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TWO SERMONS VPON THE XII. CHAP. OF THE AVTHOR TO THE HEbrewes, the 16. and 17. verses thereof. HEBREVVES 12.16.17. Let there bee no fornicator or prophane person, as Esau, which for one portion of meate sold his birthright.
TWO SERMONS UPON THE XII. CHAP. OF THE AVTHOR TO THE Hebrews, the 16. and 17. Verses thereof. HEBREWS 12.16.17. Let there be no fornicator or profane person, as Esau, which for one portion of meat sold his birthright.
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For yee know, how that afterward when he would haue inherited the blessing, hee was reiected:
For ye know, how that afterwards when he would have inherited the blessing, he was rejected:
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For he found no place to repentance, though he sought that blessing with teares.
For he found no place to Repentance, though he sought that blessing with tears.
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I Mind not (beloued in Christ) to stand vpon more circumstances then I take fitting for the opening of my Text. Although to haue shewed you my simple iudgemēt, both as touching the occasion, the Author, the time,
I Mind not (Beloved in christ) to stand upon more Circumstances then I take fitting for the opening of my Text. Although to have showed you my simple judgement, both as touching the occasion, the Author, the time,
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and the argumēt of this Epistle, could not but haue bin profitable for sundrie respects:
and the argument of this Epistle, could not but have been profitable for sundry respects:
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but then must I spend more • … e then is allowed mee, and I feare, should abridge you of some things which I am willing to open vnto you.
but then must I spend more • … e then is allowed me, and I Fear, should abridge you of Some things which I am willing to open unto you.
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Wherefore omitting all these, know you that the Author of this Epistle, hauing in the former part of this chapter, encouraged them patiently to vndergoe the crosse of afflictions, assuring them that they were no signes of Gods anger, but rather of his loue, in which they had cause to reioyce:
Wherefore omitting all these, know you that the Author of this Epistle, having in the former part of this chapter, encouraged them patiently to undergo the cross of afflictions, assuring them that they were no Signs of God's anger, but rather of his love, in which they had cause to rejoice:
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from thence he proceeds to an exhortation, the substance whereof is, that to their holy profession they would ioyne a godly life and conuersation, charging them to haue care that no sinne might grow amongst them that were professors of the Gospell, calling it by the name of a Roote of bitternesse; because that howsoeuer it might bee pleasant and sweete at the first,
from thence he proceeds to an exhortation, the substance whereof is, that to their holy profession they would join a godly life and Conversation, charging them to have care that no sin might grow among them that were professors of the Gospel, calling it by the name of a Root of bitterness; Because that howsoever it might be pleasant and sweet At the First,
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yet it would bring forth bitter fruit at the last. The which exhortation he enforceth, and thereto moueth by three speciall reasons.
yet it would bring forth bitter fruit At the last. The which exhortation he enforceth, and thereto moves by three special Reasons.
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The first, because such are easily to be drawne from that grace they seemed to haue,
The First, Because such Are Easily to be drawn from that grace they seemed to have,
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and one raigning sinne would eate it out.
and one reigning sin would eat it out.
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The second reason was, because hereby they would be very scandalous to the weake, and Apostataes of the whole Church.
The second reason was, Because hereby they would be very scandalous to the weak, and Apostates of the Whole Church.
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Thirdly, because their examples would be great hinderances to other:
Thirdly, Because their Examples would be great hindrances to other:
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yea and more hurt would ensue by their ill life, then euer they did good by their profession.
yea and more hurt would ensue by their ill life, then ever they did good by their profession.
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Now in the verses read, he goes on with a dehortation, disswading them from such vices,
Now in the Verses read, he Goes on with a dehortation, dissuading them from such vices,
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as would bring a scandall to the Church of God.
as would bring a scandal to the Church of God.
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Amongst the rest hee sets downe two, namely, Fornication and Prophanenesse, in the which whosoeuer flues and delights, shall in the end bring great dishonor to God, slander to his owne profession,
among the rest he sets down two, namely, Fornication and Profaneness, in the which whosoever flues and delights, shall in the end bring great dishonour to God, slander to his own profession,
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and hurt to his owne conscience.
and hurt to his own conscience.
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The first (I say) he sets downe, is Fornication. Whence may arise this question:
The First (I say) he sets down, is Fornication. Whence may arise this question:
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why he names this sin before many other, which he might haue named? I answere, specially for two causes:
why he names this since before many other, which he might have nam? I answer, specially for two Causes:
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The one in regard of the profession: the other in regard of the person. In regard of the profession, because first it dishonors God:
The one in regard of the profession: the other in regard of the person. In regard of the profession, Because First it dishonours God:
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not that God will lose one iot of his honor, though hee should cast vs all to hell;
not that God will loose one jot of his honour, though he should cast us all to hell;
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but my meaning is, he accepts it as a dishonor to him, when such a one that makes profession in mouth, denies the power of it in his life.
but my meaning is, he accepts it as a dishonour to him, when such a one that makes profession in Mouth, Denies the power of it in his life.
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As the holy Ghost sharply reprehendeth the hypocrite, asking him how hee durst bee so bold to take his words in his mouth, As the holy Ghost sharply reprehendeth the hypocrite, asking him how he durst bee so bold to take his words in his Mouth,
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and not to liue answerable to it in his life.
and not to live answerable to it in his life.
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Secondly, it opens the mouthes of Atheists, causing them to blaspheme the Gospell, who are readie vpon the least occasion to speake euill of it, Secondly, it Opens the mouths of Atheists, causing them to Blaspheme the Gospel, who Are ready upon the least occasion to speak evil of it,
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and such as professe it in sinceritie.
and such as profess it in sincerity.
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So also in regard of the person, because if he be qualified with any grace of sanctification, it will in time eate it out,
So also in regard of the person, Because if he be qualified with any grace of sanctification, it will in time eat it out,
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and grieue Gods Spirit, though not on the suddaine, yet it wil bring him so low,
and grieve God's Spirit, though not on the sudden, yet it will bring him so low,
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as the work of sanctification cānot grow in him.
as the work of sanctification cannot grow in him.
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Example we haue of Dauid, who by this was faine to crie to the Lord to create a new spirit in him;
Exampl we have of David, who by this was feign to cry to the Lord to create a new Spirit in him;
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and had thought it would haue cast him out of Gods presence.
and had Thought it would have cast him out of God's presence.
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Againe, it may be demanded, why the holy Ghost names not rather Adulterie then Fornication? I answere:
Again, it may be demanded, why the holy Ghost names not rather Adultery then Fornication? I answer:
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First, we must note that he doth include it herein, and all other sinnes of that kind.
First, we must note that he does include it herein, and all other Sins of that kind.
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Secondly, and specially, because those to whom he did write, were not all married, but many and the most part of them were single persons.
Secondly, and specially, Because those to whom he did write, were not all married, but many and the most part of them were single Persons.
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Therefore names he rather the sin of fornication then adulterie, lest the single persons might take any exceptions against his speech.
Therefore names he rather the since of fornication then adultery, lest the single Persons might take any exceptions against his speech.
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The second sin he dehorts them from, is the sin of Prophanenesse: a sin many know not, others make light account of it:
The second since he dehorts them from, is the since of Profaneness: a since many know not, Others make Light account of it:
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but the holy Ghost sets it downe for a grieuous sin, and a sin of all such as professe the Gospel to bee abhorred.
but the holy Ghost sets it down for a grievous since, and a since of all such as profess the Gospel to be abhorred.
