, but their hearts were full of wrath, and their minds full of doubting: and so in other exercises of religion, still they mingled their owne corrupti­on, in so much that God could haue no liking of them. Such were the Scribes and Pharisies also, who vsed to preach, to [Page 60]giue much almes; to pray, and fast often; and had a verie smoth outside: for so much Christ grants them, that they were painted Sepulchres, faire to behold and looke vpon: and graues so couered ouer with greensward, that one might walke ouer them againe and againe, and yet neuer perceiue any rotten bones therein. Notwithstanding all this, the vengeance of God is denounced against none more often and earnestly by our Sauiour, then against that kinde of people, as appea­reth plainely in the Gospell. Mat. 23. And why? because they tooke not away the euill of their works: for which cause, the Lord Iesus tels them, Luke 16.15. Yee are they which iustifie your selues before men, but God knowes your hearts: for that which is highly esteemed a­mong men, is abominable in the sight of God.

And the like, the Prophet Isaiah laieth vnto the Iewes charge elswhere, Isa. 29.13. saying, This people come neere vnto me with their mouth, and bonour mee with their lips, but haue remooued their heart farre from mee. Hee blameth them not, for that they came not to Church, or that they refused to make an outward semblance and shew of worshipping him; either in word or deed, (for here­in they were verie forward) but for that they brought a lame sacrifice, or rather a dead carkasse; presenting before God the outward man, but not caring to bring before him the in­ward man, which hee chiefely regardeth and looketh after; and without which the other is of no reckning with him, but is esteemed to bee a vaine and sinnefull worship.

And the same detestation of such hypocriticall seruing of him, the Lord sheweth in an other place of this Prophecie. Where first hee declareth what kinde of worshippers he requi­reth and delighteth in. Isa. 66.2.3. To him will I looke (sath hee,) euen to him that is poore, and of a contrite spirit and trembleth at my words. Thus ought all to bee disposed and affected, that expect any fauour from the Lord: that because hee is so holie, and migh­tie, and glorious, they must come with feare and trembling, through a sight and feeling of their owne basenesse and vn­worthinesse. Which if they striue to doe, the Lord promiseth that hee will looke vpon them with a mercifull and gracious eie. Then in the next verse, hee setteth downe what account he maketh of ceremonious worshippers, that contented them­selues [Page 61]with offering oblations of bullocks, and sheepe, &c. thinking that God was beholding to them for the same: they trembled not at the word, neither were sorrowfull, nor heauie hearted for their sinnes: yet because they were at coste and charges to serue God in sacrifices and incense, they thought themselues as good as the best: but the Lord sheweth there that he condemneth and abhorreth them and their oblations, saying, hee that offereth a sacrifice, and doth not offer himselfe, it's all one as if hee were a murderer (for to that effect are the words) He that killeth a bullocke, is as if hee slew a man: verse 3.and hee that sacrificeth a sheepe, as if hee cut off a dogs necke, (which was then an vncleane beast, and reiected (amongst others) by the Leuiticall law) he that offereth an oblation, as if hee offered swines blood: (which was likewise forbidden at that time, and coun­ted an abomination to be offered to the Lord.) And as for their incense, and bowing downe in Gods house, he sheweth that it is as if they bowed to an Idole, and blessed it: it was as hate­ful and lothsome in Gods eies, as the most vile and monstrous Idolatrie that was. For hee required of them in those out­ward oblations, that they should haue spirituall affections: Note. without which the other were so farre from pleasing him, that they grieuously prouoked him. Hee that did bring a beast to bee killed, was thereby to professe before the Priest, that hee deserued for his transgressions, to bee killed himselfe. Now when hee could stand by, and see the beast slaine; with a bold face, and a senselesse heart, not trembling at the consi­deration of his owne wretched deserts; the Lord professeth that he will neuer looke with a pittifull eye vpon such an one, but esteeme him as a notorious malefactor, and punish him ac­cordingly: and that he was of power so to doe, he maketh it e­uident in that place by this, vers. 1.2.4. that his hand had formed the hea­uens and fashioned all the wonderfull works that are on the earth. And they were not so wittie to deceiue the Lord, as hee was wise and mightie, both to hunt them out; and to execute strange and fearefull iudgements vpon them.

Besides these places, there are reasons to confirme this Do­ctrine: for, Reasons. 1

1. First, God doth as strictly command the manner of our [Page 62]obedience, as the matter of it; and lookes as much that it should be well performed, as that it bee performed. Hee en­ioynes the Minister not onely to preach true and sound do­ctrine, but to deuide the word aright, and to apply it wisely and fitly, giuing euery one their portion in due season. Hee commandeth the people, not onely to come to the Sermon, (for so the wickedest may doe) but to come with a good and honest heart. Hee biddeth vs not onely to pray, but to pray in the holy Ghost: (as Iude speaketh) and to pray feruently, as Iames saith, Iam. 3.16. The praier of the righteous auaileth much, if it be fer­uent. And so for all other duties, hee would haue vs to be care­full how wee doe them, as well as that we doe them.

Secondly God is a spirit, 2 Iohn 4.14. and therefore will bee worshipped, not in outward ceremonie alone, but in spirit and truth: giue him the best words that may bee, if we doe not giue him our hearts all is nothing worth.

Iudas dealt best with Christ of all the disciples in appearance: for when all shrunke from him, hee stucke to him; came and bowed himselfe before him; saluted and kissed him. Who would not say now (had he not been priuie to Iudas his heart) that he was the true and faithfull friend aboue all the rest, that would shew himselfe thus friendly in the time of aduersitie? Yet the swords and staues of those that apprehended Christ, were not so odious vnto him, as was Iudas his kisse that betrai­ed him, because hee had an ill and corrupt minde, and a trea­cherous and false heart in that which he did. And such are the seruices of all hypocrites, euen Iudas his kisses: and there­fore they shall bee requited with Iudas his reward, except they reforme their hearts, and amend their works.

This makes for the great reproofe, Vse 1 not onely of grosse sin­ners, and of hollow-hearted diffemblers, but euen of those that haue some sparckles of grace in their hearts; nay, of the best that liue vpon the face of the earth: for none can say hee is innocent in this point, but at one time or other, in one dutie or other, hee hath failed more or lesse; if not in the mat­ter, yet in the manner of performing the same. This will bee more euidently seene in the particulars, and therefore my purpose is to speake of 4. kinds of works: namely,

Of the workes

• 1 Of religion.
• 2 Of loue and mercie.
• 3 Of our ordinarie callings.
• 4 Of recreation.

And first to giue instance in the exercises of religion; Works of re­ligion. Euils of hea­ring. who can cleare himselfe therein? For if men come vnto Sermons, and offer vnto the Lord their bodily presence, doe not the most thinke they haue acquited themselues well? Albeit in the meane while they bee altogether negligent in making prepa­ration for this worke, by searching their soules to cast out the leauen of corruption, which wil hinder the powerfull operati­on of the word: and by getting that sight of their wants, that might cause them to come with an eager appetite vnto Gods house. They seldome, or at least very coldly, pray vnto the Lord to giue them an vnderstanding minde, and a teachable heart to profit by the meanes: but for the most part, thrust in themselues ruedly with a proud and vnprepared heart, and with vnrulie and distempered affections; that when they stand in Gods holie presence, are wandring from the duties in hand, and running after their couetousnesse, or after their delights: and so if the word flie in at the one eare, it flies out as fast at the other. And they doe not mingle it with faith, as they should doe, but with theirowne corruptions, Hebr. 4. which hinder the effectuall working of it: and so it seales vp vnto many, their owne iust condemnation, in steed of being an instrument of God for their edification and saluation. And as for Gods owne children, in steed of those excellent graces that might be thereby wrought in them, it oftentimes hardens their harts, and fittes them for sharpe correction.

So for praier, whereas they should lift vp pure hands with­out wrath, and without doubting; Corruptions in praier. many neuer care what ma­ner of sacrifice they offer vnto the Lord: but are full of pas­sion which distracts them, and full of vnbeleefe which ex­cludes them from hauing interest in God blessings: and so their praiers tumble down againe vpon their heads, and bring vpon them iudgements in steed of mercies. They may truly say, that they haue sought for helpe often, and haue had no hearing; but it is long of themselues: for the sea is not more [Page 63]full of water; then God is full of mercy to all that call vpon him in truth: and if they could put away their vnbeleefe and hy­pocrisie, and other euils that are mixed with their suites and supplications, they should finde that none is so kinde a Fa­ther, as God is: and they should not bee so ready to aske, but hee would bee more readie to giue, if so be they did come in faith, and aske aright as God requireth. The like may bee said for the Sacrament of the Lords Supper: diuers there are that partake of it as often as their neighbours doe; but they are so farre from receiuing benefit and comfort therefrom, that it proues hurtfull and vncomfortable vnto them: and why? be­cause they put not away the euils of this worke. Euils to be remoued by communi­cants.

But what are they (may some demand?) They are di­uerse.

One common euill, Ignorance. 1 is grosse and palpable ignorance, that men come, not discerning the Lords bodie and blood, that is, not being able to put a sensible difference betweene that, and common bread and wine: and so comming vnto it, no other­wise then to their ordinarie foode: not conceiuing, much lesse well considering what they are to receiue from God; what from man: what examination is to be vsed that they may bee worthy receiuers of it: what iudgements are to bee feared, if they bee vnworthy receiuers: and so they feele those iudgements before they feare them.

2 A second euill to bee remoued from this worke, Vnbeliefe. 2 is vnbe­liefe, which hinders vs, that wee cannot finde the inward vertue of those holie mysteries. For when wee drawe neere to the Lords table, wee should make reckoning of greater benefits, then all the kings, and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker: hee giueth vs for our intertainement, the body and blood of his owne sonne to feede vpon: hee offereth vs, and would exhi­bite vnto vs, (if wee had faith to apprehend it) Christ his per­fect righteousnesse; and increase of our true holinesse: and entitleth vs to all comforts in this life, and to the crowne of glorie in the life to come. This many know: but they want faith to make application of it to themselues: and thence it commeth to passe that their soules are so barren of grace, [Page 65]notwithstanding their often communicating at the Lords table.

The woman in the Gospel that was troubled with a bloody issue, said in her heart before shee came to Christ, Note. if I may but touch the hemme of his garment onely, I shal be made whole, Math. 9.21. and according to her faith it was vnto her: for that touch healed both her soule and body: yet shee had no speciall commandement to come, nor promise of good successe if she did come, nor experience of any in her case that had sped well before her: if shee were thus confident, hauing had so few meanes to confirme her, what strength of faith should wee come withall, and what a stedfast expectation of mercie should wee haue setled in our hearts, when wee come to Christ Iesus in this his ordinance? seeing that wee haue both a com­mandement, and a promise, and the examples before our eies of such as haue found vnspeakeable good by this holy Sacra­ment: and there is more reason why our Sauiour should pitie vs, then why he should pitie that woman: for we haue a more dangerous issue of sinne in our soules, then she had of blood in her body; and many of vs haue beene longer troubled with it, then shee was with hers: and hee came rather to heale the sicknesse of the soule, then to cure the maladies of the bodie. And besides all the former, hee shall haue more glorie by sa­uing vs from sinne, then by healing her from a bodilie infir­mitie: and the taking, and eating of the blessed Sacrament of the eternall couenant, is much more effectuall to draw ver­tue from Christ, then the bare touching of his garment was: and hee is neerer vnto vs now in his gracious presence, then hee was vnto her then, in his bodilie presence.

This wee should beleeue and rest vpon: and if wee doe not, wee offer vnto the Lord the greater iniurie: for hee is no de­ceiuer, but purposeth to bestow that vpon vs in truth, which he makes offer of in shew: euen to giue vs as full a commu­nion with the righteousnesse of the second Adam, as wee had with the corruption of the first Adam. Euen as the bran­ches doe partake of the sappe of the Vine: and the members of the body, haue life and motion deriued vnto them from the head: so shall we receiue grace and life from Iesus Christ, [Page 66]in, and by his holy meanes, so often as wee doe thankefully vse them.

3 A third euill that must be put away, 3 when wee are to bee partakers of the Lords Supper, Vncharitable­nesse. is vncharitablenes, and vnmer­cifulnesse: for that is a feast of loue, where we are to receiue further assurance of Gods loue to vs, and an increase of our loue to God and men. And how can we looke for mercie, if we shew no mercie? or how can wee expect from the Lord a generall acquittance for all our debts and trespasses, when we will not passe by small matters of offence in our brethren? Therefore as we would finde any fauour in heauen, let vs put away from vs that vnlouing dispositiō that is naturally ingraf­ted in euery mans heart; and striue to get in our soules, and to expresse in our liues, a true loue and Christian affection. And to the end wee may shew indeed that wee haue this excellent vertue in vs, 2 let vs practise these 2. rules:

1 First, Rules of cha­ritie. Matth. 18.35. if thou haue a grudge against any, labour from thy heart to forgiue, and for euer to forget, whatsoeuer iniurie or indignitie hath been offered vnto thee.

2 Secondly, if thou thy selfe hast done wrong to any o­ther, seeke to vndoe it againe. Many when they haue beene iniurious vnto their neighbours, and reuenged themselues vpon them, will bee ready to plead for themselues, and say, I am satisfied, I hope I need not seeke reconciliation with him, for I beare him no malice. But haue you not giuen him cause of griefe; Note. haue not you spoken wordes that sticke in his stomacke, and wound his heart: if you haue, goe and recon­cile your selfe vnto your brother; Math 5.23. else your sacrifice cannot be accepted: though you haue nothing against him, yet if hee haue somewhat against you, the rule of loue requireth that you should seeke peace with him, if hee will not seeke it of you.

The like might be said for singing of Psalmes, Singing of Psalmes. men will vse it for a fashion sake, because they would not seeme to reiect any religious seruice: But if they would haue any edification or consolation thereby, they must sing with the heart, as well as with the voice: and make melody to the Lord, as well as out­wardly before men.

And as these and the like corruptions are to bee separated from the workes of pietie towards God, so

Secondly, 2 there are other euils to bee remoued from our workes of mercie, and of loue towards men. Workes of mercie. As in the matter of almes: if wee thinke to merit thereby, as Papists doe; or seeke vaine glorie thereby, as Pharises doe, wee put not away the euill of that worke, and therefore God will reiect the work itselfe.

So for admonition and reproofe, Admonition. they are very necessarie to be giuen: yet if men doe these duties in wrath and distem­per, they shall doe more hurt by their bitternesse, and passion, then they can possibly doe good by their admonition.

Thirdly, concerning the workes of our ordinarie callings, 3 we must cast off those euils that vsually cleaue vnto them: Workes of our callings as

First, for masters; 1 (to touch that part immediately before mentioned, The masters dutie. as it concerneth them more particularly in their places) it is their dutie to deale with their seruants by admoni­shing them, and by reprouing them; yea, and if need bee, 1 by correcting them also: Reproouing. which is as necessarie for them as their meate and drinke: but then they must beware of wrath and outrage; of bitternes & crueltie; and do as the Lord doth here; he telleth the Iewes, that they were worse then bruit beasts, and nothing inferiour to the Sodomites in sinne, and impiety: but how; doth hee leaue them here? Oh no, he deales merci­fully with them, and shewes them how they may amend all, for otherwise they would haue fretted or dispaired. So must ma­sters deale; not minister a sharpe and biting reproofe, and then fling away from their seruants in a passion, for that were not to deale as a Surgeon that comes to heale; but as a robber, Note. or a theefe, that comes to kill; that giue a gash, or a wound, and so away: nay, as wee must shew them their sickenesse: so we must giue them a medicine: tell them where they goe out of the way, and direct them into the right way: yea, and beseech the Lord also, of his owne mercie and goodnesse, to guide and order them better hereafter; for else our admoniti­ons will doe them more hurt then good, a great deale. They will hate the reproouer, and despise the reproofe, but neuer leaue the fault reprooued. And thence it is that there are so [Page 68]manie complaints: neuer man or woman was troubled with such children, or such seruants: Why? what is the matter. Oh wee haue reprooued them, and told them of their faults so often, and so earnestly, and yet there is no reformation, nor amendment of any thing: but looke backe to your selfe now, and perhaps the greatest blame will lie vpon you.

You are still exhorting, Note. and still crying out against them for their misdemeanour: but how? is it not done in a passion to ease your selfe, and not in compassion to helpe them: you haue giuen them diuers biting and cutting speeches: but how many feruent praiers haue you made for them in secret: you haue often beene greeued, and rebuked, them and doe still chide them verie sharply for failing in your worke, but how many teares haue you shedde for their failing in Gods seruice, and their grieuous offences against his holie maiestie? if you cannot bee thus spiritually affected, nor affoord them your praiers, as well as your rebukes, you may spare a labour, for any good that is likely to come of all that you doe.

Therefore, let masters of families, and parents, (and like­wise husbands when they are to deale this way with their wiues) be carefull to do this dutie in wisdome and moderati­on, in loue and tender affection to the soules of the parties of­fending. If the faults bee priuate, let the admonition bee pri­uate: if they be great, bring strong arguments to conuince the offender, and to beate downe his sinne: but spare tart, and bitter, and reuiling speeches, that will rather exasperate, then worke any cure vpon them that are faultie, and blame­worthie.

So for labouring in our vocations. 2 It's good to rise earely, and to goe to bed late, Labour. and to eate the bread of painefulnesse, so that a moderation bee kept, that masters and seruants bee not oppressed; but then we must take heed that we labour not for couetousnes, nor in desire of filthie lucre, but in conscience and obedience to God: Note. for otherwise, wee shall bee froward and distempered when things goe crosse with vs: and luste after the world, and dote vpon the vanities of the world when things goe well with vs. If we serue the world, or our selues, in the paines that we take, we shall be vexed, and disquieted with [Page 69]continuall discontentment; and euer turmoyled & tossed with some inordinate affection: or otherwise if we can get aduantage by doing of wrong, we shal not much sticke at it: and if a com­moditie lie in our way, wee will bee sure our neighbour shall be a looser, rather then our selues. Whereas if wee aimed at Gods glorie in our dealings and affaires of this life, wee would rather suffer wrong, then doe wrong: and helpe others, then hurt them, knowing that when we doe best, we alwaies speede best.

And as masters must heerein looke to themselues: so must seruants in their places; they must beware of eie-seruice: 2 Seruants du­tie. for many there are, who when their maisters eie is cast vpon them, will bestir them very busily, and doe much: but when his eie is off them, and hee absent from them, they will either doe nothing at all, or very little in comparison of that they might and ought to doe. Such must remember that they should serue the Lord Christ in their places, whose firie eies are still vpon them, to reward them if they bee industrious and paine­ful: and to punish them if they be carelesse, idle and wasteful. Fourthly and lastly, for our recreations, which being lawfull, 4 and warrantable in themselues, Recreations. yet seeing they are mingled with many horrible corruptions by the vsers, or rather by the abusers of them, we must be likewise carefull to put away the euils of them: as,

First, Corruptions thereof. the euill end that is propounded by those that are much addicted thereunto: and what is that? for the most part, not to refresh themselues, 1 but to gleane mony from their companions, vnto which they haue no right at all, The euill end of them. either by Gods Law, or by mans: neither shall they euer be able to an­swer the loosing or getting of such money before Gods iudge­ment seate. Yet that is the deuils sauce, whereby their recrea­tions are vsually sweetned, which els would not be so wel plea­sing vnto their fleshly taste: which is a sufficient argument to confirme the vnlawfulnesse of such exercises, to those that so vse them, because that this mixture, with all, Note. or most of their games and sports, is that which the worst doe most delight in; and without it, count their recreation but an idle thing, nay, a meere vexation and torture.

A second mischiefe that vsually accompanieth such exerci­ses, 2 Mispending of time. is, mispending of too much time in their vaine delights: which may well be called vaine, when they either wholly, or for the most part hinder men from Gods seruice, and from the works of their callings, and make them altogether vaine, & idle, & vnprofitable burdēs of the earth. Satan that old serpent (whom they serue that are thus in bondage to their fond and wretched lusts) hath many cunning wiles, and craftie fet­ches, both to allure them into his snares, and to hold them fast when hee hath intangled them: and this is one amongst the rest; Note. that when one gets, and feeles it comming, hee stir­reth vp in him such a lust after gold and siluer, or whatsoeuer they play for, that they cannot make an end in any time. And if any one loose, hee perswades him (though indeed there needes not any great adoe to perswade them, their owne cor­ruptions carrying too great a sway ouer them in this respect) to play one game more, to trie if they can recouer that which they haue lost, and not to let the winners giue ouer with such dammage vnto them, and aduantage vnto themselues: and so let slip many a precious houre, wherein, if they were well busi­ed, they might get moregood vnto their soules, then all the world is worth.

And as in gaming, so in other pastimes (as they call them) they are so excessiue in respect of time, that in steed of the right end of them (which is to quicken and reuiue the spirits, and to fit men for matters of greater importance) they per­uert them to a quite contrarie end, and make them meanes to wearie and tire out themselues: so that they are for that day, vtterly disabled for any worke of religion, or of their callings.

Yet it is strange to heare how those that carry the name and profession of Christianitie, will shift off euerie wholsome ad­monition and rebuke that is brought against them, with this, what? will you not allow vs recreation? but it might be de­manded of many of them, to their shame, what is your voca­tion, that talke so much of recreation? what sore labour haue you vndertaken so to wearie you, that you should stand in neede of so much refreshing? In truth if things were well ex­amined, we should finde, that such make their sports to bee [Page 71]their vocation, (if they haue any at all) not their recreation. For they doe nothing else, or very little else, but eate and drinke, and sleepe, and play, and so consume their daies, and spend the greatest parte of their life like Epicures, that dreame of no other happinesse, but of following their delights, and giuing themselues ouer to beastly voluptuousnes and sensu­alitie. And whereas recreation should bee vsed onely as phy­sicke, they make it their ordinarie diet. If wee should heare a man alwaies inquiring after skilfull Physitions, Note. and calling for nothing else but Physicke, Physicke; we would presently con­clude, certainely this man hath a very sickly body: and what els can we think of those men, that are stil following after vain delights, and in whose mouthes there is nothing so vsuall, as recreation, recreation, what else (I say) can wee thinke of them, but this, surely these men haue very sickely soules. There is very little inward ioy and spirituall contentment in that heart, where so much is sought for from these exter­nall things.

A third euill in recreations, is, inward fretting, 3 and outward chasing: especially when they breath out monstrous oathes, 3 Fretting and chasing, blas­pheming. and fearefull blasphemies against the God of heauen: and horrible imprecations, and cursed speeches against his crea­tures; which are too too vsuall in their carding and dicing, &c. For there are none more outragious people, then those that are caried away with the streame of those vnruly lusts. And whereas many of them will confesse, that these things are a­misse, and should be mended, but they know not how to doe it: let such know, that how lawfull soeuer such recreations are vnto others, it's sure they are vnlawfull to them. Note. For how can they either comfortably pray for a blessing vpon that they go about before they set forth in the morning, whē they rush on such occasions (vnto them at least) of dangerous fal­ling, and fearefull prouoking of the Lord: or how can they returne at night, to render thankes, and to looke their father in the face with any comfort, when they haue beene all the whole day so busilie imploied in the seruice of the deuill, and of their owne sinfull flesh: what lawfull vse then can they haue of that, which they can neither craue a blessing on, before [Page 72]they vndertake it, nor giue thankes for, when they haue fini­shed it: seeing that wee are commanded, Whatsoeuer we doe in word or deede, Coloss. 3.17.doe all in the name of the Lord Iesus, giuing thankes vnto God the Father through him. If such men therefore cannot remoue the euils of this worke, Note. it were farre better for them to remoue the worke itselfe: (which they may well doe, and yet haue many other honest and Christian refreshings, sufficient for their comfort & contentment) rather then so to misspend their mony, and time, and strength, and to cast away their own soules in the pursuite of such base trifles, and alluring va­nities, that doe so bewitch the common sort of men.

Thus haue we seene (as particularly as the time would per­mit) what drosse of corruption is to be purged away from the seuerall actions and duties, wherein vpon seuerall occasions, and according to our seuerall callings, we are to be busied and imployed. These euils therefore we must with all conscionable and faithfull endeauour seek to remoue: and that from before Gods eies. For whereas many may haue this conceit: no man can charge me, I will neuer accuse my selfe, and my compani­ons will certainly conceale, and keepe all to themselues, and therefore I need not feare the disclosing of my actions and dealings, From before mine-eies. this will not serue their turnes: for though men cannot touch them, yet there is an all-seeing God, that alwaies looketh vpon them: and where his eie is displeased, his hand wil surely be auenged. And therfore if we would haue any bles­sing from any of Gods ordinances, Psal. 26.6. let vs wash our hands in inno­cency, when wee compasse his Altar, (as the Prophet Dauid spea­keth) and clense our inward parts from that that God may dis­like, as well as our outward behauiour from that, which men may disallow of.

[Cease to doe euil] From these words, this doctrine might bee raised: that

It is not sufficient, Doct. 3 in a passion to be sorrowfull for sin, and o­uerly to confesse and acknowledge it, but these duties must be so sincerely and effectually performed, that there be a ceasing from euill afterwards. But this point hath been handled in the former Sermon. Doctrine 3. where the reader may finde the same prosecuted at large.

LEarne to doe well.] Doct. 4 Hauing shewed them what they must not doe; All must be Christ his Scholers. Now hee pro­ceedeth to declare what they must doe, and biddeth them doe well: and because there was in them no fitnesse hereunto, therefore he wisheth them, to [Learne] to doe well. Whence the Doctrine is: that,

All godly, and penitent persons, while they liue in this world, must alwaies be learning to doe well: and apply their minds to know, what duties of religion, and of righteousnesse they ought to performe, and in what manner they must be performed.

So saith our Sauiour, Take my yoke vpon you, Math. 11.29.and learne of mee, &c. For I am meeke, and lowly in heart, and yee shall finde rest vnto your soules. As if he should haue said: If any take vp my yoke, and continue not to be a learner, from my word, how to beare the same, either hee himselfe will be wearie of it, or others will perswade him to take vp the diuels yoke, or mens [Page 74]yoke: (which is much at one: for they are both of one side) therefore learne of me, (saith Christ.) And that they might the sooner be drawne thereunto, hee remoues the reasons that might discourage them. Obiect. For they might thinke, Oh I am so full of corruption, and my nature is so ouergrowne, and ouerrunne with sinne and iniquitie, that if I should come vnto Christ Iesus who is perfectly holie, and righteous, hee could not but be angrie with me, and sharpely chide and rebuke me: Nay, Answer. saith Christ, you need not feare that, for I am mecke, and therefore not so prone and ready to fall out with men that haue corruption, and are wearie of it, as you imagine.

Another might say: Obiect. but alas I am so blockish, and ignorant, that if I should come to bee instructed, Christ Iesus would de­spise me.

For the answering of that obiection, Ans. he saith, that he is low­lie in heart: and the propertie of those that are lowly, is, ne­uer to contemne any for their defects and imperfections; but rather, to pittie them, and helpe them: and therefore they may boldly haue recourse vnto such a teacher as our Sauiour is, and expect to bee still further informed by him in all the waies of godlinesse and righteousnes.

In this regard, Math. 10.42. Iohn 15.8. Christians are called Christs disciples, which signifieth nothing else, but to bee Christ his Scholers. And it is giuen as a note and brand of a forlorne and desperate wic­ked person, Psal. 36.3. that hee hath left off to vnderstand to doe good. And on the contrarie, it is set downe as an euident signe of a mar­uellous sanctified and holy man, to acknowledge still that hee knoweth but in part: that hee knoweth nothing as hee ought to doe: and to cry out, 1. Cor. 13 9. 1 Cor. 8.2. Psalm. 19.12. Psal. 119.33. who knoweth the errors of this life? clense mee from my secret sinnes. Teach mee O Lord the waie of thy statutes, and I will keepe it vnto the end: with many the like requests. And it must needs bee so; that they that are truely conuerted, and in any good measure acquainted with their owne hearts, should be thus instant to be still further directed and taught.

First, Reasons. because they perceiue the darkenesse that doth natu­rally ouer-spread their minds; 1 and that those which haue most light, The mind is blind, the hart deceitfull. haue very little in comparison of that they should haue, and might haue had, if they had constantly, and consciona­blie [Page 75]imploied themselues in the vse of the meanes which they haue enioied. They know well inough, how readie their flesh­lie hearts are to deceiue them, vnlesse they goe often to God by feruent praier, and to men by holy conference to bee di­rected in the right path wherein they should walke. And this makes them so desirous of some vnderstanding. They wisely consider, that the drift, and whole scope of all their actions, should be to please the Lord, and therefore they would most willingly bee informed what his good will and pleasure is in e­uerie thing.

2 Secondly, hee hath commanded them to grow in grace, 2 and in the knowledge of our Lord Iesus Christ. 1. Pet. 3.18. There is no further growth in faith, or in any other grace then there is in know­ledge. A man may know more then hee beleeueth; but hee can neuer beleeue more then hee knoweth. True knowledge is as it were the chiefe wheele in a clocke, that draweth all the rest of Gods graces after it: and if that stand still, all the rest must needes stand still with it. And there­fore it was, that Dauid praied so often, and so earnestly, Psal. 119. Teach mee thy statutes: open my eies that I may see the wonders of thy Law: &c. Why? (might some say) was not the Prophet wel taught, when hee was a teacher of others, and one of the holy men of God, whom the spirit vsed as an instrument to penne a great part of the Scripture? Yes surely, few were better in­structed then he was: yet he found such great blindnesse of minde, and deceitfulnesse of heart still, when he came to mat­ters of practise, that hee neuer ceaseth crying for more vnder­standing of heauenly things. As also the wise man exhorteth, to call for knowledge, to seek her as siluer, Prou. 2.3.4.and to search for her as for treasures. That as couetous men neuer thinke they haue gold and siluer enough: so Christians must neuer thinke they haue heauenly wisedome enough, 1. Cor. 14.1. but still couet more and more after spirituall things.

1 Heere are those sharpely to bee reproued, Vse. 1 and much to be condemned, who are too too well conceited of themselues, and of their owne wits: that will bragge and boast, that they are not so simple, but they know well enough how to serue God, and to doe the duties that pertaine to them in their [Page 76]families: they haue not beene so many yeeres maried, nor liued so long in the world, but they know sufficiently with­out teaching, what belongeth to the dutie of an husband, of a father, Note. of a master, and all other things that a Christian man should know. These foolish men in saying thus, doe little con­sider what they speake against themselues: and how farre they discouer their own nakednesse hereby they make it apparant, that they haue in them no Christianitie at all: for what? are they wiser then all the Prophets, and righteous men that liued in ancient times? they saw and acknowledged their great want of the vnderstanding of holy things: and that not for mode­sties sake, 1. Sam. 1.11.13.14. but they and others rued it, and felt the smart of their defects that way. How foulely was Eli ouertaken through ig­norance, in censuring, & condemning good Hannah for drun­kennes, when shee was powring out her soule before the Lord, because shee moued her lips onely, and vttered no words in his hearing, but spake in her heart vnto God? And the like might be said of many indiscreete speeches, & actions of the disciples of Christ, before the resurrection, and till they had receiued the spirit of vnderstanding in a more plentifull measure. Want of wis­dome.

And to come more particularly to our selues: who hath that wisedome that he should, haue to make his vse of prospe­rity, or aduersitie? to profit by Gods hand in mercie or in iudgement, vpon our selues, or others? nay, who hath at­tained to that soundnesse of iudgement, as to vnderstand the Scriptures so well as hee should when hee readeth them, or heareth them read by others? or (which is a farre easier mat­ter) to make a right vse of them in applying them to his own soule, when they are plainely and soundly preached, and ex­pounded vnto him? he that thinketh that hee knoweth any thing fully and perfectly in these matters, let him be assured that hee knoweth nothing as yet, Prouerb. as hee ought to know: and as for him that is wise in his owne conceite, there is more hope of a foole then of him. For a naturall foole, though hee bee not capable of instruction, and aduise, yet by the whip may bee kept within some compasse: Prouer. 27.22. but nothing will be auaileable with a conceited foole. Though thou shouldest bray him in a mor­ter (as the wiseman speaketh) among wheate braied with a p [...] ­stell [Page 77]yet will not his foolishnes depart from him,: you may soo­ner driue his soule out of his body, then you can driue folly out of his soule.

This is for our instruction: Vse. 2 that if wee would carry the name of Christians, and be such indeed, then we must learne our dutie, to the intent we may doe it; and euery one striue principally to know what hee himselfe should bee. Many labour to speake well, and to haue words of discourse: but let vs learne to [doe] well: which if we endeuour to doe, then:

Thirdly, here is matter of great consolation for vs: Vse 3 for hereby we may gather good assurance vnto our owne hearts, of the soundnes of our repentance, and conuersion vnto the Lord: this beeing here in the text set downe as an infallible note, of those that haue indeede turned from their euill waies to serue the liuing God, that they learne to doe well. Proposing of good que­stions. Therefore they may take this for their comfort, who are still pro­posing of good questions, what they must doe, and how they must do it? by what meanes they may get out of this or that sinne, and attaine to such or such a grace? how they may be most profitable, helpefull and comfortable to themselues and others? this was the practise of the Publicans and fouldiers, and of all sortes that were inwardlie touched in their consci­ences by the preaching of Iohn Baptist: Luke 3. euery one of them came vnto him, saying, what must we do? & of the Gayler, who when once he began to be humbled, came trembling, and fell downe before Paul and Silas, saying, Sirs, Act. 16.29.30. what must I doe to be saued? for howsoeuer Gods seruants haue learned for the most part, what things in generall must be done, yet still they haue many scruples and doubts in their consciences: as, whether such and such things come within the compasse of their callings? what warrant there is for it in the word? whe­ther it may be done at such a time, in such a place, before, with or amongst such persons? what circumstances they must ob­serue in their proceeding? what affection they must carie in the matter; and the like. For they finde such a Sea of hypo­crisie and pride in their hearts, that they thinke they are neuer sufficientlie furnished with wisdome and goodnesse for the performance of holy duties, but are still icalous and suspi­cious [Page 78]of themselues, lest they should be led aside with by­respects.

Howsoeuer such men and women thinke, and speake hard­lie of themselues, and are still bewailing their manifold imper­fections, and failings in euery good exercise, yet the Mini­sters of God, Note. finde, that of all others, they are the worthiest hearers, and practisers, and receiuers of the Sacrament. Ma­nie count them learned Christians, that haue gotten such knowledge, as that they can say much: but they are in truth the best learned, that haue obtained grace to doe much: ac­cording to the exhortation of the Prophet in this place, Learne to doe well.

[Seeke iudgement.] Now because men will very easily shift off generall precepts, hee contenteth not himselfe with the former exhortation, but as hee had bidden them to doe well, so here hee commeth to particulars, and sheweth them wherein their chiefe and speciall care and endea­uour should bee to doe well, Seeke iudgement, &c. Hee had before charged them, that their hands were full of blood: and that their great men, and men of authoritie were notable op­pressors and spoilers of their brethren, and neighbours that were meaner then themselues: following after rewards, and not iudgeing the fatherlesse and the widowe, nor suffering them to haue equitie according to the goodnes of their cause: but rather abusing their authoritie to the hurt of the good, and to the maintenance of the bad, in their lewd and sinfull practi­ses. If honest men had neuer so good a cause, and neuer so good a conscience, yet if they brought them no bribes, they were likely to goe by the worst: and if sinnefull and wretch­ed persons had neuer so ill a cause, yet if they presented them with great gifts, they should carie it from all others. Now the Prophets purpose being to bring these men to repentance, hee saith, Seeke iudgement, that is, Search diligently, what ought to bee done according to your places; and when you know it, see that that you practise it. Whence ariseth this point: that,

It is a note of true repentance, Doct. 5 and of an honest and sincere heart, to discharge the duties that belong vnto vs in our pla­ces [Page 79]and callings. For looke what is here said of Magistrates, Euerie one must doe his owne dutie. and men of higher places, that if they would manifest the soundnesse of their repentance, and the vprightnesse of their hearts, they should leaue off their oppression, and fall to e­quall dealing betwixt man and man: the like holds in all o­ther callings, and among men of all sorts and degrees, to wit, that they put to their vtmost endeauour, to finde out what are the works of that vocation wherein God hath set them, and accordingly to doe the same, reforming the speciall things, wherein they haue faulted heretofore.

This Iob sets downe as a marke, that hee was no hypocrite, (though his friends iniuriously charged him to be such a one) because hee was carefull of those good duties that did pertaine to him in his place, both as hee was a Magistrate, and as hee was a rich man; in both which respects, hee shewed all good faithfulnes; for as hee was a Magistrate, hee saith, I re­leeued the poore that cried, and him that had none to helpe him.Iob 29.12.The blessing of him that was readie to perish, came vpon mee, and I caused the widowes heart to reioice: I put on iustice, and it coue­red mee: my iudgement was a robe and a crowne, &c. Neither would hee shift off matters to ease himselfe, and to free himselfe from paines and troubles; but (saith hee) If I knew not the cause, I would search it out diligently: and though the pray were in their hands, nay, as it were in the mouthes of those that were strong, and fierce as Lyons: Yet he saith, that hee would breake theiawes of the vnrighteous man, and plucke the pray out of his teeth. Hee would aduenture himselfe for the inno­cent in a righteous cause, though it were with as great danger, as for a man to pull the pray out of the iawes of some hungrie and sauage wild beast, that would be ready to deuoure any that should come neere him.

Then as hee was a rich man, Iob. 29. Iob 31.16. hee sheweth that hee disposed his wealth to that end which God had appointed. I was (saith hee) a father vnto the poore. I restrained him not of his desire, nor caused the eies of the widowe to faile. I did not eate my morsels alone, but the fatherlesse did eate thereof. And from his youth hee grew vp with mee, as with a father, &c. I sawe none perish for want of clothing, nor any poore without couering: [Page 80]but their loines blessed me, because they were warmed with the fleece of my sheepe.

Further, that this faithfulnesse in a mans owne calling, is a notable testimony of an honest heart, and of a good consci­ence, it appeareth by the speech of our Sauiour, where he ap­proueth himselfe, and his actions vnto his father, saying, Fa­ther,Iohn 17.4.I haue glorified thee on the earth: how prooues hee that? I haue finished the worke which thou gauest me to doe. Many times men set vpon workes which God neuer commanded them to doe, but which their owne flesh, and Satan bade them do: or if they begin to goe about good workes that the Lord com­mandeth, they doe not goe thorow with the same, as Christ Iesus did: and therefore they neither bring glorie to Gods name, nor comfort vnto themselues by that which they doe: but this is it indeed that will stand men in steede, when they shall come to make their accounts before the Lords iudgement seate, if they can truely say, Lord I haue done the worke that thou didst appoint mee; I haue beene exercised in those businesses and affaires which thou diddest enioyne me, & haue gone thorow with the same. So, when the Lord Christ Iesus would commend a worthy seruant; what is the commen­dation that hee hath giuen him? Matth. 25. that hee hath faithfully im­ploied those talents and gifts, that his master committed vnto his trust, 1. Cor. 4.2. vnto his best aduantage. And this (as the Apostle speaketh) is required of disposers, that euerie one be found faith­full: That is, that they discharge euery one the duties that pertaine vnto them in their places, withall due care, and conscionable regard.

This serues for the iust reproofe of those that make some shew of Christianitie, Vse 1 and would faine goe vnder the name and number of sound professors of the Gospell, and yet are most vnfaithfull in their owne charges. Many are good neighbours abroad, but bad gonernors at home. They can aduise others for the best, but they haue no care at all to order their owne families in the feare of God. Many husbands are kind and courteous abroad, but churlish and vnmercifull to their yoke-fellowes: and to their Children and seruants at home. Many wiues will seeme religious, who yet are not helps in their fami­lie, [Page 81]obedient to their husbands, fearing to offend them: nor seeking in all good and lawfull things to content and please them. Such masters, and husbands, and wiues, can haue little comfort of their faithfulnesse, when they faile most in those things, wherein the power of godlinesse should most shew it selfe; namely in discharging a good conscience where they are tied so to doe by the neerest and strongest bonds.

And this is a great fault in diuers seruants, who when they haue gotten a little knowledge of religon, and can discourse of some points thereof, begin to thinke that then they haue a dispensation to be idle and slothfull: headstrong, and master­full, testie and impatient when they are told of their faults, and the like. Oh this is a wofull vse that they make of their rea­ding, and hearing the word of God: Titus 2.9.10. if they had well obserued that which most concernes them, they should haue found that the Lord commandeth seruants, to please their masters in all things, not answering againe, and to shew all good faithfulnesse, that they may adorne the doctrine of God our Sauiour in all things. Ephes. 6.5. And againe, Seruants bee obedient vnto them, that are your ma­sters according to the flesh, with feare, and trembling, in singlenes of your hearts, as vnto Christ. And no lesse effectuall is that other place of Paul to Timothie. Let as many seruants as are vnder the yoke, count their masters worthy of all honour, 1. Tim. 6.1.2.that the name of God, and his doctrine be not euill spoken off. And they that haue beleeuing masters, let them not despise them, because they are brethren, but rather doe seruice, because they are faithfull and be­loued, and partakers of the benefit. And that was a thing worthy singular commendation in Iacob, that hee serued Laban (though a couetous, Gen. 31.6.40. deceirfull and hard master) with all his might. Being in the day consumed with heate, and with frost in the night, his sleepe also departing from his eies. And therefore those seruants are much to bee blamed, that make religion an occa­sion of their vnfaithfulnesse, which, by how much it is more thorowly and deepely rooted and setled in the hearts of any, should, and will make them more true and trustie; more con­scionable and fathfull to their rulers, and gouernours. And the like may bee said of children, what gifts of knowledge, and speech soeuer they haue, they can haue no comfort of the [Page 82]same, vnlesse they giue all honour and reuerence, and shew all dutie and obedience vnto their parents, as the Lord com­mandeth them.