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To which end hee sets not downe an example of a fornicator, because it was an vsuall knowne sin,
To which end he sets not down an Exampl of a fornicator, Because it was an usual known since,
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and a sinne some men make conscience to shunne and auoid:
and a sin Some men make conscience to shun and avoid:
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but hee sets downe an example of a prophane person, and hangs vp the picture of a prophane wretch,
but he sets down an Exampl of a profane person, and hangs up the picture of a profane wretch,
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for a warning to all others. In which example, wee are to consider of three things:
for a warning to all Others. In which Exampl, we Are to Consider of three things:
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The first is the person, who it was, viz. Esau, a man qualified and commended in the Scripture for some gifts of nature, in which I doubt he may goe beyond, and shame many of vs:
The First is the person, who it was, viz. Esau, a man qualified and commended in the Scripture for Some Gifts of nature, in which I doubt he may go beyond, and shame many of us:
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yet for his prophanenes is recorded as aspectacle of Gods wrath, and branded for a reprobate.
yet for his profaneness is recorded as aspectacle of God's wrath, and branded for a Reprobate.
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The second is his fact, which was, that for one portion of meate he sold away his birthright.
The second is his fact, which was, that for one portion of meat he sold away his birthright.
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Of which fact we shall heare more in the opening, being like many at this day amongst vs, who sell,
Of which fact we shall hear more in the opening, being like many At this day among us, who fell,
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and willingly part away with their birthright for vanities. The third thing is his punishment, which is threefold;
and willingly part away with their birthright for vanities. The third thing is his punishment, which is threefold;
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First, he is wounded in his conscience with griefe and shame, that hee had no better grace,
First, he is wounded in his conscience with grief and shame, that he had no better grace,
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but to part with such a treasure at so base a price. Secondly, he labours and bestirres himselfe to seeke to recouer it, but all in vaine:
but to part with such a treasure At so base a price. Secondly, he labours and bestirs himself to seek to recover it, but all in vain:
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for he seekes to his father, who could not helpe him:
for he seeks to his father, who could not help him:
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but not to God, who must haue holpen him, if euer he had had any helpe at all.
but not to God, who must have helped him, if ever he had had any help At all.
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The third was an vtter deniall of mercie, in that hee lost the time in which hee might haue had it;
The third was an utter denial of mercy, in that he lost the time in which he might have had it;
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now all the meanes he could vse for it, would not preuaile to recouer it againe.
now all the means he could use for it, would not prevail to recover it again.
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And so falles it out with many at this day, who forsaking the Gospel, for the present things of this life, come to see their error how lightlie they haue passed it away, which wish and desire to recouer their former estate, but can neuer preuaile.
And so falls it out with many At this day, who forsaking the Gospel, for the present things of this life, come to see their error how lightly they have passed it away, which wish and desire to recover their former estate, but can never prevail.
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Thus much for the opening of the words:
Thus much for the opening of the words:
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the sum whereof is, a dehortation from two horrible sinne, of such as liue in the bosome of the Church,
the sum whereof is, a dehortation from two horrible sin, of such as live in the bosom of the Church,
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and make shew of religion in outward profession:
and make show of Religion in outward profession:
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lest by forsaking it for the present things of this life, they be not able to recouer it againe.
lest by forsaking it for the present things of this life, they be not able to recover it again.
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Now let vs come to the instructions that may be gathered hence.
Now let us come to the instructions that may be gathered hence.
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And yet before I come to handle them, I hold it very profitable to take the course of the Author;
And yet before I come to handle them, I hold it very profitable to take the course of the Author;
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namely, to begin with the exhortation, whereon the dehortation is grounded, and that is, to stirre vs vp to a holy conuersation,
namely, to begin with the exhortation, whereon the dehortation is grounded, and that is, to stir us up to a holy Conversation,
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and to ioyne with our profession a holie life, without which, as he saith before, We shall neuer see God to our comfort;
and to join with our profession a holy life, without which, as he Says before, We shall never see God to our Comfort;
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and this will make the rest more profitable to vs. And though many in this citie might think or should suppose it a needlesse doctrine,
and this will make the rest more profitable to us And though many in this City might think or should suppose it a needless Doctrine,
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yet for my part I take it needfull and profitable to deale with you, as the holie Ghost dealt here with them.
yet for my part I take it needful and profitable to deal with you, as the holy Ghost dealt Here with them.
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In that he labours earnestly to exhort them to holinesse of life, in regard of their profession, wee are to obserue, that it must be a principall care of those who haue taken vpon them the profession of the Gospell, to labour to ioyne a holie conuersation thereunto.
In that he labours earnestly to exhort them to holiness of life, in regard of their profession, we Are to observe, that it must be a principal care of those who have taken upon them the profession of the Gospel, to labour to join a holy Conversation thereunto.
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The profession must not consist in a formall loue and outward shew of the Gospell, but they must expresse and shew the power of it in their liues and conuersations.
The profession must not consist in a formal love and outward show of the Gospel, but they must express and show the power of it in their lives and conversations.
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A thing the Apostle commends the Thessalonians for, that the Gospell was not in word,
A thing the Apostle commends the Thessalonians for, that the Gospel was not in word,
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but in power, that is, they did aswell practise it in their liues, as talke of it with their mouthes.but in power, that is, they did aswell practise it in their lives, as talk of it with their mouths.
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And this the Apostle Peter labours to exhort those he wrote vnto, that with the knowledge of faith in the Gospel, they would ioyne vertue, by which he meanes holines of life:
And this the Apostle Peter labours to exhort those he wrote unto, that with the knowledge of faith in the Gospel, they would join virtue, by which he means holiness of life:
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exhorting ye they that beleeue wel, should liue wel, that so their liues might beautifie their profession.
exhorting you they that believe well, should live well, that so their lives might beautify their profession.
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It seemes diuers of the Church sent to Paul to know his iudgement touching such seruants as were conuerted to the Gospell,
It seems diverse of the Church sent to Paul to know his judgement touching such Servants as were converted to the Gospel,
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how they should behaue themselues to their Infidell masters.
how they should behave themselves to their Infidel Masters.
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To this he sends an answere to Timothy, commanding, that being bound to thē, they should not depart or vse them vnconscionablie, To this he sends an answer to Timothy, commanding, that being bound to them, they should not depart or use them vnconscionablie,
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but rather to be more carefull in their seruice, and to vse diligence and faithfulnesse to them, that so the name of God and his Gospell, be not euill spoken of.
but rather to be more careful in their service, and to use diligence and faithfulness to them, that so the name of God and his Gospel, be not evil spoken of.
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A good lesson for such seruants in this citie as professe the Gospell, and serue irreligious masters, not hereby to take a liberty to be idle, carelesse,
A good Lesson for such Servants in this City as profess the Gospel, and serve irreligious Masters, not hereby to take a liberty to be idle, careless,
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and false in word and deede, but so much the rather to be the more careful in their seruice,
and false in word and deed, but so much the rather to be the more careful in their service,
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lest they giue their Masters occasion to speake euill of the name of God and his Gospell.
lest they give their Masters occasion to speak evil of the name of God and his Gospel.
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Now if seruants must be thus carefull towards their masters that be Atheists, how much more then should euery one that hath giuen his hand and name to the Gospell, be carefull, who hath many to ouerlooke him,
Now if Servants must be thus careful towards their Masters that be Atheists, how much more then should every one that hath given his hand and name to the Gospel, be careful, who hath many to overlook him,
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and would be glad to take a small occasion to discredit his profession? There are many reasons may be added to presse this doctrine the more vpon our consciences, but I will content my selfe with these three.
and would be glad to take a small occasion to discredit his profession? There Are many Reasons may be added to press this Doctrine the more upon our Consciences, but I will content my self with these three.