This may be an instruction vnto vs. Vse. 2 Would wee be Christs scholers? then the first letter and lesson that wee must learne is, to doe well in our places. Are wee children? let vs labour by searching of the Scriptures to know our duties, and to doe them. Are wee seruants? let vs get vnderstanding of the things that doe most concerne vs in our places, and let our practise bee answerable to our profession, and then wee shall shew our selues to bee truely religious indeed. And the same exhortation might bee giuen to all others in their seuerall vo­cations: which if wee can follow, whatsoeuer our callings be, wee serue the Lord Christ in them, and shall be sure of full re­ward from him. Oh but my calling is meane, and my ser­uice base. Though your worke be base, yet it is not a base thing to serue such a master in it. Note. They are the most worthy seruants, whatsoeuer their imploiment bee, that do with most conscionable, and dutifull hearts and minds, serue the Lord, where hee hath placed them, and in those works, which hee hath allotted vnto them.

[Releeue the oppressed.] Hauing in the former words shewed them that they must doe that which is iust, and right: hee cōmeth now more particularly to declare vnto them wherein that consisteth, namely in shewing mercy to such as are in mi­sery: and in being meanes of comfort vnto them, that are in discomfor, tand griefe of heart. Whence this doctrine may be collected: that,

It is a most acceptable seruice vnto the Lord, Doct. 6 to comfort and releeue his people when they are in miserie and distresse. Mercy to the afflicted an excellent seruice. Psal 41.1.

This is a worke so well pleasing vnto God, that hee pro­nounceth him happy and blessed that considereth wisely, and iudgeth charitably of the poore and needy: though they haue no abilitie to helpe them, nor to direct and counsell them; yet if they can but prudently and mercifully consider with themselues, surely this man or woman, haue caried themselues so holily and blamelesly, that this stroke is not fallen vpon them for their wickednesse, nor for their foolish­nesse, [Page 83]but for their good and comfort; as in the end it will ap­peare. This merciful iudgement and censure concerning those that haue many and strange, and heauy crosses lying vpon them, is a thing that God much regardeth, and recompenceth in all that are so affected towards his poore distressed ser­uants. This also the Apostle Iames yeeldeth as an vndoubted marke of true religion, saying, Pure religion, Iam. 1.27.and vndefiled be­fore God, euen the father, is this, to visit the fatherlesse, and wi­dowes in their aduersitie, and to keepe himselfe vnspotted of the world. His meaning is not, that it is religion it selfe (for it is a thing belonging to the first table) but a signe of the same, when our faith in God, and loue vnto God, maketh vs pitifull and liberall towards the children and Saints of God, and such as he would haue respected and relieued.

So, at the great and generall day of iudgement, when all the world shal come to receiue sentence according to their works, whether good or euill, what is the matter of commendation that is giuen to the elect, and the most euident marke of dif­ference betweene the sheepe and the goates? euen this, Mat. 15.35. that they desired to doe good, not in some one or two, or in some fewe, but in euery worke of mercie, and of charitie. That they fedde the hungry, gaue drinke vnto the thirsty, clothed the naked, visited he sicke and imprisoned. And on the other side, the re­probate shall not be charged so much that they did hurt, as that they did not the good that they might haue done vnto poore Christians in their wants and miseries.

And further, Reason. this sheweth it to be an excellent seruice for one to stretch forth his hand in relieuing the needie, and in succouring distressed soules, that whatsoeuer kindnesse is done to the least of them, Christ sets it on his score, and counts it as done vnto himselfe, and hee will acknowledge it, and re­ward it, both in this present life, and in that which is to come.

Euery one will come to this, that if Christ Iesus should re­paire vnto their houses hungry, or thirstie, or cold, or naked, they would with all their hearts part with any thing they haue to refresh and releeue him: let such heare then what Christ himselfe saith to them that shew mercie to the poore Saints. [Page 84] In as much therefore as yee haue done it to one of the least of these my brethren yee haue done it vnto mee.

Which is first for the great condemnation of them that do al­together shut vp their bowels of compassion from Gods chil­dren in their sorrowes, Vse 1 and temptations, and afflictions. Who­soeuer hath this worlds good,1. Iohn 3.17.and seeth his brother haue need, (saith the Apostle Iohn) and shutteth vp his compassion from him, how dwelleth the loue of God in him? This goeth sore against such; in not louing his children, they proclaime vnto all the world, that they loue not God himselfe, and therefore are not beloued of him: and if it be so with those that doe not make manifest their loue by shewing mercie; what shall wee thinke of those that are so farre from pitying, and releeuing the di­stressed; that they are readie to adde affliction to the afflicted. It's iust vpon you, (say they) your indiscretion and want of wisedome; in that you made more ado then needs, and would bee more precise then wise, and more forward then your neighbours, &c. hath brought you to all this woe and mise­rie. This is cruell and vnmercifull dealing: if they would do them no good, they should do them no hurt. Yet this was the case of Iob and of Dauid in their great calamities and perplexi­ties: and wee may reade of the lamentable complaints that both of them made in that respect. If it be a marke of a dam­nable person to withold mercie from the sorrowfull and hea­uie hearted, then what shall become of them that lay heauie burdens on those that are pressed downe too low before? if there shall bee iudgement without mercie, to them that shew no mer­cie, much more fearefull shall their state bee that are so full of crueltie towards them whom the Lord so tenderly respe­cteth?

Here is a singular comfort for Gods children, Ʋse 2 that are in many wants and necessities: so long as there is any godly man or woman that will doe any thing for Christ his sake, and for their owne comforts sake, they shall not bee destitute of reliefe. For God hath commanded his seruants to succour them, and hath made many gracious promises to such as are mercifull, and will beare the burdens of others. And if men should faile them, the Lord himselfe will looke vnto them; [Page 85]who beholds their troubles, and sees their teares, and is ac­quainted with all their griefes. And hee that bids others to be mercifull, will not be vnmercifull himselfe. And therefore it is, that men doe denie vs helpe and comfort many times, be­cause God would haue vs draw neerer vnto him; whose eies are euer vpon vs, Note. and whose eares are alwaies open to heare the cries of the poore, and of those that are humbled before him.

Therefore let the Saints of God make full reckoning that one way, Psal. 72. or other they shall be prouided for; if men will not, God will. Onely let them bee sure that they bee found in the number of those that be humble in spirit, and broken in heart, for to such alone doe the mercies of God appertaine. If one bee a gamster, or an vnthrift, a riotous person or a drunkard, or giuen out to any such reproachfull vice: or if there bee any that will not take paines to get their liuing, by diligence and labour in their honest calling, but giue themselues to i­dlenesse and sluggishnesse, God himselfe will not (in mercy at least) and his children must releeue such kind of persons: Hee that will not labour, must not eat: 2. Thes. 3.10. and the best almes for such is, to giue them nurture and correction, that they may desist from their lewd behauiour, and betake themselues to better courses,

18 [Come now, let vs reason together.] Heere the Prophet is about to meete with an obiection that they might make. It's long ere men bee brought to the sight of their sinnes: but when they come once to perceiue the multitude, and grie­uousnesse of them, they begin to thinke their case remediles, and that it is in vaine to hope for pardon: But God bids them make no such conclusions, and therefore he saith, [Come now, let vs reason together:] which is in effect, as if he should haue said, If you hearken what the diuell and the flesh can say, that will rather make you dispaire, then beleeue: and therefore heare you withall what I can say, which if wee could doe, we should easilie see that the arguments of Satan, and of our owne wret­ched carnall reason, are but delusions, and that Gods argu­ments will swallow them vp all, euen as Moses true Serpent did the Serpents of the sorcerers. Hence wee may learne this doctrine: that,

They that will come to the Lord, Doct. 7 God is to bee heard before any. and doe him seruice, must not hearken what reasons flesh and blood can yeeld them a­gainst it, but what reasons God can giue them for it.

The diuell will haue much to say against goodnesse; and our owne fleshlie wisdome will haue as much: and the world will bee as great a pull-backe vnto vs, if wee will giue it the hearing: but if wee can lend an attentiue eare vnto the Lord, wee shall finde that he will bring better arguments to perswade vs to goodnesse, then all those our enemies can, to diswade vs from it. And therefore it is that men are so often, and so gros­lie deceiued, because they heare what the one side can say to discourage and hinder them: but not what the other can say, to hearten and draw them onward in good waies. For if they did bring a spirituall eare to receiue the proofes that are brought from the word, they would bee mroe forcible to bring them to God, then all other meanes could bee to allure them to forsake God, and to embrace this present world. Therefore when the Lord would haue men to practise any dutie, or to forbeare any sinne, wee see what strong reasons he bringeth for that purpose: as is euident (together with in­numerable other places) in the second and in the fourth com­mandement. And thence it is, that men doe so commonly and so wretchedly transgresse those commandements, because they doe not well weigh the Lords reasons to the contrarie: for if they did, they would neuer incline so much to supersti­tion, and Idolatrie: nor euer so giue themselues to the pro­phaning of the Lords day, but know that it is farre better to procure Gods blessing by keeping it, then his curse and ven­geance by the violating of it.

Holy Iob (wee see) tooke that course that the Lord would haue vs take for the repressing of all inordinate lusts and affe­ctions. Iob. 31.1. I made (saith hee) a couenant with my eies; why then should I thinke on a maide? A carnall sinfull man would haue thought this too much curiositie and nicenesse: What? not to looke on the beautie and comely visage of a woman? at least not to take some libertie for thoughts tending that way? it's too too much precisenesse: who can take any notice of such things in vs? 2 Oh (saith Iob) What portion should I haue of God [Page 87]from aboue? and what inheritance from the almightie from on high? q: d: I durst not giue way vnto the flesh in any sort, for that were the directest course to depriue my selfe of the comforts of the word and spirit heere, and of the crowne of happinesse, which is reserued for the Saints in the world to come. Albeit I should speed little the worse with men, yet I should bee sure to come short of many speciall fauours and blessings of the Lord. And further hee addeth: Is not destru­ction to the wicked? 3 and strange punishments to the workers of ini­quitie? q. d. Suppose I should escape the censures of men, yet hath not the Lord meanes that I cannot conceiue of, for the punishment of rebellious sinners: and though things may be smoothered for a time, cannot be bring secret sinnes to open shame? grant that it be kept close from the eies of the world, yet doth not hee behold my waies, and tell all my steps? though the eies of men take a view onely of the outward acti­ons, yet he looketh vpon the inward disposition, and affection of the heart; these and the like reasons he vsed to keepe him­selfe in order, and to fright his conscience from all manner of sinne and impietie, as is more fully described vnto vs in that Chapter.

And good reason there is, Reason. why wee should esteeme Gods arguments aboue any other, because hee is wisdome it selfe, and therefore seeth what is best for vs; and hee is loue it selfe, and therefore will direct vs in the way, which shall appeare to be most safe and most comfortable in the end, what stum­bling blocks and rubs soeuer wee finde therein for a season.

The diuell, the world, and the flesh bring onely shewes of reason, & pretend loue vnto vs, when they mean nothing lesse as the euent will plainly manifest: but Gods reasons will hold out when they are waied in the ballance, and what hee saith shall stand when heauen and earth shall fall: and if wee take those courses that he would haue vs, wee shall plainely perceiue at last, that hee meant vs more good in so aduising vs, then wee could possible thinke or imagine.

This sheweth and condemneth their follie, who, Vse. 1 when they haue motions or perswasions to vndertake any good thing, or any purpose to become more sober and staied in their ca­riage [Page 88]and course of life, will first heare what their carnall friends can say, and what the world, and their owne flesh can alleage to the contrarie. Alas these men are more likely a great deale to renounce all goodnesse then to continue in the practise of any godlinesse. If once they giue care to the reasons of the deuill, and of the flesh, they are gone. For as the per­swasions of God, by his word and spirit should make vs begin, so must they cause vs to hold on, or else wee should faint in the midde way, or rather turne aside, and walke in a quite con­trarie way.

And as this is true in generall for the profession of Christia­nitie, so is it as true in all particular duties; as to giue instance in some: those that haue to deale in matters of strife and contention, for the most part, are possest with this conceit, that if they should not answer like for like, and returne one disgracefull speech for another, and requite one iniu­rious action with another, euerie one would in a short time grow bold with them, and be ready to wrong and abuse them. But where doth God say so? Nay the very truth is, that when they seeke by such meanes to right themselues, and by such shield, Note. to defend themselues, and to repell their aduersa­ries, whereas they had men onely against them before, now they haue three for one against them: to wit, God and men and their owne consciences: whereas if they would follow Christ his rule, Mat. 5.44. to blesse those that curse them, and to doe good to those that hate them, and to pray for those that hurt and persecute them, and so ouercome euill with goodnesse, they should certainlie haue the Lord, and their owne consciences on their side, and it may be also make their foes to become their friends by that meanes. Rom. 12.20. For the wisedome of God telleth vs, that this is the way to heape coales of fire vpon their heads: which shall ei­ther melt them, and turne their affection to vs: or burne them, and leaue them more inexcuseable before God, and their owne consciences, and so hasten his iudgements vpon them. If men can be patient, and content to sit downe by wrongs offered, God will stand for them, and reuenge the quarell of the meeke; and that which men thinke will be the readie way to drawe infinite troubles vpon their owne heads, and vtterly [Page 77]to vndoe them, we shall finde to be the directest path that lea­deth vnto peace, and quietnes, and that course which will in­deede make vs for euer. Mat. 5.5. For (as our Sauiour promiseth) the meeke shall inherite the earth.

Others there are that thinke: if we should make conscience of religion, and begin to reade the word, to frequent sermons, to haue prayer in our families, and the like, this would make vs to bee scoffed, and mocked at, and to be tearmed precise fooles for our paines. But let such heare what the word saith, that pronounceth them blessed, Psal 1. Psal. 119. that delight in the law of the Lord, and meditate therein day and night, and that seeke him with their whole hearts: yea albeit they should meete with some dis­grace, and opposition in the world: blessed are yee (saith Christ) when men reuile you and persecute you, Matth. 5.and speake all manner of euil against you faisly, for my names sake: Reioice and bee glad, for great is your reward in heauen. Is it not better to endure a little mocking from men for a time, and that for weldoing, then to vndergoe the wrath of God for euer for ill doing? Consider in particuliar what benefit we may reape by the ministery of the Gospel. Isai. 55.3. Iam. 1.21. Heare (saith the Prophet Isaiah) and thy soule shall liue. Receiue the word with meekenesse (saith Iames) which is able to saue your soules. Reuel. 1.3. Prou. 28.9.Blessed is he that readeth and heareth the words of this Prophecie (saith the spirit in the Reuelation,) and on the other side; hee that turneth away his eare from hearing the Law, his prater shall bee abomination, Prou. 1.24.25.26. (saith Salomon) and againe the wisdome of God speaketh thus: Because I haue called, and yee refused, I haue stretched out my hand, and none would regard: But yee haue despised all my counsell, and would none of my correcti­on: I will also laugh at your destruction, and mocke when your feare commeth. These, and the like places, if wee could thorowly consider of, they would worke more powerfully with vs, to cause vs to desire the word, and to retaine, and keepe our hearts still in the loue, and liking of it, then all the reproaches, and persecutions in the world could, to withdraw our affections from it.

But for want of this, many sore and dangerous, yea, some­times desperate euils doe befall men: for if wee consult with reason, it will tell vs that either our sinnes are so great, [Page 90]that they cannot be pardoned: or else so small, that they neede not be repented for. This made Cain and Iudas, those cursed and damnable reprobates, to dispaire, and cast off all hope of mercy, because they would not hearken what God, or his seruants could say, but onely what Satan and their owne flesh could say: whereas if it had beene possible for them to haue looked into the promises of life made vnto grie­uous sinners, and in assurance of faith, haue craued remission and pardon for their offences, they might haue beene forgi­uen; euen Cain and Iudas, as well as Peter and Paul: for they had all committed damnable sins in themselues: and that re­pentance which preuailed for Peter and Paul, would haue beene as effectuall for the two other, if they had attended to Gods voice, and humbly and earnestly sought for mercie at his hands.

This serues for our instruction, Vse 2 that in al our griefes and mi­series, wee should reason rather with God then with men. For if wee be in distresse for our estate, or in sickenesse of body, or in perplexitie of soule; in any of them or in all of them, let vs goe vnto men, Note. and they will most commonly serue vs as Iobs friends did him; lay sorer burdens on vs, rather then ease vs of those we carrie alreadie; and make our case a great deale worse then it is, rather then minister any helpe and comfort vnto vs.

But if we can heare and beleeue what the Scriptures of God tell vs; wee shall finde that our state is neuer vnrecouerable: but that if wee can bee trulie and soundly humbled, there is hope and helpe for vs, that God will giue vs an happy end of all our sorrowes, and make vs great gainers by all our afflicti­ons and temptations.

[Though your sinnes were as Crimson, they shall bee made white as snow.] In these words, the Prophet hath reference to that that went before, where he had charged them that their hands were full of blood. Obiect. Verse 15. For hereupon they might re­ply: if wee bee such grieuous sinners, how can wee dare to come vnto God for fauour? is it not a terrible thing to ap­peare before him, that is so iust, and so holie? how then can we looke that he should bee mercifull vnto vs? It's a thing [Page 91]not to be expected. Answer. Say not so (saith the Prophet) that is but a reason of the flesh: as if God were no fuller of mercy then mortall men are: or as if he could do no more then they can: yes, wee must know that howsoeuer men be vnable to change crimson, or scarlet colour into white againe, albeit they should lay all their wits and endeauours together, and pull one thrid from another: yet God can make your sins that are as crim­son, and as scarlet, to become white as wool, yea as snow it selfe. If wee once fall a washing of our selues, God will set in with vs, and neuer leaue, till all our iniquities, (euen in our owne ap­prehension and feeling) bee quite and cleare remoued from vs, so that none of them shall be imputed vnto vs, but all set vpon Christ his score.

They that wash themselues by godly sorrow, Doct. 8 the Lord will wash them from all their sinnes by the blood of his sonne: Penitent per­sons shall bee washed from all their sins. that whatsoeuer offences wee repent for, wee shall bee sure to haue a pardon for.

So that the question is not what our faults haue beene, but what our repentance is. If wee bee truely deiected on our part, it's all one with God whether our transgressions haue beene more or lesse, greater or smaller: if wee repent truely, wee shall bee pardoned fully, bee our sinnes what they can bee, secret, or knowne. So that though wee see spots in our selues, yet God will see none: nay when wee see our de­formitie most, God will make it most cleare vnto vs, that his eyes are quite turned away from the same. This is euident in the Prophet Ieremie, where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes, after their seuentie yeeres captiuitie. In those daies, and at that time (saith the Lord) the iniquitie of Israel shall bee sought for, and there shall be none: Ier. 50.20.And the sinnes of Iu­dah, and they shall not be found, for I will bee mercifull vnto them whom I reserue: and the same is promised in another place, 1. Iohn 1.9. Ezek. 36.25. &c. where the holy Ghost speaketh thus: If wee acknowledge our sinnes, hee is faithfull and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse. And the like is couenanted in Eze­kiel, where the Prophet bringeth in the Lord, speaking in this manner. Then will I powre cleane water vpon you, and yee shall bee [Page 90] [...] [Page 91] [...] [Page 92]cleane, &c. where God himselfe vndertaketh to be the washer, and the blood of Christ is the water. Now there are two things which terrifie penitent sinners, and cause their hope of obtai­ning mercie either vtterly to faile, or at least in a great parte to faint and waxe feeble. Concerning both which, the Lord in this place giueth them comfort. One is the multitude and exceeding great number of euils whereof they are guiltie, now for that hee telleth them, that he would wash them from all their filthinesse, without exception.

Another thing that doth vsually disquiet the hearts of those that are turning vnto God, is, that their sinnes haue been hai­nous and extraordinarie, and many of them such as haue bro­ken the couenant, of which sort is Idolatrie: concerning which, Zach. 13.1. hee addeth, and from all your Idols will I clense you: and in an other place, that hee would open a fountaine of grace to wash them from all sinnes, euen from sinnes of separation, and such presumptuous offences as deserued excommunication from Gods people, yea and to bee cut off by the sword of the Magistrate.

And there is no cause to the contrarie, but that God may remit and pardon one sinne as well as another, (excepting only the sinne against the holy Ghost, which shutteth vp the heart from all repentance) and all as well as one.

1 Reason. First, because Christ Iesus hath satisfied for all alike: for the greatest as well as for the smallest: for euery one as well as for any one: Isa. 53.4.5.6. for so saith the Prophet Isaiah. He hath borne our infirmities, and carried our sorrowes, &c. Hee was wounded for our transgressions, & broken for our iniquities. The chastisement of our peace was vpon him, and by his stripes wee were healed. All wee like sheepe haue gone astay: wee haue turned euery one to his owne way, and the Lord hath laid vpon him the iniquitie of vs all. Whence it's plaine and euident, that Christ hath paied our whole debt, and not a peece of it onely: hee hath discharged our pounds, as well as our shillings and pence: and hath suf­fered for our must horrible and fearefull rebellions, as well as for our smallest slippes. And therefore as an honest creditor when the suertie hath satisfied him for all that was owing, will not come with after reckonings, nor challenge any thing of [Page 93]the debter: so neither will the Lord lay any thing to our charge, his sonne Christ Iesus hauing laid downe the full price for our iniquities, whereby his wrath is appeased, and his iu­stice perfectly satisfied. That is one reason on Gods part, why hee must of necessitie blot out of his booke and out of his re­membrance, all the offences of repentant sinners, without any exception at all.

2 Another reason there is on our part, that hee that repen­teth truely for one sinne, doth repent as truely for all the rest: and though none doe particularly know and discerne all the errors of this life, yet God will accept of a generall humiliati­on for them, and confession of them, so that from both these laid together: (that neither Gods iustice is vnsatisfied, nor any sinne vnrepented in those that labour to wash their soules by true and godly sorrow) it is apparant, that there is no transgres­sion, no not the most hamous, that shall stand in record against them, but all shall be remitted and couered from Gods sight, that hee shall neuer looke vpon them in anger and indignation for the same.

Indeed those that haue fallen in to more notorious and grie­uous crimes, Why the par­don of great sinnes is not so soone ap­prehended. cannot ordinarily get the assurance of their re­conciliation vnto the Lord, so soone as others, that haue not beene so great offenders: but the cause hereof is in them­selues, in that such open and scandalous offences doe make an exceeding great breach into their faith, and bring maruel­lous great hardnesse vpon their hearts: and they are very vnwilling to set their consciences vpon the rack, & to sift and examine their owne soules, to the intent their hearts may bee pierced and wounded for their sinnes: but they will rather shift and scamble, and put off their humiliation as long as may bee (as Dauid did, Psalme 32.) so that it's a wonder they euer get out of the snares of the diuell, till God either by some sharpe rebuke, or by some fore affliction doe rouse them, and as it were by violent hand pull them out thence.

But if once they come to great sorrow for their sinnes: and in humblenesse of heart, and assurance of faith can make claime to the blood of Christ, they shall be discharged & freed from all their transgressions, and bee brought to that puritie [Page 94]and whitenesse, which they neuer dreamed such miserable ere­atures as themselues could haue attained vnto.

For confutation of that wretched errour of the Papists, Vse 1 that would beare men in hand, Against Pur­gatorie. that there is a Purgatory, where some men after this life must haue a further purging and scouring then heere they haue attained vnto: but see heere what the Lord saith: Though men haue broken foorth into neuer so many abominations, though their sinnes were as crimson, and as scarlet, yet if they would seeke to wash & cleanse themselues by the meanes that God hath appointed, hee giueth them his faithfull promise, that they shall be made white as wooll, yea white as snow, as if they had neuer offended at all. To what end then should men appoint a second washing, when God himselfe hath vndertaken to wash vs from all our filthinesse, and from our greatest corruptions? as hath beene more large­lie declared before. What an absurd thing is it, to imagine, that we must goe thorow a strange inuented fire, which may more thorowly purge away the drosse of our corruptions, as if Christ his blood were not sufficient to make vs white as snow! This is but a carnall conceit of mans foolish braine: for if fire, and enduring of paines and torments could haue scoured off sinne, the reprobates in hell should haue beene purged there­from long agoe. But God alone hath cleane and precious wa­ter, and a skilfull and powerfull hand to effect that worke: and in the Reuelation, Christ Iesus, the true and faithfull Witnesse, telleth vs how all our vncleannes may be couered from Gods eies: Reu. 3.18. I counsell thee (saith he to the Church of Laodicea) to buy of me white raiment, that thou maist be clothed, and that thy filthy nakednesse may not appeare. Nakednesse there is in the best: but Christ his righteousnesse is that garment which must couer it, and then God will neuer in anger and displeasure looke vpon it, but in mercie and goodnesse looke vpon the holinesse of his sonne, wherewith our soules are inuested, and all our ini­quities hidden and couered.

Secondly, Vse 2 heere is matter of great comfort vnto those that that doe in good earnest set vpon this worke of cleansing and purging themselues: they shall not be destitute of companie to ioine with them: for God himselfe will assist them, and ina­ble [Page 95]thē to go thorow with that worke: and therfore this should incourage vs vnto the exercises of humiliation, and of exami­nation and iudging of our selues: for are not a few teares well bestowed vpon God, when he will thereupon bestow on vs the blood of his sonne?

Many are afraid to aduenture vpon the worke of repentance, lest they should bee driuen thereby to desperation: but let vs neuer feare that, though our vncleannesse be neuer so great; though wee bee stained and died from top to toe, within and without, in euery part and power of soule and body, by reason of our originall corruption, and actuall transgressions, so that all the men in the world cannot take away the foule spots and horrible staines of sinne that cleaue vnto vs, and are settled in vs: yet the Lord of heauen, who hath all sufficiencie of power in his hand, can and will (without any difficultie) purge vs from euery one of our iniquities, by sprinkling on our hearts the precious blood of his owne sonne, which is as it were a so­uereigne Bath, ordained for the cleansing of the soules of his elect from that contagious leprosie of sinne, wherewith they are wholly ouer-spread. And therefore let none bee discom­forted in regard of his many and greeuous offenses, seeing that the Lord hath entred into a sure couenant with vs, for the par­doning and healing of them all; who can as easily cure the most deadly wound, as the smallest scarre: and the harder the cure is, the more hee shall bee glorified, in shewing foorth the riches of his mercie towards poore sinners that stand in need thereof. Our greatest extremitie, is Gods fittest oportunity.

Now the chiefe meanes that he vseth for our cleansing and sanctifying, Meanes of cleansing. are two:

One is the word, 1 which being receiued into the heart by faith, doth purifie the same: The word. according to that of our Sauiour to his Disciples, Iohn 15.3. Now are ye cleane through the word that I haue spoken vnto you.

Another meanes is the Sacrament, 2 whereby God is ready to conuey vnto vs the merit and vertue of his sonnes death, The Sacra­ment. by the effectuall operation of his spirit, that Christ may be vnto vs holinesse for our sanctification, 1. Cor. 1.30. as well as righteousnesse for our iustification. God doth not offer vnto vs onely the out­ward [Page 96]elements, but hee is more willing to giue vnto vs the things signified thereby, then any earthly father can bee to giue foode vnto his hungrie child, that crieth for some reliefe at his hands when he hath all plentie and abundance whereby to supply his need: I say, hee is so much more willing then any earthly father, as God is kinder then man, and his store more plentifull then mans: and it's lesse cost, and lesse paines vnto him, and yet more for his praise to refresh the thirstie soules of his poore seruants, then for a mortall man to satisfie the appetite of his hungry child. For (as the Prophet spea­keth) Mercy pleaseth him: Micah. 7.8. there is none that can take more delight in following after their recreations, and pleasures that doe most affect them, then the Lord doth in shewing himselfe fauourable vnto those that seeke mercie and grace from him in thevse of his ordinances.

[If yee consent to obey.] Obiect. The next thing that might hinder and dismay them from turning vnto the Lord by sound re­pentance, is, that he is so holy and righteous, and his law so strict and rigorous, and they so sinfull and rebellious, that it were in vaine for them to goe about to yeeld obedience there­unto, they should neuer attaine vnto it, and therefore as good for them neuer to begin the worke, as not to accomplish and finish the same. And thence it is, that a number sit downe as sluggards, and neuer set one foot forwards in the way of god­linesse, because they imagine that there is a greater difficultie in Euangelicall obedience, then indeed there is: little know­ing what Gods meaning is, Ans. when hee calleth vpon vs to be o­bedient: For his purpose is not to vrge vs to a perfect fulfilling of the Law, such as was required of Adam before his fall: but onely that wee should doe our best endeauour, and la­bour to conforme our selues to his will, as neere as wee can: if there be a true sincere loue, and a harty consent to shew our selues dutifull and loyall subiects to him in all things, it is as much as hee exacteth of vs. The doctrine to be learned from hence is this: that,

God accepteth of penitent persons, Doct. 9 the will for the deed: as for the fulfilling of the Law in absolute perfection, that Christ alone hath performed: hee hath paid our debt, and [Page 97]canceld the band, Coloss. 2. and taken away the hand-writing that was against vs: Now this onely remaineth for vs, that wee haue a good inclination, and a willing mind, to performe our dutie, and labour to the vtmost of our strength so to doe; seeing and bewailing our manifold imperfections, errors and failings in euery one of our seruices: which if wee can doe, God will be as well pleased with vs through his beloued sonne, as if wee had keept the whole Law, without any departing from it at all, ei­ther to the right hand, or to left. That which is spoken in the matter of communicating vnto the necessities of the Saints in the Epistle to the Corinths (to wit, 2. Cor. 8.12. if there bee first a willing mind, it is accepted according to that a man hath, and not according to that he hath not) holdeth as true in all other seruices; that wee are accepted with the Lord, according as wee are inwardly af­fected, albeit our actions be not answerable to our desires: for hee that hath a ready minde to doe what hee can, and doth the same, would be as ready to doe a great deale more, if his abili­tie did serue: and therefore the Lord will shew his gracious acceptance of that which is done by him, though it bee neuer so little, as well as if it had beene a matter of farre greater worth.

Now that the true purpose and intent of the heart, is that which God principally regardeth in his seruants, may be made yet more cleare by examples taken out of the Scriptures. We may reade in Genesis, what God saith of Abraham: Gen. 22.16.17By my selfe haue I sworne, (saith the Lord) because thou hast done this thing, and not spared thine onely sonne, Therefore will I surely blesse thee. And why? Isaac was not slaine: but Abraham withdrew his hand from him, and spared him: yet because he was con­tent to kill him, and made all things ready for the sacrificing of him, God accounteth it as good, and rewardeth it as well, as if hee had killed him indeed.

So Dauid had but a purpose to build the Temple; which worke was afterward laid vpon Salomon, and by him perfor­med: yet the Lord giueth him a good testimony, and a large reward for his readinesse that way: hee was content to spare him, because hee had beene at great paines before, 1. Chron. 17. in shedding the blood of many enemies of the Church, and some remai­ned [Page 98]yet still to be subdued by him: yet this he telleth him for his comfort, 2. Chron. 6.8 Whereas it was in thy heart to build an house vnto my name, thou diddest well that thou wast so minded. And besides this, hee biddeth Nathan to carrie him this message, that the Lord would build him an house, and would raise vp his seed after him, 1. Chron. 17.10.11.12. and imploy his sonne in that honorable seruice of buil­ding an house vnto the name of the Lord, and that hee would e­stablish his throane for euer. And there is reason why God should accept of the will as well as of the deed: for

1 First, Reasons. why doe wee thinke hee will haue regard vnto the deed? 1 because it is his owne worke: and is not the will his worke as well as the deede? that is most certaine, for the Apostle saith to the Philippians, Phil. 2.13.It is God that worketh in you, both the will, and the deed, of his good pleasure. And therefore if wee can beleeue that he is pleased with our good actions, wee may be as well perswaded that hee is delighted with good motions, and holy desires that are stirred vp in our hearts by his owne good spirit.

2 Another reason, 2 why God taketh such small things in good worth, Psal. 103. Mat. 3.17. is, because hee is both in name and nature a fa­ther, yea, an heauenly father, and therefore hath compassion of those that feare him, euen as an earthly father hath of his child that serueth him. Now hee that is a mercifull, and wise, and louing father (as those will bee euer most mercifull to others, that haue tasted most of Gods mercie to themselues) when hee seeth that his child doth as well as hee can, though it bee but simply and poorely, yet hee will shew his liking of it, and commend him for it: Note. and so will God deale with vs: though we cannot do things perfectly, yet if we do them obediētly, he wil shew his loue & approbation of vs and of our works. When a litle child doth cheerefully aime & shoote at the mark which his father proposeth vnto him, though by reason of his weak­nes he shoote very wide and short; Yet it is as well accepted of his father, as if he did hit the white: and the like fatherly dea­ling shal we find in God: that if we befaithfull in a little, he wil esteeme of vs, as if wee performed a great deale more. Indeed when we haue put off the image of the first Adam, & haue put on the Image of the second Adam, and haue changed the earth [Page 99]for heauen, then wee shall not onely obey truely, The perfecti­on of a Chri­stian heere. Nehem. 1.11. but perfect­lie: but heere it is in truth (and so it must bee esteemed) one degree of perfection to see our owne imperfections. And that was in Nehemiah, and in those of his time: O Lord I beseech thee, let thine eare now harken to the praier of thy seruant, and to the praier of thy seruants, who desire to feare thy name. Hee could not say, that they did so feare his name as they should: but this they could say, that they desired to doe it better: which desire was a fruite of the grace it selfe.

This should instruct and incourage vs still to bee doing in the seruices and workes of God. Vse.

Oh, but wee finde many imperfections, Obiecti. and many wants and weakenesses in our selues.

What of that? If we aime at perfection, Answ. and haue respect to euery commandement of God, and come as neere the marke as we can, the Lord will accept vs according to that wee haue, and not reiect vs for that we haue not. If wee could obey per­fectly, to what end were Christ his obedience? and if God should looke after none, but those that can fully please him in all things, hee should bee a Lord and a master, without sub­iects and seruants. Psalm. 130.3. If thou O Lord (saith Dauid) shouldest marke what is done amisse, who should stand?

Therefore though wee cannot pray with that feeling, heare and read with that profit, sing Psalmes with that ioyfulnesse and cheerefulnesse of heart, as wee should: though wee can­not forgiue our enemies, long for Christ his comming, haue such a tender feeling of the afflictions of the Saints, nor attaine to such heauenly meditations, night, or day, as wee doe de­sire, and as God doth command; yet let vs not bee discoura­ged: if we striue to bring our wicked flesh to the performance of these duties, and though we haue much adoe with it, yet if wee draw it as a Beare to the stake, vnto Gods worship, and to the performance of Gods duties in publike and priuate: and when we feele most backwardnesse and vntowardnesse in our nature, yet wee consent in our very soules, that the Law of God is holy, and good, and iust: and that our wils and affe­ctions, are indeede very corrupt, and rebellious, but we would rather then all the world that things went otherwise with vs: [Page 100]that sinne might bee subdued, and grace planted in steede thereof: and it is our continuall griefe, that God should bee so gracious, and kind, and liberall to vs, and we can be no more obedient, and loyall, and seruiceable vnto him: if (I say) wee find such a heart within vs, we need not be dismaied, but may cheerefully goe on, with full perswasion, and vndoubted reso­lution, that the Lord will be mercifull vnto vs, and take our obedience in good worth.

Onely, that wee may not deceiue our selues, let vs bee euer­more carefull to vse the meanes whereby wee may grow bet­ter; and auoid the meanes whereby wee may bee made worse. (As was more largely taught in the former Sermon, in the end of the 3. Doctrine.) For if one say that hee desireth heauen, and yet will neuer frequent Sermons, nor good companie, where hee may bee instructed: nor vse any priuate or pub­like exercises of religion, whereby hee may bee edified; he is no more to bee regarded, then a sluggard that pretendeth that hee meanes to haue a good crop, and yet will neither manure, nor plow, nor sowe his ground; but when others are labouring, hee is sleeping, or loytering: as no man will euer looke that the one should haue a plentifull haruest of Corne; so will no wise man beleeue that the other shall obtaine a plentifull crop, either of grace heere, or of glory hereafter.

[Yee shall eat the good things of the Land.] Before hath beene shewed, that all repentant sinners shall haue the blood of Christ to wash and clense their soules: now in these words is decla­red, that they shall not onely haue spirituall grace, but also right vnto, and the right vse of all the benefits of this life. Whence this doctrine may be gathered: that,

Obedience to Gods commandements, Doct. 10 though it be not per­fect, True obedi­ence brings outward pre­sperity. Deut. 28.1.2. &c. brings the blessing of God vpon vs for outward things, as well as for inward.

This is promised in Deuteronomie, where Moses speaketh thus vnto the people of Israel: If thou shalt obey diligently the voice of the Lord thy God, and obserue and doe all his commande­ments, which I command thee this day, then the Lord thy God will set thee on high aboue all the nations of the earth. And all these [Page 101]blessings shall come on thee, &c. Blessed shalt thou bee in the Citie, and blessed also in the field, &c. and so he goes on, shewing that true and faithfull obedience, is that which bringeth all maner of blessings for body and soule, for name and estate, yea, and for seed and prosperitie also. 1 Tim. 6. & 4.8. And therefore the Apostle tel­teth Timothy, that goodlinesse is great gaine, and that it hath the promises of this life, and of the life to come: in which regard Dauid saith, I haue beene yong, and now am old; Psal. 37.25.yet I saw neuer the righteous for saken, nor his seed begging their bread. Hee had seene (and so may wee) that children of great men haue bro­ken forth into many horrible sins, and so haue beene brought to a strange, and miserable, and violent death, and to many wofull straites and extremities before their death: but hee neuer saw (neither shall wee see) the godly seed of godly men, forsaken of God and men, and left as vagabonds to beg their bread: but God hath euer had (and still will haue) a speciall care of them; and euer made al necessarie prouision for them: either hee himselfe by a more particular prouidence of his, casteth sufficiently of these outward things vpon them; or blesseth their labours, so that they are made a meanes of maintenance vnto them: or if they faile that way, hee moueth the hearts of some or other of his seruants, to pitie them, and to supply their wants; so that whatsoeuer their necessities be, they are freed from that curse that is denounced against the seed of the wicked, to wit, Psal. 109. [...]0. that they should wander vp and downe as vagrants, begging their bread, and making a trade of that vile and wretched course of life.

And there is cause why we should rest fully resolued of this point, Reason. that none of Gods houshold shall euer want necessarie reliefe. Because all will yeeld that hee is the gouernour of heauen and earth, and the disposer of all things in them both: and then they must grant further, that those that are best, and doe best, shall speed best; because God loueth them most: and how then can we make question, whether or no, the Lord will bestow vpon them a competent measure, and a comforta­ble vse of these earthly blessings, seeing all is in his hand, and hee wisheth so well vnto his owne people? especially seeing hee hath straightly charged vs, not to care what wee shall eat, Math. 6.25.or [Page 102]drinke, or what wee shall put on: but first to seeke the kingdome of heauen, and the righteousnesse thereof, promising vs faithfully that if wee doe so, all other things shall bee east vpon vs.

And as he hath promised this, so hath he from time to time performed it; as we may obserue thorowout the booke of Iud­ges, of Samuel, and of the Chronicles: for there it is to be seene, that when godlinesse prospered in the soules of Gods people, they prospered in their outward estate: and when sinne (on the other side) made hauocke in their soules then the Midianites, and the Philistims, and other enemies, made hauocke in their Country: when they and their Kings thriued in piety, and in zeale for religion, and for Gods glory, then it went well with them for outward plentie and abundance: but when Idolatrie and impietie began once to thriue in their hearts, and in their land, they neuer had long, nor setled prosperitie, but their e­nemies hands & swords preuailed against them for the taking away of their liues, and the ruinating of their estates.

Heere is matter of terrour for all wicked worldlings, Vse 1 that thinke to aduantage and aduance themselues by sinfull and naughty courses; Prouerb. 10.2 that is an ill way to rise: for, the riches of ini­quitie shall not prosper. Though they build their houses neuer so high, and aduance their nests vnto the starres, yet the Lords hand shall pull them thence, and cast them downe into the ve­ry dust. They thinke their houses, their names, and their sub­stance shall remaine for euer, and that they shall make them­selues and theirs, by ioining house to house, and land to land; by oppressing the poore and needie, and by defrauding the fa­therlesse and the widow, and such as cannot right themselues. But alas, they little consider in the meane while, that God is the Iudge of the world, and that he will reward euery man ac­cording to his workes. They imagine their estate shall bee ac­cording to their wealth: and so it might be indeed, if God were not the gouernour of the world: but sith he is so, it shall goe with euery one according to that hee is, and not according to that he hath. And therefore as God would haue it proclaimed to the godly, Isa. 3.10.11. Say yee, Surely it shall goe well with the iust, for they shall eat the fruit of their works: So he would haue it denounced against the vngodly, Woe be to the wicked: it shall bee euill with [Page 103]him: for the reward of his hands shall bee giuen him. They shall reape that which they haue sowed. It were an absurd thing for one that hath sowen nothing but cockle and fitches, to ex­pect a good crop of wheat, or barly, or such like corne: and as contrary to all reason is it, for them that sow iniquity, to thinke they shall reape any thing but affliction. They may delude themselues with vaine hopes, and bragge, as much as they wil: but doe we thinke such proud, and malicious, and cruell men, shall obtaine any happinesse and prosperity from the Lord? Nay surely, he hateth both them and their practises, and there­fore they and their wicked seed shall be rooted out: as we may see it verified in many of the Kings of Israel, as in Ieroboam, A­hab, Baasha, &c. and most notably in that place of Ieremy con­cerning Iehotakim the sonne of Iosiah: Woe vnto him (saith the Lord) that buildeth his house by vnrighteousnesse, Ier. 22.13. &c.and his cham­bers without equitie: he vseth his neighbour without wages, and gi­ueth him not for his worke, &c. Shalt thou reigne because thou clo­sest thy selfe in Cedar? Did not thy father eat and drinke, and pro­sper, when he executed iudgement and iustice? &c. Where is de­clared, in the example of Iosiah, the godly father on the one side, that the true knowledge of God, and the practise of god­linesse, and of righteousnesse, bringeth all true honour and prosperitie: and on the other side, in the example of Iehoiakim the wicked sonne, is shewed, that impietie ioined with oppressi­on and cruelty, with fraud and deceit, and iniurious dealing, doth bring the curse of God in life and death: that it maketh a man liue a base and dishonourable life, and die a shamefull and ignominious death: that while he is in the world, he shall liue vndesired: and when he goeth out of the world, hee shall die vnlamented.

This is also for our instruction; Ʋse 2 that if wee would haue the good things of the land, and eat of the same, that is, haue the comfortable vse and enioiment thereof, then let vs yeeld our free consent to bee dutifull and obedient to the Lord. Other­wise a man may haue the things of this life, and yet not haue his part in them: Hee may haue much meat, and drinke, and apparell, and riches, and honour, and yet haue no sound com­fort in any of them all. A poore man that feareth God, though [Page 104]he feed on course bread, on greene hearbes, or on pulse, as Da­niel and his companions did, yet may receiue his food more cheerefully, and looke a great deale more freshly, then wicked vnregenerate men doe, or can doe, when they haue all abun­dance and variety.

Therefore let this encourage men, if they would haue good things either in right, or in possession, to labour to get religi­on into their hearts: and to bee as much afraide of sinne, as of miserie: and as desirous of grace, as they are of prosperi­tie. Which if wee could doe, wee should find Gods eies open to consider of vs, and his hand to releeue vs continually in all our wants, and necessities.

And as wee shoudl bee thus carefull for our selues, so wee should bee also for our children. There is no good parent but would wish his children might be prouided for, and liue in the world like men: Now heere is the way to purchase them a good estate heere vpon the earth: vse meanes to bring them vnto the feare of God, and to haue faith in God: for when the Lions that are full of might, Psal. 34.10. and rage, and crueltie, doe lacke and suffer hunger: then they which seeke the Lord, shall want nothing that is good. God will haue a care that his sheepe shall haue conuenient pasture, and bee in good liking, though the Lions be pined and hunger-starued; and when strong and mighty men are in miserie and debt, in want & necessitie, euer shifting and scambling, and yet getting nothing: then Gods poore & weak seruants shal haue that which will satisfie & con­tent them: Heb. 13.15. for God hath said, that hee will neuer leaue them, nor forsake them. Therefore are they the most prouident and wise parents, Psal. 37.11. that bring vp their children in the instruction and in­formation of the Lord: for such shall possesse the earth; and the generation of the righteous shall bee blessed. Children are not alwaies the better for the goods of their parents, but they are alwaies the better for their goodnesse: for when it is said in that 112. Psalm. 112.2. Psalme, that they are blessed, it is more then if it had beene said, they shall enioy honour, credit, wealth, and what­soeuer outward blessing else can be named: for that implieth thus much, that they shall haue the good gifts of God so far as they are needful for them, & that they shal haue the right vse of them.

But this may seeme quite contrarie: Obiect. The wicked florish. for commonly wicked and prophane persons liue in all manner of plenty, when the godly sustaine penurie and scarcity: and therefore in ap­pearance, godlinesse is not the best course to procure a happy and prosperous estate.

For the remouing of this doubt, wee must consider, Ans. that howsoeuer the wicked of the world seeme to thriue best, and to enioy great matters, in comparison of that which good Christans haue; yet in truth their case is nothing so good as is the case of Gods seruants, but in the middest of al the things that they possesse, they are very miserable: for,

1 First, they haue right to nothing, They haue right to no­thing. but are meere theeues and vsurpers, and shall answer for laying hold of those things, that are in truth none of their owne. A thiefe may break into the Kings treasurie, yet it is none of his, but hee shall quickly bee thrust out thence: and so may a moth creepe into a veluet gowne, yet hath it no right there, Iob. 27.18. but may bee brusht out at the owners pleasure: and the same is the case of all vnregene­rate persons: they are intruders into other mens possessions, and the great Landlord of the world may thrust them foorth when it seemeth best vnto himselfe, and call them to a recko­ning for medling with those things, that they could lay no lawfull claime vnto, by any one clause or title that is contai­ned in Gods Law.

2 Secondly, as they haue no right to haue any thing; They haue the right vse of nothing. Isa. 57.20. so neither haue they any comfortable vse thereof. There is no peace to the wicked, saith my God. But they are like the raging waues of the Sea, that cannot rest, but are still tossed too and fro; from one side to an other; and cast vp filthy mire and durt. And when they are most loude in their laughter, and seeme to bee most pleasant and merry, euen then their mirth is full of hollownesse, and discontentednes: for let them but haue some apprehension of death, or of any sudden and ex­traordinarie iudgement likely to befall them: nay let them bee but a little crossed, and disgraced by any of their compa­nions, they wil bee suddenly distempered, and much daunted, and many times fall a trembling, euery ioynt of them, Dan 5.6. as Belshazzar king of Babel did at the sight of the hand writing [Page 106]on the wall. And if no such thing doe betide them, yet they are still pursued by such enemies, as will suffer them to haue no great quietnesse, nor comfort in the things of this present life which they doe possesse. If we should see a Bucke hunted through a greene pasture, where there is much pleasant grasse, and many sweet and pleasant flowers, and springs of water, we would not thinke his case very happy, nor that hee had any great inheritance there, when wee perceiued the hounds fol­lowing close at his heeles: yet such is the state of all sinners: they haue a large and pleasant walke, perchance in this world, but they are still hunted with many noisome lusts, of coue­tousnes, and pride, and filthines, and the like: and Satan, and the world haue them euer in chase, and shall pursue them still, till they haue driuen them into hell it selfe, if they alter not their prophane, and wretched course of life.

3 Further, Gods curse is vpon all. they haue the wrath of God lying on their bo­dies and soules, which poisoneth and inuenometh all that be­longeth vnto them. His terrible and vnauoidable curse shall euer close with sinners: so that though they eat and drinke, and wallow in their pleasures, yet they can finde no sound de­light, nor true contentment therein: because being possessed with hardnesse of heart, and blindnesse of mind, and being giuen vp to a reprobate sence, all things that they haue, are imbittered by their owne sinne, and Gods heauie vengeance falling vpon them.

Put case all a mans bones were broken, and one should put on him a veluet coate, beset with pearles and diamonds, in the most rich and costly manner that might bee: and he should begin to thinke, and say, Now I trust I shall bee at ease, and shall haue no more cause of complaint; alas poore man, his rich attire cannot take away his paines: euen so fareth it with the vngodly: sinne hath set them out of ioynt; nay it hath so wrought on all the powers, and parts of soule, and body, that it hath, as it were, chrusht all their bones in peeces: and what sound peace, rest, or comfort can they then finde, from all these outward things of the world that are cast vpon them, till there bee some cure wrought on their soules?

But it is quite contrarie with Gods children: though they [Page 107]be pressed, and pinched with many distresses and wants, and driuen to many extremities, and straights, yet they may bee fuller of ioy in the middest of their afflictions, then the wicked are in the middest of their iollity. Acts 16. Paul and Silas were fuller of gladnesse, and of true contentednesse in the dungeon, when their feet were fast in the stocks, then Herod was on his throan, hauing all his flatterers and Sycophants about him, Note. to extoll and magnifie him. The very teares of the people of God, are sweeter and more comfortable, then the greatest ioy of car­nall and wretched sinners: for the Lord is with his, in mercie and goodnesse: whereas his face is bent against the wicked and impudent: Psal. 37. and thence it is that a little that the righteous hath, is better then great riches of the vngodly. Better is a dinner of greene hearbs, seasoned with the blessing of God, then ma­ny daintie dishes poisoned with gods wrath and malediction.

And albeit, the Saints of God bee sometimes depriued of these transitorie things; yet they shall neuer bee depriued of Gods fauour: and that want of outward things, shall bee sup­plied with inward graces. They haue a sure promise, that they shal haue sufficient: and God neuer giueth lesse then he pro­miseth, though many times he do giue more: and if that which is wanting in drosse, be paide home in good Gold, we need not much to complain, as if we were loosers by such an exchange. Therefore let vs shut vp all with that saying of Salomon: Prou. 2.20.21.22.Walke thou in the way of good men, and keepe the waies of the righteous: For the iust shall dwell in the land, and the vpright men shall remaine in it. But the wicked shall be cut off from the earth, and the trans­gressors shall be rooted out of it. But if yee refuse, and be rebellious, ye shall be deuoured by the sword. Obiect. This maketh for the preuen­ting of a third obiection. For some might say, It were good indeed in these regards, if wee could repent for our sinnes, and wash our selues from our filthinesse: but if we do not, wee hope wee shall doe well enough while we liue, and bee saued when we die: For God is not so seuere as men would make him, but he is gracious and mercifull: and therefore wee meane to take our course, and still to proceed in the same, and yet I trust to speed as well as the best of them: Nay, Answer. (saith the Prophet) doe not so: for if yee refuse to obey, and bee rebellious, [Page 108]yee shall bee deuoured with the sword. As if he had said, God in­deed is readie to forgiue and to clense all sorts of sinners, that see how and wherein they haue offended, and are troubled for their offences, resoluing to leaue and forsake them, and to practise the contrarie duties: but they that refuse to obey, and continue in their obstinacy, the Lord will neuer forgiue them, nor purge them from their iniquities: but their sinnes shall cleaue as fast vnto their soules, as the die doth vnto crim­son, or scarlet, that can neuer by any Art, or strength of man bee reduced to their former whitnesse againe.

And therefore the Prophet telleth them, if ye refuse to obey, ye shall be deuoured with the sword: it is sure some feareful and strange plague or other shall fall vpon you, and vtterly con­sume you. As God hath mercy in abundance for penitent sinners: so hath hee iudgements in as great plentie for ob­stinate rebels, that refuse to submit themselues vnto him.

Now the things before spoken of (both blessings and fauors promised to the penitent, and plagues and punishments de­nounced against the obstinate) hee confirmeth by one maine argument, The mouth of the Lord hath spoken it. As if hee should haue said: Doct. 11 let men neuer discourse, nor obiect on the one side, or on the other: for God hath said it, and hee will doe it. Hee is true, and cannot lie; hee is wise, and cannot change; hee is iust, and cannot bee corrupted; he is almigh­tie, and cannot bee resisted: and therefore whatsoeuer his mouth hath spoken, that his hand will bring to passe.

Hath God then said, Vse 1 Whosoeuer eateth my flesh, and drinketh my blood, Iohn 6.56.hath eternall life, and I will raise him vp at the last day? then is it impossible that such should euer taste of Gods wrath, or sustaine the punishment of eternall death. Obiect.

Oh, but Christ is in heauen, and wee are in earth, and how can wee then eat his body and blood? Answ. Faith hath a long and an high reach, and the spirit of Christ hath as great a reach, to conuaie the same vnto vs: and our communion with him is not carnall but spirituall.

Oh, Obiect. but hauing so many corruptions and rebellions, as I haue, how is it possible that I should bee clensed?

The mouth of the Lord hath spoken it: Answ. and therefore ne­uer [Page 109]cauill against it, nor make question of it any more. Indeed vnbeliefe cannot see how this should be effected: and there­fore ignorant vnbeleeuing Papists haue inuented a carnal ma­ner of eating and drinking the body and blood of Christ: And haue found out a Purgatory to scoure off that rust of sin, that hath so eaten into mens soules: but all such deuises, for the washing away of sinne, are but as muddy water, that will not make vs one whit whiter, but rather fowle vs a great deale more. Gods meanes onely are effectuall to make vs cleane and pure in his cies, and able to stand with boldnesse before him, without any feare, or trembling.

On the contrarie, Ʋse 2 this is for the terror of those that haue their consciences so seared, through long custome in sinning, that notwithstanding all the threatnings denounced against presumptuous sinners, they doe continue still in their idlenes, their prophannes, and all kind of wickednesse: let them goe on, and let them walke in the waies of their owne hearts, and follow their owne counsels, Eccles. 11.9. and their carnall and wretched desires: but withall let them know that for all these things God will bring them to iudgement. And if ignorance will not wholly excuse men, but that they shall bee punished for their offences: then how many and how grieuous shall their stripes be, that know their masters will, and doe it not? Surely if Christ shall come in flaming fire to render vengeance to those that doe not know him: 2. Thes. 1.8. much more will hee come in wrath and in­dignation against those that doe know, and yet will not obey the Gospel. But as for those that see their infirmities, and daily lament, and grieue for them, and striue against them; let such be of good comfort: Reuel. 2.2. their painfull labour is known vnto the Lord; and their earnest desire of faith, and loue, and repen­tance, is a grace well pleasing to the Lord: And they shall not onely finde mercie for the pardon of their sinnes, and grace for the sanctifying of their soules; but out­ward blessings also for their estate: for the mouth of Lordhath spoken it.

IN the former part of this Chapter, is decla­red, how King Hezekiah, in a zeale of Gods glorie, and loue vnto his people, made a pro­clamation throughout all Israel, from Beer­sheba euen vnto Dan, that they should come to keepe the Passeouer to the Lord God of I­srael, at Ierusalem: for they had not done it for a great time, in that manner as God required, because of that Idolatrie which had ouerspred the Land. For this purpose, Hezekiah and his Princes sent postes with letters throughout all Israel and Iudah, euen to the ten Tribes also, that were full of sinne and miserie, to admonish them to turne againe vnto the Lord their God, that hee might returne vnto them: and not to be stif-necked, but to humble themselues to serue the Lord, that his wrath might bee turned away from them. But when the messengers came, a great sort of the Israelites laught them to scorne, and mocked them: they were so inured vnto sinne, and infected with Idolatrie, that they set light by, nay vtterly contemned all the wholesome and holy exhortations of that worthy King, and his nobles.

Yet some of them whose hearts God touched, euen diuers out of the Tribes of Asher and Mamasseh, and Zebulun, came to Ierusalem: and the hand of God was in Iudah, so that he gaue them one heart to doe the commandement of the King, and of the Rulers: insomuch that there assembled vnto Ierusalem much people to keepe the feast of vnleauened bread.

But by reason of the short warning that they had, a multi­tude of the people of Ephraim, and Manasseh, Issachar, and Ze­bulun had not clensed themselues according to the Law in that behoofe prouided, Exod. 12. and Numb. 9. and therefore were in danger to bee cut off. Leui. 7.20.

In this regard they were in great distresse, and in a sore strait, yet they thought it better to receiue the Sacrament, though they failed in some circumstances of their preparation, then to omit it vntill the next yeare, hauing wanted it so long be­fore, whereupon they aduentured to eate the Passouer; which being ended, Hezekiah, in feare of Gods displeasure, and in commisseration of the people that stood in danger of Gods plagues and punishments, falleth to praier for them, and is in­stant with the Lord in their behalfe: hee saw their great desire to bee made partakers of it: the paines that they had taken to come vnto Ierusalem for that verie purpose; and perceiued a strange hand of God in inclining their hearts so far, and there­by was hee incouraged to become a mediator as, it were, be­twixt God and them: and thus he prayed vnto God for them. The good Lord bee mercifull toward him, that prepareth his whole hart to seek the Lord God of his fathers. And the word that is tran­slated [be mercifull] signifieth thus much in effect, as if he had said, the good Lord pardon and supply that which is wanting in him that prepareth his whole heart. And now they wanted not so much willingnesse, as time to prepate themselues, and therefore he praieth the Lord to bee fauourable vnto them. And that he might haue more assurance that his praier should bee effectuall, he buildeth it vpon strong and sound reasons, taken,

1 First, from the nature of God, implied in the word [good:] verse 18. which goodnes of his, is neuer seene so much as in shewing mercie to them that are in distresse. As if he should haue saide: [Page 112]Lord, thou art good in thy selfe, and good vnto thy people, and heere are such as stand in great need of thy goodnes, and therefore be mercifull and gracious vnto them.

2 Secondlie, from the name of God [Iehonah] implying his constancie and vnchangeablenes in himselfe, and in his loue, and the fruits thereof towards his seruants. Hezekiah knew that he had beene mercifull vnto as great sinners as they were in former times, and that he was the same God still, and there­fore hee intreateth to manifest so much, 3 in passing by the frailties of these communicants. Verse 19

3 A third reason is taken from the Couenant, that hee is [the God of their Fathers] by reason whereof he was bound vnto them, and their children; so that hee could not denie them a­ny thing that they should aske in faith. These arguments are drawne from God. Verse 19

Another argument there is taken from them, that they sought the Lord, &c. which seeking of theirs, is set out by the manner of it, that they prepared their whole heart to seeke him: not as if their hearts were so free from sinne, or so ful of grace as they should haue been; but that they were true, & plaine, & sincere: not such as had no sinne (for it is said they were not clensed accor­ding to the Purification of the Sanctuarie) but that did loue no sin: not such harts as wanted no grace, or preparation for Gods ordinance: but such as were humbled for the want of grace, and of that preparation that they should haue made.

This was his praier, with the reasons of it: the effect follow­eth. Verse. 20 And the Lord heard Hezekiah; that is, so heard him, as that hee accepted and performed his request: for it is said, he healed the people: that is, gaue them that which God doth offer vnto his people in the Sacrament: they receiued the seale of the co­uenant, and he made good the Couenant vnto them, as shall be shewed afterwards, more plainlie and particularlie in the se­uerall branches thereof.

The summe then of these words is: the godly care of Heze­kiah for those that came in part vnprepared vnto the Passeo­uer. And here we may consider:

• 1 What he did, he prayed for them: where we may note,
  • 1. The substance of his praier, to wit, that God of his rich mercie would supply all their wants.
  • 2. The persons for whome he praieth: who are described,
  • 1 By their sinceritie, that they were such as feared God, and sought him with their whole heart.
  • 2 By their infirmitie, that they wanted the legall clen­sing.
• 2 The effect that followed vpon his praier, which was two-folde.
  • God. 1 Heard his praier.
  • God. 2 Healed the people.

Vers. 19. [The good Lord be mereifull.] Doct. 1 In that Hezekiah being appointed by God to be a gouernor, Praier to be ioyned with instruction. taketh this course of seeking to the Lord for his people, we may from his exam­ple learne this Doctrine: that it is the dutie of all gouernors and superiours, not only to teach them that belong vnto their charge, and depend any way vpon them; but likewise to pray for them.

Good Rulers must not onely informe those that are vnder them, what they must doe, and stir them vp to good duties, by wholesome instructions: but they must also become suiters to the Lord for them, that hee would frame their hearts to do as they are taught; and to pardon them where they come short.

It was well done of Hezekiah, to send abroad messengers to call the Israelites to the worship of God: But this he knew was not inough, and therefore hee beseecheth the good Lord to shew himselfe fauourable vnto them. Thus also dealt Da­uid (another King, Psal. 51.18. placed ouer Gods inheritance) Bee fauou­rable vnto Zion for thy good pleasure, (saith hee) builde the wales of Ierusalem. And so did Moses that worthy gouernour of the Lords people: not contenting himselfe to bee often teach­ing and instructing them whom hee had the charge of; but e­uer and anon praying for them as occasion was offered, that God would releeue them when they were in wants: that hee would defend them, when they were set vpon by enemies: that he would pardon them, when they had kindled his wrath [Page 116]against them, &c. The like is noted of Iob, how carefull hee was for his children, euen when they were, in a sort, from vnder his shadow, and had houses of their owne to dwell in: for it is said, Iob 1.4.5. that his sonnes went and banqueted in their houses, euery one his day, &c. and when the daies of their banqueting were gone about, Iob sent, and sanctified them: and rose vp earely in the mor­ning, and offered burnt offerings according to the number of them all. For Iob thought, it may bee that my sonnes haue sinned, and blasphemed God in their hearts: thus did Iob euery day. Heere wee must vnderstand, when it is said that hee offered sacrifices for them, that hee praied for them also; (for those two, sa­crificing, and praying, euer went together) that God would pardon them al their sinnes which they had committed, while they were at their feasting merry together: at which times, many faults escape young people, which they take little no­tice of: but Iob considered thorowly of them, and was euer mindefull and carefull to vse the meanes of God for the re­mitting, and purging away of the same: that his childrens soules might not bee infected, nor Gods anger prouoked thereby. A rare example, worthy the imitation of all godly parents, Note. yet imitated but of avery few: for how small is the number of them that are thus iealous, and fearefull of them­selues? and if they faile of this godly care for their own soules, how can they be iealous, with a godly iealousie, of the soules of those whom God hath committed vnto their charge? Now the reasons why we must bee as ready to speake to God in prai­er, as to them in precepts, are these:

1 First, Reasons. because God commandeth vs to pray one for ano­ther. 1 Now if those that are not tyed vnto vs by any neere bonds, Iam. 5.16. Gods com­mand. are to be recommended vnto God in our praiers; much more those whom God hath more especially vnited vnto vs either by nature, or by dutie & seruice, on their part to be per­formed vnto vs. Yea, Christ Iesus straitly commandeth vs to pray for our enemies. Mat. 5.44. Now if that be a bounden dutie; how much more is it to pray for our friends; especially if withall they bee Gods friends? seeing they by our praiers may bee much hel­ped, and without them much endangered.

The Prophet Samuel vnderstood that this was a dutie, [Page 117]when hee accounted the neglect hereof to bee a sinne against God, as in that booke it appeareth that hee did: for when the people were frighted and humbled, both by the words of Samuel, and by the myraculous work of God, in sending extra­ordinarie thunder and raine in the time of wheate haruest, and thereupon came vnto Samuel, saying, 1. Sam 12.19. Pray for thy seruants vn­to the Lord thy God, that wee die not: his answer was, God for­bid, that I should sinne against the Lord,verse 29.and cease praying for you.

A second reason is, 2 because except they ioine petitions vn­to God, with instructions vnto them, No blessing to be expe­cted without praier. 1. Cor. 3.6.7. they can looke for no blessing vpon the good lessons they giue vnto them. All plan­ting and watering is in vaine, except God giue the increase: and if wee would haue any increase, it's good reason we should seeke it at his hand by praier. Therefore both of them must bee ioyned together: wee must doe the best wee can, and then say as Noah did, Gen. 9.27. Lord perswade Iaphet to dwell in the Tents of Sem. Except the Lord did perswade the heart, as well as Noah did the eare, hee knew all that he could doe was but lost la­bour.

Thirdly, vnlesse they pray for a blessing, 3 No thankful­nesse, vnlesse that haue gone before. they can neuer be so thankefull for any good that is wrought vpon such as are vnder them. They haue had no hand in pulling downe Gods hand vpon them, and therefore they haue no heart to giue him praise for the same: but when any gouernour or superi­our hath had a strong hand in drawing downe the mercies of God vpon any that depend vpon him, and seeth the good ef­fect of his praiers, and of his teares, this cannot but make him glorifie and magnifie the Lords goodnesse, for hearing, and granting their requests, in remoouing euill things, or bestow­ing good things vpon such as are vnder their iurisdiction.

This serueth for the reproofe of those, Vse. that thinke they haue done as much as they need, For Superi­ours. & sufficienly discharged their consciences, if they haue called their children, and seruants, & whole familie to the word and Sacrament, and to be examined before they receiue the same: though in the meane while they neuer call on the name of the Lord to blesse them, and the meanes; and to bee good and gratious vnto them where they [Page 118]failed in preparing themselues. When Iacob was to send his sonnes into Aegypt to buy food of Ioseph, he praied instantly that God would vouchsafe to be with them, to giue them pro­sperous and good successe in the businesse they went about. God almightie giue you mercy (saith hee) in the sight of the man. Gen. 43.14. Now if he thought it his dutie to pray for them, when they were to come before Ioseph, which was but an vnder-gouer­nour in Aegypt: how much more should wee count it our dutie to pray for such as belong vnto our charge, when they are to come before the whole Trinitie; euen before that God, that is the soueraigne Lord and King of heauen and earth, full of glorie, and full of maiestie: how much more (I say) should wee desire, that they might finde fauour in his eies? especially considering that Iacobs sonnes went but for the food of their bodies, which they might either haue, or want without any extraordinarie hurt vnto themselues: whereas those that are to be partakers of Gods ordinances, are to be suters vnto him for the food of their soules, and so bee euerlastingly saued, if they can obtaine it; or else take their bane, and bee liable to Gods heauie displeasure, and in danger of iudgement in­ward and outward, in bodie and soule, not onely in their life time, but for euer after, if they repent not for their disorderly, and contemptuous approching vnto him in his holy seruices? so that there is much more reason, wee see, that gouernours should bee earnest with the Lord for those that are vnder their rooffe, then there was for Iacob then to be earnest for his sons: and therefore let all those bee humbled and reformed, that haue beene slacke and negligent in the performance of this dutie.

Secondly, Vse 2 let inferiours heere bee admonished, that, as go­uernours are to sue vnto the Lord in their behalfe (the hus­band for the wife, For Inferi­ours. parents for their children, masters, and mi­stresses for their seruants:) so they on the other side, are to bee gentle, and humble, and tractable, that their superiours may haue good incouragment, and good successe in the sup­plications that they make for them. Wee doe not read that Hezekiah at any other time dealt so earnestly with God in the cause of the people, as at this time hee did: and what mooued [Page 119]him to be so importunate now? euen this, that hee saw they had hearkened vnto his perswasion, and taken great paines to come to Ierusalem from all quarters of the Land: and being there, hee perceiued that they had some sorrow and re­morse for their former impietie, and some desire to become better for the time to come: now when hee discerned that they came on so fast, and that they were halfe healed already, hee bendeth all the force and strength of his praiers for the obtaining of mercy and fauour for them, and so found that good effect that hee desired and expected. And that was it, that made Dauid so plentifully and feelingly to poure out his heart before the Lord in praier, and in thankesgiuing: for when the Princes and the people had offered very largely, and very willingly, Dauid reioyced with great ioy, and blessed; 1. Chron. 29.9.10.14.18.and prai­sed the Lord before all the congregation, saying, Blessed bee thou, O Lord God of Israel our father, for euer and euer, &c. Who am I, and who are my people, that wee should offer willingly? &c. O Lord God, keepe this for euer in the purposes and thoughts of the heart of thy people, and prepare their hearts vnto thee. Thus may wee ob­serue now the good affections and desires of the people doe stire vp and strengthen the hearts of their Rulers to pray for them: whereas on the contrarie, nothing doth so kill the hearts, and discourage the spirits of Gods seruants from praier, as when they see those that are vnder them, to bee wilfull, and heady, froward, and rebellious, and vtterly voide of any good disposition vnto pietie, and religious exercises. They scarse dare speake a good word for them, vnlesse it bee that God would humble them, and conuert them: they cannot pray as Hezekiah here doth, The good Lord bee mercifull vnto him, that prepareth his whole heart to seeke the Lord, &c. but the good Lord giue them hearts to prepare themselues, and take a­way the stony, and vnbeleeuing, and carnall hearts out of their bodies. Note. And indeed many times it is a iust iuge­ment of God vpon such wretched persons, that his children should haue no heart to pray for them, because (as it is said of Elies sonnes) God hath a purpose to destroy them, or at least grieuously to afflict them. And therfore little doe these stub­borne and obstinate children and seruants know, what iniurie [Page 120]they doe vnto themselues, by entering into, and continuing in their sinfull courses: for they thereby not onely prouoke Gods heauie displeasure against them, which is a burden im­portable; but also hinder, and it may bee, vtterly cut off the praiers of those, that would otherwise crie vnto God night and day, for the obtaining of his fauour, and the procuring of the light of his countenance to shine vpon them. Thus much for the first point.

Now further marke who they bee that hee praieth for: not prophane or carelesse persons, but for those that prepared their whole heart to seek the Lord &c. that is, which laboured with a true & sincere heart to be partakers of the mercie and good­nes of God, which he made offer of in his holie ordinances. In that Hezekiah neither doth, nor dares pray for a blessing vpon any, but vpon such as were true-hearted; The Doctrine is: that,

Whosoeuer would haue any mercie from God in the Sacra­ment, Doctr. 2 Sincerity re­quisite in all communi­cants. must come with a sincere and vpright heart thereunto. That howsoeuer hee cannot put away all sinne, (for who can say his heart is cleane?) yet hee may, and must put away the liking of all sinne, and the purpose of sinning.

So far as any man hath a loue vnto iniquity, and an intent of committing iniquitie, he is tainted with hypocrisie, and doth pollute and defile euery good thing that he medleth withall, and so can haue no benefit, but much hurt therefrom.

If then wee would haue God to meete vs in mercy, we must meete him in sincerity: and if wee would haue him to come vnto vs in goodnesse, wee must draw neere vnto him in vp­rightnesse. Agreeable to this point is, that exhortation to the Hebrewes, Let vs draw neere with a true heart, in assurance of faith, Heb. 10.22.sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water. As if hee should haue said; except you come fitted and prepared with a heart voide of guile and deceit, as good not come at all: For God will bee so far from giuing countenance, or comfort vnto such, that hee will assu­redly plague them for their fraud and falshood that they haue vsed with him. This wee may plainely see in that which be­fel the ill grounds: there are three sorts of them mentioned, [Page 121](all professors) that came to the word of life, and yet had no benefit by it: and therefore by a necessarie consequent, Note. they could reape as little fruit by the Sacrament. For the word must giue life and strength, before the Sacrament can nourish and increase the same. What was the reason why they profited not? because they came not with a good and honest heart, Luke 8.15. as the fourth sort of hearers did, who receiued instruction, and comfort, and the power of godlinesse, by the consci­onable hearing of the word. But what is that good and honest heart which they are commended for? it is a heart, that doth fullie purpose to doe well, though it faile much in that which it performeth: that resolueth before hand to auoide the euill that shall bee reproued, and to doe the good duties that shall bee commanded, and to beleeue and rest vpon the promises that shall be pronounced, as farre as God shall giue abilitie, &c. Now wheresoeuer there is such a ready inclination vnto good­nesse, there will be a bringing foorth of fruit; though not in all alike, yet euery one will doe somewhat: and God will ac­knowledge them for good ground, and honest-hearted Chri­stians, that yeeld him but thirtie fold, as well as those that yeeld him sixtie fold, or an hundred fold: for a lesse measure of fruitfulnes, is an argument of truth, as well as a greater mea­sure, and therefore shall bee respected and rewarded: but as for those that haue naughtie and deceitfull hearts, they shall goe away, as bad, or worse then they came: and whatsoeuer faire colours they set vpon their profession for a time, yet soo­ner or latter their hollownesse shall appeare to their shame and punishment.

Now the reasons that make for the confirmation of this do­ctrine, That if we would finde acceptance with God, we must bring sinceritie with vs: are these,

First, without this, wee can haue neither remission, Reasons. 1 nor san­ctification: and therefore are so farre from hauing interest in Gods mercies through Christ his merits, Without vp­rightnesse there is no re­mouall of sin. Psal. 32.1.2.3. that wee are liable to his wrath, and lie open to the stroks of his reuenging hand. None are pardoned, and blessed, but those in whose spirit there is no guile.

Secondly, except there bee vprightnesse, 2 wee can haue no [Page 122]hope of good successe in any seruice of God that wee take in hand, Iohn 9 31. Psalm. 66.18. there being no promise made vnto vs: for as God hea­reth not sinners in praier, so he doth not helpe sinners by the word or Sacrament.

This is for the terror of those, Vse 1 that when they come to the Lords Table, Against vn­prepared re­ceiuers. neuer examine themselues, nor looke into the state of their soules: at most they come but with a Pharisai­call washing of the outside of the cup, and of the platter. As if there haue beene brawles betweene man and man, there shall bee some idle and formall reconciliation: they will be friends, and forgiue one another, before they receiue the com­munion; but if there be any difference betwixt God and them, they neuer looke to the inward parts: such can expect no blessing vpon their comming, but may iustly feare some gree­uous iudgement, because their hearts are vnsound and vn­faithfull before the Lord.

Secondly sith none haue any praier made for them, 2 but such as bring with them to the Lords house a single & sincere heart, therefore if we would haue benefit by any of the meanes of saluation, let vs be sure, that though we bee burdened with many corruptions, yet wee seeke the Lord with an vnfaigned desire of profiting by his ordinances. Now that wee may not deceiue our solues, but may satisfie our consciences in full as­surance that our hearts are right towards God, A triall of an vpright heart. let vs take this direction following:

First, 1 vse diligently to finde out (as by searching wee may) our speciall sinnes: Renouncing of sinne. Iam. 4.8.9. greiue heartely for them: and put them a­away by true repentance. So saith Iames, Purge your hearts yee hypocrites: but what must bee the purgation and receit which they must take? [sorrow and weepe.] That man or woman that hath neuer done so, is not onely stained with hypocrisie, but is a sinfull hypocrite. All men by nature are full of deceit and guile: and till they sit as Iudges vpon their owne soules, they cannot bee clensed from the same: but when they haue once throughly sifted themselues, and by godly sorrow laboured to purge their consciences, as neere as possibly they can, from all secret sinnes, then though they cannot say, I haue no sinne, yet they may boldly say, I allow no sinne: and therefore I am [Page 123]assured that I am no dissembler: and that Gods iudgments shal neuer light on me because I haue preuented the same by aban­doning those corruptions which might procure his wrath and displeasure against me.

Secondly, 2 let vs vse the meanes whereby our hearts may be made pure and vndefiled, namely, the word, Sacrament, Vsing the meanes. Ier. 4.4. and praier: for though wee mourne neuer so much, that is but as it were a plowing of our hearts: Note. if there bee not good seede also sowen thereupon, we cannot expect any crop of grace: all the sorrow and affliction in the world, without that, can doe vs no good, but rather much hurt: therefore it is set downe in the text, as a note of a true heart, in those Israelites that came to re­ceiue the Passouer, That they did seeke the Lord God of their Fa­thers, in that meanes which hee had ordained for the helping, and healing of them: wherein, if we can imitate them, we shall speed as they did, all our breaches shall be made vp, and al our deadly diseases shall be by degrees healed, and at length fully and perfectly cured. Thirdly, we must not onely haue recourse vnto Gods ordinances, 3 but set downe our reckoning before hand, Expectation of a blessing. that we shall assuredly finde the efficacy and powerfull operation thereof: and that God will not mocke and delude vs with vaine hopes; but looke what promise he hath made in his word, hee will accordingly make good the same: and not one word shall fall to the ground, of all the good thinges that he hath couenated to bestow vpon vs. And therefore (as wee are exhorted in the former place to the Hebrewes) Wee must draw neere in assurance of faith, Reuel. 3.18. and then according to our faith it shall be vnto vs. And the like wee haue in the Reuelation: I counsell thee (saith Christ to the luke-warme Laodiceans) to buy of me Golde tryed by the fire, &c. teaching vs heereby, that wee must highly esteeme, and hartily desire the holy thinges of God, and be at cost to part with our corruptions, and make ac­count that we shal not be disappointed when we come thus af­fected vnto Christ Iesus. And then he will enrich vs, that be­fore were poore; and cloath vs that before were naked; and en­lighten our eyes that before were altogether shut vp in blind­nesse and ignorance.

Thirdly, Vse 3 heere is matter of consolation for them that can [Page 124]approue the sincerity of their hearts by the forenamed trials. Who before they dare present themselues at the Lords table, or presume to aske any comfort from Iesus Christ, doe first afflict themselues: and before they intreat the Lord to bind them vp, doe first seeke to breake their owne hearts by inward remorse and contrition for all their offences; and yet con­tent not themselues thus to breake vp the fallow ground of their hearts, but come vnto the Lord, as hee commandeth them, to beseech him to sow his precious seede vpon them; and doe rest and relie on him for the doing of it. Let such be of good comfort: for vndoubtedly the Lord will not send them emptie away: their labour shall not bee lost, nor their hope be disappointed; but they shall certainly haue good suc­cesse according to their expectation. 1. Because they haue done what they could for their part. 2. Hezekiahs praier standeth in as good force yet still, as it did at that time when it was made: and the same in effect is continually offered vp vnto God by many of his elect, for such as are so humbled and fitted for that worke: yea, and Christ Iesus also in his owne person hath sanctified and blessed that Sacrament, to all be­leeuers that shall worthily partake of it vnto the end of the world: and therefore comming thus affected and prepared, they cannot misse of the promised blessing.

[Though hee bee not clensed according to the purification of the Sanctuary.] In these words hee preuenteth that feare and doubt of good successe, that might arise in their hearts for want of preparation: for the Law was, that no vncleane per­son should haue anything to doe with the Passeouer: now di­uers of them were in their vncleannesse, because they had not time to purge themselues according to the legall rites: therefore Hezekiah here seeketh to help the matter, and in ef­fect he saith thus: I confesse Lord, there are diuers cere­moniall circumstances wanting in our preparation to the Sa­crament: but so the case stood with vs, that wee knew not how possibly to helpe it, and therefore Lord be mercifull vn­to vs in that regard. In that he prateth thus for thē, albeit they had so failed in want of due preparation, that they might iust­lie haue been cut off from Gods people, if they had had time [Page 125]to haue done better, and had not this beene an extraordinary case: the Doctrine hence arising, is this: that,

So long as wee labour to keepe the substance of Gods wor­ship, though wee faile in some circumstances thereof, Doct. 3 Failing in cir­cumstances of Gods ser­uice hinders not the bles­sing. Iam. 5.11. hee will be mercifull vnto vs.

If wee embrace the substance thereof willingly, and faile in the circumstances vnwillingly, God will neuer lay it to our charge. Examples will prooue this more fully vnto vs. Yee haue heard of the patience of Iob, (saith the Apostle Iames) and yee know what end God made with him. Now if wee read ouer the booke of Iob, wee shall find, that there was in him a great deale of passion and distemper: and that hee held out but very weakely in a great part of the conflict: as when he cursed the day of his birth, & conceiued hardly of the Lord, and was rea­die to dispute and reason the matter with him: shewing much vnwillingnesse to submit himselfe to those strokes which God had laid vpon him: for which he was iustlie reproued both by Elihu and also by the Lords own mouth: yet because he held out in the substance of godlines, in the middest of all his woes and miseries, and at the beginning thereof, humbled himselfe, saying, Naked came I out of my mothers wombe, Iob. 1.21.and naked shall I returne thither: the Lord hath giuen, and the Lord hath taken it: blessed bee the name of the Lord: as also afterward he vsed ma­ny good and holy speeches concerning his owne ill deserts, and the righteousnesse of Gods proceeding, if hee should deale in extremitie of iustice with him: and in the end ac­knowledged his fault and desired to lay his hand vpon his mouth: because (I say) these good things were found in him, God passeth by his infirmities, and taketh notice of his pati­ence, with high commendation thereof: Setting him forth as a patterne most worthy our imitation, when wee are pressed downe with the weight of aduersity, as hee was. For the Lord in his wisdome considered, that it was not through any stub­bornnesse, or rebellious disposition that hee brake out in that manner: but through the violence of his affliction, and temp­tations, and thorugh the ignorance and indiscreete cariage of his friends, who dealt very vncharitably, and vnmercifully with him. In like manner is Rahab commended, as one that [Page 126]by reason of her faith and workes perished not with them which obeyed not, Heb. 11.31. Iames 2.25.when shee had receiued the spies peaceably. Yet if wee looke into the story, we shall easily discerne a great deale of in­firmitie in that very worke of loue & mercy, by which, she got the testimony of such a notable faith: for she bewraied much vnbeliefe inmaking a lie to preserue the spies in safetie. Then came men vnto mee (saies shee) but I wist not whence they were: Io [...] [...]2.4.5.And when they shut the gate in the darke, the men went out, whither they went, I wote not: follow after them quickly, for you shall ouer­take them. Euery word shee here spake, was false, and sauou­red of much weakenesse: yet all this God takes no know­ledge of, when he is to speake or her, and of her faith, and loue. Indeed shee was but a new commer on, and had not beene in­structed as yet what the danger of a lye was, &c. and therefore notwithstanding her failing in that particular, shee is brought by the Apostle Iames, Iam. 2.25. as an example of one that was iustified, (or made knowne to bee a iust and righteous woman) by her workes: none other being reckoned vp, but those which she did at that time.

So the Angell (as is recorded in the Gospell) rebuked those good and faithfull women, Luke. 24.5. for that they sought the liuing, among the dead: yet withall hee telleth them, Bee not afraid, yee seeke Iesus of Nazareth that hath beene crucified. Mar. 16.6. As if he should say, heere is your error, that you seeke Christ where you should not: hee is risen againe, as hee foretold you that hee would: yet heerein doth your vprightnes appeare, that you hold out still in the loue and profession of Christ, euen now, when hee is in such disgrace and dislike, almost, with all men: and there­fore be not dismaied, but heerein take comfort. Thus we may perceiue how fauourable the Lord is towards his children, that offend not vpon set purpose, and presumptuously: but through Satans instigation; or through humane frailtie: in which regard the Prophet Micah bursteth foorth into an admiration of his gracious dealing: Micha. 7. Who is a God like vnto thee, Vers. 18. 19. that taketh away iniquitie, and passeth by the transgressions of the remnant of his heritage? &c. bee will returne and haue mercy vpon vs: and why? because mercie pleaseth him. Verse 18.

This maketh for the confutation of their error. Vse 1

1 That thinke they haue no calling to come to the Sacra­ment, because they see more and greater faults in themselues, See the rea­sons in the former Ser­mon. then they can espie, or then, indeede, there are in many other Christians: and it may bee, Doct. 9 more then heretofore they saw in themselues. They finde so much hypocrisie, so much pride, Vse. 1 so much vaine-glorie and selfe-loue: such blindnesse of mind, drousinesse of spirit, deadnesse of heart: such vnwillingnesse to heare, or reade, or meditate; to pray, to receiue the Sacra­ment, to sing Psalmes, and the like, that they are wonderfully dishartened, and begin to feare that God will in no sort accept of them, if they should come vnto the table of his sonne. But they must take heede how they giue way to such conceits, for the things aboue mencioned, doe not exclude them from ha­uing right vnto Christ Iesus, and to his merits, and therefore should by no meanes keepe them from the holy Sacrament.

But wee come farre short of that that should bee in vs. Obiect. What of that? if you haue a sight of your defects, Answ. and a mour­ning heart for the same, and a constant endeuour to get the graces that you want, you may come to the Sacrament as soon as any other: yea if any haue cause to make hast vnto it, you are one of them: Inconuenien­ces that arise from forbea­ring the Sa­crament. for the more dangerous any ones sickenes is, the greater speed they should make to the Physitian: and the more greeuous any mans wound is, the more neede hath hee to hasten to the Surgion. Neither is their absenting of themselues from the Sacrament, 1 any meanes to better their e­state, but the next way to keepe them in a bad case still: Nay to make their condition farre worse then it is, and to hasten the plagues of God vpon them. Num. 9.13. By the Law of Moses it was determined, that all those that were negligent to keepe the Passeouer, should incurre the sentence and censure of excom­munication, if they were not in a iourney, hindred by inun­dations of waters, detained by sickenesse, or some extrordina­rie accident of that kind. Now if they were so strictly bound to repaire vnto that feast, when it was to bee celebrated at Ie­rusalem, which was many miles distant from the greatest part of them that were inhabitants in that land: how much more are men now tyed to attend vpon the celebration of the Lords Supper, seeing they neede not vndertake such a teadious iour­ney, [Page 128]but may haue it ministred vnto them neerer at hand, and that with lesse cost (and yet a larger blessing) then they could in the daies of the ceremoniall Law? surely if they doe neglect so great saluation, well they may escape the punishments of men, but they shall feele the strokes of God, and shall bee cut off from hauing communion with him, and with his seruants: they shal beare their sinne, (as in that place the holy Ghost spea­keth) which otherwise by receiuing the Sacrament, they might haue discharged their consciences of, and put it ouer vnto Christs accounts.