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The first reason is, because a holie life ioyned to an holy profession, will gaine credit in the consciences of Gods people.
The First reason is, Because a holy life joined to an holy profession, will gain credit in the Consciences of God's people.
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Yea, it will gaine credit also in the consciences of such as be yet vncalled.
Yea, it will gain credit also in the Consciences of such as be yet uncalled.
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To which end the Apostle exhorts them to haue their conuersation honest among the Gentiles, that they which speake euill of them as of euill doers, may by their good workes which they shall see, glorifie God in the day of visitation.
To which end the Apostle exhorts them to have their Conversation honest among the Gentiles, that they which speak evil of them as of evil doers, may by their good works which they shall see, Glorify God in the day of Visitation.
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By which all you that be Fathers, Mothers, Masters, and Mistresses are exhorted, though you haue vntoward sonnes, vnfaithfull seruants, lyers, swearers,
By which all you that be Father's, Mother's, Masters, and Mistress's Are exhorted, though you have untoward Sons, unfaithful Servants, liars, swearers,
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yea such as scorne at your comming to Sermons, and vse of holy exercises in your families,
yea such as scorn At your coming to Sermons, and use of holy exercises in your families,
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as giuing thanks at meales, prayers, reading of Chapters, &c. yet should your carriage in your liues be such,
as giving thanks At meals, Prayers, reading of Chapters, etc. yet should your carriage in your lives be such,
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as that they seeing your Christian behauiour in your shops, in your words, in your dealings, &c. may haue cause to praise God.
as that they seeing your Christian behaviour in your shops, in your words, in your dealings, etc. may have cause to praise God.
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Yea, if euer the Lord call and conuert them, they shall praise God, that they euer dwelt in such a family,
Yea, if ever the Lord call and convert them, they shall praise God, that they ever dwelled in such a family,
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and that euer they came within thy dores.
and that ever they Come within thy doors.
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The experience hereof God hath shewed dailie amongst vs, of many, who in their seruice were deriders of holy duties,
The experience hereof God hath showed daily among us, of many, who in their service were deriders of holy duties,
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and stopped their eares at the instructions of their gouernours, yet the Lord hauing opened their eares,
and stopped their ears At the instructions of their Governors, yet the Lord having opened their ears,
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and softned their hearts by his word and spirit, they haue so praised God for his mercie to them, that their parents by whom they were begotten,
and softened their hearts by his word and Spirit, they have so praised God for his mercy to them, that their Parents by whom they were begotten,
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and borne, haue not been so deare to them in their hearts, as their Master and mistresse, in whose Christian familie they were conuerted.
and born, have not been so deer to them in their hearts, as their Master and mistress, in whose Christian family they were converted.
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The second reason is, because it will gaine credit to our profession.
The second reason is, Because it will gain credit to our profession.
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The contrarie opens the mouthes of Atheists to slander and discredit the same. One prophane Gospeller doth more harme in the Church, then an hundred Atheists.
The contrary Opens the mouths of Atheists to slander and discredit the same. One profane Gospeler does more harm in the Church, then an hundred Atheists.
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Wherefore, saith the Preacher, Dead flies cause to stinke and putrisie the ointment.
Wherefore, Says the Preacher, Dead flies cause to stink and putrify the ointment.
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Yea, one dead flie will putrifie a whole boxe of ointmēt, where as a thousand falling into a barrell of pitch, will do no such harme:
Yea, one dead fly will putrify a Whole box of ointment, where as a thousand falling into a barrel of pitch, will do no such harm:
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So the Gospell is so pretious a thing, that the euill example of one professor doth more harme to it,
So the Gospel is so precious a thing, that the evil Exampl of one professor does more harm to it,
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then the example of many Athiests; a thousand drunken companions neuer discredit the Gospell so much as one that professeth well, and liueth ill.
then the Exampl of many Atheists; a thousand drunken Sodales never discredit the Gospel so much as one that Professes well, and lives ill.
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For is it not a thing common amongst vs, that when men see a professor commit any sinne (yea though of infirmity,
For is it not a thing Common among us, that when men see a professor commit any sin (yea though of infirmity,
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and of weakenesse, with no purpose to liue in it) doe but marke how they presently labour to discredit, not so much the person of the man, as his profession.
and of weakness, with no purpose to live in it) doe but mark how they presently labour to discredit, not so much the person of the man, as his profession.
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For are not these their verie words? See, these are our professours and holy men;
For Are not these their very words? See, these Are our professors and holy men;
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hee is wise that will beleeue what they say: here is a profession indeed.
he is wise that will believe what they say: Here is a profession indeed.
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Yea they wil not sticke to curse the very Booke of God, and blaspheme his Gospell.
Yea they will not stick to curse the very Book of God, and Blaspheme his Gospel.
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Therefore if you will be professors, looke to your shops, your families, your counting houses, your weights and measures, else if you bee faultie in these, you will bring more discredit to religion,
Therefore if you will be professors, look to your shops, your families, your counting houses, your weights and measures, Else if you be faulty in these, you will bring more discredit to Religion,
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then euer you did good with your outward profession.
then ever you did good with your outward profession.
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The third reason is, because by your ioyning an holy life to a holy profession, it wil gaine comfort to your conscience, especially in the time of the departure out of this world.
The third reason is, Because by your joining an holy life to a holy profession, it will gain Comfort to your conscience, especially in the time of the departure out of this world.
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An example wee haue of Ezekias, who hauing receiued the message of death, is said to turne to the wall, an Exampl we have of Ezekias, who having received the message of death, is said to turn to the wall,
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and to put the Lord in mind of the integritie of his life, wherein he tooke great comfort.
and to put the Lord in mind of the integrity of his life, wherein he took great Comfort.
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Yea, it will put a man in more comfort, then all the treasures of this world.
Yea, it will put a man in more Comfort, then all the treasures of this world.
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For what consolation can a man take in worldly things, when he is priuie that hee doth lead a vicious & wicked life,
For what consolation can a man take in worldly things, when he is privy that he does led a vicious & wicked life,
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and is in danger of Gods wrath? Now let vs see what vses we are to make of this doctrine.
and is in danger of God's wrath? Now let us see what uses we Are to make of this Doctrine.
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And first it may stop the mouthes of our aduersaries the Papists, who falselie charge vs that wee teach doctrines of libertie to sin:
And First it may stop the mouths of our Adversaries the Papists, who falsely charge us that we teach doctrines of liberty to since:
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and that the sum of our doctrines is, that, so a man beleeue in Christ, it is no matter how he liues.
and that the sum of our doctrines is, that, so a man believe in christ, it is no matter how he lives.
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And beloued, I appeale to your owne consciences, how true this is, when wee teach that an outward profession (seeme it neuer so sanctified) without a holy life is odious in Gods sight.
And Beloved, I appeal to your own Consciences, how true this is, when we teach that an outward profession (seem it never so sanctified) without a holy life is odious in God's sighed.
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And we returne the doctrine of libertie vpon themselues.
And we return the Doctrine of liberty upon themselves.
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For be Iudge (men and brethren in Christ) whether this bee not a doctrine of licenciousnes, to teach, that ignorance is the mother of deuotion;
For be Judge (men and brothers in christ) whither this be not a Doctrine of licenciousnes, to teach, that ignorance is the mother of devotion;
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that their holie father may dispense with any sinne, be it neuer so great and heinous;
that their holy father may dispense with any sin, be it never so great and heinous;
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that allow the Stewes euen at their Popes nose, for the nourishing of whoredome.
that allow the Stews even At their Popes nose, for the nourishing of whoredom.