Further, 2 those that by reason of their infirmities will for­goe that ordinance, doe greatly dishonor God, and lay an hard imputation vpon him; as who should say, that hee were such an extreame and rigorous Iudge, aswill accept of none, but of those that haue attained to a great measure of perfecti­on.

Besides, 3 such kind of persons doe as much as in them lieth, proclaime themselues to bee hypocrites: for if they bee not such, they haue a calling to partake of the Sacrament: as ap­peareth in this text, by the praier of Hezekiah, who doth in assurance of faith, (as the effect manifestly proueth) make re­quest for all such as prepared their whole hearts, (that is, did their best indeauour with a true and sincere heart) to seeke the Lord.

Lastly, 4 they giue very ill example vnto others, and expose themselues to the censures of men, as contemners, or at least, neglecters of Gods ordinance. And therefore in these regards, let all beware how they withdraw themselues, when the Lord inuiteth them to such a banquet.

Secondly, Ʋse 2 this is for instruction and consolation both toge­ther: albeit wee perceiue many blemishes, and great imper­fections in our selues, yet let vs take the Lords offer, when he calleth vs to his table: and come with certaine expectation of good successe, as well as those that haue a greater mea­sure of repentance, 1. Pet. 2.25. Iohn 21.15. and of faith, and loue, then wee can at­taine vnto. For Christ Iesus the great shepheard and Bishop of our soules, taketh order, that not onely his sheepe, but his Lambes also may bee fed. All the good grounds bring not [Page 129]foorth a like quantitie of fruit: yet all agree in this substanti­all point, that they bring forth good and ripe fruit: Mat. 13.23. though some doe not yeeld the third part so much as others doe, yet they are grounds blessed by God, and respected of God. Note. He that gained fiue talents, had the commendation of a good and faithfull seruant, and so had he likewise, that gained but two talents: so that euery one shall haue the praise of weldoing, according to the gifts and graces that God hath imparted vn­to him. Indeed those that doe most, and best, as they bring more glorie to Gods name, so shall they haue larger reward from him: yet withall those that haue fewer talents, and doe him lesse seruice, shall not be despised, nor reiected, but accor­ding to their workes be accepted and recompenced: for one may bee faithfull in a little, as well as in a great deale. There­fore let this bee an incouragement vnto vs to draw neere vn­to God in his worship: if wee cannot come as we would, let vs come as well as we can, and bring those talents which we haue: if wee cannot make a long praier, let vs make a short: if wee cannot crie feruently vnto the Lord, let vs sigh that wee can­not doe better: if wee haue but a little faith, let vs pray with the man in the Gospel, Lord I beleeue, helpe mine vnbeliefe: Mar. 9.24. which if we can do, the Lord will be mercifull vnto vs, though wee be not fitted in euery respect according to that which is required of vs.

But my wants are such, as I am afraid I shall faile, Obiect. no not on­lie in some circumstance, but in the substance it selfe: and shall not only receiue weakly, but altogether vnworthily; how then may wee certainly know that our hearts are sincere and vpright before the Lord?

By these workes that follow. Answ.

First, if wee dislike all sinne in our selues and others, Markes of sincertitie. and de­sire that all Gods graces might bee wrought in our selues and others. Hypocrites will allow foule faults in themselues, 1 A general dis­like of sinne, and liking of goodnesse. and yet seeme to dislike them, and much exclaime against them in others: whereas first, they should bee humbled, and grie­ued for them in their owne soules, and then proceed to speake against them in others.

Againe, this hypocrisie is in our cursed nature, that, Hypocrisie. where­as [Page 130]wee could wish that we might liue without offence, and that our names might bee preserued from reproach: yet we shall finde a tickling delight in our selues, when wee see the naked­nesse of others discouered, and their faults ripped vp to their disgrace: that so their blacke may the more commend our white. And againe, wee can bee content to haue many good gifts and graces, and would not bee much grieued, if we could get all other that we want: yet we are ready to bee offended, that others should be indued with the like, especially that they should goe beyond vs in doing good, and in receiuing praise sutable thereunto. But this argueth great want of sinceritie: and if wee bee not humbled for these corruptions, 1. Cor. 13.4. it sheweth palpable and grosse hypocrisie; for loue enuieth not: but if wee carrie an inward hatred of this euill disposition that is in vs; and labour to abhorre and seeke to hinder all manner of sins, Note. as well in our selues, as in others; and in others, as well as in our selues: and on the other side, if wee desire to loue, and fur­ther good motions, and good actions, both in our brethren, and in our owne persons; neuer mocking, nor deriding, nor discouraging the hearts of Gods seruants from goodnes, this is a cleere case that wee faile not in the substance of godlinesse, but that our hearts are very vpright therein.

Secondly, 2 if wee indeauour still to bee better, and to doe better euery day then other: Grouth in grace. Phil. 3.14.15. neuer standing vpon what wee haue done, but pressing hard to the marke: this is an infalli­ble note, that we are true-hearted. Hee that feeleth but a little faith, a little loue, a little repentance, &c. and would with all his heart haue them increased: and on the contraie, findeth much deadnes, much impatience, much vnfitnesse for death, and much vnwillingnesse to heare of the comming of Christ, much distraction on the holy Sabbath, &c. but would most willingly haue these corruptions diminished; these very de­sires if they bring him to the concionable vse of the meanes, are euident signes of a faithfull and wel-affected heart.

A third rule of triall, 3 is, if from our hearts we can forgiue, or at least, Forgiuing. desire to forgiue those that haue done vs wrong, ei­ther in word or deede, and are greeued at wrathfull, and malicious, and reuengefull thoughts and motions that doe [Page 131]spring vp in our hearts. Mat. 6.14. Forgiue (saith our Sauiour) and yee shall bee forgiuen: and therefore being able to doe thus in some small measure, wee may bee assured that the Lord is ap­peased towards vs, and that wee are in his fauour, and there­fore haue hearts without guile in his sight: Note. for a mercifull heart is alwaies a sincere heart: whereas hypocrites are of a cruell, and implacable nature: so that when any iniury is done vnto them, either in truth or in their imagination, they will swell, and fret, and chafe, and vow, and protest (or at least de­termine and resolue in themselues) that they will not put it vp, but one way or other, at one time or other requite it at the full: euer an euill heart, is a proud and froward heart, and can endure nothing lesse then wrongs and indignities.

Therefore if God hath wrought such a great worke in our soules, as that our hearts are inclined to forgiue and forget a­buses that are offered vnto vs, and can pray for our enemies, and long for their conuersion, and reconciliation; first vnto God, and then vnto vs; it is a notable testimony that wee are truely regenerated, and sanctified in the inward, and out­ward man.

There are none but they are apt to be angry with sin, either in themselues, or others: but if wee can spend our anger at home vpon the euils of our owne nature, Note. and be more peace­able and quiet abroad; not storming so much that others are so bad, as greeuing that wee our selues are no better; happy and blessed are wee that haue gotten such a conquest of our owne hearts: wee may cheerefully, and comfortably com­municate at the Lords Table, expecting from Christ Iesus a further increase of all holy and heauenly graces. And albeit, others haue greater gifts, and fewer infirmities then we; yet seeing we joine with them in the maine matters, wee shall be ioyned with them in the fruition of that blessing, which God vseth to bestow vpon his people; though we bee but buds, Iohn 15. yet being in the true vine, we shall receiue sap, and iuice from the root as well as the fairest, and goodliest, and fruitfullest bran­ches that are in it. And thus much for Hezekiahs praier, and the parts thereof.

Now the successe followeth to bee spoken of: Verse 20. [Page 132] And the Lord heard Hezekiah, &c. It being a praier of faith that hee made, for such things as God had promised, and for such persons as to whom the promise did belong, hee receiueth an answer to his request: for so it is said, the Lord heard He­zekiah: that is, accepted and granted his suit: whence this doctrine may bee gathered: that,

The Lord doth accept, Doct. 4 and will fulfill euery faithfull prai­er that is made vnto him, Praiers of faith granted. either for our selues, or others.

For this fauor that hee shewed to Hezekiah, and to them for whom hee praied, is written for our instruction and con­solation: to assure vs that vsing the like meanes, wee shall find the same good effect that they did. 1. Ioh. 5 14.15 This is promised in the Epistle of Iohn, where the words of this Text are expounded, and the doctrine confirmed, This (saith hee) is the assurance that wee haue in him, that if we aske any thing according to his will, he heareth vs. But what is it to bee heard? hee telleth vs in the next verse, If wee know that hee heareth vs, whatsoeuer wee aske, wee know that wee haue the petitions that we haue desired of him. This Gods children may build vpon, that if they aske of God, lawfull things, for righteous persons, in that manner as the word prescribeth, they shall haue a comfortable answer, and speed according to their hearts desire.

The reason heereof is, Reason. because God is delighted with the faithfull supplications of his deare children, It is musicke to God to heare Christi­ans praiers. Cant. 2.14. as may bee colle­cted from the words of Christ to his spouse in the songs of Salomon, Shew me thy sight, let mee heare thy voice: for thy voice is sweet, and thy sight is comely. So that there is reason, why Christians should looke vp to God, rather then be beholding vnto men: and that they should vtter their complaints be­fore his throane, rather then before mens iudgement seat: for whereas they many times cannot away with vs and our suits, God delighteth to looke vpon vs; and there is no me­lodious harmony so pleasant in our eares, as a praier procee­ding from an humble and broken heart, is in the eares of the Lord of hoasts. Let vs present our petitions with our soules full of griefe, and our eies full of teares vnto men, and we shall bee teadious and troublesome vnto them for the most part: as the woman of Canaan was vnto the disciples: Mat. 15.23. Send her a­way, [Page 133](say they to our Sauiour) for shee crieth after vs: Note. But Christ hath no greater ioy, then to heare and releeue such wor­thy beleeuers as shee was, that can spend so many holy praiers vpon him, after so many repulses as shee had receiued. Now sith it is a thing so well pleasing vnto him, hee cannot but grant and satisfie the desires of such as faithfully and feruently call vpon him.

Heere may that folly, Vse 1 and wretched vnbeliefe that is in our nature, bee iustly reprooued; which appeareth in this, that wee are ready to runne to any one, rather then vnto God; and to seeke to them that are not able, or not willing to heare and helpe vs, Iam. 4.2. rather then vnto the Lord that hath ability and rea­dinesse to doe both. Iames blameth those to whom hee wri­teth, for that they would bee in wants, Yee lust, and haue not, &c. yee fight, and warre, and get nothing: and what is the reason? because yee aske not. As if he should haue told them, you need many things, and so you are likely to doe still, except you take a better course: for the way to obtaine good things, is not to lust after them, and to brawle and contend for them, but to become petitioners vnto God for them. Note. If children will be so foolish, so slothfull, or so proud that they will not sue to their louing and kind parents that haue abundance, for things ne­cessarie, it is iust they should goe without them, and endure the smart of their owne folly and stubbornnesse: and the like may bee said of vs; if our necessities spirituall and corporall, bee many and great, and wee will not bemone our case vnto our heauenly father that is al-sufficient to helpe vs, and most willing to accept of vs, and to releeue vs, in all our distresses, it is a righteous thing with the Lord, that wee should liue and die in our miseries and calamities, and so sustaine the due punishment of a wretched distrustfulnesse, and sluggishnesse in not repairing vnto him.

Secondly, Vse 2 heere is matter of maruellous great comfort to them that betake themselues to this course that Hezekiah did. The Lord will not deceiue them, nor shut out those supplica­tions that they make before him: but (according as they in­treat of him) where their faith is weake, he will strengthen it: where their repentance comes short, hee will perfect it: where [Page 134]their loue is cold, hee will increase it: and in a word, where any good thing is wanting, hee will supply it.

If Hezekiah, Note. praying for such a great multitude, which had beene monstrous Idolaters, and had continued long time in their Idolatrie, heaping vp one abomination vpon an other, and now came to the Sacrament, not of their owne accord, but by the intreaty and perswasion of Hezekiah and his Princes, and being thus come, failed much in that preparation which they should haue made: if hee, I say, had such good and gra­cious hearing from the Lord, things standing as hath beene said; then how much more may wee expect mercy from him, when we intreat for our selues, who (through Gods won­derfull restraint, and gracious prouidence) haue not fallen into such notorious euils, nor into such greeuous and mon­strous offences, as they had done? especially if wee haue this witnesse vnto our soules, that wee come voluntarily, and (in some degree) preparedly, vnto the mysteries of saluati­on: and are so farre from looking for intreatie or exhorta­tion thereunto, that (through Gods grace and goodnesse) wee would not bee restrained from it for any worldly gaine.

[And healed the people.] For the vnderstanding of this, wee must know that sinne maketh a wound, and that the word and Sacrament, are meanes and plaisters, as it were, to heale the same, if they bee rightly applied and blessed vnto the recei­uers of them.

In that they found this good effect vpon the eating of the Passeouer, and Hezekiahs praier made for them: the doctrine hence to be learned, is, that

The Sacrament worthily receiued, Doct. 5 doth heale and cure. For whence came their healing in this place, The vertue of the Sacra­ment. but from the ver­tue of the Sacrament blessed vnto them, at the earnest request of that holy king? Hee telleth vs not the particular euils of which they were healed, because we should conceiue, that they were in a sort perfectly and thorowly cured of all. First, of the euils that were in their soules: they were pardoned, their con­sciences quieted, and their hearts bettered: so that they had a greater dislike of their own corruptions, and of Satans temp­tations, and more power to withstand them, and to ouercome [Page 135]them, then formerly they had. Then for outward euils, if there were any sickenesse, or weakenesse, or any other crosses or ca­lamities vpon them, they had the same either quite remoued, or at least, sweetned, and sanctified vnto them, for their profit and comfort. For this is the substance of the couenant (where­of the Sacrament is a seale) made vnto penitent persons: Ezek. 36. which hauing beene spoken of before, it would be need­lesse at large to repeat the same things againe. Only in briefe, for the vse of this point, Vse. let vs hence learne to make full ac­count of this healing, when the Lord shall please to make vs partakers of the body and blood, of his deare sonne. For then that seede is cast vpon euery faithfull heart, that will spring vp in due season vnto euerlasting life, and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord, who hath done such great things for vs.

Let vs then looke for much, and we shall haue much. Open thy mouth wide (saith the Lord) and I will fill it. Therefore when we behold with our naturall eye, the bread broken & the wine powred forth, and offered vnto vs by the hand of the Minister; Note. let vs lift vp the eye of our faith, and looke vpon Christ Iesus, who is as it were held forth vnto vs by the hand of the Trinity, being broken with many sorrowes & terrors, in bearing his fa­thers wrath, and vndergoing the punishment due vnto vs for our hainous trangressions: and powring forth his precious blood to satisfie the Lords iustice, & to pacifie his displeasure conceiued against vs: and as we with our bodily hand do re­ceiue the outward elements, so let vs by the hand of faith lay hold of our Lord & Sauiour, & of al his merits: assuring our selues that as the bread & wine are made one substance with vs; so is Christ Iesus in a spirituall maner made one with vs, & we with him; he being the head & we the members; he the vine, and we the branches, &c. And further let vs vndoubtedly be­leeue, that as by bread & wine our naturall strength is increa­sed, and our weary bodies, and languishing spirits refreshed: so by those heauenly my steries daily applied, our inward man shall bee confirmed, and our hearts sooner or later comforted and reuiued. And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord, giuing vnto [Page 136]him the glorie of his truth, in resting vpon him for the per­formance of all his promises made vnto vs through Christ Iesus: and concluding euery one in his owne heart: though my knowledge be but small, it shall be increased: though my memory be weake, it shall be confirmed: though my affecti­ons be out of order, they shall be rectified: though my stripes be many, the number of them shal be diminished: and though my graces be but few and feeble, they shall be augmented, and still further strengthned. I shall haue Christs power to inable me to do good, and to resist euill: his wisedome to direct mee in the right way, and to cause me to decline from all by-paths: And in a word, his good spirit to worke all my workes for me, and to perfect all heauenly vertues in me.

And when, after we haue been at the Lords table, we find any sinfull motions stirring within vs, let vs reason thus: Did I not lately receiue the Sacrament, for the curing of my soule? and did not God grant it vnto me as a seale and pledge, that hee would take away my stony heart, Ezek. 36.and giue vnto me a fleshy heart? Why then should I yeeld vnto my corruptions? Nay, I will not do so, but resist and striue against the same, and vrge the Lord with his owne couenant sealed vnto me in the Sacrament.

So likewise, when wee see our manifold imperfections in Gods seruice; our want of loue and good affection vnto his seruants; our inabilitie to beare crosses, and the like: let vs repaire vnto the Lord, and beseech him that is true and faith­full in all promises, that hee will make good his word vnto vs in those particulars, giuing vs strength to doe what hee com­mandeth vs, and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe, so often as wee come vnto the Lords Table, wee shall receiue great helpe and comfort against all our sinnes and sorrowes, and be much stirred vp to loue and praise the Lord, for the continuance and increase of his heauenly graces and blessings, which we shall surely gaine by the right vse of this his holy ordinance.

IN the Chapter immediately going before, the Prophet from the Lords owne mouth pro­nounceth many gracious promises vnto his afflicted Church, bidding them reioice in re­gard of the deliuerance that the Lord should worke out for them, and the many and won­derfull blessings that hee should bestow vpon them: shewing them (to the intent they might giue more credit vnto his words) that he that made them is their husband, Verse 4 and their re­deemer, euen the Lord of hoasts; who though hee had for­saken them, and scattered them for a little while, yet with great compassion would hee gather them: 7 and though hee hid his face in anger for a moment, yet with euerlasting mer­cie would he haue compassion on them: 8 and that they might make no doubt thereof, hee confirmeth his promise with an oath, saying, 9 as I haue sworne that the waters of Noah should no more goe ouer the earth: so haue I sworne that I will not [Page 138]bee angry with thee, nor rebuke thee, viz. in wrath and dis­pleasure: and therefore hee breaketh out into a patheticall and sweet compellation, saying, O thou afflicted, and tossed with tempest, 11 that hast no comfort: behold I will lay thy stones with the carbuncle, and thy foundation with Saphyres: that is, I will make of thee a precious building for my selfe. And as for their children, he saith, that they shall bee all taught of God, 13 and enioy peace: and bee farre from oppression, and from the feare of oppressors. And howsoeuer the enemy would be stirring now and then, yet (saith God) it shall be without mee: and whosoeuer shall gather himselfe in thee, against thee, shall fall: and that, because all instruments of crueltie that could come against them, 17 were ordered by the Lord, as being his by right of creation: and therefore no weapons made against them, should preuaile. And this hee doth not appropriate to them only: but saith it is the heritage of the Lords seruants, which they haue right vnto in all ages.

Hauing thus declared what treasures were laid vp for them through the rich mercy of God in Christ; hee commeth in this 55. Chap. to exhort them to lay hold of Gods gracious offer: and in this exhortation sheweth,

1 First, what is the dutie that they must performe, which is set foorth by Metaphoricall speeches, taken from naturall things, and applied to spirituall. Hoe, euery one that thirsteth, come to the waters, &c. Signifying that as for the preseruation of their naturall life, they must first haue a good appetite, and then get meate and drinke to nourish and refresh them: and if they cannot haue it otherwise, must buy it: and if it be not to be gotten at an easie rate, they must be content to goe to the price of it: so hee that would haue grace, and haue the life thereof continued, and the vigor therof increased in his soule, must get an hungrie and thirstie desire after it, and bee at cost to procure it, though neither by siluer, nor gold, nor any charges of that kind, as shall after be shewed.

2 Secondly, reasons whereby the same is enforced.

1 The first whereof, is drawen from the hurt that would en­sue if they did not follow his direction: they should misspend their mony, and their labour, and bee neuer the neerer to the [Page 139]obtaining of that which might content them. Wherefore (saith hee) will you lay out siluer and not for bread: and your labour with­out being satisfied?

2 A second reason, is taken from the benefit that they should find by attending to his exhortation, to eat that which is good, and to bring their soules to delight in fatnesse: namely, that all their needs should bee supplied, and their miseries cu­red: in briefe, their soules should liue, both the life of grace, and of glorie.

[Hoe, euery one that thirsteth.] In that hee calleth none to partake of the holy things of God, but those that are thus af­fected. The doctrine is: that,

The thirstie soule alone hath interest in the graces of God, Doct. 1 and shall reape benefit by the meanes of grace. Onely thir­stie soules find refreshing frō Gods or­dinances.

Those onely that feele their owne barrennesse and empti­nesse, and highly esteeme, and heartily desire the mercies of God through the merits of Christ: they onely, I say, haue right vnto and shall haue a portion in the same. Therefore when Dauid would perswade God to bring him againe to the assemblies of the Saints, where he might inioy the meanes of comfort, and of saluation, he vseth this as a forcible argu­ment, My soule thirsteth for God, euen for the liuing God: Psal. 42.2. Psal. 48.2.when shal I come & appeare before the presence of God? and againe, My soule longeth; yea, and fainteth for the courts of the Lord, &c.

Now the reasons of this point are these: Reasons.

First, no man hath any warrant to resort vnto the meanes of godlinesse, but onely such as were before mentioned: for, 1 Else no com­mandement. Reuel. 22.17. thus the Lord inuiteth men vnto him: Let him that is athirst come: and let whosoeuer will (namely, that is so qualified) take of the waters of life freely: so that none are bidden guests, but such as haue thirstie soules.

Secondly, none else haue any promise of speeding well, 2 if they should come: for thus goeth the promise, No promise Isa. 44.3. I will powre water vpon the thirstie, and flouds vpon the dry ground. Till then, we can neuer haue assurance of any benefit by Gods ordinan­ces: but when once we come with a longing heart, that doth as it were gape and enlarge it selfe to take in the raine of grace, as the drie ground doth to receiue the showres that fall vpon [Page 140]it, then though we be neuer so thirstie, wee shall bee fully sa­tisfied; and though wee bee neuer so drie and barren, wee shall be made to flourish and grow as the grasse, Verse 4 and as the willowes by the Riuers of water: and that none other can grow in grace, or gather any spirituall strength by the meanes, it is euident in the Epistle of Peter, where he exhorteth them in this manner, As new borne babes desire the sincere milke of the word, that ye may grow thereby. q. d. You may repaire vnto the word as often as you will, and giue as diligent care as you can: but you shall neuer get any inward growth of grace thereby, vntill you bee as sharpe set for the foode of your soules, as little children are for their mothers milke: but when once you attaine to such an eager desire of goodnesse, then you shall grow from a little measure of strength, to a greater, and still increase in the inward man, as children doe in the outward: and finde a pro­gresse in grace as they doe in nature.

Thirdly, 3 as those that are destitute of this spirituall thirst, haue no commandement, No fitnesse. nor promise from God: so neither haue they any fitnesse in themselues, because they want that principall grace, which doth fit men for the entertaining of Gods holy spirit, which alone maketh Gods ordinances effe­ctuall: to wit, humility: which proceedeth from a sense of our owne miserie, and a sight of Gods mercy: now where this is wanting, there is no place for Gods graces: For God re­sisteth the proud,Iames 4.and giueth grace onely to the humble. Let a man bring vnto the word neuer so good a wit, capacity, and memorie, hee shall neuer take profit by hearing, till hee get a broken heart, and an humbled spirit: but God will euer re­sist and crosse, and thwart all his endeauours: because if hee should get any benefit by the Gospell, hee would haue no minde to ascribe the glorie thereof vnto God, to whom it is wholly due: Note. but to himselfe, to whom no part thereof doth belong.

First, Vse. 1 for terror vnto such, as haue no manner of appetite, eagernesse, nor earnestnesse for spirituall things, but are alto­gether bent for profit, and pleasure, & credit, and promotion, &c. which carnall desires doe vtterly kill their appetite vnto better things: and extinguish or bannish all good motions [Page 141]and affections that doe at any time arise in their hearts. These wretched men are in a wofull case; for they rush vpon the ho­ly things of God, without any commission; and therefore without expectation of good from them. And howsoeuer they may talke and brag of their profiting by the word, yet God that seeth and searcheth their hearts, esteemeth of them, but as of dogs and swine, that prophane his holy things. If they would bee partakers of the water of life, they must bee thirstie: and if they would eate of the bread of life, they must bee hungrie: otherwise, though they be present in the con­gregation, and heare the word preached, and see the wine powred out, and the bread broken before their eies at the ce­lebration of the Lords Supper, yet they can haue no hope that they shall haue one drop of Christ his blood, to wash away their sinnes, but may rather expect the viols of his indignati­on, to consume their bodies and soules: and it is a iust ven­geance of God vpon such prophane and irreligious persons, that when they come to the Sermons & to the Sacrament, they get no good, but rather much hurt therby: and haue their lusts stronger, their hearts harder, and their minds far more blind and vncapable of any good knowledge, euery day then o­ther.

But what is the reason heereof? (may some demand) Is not the word of God mighty to beate downe the strong holds of the deuill? and is not the Sacrament powerfull in operati­on, and able to worke great things?

Yes they are so: and why then haue such no profit by them? because they are abusers and prophaners, and not meet re­ceiuers of the same: because they come not with any prepara­tion, or desire of a blessing vpon the meanes, but for custome and fashion, that they might not seeme to bee so bad as indeed they are: nor to set so light by the holy ordinances of God as in truth they doe.

Secondly, for instruction. Ʋse 2 If wee would bee welcome to Christ Iesus, when hee inuiteth vs to feast with him, then let vs get a good stomacke to feed on such cheere as he offereth vnto vs. Otherwise, if wee glut our selues before wee come to his Table, and be onely looking on those dainties, on which [Page 142]others are feedings, it will not bee well taken at our hands, but wee shall be as distastefull vnto the feast-maker, as his prouisi­on is vnto vs: and those things which are vnto others the sauour of life vnto life, shall proue vnto vs the sauour of death vnto our eternall destruction, if our repentance doe not pre­uent Gods iudgement. If Gods owne children comming care­lesly and vnpreparedly cannot escape Gods hand, 1. Cor. 11. then what shall become of those vngodly ones, who come not onely negligently, but altogether prophanely: and so, de­file the sacred ordinances of God? (for to the vncleane, all things are vncleane) surely if iudgement begin at Gods house, there is nothing remaining for vngodly men, but a fearefull expectation of wrath and vengeance to be powred out vpon them in full measure. In which regard it standeth vs vpon to looke vnto our hearts before hand: and to the intent wee may come with this spirituall appetite, the want whereof is so offensiue vnto God, and dangerous vnto vs, let vs vse all good meanes for the obtaining of it: as

First, Meanes to get a spiritual appetite. to purge away that which may annoy our stomacke and kill our appetite: and what that is, Peter telleth vs when hee saith; 1 Wherefore laying aside all maliciousnesse, and all guile, Allovv no sin. 1 Pet. 2.21.and dissimulation, and enuy and euill speaking, as new borne babes desire the sincere milke of the word, &c. As if hee had said, so long as you giue place vnto, Note. and delight in any euill; so long as you carry a bitter and enuious mind against your bre­thren, or an hypocriticall and dissembling heart towards God, and suffer your euill affections to breake forth into euill spee­ches; so long you can neuer delight in, nor bee very desirous of the pure word of God, and therefore can not possibly grow in the knowledge and practise of the same. And therefore when we finde in our selues dulnesse and deadnesse, and vn­willingnesse vnto good duties; let vs conclude for a certain­ty that wee stand in need of Physicke for the purging of our soules: for sinne worketh on our hearts, as ill humors doe in our stomacks; it maketh vs to loath all spirituall food, and all meanes of refreshing. And this take for an vndoubted truth, which though our mouthes will not confesse, yet our hearts must needs acknowledge: when wee haue no desire to [Page 143]heare the word preached, or to receiue the Sacrament when it is to bee administred, there is some sinne or other not thorow­lie repented of, which so cloieth the soule, that it cannot de­light in those holy exercises: and as our hearts are more pur­ged by godly sorrow, Matth. 5. so will our hunger and thirst after righ­teousnesse, and the meanes thereof, bee still increased in vs. This then is the first rule that wee must obserue for the get­ting of spirituall appetite, viz. to put away the practise of all crosse euils, and the allowance of all infirmities, great or small.

A second is, 2 that wee must endeuour to know our owne misery, what wee are by nature, See thy mise­rie. and by desert in regard of our great and greeuous offences: that so being poore in spi­rit, wee may sigh and cry for grace; whereas those that are proud in spirit, care not for it. We see this by common expe­rience, that the perceiuing and feeling of greeuous and dange­rous diseases and distemperatures in the bodie, will driue men to the Physitian to intreat for physicke, that so their sicknesse may be cured: and in like sort, the discerning and descrying of the lothsome and noisome corruptions wherewith our soules are infected and indangered, will driue vs vnto the Lord to craue mercie and grace from his owne meanes, that our in­iquities may bee fully pardoned, and our sinfull nature sound­lie healed. For when nothing is more irksome vnto vs, nor more feared of vs then sinne; then nothing is more desireable with vs, nor more desired of vs then grace.

Especially, 3 if (in the third place) wee consider the excellen­cie thereof: how it bringeth with it freedome from all euill; Consider the excelency of grace. both from the guilt of sinne, and from the punishment of sin: and withall the enioyment of all blessings needfull for body or soule, for this life, or that which is to come. If (I say) the setled meditation hereof doe once sinke into our hearts, it cannot but set our affections on fire, with an ardent and ear­nest desire of the same. Nothing makes vs so weake and cold in hearing the word, or communicating of the Sacrament, as that wee haue not sufficiently tasted how good the Lord is. And thus much of the meanes of getting a spirituall appetite. Now it followteh.

[Come, I say, buy wine, and milke.] And verse 2. [Eat that which is good, and let your soules deligt in fatnesse.] The drift of all these borrowed speeches is to shew, that God offereth vnto, and will bestow vpon the faithfull that seeke vnto him, such spirituall good things, as shall much comfort, and refresh their hearts, and make their soules as it were fat and well liking. Whence ariseth this doctrine: Doctr. 2 that,

Whosoeuer commeth to Christ Iesus in the religious vse of his ordinances, All the wants of the faithful supplied by Christ. shall haue all his wants supplied, be they neuer so many, and neuer so great. Are they thirstie? hee hath wa­ter of life for them. Are they hungry? hee hath all variety of dainties to refresh them. Are they babes? here is milke to feede vpon. Are they strong men, yet wearied out with affli­ctions and temptations? here is bread that wil strengthen their fainting hearts. Are they heauy and pensiue? here is wine to glad their sorrowfull hearts. In a word, Christ Iesus hath plentifull prouision of all sorts, and would haue vs eat that which is best for vs; commanding that our soules should de­light in fatnes, and in the good things that hee offereth vn­to vs.

This doctrine is further illustrated and proued vnto vs out of Ezekiel: Ezek. 34. where the Prophet hauing sharpely reproued the shepheards of Israel, that fed themselues, and not their flocks, that did not strengthen the weake, nor heale the sicke, &c. hee promiseth that God will set a shepheard ouer them, euen Christ Iesus, 15 verse 23. who should performe these two things: viz. feede his sheepe, and bring them to their rest: then hee vndertaketh in all casualities to looke vnto them, I will (saith hee) seeke that which is lost, 16 &c. where obserue how hee frameth his remedy to their necessitie: some haue lost themselues, and as silly sheepe, would wander vp and downe, and neuer returne to their shepheard againe, but be­come a pray to the enemies of their soules: those he wil seeke, and not loose any of them, whom he hath so dearely bought. Some are as it were driuen away by strong corruptions, and vi­olent temptations: those hee will bring againe, though they be caried neuer so far. Others haue been crushed and broken with many sorrowes and miseries, euen with one breaking vp­on [Page 145]another by reason of their owne sinnes: those he will bind vp, and cure all their wounds. Others againe are weake and full of imperfections: those hee will strengthen by the power of his might, and at length make them strong men in Christ. So that wee see, euery one according to his need, shall receiue comfort and reliefe from him: and there are reasons hereof.

The first is taken from the infinite power of Christ, Reasons. where­by hee is able to saue and to succour his people, 1 whatsoeuer their estate bee. If the first Adam being onely man, Hee is able. were able to destroy and ouerthrow all mankind: then much more is the second Adam, being God and man, of sufficient power to recouer his elect: especially seeing that the meanes he vseth are farre more forcible to repaire our breaches, then Adams meanes were to make them: and more effectuall to worke out our happinesse and saluation, then his were to procure our miserie and destruction.

The second is taken from his readines, 2 being euery whit as willing as he is able to do this for vs. He is ready. As God the father gaue him a charge, so he vndertooke it, and accomplished the work which hee gaue him to doe: Iohn. 17.4. it was his fathers will that he should saue his people, and hee willingly performed whatsoeuer was required of him in that behalfe, and therefore before hee yeel­ded vp the ghost, hee vttered these words, It is finished: Iohn 19.30. sig­nifying that hee had gone thorow with that painfull worke which the Lord had imposed vpon him: now hauing done the greatest for vs, hee will not faile vs (wee may bee well assured) in smaller matters, which depend vpon the former.

Thirdly hee is also infinite in wisdome, 3 and therefore able to finde out the best way, He is infinitly wise. and to determine of the fittest time (withall other circumstances) to releeue and comfort vs. There is many times, such confusion in the minds, such hard­nesse in the hearts, such blemishes in the names, such weak­nesse vpon the bodies, and such wofull breaches in the e­states of Gods seruants, that no man, nay, nor all the men in the world, know how to redresse the things that are amisse: but if it please our Lord Christ Iesus to take the cure in hand, nothing shal be found too difficult for him: but that which see­meth impossible in the eie of reason, shall appeare not onely [Page 132]possible, but very easie vnto him. and therefore in all these respects it must needs be a certaine truth, that those that seeke to him, and waite vpon him, shall in due season bee receiued by him.

Which may be an incouragement vnto vs, Vse 1 whatsoeuer our wants and necessities be, to make Christ our refuge, and to flie vnto him for a supply: if wee come to wisedomes feast, wee shall finde all things prepared that may bee for strength, or for delight: Prou. 9.2. if wee bee hungrie, our Sauiour will satisfie vs with good things, and neuer send vs emptie away: if wee be babes, hee hath milke for vs: if wee bee of geater growth in Chri­stianitie, he hath stronger meat for vs.

Secondly, 2 let vs therefore labour to bee meete guests for this heauenly banquet: which that we may bee, let vs obserue the rules giuen vs in this text: viz.

First, if wee will haue any refreshing at this feast, wee must buy it: which is twice repeated, to shew that it is a matter of necessitie, and a matter of weight that neerely concerneth vs: not that wee can giue any thing answerable to the worth of that which wee shall receiue (for grace is an vnmachable trea­sure) but heereby these two things are signified:

First, How we must buy. that as in bargaines betwixt man and man, he that bui­eth a thing, 1 must part with somewhat: so must wee in this purchase of ours. Part with sin. And what is it that wee must part withall? with nothing but our owne sinnes (which will doe vs no good, but infinite hurt if wee retaine them still) and with those things which can be no longer kept without sinne, as wealth, and libertie, and credit, and life it selfe, when God calleth for them. Mat. 13.44. To this purpose, is it said, that the kingdome of hea­uen is like vnto a treasur hide in the field, which when a man hath found, hee hideth it, and for ioy thereof departeth and selleth [all that hee hath] meaning all that hee hath by nature, renoun­cing all his carnall affections, and withdrawing his heart from the things heere below: for it is not intended that euery man should sell all his substance, and earthly possessions, and com­modities: but onely that hee should withdraw his confidence from these, and his immoderate loue of these, being content to forsake them quite, rather then to forgoe Christ, and to for­fait [Page 147]his owne saluation: so that as the price wee pay for any thing is altogether alienated from vs: so must sin be, though neuer so much esteemed, and beleeued before time. And so are these words expounded in this very Chapter verse 7. Let the wieked forsake his waies, and the vnrighteous his owne imagina­tions, &c. Many forsake some ill waies, but not their owne: or if they doe leaue their olde waies and works outwardly, yet they doe not forsake their owne imaginations: but to leaue anothers sinne for the procuring of this pearle, is as if one should buy cattle, or grounds, &c. with another mans mo­ney, which is plaine theeuery, and will not go for currant pay: the Lord would haue all penitent sinners, both to forsake their owne waies and their owne imaginations.

A second thing in buying, is, 2 that wee must receiue and re­taine the thing bought: Receiue and retaine grace. and so would God haue vs to hold fast grace when wee haue got it. Therefore the wise man ex­horteth vs, buy the truth, and sell it not: likewise wisdome, and instruction, and vnderstanding. Wee may chaffer for other things as we will, buy and sell, and sell and buy, &c. but heere wee must not doe so: when once wee haue obtained heauen­lie wisdome, and gotten religion in our hearts, wee must get as much increase to it daily as wee can, but neuer let goe any of that we haue. And thus much for buying, and the things to be obserued therein.

A second thing required in the text, is, that wee must eat, and this standeth in excellent proportion with naturall food. If a man come where there is great store of meat, and varietite of choice wines, and he see others haue a notable appetite, and himselfe none; all the cheere that is set before him will doe him no good, but rather vexe, and trouble him: euen so it is in the spirituall feast: 1. Cor. 11.24. and therefore Christ exhorteh vs so of­ten to feed vpon him: take, eat (saith hee) shewing vs what that is, viz. to beleeue in him: Iohn 6.51. in which regard hee is said to dwell in our hearts by faith: whereas vnbeliefe chaset hhim thence, and will let him haue no roome, nor place of abode in our soules. Therefore let vs make account, that as the naturall food, so the spirituall also, is to be receiued into our stomackes, and there to be as it were digested before [Page 148]wee can haue benefit by it.

[Without siluer.] Hence wee see that God offereth vs the greatest, and most excellent things without money or money worth.

The best things are best cheape. Doct. 3

Nothing can be gotten at a lower rate then things that are of geatest worth. God giueth nothing on our delert. Reuel. 22. Therefore are we bid to drinke of the water of life freely: and as grace, so also glory is without any desert of ours bestowed vpon vs: for the gift of God, (saith the Apostle) is eternall life. Rom. 6.

Now the reasons why heauenly things are not set at sale, but to bee had of free cost, are these:

First, Reasons. because God will haue the praise of his mercy: if he should take any thing of vs, 1 hee should lose a great part of his glorie. From his glo­rie. We are too ready to boast now when wee are par­doned, sanctified, and saued of his free grace, and not by our owne workes: in that God puts life and strength into vs to be working instuments of our owne happinesse, though not of our iustification; what then should wee doe, if God should make vs our owne Sauiours, and propose heauen vnto vs as a price, bidding vs winne it, and weare it?

Secondly, 2 grant that God were desirous of some conside­ration from vs in regard of that kingdome which hee offe­reth vnto vs, Our pe­nurie. Ephes. 2. hee knoweth full well that wee haue nothing to giue, but are meere beggers, and could but pay God with his owne: for in our selues wee are poore, miserable, na­ked, and destitute of all goodnesse: Indeed wee haue in vs matter enough to deserue Gods wrath, but none at all to pro­cure his fauour.

Thirdly, if wee had somewhat to giue, yet it were in no sort correspondent to that which wee shall receiue: 3 The inualua­blenesse of Gods gifts. for the graces of Gods spirit, and the crowne of glorie are vnualuable, so that nothing that is in the possession of any creature may bee laid in the ballance against them. Therefore when Simon Magus would haue bought but one gift of working a miracle: Act. 8.19.20. towit, that on whomsoeuer he should lay his hands, he might receiue the holy Ghost: Peter answered, Thy mony perish with thee, because thou thinkest the gift of God may be obtained by money. Much [Page 149]more then, may this be spoken of sanctifying gaces, which are far more excellent: they are not to be obtained by money, or by any earthly treasure: for there is no price that can come neere them.

For the confutation of Papists, Vse 1 that would buy out heauen by their owne meritorious works: they are euen like Simou Magus their father, and would rob God of his honour, which hee will not giue vnto any other: plainely manifesting vnto all the world, that they are grosly ignorant of their owne vile­nesse and wretchednesse, and of the worth and excellency of heauenly things.

For instruction, 2 though we find no maner of goodnesse or worthinesse in our selues, yet that shall bee so farre from being any hinderance vnto vs that we shall haue the sight of it, and humiliation for it, it will rather further vs, then hinder vs: for blessed are the poore in spirit. Matth 5. God is not like one that keepes an ordinarie, where euery one that sitteth at table must buy his shot: but hee is a royall feast-maker that keepeth open house for all commers and goers: and hee paies best that seeth hee hath nothing at all to pay, and is thereby brought out of all conceite with himselfe. And this should put an answer into our mouthes against Satans obiection, that wee haue nothing to satisfie God for our offences against his maiestie, nor for his mercies offered vnto vs: wee neede not any such matter of satisfaction: because God would haue vs buy and eate freely without mony, or mony worth; and our humble and thankefull acknowlegement of this his bounty and liberalitie, is all the satisfaction that he looketh for at our hands.

[Why doe you lay out your siluer, and not for bread? &c.] That is about such things, as for which you are neuer the better: which will not breed any good blood, or good nourishment; hee followeth the former Metaphor still, reprouing them for their folly, that whereas the Lord doth offer them such good things so good cheape, they would neglect, and passe by them and rather chaffer with the world, and spend their thoughts and paines, about things of no worth, that would no way sa­tisfie them, but when they had toiled out themselues in the pursuite of them, they should bee as restles, and voide of [Page 150]true contentment, as euer before.

Nothing can satisfie, Doct. 4 and content the minde but grace.