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Yea they teach, that all their veniall sinnes (as they terme them) are put away and forgiuen by knocking themselues on the breast,
Yea they teach, that all their venial Sins (as they term them) Are put away and forgiven by knocking themselves on the breast,
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and by saying, God haue mercie vpon me, &c.
and by saying, God have mercy upon me, etc.
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If this were true, and this libertie granted to sinne, who would make conscience to commit sinne? But let vs know, that these are doctrines of diuels,
If this were true, and this liberty granted to sin, who would make conscience to commit sin? But let us know, that these Are doctrines of Devils,
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and hee that hath not care to ioyne an holie life to an holie beleefe, shall one day with the man wanting the wedding garment, be cast into vtter darkenesse, where shall be weeping and gnashing of teeth.
and he that hath not care to join an holy life to an holy belief, shall one day with the man wanting the wedding garment, be cast into utter darkness, where shall be weeping and gnashing of teeth.
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A second vse of this doctrine serues to teach vs that be present, and all that haue taken the profession of the Gospell vpon them, to haue care to frame their liues answerable thereunto.
A second use of this Doctrine serves to teach us that be present, and all that have taken the profession of the Gospel upon them, to have care to frame their lives answerable thereunto.
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And this must bee speciallie three waies.
And this must be specially three ways.
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The first in their words and speeches, which must bee such as may either conuey good to others, else draw good from others.
The First in their words and Speeches, which must be such as may either convey good to Others, Else draw good from Others.
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Secondly, in their workes, and that not only in their generall places, but also in their particular callings,
Secondly, in their works, and that not only in their general places, but also in their particular callings,
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whether Magistrate, Minister, Father, Husband, Master, Seruant, &c. The third is in their recreations, being carefull they vse lawfull things lawfully.
whither Magistrate, Minister, Father, Husband, Master, Servant, etc. The third is in their recreations, being careful they use lawful things lawfully.
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As you that bee Gentlemen in your bowling, shooting, hawking, hunting: which though they bee lawfull recreations, yet that you take heed, lest you abuse them,
As you that be Gentlemen in your bowling, shooting, hawking, hunting: which though they be lawful recreations, yet that you take heed, lest you abuse them,
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and not to be mirthmongers, making euery day a day of pastime and pleasure.
and not to be mirthmongers, making every day a day of pastime and pleasure.
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A third vse serues to reprooue many, who haue taken vpon them the holy profession of Christ Iesus,
A third use serves to reprove many, who have taken upon them the holy profession of christ Iesus,
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yet in their liues deny the power of it.
yet in their lives deny the power of it.
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And to come home to this citie, and to this place, in which are assembled such as make shew of loue to the Gospell:
And to come home to this City, and to this place, in which Are assembled such as make show of love to the Gospel:
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Answere me in your consciences, where are the signes and tokens of a holy life? doe your liues answere your profession? is it not with Ioab, to murther,
Answer me in your Consciences, where Are the Signs and tokens of a holy life? do your lives answer your profession? is it not with Ioab, to murder,
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and then to runne and take hold of the hornes of the altar? Nay, with the Iewes, to sweare, lie, steale, commit adulterie, &c. and to come and stand in this house before me, saith the Lord? no more will the Lord allow either of your Bibles vnder your armes,
and then to run and take hold of the horns of the altar? Nay, with the Iewes, to swear, lie, steal, commit adultery, etc. and to come and stand in this house before me, Says the Lord? no more will the Lord allow either of your Bibles under your arms,
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or your prayers in your families, nor your running after Sermons, if your liues be not reformed.
or your Prayers in your families, nor your running After Sermons, if your lives be not reformed.
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In the ciuill law it is well knowne, a long protestation will not releeue a theefe,
In the civil law it is well known, a long protestation will not relieve a thief,
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if he be tainted, and proued guiltie of the fact:
if he be tainted, and proved guilty of the fact:
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no more will your protestations and faire speeches releeue you, when your shops, your counting houses, your houses, your chambers wil condemne you.
no more will your protestations and fair Speeches relieve you, when your shops, your counting houses, your houses, your chambers will condemn you.
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For I appeale this day to many of you that heare me, whether the Lord may not truely say to you,
For I appeal this day to many of you that hear me, whither the Lord may not truly say to you,
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as hee said by the mouth of his Prophet Micah, Micah. 6.10.
as he said by the Mouth of his Prophet micah, micah. 6.10.
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Are yet the treasures of wickednesse in the house of the wicked, and the scant measure that is abominable? So say I to thee, are the treasures of wickednesse in thy house? Is the pooremans pledge, his bed, his gowne, his axe, his spade, his coate in thy house? liuest thou by briberie, extortion, oppression, false weights in thy shop, false ballance in thy warehouse, are yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? So say I to thee, Are the treasures of wickedness in thy house? Is the pooremans pledge, his Bed, his gown, his axe, his spade, his coat in thy house? Livest thou by bribery, extortion, oppression, false weights in thy shop, false balance in thy warehouse,
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and darest thou take on thee the holie profession of the Gospell? I tell thee, all thy prayers, almes, hearing of the word, receiuing the Sacraments are abhorred of God.
and Darest thou take on thee the holy profession of the Gospel? I tell thee, all thy Prayers, alms, hearing of the word, receiving the Sacraments Are abhorred of God.
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In the time of the Law, none might offer the blood of a dog or a swine;
In the time of the Law, none might offer the blood of a dog or a Swine;
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yet were they both like the blood of a lambe: and though the one was accepted, yet the other was abhorred.
yet were they both like the blood of a lamb: and though the one was accepted, yet the other was abhorred.
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So let all thy outward profession seeme neuer so holy, yet not ioyned with a holy conuersation, God detests it.
So let all thy outward profession seem never so holy, yet not joined with a holy Conversation, God detests it.
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How may the Lord complaine against this citie, as he did against Samaria? Come to Bethel and transgresse, Amos 4.4.5. to Gilgal and multiplie transgressions:
How may the Lord complain against this City, as he did against Samaria? Come to Bethel and transgress, Amos 4.4.5. to Gilgal and multiply transgressions:
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and bring your sacrifices in the morning, and your Tithes after three yeeres. And for a thanksgiuing of leauen publish & proclaime the free offerings:
and bring your Sacrifices in the morning, and your Tithes After three Years. And for a thanksgiving of leaven publish & proclaim the free offerings:
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for this liketh you, O yee children of Israel, saith the Lord. for this liketh you, Oh ye children of Israel, Says the Lord.
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In which he taxeth them, for that after many sinnes committed, they would come in the morning on their Sabbath daies,
In which he Taxes them, for that After many Sins committed, they would come in the morning on their Sabbath days,
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and bring an offering or a tithe, and offer it vp, and then think God was well pleased.
and bring an offering or a tithe, and offer it up, and then think God was well pleased.
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So how manie in this Citie, all the weeke long, spend it in swearing, lying, oppression, &c. and then on the Lords day come to Church in the morning,
So how many in this city, all the Week long, spend it in swearing, lying, oppression, etc. and then on the lords day come to Church in the morning,
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and heare a Sermon, & make a shew of louing holy exercises? Oh this likes them well;
and hear a Sermon, & make a show of loving holy exercises? O this likes them well;
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but this likes not the Lord: for he accounts them hypocrites and dissemblers.
but this likes not the Lord: for he accounts them Hypocrites and dissemblers.
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Yea, these are they that do more hurt to religion and professors, with their running after Preachers, with their carrying of Bibles, with their holy protestations,
Yea, these Are they that do more hurt to Religion and professors, with their running After Preachers, with their carrying of Bibles, with their holy protestations,
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and their liues odious, then the common drunkard, whoremonger, vsurer, &c. There is nothing more odious in Gods sight,
and their lives odious, then the Common drunkard, whoremonger, usurer, etc. There is nothing more odious in God's sighed,
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then that man that caries the lampe of profession, and denieth and disgraceth it by an vnholy life.
then that man that caries the lamp of profession, and Denieth and disgraceth it by an unholy life.
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I end this point with the saying of our Sauiour to his Disciples, and in them, to all that take on them the profession of his name:
I end this point with the saying of our Saviour to his Disciples, and in them, to all that take on them the profession of his name:
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Let your light so shine before men, that they may see your good workes, and glorifie your Father that is in heauen. Let your Light so shine before men, that they may see your good works, and Glorify your Father that is in heaven.
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And so much for the generall doctrine drawne from the Apostles dealing with the Hebrewes. Now it followes according as it is in the Text. Let there bee no fornicatour.
And so much for the general Doctrine drawn from the Apostles dealing with the Hebrews. Now it follows according as it is in the Text. Let there be no fornicator.
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You heard before that these words containe a dehortation from such vices, as he knew would bring a scandall to the Gospell;
You herd before that these words contain a dehortation from such vices, as he knew would bring a scandal to the Gospel;
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whereof he sets downe two speciall sinnes: The first is here fornication.
whereof he sets down two special Sins: The First is Here fornication.
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The reasons wherefore he sets this downe were before shewed vnto vs. As also we heard why he sets downe this sinne, rather then the sinne of adultery, being a sinne of an higher degree.
The Reasons Wherefore he sets this down were before showed unto us As also we herd why he sets down this sin, rather then the sin of adultery, being a sin of an higher degree.
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Then it resteth we gather what we learne hence:
Then it rests we gather what we Learn hence:
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which is, in that he labors to dehort or draw them from this sinne of fornication, we learne, that amongst other sinnes, all that liue in the Church of God,
which is, in that he labors to dehort or draw them from this sin of fornication, we Learn, that among other Sins, all that live in the Church of God,
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and sincerely professe the Gospell of Iesus Christ, must labour by all meanes to shun and auoide the sinne of fornication, adulterie, incest, whoredome, and all of that kind.
and sincerely profess the Gospel of Iesus christ, must labour by all means to shun and avoid the sin of fornication, adultery, Incest, whoredom, and all of that kind.
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It is too true, that many professing the Gospel, make a light account of fornicatiō: oh they take it but a trick of youth.
It is too true, that many professing the Gospel, make a Light account of fornication: o they take it but a trick of youth.
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And it may bee one reason of the Apostles dehorting or drawing them from this sinne, being of like account amongst them.
And it may be one reason of the Apostles dehorting or drawing them from this sin, being of like account among them.
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But howsoeuer they or we make light account of it, yet the holy Ghost accounts it a grieuous sin, especially amongst such as professe the Gospell.
But howsoever they or we make Light account of it, yet the holy Ghost accounts it a grievous since, especially among such as profess the Gospel.
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For he speakes not to Atheists, but to Christians, and such as had taken on them the profession of Christ Iesus & his Gospel.
For he speaks not to Atheists, but to Christians, and such as had taken on them the profession of christ Iesus & his Gospel.
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So I, knowing that I preach to such as professe Christ, and outwardly make a shew of louing both him and his word, dehort and draw you from the sinne of fornication, being no small or light sin,
So I, knowing that I preach to such as profess christ, and outwardly make a show of loving both him and his word, dehort and draw you from the sin of fornication, being no small or Light since,
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but an odious and grieuous sinne.
but an odious and grievous sin.
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I tell you, a man or woman that haue giuen their names to Christ, and laid their hands to the plow of the Gospell,
I tell you, a man or woman that have given their names to christ, and laid their hands to the blow of the Gospel,
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and yet liue in fornication or adulterie, &c. do liue in a wofull and fearefull estate.
and yet live in fornication or adultery, etc. do live in a woeful and fearful estate.
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And that this sin is a great sin, specially of professors, we may see by the words of ye Apostle to the Corinthians, who saith, Be not deceiued; 1. Cor. 6.9.
And that this since is a great since, specially of professors, we may see by the words of you Apostle to the Corinthians, who Says, Be not deceived; 1. Cor. 6.9.
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neither fornicators, nor idolators, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards,
neither fornicators, nor Idolaters, nor Adulterers, nor wantons, nor buggers, nor thieves, nor covetous, nor drunkards,
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nor railers, nor extortioners shall inherit the kingdome of God. Where the Apostle amongst the rascall row of capitall Sinnes, placeth fornication as a master-sin,nor railers, nor extortioners shall inherit the Kingdom of God. Where the Apostle among the rascal row of capital Sins, places fornication as a Master sin,
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and ringleader to other sins, and bids them not to be deceiued: for as light account as they make of it,
and ringleader to other Sins, and bids them not to be deceived: for as Light account as they make of it,
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yet it will shut them out of Gods kingdome.
yet it will shut them out of God's Kingdom.
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And the same Apostle writing to the Galathians, reckoning vp diuers sins of the flesh, sets fornication in the forefront, almost of all:
And the same Apostle writing to the Galatians, reckoning up diverse Sins of the Flesh, sets fornication in the forefront, almost of all:
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which he would not haue done, if it had been a sin of light account.
which he would not have done, if it had been a since of Light account.
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The like you shall reade in his Epistle to the Ephesians, where he hauing exhorted them to holinesse of life, labours to draw them from such vices as would hinder this worke of God in them;
The like you shall read in his Epistle to the Ephesians, where he having exhorted them to holiness of life, labours to draw them from such vices as would hinder this work of God in them;
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amongst which, he begins with the sin of fornication.
among which, he begins with the since of fornication.
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And this he doth so much the rather, in that it was (of many) not counted a sin of any great reckoning.
And this he does so much the rather, in that it was (of many) not counted a since of any great reckoning.
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And so howsoeuer many account it a light sin at this day, yet know you it is a hainous sin, a most grieuous in Gods sight.
And so howsoever many account it a Light since At this day, yet know you it is a heinous since, a most grievous in God's sighed.
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I would not wish any of you to think, that I do aime at any one particular man, (for it is wel knowne I am but a stranger,
I would not wish any of you to think, that I do aim At any one particular man, (for it is well known I am but a stranger,
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and God is my witnesse, before whom wee do stand, I iudge reuerently of you all) but in discharge of my dutie and conscience, I labour to shew you the horriblenesse of the sin of fornication,
and God is my witness, before whom we do stand, I judge reverently of you all) but in discharge of my duty and conscience, I labour to show you the horribleness of the since of fornication,
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and all other of that kind. The reasons to presse this doctrine vpon our consciences, are diuers.
and all other of that kind. The Reasons to press this Doctrine upon our Consciences, Are diverse.
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The first reason is, because he that takes pleasure in this sinne, carries the marke of a reprobate.
The First reason is, Because he that Takes pleasure in this sin, carries the mark of a Reprobate.
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For as it is a principle in nature, to frame our actions to the will and liking of our friend;
For as it is a principle in nature, to frame our actions to the will and liking of our friend;
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so is it a principall propertie of Gods child, to frame his wil to the wil of God:
so is it a principal property of God's child, to frame his will to the will of God:
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& contrariwise a great signe of a wicked man, to frame his actions to his owne liking.
& contrariwise a great Signen of a wicked man, to frame his actions to his own liking.
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Now of all actions, a special and principal one is, to keep and possesse our bodies in chastitie, according as the Apostle exhorts the Thessalonians, telling them, that if they will frame their liues to the will of God, they must abstaine from fornication; and know how to possesse their vessell in holines and honor.