Many things there bee that make shew as if they could doe it, Grace onely contents the mind. 1. Tim. 6.6. but the truth is, all will come to short, and bee found too weake for the effecting of it. Therefore the Apostle saith that Godlinesse is great riches with contentment. Other riches are of that nature, that the more wee haue, the more wee desire, and the more our hearts are disquieted with the care of keep­ing them, and the feare of loosing them, But true pietie is of that force that it drawes the soule vnto God, and makes it to relie on him, and one his treasures, and there is a sure stay in­deed: for hee will neuer faile nor forsake such as cast their cares vpon him. Psalm. 4. Phil. That made Dauid so to reioice, when God lified vp the light of his countenance vpon him: and that made Paul in what­soeuer estate hee was, Reasons. therewith to bee content. And the reason of the doctrine is, 1 because grace onely repaires the image of God, (the losse whereof was the cause of all our woe) accor­ding to that saying of the Apostle, 2. Cor. 3.18. We all behold as in a mirrour the glory of the Lord with open face, and are changed into the same image from glorie to glorie, Note. as by the spirit of the Lord. This is the vertue of the word, that whereas looking into other glasses, we shall see our owne faces, therein wee may behold Gods face: and not onely so, but seeing and misliking our owne deformi­tie, shall insteede thereof receiue by degrees a glorious visage, and be transformed into the image of God himselfe, which there wee doe behold: and this image was it which wee lost by Adams fall, and with all sond contentment: and this may we recouer againe in Christ through the hearing of the word, and with it true peace, and setled comfort. Let a man haue the command of all the world, before he haue Gods image stam­ped vpon his soule, hee shall haue a restles heart, because hee hath a wicked heart: he shall bee like a beast, nay, worse then a beast. Adam after his eating of the forbidden fruit, had his abod in Paradise for a while: but he found that a hell, which was formerly as it were an heauen vnto him: and why? because hee had lost Gods image, and consequently the sweet appre­hension of his fauour, which before made all comfortable vnto him.

Secondly, nothing can take away sinne but grace; 2 now wheresoeuer sinne taketh vp the place, it expels all quietnesse from thence. There is no peace to the wicked, saith my God. Isa. 57.21. For when the mind is full of error, and the heart full of lust, there must needes bee a great confusion and distemper in the whole man.

Thirdly, vntill grace enter into the heart, and rule there, 3 Satan hath the dominion, and ruleth there as a tyrant, at his owne will and pleasure. If hee doe but stirre a wicked man to any sinfull practise, hee is foorthwith readie to yeeld vnto him: if hee doe but bid him spue out the venome of his poisoned stomacke, hee presently breaketh foorth in­to cruell and bitter swearing, or cursing, or railing, &c. so that it may truely bee said that wicked mens tongues are set on fire of hell: and what rest then can there bee in that soule, Iames 3.6. which is so possessed by Satan, who will neuer suffer his mem­bers to desist from inuenting, or executing some mischiefe or other.

Fourthly, 4 there can be no contentednes in a gracelesse per­son, because God and he are at warre: for vntill such time as men be iustified by faith, they haue no peace with God, Rom. 5.1. and there­fore non with their owne consciences: and what ease or rest can bee vnto them, that haue such a worme, as is a guilty, and accusing conscience, alwaies gnawing within them, and such a racke euer and anone (when God will) torturing and tormenting them? surely if grace and peace doe euer goe to­gether, as the Scripture manifesteth, then where grace is ab­sent, peace cannot bee present, and so the soule must needes be destitute of all true contentment.

Forthe reproofe of those that (as the Prophet saith) disquiet themselues about a vaine shaddow: Vse. 1 in pursuing this pleasure and that commoditie, and such promotions, and other the like matters, as best please their seuerall fancies. If they had gained all that they seeke for, it could doe them no good: for all is but vanitie, and vexation of spirit: a bruite beast is farre happier then they: and well had it beene for them, if they had neuer beene borne: for what shall it profit a man to winne the whole world and to loose his owne soule? to bee a drudge to e­uery [Page 152]base lust, to waste and consume his wit, and strength, and al, and then to haue hell for his paines? yet how busie are most men in digging for drosse, and refusing gold; in seeking earthly things, and despising heauenly? but what will be the euent? Such as trust in lying vanities, forsake their owne mercies.

For instruction, 2 that wee should not follow after chaffe, and exercise our selues in things of no worth, which will make vs neuer the better, or honester, though wee haue them in neuer so great abundance: but let vs labour for godlinesse which will free our hearts from discontentment, and replenish them with true peace and lasting comforts.

The doctrines following, shall be but euen named. [Heare, and your soule shall liue.] Whence this doctrine is implied, that,

All men and women are dead in sinnes and trespasses, till the word haue wrought life in them.

Another point from hence might be this: that,

They that conscionably vse the meanes, shall receiue the life of grace and glory.

Prouided that they come thereunto, with

1 Preparation, setting themseues in Gods presence. Eccl. 5.

2 With attention, hiding the word in their hearts. Psal. 119. Pet. 2.

3 With an expectation of good successe at length, though God make them waite for a time.

IN the former part of this Chapter is set foorth the maruellous goodnesse and fa­uour of the Lord towards the nation of the Iewes, vnder the parable of a King, Connexion. in­uiting guests vnto the mariage-feast of his sonne; and withal their horrible vnthank­fulnesse in making light of it, and refusing to come, preferring their profits and pleasures before the meanes of their saluation, whereunto they were called: which indignitie and ingratitude of theirs towards the King of hea­uen, together with their barbarous crueltie, against his mes­sengers, is further set out by the punishment inflicted vpon them, which was, that the King being wroth, sent foorth his warri­ours, destroied them, and burnt vp their Citie: in which words our Sauiour hath reference vnto the destruction of that nati­on, and of their Citie by the Romans who are called Gods war­riours, because howsoeuer they came against the Iewes in ma­liee and reuenge, yet God had a speciall hand in ordering and disposing of all that they did: so the greatest part of that peo­ple [Page 154]was vtterly cut off, and the rest left vnder a heauie stroake euen vnto this day, being destitute of the meanes of saluation, which they contemptuously reiected, when they were offered vnto them.

But howsoeuer these that were first bidden, would not come to the supper, yet the Lord would not bee vnfurnished of guests, and therefore he sends his ministers vnto the Gentiles, which sate in darkenesse, and in the shaddow of death, who made their vse of Gods message, and came aboundantly vnto the feast, so that the wedding was furnished with guests, some good, and some bad. Thus farre the messengers had good suc­cesse, that multitudes made profession, as if they were desirous to liue vnder Christ his gouernment, and to feede of his Sup­per, though many of them did it with false and hypocriticall hearts.

Hauing thus shewed what the messengers did, our Sauiour next declareth what the King himselfe did; the place being filled with guests, The interpre­tation. [hee came to see the guests,] implying, that when men begin to make profession, God vseth a more deli­gent search and examination then his ministers can doe: for they can but iudge of men by their actions, but the Lord dea­leth immediatly with their hearts and consciences. And there­fore it is added, that when he came in, hee saw (that which the Ministers did not) [a man which had not on a wedding garment] where wee must not conceiue that their was but one such pre­sent (for it is afterwards said, that many are called, but few are chosen, vers. 14.) but this is the meaning, that if there be but one hypocrite amongst many thousands God will finde him out, and single him from among the rest.

The partie being thus taken, the Lord falleth to an examin­ation of him, [Friend (saith he) how camest thou in hither?] that is, how darest thou come to the royall table of so glorious a King [and hast not one a wedding garment?] that is hauing no repentance for sinne; no freedome from the guilt, or from the power of sinne; nor any sauing grace at all: how is it (I say) that thou shouldest presume to come into such a place and into such a presence, hauing made no better preparation?

When God began thus to examine him in his owne person, [Page 155]it is said [hee was speechles] hauing an ill cause and a guilty con­science, hee had nothing to say for himselfe. Heereupon the Lord proceedeth to passe sentence vpon him, which is done after the manner of earthly Iudges. [Then said the King vnto his seruants] that is, vnto the Angels, whose office it is, as to gather the good corne into Gods barne, so to bind the tarres together in bundles, that they may be cast into hell fire; [bind him hand and foot] there must not bee present execution, but he must bee dealt with as a prisoner, whose hands are bound that hee may not resist: and his feet that hee may not runne away; if either of them had beene at libertie, hee might haue made some shift: but when God comes to proceed in iudge­ment against men, hee will strip them of all meanes, both of defence and of escaping. Further they are bid to [take him a­way] to wit, from hauing communion with God, with his Saints or Angels; he must be taken from the place and meanes of all comfort and peace, and happinesse: and is that all? nay (saith God) [cast him into vtter darkenesse] that is, into hell, a place of all miserie and woe, which is implied by vtter dark­nesse: a fit punishment for such kind of persons; for seeing they are full of ignorance, and of spirituall darkenesse while they liue, God hath prouided that they shall haue enough of it; they shall bee cast into a place of vtter darknesse, where there shall be nothing but horror, and anguish. And yet if this were all, their state were the more tollerable: but this addeth vnto the miserie of the place, that they shall bee very sensible of that miserie: which is intimated, when it is said, [there shall bee weeping] not such weeping as many times befals men here, when the teares of their eies abate the anguish of their hearts: but such weeping as is ioyned with [gnashing of the teeth] sig­nifying that they should not onely haue sorrow and griefe, but such as should bee mingled with desperation, and with horri­ble vexation, and torture: not such as should bee an ease vn­to their soules, but rather an addition vnto their woe.

In these words then is declared the seueritie of God against those that come vnworthily vnto his roiall feast: where is shewed,

1 First, the cause of this his seueritie, namely, because they [Page 156]abuse both him and his banquet in comming with the most foule and loathsome garments of the old man; which doe more displease the eyes of the Lord, then the most base and beggarly raiment in the world, can doe the eies of an earthly King.

2 Secondly the manner of Gods proceeding. viz.

1 That hee conuinceth the consciences, so that they are speechlesse.

2 That he condemneth the persons vnto vnuoidable and yet vnsupportable torments.

[Then the King came in.] Verse 11 From this title which is attributed vnto the Lord, this doctrine ariseth: that,

God is the onely absolute King ouer all the whole world. Doct. 1

Hee it is that is blessed and Prince, God the king of the whole world. 1. Tim. 6.15.the King of Kings, and Lord of Lords. This Nebuchadnezzar acknowledged after that the Lord had made him, being the mightiest Monarch in the world, to become more wretched then the poorest man in the world, liuing as a beast for seuen yeeres together: after that (I say) the Lord had abased him, and raised him vp againe, hee acknowledged that God was the King of all the earth, whereas hee thought before that he himselfe had been: shew­ing what manner of King he is, Dan. 4.31.32. namely, the most high, euer­lasting, of an vnresistable power, so that all the inhabitants of the earth are to bee reputed as nothing in comparison of him.

And the reason why the Lord doth challenge vnto himselfe this title, Reason. to bee the only absolute gouernour of all the world, is this, that all power whatsoeuer is deriued from him, and li­mited by him: so that all changes and alteration proceede from his al-ruling hand, and therefore good cause is there that he should haue the glory of all.

This reprooueth them, Vse. 1 that in words will acknowledge the Lord to bee the onely ruler of heauen and earth, but in their deeds deny it: for what doe they? neuer care to get the knowledge of his lawes, much lesse to obey them: nay they refuse to vnderstand the statutes of the Lord, and rise vp in open rebellion against him: and yet none more ready then such to cry out of others that they are disloyall subiects, [Page 157]such as care not for authoritie, and the like: Indeed those that are such, are much to be commended. But in truth they themselues in the meane while are the notablest rebels in that they stand out against the Lord of hosts. But they will vaunt and boast that they carry themselues loially towards their Prince, and are carefull to obey authoritie: suppose for thetime that they doe yeelde outward obedience to the lawes (which yet few such doe) yet if they doe not submit themselues to Magistrates, in, and for the Lord, all their loialtie is nothing worth: for the Apostle Iude speaketh of some that had mens persons in admiration because of aduantage, Iude 1 [...]. against whom he pronounceth a woe: they would fawne vpon such as were in authority, & haue them in high admiration. Oh they were worthy men, & their commandements much to be respected: so that if they would haue them lie or sweare, or commit any villany, they would be at their becke: and why? for their own aduantage: that they might get some commodi­tie, or clime to some preferment, &c. that was their drift, and further then to serue themselues, they regarded neither the persons, nor places of those that were in gouernment: all their crouching was for aduantage sake, nothing for conscience sake.

Secondly, Vse 2 sithence our God is the soueraigne Lord & King of heauen and earth, therefore when wee are to stand in his presence, and to draw neere vnto his table, let vs with all re­uerence and due preparation, and with all feare, and care, and good conscience, present our selues before his Maiestie. The holy Ghost himselfe giueth this aduice concerning an earthly Ptince, that if any bee to sit at table with a great Ruler, Prou. 23.1.2.3 hee should looke vnto his carriage, and restraine his appetite, and not behaue himselfe rudely and vnmannerly: now if this bee a point of wisedome, when a man is to feast with one that is farre his superiour, to wash his hands, to haue respect of his apparell, and if hee haue any suit better then another, to put that on; and in no sort to carry himselfe disorderly, and vn­beseeming such a presence: if (I say) a man would, and should deale thus before an earthly Prince, that if there be any failing can but giue him a rebuk and check, or inflict vpon him some [Page 158]outward punishment; how much more carefull and circum­spect should wee be, when we are to sit at the Lords table, who looketh not so much to the externall behauiour, as to the in­ward disposition of the soule? and if hee finde vs vnprepared and vnworthy, cannot onely smite vs in the outward man, but cast both body and soule into hell.

Thirdly, Vse 3 this is for singular comfort vnto all Gods people, seeing the Lord their God is the onely Monarch of the world, that exerciseth his kingdome from generation to generation, this should strengthen them against all crosses, and losses, and troubles, and temptations, that though men would tosse them vp and downe, and trample them vnder their feet, and for that end doe euermore plot and practise against them, yet it shall goe well with the righteous, for the Lord raigneth ouer their most mortall aduersaries: and though the times change, and mens affections change, yet their king is vnchangeable; the same for euer, in mercy and goodnesse towards all his true hearted Subiects: hee hath turned euery thing to the good of his Church heretofore, and so will he deale with his faithfull seruant still euen to the end of the world. And thus much of the person of God, that he is a King.

Now for his behauiour, he doth not onely prouide for his guests, but is there present himselfe in the assemblie of Saints [to see the guests] not, but he saw them before, but this is spo­ken for our capacitie, to signifie that as God doth see through vs, so he will let men know, and feele, and finde, that hee per­fectly discerneth what they are, and with what hearts they ap­peare before him: Doctr. 2 whence ariseth this point: that,

The Lord taketh notice of euery guest that sitteth at his table. Gods cie is vpon all his guests.

There are many commers, but not all of one disposition: therefore doth hee take a view of them, that their intertain­ment may be according to their condition and preparation: that if they be good, they may speede well; if bad, they may receiue according to their ill deserts.

This is euidentin Zephania, Zephan. 1.12. where it is said, that the Lord will search Ierusalem with lights: not that the Lord needeth candles or torches; but to shew that there are many darke corners [Page 159]in mens hearts, where sinne lies lurking: which if we will not search, the Lord will, and finde out euery corruption therein, as men by burning Lamps come to the sight of such things as lie hidden in obscure and darke corners. Heb. 4 13. To the same purpose is it said, that all things are open, and naked to his eies: and that his eies are a flame of fire; noting vnto vs, that hee pierceth and looketh through, and through euery mans heart, euery mans conscience, and euery mans conuersation.

Reasons: First, Reasons. 1 the Lord hath vndertaken to bring euery secret thing into iudgement, therefore must hee needs take notice thereof.

2 Secondly, 2 See Master Cleauers Ser­mon on Ioh. 6. Doct. 2. where this point is more largely hand­led. it is his office to reward euery one as he know­eth his heart, and his workes: and therefore must hee of ne­cessitie search into the same; for otherwise hee could not pro­ceed like a righteous Iudge, to giue to euery one an equall and perfect reward.

First, for reproofe of those, that because they are admitted by the Minister, and allowed amongst men, and iudged to bee Christians, as men that can bee touched for no grosse sinne; Vse 1 haue a very good opinion of themselues, as if there were no­thing else required of them: but let such know, Note. that there must bee a second suruey and search; and where the Minister ends, God will begin; and if they cannot hold out in the second examination, and triall made by the Lord, their case will bee little better then his, who is found sitting at the table, with­out a wedding garment: therefore it stands men vpon to see that they bee fitly qualified before they intrude themselues into the Lords presence: for he hath firie eies to looke quite through them; and pure cies that can endure no ini­quitie in them: and therefore before they come to this great Supper, they must by searching finde out their spe­ciall sinnes, and bewaile them, determining to leaue and for­sake them, and repairing to the meanes to get strength against them.

Secondly, for consolation: Vse 2 seeing wee shall not meet the Minister onely at the Lords table, but God himselfe in his own person; this may comfort the hearts of those that haue exa­mined their soules, and lamented their sinnes, and haue a true [Page 160]desire to bee reconciled vnto the Lord, and to obtaine such mercies as doe belong to penitent persons, they shall receiue according to their harts desire and expectation, euen strength against their corruptions and temptations, and freedome from or abilitie vnder all maner of crosses and afflictions: for there the Lord of glory will manifest his presence in giuing to eue­ry one as he knoweth the integrity of their hearts. Earthly Kings, though they bee present cannot looke on euery guest, nor examine of what country or condition euery one of them is: Note. but the king of heauen hath an eie to euery particular person, considering what they are, and how affected and prepared: what they did the day before: what thoughts they had, what praiers they make the night before, and that very morning: hee marketh and obserueth what their hopes are, what their desires are, what they expect for the present and what they purpose for afterwards: in a word, hee taketh particular notice of euery good thing in his Saints, to reward it, and of euery infirmity to helpe them out of it.

[And saw there a man which had not on a wedding garment.] In that the King seeing this man at his table, doth reproue him, and condemne him for his want of good preparation; the do­ctrine is: that,

It is not sufficient to come to Gods wedding feast, Doct. 3 but wee must come as fit guests for so great a banquet, Fitnes requi­site in Gods guestes. and such a glo­rious presence.

Iudas ate and dranke the blessed bread and wine as well as Peter; yet because hee had a cursed and carnall heart, it was his bane, and laid him more open to euery hellish temptation, and made him more liable to euery curse and plague of God, this was all that hee got by it. Matth. 25. So the foolish virgins went to meet the bridegrome, with lampes in their hands, ma­king a glorious shew, and doing many things in the wor­ship and seruice of God, yet because they had not oyle in their vessels, as well as in their Lampes, that is, had not in­ward graces in their hearts and consciences, as well as out­ward semblances and shewes thereof in their carriage and behauiour, therefore their lights were quickly out, and when others were receiued as fit and meet guests, they were reiected [Page 161]and excluded, as vnfit an vnworthy of the Bridgroomes feast, and company, so that outward tearmes and colours of Religi­on will not serue the turne: many shall crie Lord, Lord, who yet shall bee bid to depart from Christ, Mat. 7.22.23. because they are wor­kers of iniquitie: They bragge they haue Propheced, and cast out diuels, and done many great works by his name, but they did nothing for his name, but for their owne credit, or gaine, or for some carnall respect or other: and therefore seeking and seruing themselues, the Lord esteemeth them wicked and vn­godly persons, and punnisheth them accordingly.

Now the reason of this point is, because the Lord comman, deth vs as well to come worthily as to come, and as the praiers of the wicked are an abomination vnto him, so are all other seruices of theirs: to the vncleane, all things are vncleane: if men bee dead in sinnes and trespasses, and liue vnder the pow­er of presumptuous sinnes, the things that are most helpfull and profitable in themselues, are made hurtfull and pernicious vnto them, so that they are thereby made more impure and more vnholy. Vse 1

Sith there will be such strict examination, and such a sharpe sentence of condemnation past vpon those that doe not get them wedding apparell, when they come to this wedding feast, this serueth to humble euery one that hath at any time come to this roiall feast without his wedding garment: as euery one hath so often as he came to any of the meanes of saluation be­fore hee was effectually called. Note. It was Gods wonderfull mercie that wee were not destroied in the time of the vnregeneracy, for abusing his gracious and glorious presence; and that hee did so patienly forbeare vs, and at length put it into our hearts to put off our foule garments, and to sue vnto him for white and pure raiment. And albeit, the Lord haue graciously spa­red vs, yet should wee iudge our selues worthy to haue beene destroyed, and be cast downe for our old sinnes, lest they bring vpon vs new iudgements.

Secondly, let vs labour to put on this wedding garment, Vse. 2 seeing it is so requisite and needfull for euery worshipper of God to be cloathed therewith. What the wedding gar­ment is.

Now, if wee would know what it is, the Apostle describeth it [Page 162]in part, Coloss 3.12. Now therefore as the elect of God, holy and beloued, put on tender mercy, &c. As if hee had said, sith God hath chosen you to eternall glorie in the heauens, and propo­sed vnto you a kingdome, that you may raigne with his owne sonne, therefore doe you lead such a life as becomes heires of such a kingdome, and adorne your selues with such graces as may beseeme the spouse of Christ, and those that are the cho­sen people of the Lord, euen such as are called vnto holinesse, and vnto whom God hath manifested his loue: and seeing hee hath forgiuen you so many sinnes, and doth continually passe by so many of your infirmities, doe you put on tender mercy, &c. he reckneth vp diuers of those particular vertues, whereby hee would haue them shine forth before men: and first he willeth them to put on [tender mercy] not only to haue, but to put on a mercifull heart: many haue this grace which doe not put it on, that is, doe not stirre vp their hearts, nor make them sensible of the wants, and necessities, and distresses of their poore brethren: the bowels of compassion are not so moued within thē, that they out of a fellow-feeling of their griefes, doe proceede from pitying of them, to releeuing of them: but the Apostle would haue men so to be indued with these graces, that they put them forth for the vse of others, as occasion is offered.

The next vertue which wee must put on, is [kindnesse] wee must not be fierce, nor froward, tart nor sower in our speeches or cariage, but be affable and amiable in our conuersation, that so we may not discourage, nor discountenance those that haue to speake or deale with vs.

But how may we attaine to this kindnesse? get [humblenesse] which is the next vertue: for whence commeth it to passe that men are so harsh and rough, so loud and full of crying in their speeches? that very true reason is, because they are proud: therefore the same mind should bee in vs, that was in Christ Iesus, who was still ready to beare with infirmities, and to pray for his sorest aduersaries.

The next grace is [meekenesse] which consisteth in this, that wee bee not busie and violent in our owne priuate matters, but content to part with our owne right, so farre as Gods [Page 163]glory, and a good conscience doe require.

Another vertue is [long suffering] which is fitly ioyned with the former: for some might say, Obiect. I haue shewed meekenes and peaceablenesse in my behauiour, but all will not serue the turne, I am still vexed with vnkindnesse and indignities, and must I still put vp all? yes surely, you must suffer long, Answ. there­in imitating the Lord himselfe: for hath hee not borne long with you? did not he spare you many yeeres before your con­uersion? and are you so reformed now, that you neede not his long suffering and patience?

Oh, Obiect. but those with whom I haue to deale are very full of in­firmities, and defects. Beare with them then, vers. 13. Answ. you are not without imperfections your selfe; they put you to the tri­all now, you know not how soone you may put them or some others to the like, and therefore seeke rather to mend faults then to finde faults: and to helpe men out of them, rather then to bee imbittered against them for the same.

But there is a quarell betwixt vs, and what shall wee make of that?

The Apostle telleth you how to make briefe worke, & how to make the best cheapest, & most Christian end of all controuer­sies, & that is, [freely to forgine one another] Obie. Obiect. But who could euer put vp such wrongs, and sit downe by such iniuries? Answer. An­swer, Christ Iesus could: and therefore it is added, Euen as Christ Iesus forgane you, euen so doe ye. There is none of the elect of God, but must be driuen to confesse that our Sauiour hath passed by farre greater matters in him, then hee can doe in any man: yea, and doth so still, euen euery day and houre, or else it would goe full ill with him: which being so, they would not sticke to forgiue and forget one anothers trespasses and offen­ces, of what kind, and of what degree soeuer.

These vertues if wee can get and exercise, it is certaine that we haue the wedding garment, and therefore may boldly and comfortably stand before him that hath pure and fiery eies: for say that he hate all iniquitie (as indeede hee doth) with a deadly hatred: if we do so too, God and we are of one mind, and of on side, & he will neuerlay any of our sins vnto our charge.

Thus haue wee heard what the wedding garment is: now it [Page 164]is further to be considered, Who must bestow the wedding gar­ment. Reuel. 19.7.8. how we may come by it: and the way is, to goe vnto Christ Iesus for it: for his spouse must be cloathed and decked by himselfe, who is the Bridgrome: and therefore he exhorteth the Church of the Laodiceans that was poore, and miserable, and blind, and [naked] to buy of him [white raiment:] Reu. 3.17.18. (which is the righteousnesse of Saints. Renel. 19.8.) that their filthy nakednesse might not appeare, but bee couered through the righteousnes of Christ, which maketh vs as righ­teous heere, Psal. 31. as we shall bee when wee come to heauen, though we cannot see it so clearely, nor apprehend it so fully. Now we see where it may be bought; the next question will be, how it must be bought?

And for answer thereunto, How it must bee gotten. we must know that three things are to be performed.

The first is, 1 Put off our ragges. that we must put off our owne filthy and rag­ged cloathes, to wit, our sinfull and corrupt natures, and our bad and vile conuersation, as the Apostle willeth the Ephesians, Cast yee offeoncerning the conuersation in time past, Ephes. 4.22.the old man, which is corrupt through the deceiuable lusts. This then is the first dutie, by sound and hearty repentance to make a riddance of all grosse sinnes, and to purge our selues as much as possibly we can from all infirmities: for certaine it is, that the wedding garment can not be obtained, vntill wee bee fit for the same. The old man and the new will not agree together. Wherefore when the Prophet Isaiah exhorteth men to come and buy, Isa. 5.5.7. &c. he saith, Let the wicked forsake his waies, and the vngodly his own imaginatiōs, &c. now then we forsake them, when with purpose of heart wee cleaue vnto the Lord, and depart from iniquitie: and that is as farre as any man huing can goe, to intend and desire to doe all good duties, and to leaue the contrarie euils.

The next thing required of him that would buy this white raimēt is, 2 Desire it. that he must much esteem, and desire it for the thir­stie soule alone shall be satisfied with good things. Now that we may get this spirituall affection, Isa. 55.1. we must labor to haue a sight of our miserable estate while we are naked and destitute of this raiment; and of our happy case when we shal be adorned ther­with, which being well considered of, will make vs more to af­fect it, then all the treasures of the world.

Thirdly, he that would bee a good chapman, and procure himselfe these heauenly robes, Seek it where it may be had must come to the places and shops where he may buy and haue choice for his mony: which are, where the word is powerfully preached, and the Sacra­ments duely administred. Thence must these robes be fetcht whereby all naked soules may be couered, and the most defor­med creature may be beautified: Iames 1.18. 1. Cor. 10.16. the word is it which worketh grace and together with the Sacraments doth continually in­crease the same: so that thereby the Lord conueieth vnto vs whatsoeuer legacies Christ hath deserued for vs. And thus we see how the wedding garment may bee come by: our owne ragges must be reiected, this must be desired and sought for where it is to be found.

A third vse of this point, Vse. 3 may bee for an exceeding great comfort vnto them, that haue put away their sinnes by godly sorrow, and haue gotten an appetite to the food of their soules, they may come as welcome guests, and such as haue put on the wedding garment.

This is for terror vnto those hypocrites, Vse. 4 who though the Lord doth call vpon them, and profer them his sonne, and his spirit and his kingdome, yet they will not part with any sinne, for the obtaining of these excellent things; but haue their ap­petites so taken vp with earthly things, that they haue no mind to spirituall things, neither wil they come to the meanes, nor repaire to the market, where this royall cloathing is to be had; but abstaine from the word, and especially from the Sa­carment. These are much to be condemned and sharply to be rebuked as despisers of the holy things of God.

Oh, but one liues in malice, an another in vncleanesse, &c. Obiect. and therefore they forbeare comming.

This is the most wretched excuse of all: Answ. why doest thou not get out of thy malice, and leaue thy filthinesse? wilt thou pre­ferre the satisfying of thy lust before the sauing of thy soule? what is this but plainly to refuse and to reiect the Lords ban­quet? Note. and can such looke to escape the heauie hand of the Lord? if they were worthy to be destroied that staied away vpō this pretence, I haue married a wife, and therefore I cannot come: I haue bought oxen, and therefore I cannot come? [Page 166]What then do they deserue that will absent themselues vnder this colour, I liue in malice, and therefore I cannot come: I must follow my sensual and diuellish lusts, and therefore I can­not come? if the workes of our callings may not in any case keepe vs from the Lords feast, then much lesse may the works of the flesh and of the diuell.

Verse 12. Doct. 4 [Friend, how camest thou in hither?] Doctrine. When God hath to deale euen against sinners, God deales in a peacea­ble manner euen with sinners. yet hee dealeth in good and peaceable termes. Friend (saith hee) how camest thou in hither? what warrant hadst thou thus to abuse my pre­sence and mine ordinances? Thus God debateth the matter with him peaceably and quietly, and conuinceth him of his fault before he condemne him for it. So hee dealt with Adam when hee had eaten the forbidden fruit, and thereupon fled from God, and hid himselfe amongst the trees of the garden, Adam (saies he) where art thou? Gen. 3.9.q. d. why dost thou flie from mee and leaue the place of thy calling? Hast thou not eaten of the tree whereof I commanded that thou shouldest not eate? Hee comes not vpon him in violence or furie, but quietly cals him by his name, and in coole maner reasons the matter with him. In like manner deales Christ with Iudas, Friend, betraiest thou the sonne of man with a kisse? as if he should haue said, Iudas, howsoeuer this kisse may seem to proceed from your loue, yet indeed it is otherwise, as being appointed as a token to destroy me, that so I may be apprehended, and condemned, and put to death; this is not plain & faithfull dealing with your master.

The reasons, why God taketh this course: are,

First, Reasons. 1 because this milde and gentle dealing maketh men see their faults more euidently: whereas passionate, hastie and vi­olent speeches doe either discourage, or imbitter the heart.

Secondly, 2 if there be proceeding to punishment, the puni­sher is much cleared by this meanes: for when the offence is quietly laid open to the view of the offender, so that hee can­not but confesse his guiltinesse, then must hee needs acknow­ledge that hee is iustly and equally dealt with when punnish­ment is inflicted vpon him.

This is for our imitation, that if wee would haue any partie set downe and humbled for his sinne; we should endeauour in [Page 167]the quietest and best maner to conuince him of his fault. Vse as hard arguments as we will (for so the Lord doth) but withal look that we vse soft speeches: for that is the way to make men thinke hardly of themselues; whereas the contrary will cause them to thinke hardly of vs. And heere are such to be blamed as when any thing is distrustfull vnto them, are presently hot and boisterous, and loud, and crying: and so rather hurt the eare by the loudnesse of their voice, then helpe the heart by the force of their reproofe: whence arise these two inconue­niences. First, that the partie lookes not so much to his owne failing, as to their passion: and secondly, as hee is vnconuin­ced, so they are not esteemed: but though they haue the right on their side, yet they loose the due regard of their cause & re­uerence of their persons. And therefore the Apostle telleth Ti­mothy that the seruant of God must not [striue] but must be gen­tle towards all men: hee must not be clamorous and violent, 2. Tim. 2.24.25 but suffer euill men patiently, instructing them with meekenesse that are contrary minded, &c. for this is the way, if there bee any, to bring them to sound repentance that they may come out of the snares of the diuell. This (I say) is the way, to let them see good reasons against their sins, and a good affection towards their persons: these are the best helps, and hereby we shall be sure to please God; and if the partie will euer bee broken, it must be by the weight of good arguments, pressed in meeke­nesse of wisdome, and proceeding from a mercifull heart.

But they are vile and wicked persons with whom I am to deale, such as deserue little mildnesse: Bee it so? Obiect. Ans. yet wee see here when God was to reason with a reprobate that was ready to bee turned into hell, hee proceedeth calmly and quietly a­gainst him. And so dealt Ioshua with Achan, that had com­mitted such execrable wickednesse, as that the whole host of God sped the worse for him: Ioshua 7.19. My sonne (saith he) I beseech thee giue glorie vnto the Lord God of Israel, and make confession vnto him, &c.

Secondly, this is for consolation. Vse 2 Will the Lord giue such good tearmes vnto repropates that are to be cast into hel fire? then surely hee will much more vse mildnesse towards his people: if Gods enemies haue good wordes from him, [Page 168]then what may his friends expect at his hands?

[And hee was speechles.] Doct. 5 Doct. Though sinners haue many excuses and colours, Sinners shall to be put si­lence. when they are to deale with men like themselues, yet when God commeth to examine and sift their consciences, they shall haue nothing to say for themselues.

This is to bee obserued in Iudas, that though hee were very suttle, and a notable cunning hypocrite, yet when the Lord wakened his drousie conscience, he brake foorth into a plaine confession, I haue sinned, betraying innocent blood. Hee had no manner of defence or Apologie for himselfe in the world.

The reason of this point is, Reason. 1 because the conscience is the Lords officer, and it cannot but speake truth when God will haue it, through the light of knowledge which God hath put into euery mans soule by nature: and that is the sorest and sharpest accuser that can be.

Further, 2 the Lord can set all their works in order before them, and write them as it were in great letters, that a man may runne and read the same.

If then we would be able to stand before the Lord at the last dreadfull day of iudgement, Vse. 1 when the bookes shall bee laid open, and euery man shall bee iudged according to his works then let vs take that course which will make vs able to doe so: and that is, to get holy and sound loue, and to testifie our lo­uing heart, by our louing behauiour; not to loue in word a­lone but in deed. Iob. 3.18.19. Chap. 5.17. Thereby shall wee assure our hearts before him, and haue boldnesse in the day of iudgment: so that pure and Chri­stian loue with the fruites of it, is the best meanes to make vs with confidence and comfort to hold vp our heads in the day of accounts.

Secondly, Vse 2 this is for comfort against al the false clamors and accusations that are raised against Gods seruants: the wicked here haue great matters to charge them with, and haue much to say for their vnrighteous proceeding: but at the day of the Lords reckning, they that haue most to say now, shal haue least to say for thēselues, & little doth any know how soone he may b called vnto the bar. Therefore let Gods children commend thēselues vnto God in wel-doing: he is the great Iudge of the whole world; and with him righteous men shall haue good [Page 169]hearing in their iust and righteous eauses, and all euill men shall be put to silence. Godly men shall lift vp their heads with glory, and wicked sinners shall stop their mouthes with shame.

Vers. 13. [Binde him hand, and foot.] Hitherto of the exa­mination, & conuictiō of him that had not on a wedding gar­ment. Now followeth this sentence, well befitting the partie offending, [bind him hand and foot] hee had abused his hands & his feet, and dishonoured God by his whole body, and ther­fore iust it is that he should be punished in that: [take him away] because hee had onely beene in the Church, but not of the Church; at the meanes, but not profited by them; therefore must he now be separated from all communion with God, or his Saints: [And cast him into vtter darkenesse] Seeing he loued darkenesse more then light, therefore he shall haue enough of it. Hee must be cast into a hell of darkenesse. Doctr. 6 Out of all which this generall point may bee noted that the speciall time and place of the punishment of wicked men is after this life in hell fire, heere vngodly men haue libertie both of hand and foote, When and where wicked mens punish­ment shal be. and the Saints of God are in greater restraint: but why is that? Because sinners shall neuer haue their full measure of woe, till they be cast bodies and soules into hell fire: at which time they shall be made capable of the extremitie of all miseries, because their iniquities are growen to a full height.

Therefore let vs neuer enuy their prosperitie, Vse. 1 nor thinke that God taketh no notice of their sinnes, because he delaieth to inflict punishment vpon them for the same. Iudges doe cause notorious malefactors to be repriued sometimes, but it is in no great fauour vnto them, though in the meane time it may be they sharply correct their owne children: so doth the Lord deale, seuerely chastising those that are of his owne fa­milie, but letting reprobates thrine in their sinfull waies, that in the end he may pay them home for all.

Secondly, Vse. 2 sith wicked mens punishment shall be principal­ly in hell, and the Church shall neuer be fully ridde of them till then. Therefore let vs not be discouraged, though for a while, tarres be mingled with the wheat: there is some vse of them, and God seeth that wee haue need of such launders now and then, whilst wee remaine vpon the face of the earth: [Page 170]but when wee come to heauen wee shall be quite freed from them: and therefore in the meane time let vs not take such offence at them as Brownists doe, but wait Gods time when he shall command his holy Angels to separate them from a­mongst vs, and to giue them their due in the lake that burneth with fire and brimstone for euer.

Thirdly, Vse 3 let vs obserue this from the contrarie, that as wic­ked mens full iudgement, so godly mens full paiment is defer­red till the last day. They haue many comfortable refreshings here, but at that day they shall be bathed in a whole sea of com­forts.

As sinners at that time shall be depriued of all good things, and bee vexed with all manner of euils, so the Saints on the other side shal be exempted from all euill, and be brought to the enioyment of all good things: as sinners shall bee per­fectly miserable, so shall the Saints be perfectly happy: as the one shall be sensible of their wretchednes, so shall the other be of their blessednes; and as the one shall be euerlastingly mise­sarable, so shall the other be eternally happy: in a word, there shall bee euery way as much ioy and felicity in heauen (and more too) then there shall be woe and anguish in hell. Which should stay vs from fainting vnder our crosses and sorrowes, our temptations and corruptions: Note. wee can easily thinke that wicked men haue an ill bargaine, though they enioy the plea­sures of sin for a season, because they must come to such tor­ments in the end: and why should not we iudge, that we haue a good bargaine, though wee passe thorow the fire, and be in the Lords furnace for a while, sith wee shall attaine to such ioies at last, as farre fur­passe the reach of any mor­tall man.

IN this first part of the Psalme now read vnto you, is set downe a descriptiō of a blessed man, the things that make men good, or at least, the markes which shew them to be good, which are two.

1 The first in their hearts, that they are vp­right and sincere, vers. 1. and seeke God with their whole heart, vers. 2. that is truly, not hypocriti­cally: and earnestly, not slackly and carelesly.

2 The second is in their outward behauiour: that they walke in the law of the Lord, vers. 1. and keepe his testimonies, vers. 2. where are added also the causes of their happinesse.

1 One is their freedome from sinne: Surely they work none iniquity vers. 3. not but they are compas­sed about with many infirmities still, and fall into diuerse sinnes which Gods law condemneth, but they do not wilfully, and presumptuously, sla­uishly nor desperatly worke iniquity: as for their frailties, the Lord passeth by them: He will see none iniquity in Iacob, nor transgression in Israel. Numb: 23.21.

2 Another is taken from this, that God hath [Page 2]commanded them to keepe his precepts diligently, vers. 4. Now he neuer giueth a precept, but he also rewardeth those that yeeld obediēce therunto: he neuer setteth any awork, but he payeth them their wages: and therefore all such as walk in the waies that he willeth them, shall be recompensed with that happinesse that he promiseth them.

IN that when the Prophet would make knowne vnto all the world, who are in the happiest e­state, and in the highest place of account with God, hee describeth and setteth them forth by this property: that they are sincere in heart, & vpright in life & conuersation; in a word, such as truly feare the Lord. The point hence to be noted in general, is this, that Grace and Religion is the way to all blessednesse. Doct. 1

This doctrine the Psalmist confirmeth vnto vs in sundry o­ther places, Religion is the way to happi­nesse. Psal. 1.1.2. &c. and 112.1. as Psalme. 1. & 112 &c. In the former whereof he declareth, who is a man truly religious, to wit, he that es­cheweth ill counsels, and sinfull practises, and on the other side, embraceth and delighteth in goodnesse and godlinesse, and in the meanes of obtaining and increasing the same: and then he pronounceth such a man blessed: Blessed (saith he) is the man that doth not walk in the counsell of the wicked, nor stand in the way of sinners &c. But his delight is in the law of the Lord, and in his law will he meditate day and night. And to the same effect is that in the other Psalme before named: Blessed is the man that feareth the Lord, and delighteth greatly in his com­mandements &c. Throughout which Psalme, we may obserue as the true and certaine notes of a righteous man, so also his priuiledges, which are very many, and very great, both in regard of himselfe, and of his posterity, which shall speede the better for his sake. Notable likewise is that place of Deu­teronomy, Deur. 33.29. where the Lord speaketh vnto his Church in this manner: Blessed art thou O Israel, who is like vnto thee, O people saued by the Lord, the shield of thy helpe, & the sword of thy glory? [Page 3]which speech is not to be vnderstood, as pertaining onely to that nation, but as belonging to all that are the true Israel of God, and that serue him with an vpright and faithfull heart. Now what saith he of them? Who is like vnto thee, O Isral? Why, if they should haue looked to outward things, they might haue answered, the Egyptians, the Edomites, Assyrians, yea the very Canaanites themselues are like vnto vs, yea farre beyond vs: for at that time when this was spoken, they were in the wildernesse, trauelling towards the promised land: and what great matters had they then? Moses who was the best of them, had not a house to rest his head in, none of them could say: this is my ground, there is my corne, thus large are my reuenewes by the yeare &c. but they were all tenants at will, at a daies, or at an howres warning or lesse, euen as Gods pleasure was: yet the Lord maketh a chalenge against all the world: Who is like vnto thee O people saued by the Lord? meaning indeed that no nation vnder heauen was compara­ble vnto them in regard of the wonderfull things that God had wrought for them, and in regard of those heauenly pre­rogatiues which he had vouchsafed vnto them: the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the mightiest Monarch in the world: and that may be said of all true Christians, which was spoken of them: Who is like vnto thee O people saued by the Lord?

The truth of this will more euidently appeare, if wee well weigh the things that follow: Namely,

• 1. What misery grace doth free vs from.
• 2. What good things it maketh vs to en­ioy.
  • 1. In this life.
    • 1. Estimation.
    • 2. Safety.
    • 3. Comfort.
  • 2. In the life to come, all maner of happinesse.