Now of all actions, a special and principal one is, to keep and possess our bodies in chastity, according as the Apostle exhorts the Thessalonians, telling them, that if they will frame their lives to the will of God, they must abstain from fornication; and know how to possess their vessel in holiness and honour.
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A second reason hereof is, because by committing this sinne, there is a kind of worship done to the diuell.
A second reason hereof is, Because by committing this sin, there is a kind of worship done to the Devil.
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Shall I take (saith the Apostle) the members of Christ, 1. Cor. 6.15. Shall I take (Says the Apostle) the members of christ, 1. Cor. 6.15.
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and make them the members of an harlot? Now an harlot is a member of Satan,and make them the members of an harlot? Now an harlot is a member of Satan,
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so that hee that prostrates his bodie to an harlot, doth prostrate it to the diuell.
so that he that prostrates his body to an harlot, does prostrate it to the Devil.
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A third reason is, because it is a sin which the Lord specially reserues to be punished by himselfe:
A third reason is, Because it is a since which the Lord specially reserves to be punished by himself:
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It is recorded by the Author to the Hebrewes, who saith, But whoremongers and adulterers God will iudge.
It is recorded by the Author to the Hebrews, who Says, But whoremongers and Adulterers God will judge.
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And the reasons hereof may bee specially these two.
And the Reasons hereof may be specially these two.
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The former, because the whoremaster and fornicator are growne to such a cunning, as wofull experience shewes:
The former, Because the whoremaster and fornicator Are grown to such a cunning, as woeful experience shows:
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The father he gets a child, and the sonne must take it on him:
The father he gets a child, and the son must take it on him:
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The master he gets a bastard, and the seruant must marrie her to blind the world withall.
The master he gets a bastard, and the servant must marry her to blind the world withal.
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But let them know, though they can hide it from the world, and auoid the punishment of man,
But let them know, though they can hide it from the world, and avoid the punishment of man,
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yet they cannot hide it from God, who will be reuenged, and seuerely punish it.
yet they cannot hide it from God, who will be revenged, and severely Punish it.
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The second reason is, because it goes so light away vnpunished by the Magistrate, therefore the Lord himselfe will take it into his owne hands, who will not let it go vnpunished.
The second reason is, Because it Goes so Light away unpunished by the Magistrate, Therefore the Lord himself will take it into his own hands, who will not let it go unpunished.
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Yet God and your consciences doe know how small account you make of this sin.
Yet God and your Consciences do know how small account you make of this since.
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A fourth reason to disswade vs from this sin, is, because it brands him that liues in it for an hypocrite,
A fourth reason to dissuade us from this since, is, Because it brands him that lives in it for an hypocrite,
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though he make neuer such shew of religion outwardly.
though he make never such show of Religion outwardly.
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This the Preacher shewes, when he saith, And I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands:
This the Preacher shows, when he Says, And I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bans:
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Hee that is good before God, shall be deliuered from her, but the sinner shall be taken by her. He that is good before God, shall be Delivered from her, but the sinner shall be taken by her.
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(I pray you reade it, and note it well) giuing vs to vnderstand, that by being good before God, is meant a sound, sincere, religious man, whom the Lord will so preserue, that though he may be ouertaken with this sinne,
(I pray you read it, and note it well) giving us to understand, that by being good before God, is meant a found, sincere, religious man, whom the Lord will so preserve, that though he may be overtaken with this sin,
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yet shall he not liue and delight in it.
yet shall he not live and delight in it.
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And hence we see why the Lord permits so many harlots in the land, because there are so many hypocrites amongst vs.
And hence we see why the Lord permits so many harlots in the land, Because there Are so many Hypocrites among us
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A fifth reason is, because it is a sin that plucketh the iudgement of God on the land,
A fifth reason is, Because it is a since that plucketh the judgement of God on the land,
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as the Prophet Ieremie saith, that Adulterie will cause the land to mourne, and as Hoseah saith, The Lord hath a controuersie with the Land:
as the Prophet Ieremie Says, that Adultery will cause the land to mourn, and as Hosea Says, The Lord hath a controversy with the Land:
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a capital sinne was, because there was whoring committed therein.
a capital sin was, Because there was whoring committed therein.
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And for experience we need but looke on this City, on which the Lord continueth one of the arrowes of his wrath, I meane the plague and pestilence.
And for experience we need but look on this city, on which the Lord Continueth one of the arrows of his wrath, I mean the plague and pestilence.
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Know ye, that Whoredome is a capitall sin that prouokes the Lord.
Know you, that Whoredom is a capital since that provokes the Lord.
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For this sin is a speciall meanes to pull downe the wrath of God, to send and continue this kind of punishment.
For this since is a special means to pull down the wrath of God, to send and continue this kind of punishment.
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So that when you heare the plague increase in your citie, you may thanke the whoremonger for it.
So that when you hear the plague increase in your City, you may thank the whoremonger for it.
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A sixth reason is, because the Fornicator is fit for nothing but for hell, hee is neither fit for God,
A sixth reason is, Because the Fornicator is fit for nothing but for hell, he is neither fit for God,
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nor for himselfe, nor for the land. Not for God; for all hee doth is accursed:
nor for himself, nor for the land. Not for God; for all he does is accursed:
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yea, his very prayers he makes, if hee make any. Not for himselfe;
yea, his very Prayers he makes, if he make any. Not for himself;
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for thereby he consumes his bodie, and wasteth his goods, and hastens beggery, or some euill and vntimely end vpon himselfe.
for thereby he consumes his body, and wastes his goods, and hastens beggary, or Some evil and untimely end upon himself.
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Not fit for the land, for he hastens and procures Gods wrath and heauie displeasure against it.
Not fit for the land, for he hastens and procures God's wrath and heavy displeasure against it.
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The vses of this doctrine.
The uses of this Doctrine.
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First, it serues for a warning to such as bee tainted with this sinne, that they labour in prayer to God to worke a detestation of it in their hearts:
First, it serves for a warning to such as be tainted with this sin, that they labour in prayer to God to work a detestation of it in their hearts:
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and to take heede of the harlot; for she will not leaue thee, till shee haue got the blood of thy soule:
and to take heed of the harlot; for she will not leave thee, till she have god the blood of thy soul:
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yea, as Salomon saith, Her ghests are in the depth of hell;
yea, as Solomon Says, Her guests Are in the depth of hell;
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meaning they are as sure to goe to hell, except they repent, as if they were there alreadie.
meaning they Are as sure to go to hell, except they Repent, as if they were there already.
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Remember, yet God offers grace, yea, this day I stand here as Gods minister to intreat thee,
remember, yet God offers grace, yea, this day I stand Here as God's minister to entreat thee,
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as thou hast any loue to God, any feare of his iudgements, any hope to appeare before Christ Iesus with any comfort, at the day of iudgement,
as thou hast any love to God, any Fear of his Judgments, any hope to appear before christ Iesus with any Comfort, At the day of judgement,
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or any care to be saued, to get out of this sinne betimes, else bee sure in time it will bring thee to damnation.
or any care to be saved, to get out of this sin betimes, Else be sure in time it will bring thee to damnation.