1 First therefore that we may see what misery it frees vs frō, 1. What mise­ry grace freeth vs from. wee must consider, that men naturally are the children of wrath, vnder the curse and malediction of God, subiect to horrible vexations and terrors: all their life long, they liue in feare of death, and of such iudgements as are forerunners of death: their table is a snare, and their prosperity their [Page 4]ruine: their aduersity is imbittered, and their callings accur­sed, and in a word, nothing maketh them better, but euery thing a great deale worse; all being infected and poysoned vnto them by their owne sinnes, Note. and Gods fearful vengeance vpon the same. If they liue, it is to the increase of their dam­nation: if they dye, they goe to take present possession of destruction: if they refuse to eate and drinke, they are murde­rers of themselues: if they doe eate and drinke, they are vsur­pers of that which is none of their owne. If they come not to the Word, and Sacrament, they are contemners of Gods or­dinances: if they doe come, they are profaners of the same, and so shalbe further hardened to their finall perdition: and is not this a wretched case? Though for their apparell, they were cloathed as Salomon in the midst of his royalty: though their robes were as rich as was Aarons Ephod, or brest-plate, or the most costliest parts of his garments, all were of no worth without grace: though they fed on the daintiest dish­es, and did eate Angels foode (as the Israelits are said to doe) yet if they be sinfull and rebellious, they shall perish as Co­rah, Dathan and Abiram, & many other of them did. Though their habitations were as sumptuous and delightfull as Pa­radice was, yet they could haue no more comfort therein, than Adam had, who when he had once broken the comman­dement of GOD, in eating of the forbidden fruit: notwith­standing al things remained in their excellencie as before, yet he was surprised with the terrors and feares of a guilty conscience, and could take no pleasure in the goodly riuers, in the pleasant fruits, in the variety of all the creatures that were in the garden of Eden &c. but he was faine to flie from Gods presence, and to hide himselfe among the tres of the garden. And last of all, though their dignity were neuer so great: their possessions neuer so ample and large, and their substance neuer so plentifull and aboundant yet they could haue no more comfort in any, or all of these things, than Bel­shazzer that impious king had: who for all his valiant Cap­taines and souldiers, for all his great cheare and plenty of wine: for all his iollity and triumphing ouer Gods people: for all his merry companions that he had about him, and all [Page 5]the meanes that he had to comfort him; yet was he in such horrour, when he saw on the wall the hand writing against him, that his countenance was changed, Daniel. 5.6.and his thoughts trou­bled him, and the ioynts of his loines were loosed, and his knees smote one against another.

This (and much more lamentable than can possibly be ex­pressed) is the case of all vnregenerate men: and how great then must the excellencie of Grace needs be, which freeth a man from this wofull estate and condition? Yet this is not all, but as it freeth men from this misery, 2 so

2 Secondly, What good things Grace maketh vs to enioy. it bringeth men to the enioyment of all good things: and that first, in this life, it procureth thē the benefits following, namely

1 First a good estimation: so that it may well be said, 1 that the righteous is more excellent than his neighbor: A good estima­tion. Prou. 12.26. and that of all other, they are the most glorious people, that haue the Spirit of grace and of glorie dwelling in their heartes. For they are precious in Gods sight, as being his chiefe trea­sure: precious in the eyes of his people, precious in the ac­count of the Angels: yea reuerent in the sight of the very wicked, who esteeme them to bee honest men, and dare trust them before any other many times, with their goods, with their children, and their portions, yea and with their soules also. For when they are in any extremity, lying vpon their death beds, or the like, oh then they cry out, Send for such a Preacher: send for this or that good man or woman: now their prayers and their speeches might doe me good, which heretofore I haue reiected, or lightly esteemed: and then none is to be compared to them, none to be sought vnto in respect of them. Note. And when they labour to disgrace and vi­lifie them, by terming them dissemblers and hypocrites, e­uen then against their wils, they highly commend them; for it is in effect, as if they should say: These men pretend they haue many vertues in thē, or at the least, I wold not haue men thinke, that they are so good and godly, as they seeme to be: If they be, then they must needs be an excellent people in­deed: (for their is none that hath any ciuility in him, but hee will acknowledge that it is a good thinge to heare, and [Page 6]reade, and confer, and to spend much time in prayer, as Gods seruants doe; but they cry out, that they do not these things well, nor with a good heart. Now if Christians consciences doe beare them witnesse, that they doe performe these duties in vprightnesse, then they haue the testimonie of vngod­ly men themselues on their sides: and till they can disproue the soundnesse of our hearts, they must, whether they wil or not, iustifie our behauiour. Thus we see how godlinesse winneth vs a good estimation. 2 Safety.

Now secondly it doth also bring safety with it: it setteth men out of gunshot, so that neither the diuel, nor al the powers of hell, can annoy or hurt them: nor any, or all of the diuels in­struments in the world, preuaile against them, for their ouer­throw: for the Lord is euermore a shield and buckler vnto them, so that they must first strike through him, before they can come at them. He will couer them vnder his wings, and they shall be safe vnder his feathers. 3 Psal. 91.4.

Thirdly, Consolation. Rom. 5.3. the vertue and power of grace is such that it ma­keth Gods children to reioyce, euen in affliction; as was ve­rified in Dauid, who when he had many malicious aduersa­ries against him, and many troubles beset him round a­bout, yet he had more ioy of heart then they had, when their wheat, Psal. 4.and their wine did abound. And so it is with all Gods seruants: as their sufferings are many, so are they re­freshed with manifold consolations.

And when outward matters of reioycing are furthest re­moued from them, then are they driuen nearer vnto God, the fountaine of all true comfort, and by that meanes their hearts are exceedingly reuiued. And if they be so much chea­red in the times of their greatest aduersity, how much more ioyfull are they in the dayes of their prosperity, when he ma­keth them to rest in greene pastures, and leadeth them by the still waters:Psal. 23.preparing for them a table, in the sight of their aduersa­ries, annointing their heads with oile, and causing their cups to run ouer; as the Psalmist speaketh. And they withal haue a principal care to entertaine Gods blessings with thankfulnesse, and to serue him with a good and thankfull heart, in the vse and en­ioyment thereof.

Now if their estate be so blessed in this life, what shall their happinesse be when they depart out of this life, to haue the fruition of those ioyes, 2 The happinesse in the life to come. which are prepared for the Saints in the kingdome of glory? where all teares shall be wiped away from their eyes, and they being altogether freed from sinne and sorrow, shal receiue an immortall crowne of blessednesse with the Saints and Angels, in Gods owne pre­sence, where is fulnesse of ioy, Psal. 16.and at whose right hand are plea­sures for euermore; where there shall be no parting of compa­ny, nor possibility of any vnkindnesse, nor tediousnesse in conuersing together.

Much more might be spoken of the excellency of this e­state, and yet when all hath beene said that can be, it is no­thing in comparison of that which the thing is in it selfe, and we shall find it to be, when we shall lay downe this body of corruption, and bee clothed vpon with perfect glory. But yet that the dignity thereof, may somewhat more clearely be seene into, let vs consider a little further of the

• 1 Price.
• 2 Rarenes, and
• 3 continuance

therof

1 First, The price of Grace. concerning the price that was laid downe for the purchasing of it, it was the greatest that euer was giuen for any thing; for there goeth more to the buying of a Chri­stian, then to the making of the world: for in the creation, God did but say they word, and all things were presently formed according to their seuerall kindes: but in the worke of re­demption, God was not onely to say, but to pay also, and that full dearely, euen the bloud of his owne sonne, which was of an infinite valew. And therefore if things are to be e­steemed according to that which wise men wil giue for them, suerly the estate of Christianity must needs be worthy high estimation, sith the wise God prouided it for his children at such an inestimable reckoning.

2 Further in respect of the rarenesse thereof, The rarenes of it. it is to be accounted very admirable. If things that are very deare were also very common, that would diminish some part of their [Page 8]worth: Mat. 7.13.14. Luke. 11.32. but as for this, it is both precious & rare. There are but a very few selected ones, that the Lord hath singled out, to be partakers of the life of Grace, and to be afterwards heires of the kingdome of glory, which maketh it to be a gift of farre greater estimation.

3 Lastly, 3 if it were both deare and rare, yet if it were to bee enioyed but a while, The continu­ance of it. it were the lesse to be regarded: therefore this addition there is vnto the happinesse of this e­state, that it is also durable, yea euerlasting. And where­as all worldly excellency, and all earthly promotions are temporary and vanishing, so that a man may bee very high this day, and as low ere the morrow, and none can bee hap­py in possessing those things, through the losse whereof, he may so quickly become miserable: it is otherwise with them that are in the state of grace, for that neuer faileth: once a Christian, and euer a Christian: as the Lords purpose chan­geth not, so neither doth our condition change: but if we haue begun in Grace, wee shall end in glory, that neuer shall haue end. Psal. 16.11. Dan. 12.2.

Is it so, Vse. 1 that Religion and true piety, is the ready way to the highest aduancement: then hence let vs learne to set our hearts chiefly thereupon, and aboue all the treasures in the world, principally to affect that. We count it good husban­dry in the first place to seeke after those things that will do vs most good: if siluer be offered, we will preferre it be­fore brasse, & if gold be offered, we wil take it rather than sil­uer. Prou. 8.10.11. Now concerning this heauenly wisedome it is sayd: Re­ceiue mine instruction, and not siluer, and knowledge rather then fine gold: For wisedome is better then precious stones, and all trea­sures are not to be cōpared vnto her. And this should encourage vs rather to vse all industry for the obtaining of this blessed estate, because it is a thing haueable. It were in vaine for a base person to sue to be a King, a Duke, or a Lord: none al­most is so foolish, as to seeke for such preferments, because they know it would be but lost labour. But there is not the meanest seruant, slaue, or bondman, but may attaine to this spirituall dignity, which is farre beyond all the aduance­ment that the kingdomes of this world can possibly yeeld. [Page 9]He that can pray, heare, meditate, conferre, & iudge himselfe in secret before he commeth to the Sacrament, and with all good care and conscionable respect, vse all Gods ordinances, for the obtaining of faith and other graces which do euer ac­company the same, shall be sure of good and happy successe: for the Lord will be found of those that seeke him with a true heart; therefore let vs not so east our eyes on earthly commodities, as that in the meane time we neglect this pearle of price, and this inestimable Iewell, that will so exceedingly enrich vs. The Apostle telleth vs, 2. Cor. 9.21. that those that runne in a race for a prize, though it be but a garland that is set vp, so that they can gaine onely some small credit of their agility and nimblenesse in out running one another, yet they will put off all that might clogge and hinder them in their race; but espe­cially if they should runne for a crowne of gold: neither will they be so foolish as to stoop downe to take vp euery pin or point that lyeth in the way; and yet they runne but at an vn­certainty: when they haue done their best, another may carry away both the honour and commodity from them: and cer­taine it is, that but one alone can win the prize: and euen hee also, though he haue the applause at one time, may goe away with the disgrace at another, or if his credit doe continue all his life time, yet death will take it away at last. From all which the Apostle would haue vs draw this conclusion, that if such kinde of persons, notwithstanding all that hath bene sayd, will so bestirre themselues, and seeke to acquit themselues eue­ry way like men: then how much more ought we to put our selues to it, and with all alacrity runne the race that is set before vs, sith we runne not at an vncertainty, but are sure to obtaine the crowne; one shall not preuent nor depriue another, but all shall vndoubtedly get that which they do expect: and especi­ally seeing that withal we striue for an incorruptible crowne, and shall attaine vnto, not a fading and vanishing, but an abi­ding and euerlasting dignity.

O but (wil some say) if we bestow our paines and endeuors so much about spirituall things, in the meane time, Obiect. wee shall neglect those earthly things that are needfull, and so bring our selues to pouerty. Nay, not so, Answer. prouision for our euerla­sting [Page 10]estate, 1 Tim. 4.8. doth neuer impaire our present estate: for godlines hath the promises of this life, and of that which is to come: and there­by shall all matters be blessed vnto vs.

Haue we inheritance, wealth, reputation, dignity, &c. This will assure vs that we haue a good title vnto all, Note. and season & sweeten all, that euery one of them shall be comfortable and profitable vnto vs, making it cleare vnto our hearts and con­sciences, that the Lord sendeth them in mercie, as pledges of greater matters that he mindeth to bestow vpon vs.

Haue we not these outward things? Godlinesse wil make a supply in stead of all: for that is great gaine with contentment: in cōparison of which, 1 Tim. 6.6. all the promises of contentednesse that other things make vnto vs, will be found to be but meere illu­sions; because it certifieth our soules that God will prouide sufficiently for vs, which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men, from pur­suing after the vnprofitable, deceitfull, and lying vanities of this present euill world.

Seing religion is such an incomparable treasure, Vse. 2 it should instruct vs in the second place to haue the meanes in due esti­mation, whereby we may be made truly religious, by which our mindes that are blind, may be inlightned, our hearts of crooked may be made straight, of proud may be made hum­ble, and of fraudulent may be made true and faithfull. And those meanes are the Word, the Sacrament, Prayer, and the like, which are the steps whereby we must ascend vnto this honorable estate: for it is as possible for men to make stayres to climbe vp vnto the sky, as for vs without these, to ascend vnto heauen, by any deuices of our owne framing.

The word is the key that must open hell gates, to set vs at liberty from the bonds of sinne, of Sathan, and of death; and to vnlocke heauen gates, that we may haue entrance into glo­ry: in which respect it is, that Christ saith vnto Peter, that he would giue vnto him (and consequently to all Ministers of the Gospel) the keyes of the kindom of heauen, that is the dispensation of the word, which maketh the way vnto heauen ly open to al such as by faith receiue the same into their hearts. So that we shold not come vnto the means with a base cōceit, or light esti­mation [Page 11]therof, but with a large & ample desire and expectati­on of taking benefit thereby. If men can once espy a way how they may rise in the world, either to great wealth or promoti­on, they wil be most industrious and laborious in that course, they will refuse no paines in seedes time, though the weather be vnseasonable and cold, and their worke euery way trouble­some: but they will put themselues to it with all care and in­dustry, in hope (though it be but an vncertaine hope) of bet­tering their estate. So those that liue by faires and markets, wil nor faile one of them ordinarily, neither heate nor cold, winde nor raine, nor any the like impediments shal hinder them from pursuing their commodity; and why then should we be negli­gent, and play the sluggards while our seedes-time lasteth, & the Lord biddeth vs plough vp the fallow ground of our hearts that hee may sow therein the seede of life, which will neuer faile to yeeld vs a plentiful haruest, if we can waite vpon him for the same? And why should we be slack and carelesse when our chiefe market daies and faire daies come, and not rather set our hearts and endeuours to seeke after those things, which all that seeke shall finde, and being found, will make vs men for euer.

This should be an encouragement vnto vs, Vse. 3 not to thinke a­ny thing too much, that we can doe or suffer, in or for the pro­fession of Christianity.

Oh, but it is an hard matter (may some say) to fast, and pray, Obiect. and mourne, and grieue our hearts, continually for our sins! Difficulties in Christianity. and when we haue done all, to be derided and maligned, per­secuted and slaine for a good cause! and besides all these, to feele Gods hand scourging vs, sometimes with pouerty, and want, sometimes with feares & terrors: sometimes with temp­tations and inward conflicts, &c.

These things seeme very great, and very tedious indeed, Answ. to flesh and bloud: but in truth they are but small, yea matters of nothing, if we consider what is the vse of them, and what wil be the end of them; & therefore let vs remember for our cōfort when wee are in this strait and difficult and vnpleasant way, Note. that wee are going to be installed into a kingdome; and who is there that being offered a Baronrie, or a Lordship, yea though [Page 12]it be but a Farme, if so be he will take the paines to come for it: who is here (I say) that would take exception, and say, Alas the aire is clowdie, and the weather vncertaine, nay it begins to raine, or haile, or snow alreadie, and therefore I will euen stay at home, and neuer wet my foote for the matter? Nay if there be but likelyhood of some smaller gaine, & the weather fowle, and the waies deepe, and themselues somewhat out of temper also, yet they will aduenture to goe through all, and rather ferry ouer, than come short of that profit that is offered: how much more then ought we to breake through all im­pediments, and swallow vp all difficulties with the considera­tion of this, that our iourney tendeth not to the getting of some small commoditie, or to the purchasing of some worldly pos­sessions, or to the obtaining of any earthly preheminēce or pre­ferment whatsoeuer: but that we are trauelling towards our owne countrey, where we shall receiue an inualüable, and e­ternall crowne of glory? And albeit we must passe through ma­ny rough and craggie and thornie waies, and meete with sun­dry things, that wil be very irksome, and vnpleasant; yet let vs account withall, that we shall find many sweet comforts, and ioyes vnspeakeable, and glorious in the middest of our pil­grimage, and in the end shall haue the fruition of that happines which will make amends for all. And this was it that made the Apostle Paul so comfortable, in the middest of al his sufferings: Therefore we faint not (saith he) but though our outward man pe­rish,2. Cor. 4.16, 17yet our inward man is renued daily. For our light affliction which is but for a moment, causeth vnto vs a farre most excellent, and an eternall weight of Glory. Where we may note, that when he speaketh of the happinesse of another life, he magnifieth the same exceedingly, both for the worth of it, & for the continu­ance of it: calling it a farre most excellent, and eternall weight of glory. To be excellent is much, to be most excellent is farre more: to be far most excellent, is yet an higher degree: but when he calleth it a farre most excellent, and withal an eternall weight of glory, it maketh a great addition vnto all the former, and shew­eth that it is inded, an inconceiueable & vnutterable happines that in the heauen wee shal enioy: but one the other side, hee counteth his affliction light and momentany, because it pas­seth [Page 13]as it were in a thought, and is a thing of nothing, being laid in the ballance against the neuer-sading blisse, that we shall shortly come vnto. And as for that weight that is in the tribu­tions of this life, it is but as an heauy bagge of gold, that will make the heart of the owner light, in the very cariage of it, and so much the more light, by how much weightier it is. And therefore by all these motiues, we should per­swade, yea euen compell our soules vnto patience vnder the crosse of Christ, and to perseuerance in the practise of all the duties of godlinesse: a patterne of which patience we haue in the Hebrewes, Who after the had receiued the light, en­dured a great fight in afflictions.Hebr. 10.33.34.Partly (saith the Apostle) while ye were made a gazing stocke, both by reproches, and afflictons: and partly while ye became companions vnto them, which were so tossed to and fro. For both ye sorrowed with me, for my bonds, and suffered with ioy the spoyling of your goods. And why? knowing in your selues that you haue in heauen, a better and more enduring substance. If their riches had bene of such value, as they made shew of, & as the world takes them for, they could not haue bene so quickly taken from them: but sith they had betaken them to their wings, these faithfull ones knew, that heauen, which was reserued for them in stead thereof, was farre more excellent, and more du­rable, and therfore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange.

Verse 1. Blessed are those that are vpright in the way &c.

And vers 2. Blessed are those that seek him with their whole heart.

These words hauing been expoūded before, offer vnto vs this doctrine: That whosoeuer would haue sound happines, must haue a sound heart.

So much sincerity as their is, Doct. 2 so much blessednesse there wil be: and according to the degree of our hypocrisie, wil be the measure of our misery. It is not in the action done, or in the words spoken, that blessednesse consists, but in the quality of them, that all be done, and spoken soundly and sincerely: this is required Psalme 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heauen, must Walke vprightly, and speake the truth from his heart. And againe in another Psalme, a question is made to the same [Page 14]effect, Who shall dwell in the mountaine of the Lord, and who shall stand in his holy place? Psal 24.3.4. and the answere is: He that, hath innocent hands, and a pure heart, which hath not lift vp his mind to vanity, nor sworne deceitfully. In which words we haue a discription of a sound hearted man.

1 By his actions, that he dealeth vprightly, and so hath in­nocent hands.

2. By his affection, that he lifteth not vp his minde to vanity, that is, setteth not his heart on any earthly thing: in which sence that Phrase is vsed in the originall. Ier. 22.27.

3. By his speeches, that he hath not sworne, nor any way spoken deceifully.

The reasons to confirme this point, are drawne from the great inconueniences, that will follow on the contrary; for if there a be in any fraudulent and deceitfull heart:

1 First there is a deadly quarrell, Reasons. and mortall enmitie be­tweene God and him: 1 for who are they, that are reconciled to the Lord, God hath a quarrell against hypocrites. whose sins are couered by the righteousnesse of his sonne, so that they shall not be imputed vnto them? euen they In whose spirit there is no guile. And what wil follow then for those, Psal 32.3. whose hearts are full of fraude and deceipt, but that they must needs be destitute of all hope of the pardon of their sins, and so consequently lye open to the strokes of Gods ven­geance due vnto the same?

2 And as their persons are hatefull to the Lord, 2 so are their seruices abhorred of him: He loaths their seruices. for indeed they are not the seruices of God, but of Sathan, and of our owne flesh: and therefore be they neuer so glorious in outward shew, and let them pretend neuer so much zeale, in the performance of them, yet the Lord hath them in vtter detestation. As we may plainly see in the hy­pocritical Pharises, they would be euery where praying with great deuotion: and very often fasting, with great austerity, & blowing a trumpet to giue notice vnto men of their almes­deeds and liberality, and striuing with al their might by exter­nall obseruations, to winne themselues the praise of holy and zealous men: yet for all this, our Sauiour sharply rebuketh thē, saying; Luk 16.15. Yee are they which iustifie your selues before men, but God knoweth your hearts; for that which is highly esteemed before men, [Page 15]is an abomination in the sight of God. It is as loathsome vnto him as carions, or toades, or any such creatures as mans nature doth most abhorre, can be vnto vs.

Thirdly, this is another misery of hypocrites, They liue in cō tinuall danger. that they liue in continuall feare and danger: there are holes in their maskes, (at least their wil be) and their double dealing shal be seene in­to, it shall sometime or other come to light, how they haue a­bused Gods presence, and dissembled with their bretheren, by making faire shewes, and pretences of that which they ne­uer meant: their sins shal not alwaies ly hid, but either they wil giue ouer all, in time of persecution, as the stony ground did; or in hope of promotion, as Iudas, & Achitophel did, Luk. 8.13. & so discouer their false-heartednes: or else it shall be drawne forth by their speeches, in their merriments, or in their distempers; or else Gods spirit in godly men, shall destroy it, by working in their hearts, a vehement suspicion of them, and causing them with a iudicious eye, more narrowly to pry into their works, and waies. By one such meanes or other, God will lay them open to the view of the world: so that being in such perill, they cannot but haue a fearefull heart, and a restlesse conscience. And to this purpose, notable is that saying of Salomon: He that walketh vprightly, walketh boldly or surely, but he that peruerteth his waies shall be known. Whence it is apparant, that the vpright man needeth not to feare any thing, he needeth not to bee a­fraid of ill men: for though they may disgrace him, they can­not shame him: he needeth not to bee afraide of good men: for the oftner he speaketh to them, and conuerseth with them, the more he is approued by them: neither needeth he to bee a­fraid of God, for hee that searcheth the heart and the reines, knoweth and alloweth of the integrity of their soules. They haue no cause of feare for the present, because all things goe well with them: neither is there any for afterwards, because all things shall goe well with them, for they shall neuer fall a­way from God: None can plucke them out of his hand, Ioh. 10 29. Ioh. 4.4. Sa­than cannot, because he that is in vs, is stronger then he that is in the world: sinne cannot, because grace will preuaile against it: the world cannot, because this is our victory, 1 Ioh 5.4.whereby we ouer­come the world, euen our faith. And the Apostle concludeth ge­nerally [Page 16]for all other matters, that neither death, nor life, nor An­gels,Rom. 8.38.39.nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. What followeth now on the contrary part for hypocrites? but he that peruerteth his way, that is, alloweth himselfe in any ill course, though neuer so secretly, shall be knowne; that is, his vile and wretched dissembling shall bee detected, if not in this world, yet when the thoughts of all hearts shall be made mani­fest: they shall be found out first or last, and therefore they can­not but walke fearefully in their ill courses, wherein they walke and giue liberty vnto themselues.

This should make vs exceeding carefull, Ʋse. 1 and warie when we offer our selues to Gods seruices, to search and dig deepe into our hearts, that we may cast out all the loose earth that is there, and so our building may bee on a rocke, and not on the sand. We must purge away that leauen of hypocrisie, that hath wholy infected our nature, that so we bee not found to halt in our worshipping of God, lest he take vs with the ma­ner, Mat. 22. as he did him that came without a wedding garment, whom he singled out from all the guests that were present, and that not onely to ignominie and reproch, but to euerlasting pu­nishment and torment in hell fire. It is very dangerous then we see to deale hypocritically with God; it is not safe with men, to pretend and say one thing before their faces, and to speake and do another behind their backes, because they may peraduenture discerne it: but it is more dangerous to dissem­ble with God, for he doth certainly discerne it, and will as cer­tainely punish it.

Many when they are reproued, or admonished, will snuffe at it, and say: What need you bee so hot in the matter? I hope you cannot charge me to bee either Whore or Theefe. But though man cannot charge you, (which all cannot say) is that a sufficient discharge for you? Nay you must looke vnto it, that God find not matter sufficient to conuict you, either of those particulars, or of worse and viler offences.

And let none reply that it is sufficient, that we frequent Sermons, and partake of the Sacrament, and come to prayer [Page 17]in publike, and vse prayer in the family, and performe other duties that Christian men and women should do, and no more is required at our hands.

Yes, God doth require more then this: Answer. Pro. 23. he calleth for the heart in all these: though a man bee present at neuer so many Sermons, yet if his minde run after his pleasures, or after his couetousnesse, so that when his body trauels one way, his af­fections trauell another way, all his hearing is nothing worth.

And so in prayer, though there be neuer so many excellent words, apt tearmes, and goodly sentences, yet if they come from the head and not from the heart, from wit and memory, and not from the inward feeling of the soule, they cannot be accepted. Ier. 29. God professeth indeed that he will be found of those that seek him: but then they must seek him with their whole heart: that is, truly and feruently: they must not come with a part of their heart, for then they bring no part in Gods account: but with all their heart: for he that giueth him not all, giueth nothing at all. So for the workes of our calling, if we do not labour therein as Gods seruants, we can expect no wages, we may haue commendation from men, but we shal haue a check and rebuke from the Lord; mens tongues may magnifie vs, but Gods hand will confound vs.

Therefore let vs, when wee enter vpon any good way, endeuour with an vpright and true heart to go forward in the same, otherwise it had bene better neuer to haue entred thereinto. Now that we may make sure worke in this regard, let vs try our sincerity by the good effects that doe euer ac­company the same. Vse. 1

1 One note therefore of a sound heart (which wee should take for our tryall) is to be vniuersall in our desires, Marks of an vp­right heart. 1 Vniuersall o­bedience. Psal. 119.6. and in our practise, that we haue respect to euery commandemēt of God, to the first table as well as to the second, and to the second as well as to the first: that we be righteous towards men, as well as re­ligious towards God; and so on the contrary, that we looke to our hearts as well as to our actions, and to our actions as well as to our hearts: Contrary to this rule is the dealing of those that will giue dispensations vnto themselues for many things, so that they can make a shew of some things. What if we be not [Page 18]so strict for the Sabaoth? (thinke they) yet we are no swearers nor blasphemers: what if we take a little liberty for vain sports and idle discourses? these are but trifles; we will not be adulte­rers, nor filthy speakers &c. This is a shrewd signe of a heart full fraught with guile and deceipt: the property of a good conscience is to be willing and desirous in all things to walke ho­nestly. Heb. 13.18. If one be neuer so strict for the Sabaoth, if he will helpe himselfe by a lye now and then, for his commodity, or for his credit sake: and if a man be neuer so rigorous and seuere for matters of iustice, and yet will steale time from the Lord vpon his day, and spend the same in his own businesses and affaires, whether secretly or openly: and so for any other thing, we will make bold to borrow a little leaue of God; this is an argu­ment of a false and dissembling heart: and therefore this must be taken heede of, as being very dangerous.

A second marke is to haue a continuall increase in godlines: 2 neither to waxe worse, Growth in Grace. Phil. 3.13.14. nor to stand at a stay, but still to striue to grow better and better, as the Apostle Paul testifieth that he himselfe did: I forget that which is behinde, and endeuour my selfe to that which is before: and follow hard toward the mark, to the prize of the high calling of God in Christ Iesus And hauing shew­ed what he did himselfe, he annexeth an exhortation also for vs: Verse. 15. Let vs therefore as many as are perfect, (that is sincere, and void of grosse hypocrisie) be thus minded. He was not as a vaine foolish man, who running in a race wil be euer and anon looking back how much ground he hath rid: but his eye was vpon the marke, considering how much he had yet to run, how farre off he was from perfection: and the same mind should be in vs, and will be in as many of vs, as are indued with the same spirit that Paul was. We must euery day labour to abound more and more in all wisedome and in all godlinesse. Rom. 15.14. If we prayed once a day in priuate, Note. and that somewhat coldly at the first, we must afterward pray twise or thrise, or oftner in a day, as occasion is offered, and that more feruently, and fee­lingly then we did in the beginning. If we did reade and me­ditate more seldome, and with greater weaknesse and distra­ction at our first entrance into profession, in our proceeding, we must vse those exercises, more frequently, and performe [Page 19]them more seriously and chearefully: and the like may be said for all other duties. Thus if we can labour to do, Note. and when we slip and so are stayed now and then in our race, yet if we reco­uer our selues with speede, and set surer, and looke better to our steps, and make more haste in our way then we did before: we must not be discouraged, though we find not so good a pro­gresse as were to be wished for: God will accept of our ende­uour, and his spirit will beare vs witnesse that we haue a true heart, notwithstanding we come farre short of that we should, and other of Gods Saints do attaine vnto. But on the contra­ry, if we stand at a stay, or start aside like a broken bow, and so turne backe againe vnto folly, it is much to be suspected that we had neuer any soundnesse in vs.

3 A third token of sincerity is, A constant and conscionable vse of all the meanes. constantlie and carefully to vse all the good meanes of attaining to goodnesse, and to es­chew all the inducements that may allure vnto euill. Doth a­ny one hate swearing? then let him shew it by auoiding the company of blasphemers. Doth any one hate impurity and filthinesse? then let him testifie it by separating himselfe from all wanton and lasciuious company, and from all suspected persons & places. Note. If one pretend that he hateth these & the like euils, and yet will aduenture vpon the baite, it is sure that such a one wanteth that truth of heart, which should be in him, and is in all, so farre as they are sound within.

So for the contrary, doth any one desire that grace and reli­gion may flourish in his heart, and that the fruites thereof may appeare in his life? then let him vse all priuate and pub­like religious excercises, wherby these things may be wrought and increased in him; and delight in such company, as both by precept and example may further him therein. Doth any one wish that he could get victory ouer some special sins and corruptions that he is troubled withall? then let him enter into combate against them, as the Apostle did, Rom. 7. Let him humble himselfe by fasting and prayer, and complaine & cry vnto the Lord for the repressing of them, and get such forcible reasons against them out of the Scriptures, as may quell the strength and violence of them; and thus a sincere heart will do. But if we make shew that we desire to be godly and religious, Note. [Page 20]and yet vse not the meanes at all, or but some of them: or if we vse them all, it is but by fits and flarts: or if we vse them constantly, yet we do it but remisly and coldly, we cannot haue any assurance that our hearts are faithfull vnto the Lord.

A fourth argument of sincerity is to performe all duties as in Gods presence, 4 Respecting God in all things. looking vnto him, as the directer and dis­cerner of our thoughts, words, and workes, and thinking it suf­ficient if he approue of vs, though men do dislike vs; as the A­postle Paul telleth the Corinthians: 1 Cor. 4.3.4.As touching me, I passe very little to be iudged of you, or of mans iudgement, &c. He that iudge­eth me is the Lord. And againe in the Epistle to the Thessaloni­ans:1 Thes. 2.4.As we were allowed of God that the Gospell should be commit­ted vnto vs, so we speake: not as they that please men, but God, which approueth our hearts. And therefore he prayeth in another place, that the Corinthians might do none ill, not that he might seeme approued, 2 Cor. 13.7. and haue the credit of their goodnesse, as being wrought chiefly by his ministery: but that they might do that which is honest, though he were disallowed, to wit, by men: for with God the righteous Iudge, he knew that he should be both approued and rewarded. Thus he that is a seruant, faith­full and trusty in his place, seruing the Lord Christ in consci­ence, & not men with eye seruice, albeit he should be accoun­ted the most idle and vntrusly seruant in all the family, (being indeed the most diligent and painfull of all) he will still go on with his faithfulnes, and not diminish any iotte of his industry and laboriousnesse.

This Iob alledgeth as a testimony of his integrity, that wher­as he might haue giuen free scope to his eie for wanton lookes, and to his heart for sinfull affections, Iob. 31.1. yet he saith of himselfe: I made a couenant with mine eyes, why then should I think on a maid? And why was he thus iealous of himselfe, and thus carefull to guide his eye, and to gouerne his heart in a right maner? the reason is rendred, vers. 4. Doth not he behold my wayes, and tell all my steps? That also is Iosephs commendation, that whereas he might haue liued in impurity and filthinesse, not only without blame and reproch, but euen with the fauour of his sinfull and vnchast mistresse, yet the feare of the Lord restrained him from that monstrous, and abhominable sinne: How [Page 21]can I do this great wickednesse (saith he) and so sinne against God? Gen. 39.10.Yea though she spake to him from day to day, yet he refused, and would not so much as be in her company, lest any tempation should be offred vnto him by that occasion: Note. he would rather haue her displeasure then Gods, & rather be imprisoned amongst ma­lefactors, for forbearing of euill, then to be vexed and tortu­red on the racke of an euill conscience for commiting of euill. And this good disposition Gods seruants do many times find in themselues, that when they haue falne into any secret sin, and haue entertained vaine & folish thoughts, or corrupt & carnal affections, when they haue ouershot themselues in their spee­ches, or in their cariage, and no man discerneth it, yet they take thēselues with the maner: & knowing that Gods holy eies are vpon them, they iudge & condemne themselues, and are throghly angry with thēselues for that which they haue done. Note.

Yea sometimes, when men praise and extoll them, yet they blush within themselues, and haue an holy indignation a­gainst their owne soules, that they haue dealt hypocritically, or vaine gloriously, or lightly, or indiscreetly, or passionatly. This is a very singular mark, & vndouted argumēt of great pie­ty & sincerity. As on the cōtrary, it is a certain note of grosse hypocrisie, euer to be caring what mē thinke, & speak of vs, 5 & of our doings, & neuer to regard what god seeth amis in the same. To receiue a re­buke will ngly and profitablys

1 The last note (though many other might be named, shall be this, patiently to endure an admonition, and reproofe, and to be desirous of the same, to the intent we may profit thereby: in publicke to like best, and desire most those sermons, where­in our owne corruptions are most throughly met withall, and strucke at with greatest sharpnesse, and vehemency: Note and in priuate, to be most glad of the society of those friends, that will in wisedome and mercy, tel vs most often, and most plain­ly of our faults.

Hypocrites, cannot abide that any should rubbe vpon their galled backs as it were, or come neare thē to touch their gouty, and festered, and corrupted consciences, but they will wince and kicke, and lay about them, and cry out on those that are such iudgers, and such busy-bodies (as they tearme them) and so reiect all wholesome reproofes, & carry a bitter heart against [Page 22]the reprouers. Onely those that are sound-hearted, can submit themselues, in the lowlinesse of their minds, and meekenesse of their spirits, to beare admonitions, when they neede it, (be he a superiour or an inferiour that administreth the same) and labour to make a right vse hereof, and to loue the partie the better, that will deale so mercifully and faithfully with their soules. Obser.

Indeed Gods best children, may sometimes faile herein, and begin to bustle, and take on, when they are somewhat sharp­ly dealt withall, and cannot so readily and chearefully swallow and disgest those bitter pils, as they should: but if they be grie­ued in their soules, that they find so much pride in themselues, & though they be a little distēpered in company, yet whē they are alone, they are ashamed of their folly, and desire more wis­dome and grace to reape benefite by the admonitions that shall afterwards be giuen them, and begin to thinke more re­uerently of the parties that shewed them that mercy and kind­nesse: they should not be dismaied, knowing that they are true Israelits, in whom their is no guile, notwithstanding that vnwil­lingnesse and vntowardnesse to vndergoe a rebuke, that they find in them selues, and their corrupt nature.

Thirdly, Vse. 3 this is for the great comfort of all such: these notes of vprightnes in themselues, though they haue many corrup­tions and imperfections, mixed with their best works, yet see­ing they haue pure hearts, they are happy and blessed, and shall find the good effects of their blessednesse. Note. True holi­nesse, and true happines are neuer separated. As for perfection, God lookes not for it at our hands. If sinne hange on vs, but wee would faine cast it off: if we find vnbeliefe, but would most gladly get faith: 2 Chron. 30.18.19. if wee be troubled in our hearts with hardnesse, but are desirous of softnesse: if we be humbled for that we cānot be humbled sufficiently, nor get such a large heart as we would to desire and expect grace from heauen, let vs not be discomforted for our defects and frailties: for the Lord wil spare vs, and be gracious vnto vs in his beloued sonne: according to that worthy prayer of good King Hezekiah: The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers, though he be not clensed according to the [Page 23]purification of the Sanctuary.

Though many haue bene braullers heretofore, let them la­bor to be peaceable: though they haue ben worldly, let them striue to be heauenly: though they haue bene filthy, let them endeauour to get chastity: though they haue bene ignorant and prophane, let them study to obtaine knowledge and holi­nesse: and then they may come to the Lords table, & welcome: the Lord will haue respect vnto them, and grant them pardon for their sinnes, and supply all their wants, and giue them more grace to doe their duty, in the remainder of their life, and in the daies of their pilgrimage that are yet behinde.

Surely they worke none iniquity. That is, they make not a trade, and common practise thereof. Slip they doe, through the infirmitie of the flesh, & subtilty of Sathan, and the allure­ments of the world: but they doe not ordinarily and custo­mably goe forward in vnlawfull and sinfull courses. In that the Psalmist setteth downe this as a part, Doct. 3 (and not the least part neither) of blessednesse, That they worke none iniquity, A prerogatiue. to be freed from sinne.which walke in his waies: the doctrine to be learned hence, is this, that it is a maruellous great prerogatiue to be freed from the bondage of sinne,

If there were no other reward but this, yet it were a happy thing to be religious, euen in this respect, that we shall be set at liberty frō such a seruice. Rom. 6.17. This point is euident from the Apostles words, where he speaketh thus: God be thanked, that ye haue bene the seruants of sinne, but ye haue obeyed from the heart vnto the forme of doctrine, whereunto ye were deliuered. Where we see, that this was not the least priuiledge that they had by be­ing Gods seruants, but indeed a matter for which he was greatly to be magnified; that whereas they had bene the slaues of sinne, and (as base drudges) at the commaund of euery vile and wretched lust: by the vertue of the word powerfully preached vnto them, and faithfully receiued by them, they had bene deliuered from that bondage, and made the seruants of God in righteousnesse, and holinesse of life and conuersati­on. And therefore in that same Chapter, verse 14. it is promi­sed vnto Gods children, as a speciall fauour, That sinne shall not [Page 24]haue dominion ouer them. It may sometimes tirannously vsurpe authority in them: but the strength of grace, and the operati­on of the holy spirit of God, will still diminish, and at last a­bolish the force and violence thereof: so that it shall neuer beare such sway ouer them, as in the time of their vnrege­neracy it did.

The truth of this doctrine, Reasons. will yet more clearly shine forth, if wee consider, what the maister, the seruice, & the reward of sinful persons are. As for their maister, it is Sathan: For he is the God of this world, Ephes. 2.2. Sathan is the maister of all sinners.and the Prince that ruleth in the children of diso­bedience: of whom all vnbeleeuers are held in captiuity, and still imployed according to his will and pleasure. Now he is a more cruell and sauage tyrant, then euer Pharoh was: though he were very fierce against the Israelites, and exercised great tiranny ouer thē, yet Sathā putteth his vassals to carry heauier burdens, Their seruices and to toile out themselues in baser workes, then euer the taskmasters of Aegipt imposed on the poore Israelites. For all impenitent sinners are in thraldome to euery brutish lust: Note they must defile their bodies, and corrupt their soules, and consciences, and pollute all their workes and waies, when, and in what maner soeuer the Diuell will haue them; they must conuerse with euery lewd and sinfull companion: they must runne vp and downe, like drudges to follow euery vaine and base delight, to pursue euery meane and trifling commodity: and to hunt after euery promotion and dignity that offers it selfe vnto their view.

They cannot liue peaceably in the day, nor rest quietly in the night: as we may see in gamesters, who breake their sleepe, mispend their time and strength, depriue themselues of a com­fortable estate, and bring many miseries vpon themselues, and their families, by the ouer eager pursuite of their vngodly and vnthrifty courses. It is a wofull and lamentable case, that fran­ticke persons are in, that must haue euery one in the family to attend vpon them, and to haue an eye vnto them, least they should hang themselues, or drowne themselues, or get a kfe to cut their throates, or some way or other worke themselues mischiefe: but farre worse is their case, that are possest with a spirituall frenzie, and led by the suggestions of Sathan, who [Page 25]are euermore labouring to worke out their owne ouerthrow, & to bring vpon thēselues destruction of body & soule: which is the reward that Sathan giueth them, 3 The reward. for all their paines that they haue taken in seruing him, and in fulfilling the lust of their owne wicked flesh: according to the saying of the Apostle, Rom. 6. The wages of sin is death: that is, euerlasting death: Which is an vtter separation from Gods blessed presence, and from all maner of comforts whatsoeuer, to endure vnspeakeable and endles tor­ments in the lake that burneth with fire and brimstone, Reuelation.which is the second death.

Another reason, 2 why it is a great priuiledge to be exemp­ted from the dominion of sinne, is, Reason. 1 Iohn. 3.8.9. because it is a testimony that we are the sonnes of God, as it is said by the Apostle Iohn: He that committeth sinne is of the Diuell, and: Whosoeuer is borne of God sinneth not. And why? because the efficacie of the word and spirit doe restraine him therefrom.

A third reason is, 3 because that is it whereby we are made con­formable vnto Christ Iesus: when we are freed from the slaue­rie of sinne, we are still translated from glory to glory, and haue the Image of God renued in vs daily more and more, purging our selues euen as Christ is pure. 1 Iohn 3.3. Vse. 1.