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A second vse hereof serues to reprooue such as make light account of it, and count it but a tricke of youth. Oh vile forlorne wretch:
A second use hereof serves to reprove such as make Light account of it, and count it but a trick of youth. O vile forlorn wretch:
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is it but a tricke of youth to haue heauen gates bolted against thee? Is it but a tricke of youth to pull Gods wrath on thee? Is it but a tricke of youth to be a fornicator? I tell thee such trickes will tricke thee to hell,
is it but a trick of youth to have heaven gates bolted against thee? Is it but a trick of youth to pull God's wrath on thee? Is it but a trick of youth to be a fornicator? I tell thee such tricks will trick thee to hell,
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if they bee not preuented by repentance? O sir, saies some, I haue satisfied the L••d,
if they be not prevented by Repentance? O sir, Says Some, I have satisfied the L••d,
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and done my penance in open Church amongst the congregation. For answere:
and done my penance in open Church among the congregation. For answer:
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But tell me hast thou satisfied God by repentance? Hast thou runne to him and intreated him in Christ Iesus to bee satisfied? I tell thee, penance in the Church will not keepe thee out of hell, till Gods anger bee appeased:
But tell me hast thou satisfied God by Repentance? Hast thou run to him and entreated him in christ Iesus to be satisfied? I tell thee, penance in the Church will not keep thee out of hell, till God's anger be appeased:
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and it is only Christ that must appease him:
and it is only christ that must appease him:
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and it must be faith and repentance in thee, that must be the meanes to obtaine it.
and it must be faith and Repentance in thee, that must be the means to obtain it.
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Others obiect, I meane to marrie her, and so to make her an amends. For answere:
Others Object, I mean to marry her, and so to make her an amends. For answer:
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Say thou doest meane so, I denie not but it is a thing both lawfull, and fit to be so:
Say thou dost mean so, I deny not but it is a thing both lawful, and fit to be so:
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But yet till there haue been repentance wrought in thee for this grieuous sinne, Gods wrath,
But yet till there have been Repentance wrought in thee for this grievous sin, God's wrath,
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and Gods curse will follow thee at the heeles.
and God's curse will follow thee At the heals.
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Yea, I say further, that after thou hast married her, till there be a reconciliation betweene God and thee, al the time thou hast liued in marriage, thou hast liued a fornicator.
Yea, I say further, that After thou hast married her, till there be a reconciliation between God and thee, all the time thou hast lived in marriage, thou hast lived a fornicator.
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Is there any here who are priuie in their consciences they haue abused their bodies with their wiues before the solemnising of Wedlocke,
Is there any Here who Are privy in their Consciences they have abused their bodies with their wives before the solemnising of Wedlock,
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and entrance into that holy ordinance and couenant of God? hast thou repented, hast thou been grieued from thy heart? then no doubt, thou hast obtained pardon.
and Entrance into that holy Ordinance and Covenant of God? hast thou repented, hast thou been grieved from thy heart? then no doubt, thou hast obtained pardon.
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But if thou haue felt no griefe, no sorrow, no humbling, no teares, but made account all is well and healed by mariage, know thou,
But if thou have felt no grief, no sorrow, no humbling, no tears, but made account all is well and healed by marriage, know thou,
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and know thou againe, God will one day call thee to a new reckoning, and will take vengeance on thee in the depth of hell.
and know thou again, God will one day call thee to a new reckoning, and will take vengeance on thee in the depth of hell.
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A third vse hereof is, to such Magistrates as be put in trust for the punishing of this sinne, that they looke vnto it better then they haue done,
A third use hereof is, to such Magistrates as be put in trust for the punishing of this sin, that they look unto it better then they have done,
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and that they let it not goe so slenderly punished, or not punished at all, as many of them do.
and that they let it not go so slenderly punished, or not punished At all, as many of them doe.
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It is to be lamented at this day, to heare what winking, & what bribing there is to maintaine this sinne.
It is to be lamented At this day, to hear what winking, & what bribing there is to maintain this sin.
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Yea, it is to bee feared, that there bee many frenchhoods and veluets coates maintained by this sinne.
Yea, it is to be feared, that there be many frenchhoods and velvets coats maintained by this sin.
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Yea, experience doth shew vs, (and by experience I speake it) how readie many will bee to ride and run to Iustices of peace,
Yea, experience does show us, (and by experience I speak it) how ready many will be to ride and run to Justices of peace,
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and Ecclesiasticall courtes to speake, and to countenance out a common fornicator, and an adulterer;
and Ecclesiastical Courts to speak, and to countenance out a Common fornicator, and an adulterer;
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when the same parties in case of wrong done to an honest man, will not set their foote out of the dore, to speake a word to doe him any good.
when the same parties in case of wrong done to an honest man, will not Set their foot out of the door, to speak a word to do him any good.
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Can the Lord forbeare long to punish vs, when this sinne amongst other sinnes, cries loud in the Lords eares for vengeance? No, no,
Can the Lord forbear long to Punish us, when this sin among other Sins, cries loud in the lords ears for vengeance? No, no,
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as the Prophet saith, Hee will visit for these things, and his soule will be auenged vpon such a nation.
as the Prophet Says, He will visit for these things, and his soul will be avenged upon such a Nation.
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Or prophane person as Esau. Now followes the other sinne, he dehorts and drawes them from; Or profane person as Esau Now follows the other sin, he dehorts and draws them from;
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which is prophanenesse. And because there were diuers did make light account of it, and many others that did not know what it meant, he sets downe an example of a man hated of God before he was borne,
which is profaneness. And Because there were diverse did make Light account of it, and many Others that did not know what it meant, he sets down an Exampl of a man hated of God before he was born,
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and being dead, is, as it were, hung vp for a spectacle for all prophane men to looke on, set out in the booke of Genesis the 25.27.28. Chapters.
and being dead, is, as it were, hung up for a spectacle for all profane men to look on, Set out in the book of Genesis the 25.27.28. Chapters.
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And hence, before wee proceed to the opening of the storie, we are to obserue something, in that the holie Ghost sets before vs the example of a prophane man.
And hence, before we proceed to the opening of the story, we Are to observe something, in that the holy Ghost sets before us the Exampl of a profane man.
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A principall end and drift why the holy Spirit of God sets before vs examples in the old Testament,
A principal end and drift why the holy Spirit of God sets before us Examples in the old Testament,
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as well as in the New, is not so much that men should read them as stories,
as well as in the New, is not so much that men should read them as stories,
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or therein see the seueritie of God to others:
or therein see the severity of God to Others:
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but for spectacles and examples to vs, that wee should take heed of their sinnes that moue the Lord to lay such punishments vpon them.
but for spectacles and Examples to us, that we should take heed of their Sins that move the Lord to lay such punishments upon them.
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The Apostle to the Corinthians hauing set downe the rebellion of the Israelites, together with their punishment, presently telles the end and vse of such examples, which was his seueritie to them,
The Apostle to the Corinthians having Set down the rebellion of the Israelites, together with their punishment, presently tells the end and use of such Examples, which was his severity to them,
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and to bee warnings to vs, as appeareth in the eleuenth verse.
and to be Warnings to us, as appears in the Eleventh verse.
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So the Apostle Iude telles vs that Sodom and Gomorah and the cities about them, which the Lord destroyed for following strange flesh, were and are set foorth for a warning and example to all filthie and beastly minded men.
So the Apostle Iude tells us that Sodom and Gomorrah and the cities about them, which the Lord destroyed for following strange Flesh, were and Are Set forth for a warning and Exampl to all filthy and beastly minded men.
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So that so long as there is a people vpon the earth, so long hath the Lord set downe in scripture examples of his wrath to forewarne them of the like seueritie against them.
So that so long as there is a people upon the earth, so long hath the Lord Set down in scripture Examples of his wrath to forewarn them of the like severity against them.
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And wee see, that diuers for some horrible offences are hung vp in chaines, not onely to shew the kings seueritie against them,
And we see, that diverse for Some horrible offences Are hung up in chains, not only to show the Kings severity against them,
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or for men to stand gazing vpon them, but for warnings to all his subiects to take heed they runne not into the like offence,
or for men to stand gazing upon them, but for Warnings to all his Subjects to take heed they run not into the like offence,
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lest they incurre the like punishment.
lest they incur the like punishment.