This serueth for our instruction, that seeing it is such a pre­heminence (not to be a worker of iniquity:) therefore we should hereby fence & arme our selues against al enticements, whereby we might be allured to sinne, either in heart or in be­hauiour, when pleasure smileth vpon vs, or filthy lucre setteth on our hearts, or preferment calleth for vs, &c. Let this be as a buckler whereby to repell all the firy darts of the Diuell: It is a blessed thing to worke none iniquity, and, Luk. 9.25. Heb. 11.25.26. What should it profit a man to winne the whole world, and to lose his owne soule? Moses chose rather to suffer affliction with the people of God, then to enioy the pleasures of sinne, and the preferments of Egypt for ascason.

It was a foolish & mad part of the Israelites, to desire to re­turne into Egypt the house of their bondage, that they might eate of their flesh pots, and of the leekes and onions, that in time past they had there enioyed: but much more void of sence & reason are they, that whē they haue been once deliuered frō that spirituall seruitude, will cast themselues into thraldome a­gaine: [Page 26]and when they haue bene puld out of the snares of the Diuell, wherein they were held at his pleasure, will returne a­gaine to folly, & intangle themselues the second time. Where­fore let this put strength into vs in all conflicts, that we may stand resolutely, as against other assaults, so against that of the examples of great and mighty men, who vsually take their liberty in all voluptuous and licentious kindes of liuing. This consideration (I say) should arme vs against it: The Lord hath pronounced them blessed that worke none iniquity: and if I be of the number of them, I shall be more happy in renouncing sinne, then the greatest Potentate in the earth is, or can be in com­mitting of sinne. And therefore let vs deale as Eliphaz did in the booke of Iob: Iob 5.2.I haue seene the foolish well rooted (saith he) and suddenly I cursed his habitation: not by way of imprecation, but of denuntiation of Gods iudgements due vnto them for their euill workes, shewing that they tooke such courses as did make them and theirs accursed, and bring the vengeance of God vpon them: the meditation whereof was a strong bul­warke to fence him against all temptations vnto the like sinful and vile practises. Vse. 2

2 This maketh for the terror of all such as do drinke in sin with greedinesse, and giue allowance to themselues in blas­pheming, in Sabaoth breaking, in wantonnesse, in lying, and slandering, and scoffing, and such other fowle vices. If they be blessed that do not work iniquity, then cursed are they that make a common practise thereof.

But I hope (will some say) a mans heart may be good, Obiect. though he ouershoot himselfe by rapping out an oath now & then, and by speaking foolishly and lightly &c. you must not iudge (say they) God knoweth our hearts.

He doth so indeed, Answer. and he hath made knowne vnto vs by his word, Luk. 6 45. Mat 7.17.18. that an ill tongue and an ill life do alwaies argue an ill heart: for out of the aboundance of the heart, the mouth speaketh: and a good tree cannot bring forth such rotten fruit, nor a pure fountain send forth such muddy & filthy streames, as do euer­more issue forth at their profane mouthes, & are deriued from their impure consciences vnto all, or to the most part of their actions.

Thou hast commanded to keepe thy precepts diligently.

The doctrine that these words affoorde is this, that no­thing is superfluous that is done in obedience to Gods holy will.

The word translated Diligently, Doct. 4 Strict obediēce to be laboured for. 2 Cor. 7.1. doth signifie in the origi­nall tongue (wonderfull much,) so that the words go thus: Thou hast cōmanded to keepe thy precepts wonderfull much. And this the Apostle vrgeth the Corinthians vnto: Hauing such promises be­loued, let vs purge our selues from all filthinesse of the flesh and of the spirit: that is, from all maner of corruption, as well inward as outward. And that was the drift of Christ Iesus in giuing the the true interpretation of the law, which the Pharisees had corrupted by their false expositions: I say this was the drift, to draw men from resting on the outward obseruation thereof, & to bring them to haue regard vnto their thoughts, & to the affections of their hearts: & more ouer in their practise to do those things which heathē men & hypocrits could not attaine vnto: & therfore he often vrgeth this sentēce, to shew the slen­dernesse and insufficiency of their obedience: What singular thing do yee? Implying that Christians must in many things be singular, and differ from, and go beyond the common sort of men.

If one could doe as much good as an hundred, yet he could not doe the hundreth parte of that which a Christian ought to performe. Luke 17.10. Let him say still (for it is a truth) I am an vn­profitable seruant: I haue done no more then my dutie, nor so much as my duty. As Christ came to fulfil all that his Fa­thers law required, so it behoueth vs to obserue euery thing that wee are commaunded: though not in perfection which we cannot attaine vnto: yet in vprightnesse, and with our best endeuours. When the Israelits told Moses that if he would goe neare, and heare what the Lord said, and declare it vnto them, they would heare and doe all that the Lord should say, the Lord himselfe testified the equitie of their words, Deut. 5.28.29 that They had well spoken, all that they spake, and wished that there were such an heart in them, to feare him and to keepe all his commaunde­ments alway: that it might go well with thē, and with their children after them. Whereby we are informed what is acceptable vn­to [Page 28]God, and profitable for our selues: namely, entire obedi­ence for our comfortable welfare, and constant obedience for our continuall happinesse: and to the same purpose tendeth that serious instigation, 1 Cor. 15.58. of S. Paul to the Corinthians: There­fore my beloued brethren, be ye stedfast, vnmoueable, aboundant al­waies in the worke of the Lord: for as much as [...]e know that your la­bour is not in vaine in the Lord.

First, Reasons. no vaine thing is commaunded, but euery precept that he giueth is holy, & euery duty prescribed to vs, is need­ful to be performed, he requireth nothing but that which is good, and iust: and who can charge vs to do more than e­nough, whiles we deale onely in that which is iust and good?

Secondly, the Lord desireth to be serued with all due care, and faithfulnesse: can any man say, I am before hand with him, and I haue done more for his sake than he hath for mine? doe we not receiue from him breath, and being, and life, and li­uing, and preseruation, and saluation it selfe, and all things els?

3 Thirdly, our labour is not lost, nor trauell mis-spent in yeelding obedience to him: for he will reward it at the full, and aboue all desert. No man worketh for him without wages: not a godly action, not a godly word, not a godly purpose, not a godly motion of heart shall passe without pay and com­pensation.

Fourthly, euery default and omission of well doing, at eue­ry time deserueth damnation: and either shal be recompenced with the death of the sinner, or hath bene already requited with the torments of Christ.

For confutation of the Papists, Vse. 1 Against Popish obseruations. that little regarding the commaundements of God, expect great matters for their de­uotion, and their outward inuentions and obseruations: but who hath required those things at their hands? the Lord com­maundeth them to keepe his precepts, otherwise they can ex­pect no recompence from him; but that may be said of all their inuented worship, which was spoken of them that were so full of externall ceremonies (as touch not, tast not, handle not) in the Apostles time: concerning all which he saith: That they perish with the vsing, Colos. 2.22.seeing they are after the commandements, [Page 29]and doctrines of man: So soone as the worke is done, the reward is gone.

Besides, here may be confuted all their works of superero­gation: Against works of lup [...]r [...]gat­on. If God God command vs to obserue his law in per­fection, then what can there be left for them to performe be­yond that which he commandeth? Doth Christ bid vs say, that when we haue done all that we can, we are vnprofitable seruants, and haue performed no more then our duties; and will they be so audacious as to bragge of an ouerplus of well doing? Is it pos­sible for obedience to exceed the commandement? or for ought to be any thing worth that is not done in obedience? but to let them passe.

This is for our instruction: Vse. 2 hath God enioyned vs to ob­serue his precepts so exceeding carefully and diligently? then let nothing draw vs therfrom, no not in the least circumstance: let vs esteeme nothing needlesse, friuolous, or superfluous, that we haue a warrant for out of his word: nor count those too wise that will stand resolutely vpon the same: if the Lord require any thing, though the world should gainesay it, & we be derided and abused for the doing of it, yet let vs proceede still in the course of our obedience.

Sithence our maister doth require it as a due, and it becom­meth vs to yeeld it as a duty, & our hire is so great for the per­formance of the same, which will also be inlarged as our inte­grity shalbe increased; the greater our faithfulnesse shalbe found, the more praise we shall obtaine, accompanied pro­portionably withal other good blessings. And let this be a mo­tiue further to incite vs to such diligēce, that the Lord is much displeased with remisnes and negligence: sloathful persons are euery where reprehended in the Scriptures, euen for being i­dle in humaine affaires, and matters that concerne mens pre­sent estate: much more then doe they deserue to be sharply re­proued, and also corrected for their carelessnesse in those holy works, whereabout God setteth them: he that doth not as much as he may in the seruices of God, may looke to haue more stroakes from his hand, and rebukes from his mouth, than will be for his comfort.

THe fleshly followers of our Lord Iesus Christ, ha­uing bene miraculously relieued at his hand with corporall food, once, expect as much againe: and not finding him in one place, where it was likely he would haue bene, they seeke him in a­nother, where without a miracle he could not be: for the Sea was betweene them, and ship they knew there was none left to transport him; whereby they tooke occasion to demand of him when he came thither, insinuating that they coniectured how he came thither, euen by walking vpon the waters. To these our Sauiour directeth the words of this text, and others that follow: not answering to their question how he came, be­cause it sauoured of adulation, and was somewhat friuolous: but discouering their purpose, why they came, and that was hypocriticall and carnall. Now for the sence of the words, where he layeth to their charge, that they sought him not be­cause they saw the miracle: it is to be vnderstood that they ap­prehend not his diuine nature, nor sought to know him as God and their redeemer, by vertue of the miracle: but onely hoped that he would worke another to feede their bodies a­gaine, and make them to fare well often. And hauing repro­ued them, he proceedeth to instruct them, prescribing a more wise and profitable course for themselues and their soules: and that is, to preferre things that are euerlasting, before those [Page 31]that are perishable & momētany. Not that he precisely forbid­deth to labour for foode, and other maintenance, but to labour couetously with too greedy a desire, to labour immoderately, & with too great trauell: to labour principally for that which is earthly, and more remisly for that which is heauenly: this is that which he here forbiddeth. By meate, figuratiuely so called, which endureth vnto euerlasting life, he meaneth the gifts and graces of Gods holy spirit, whereby the soules of his people receiue strength & comfort constantly: euen vntill the fruition of that blisse and immortality, whereunto they shall attaine for euermore hereafter.

Now for their better assurance, that they might certainly know that they should not lose their labour in seeking for this durable foode, this bread of life, himselfe vndertaketh to be­stow it vpon them: and that by the appointment of God his father, who hath sealed him to this office, as Princes, and great men do authentically confirme the authority of those whom they imploy in weighty affaires, by their seales and letters Pattents.

This answer therefore of Christ, consisteth of two parts: A

• Reprehension.
• Exhortation.

In the reprehension he declareth:

1 What they neglected: they made not a profitable vse of the miracle which they saw.

2 Wherein they transgressed: they had a sinister respect in seeking of him: it was for their bellies sake, and not for consci­ence sake.

In the exhortation, he perswadeth them most to affect the spirituall meate by two arguments.

• 1 In regard of the goodnesse and lastingnesse of it: It en­dureth vnto euerlasting life.
• 2 In regard of the Author of it:
  • 1 Christ giuing it.
  • 2 The father ordaining it to be giuen by Christ.

The words which they spake to Christ, were reuerent, they called him Rabbi, and tooke knowledge in some sort of his strange manner of passing ouer the sea: and had before in verse [Page 32]14. testified that of a truth, he was the Prophet that should come into the world. And not so onely, but as it apeareth in verse 15. They minded to take him, and make him a King: yet the first an­swer that he giueth vnto them is a rebuke: whereby we learne, that

By faire speeches to vs, Doct. 1 or courteous vsage of vs, we ought not to be stayd from telling men of their faults, Our best frinds must be adrao­ [...]hed. when by our calling we are required to admonish them.

It beseemeth not a good man, to suffer his heart to be as it were bribed with kindnesse, that his mouth shold be stopped, when God and fit oportunity calleth vpon him to open it. Dan. 5 Though Belshazzer would needs haue Daniel cloathed with purple, and a chaine of gold put about his necke, with promise of great preferment: yet Daniel spared not to tel Belshazzer, that he had lift vp himselfe against the Lord of heauen, and pro­faned his holy vessels, and praised Idols, and not glorified the GOD in whose hand was his breath, and all his waies.

The example also of Elisha will proue this vnto vs: when Iehorā the King of Israel made suit vnto him for the obtaining of water for himselfe, 2. King. 3.13.14. and two Kings more together with all their host, telling him that they were vndone, and should fall into the hand of their enimies, if he did not helpe at this pinch and in this great strait; not withstanding this submisse & hum­ble maner of intreaty, he spareth him not, being a wretched Idolater, 2. Kings 8.9 12. but answereth him roundly and sharply: What haue I to doe with thee? (saith he) get thee to the prophets of thy father &c. As the Lord liueth, in whose sight I stand, if it were not that I regard the presence of Iehoshaphat King of Iudah, I would not haue looked towards thee, nor seene thee. Marke how lightly he setteth by this wicked king: telling him that he would not giue him so much as a good looke, much lesse be an instrument of relee­uing him & his army, were it not for good Iehoshaphats sake, whose heart was vpright with God, though he were faulty in ioyning with those Idolaters. And againe when Hazael came vnto him, with a present of euery good thing of Damascus, as much as forty camels could carry, and vsed him with all re­uerent respect, calling him my Lord, &c. yet he dealt plainly with him, and with tears told him what a tyrant he should be, [Page 33]& what hauocke he should make amongst the people of God. So Christs Iesus, an vndoubted patterne for our imitation, when he came to Martha, a good woman, and very louing and kind vnto him: yet being more carefull, to make prouisi­on for his body, than to get prouision for her owne soule, and finding fault with her sister Mary, that was better imployed then her selfe, Christs mouth was not stoped with her meate, for he reproueth her, and commendeth her sister, saying: Mar­tha, Martha, thou carest and art troubled about many things:Luke. 11.41.42.but one thing is needfull: Mary hath chosen the good part, which shall not betaken away from her.

Now the reason of this Doctrine, is 1. in respect of them, Reason. 1 because otherwise we should deale vnfaithfully with such as deale kindly with vs: and when they shew their loue vnto vs, we should shew our hatred towards them, if we do not helpe them when we haue a calling, and some likely hood of doing them good. It were as great an iniury, as if when a patient speaketh friendly to his Phisitiō, & telleth him that he wil cō ­tent him at ful for al his care and paines that he shall take, he thereupon should grow more remisse and carelesse, and giue him rancke poyson, in stead of wholesome receits, and curing medicines.

2 In respect of our selues, if wee be slacke in admonishing our friends of things amisse in them, because they speake lo­uingly, and carry themselues in a friendly maner towards vs, wee shall thereby prouoke Gods displeasure against vs: and so their faire words & cheareful looks, shal looke angerly vpō vs, and speake sharply vnto vs: and we by our silence, or by our flatery, shall make their sinnes to become our owne, and so both we and they shal be punished together.

This maketh for the iust reproofe of those that frame all their praises and dispraises according as they themselues are dealt withall: if they be well spoken of and well vsed, they wil be altogether for the parties that do so befriend them, and they shal be sure of their good word: but if others be preferred and they neglected, especially if vpon their iust desert, they be roundly taxed and reproued, then the case is altered, and the streame of their commendation turned another way, and in stead of their former speeches of approbation, you shall [Page 34]heare from the bitter inuectiues, and termes of reproch, much vnbeseeming the mouth of a ciuill man, much more of a Chri­stian. Of this sort were those false and deceitfull Prophets, which were likened to dogges: Michah. 3.5. let men cast a bone vnto them, as it were, and fill their mouthes with somewhat now and then, and they will fawne vpon them, and tell them their case is good, they shall be sure of peace and prosperity: God is well pleased, and all things shall go well with them, albeit in the meane while, they be the most vile and wretched men in the world. But as for those that wil not feed their couetous hu­mor, though they were the best men that liued vpon the earth, they shall tast of their doggish behauiour: they shall be snar­led at, if not bitten: if they put not into their mouthes (saith the Prophet) they prepare warre against them: they furnish them­selues with a number of bitter and biting reproofes, with a multitude of heauy and grieuous threatnings to powre out a­gainst them in full measure. But these are farre from our Saui­ours spirit, who would frame his speeches to the good of all without exception: not sparing those that were kinde vnto him, nor laying loade on men for witholding kindnesse from him: speaking not pleasing but profitable things vnto all sorts. Thus true and feruent loue vnto God and men, made him to deale: and selfe loue and selfe respect maketh false hearted hy­pocrites to take a quite contrary course.

Here is matter of instruction for vs to imitate our Sauiour in this point, Vse. 2 and of a great comfort vnto such as (in a zeale of Gods glory, and compassion ouer the foules of men, and in conscience of discharging their owne duty) seeke to recom­pence naturall kindnesse with spirituall kindnesse: and when men shew their loue vnto them in a ciuill maner, do endeuour to requite it in a Christian maner, as well as in the like kinde: and do not suffer the faire speeches or good turnes of any, so farre to dazell their eies that they cannot see, or to tye their tongues that they cannot speake against those things that are a­misse in them, but deale faithfully with their soules in that be­halfe; howsoeuer they may sometimes beare the imputation of inhumanity & indiscretion, yet if they deale wisely and merci­fully, as our Sauiour did, though not in the like perfection, [Page 35]they may take comfort therein. For howsoeuer ignorant and carnall mens consciences be against them, yet the testimony of God, and of their consciences will be for them, and beare them out of all calumniations & reuiling speeches, that are inuen­ted to defame and disgrace them: and this shall be found true whē all men shal be proued lyars, that he that reproueth (when he hath iust cause and calling thereunto) shall finde more fauour at length then he that flattereth. And thus much for the gene­rall doctrine. Now let vs consider the words more particu­larly.

In that Christ Iesus taketh notice of the disposition and in­clination of their hearts that do now follow him, and inten­ded the filling of their bellies, though they pretended to seeke after the satisfying of their soules; the doctrine hence to be collected, is this: that our Lord Iesus Christ is acquainted with the purposes of such as come to his seruices, and to the meanes of their saluation.

He obserueth what is the principall end that they aime at, Doct. 2 as we may see in this place: Christ is the searcher of the heart. they affoord Christ very good words, and are ready to acknowledge the miracle that he had wrought: and yet he doth not onely see, but narrowly looke into that fleshly respect that they had in coming vnto him, and tels them plainly of their hypocrisie, and that with a pro­testation, Verily, verily, &c. q. d. I say it for a truth, disproue me if you can, and I auouch it againe, because it is a matter of weight, that you come to feed your bodies vnder pretence of feeding your soules. And as he did descend into their hearts, and find out their fraud and guile, so doth he continually be­hold all the windings and turnings that are in the hearts of the sonnes of men. This may appeare in the Gospell of Iohn, where it is said: that many beleeued in his name when they saw the miracles that he did: they were moued in a sudden passion vp­pon the sight of such great wonders, to thinke that he was the Christ: but (it is added) Iesus did not commit himselfe vnto them, he would not trust them (notwithstanding the faire shew they made) because he knew thē all,Iohn. 2.23.24.25.& had no need that any shoud testifie of man: for he knew what was in man: he proued that they were [Page 36]not sound, whatsoeuer others thought of them: neither did he stand in need of the testimony of any, that should tell him, this man is vpright, this man is not: for he knoweth a mans heart better then himselfe doth: and it may be made yet more cleare, by reason that God is priuy to mens thoughts, because he 1. publisheth them, 2. reproueth them, 3. punisheth them.

First, Reason. that he publisheth them to others, is apparant in Ezek. 14, 1.3. E­zekiel, where the Lord telleth the Prophet, that howsoeuer 1 the Elders of Israel came vnto him, He publ sheth mens thoughtsand sate before him, yet they had set vp Idols in their hearts: & howsoeuer they would haue men to beleeue that they were the holy seruants of God, that they loued the word of God, & came to heare what he would teach them: yet the Lord declareth vnto Ezekiel, that their hearts were not withdrawne from Idolatry and superstition, & there­fore that he should thinke neuer the better of them for their outward semblance of religion.

Secondly, 2 as he publisheth their thoughts to others, so he re­proueth them for the same himselfe: Reproueth them. Mat. 9.4. as the Euangelist testifi­eth, When Iesus saw their thoughts, he said: wherefore thinke ye e­uill thoughts in your hearts? Where it is plaine, that therefore he rebuked them, because he discerned the corruptnesse of their thoughts, in iudging hardly of him, because he had said to the man sicke of the palsie: Thy sinnes are forgiuen thee. And indeede what equity were it that Christ should blame men for their cogitations, vnlesse he were the searcher of the heart? It is indiscretion, and an iniurious part for a man to find fault, vnlesse he can directly proue that which he layeth to another mans charge: and how much vnbeseeming the infinite wisedome and righteousnesse of Christ must we needs thinke it then to deale with any in that sort? Nay he forbiddeth vs to iudge rashly, and commandeth vs to iudge righteous iudgement: and therefore he will much more obserue that rule himselfe.

Thirdly, 3 he doth correct and punish men for their peruerse and naughty imaginations and affections, He panisheth them. and therefore he must needes be a discerner of the same: for otherwise how should he proceed according to euery mans desert? And that [Page 37]he doth inflict punishment on men for thoughts, Isay. 29.15. the Prophet Isaiah sheweth when God chargeth the people, that though their bodies were neare him, yet their hearts were remoued farre frō him: and therefore he threatneth that he will do a maruellous worke with them, to wit, that the wisedome of the wise should perish, In their soules.&c. that he would infatuate them, and giue them vp to blind­nesse of mind, and to senslesnesse of heart, as afterwards it fell out in their children the Scribes and Pharisees, to whom all things that Christ Iesus spake: seemed parables, so that they knew not the mysteries of the kingdome of heauen, but had eies and saw not, eares and heard not, hearts and minds, and vnderstood not the things that were taught them. And as God doth lay iudgements vpon the soules of men, which are the most grieuous, so doth he also on their bodies, euen for their defects and wants, as we see in the Corinthians, In their bodies amongst whom many were sicke, many weake, and many smitten with the stroake of death, because they came negligently and vnpre­paredly vnto the Lords table: and so doth his heauy hand lye vpon many now adaies, being strucke with the pestilence, and such like plagues of God, for coming profanely, irreligious­ly, and hy pocritically to the word and Sacrament: not in out­ward appearance for ought that we can see, but before the Lords eyes who searcheth the heart and reines, and layeth his corrections according to the measure of mens inward pro­phane, and lewd disposition. Now this he would not do, vn­lesse he could proue thē guilty: but indeed he is able to indight them, & to produce witnesses against them, that these & these haue bene their secret sins, such and such vile thoughts they had at such a Sermon, at such a Sacrament, and their hearts were wandring about their pleasures and profits: they were ful of malicious and reuengfull imaginations and intents, nothing regarding Gods presence, nothing affecting nor reuerencing his ordinances: and these things he can make their owne con­sciences to testify against them, & therefore doth iustly plague thē for the same. And as in this life, so at that great assises at the last day, the Lord will lighten things that be hid in darknesse, As in this life, so in that which is to come.and make the counsell of mans heart manifest: and bring euery secret thing to iudgement, whether good or euil, that al may receiue [Page 83]according to their works.

If then all shall be at that time iudged and rewarded, accor­ding to their thoughts, most sure it is, that God well obserued the same while they liued vpon the face of the earth, and kept the same in his booke of records. Vse 1

Since the Lord marketh, Sincerity in Gods seruices. whether men come in loue and in sincerity, or for fashion and in hypocrisie, let this teach vs to present our soules before the Lord, and to serue him soundly and religiously: not onely behauing our selues in as orderly a manner as others doe, but in as holy a manner as we can. Di­uers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods wor­ship, sitting modestly in the view of the congregation, not ga­zing hither and thither, nor expressing any vnseemly behaui­our: yet neuerthelesse except God see their hearts well ex­ercised, all that men behold, and take notice of, is nothing worth. Isaiah. 58.2 They seemed to be very forward, of whom the Prophet Isaiah maketh mention, they would inquire after the ordinan­ces of iudgement and iustice, and seeke the Lord, and not by fits and starts, but daily: they would be at euery lecture of the Prophets, and obserue euery Saboth, marke what was deliue­red, make repetition of the same; and if there were any thing that they vnderstood not, they would aske direction, and search out the meaning of it: and yet the Prophet is bid to cry out against them with full mouth: Cry aloud (saith GOD) lift vp thy voyce like a trumpet, and shew my people their transgression, and to the house of Iacob their sinnes. And that because they came with hollow and hypocritical hearts, as their vnholy and vn­righteous behauiour afterwards did witnesse to their faces.

And therefore that must be looked vnto, that we satisfy Gods eyes, as well as mens, and to that end search out, and cast forth all the leauen of hypocrisie that is in our hearts: for if we doe not find it out, God will: and if we spare our selues, God will not spare vs. Well we may delude our owne soules, but God is not mocked: outward seruing of him, may make the Minister thinke vs vpright, & cause our neighbors to esteeme vs good Christians: but except God approue of our hearts, [Page 39]we are neuer the better, for the good opinion that men con­ceiue of vs.

This is for the exceeding comfort of such as are true-hear­ted, and that in a double respect.

1 In regard of that approbation which the Lord will giue vs, if he be a witnesse of our sincerity and faithfulnesse. Vse. 2 Consol. in re­gard of 1. Discourage­ment. If we come to the Sermon in obedience to Gods ordinance, with a desire to get grace thereby: if wee come to the Saerament, that we may haue communion: with our head Christ Iesus, and that the new Testament or couenant of God, may be sealed and cō ­firmed vnto vs: if we see our weakenesse, and labour to get strength against it: if we bewaile our corruption, and striue to get victory ouer it: if we perceiue the imbecillity of our faith, and would haue it increased: or want of repentance, and would haue it renewed: or defect of loue, and would haue it augmented, and so come to Gods holy feast with an hungry appetite; we may comfortably partake of his heauenly myste­ries: and whatsoeuer we imagine of our selues, God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel, that his heart was knowne vnto Christ, for o­therwise he had lost the praise of his vprightnesse. And so is it with many Christians: if one should demaund of them whether they had faithfull hearts or not, the answere of many would be, I hope well, but in truth I dare not say so much: and therfore this is not the least part of their happines, that god dis­cerneth the truth of their hearts, better than they themselues, do; and whereas there is some deceitfulnesse in the most sin­cere and plaine heart that is, if there be any endeauor to shake it off, the Lord will certainly pardon and remoue the same.

2 Secondly, 2. Of slanders, here is matter of consolation to those that are sound hearted, in regard of the clamors and slanders that are raised against them: they are vsually charged to be all hypo­crits, troublers of the places where they liue, and such as alto­gether serue their owne turnes, in that profession of religion which they make: and here is their comfort, the Lord know­eth their hearts, and he will cleare the innocent, and make their righteousnesse shine forth as the noone day: as he will iudge­and [Page 40]condemne all hypocrites, so will he manifest the faithful­nesse of his owne seruants; Iob 16.19, and this was Iobs comfort when his friends accounted him a dissembler: My wit nesse is in the hea­nens (saith he,) and my record is on high.

Labour not for the meat that perisheth, but for the meat that, &c. q. d. You cannot doe both together, you cannot seeke the things of this life, and the things that pertaine to a better life both at once: whence this doctrine ariseth, that

A man cannot bee both a wordling and a Christian, Doct. these two are opposed, 3 and set one against the other, as things that cannot stand together; A men cannot be a worldling and a Christian one can not labour for these transitory things, that is, set his whole desire vpon them, and bend his whole indeuour for the obtaining of them: and withal labour for better matters, and religiously and vnfainedly seeke after them. He that persueth after earthly things, cannot follow af­ter heauenly things: and he that followeth after heauenly things, will not persue after earthly things. Not but that one may be truly religious, and yet enioy the commodities of this life: but he cannot set his heart vpon them, and vpon matters of godlines: also no mā can be earthly minded and spiritually affected at one & the same time: nor seek that happines which is aboue, & that which is beneath at once: in which regard the holy Ghost maketh an opposition betwixt them, 1. Iohn 2.15.16 saying: Loue not the world, neither the things that are in the world: if any man loue the world, the loue of the Father is not in him. Whence it is euident that a mans affections cannot be fastened both on the world and on God. He may vse the world, and yet loue God: but he cannot loue the world, but it will exclude the loue of God: he that maketh it his felicity to enioy the things of this life, the loue of the father is not in him neither doth he loue the father, nor apprehend the Fathers loue vnto him. But what are those things of the world which we must not loue? he tel­leth vs in the verse following:

The lust of the flesh, the lust of the eies, and the pride of life. Where by the lust of the flesh, are all kindes of concupiscence meant, as in eating and drinking. 2. By the lust of the eyes, are meant al such things as content the eyes, as faire houses, good­ly pastures, great store of cattell, gorgious furniture, &c. 3. [Page 41]By the pride of life is meant aduancement and dignity, &c. or great men in the world any way, either in place or in estimatiō for any speciall parts or endowments. All the things of the world may be drawne vnto one of these three heads: of plea­sure, profit, or credit. And concerning all these he saith, that they are not of the Father: honest delights, wealth, and prefer­ment are frō the Father, but the loue of these is not frō the Fa­ther, but from the world: & therefore whosoeuer inordinatly affecteth them, is a worldling, not a Christian. Therefore the Apostle exhorteth the Colossians: If ye be risen with Christ, Col. 3.1.2.seeke those things which are aboue, and set your affections on things which are aboue, and not on the things which are beneath: implying that they could not do both. It is as possible for a man to rise and fall, to climbe vpward, and to descend downeward, at the same instant, as to be godly and worldly, to ascend to heauenwards, and to grouell to the earthwards; they cannot bee verified of the same person, at one and the same time. And the reason is taken from that of our Sauiour: Reason. Mat. 6. No man can serue two maisters; for being of contrary dispositions and af­fections, as God and the world, or rather the Prince of the world are: either of them would be whole maister, and requireth the whole man. Doth voluptuousnesse take place in the heart? it will not endure any matters of religion to bee thought of, or spoken of: but that must haue the ordering of the cogitations of the mind, and of the speeches of the mouth, and of the actions of the body. Doth worldlinesse or hauti­nesse beare sway? then will they extinguish all the sparkes of goodnesse that are in a man, and quite put out the light of re­ligion: carying all the meditations and practises of the party towards the obtaining of that which is aymed at. On the con­trary, if religion once get the better and begin to rule in the heart, it will root out sinne, and make those that were Sathans bondslaues before, to become Gods free men: it will by de­grees kill lust, and couetousnesse, and pride: grace will be stil increasing, and corruption decreasing: so that they can neuer agree together, no more then can fire and water.

Which is for the confutation and ouerthrow of that dange­rous errour that is in the most part of men, Vse 1 that take it to be a [Page 42]notable point of wisedome to ioyne these together, to be reo­ters in the earth, and yet prosessors of the Gospell: so orde­ring the matter that they will neither be so apparantly pro­phane as others that notoriously practise impiety and wicked­nesse: neither be so strict as others that exercise sound mor­tification and holinesse. And herein they glory that they can carry the credit both of husbands for the world, and of wise dealers for their soules: that they can enioy a present happi­nesse in this life beyond the best, and yet liue in hope of bles­sednesse in the life to come as well as the best, and therein they applaud their owne wisedome, and haue themselues in admi­ration and for want of this they censure their betters of folly, and haue them in derision. But of all silly men, these are the silliest, that thinke they can, serue both GOD and Mammon, the Lord and the world. Christ had not found out the depth of that wisedome: he professeth that his kingdome was not of this world: and biddeth vs labour for the foode that endureth to eternall life, and not for that which perisheth. And therefore howsoeuer these vaine men blesse themselues in the high estimation of their great policy, yet they do very palpa­bly bewray their grosse ignorance and simplicity, as all shall do that will try conclusions contrary to Christs conclusions: whatsoeuer they dreame of, in seeking for both, they lose both, they haue neither found comfort in God, nor true content­ment in the world.

Yet how generall is this errour amongst the sonnes of men? they make some reckoning that there is a God: and therefore they will now and then heare a Sermon, sit at it, and speake of it: but neuer make vse of any thing that crosseth them in their pleasures, or profites: they will make a shew of keeping the Sabboth, by frequenting the publike exercises of religion; but when they are ouer, they betake them to their sports, and re­creations: But what will be the issue of these things? Our Sa­uiour telleth vs in the Gospell: for when men shall say vnto him: Lord Lord, and bragge of the workes they haue done in his name, he will professe vnto them: I neuer knew you (or ac­knowledged you for mine) depart from me ye that worke iniqui­ty. Matth. 7.22.23. Therefore it standeth men vpon to haue regard hereunto, [Page 43]that they deceiue not thēselues, in thinking to haue fellowship with God and Belial together: the Apostle Paul telleth such persons of their end: Many there are (saith he) whose God is their belly, and whose glory is their shame, which minde earthly things. They were professors, and would make shewes of religion, for else the Apostle would not haue taken the matter so to heart: but they tooke carnall courses; they were addicted to their bellies, and sought preferments in the world, and mind­ed these things that are here below; but their glory was their shame, and their pleasure their perdition: and whereas they pleased themselues in their wisedome, the Apostle could not speake of them, but he must weep for them: Of whom (saith he) I told you before, & now tell you weeping, &c.

Seeing that we cannot set our affections both on carnall things, and on spirituall, let vs reiect the worst, Vse. 2 and embrace the best: let vs leaue the things that are momentanie, and lay fast hold on the things that are eternall: and that we may be perswaded hereunto the rather, let vs weigh with our selues what our Sauiour here saith of this temporall food: He calleth it meate that doth perish. And the like may be said of all other things: Labour not for the wealth that perisheth: when we haue gotten all that may be gotten, what is it? it is but a corruptible treasure, that is quickly gone: He that getteth riches, and not by right, shall leaue them in the middest of his daeies, Ier. 17.11.and at his end shall be a foole. When men haue heaped vp all the wealth that possibly they can, it is but as a great heap of snow: let the Sunne of Gods displeasure arise vpon it, and it pre­sently melteth and vanisheth: but suppose riches do conti­nue with vs, there is such corruption in our hearts, that they are rather likely to poyson and infect vs, then any way to further vs in the course of godlinesse: therefore are they cal­led wicked Mammon. We do account him a silly man, that will accept of money, or meate, or garments that are suspe­cted to be infectious, in that they come from such as haue had the plague-soare running vpon them: and yet certainly these things cannot be in any degree so dangerous as riches are vnto those that lay open their hearts as it were to entertain the loue of them: the former do but endanger this present life: [Page 44]the latter do vndoubtedly (without repentance) depriue men of euerlasting life: and therefore exceeding great is their mad­nes that will so eagerly pursue after such vanities, especially seeing by reason of the vncertainty of their life, they haue not any assurance to enioy thē, no not one houre: wheras grace (as after shall be shewed) is an incomparable & an incorruptible Iewel, which they must needs sorgo while they so greedily hūt after these trifles of the world. But that there be no mistaking of that which hath bene spoken, we must vnderstand that the purpose of it hath not bene to withdraw any from labou­ring in his calling, and prouiding for himselfe and his family: but onely to perswade men in all their labours to serue God, and in seeking earthly things to propose vnto themselues an heauenly end: that in following the world they may not for­sake God, and in getting the things that are fading & perish­able, they do not lose the things that are permanent and eter­nall.

But for the meate that endureth to euerlasting life. We heard what we must not labour for: now Christ sheweth what we must labour for, to wit, Grace and the meanes thereof; whence the doctrine is, Doctr. 4 that

They are most prouident for themselues, They are the best husbands that labor most for grace. Prou. 2, 4. whose greatest la­bour is for Grace.

Therefore seeing it cānot be attained vnto without diligence, Christs counsell is to vse all carefull endeuour to get it. So likewise Salomon aduiseth vs to seeke for vnderstanding as for sil­uer, and to search for it as for treasures. So that it is Gods ordi­nance that men should labour for it, if they would haue it. Earthly things will not be had but by labour and toile, much lesse these things which are of greater value. And whereas men may set others aworke for the obtaining of outward mat­ters, they themselues may be at home in their houses, and o­thers labouring for them abroad: it is otherwise in the matters of Grace, a man must trauel for it in his owne person, if euer he intend to get it: he himselfe must pray, heare the Word, vnder­stand it, apply it and make vse of it: the greatest Monarch [...]n the world, must performe these and the like duties, and not bid his seruants do these things for him. And to encourage vs [Page 45]the rather to set vpon this worke, Reasons. 1 the Lord hath promised vs certain successe, as in that former place of the Prouerbs: If thou seekest her as siluer &c. then shalt thou find the knowledge of God. Others may take a great deale of paines, & yet not speed well: Pro 2.5. they may rise early, & go to bed late, & eate the bread of care­fulnes, hoping to be rich, & yet be still poore: men may labour to be applauded of al, & yet be derided of all: seeke to haue all crouch vnto them, and yet haue all to list vp themselues against them: studie and beate their heads how to liue a pleasant life, and yet none be more vexed and tormented then they: but those that spend their paines in seeking of Grace, shall neuer lose their labour, nor misse of their marke, but alwaies obtaine that which they doe desire. 2 And when once they haue posses­sion of it, it will abide with them: they cannot lose it though they would; it is so durable and permanent, that it will neuer decay: and so vnited and ingrafted into the nature of the par­ties, that it can by no possible meanes be wholy taken away: nay nor cast away. And therefore as in other things, so in this, the continuance of it, addeth greatly vnto the worth of it. To haue a lease is better thē to be a tēnant at wil: a [...]se simple is more desireable then a lease: 1 Peter 1.4. now grace is a perpetuall inheritance that farre surpasseth all that the world can affoord. A man must leaue his earthly inheritance and aboundance he knoweth not how soone, neither can his great substance descend into the graue with him, neither can he so make it ouer vnto his seed, Isal 49.17. but that they may be defrauded of it: but the heauenly treasure is ours whiles wee liue, and when we die, and after death, yea at, & after the resurection for euermore. 3 And as the perpetuity so also the excellencie of this in it owne nature should be a for­cible motiue vnto vs, and set an edge vpon our affections to persue after it continually. For whereas other things are dan­gerous and hurtfull, this is alwaies profitable and helpfull; it maketh vs blessed in this present life, and in the life to come: it bringeth with it the comfort of the spirit, the feeling of gods loue and fauour, and the comfortable vse of all outward good things. We are not likely, at least not certaine, to continue here many daies: and what an vnspeakeable comfort then is it, to be assured that when we goe from men, we shall goe to God, [Page 46]and when we leaue the earth, wee shall inherit heauen, that we shall haue peace at our death, and glory after our death? If the pestilence enter into our houses, or take hold of our owne persons, when none dare come vnto vs, then God will be with vs: though our bodies be insected, yet our soules can neuer be so infected, if we haue grace in our hearts, but that God da­reth to enter into our houses to visite vs; and when our soules shall be parted from our bodies, he wil not thinke it too much to giue them a place of rest with himselfe in his owne king­dome, & at length vnite them to our bodies againe, that they may enioy euerlasting blisse together, as they haue bene im­ployed in Gods seruice together.

Seeing then, Vse 1 that the benefit of labouring for grace, is so great, this serueth to reproue those that are slothfull in the things of God: slothfull in repairing to the Word, and in min­gling the same with faith in their hearts: slothfull in trauelling with their owne soules, in examining their hearts, and laying the edge of gods threatenings to their corruptions for the cut­ting off of the same. These men thinke that grace will grow as weedes doe, without any plowing, manuring or sowing of the ground: though they neuer pray earnestly, nor heare careful­ly, nor be at any paines, for the reforming of their hearts, or of their liues, yet they thinke they shall haue goodnes enough by an ordinary course, and conclude that heauen shall be cast vpon them, whether they will or not, as if God could not chuse but saue their soules. But these foolish men doe altoge­ther deceiue themselues, and they shall find by woful ex­perience, that except they set their minds & hearts, & tongues & hands, and all the powers and parts of soule and body on worke, they shall neuer attaine vnto any godlinesse at all, and therefore of necessity be depriued of euerlasting life.

But we like of the Word, Obiect. and loue the preaching, and prea­chers thereof? Answ. But what measure of faith and of other graces of Gods spirit haue you gotten thereby? if you be distitute of those, it is sure you haue not laboured as you should for the same: for whosoeuer seeketh, findeth. Talking of gold & siluer & the like, and declaring to others how much we affect them, wil not keepe vs from penury: we must so labour for them, as [Page 47]that we get them, if we would be rich men. A sluggard may desire to get the victory, but he must fight for it that will haue it: and the like holds in spirituall things: those that would be partakers of them, must vse the meanes that God hath ap­pointed for the accomplishing of their desire.

And therefore this rebuke lights vpon the heads of all such sluggards, as will not bestir them in this weighty matter, nor liue in the field of grace; nay whē the crop of grace is brought home vnto their houses, they wil not open their dores to re­ceiue it: they wil not so much as giue attention to the word, but are like the high way side, that doth not so much as receiue the seede that is cast vpon it, but lette the Diuell catch away all from them.

Secondly, Vse 2 this may be an Apologie for those that are faith­full and painefull, in seeking for the Word: if it be a thing so exceeding necessary, then are not they to be blamed, that are content to vndergo any toile for the obtaining of it: it is no precisenesse nor needles labour: neither are such to be check­ed and reprehended, but rather to be cōmended and encoura­ged: for this is it that is foretold in Daniel: Dan. 12.4.Many shall run to and fro, and knowledge shall abound. If men haue a dangerous sick­nes, they seeke help from the Phisition though far off, & none findes fault with them, nor makes question, why they should seek to be healed. If householders want prouisiō at home, they wil repaire to the market, & none cries out vpon them, What wretched men are these that cannot keepe them from the mar­ket? haue they not oxen, and sheep at home? for though they haue, men are so wise as to consider, that they are not made rea­dy for their turn. Now if they are not blamed, nor indeed blame worthy that do thus seeke for corporall Phisicke, and sood, then why should they be blamed by Papists and such as are Popishly affected, that seeke for that which is spirituall, Se the 2. Ser­mon one Mark. 14. Doct 6. it being far more requisite and necessary?

The efficacie of the Word, Doct. 5 The efficacie of the word and Sacrament of Christ. and Sacrament is from Christs owne hand. Whosoeuer would haue grace, must receiue it from Christ himselfe: hence is that promise made vnto the Israelites: The Lord thy Gods will circumcise thy heart, and the heart of thy [Page 48]seed, that thou malest loue the Lord thy God with all thine heart, and with all thy soule, that thou maiest liue. They to whom it did belong to circumcise their bodies, could goe no further then the outward circūcision: it was God only that could cut off the corruption of their hearts, and frame them vnto obedience: & that which is spoken concerning that one Sacrament, holdeth as true in all the rest: man can giue only the externall signes, God must giue the inward vertue. And the reasons why it per­tains vnto Christ, & is a work of the Godhead only, are diuers.

First, Reasons. 1 one is taken out of the text, where it said: Him hath the Father sealed: it is Christ his office vnto which the Father hath ordained him: he alone hath commission and warrant to deale in it: and whosoeuer else doth arrogate that vnto himselfe, is an intruder, and shall be punished, for that he goeth about to thrust Christ out of his chaire.

Secondly, 2 as it belongs to him, so he alone is of ability to doe it: none besides him can deale with the heart, wherein this worke doth principally consist. He onely knowes it, and he alone can cure it: as the first Adam did kill vs, 1 Cor 15.45. so the second Adam must quicken vs. No man can giue natural life vnto ano­ther, no not that which brutish creatures doe enioy, nay nor so much as that which plants doe liue by: much lesse can any one giue spirituall life vnto another. Paul may plant, and Apo­los may water, but God alone giueth the increase.

Thirdly experience will confirme vs in this point: 3 for who be the mē vpon whom the ordinances of God are vsually most effectuall? euen the most vnlikely of all other in the eye of reason: many of them being very filly and of maruellous weake and slender capacity: others violently caried with sun­dry grieuous and strong corruptions, of anger, pride, raging lusts, and the like. And therein doth the power of God more clearly manifest it selfe in ouerthrowing the strong holds of the Diuell, Mat. 11.25. &c. Our Sauiour magnifieth Gods name, saying: I praise thee Father, Lord of heauen & earth, that thou hast hid these things from the wise & prudent, and reuealed them vnto babes. And when the Apostle had spoken of many notorious and abhomi­nable sinners, 1 Cor. 6.9.10.11. as fornicators, Idolaters, adulterers, buggerers &c. he addeth, And such were some of yee: but you are washed, [Page 49]but ye are sanctified, &c. If we might make the choice of those that should be conuerted, we would haue good natured ciuill men, and wise and politicke men, and noble and great men to fill vp the number, that God might that way be more hono­red, and religion countenanced: but God in his wisedome ta­keth another course that maketh more for his glory: he chu­seth the worst to make them best: and not many wise, 1 Cor. 1.26.27.nor many noble, are called.

But God hath chosen the foolish things of the world to confound the wise, and the weake things of the world to confound the mighty, &c. that the whole worke, and the glory thereof, may be attri­buted to him alone.

This should instruct vs to go out of our selues, Vse 1 and to looke beyond sense and reason, when we are to meddle with the things of God: not to thinke we are of capacity sufficient to conceiue the mysteries of saluation, but to call vpon the Lord for assistance.

Neither let vs rest vpō the act done in hearing of the Word, 2 or receiuing of the Sacrament, as if thereby grace must needes be conueyed vnto vs: for we may partake of those ordinan­ces of God to our greater ruine, as Iudas and Simon Magus did.

Further let vs be admonished hence not to depend vpon the excellency of the Minister: for it is God, 3 not man that giueth working to his ordinances. God indeed may heare their prayers, but he himselfe doth the whole worke. Moses was a rare Minister, yet he could not giue grace vnto the Israe­lites, but many of them perished that receiued the Sacrament. 1 Cor. 10.5. Iohn Baptist also was a rare Minister, yet he could onely bap­tize with water: Christ must baptize with holy Ghost, and with fire.

On the other side, 4 doth the vertue of the ordinances depend on God? then let vs not be discouraged in regard of the weak­nesse of the Minister, or of the outward meanes: for though neither the party administring, nor the things administred can breake our hearts, and worke grace therein, yet the Lord can and will do it: therefore let vs not thinke the worse of that pre­cious Iewell, because it is brought by a simple messenger, and [Page 50]and in a plaine boxe, as it were: neither let vs lightly esteeme of pure gold, because it is carryed in a leatherne bagge, but let vs value the gift according to the worth of it, and according to the diguity of the giuer.

If men should iudge according to corrupt reason, they would neuer thinke that a poore man by speaking vnto them, by powring a little water vpon them, and by giuing them a little quantity of bread and wine, should make them Kings and fellow-heires with Christ Iesus for euer: but if in this gift we looke vnto the Sonne of man whom God the Father hath sealed and ordayned for that purpose, and cast the eye of our faith vpon the promises that are made through him, and the all sufficient power that is in him, we shall easily conceiue that all this may be wel effected: for he is a rich fountaine, Of whose fulnesse we all receiue. What though our capacity be slender? Gods word giueth wisedome to the simple. Psal. 19.7. Ezek. 36.26. What though our hearts be hard? GOD is able and ready to soften them. What though we haue plaid the hypocrites? So had these here vnto whom our Sauiour directeth this exhortation. They pre­tended to seeke for the bread of life, when their coming was onely to haue their bellies filled: yet Christ doth not cast them off, but biddeth them labour for the food that endureth to eternall life: and then promiseth to giue them eternall life. And so will he deale with vs, albeit we haue bene dissemblers: yet if now we turne from our hollownesse to soundnesse, and from our hypocrisie to plainenesse, we shall be sure of a blessing.

This is further for the great consolation of all Gods faith­full seruants. Vse. 1 Is the vertue and effectuall working of the Word and Sacrament the gift of Christ, by the appointment of the Father, through the grace of the holy Ghost? then certainly they are highly in Gods fauour on whom this is bestowed. If once we haue any testimony of grace, the Lord hath greatly magnified his loue towards vs: according to that speech vtte­red by Wisdomes own mouth: Blessed is the that man findeth me, he shal receiue life and fauour from the Lord: And therfore (as Christ telleth the woman of Samaria) if we knew who it is that offe­reth such mercy, and what the gift of God is, we would e­steeme [Page 51]it more highly, and seeke it more earnestly then ordi­narily we do. The Manna that they had in the wildernesse was counted excellent food; and they extraordinarily gra­ced and fauored that did eate thereof, because Angels were the Ministers of it: how excellent then is this heauenly Manna, which is by Christs owne hand conueyed vnto vs, and made effectuall for our good and com­fort? Surely we can neuer be ioyfull and thankfull enough for this inestimable treasure.

THis History containeth in it especially and princi­pally the Institution of the Lords Supper: wherein 2. things are chiefly to be obserued:

• 1 A conference that was before it.
• 2 The maner & celebration of it.

First for the conference, it was betweene our Sa­uiour & his Disciples at the eating of the Passeouer, before the institutiō of the other Sacrament; wherin 1. Christ Iesus doth discouer vnto them the practise and treason that was conspired against him; Iesus said: Verse 18. Verily I say vnto you, that one of you shall betray me, &c. that is, shall treacherously deliuer me into the hands of the high Priests.

2. They make answer: where the affection wherewith the eleuen deliuered the same, is expres­sed: Verse. 19. Then they began to be sorrowfull, and to say to him, one by one, Is it I? and another, Is it I?

Sorrowfull they were, because their Master had told them, that he should be betraied into the hands of sinners, & that one of thē should do it, & euery one was doubtfull & distrustfull of himselfe: and therefore partly that they might be better ac­quainted [Page 53]with their owne hearts, to the intent that if they were of such an ill disposition, they might be helped against it: partly that each of them might haue comfort that he was not the man: and partly that they might be cleared euery one of thē before his fellows they aske our Sauiour, saying: Is it I? Iudas indeed proposeth the same question, but not with the like affection, nor to the like end & purpose, but onely that he might thereby cloake his vnfaithful and vngodly plots & pra­ctises against his Maister, hauing before this compounded with the high Priests for the betraying of him.

Next is set downe the reply of our Sauiour vpon this their answer: wherin he declareth

• 1 The grieuousnesse of the treason.
• 2 The miserable estate of the traitor.

First the grieuousnesse of the treason is set forth, Verse 20, in that it was contriued by (one of the twelue) one whom Christ had chosen to be an Apostle, and a principall Embassadour vn­to himselfe: one that was so familiar with him, as that he did sit at his owne table, eate of his owne messe, yea in his owne dish: It is one of the twelue (saith Christ) that dippeth with me in the platter.

2 Secondly, the wretched condition of the traitour is declared Verse 2 [...]. (Truly, the sonne of man goeth, &c.) Where the Lord Christ Iesus preuenteth some obiectiōs that might arise in their hearts: for thus they might reason in themselues. Do you know of such a treason? and who it is that goes about it? Why then will you yeeld your selfe into his hands? were it not good wisdome to preuent it, and to vse meanes to escape? No (saith our Sauiour) that may not be, (The Sonne of man goeth his way, Ver. 21.as it is written of him) I cannot, I must not auoide it, nor decline from it: for the Lord hath appointed it, yea manifested it in his Word, which cannot be verified, vnlesse this be fulfilled: therefore seeing the Lord in his wisedome hath made this to be my way, I will be contented to walke in it. Vpon this they might reply againe: If the Sonne of man go away as it is writ­ten of him, then he that doth betray him, effecteth no more then that which the Word of God hath foretold of him▪ which may seem to be no fault, & therfore to deserue no punishmēt.

Yes (saith Christ) Woe to that man by whom the Sonne of man is betraied &c. It was preordained indeed, but that doth not lessen the fault, neither shall it diminish the punishment of him that is the traitour: but woe vnto him: it had bene good for that man he had neuer bene borne, whatsoeuer matters of present content­ment he may seeme to enioy. And thus much concerning the conference that passed betwixt Christ and his disciples: now followeth

2. The maner of the celebration of the Lords Supper. Verse 22. And as they did eate (to wit the Passeouer,) Iesus tooke the bread &c. In which words together with those that follow, two things are to be noted:

• 1. The dealing of our Sauiour with the Elements.
• 2. His speaking to the Communicants.

1 Concerning the first, it is said of the bread that he 1. tooke it, and 2. blessed it, and 3. brake it, and 4. gaue it. He tooke the bread) meaning that bread which was prepared by them for the Passeouer, and by Gods prouidence for this Sacrament. And when he had blessed it: that is, prayed for a blessing vpon it, that it might be effectuall, both to his elect Apostles that were pre­sent, and to all those that should faithfully receiue it, to the end of the world: and had also praised God, for giuing himselfe to be the redeemer and Sauiour of the world, and vouchsafing vnto his Church this Sacrament, and causing the bread to be of such great force and vse, as not onely to represent vnto them his sufferings, but also to confirme their faith in him, and to exhibite the vertue of his passion vnto them: hauing thus bles­sed it, it is said that (he brake it); which he did in a double respect one was, that so it might be more diuisible, to euery one a part: another was, that it might be more significant, to expresse Christs sufferings. Concerning whom though it be said, that a bone of him should not be broken: yet that phrase is vsed to declare the passion of the whole manhood, that he was broken for our iniquities, Isaiah 53.5. When he had broken it, it is added, that hee gaue it: assuring them thereby that he bestowed himselfe vpon them.

Likwise for the cup, it is said: Hee tooke it, and when he had bles­sed [Page 55]it, that is, praied, and praised God for it in the same sort as he had done for the bread, he gaue it to them. v. 24.

2. Now concerning this speech to the Communicants, it con­sisteth partly in a

• Commandement.
• Promise.

1 The commandement is contained in those words, Take, Ver. 22.eate: take the bread, and take my body: eate the bread, and eate my body: take and eate the bread corporally and by sense: take and eate Christ spiritually, and by faith. And the like com­mandement is here imployed, & elswhere expressed concer­ning the cup, that is, Mat. 26 27. the wine in the cuppe (drinke ye all of this) which they are said here to obey.

2. The promise is imployed in these words: This is my body: this is my blood: that is, liuely signes to signify, and effectual in­struments to conuey my selfe, and all the benefites of my death and passion vnto you.

Further cōcerning the wine it is said, This is my blood of the new Testament or new couenant: as if he should haue said, as GOD hath bequeathed vnto you himselfe, his graces, his blessings, and his kingdome; so by the shedding of my blood he will confirme this legacy vnto you: and that 2. wa [...]es.

First because as others, so this Will & Testament could be of no force, as long as the maker thereof was aliue. Hebr. 9.16.17. Therefore by this Sacrament Christ would haue them put in minde of his death.

Secondly, as in other, so in Wils it was not sufficient that the party that made it should be dead, but it must be proued by authority as it were, to be good, & therefore was this authenti­cal seale of the Sacrament set vnto it. So that this Testament was sealed by the blood of Christ, concerning the merite & efficacie of it: but by this Sacrament, concerning the application of it.

It is called the new Testament or couenant, in respect of that which was vnder the law, from which it differeth, and goeth beyond it in diuers circumstances: as afterwards shal be shew­ed.

Ver. 18. And as they sate at table, and did eate, Iesus said, Verily I say vnto you, &c.

Doct. Doct 1, Christ knew before what he should Inffer. The Lord Iesus Christ was well acquainted before hand with all that should befall him: as may plainely be seene in this place & else where, in that he foretelleth his disciples by whose meanes he should die, after what maner he should die, with all other circumstances, Mar. 16.21. which at large to relate were not altogether so pertinent: and this must needs be so.

First, Reasons. because he was God from euerlasting, and so knew all, 1 his hand disposing of euery particular thing that in the ful­nesse of time came to passe, Acts 4 28. being preordained by his owne wisedome and counsell.

Secondly, 2 he as mediator must of necessity vnderstand of all things before: because he compounded with his Father for our redemption, not rashly without foreknowledge of that which he should performe, but aduisedly, agreeing how much he should endure, & what he should pay: euen so much as should satisfie his Fathers iustice, and appease his wrath.

Thirdly, 3 the Scripture foretold what he was to vndergo: that one that was neare him should betray him, who was pre­figured in the person of Achitophel; that he should suffer a very grieuous kind of death, such as was long before described with the particular circumstances that accompanied it, both in Psalme 22. and Isay 53. besides sundry other places. Now he was perfectly acquainted with all the Scriptures, and the mea­ning thereof, they being written by his owne Spirit, and therefore it must necessarily follow, that none of his sufferings therein prefigured and foretold, could be hidden from him: and as he foresaw what should befal his naturall body, so hath he a continuall foresight of that which shall befall his mystical body, that is, his people, and euery one of them.

The doctrine thus proued, Vse. 1 serueth first for consolation a­gainst all tribulations that may light vpon vs, and all persecu­tions that may be raised against vs, either by bloudy Papists or other enemies of the Gospel. When we see them exceeding malitious in their plots, & threatnings, & practises, intending & endeuoring to ouerthrow al the seruants & seruices of God, and to raze them by the very foundations, and not to suffer [Page 57]one of them to liue, but (if it were possible) to roote out their names frō vnder heauē; though I say, their rage be maruellous great, euen as the rage of the Sea, yet neeed we not at all to be afraid of them: for the Lord Christ knoweth all that shall be­fall vs, as he did all that should betide himselfe: for the case of his people is as much respected of him, as was the state of his owne body, since he tooke vpon him an humane nature, and suffered both in soule and body for their redemption and happinesse. Therefore is it that our aduersaries attempt ma­ny things against vs, which neuer come to passe (as it fared with Ieremy in the times of old,) because God foreseeth them, Ier. 11.18. and disappointeth them.

But suppose some things do come to passe according to their hearts desire, the Lord knew of them before, and therefore did not preuent them, because he saw they could not be hurt­full vnto vs. He is as a wise Father, that wil haue his children to seele somewhat that may be for their smart and paine, as knowing it will turne to their good at length: but he will stay any thing that might procure their vndoing and ouerthrow: and therefore Christ pronounceth them happy and blessed that suffer for his name sake, either disgraces, or losse of goods, Mat 5. or banishment, or imprisonmēt, or death it selfe. As farre then as any of these may hinder our happinesse, we shal be sure to be freed from them, Reu. 2. so that we need not feare any of the things which we shall suffer: for if we be faithfull vnto the death, we shall receiue the crowne of life.

Secondly, this serues for terror vnto wicked men, Vse 2 in that Gods remembrance is equall to his foreknowledge: and there­fore if he can vnderstand long before what they shall doe, he can as well call to remembrance what they haue done: and si­thence he hath an eternal foresight of what shal come to passe, he hath also an euerlasting memory to keepe a memorial of the things that are practised against him and his, to set them in or­der before the offenders at the last day, and to inflict propor­tionable punishment vpon euery one of them according to the same.

Vers. 19. Then they began to be sorrowfull, and to say to him one by one, Is it I? &c.

Here we see that euery one of the Disciples (except IVDAS) was mistrustfull of himselfe, and yet none of them proued to be the traitor. Whence ariseth this doctrine, that

They are likely to fall into least euill, Doct. 2 who are most fearefull of falling into the same. Feare of sinne prevents fal­ling into sin.

They who are most iealous of their owne corruptions, are best fortified against dangerous falles. Therefore is it said by the wise man: Prou. 28.14. Blessed is he that feareth alwaies, but he that har­deneth his heart shall fall into mischiefe. That was Hasaels case: he suspected not himselfe, and therefore when the Prophet told him that he should be a cruell man, that he should slay the yong men of Israel with the sword, and dash their infants a­gainst the stones, and rend in peeces their women with child: he said vnto the Prophet, What? Is thy seruant a dogge that I should do this great thing? 2 King. 8.12.23 As if he had said, I were worse then a dogge if I should euer shew such immanity and fiercenesse, and such beastly violence: but the Prophets words fell out to be true: he would not mistrust his owne heart, and therefore he became sauage as a Wolfe, & fierce as a Lyon. The example of Dauid will adde further light vnto this point: for as long as he was awed by Gods correcting hand, and fearing himselfe, kept a narrow watch ouer all his waies, he stood firme and vn­moueable against all assaults: but when he grew fearelesse and carelesse, we know what a grieuous and dangerous fall he had. So Peter and the rest of the Apostles as long as they were a­fraid of themselues (as concerning this matter of treason they were) none of them fell: but when he & the rest grew con­fident of their owne strength, then they all plaid the cowards, especially Peter that was most resolute in an opinion of him­selfe. For whereas he professed that whatsoeuer his Maister thought of him, he would neuer forsake him: Christ must be content for once to be mistaken and deceiued in him: he was another maner of man then he conceiued him to be: whereas (I say) he was thus presumptuous of his owne courage in hol­ding out, he that boasted he would stand it out euen vnto death, was daunted with a word: and whereas he thought if [Page 59]the mē of warre had come against him with swords, he should haue defied them all, and stucke vnto his maister, a poore silly wench with the onely breath of her lips, maketh him lye and sweare, and forsweare his Sauiour. So that from those exam­ples it is euident, that when men are doubtfull and distrustfull of themselues, then they speed well: but when they are confi­dent of themselues, then they slip and slide, and fall excee­ding dangerously. And this may be yet further confirmed vn­to vs by reasons: Reasons. for

First, he that is fearefull of himselfe, 1 hath God to be his kee­per, who pronounceth him blessed that feareth alwaies: P [...]o. 28.14. for this his holy seare will stirre men vp to make many earnest and feruent requests vnto the Lord for his strength & gracious as­sistance, which he neuer denieth vnto those that faithfully craue it at his hands: and thence it comes to passe, that how weake soeuer they be in themselues, Ephes. 6.2. yet they grow strong in him, and in the power of his might.

Secondly, as they haue God to keepe them, 2 so will they with all diligence keepe their owne hearts, and auoide all occasions and allurements vnto euill. As one that is afraid of the pesti­lence, will be very carefull to auoide the infection, and for that end carry wormewood, &c. in his hand, and take some­what next his stomacke, that may fence him against it; if he be to walke abroad, taking heed what company he comes into, and how hee passeth through any street, or by any dore where the sicknesse is hotte: whereas on the contrary, he that thin­keth it not to be infectious, cares not what company he con­uerseth with, nor what places he cometh vnto, but if he expect a booty, wil goe to their beds sides that are sicke of it, and re­ceiue plaguy stuffe, or plaguy garments, or the like. So it is for sinne he that seeth the pit and infection of it, will eschew all company, enticements, & occasions, that may draw him in­to it: but as for those who see not or feare not the pronenesse of their nature to fall into iniquity, nor the dangerousnes ther­of when they are plunged in it; they are altogether negligent in looking to their hearts, and to their behauiour, entertaining impure lusts in their soules, not caring whither they cast their eies, nor what sinful obiects they meet withal for the poisoning [Page 60]and corrupting of their affections. Whence it often times com­meth to passe, that they are very shamefully ouertaken: for when they waxe so bold and venturous, it is iust with God to giue them ouer vnto themselues, Psal. 30.6.7 2. Sam. 11.1.2. yea though they be his owne children. As he dealt with Dauid when his heart was lifted vp, and he presumed that his mountaine was so strong that he should neuer be moued, when he gaue him selfe to his ease, & tooke liberty for his eye, as if there had not bene in him an in­clination to adultery, we reade what great sinnes & miseries he fell into: how much more then will the Lords hand be vpon the vngodly ones of the world, that do altogether harden their hearts from his feare, neuer eschewing the baits of sinne, nor the snares wherein Sathan seeketh to take them, and to hold them fast vnto their eternall condemnation? Vse. 1

Seeing it is so, that as euery one is more fearfull of falling, (prouided that his feare be a godly feare, and do not driue him to despaire, or to discouragement,) so he is in lesse danger of falling; therefore whatsoeuer sinne the Scriptures tell vs, that God doth abhorre, and man is subiect to fall into, we should conclude, that we are likely to be ouertaken with the same, and in that regard stirre vp our hearts to a holy feare and sus­pition of our owne weakenesse, intreating the Lord to pre­serue vs from them. Yea though they be monstrous and so vn­naturall euils, such as are mentioned in the first Chapter of the Epistle to the Romans, and 2. Tim, 3.2. let vs be iealous of our selues, Vse 2 lest we should be drawen into them.

For reproofe of them that are bold and venturous, to be in dangerous places with suspected persons, they will warrant you for euer being insnared: but let them know that none are more likely to be ouertaken by idolatry, adultery, or any such fowle sinnes, then they are

Verse 20. Doct. 3 It is one of the twelue that dippeth, &c.

Doct. No naturall or ciuill band wil hold, where mens hearts are not linked by Christianity. No bands of kindnesse can make wicked men faithful vnto godly men.

That which is here related to haue fallen out betweene Christ and Iudas, will hold true betwixt all Christians and Iu­das his fellowes, that though they be neuer so well dealt with, [Page 61]and neuer so courteously vsed, yet they will proue vnfaith­full, and requite euill for good, if it may be for their aduan­tage.

Christ Iesus (as we may obserue) had dealt maruellous friend­ly with Iudas: he had admitted him to his seruice, to be do­mesticall, to be one of his Apostles (which was so great an of­fice in the Church as neuer man had greater,) to sit at his owne table, to eate of his owne messe, at so holy a banquet as was the blessed Sacramēt, &c. yet after al this he most lewdly & basely for a little money betraieth and deliuereth him into the hands of his mortall aduersaries. This (as all must needes acknow­ledge) was exceeding great vnfaithfulnesse, & very wretched dealing: yet none other than is still to be expected from men of Iudas his spirit and disposition. This Dauid complaineth of, Psal 41.9 & exclaimeth against in Achitophel, the figure of Iudas: My fa­miliar friend (saith he) whom I trusted, which did eate of my bread, hath lifted vp the heele against me. He had highly preferred Achi­thophel, made him of his Counsell, yea the principall man of his Counsell: he vsed him as his familiar friend, not onely in matters of state, but in matters of religion, &c. Yet for all this, he fell from him in hope of greater promotion, ioyned with his rebellious sonne Absolon, fought to depose him from his king­dome, yea to depriue him of his very life: He lifted vp the heele against me (saith that good King,) comparing him vnto cattle that are fat fed, who feeling the prouender to pricke them, do kick with their heeles against their maister. The like sinful and vnthankfull dealing may be seene in Ioash. 2. Chron. 23.Iehoiada the high Priest had preserued his life, by keeping him close from his grandmother Athaliah, who had slaine all his bretheren: and this he did not without perill to himselfe: afterwards he caused Athaliahs life to be taken from her, and the crowne and kingdome to be established vnto him: yet notwithstanding all this kindnes, whē he fel from God and from religion, 2. Chron. 24.20 21.22. he forgot Iehoiada, and cruelly murdered his son, Zecariah an holy Pro­phet of God, for doing the message of the Lord vnto him, in re­prouing him and his princes for their idolatry.

To this point our Sauiour giueth further testimony, telling his Disciples what should fall out vpon the preaching of the [Page 62]Gospell: Mat. 10 21. The brother shall betray the brother to death, and the fa­ther the sonne, and the children shall rise against their parents, and shall cause them to dye. What nearer bonds then these, especial­ly that of children to their parents, who haue bene the meanes of their life, of their education, and in a word, of all the good things that they either do or shall enioy, and that not without great paines and charges, and troubles vnto themselues? yet for all this, if children be impious, and their parents religi­ous, they will not sticke to betray them, and to put them to death. So that by these proofes it is cleare and euident, that no bands of kindnesse or of nature will hold, where the bands of religion are wanting. And there is reason for it: for

First, Reasons. the Diuel hath the disposing of al vngodly mens hearts, and therefore vntill such time as he grow kinde vnto Gods children, 1 nothing in the world, (but Gods ouerruling hand) can make his lims true and trusty friends vnto the members of Christ: for Sathan hauing the command of them, will enforce them (will they, nill they) to be vnkind, vnthankfull, and vn­courteous vnto Gods seruants that haue bene most benefici­all vnto them.

Secondly, 2 there is in all vnregenerate men abundance of pride, which maketh them to thinke that whatsoeuer is done for them either by GOD or men, it is due debt, and nothing more then their deserts do require: and therefore when they are sat and full, they spurne with the heele against the giuers. And this let vs set downe for a certaine ground, that they which shew themselues vnfaithfull and disloyal vnto GOD, notwithstanding all his benefites, will neuer be true and firme friends vnto vs, how nearly & strongly soeuer they are linked vnto vs in outward respects: he that is not Gods friend, can neuer be our faithfull friend.

Thirdly, 3 wicked men do loue sinne better then any bene­fite: and therefore will they fall out with their kindest friends rather then with their beloued corruptions, and be discourte­ous vnto any, yea aduenture the damning of their own soules eternally, rather then crosse their wretched lusts, and set them­selues against their sinfull affections.

For instruction, Vse 1 to teach vs a point of wisedome, that see­ing [Page 63]all sinners are so vnfaithfull, therefore we should beware how we trust them, and how we commit our selues or our secrets vnto them: for albeit their lookes be faire and smooth, and their speeches and outward cariage seeme louing and kind: yet if they feare not God, they will lye in waite for an aduantage, and do vs a mischiefe before we be aware, if we take not the better heede of them: and therefore let vs not ex­pose our selues vnto them.

Indeed our Sauiour did lay open himselfe vnto Iudas, be­cause he knew that Iudas was appointed for that work, and the will of his Father must needs be fulfilled: but we not hauing the like reason, must not imitate our Sauiour herein, nor acquaint such persons with our counsels: much lesse let vs prouoke them, and cast our selues into their danger: for if they haue vs once in the snare, there is no hope of mercy, except the Lord worke for vs extraordinarily.

Let men therefore looke heedfully vnto themselues, and be­ware as of others, so of vntrusty seruants, of vngodly chil­dren, yea of vnholy yoke-fellowes: for there is no fidelity to be expected, where the true feare of God is not planted in the heart. They are bound to pray for them, to instruct them, and shew them any kindnesse that ciuility or Christiani­ty bindeth them to performe: but herein their wisdome must appeare, that they bee not too open-hearted vnto them, nor too ready to put them in trust in matters of great impor­tance.

Secondly, Vse. 2 here is matter of comfort to all such as are faith­full in their dealings, that would rather lay downe their liues, then deale dishonestly, or discourteously: this is a great grace of God, to require friendship to their friends, & to shew them­selues thankfull for benefites receiued. And indeed true and sound thankfulnesse can be in none, but onely in those that are truly gracious: wicked men may be glad of a good turne, and in outward complement of words and behauiour make a semblance and shew of thankfulnesse: but to be truly ioyfull, as seeing GODS hand in a kindnesse receiued, and heartily and in conscience to loue the party whom God hath made an instrument of that good, with a desire and indeauour to re­quite [Page 64]the same, this cannot possibly be in any, but in GODS people.

Verse 21. Truly the Sonne of man goeth his way, as it is writ­ten of him, but woe be to that man, by whom the Sonne of man is be­traied.

The death of Christ and the manner and meanes of it, were prophesied of before, yet is not Iudas therby excused. Whence ariseth this point, that

A wicked man may fulfill the will of God to his owne con­demnation, Doct 4 The wicked ful fill Gods will to their ruine, and do that which God hath foretold, to his vtter destruction.

God had said, that Iudas should be a traitour: he is a traitour: God had determined (& Christ had cōfirmed it) that he should be a diuel he is such an one, yet al to his wo. So was it declared before vnto Abraham, that Pharaoh should grieuously afflict the Israelites: he did accomplish Gods will in that behalfe, and verified that which God had forespoken, but to his owne vt­ter ruine. 2. Sam. 12.11. In like sort the Prophet Nathan in Gods name de­nounced before hand this iudgement against Dauid, that he would raise vp euill against him out of his owne house: Abso­lon effected it accordingly, but to his owne ouerthrow. So He­rod and Poutius Pilate, the high Priests and the Gentiles con­sulted together, Act. 4.27 28: to put to death the holy Sonne of God, and therein did nothing more then Gods hand and his counsell had determined before to be done; yet notwithstanding they perished in their sinnes, as many of them as repented not. And to heap together no more proofes in a matter so euident, we may note in the Scriptures, how the enemies of the Church are compa­red to Goldsmithes, Dan 11.31. Zach. 13, 9. for that they purged Gods people from their drosse: and to Launders, because they washed away their spots, &c. and yet heauy iudgements are denounced, and haue bene from time to time executed vpon them for such works. And good reason it should be so.

First, Reasons. because they are not allured vnto it by vertue of any commandement, 1 but driuen vnto it by a secret prouidence of God.

Secondly, 2 they do it not in loue vnto God, but in ma­lice against God, or men: or both; as Iudas in a splene conspi­red [Page 65]against his Maister, because he found fault with his hypocri­ticall dealing. Mark. 14.6. &c. and 10. &c.

Thirdly, they aime not at Gods honour, 3 though they accom­plish that which tendeth to his honour: but they seeke them­selues some way or other, in that which they doe.

Which serueth for the iust reproofe & terror of those, Vse. 1 that when they are conuicted of any haynous crime, cast off all the fault with this: I was predestinated vnto it, and vnlesse God had appointed it, I could neuer haue done it. What of that? therfore they hope there is no danger hanging ouer their head for such facts. But what then will they say of Iudas? did not he do that which God had decreed? yet our Sauiour saith, woe to him: and we may as well say, woe vnto thee: for whatsoeuer they imagine, the necessity of their sinning, in respect of Gods decree, doth nothing diminish the grieuousnesse of their of­fence, neither shall it at all mitigate the extremity of their pu­nishment.

This is for our instruction, Vse 2 that we should frame our obedi­ence in another manner: and for that purpose reason thus with our selues: haue I a cōmādement for this which I do? is it a duty warranted by the Word, which I now performe? Some do that which God hath appointed, but it is onely by a prouidence, not in any conscience: how doth my obedience differ from theirs? Do I practise good duties because God calleth for them? then shall my seruice be acceptable vnto God: do I forbeare e­uill because he forbideth it? then do I that which is pleasing vnto him, otherwise not. In this maner let vs sift our hearts, performing euery thing in that manner, and to that end which God hath ordained, that we may not onely doe that which the Scripture saith (for so did Iudas,) but that which the Scripture warranteth, and in that sort as it approueth: for so Gods seruants are bound to do.

It is good for vs that he was borne, because we haue benefite thereby: but not for him, because whatsoeuer matter of con­tentment he had in his life time, turned at length to the increase of his misery, and to his perpetuall damnation. Whence this [Page 66]point may be gathered, Doct. 5 that

All the delights and contentments of wicked men in this world, No earthly contentment can coūteruaile the punish­ments in hell. cannot counteruaile the miseries that they shall feele in the world to come.

Iudas had life it selfe, which is a thing very delightfull, and of which it is truly said, though by a lying spirit: Skin for skin, and all that euer a man hath, Iob. 2.4.will he giue for his life. He had also great preferment, being one of the Apostles: and the chiefe of­fice amongst them, namely to be their pursebearer; which liked him exceeding well, because he was a thiefe, and stole from them much of that which was giuen: yet notwithstanding all this, and whatsoeuer else can be named, our Sauiour saith, it had bene good for him that he had neuer bene borne.

The like may be said of Saul, Ieroboam, Ahab, and many other kings. Who would accoūt it a good bargain to haue their king­domes with all the honours and delights which they could af­ford: and their victories with all the glory that accompanieth the same, vpon this condition, that he shall endure the same mi­series and torments in hell, that they do? Certainely no wise man would willingly make such a match: for what shall it pro­fit a man to winne the whole world, and to lose his owne soule?

First, Reason. 1 the best delights and contentments of this life are mixed with many troubles, sorrowes, and feares: but their miseries in the life to come are pure miseries, without any mitigation or comfort in their paine and torment.

Secondly, 2 their pleasures heere are few, and short, and of small continuance: but their paines hereafter shall be innu­merable, and endlesse.

Thirdly, 3 all their delights in this life are but snares, and all their good cheere and dainties but poysons, and the more men take of them, Reuel. 18.7. the more grieuous shall their punishment in hell be.

For instruction, Vse 1 that we should not endanger our soules for the enioyment of the pleasures of sinne for a season; yet many are so foolish, that so they might satisfy their fleshly desires, they care not though they doe it with the price of their soules: so they may haue their pleasures and commodities, and fulfill their beastly lusts, they will euen sell themselues vnto destructi­on [Page 67]as Ahab did: not caring what miseries they cast themselues into, nor what snares they intangle thēselues in, so they may ac­complish their brutish and diuellish purposes, being therein more silly then the poore bird or fish, that once perceiuing the snare or the hooke, will not easilie meddle, nor aduenture the danger the second time.

Secondly, if it be so, Vse 2 that all the cōmodities and delights of this life cannot counteruaile the miseries of damnation, then on the other side why should it not hold as true for our comfort, that all the losses and sorrowes of this life cannot counteruaile the happinesse of saluation? for the Apostle saith, Rom 8.18 that the afflic­tions of this present time, are not worthy of the glory that shal be shew­ed vnto vs: the one being light & momentany, the other weigh­ty and eternal. Let vs suffer neuer so many disgraces and losses, & go through neuer so many hard brunts, our blessed estate in heauen will answer for all: so that as it was said of Iudas, it had bene good for him he had neuer bene borne, notwithstan­ding all the delights that he enioyed; so may it as truly be said, happy we that euer we were borne, notwithstanding all the mi­series that we haue endured: yea though they haue bene as great as theirs, of whom mention is made Hebrewes, 11. that they were racked, and stoned, and hewen in sunder, &c. for they en­dured all in hope of a beter resurection. Verse 35. and so should we if God bring vs vnto the like extremities. And thus much of the conference, now followeth the institution of the Lords Supper.

ANd as they did eate, Iesus tooke the bread, and when he had giuen thankes &c. or as the word fignifi­eth (blessed,) that is prayed vnto his Father for a blessing to be bestowed vpon the receiuing of it, not onely vpon those that were then present, but vpon all that should afterwards to the end of the world faith­fully partake of the same. In that Christ Iesus seekes the bles­sing of this ordinance from the Lord, Doct. 6 the doctrine is that

The vertue and efficacie of the Sacrament, The vertue of the Sacrament is from Gods owne hand. See the Ser­mon on Iohn the 6. is from Gods owne hand, through the mediation of Christ Iesus.

God giues it, and Christ procures the benefite of it vnto his people: and this is common to all other ordinances and serui­ces with the Sacrament. To this purpose it is said, that Moses gaue not that Manna vnto the Israelites in the wildernesse from heauen, Doct. 5 but my Father (saith Christ) giueth you the true bread, Iohn. 6.32.33.which giueth life vnto the world: that no Minister nor crea­ture in heauen or earth can bestow vpon any.

First, Reasons. 1 one generall reason of this doctrine is, that euery good giuing, and euery perfect gift is from aboue, and cometh downe from the Father of lights. Iames 1.17. Now what more excellent & perfect gift can there be then the body and bloud of Iesus Christ? and therefore if God be the author and giuer of all other good [Page 69]things, this must of necessity proceed from his bounty in a spe­ciall manner.

A second cause why God wil haue the disposing of his gra­ces in his owne hand, 2 is, that there might be a difference be­tweene him and all his Ministers, and that he might retaine that prerogatiue for Christ Iesus alone: for he it is that giueth the meate which endureth to euerlasting life. And the reason is be­cause the Father hath sealed him, that is, the Lord hath autho­rized him by the broade seale of heauen, and will et none to be copartners with him in that office: he is the Lord Treasurer of all graces, and therefore he must blesse his ordinances vnto vs, if euer we looke for benefite thereby. In which regard Iohn Baptist saith: I baptize you with water, & that is all that he could do; as for washing of the heart, and purging of the conscience, that he attributeth wholly vnto Christ Iesus: Matth. 3.11. He will baptize you with the holy Ghost and with fire. Iohn would not arrogate that vnto himselfe, lest he should treacherously lay claime to that which is proper vnto the crowne. The like faithfulnesse in giuing God his due, we see in the Apostle Paul, who saith, I haue planted, Apollos watered, 1 Cor. 3.6.but God giueth the increase: there­by intimating, that the best Ministers are but as Gardeners in the Lords Church: they can but put the scions into the stock, or the roote into the ground. And as possible it is for a man to make a tree, as for a Minister to make a Christian: and as pos­sible to put sap into a dead blocke, and to make it grow and flourish, and bring forth fruit in aboundance, as for a Minister to put into any the least drop of grace, or to adde any whit vn­to it, where it is already wrought.

Thirdly, 3 the Lord wil haue the vertue of the Sacrament to be in his owne power, to bestow where & how he will, that there might be a difference betweene Communicants, to wit, be­tweene the good and the bad. If it were in mens hands to dis­pose, and did consist in the deede done, as ignorant Papists imagine, men would bestow it promiscuously, and wicked hypocrites should haue as good a share as those that are truly religious, and the worst speed as well as the best: for men can­not search the hearts of their people, to see with what prepara­ration they come: and there is that loue in them (which is a [Page 70]thing commendable) that they desire all might be faued. If Moses could haue giuen euery man in Israel grace when he gaue them the Manna, he would haue done it: he that could haue bene content, that his name should be razed out of the booke of life for their sakes, would not haue stuck with them for such a matter. If Abraham could haue circumcised Isma­els heart, when he circumcised his flesh, he should not haue bene excommunicated for his prophanenesse: but God hath alwaies heretofore, and doth still keep this power in his owne hand, that so he may enrich with grace those whom he thin­keth fittest, and deale with euery one as he knoweth their hearts. 1 Cor. 10. Moses was the Minister of Baptisme, to those that pas­sed through the red sea, yet with many of them God was not pleased: for onely those that are good in his sight shall taste of his good gifts. And therefore Christ praieth not for the world, but onely for those which he hath chosen out of the world, Iohn. 17. & such as shall beleeue through the preaching of the Gospell, that they may be partakers of the benefite of his ordinances.

First for instruction, Vse 1 if euer we would speed well when we come to the Sacrament, let vs make the Lord our friend, sith the distribution of grace pertaineth to him alone, let vs seeke it at his hand, and not bring any sinne with vs which may of­fend his glorious presence: which if we can do, we may and must expect a blessing from him. It is not the goodnesse of the Minister that can do it (though it be a good comfort to haue a holy mans praier for vs) it is as possible that a man should ap­point where the raine shall fall, as where grace shall fall: and though it should be concluded by Parliament, what daies it should raine, and in what parts of the land, it were of no force: for God alone hath the ordering of the cloudes, and so hath he also of the graces of his Spirit.

Secondly, Vse 2 this maketh for the comfort of such as come pre­paredly vnto the table of the Lord, with a true heart, though burdened and wearied with many corruptions. Christ hath praied that the Sacrament may be effectuall vnto them, and therefore it shall be so: and he hath praised God for giuing it vnto his people, and therefore it shall not be in vaine: neither their owne weaknesse, nor the meanenesse of the Elements, nor [Page 71]the imperfections of the Minister, shall hinder the powerfull working of Gods ordinance.

But we are base creatures, Obiect. and the Minister is no better then he should be.

Indeed if Grace were to be fetched out of such dirty ditches as we are, we could looke for little good; Answer. but God is a cleare fountaine, and from his fulnesse shall we receiue grace vpon grace.

But alas, neither we, Obiect. nor our Minister can pray so earnestly nor praise God so heartily, when we communicate at the Lords table, as God requires, and we ought to do.

What of that? Answer. were not Christs praiers and praises such as must needes be pleasing to the Lord? If they were (as cannot be denyed) let vs neuer be discouraged for these imperfectiōs of ours: for Christ was appointed to be an vniuersall Minister for all his elect, & in the perfection of his petitions & thankes­giuing, all the blemishes that are in ours shall be hidden and couered

Thirdly; this is for the reproofe of such prophane persons, Vse. 3 as come vnchearefully and heauily vnto this Sacrament: and if the respect of their gouernour, of the lawes, and of their owne credite did not moue them, they would altogether ab­sent themselues from it: these are wretched persons, that make no more account of this singular pledge of Gods fauour. Hath Christ prayed vnto his Father for a matter of no worth? and giuen thanks vnto him for that which is of no estimation? But let such vnbeleeuing and sinfull wretches go and as for vs, let vs be assured for our comfort, that when Christ became asui­tor to his Father, he was in such fauour with him, that he obtai­ned that which was worth the hauing, and deserued praise & thankesgiuing both from him, and from all his people, as that which should be a meanes of their euerlasting happinesse.