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And therefore for murtherers, the Lord hath, as it were, hung vp Cain; for prophanenesse, Esau; for murmurers against God and his Ministers he hath proposed Coreh, Dathan and Abiram; Iudas to all Traitors, Lots wife for all Apostataes.
And Therefore for murderers, the Lord hath, as it were, hung up Cain; for profaneness, Esau; for murmurers against God and his Ministers he hath proposed Coreh, Dathan and Abiram; Iudas to all Traitors, Lots wife for all Apostates.
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These and many more are set forth for examples to vs. These and many more are not pictures of Gods anger, onely hung vp to be gazed vpon,
These and many more Are Set forth for Examples to us These and many more Are not pictures of God's anger, only hung up to be gazed upon,
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but to warne vs by their examples of the sinnes.
but to warn us by their Examples of the Sins.
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There are diuers reasons to bee shewed of this doctrine, but in that my time is so neere spent, I will content my selfe with one, which is:
There Are diverse Reasons to be showed of this Doctrine, but in that my time is so near spent, I will content my self with one, which is:
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Because God is not mutable, but the same God to vs as to them;
Because God is not mutable, but the same God to us as to them;
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and as hee hath left them for examples to vs, so he can leaue vs for examples to others.
and as he hath left them for Examples to us, so he can leave us for Examples to Others.
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If hee doe not, wee are the more bound to him, and not to abuse his patience and longsuffering to vs,
If he do not, we Are the more bound to him, and not to abuse his patience and long-suffering to us,
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but rather to meete him in time by repentance.
but rather to meet him in time by Repentance.
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The vse hereof serues to teach vs what vse we should make in reading the stories of Gods iudgements vpon others in the booke of God:
The use hereof serves to teach us what use we should make in reading the stories of God's Judgments upon Others in the book of God:
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not so much to wonder at them, that they had no better grace, or to admire the seueritie of the Lord against them:
not so much to wonder At them, that they had no better grace, or to admire the severity of the Lord against them:
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but to applie it to our selues, and to say in our hearts;
but to apply it to our selves, and to say in our hearts;
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This example is set out to warne me, to teach me, that if I commit the like sinne, I may feare the like punishment or worse.
This Exampl is Set out to warn me, to teach me, that if I commit the like sin, I may Fear the like punishment or Worse.
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Which reprooues specially two sorts of men at this day:
Which reproves specially two sorts of men At this day:
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The one is such as in reading diuers chapters of the Lords iust iudgement against diuers nations, cities, Kings, Priests, men, women, children for their sinnes committed against him, make light account of them, The one is such as in reading diverse Chapters of the lords just judgement against diverse Nations, cities, Kings, Priests, men, women, children for their Sins committed against him, make Light account of them,
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as if it no whit concerned them, though their consciences condemne them of the like sinne.
as if it no whit concerned them, though their Consciences condemn them of the like sin.
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They read the storie of Esau, and of Gods wrath against him for his prophanenesse;
They read the story of Esau, and of God's wrath against him for his profaneness;
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yet though they know in their hearts they set more by their pleasure then by preaching;
yet though they know in their hearts they Set more by their pleasure then by preaching;
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by their gaine then by godlines; by their pottage then by religion;
by their gain then by godliness; by their pottage then by Religion;
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yet it neuer so much as mooues them at al. So againe, how many doe read the storie of Lots wife, who for her looking backe was turned into a monument of Gods anger,
yet it never so much as moves them At all So again, how many do read the story of Lots wife, who for her looking back was turned into a monument of God's anger,
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yet themselues are priuy of the decay of their first loue, and with Demas haue embraced the world,
yet themselves Are privy of the decay of their First love, and with Demas have embraced the world,
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and yet are no whit dismaied at al? Look vpon her all you that are priuie to your selues and guiltie of blacksliding in your zeale and loue to the Gospell.
and yet Are no whit dismayed At all? Look upon her all you that Are privy to your selves and guilty of blacksliding in your zeal and love to the Gospel.
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She was turned into a pillar of salt, and remaineth a spectacle of Gods vengeance for al such as thou art.
She was turned into a pillar of salt, and remains a spectacle of God's vengeance for all such as thou art.
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She was turned into a durate substance, & without speedie repentance, hee will turne thee into a heauie iudgement,
She was turned into a Durate substance, & without speedy Repentance, he will turn thee into a heavy judgement,
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and that is hardnes of heart, which is harder then salt; for it is the plague of all plagues.
and that is hardness of heart, which is harder then salt; for it is the plague of all plagues.
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You then that of religious seruants are become irreligious masters: you that are priuie to your hearts, that 10.20.30. yeeres agone you were more forward and zealous in Gods worship, and now are decaied and cold, looking backe to the pleasures and profits of this world, looke one Lots wife:
You then that of religious Servants Are become irreligious Masters: you that Are privy to your hearts, that 10.20.30. Years ago you were more forward and zealous in God's worship, and now Are decayed and cold, looking back to the pleasures and profits of this world, look one Lots wife:
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shee, as it were, hangs in chaines for a wofull spectacle to behold.
she, as it were, hangs in chains for a woeful spectacle to behold.
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Let her moue you to labour to recouer that you haue lost, lest the Lord make you spectacles to others,
Let her move you to labour to recover that you have lost, lest the Lord make you spectacles to Others,
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as she is made a spectacle to you.
as she is made a spectacle to you.
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And for this citie and others is Ierusalem in the Scripture to bee a perpetuall example:
And for this City and Others is Ierusalem in the Scripture to be a perpetual Exampl:
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her special sinnes were, pride, contempt of Gods word, and abuse of Gods Prophets. Her doome is recorded for England, and for thee London, whose pride is as great,
her special Sins were, pride, contempt of God's word, and abuse of God's prophets. Her doom is recorded for England, and for thee London, whose pride is as great,
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if not greater then euer hers was.
if not greater then ever hers was.
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And for whose contempt and abuse of Gods Ministers it is a wonder the Lord smites not the land.
And for whose contempt and abuse of God's Ministers it is a wonder the Lord smites not the land.
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Let vs all then hereafter in reading stories of the Lords iudgements on others, make them examples and warnings for vs:
Let us all then hereafter in reading stories of the lords Judgments on Others, make them Examples and Warnings for us:
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else to make account, the same God that was reuenged on them, will not let vs escape.
Else to make account, the same God that was revenged on them, will not let us escape.
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The second sort that this doctrine reprooueth, are such, as in setting their children to read in the Lords booke, they heare the storie of Lots drunkennesse, of Dauids adultery, of Peters deniall,
The second sort that this Doctrine Reproveth, Are such, as in setting their children to read in the lords book, they hear the story of Lots Drunkenness, of David adultery, of Peter's denial,
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and thereby they doe blesse themselues, and strengthen and comfort their hearts: yea they haue learned to alleage them as examples to extenuate their sinnes.
and thereby they do bless themselves, and strengthen and Comfort their hearts: yea they have learned to allege them as Examples to extenuate their Sins.
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Am I a drunkard? so was that good man Lot. Am I an adulterer, saies another? so was that man after Gods owne heart, Dauid. Shall I despaire of my saluation, saies the wicked persister in sinne,
Am I a drunkard? so was that good man Lot. Am I an adulterer, Says Another? so was that man After God's own heart, David. Shall I despair of my salvation, Says the wicked persister in sin,
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and I reade, the theefe repented on the crosse, and found mercie at the last houre? O vile wretches, who hath bewitched you to peruert Gods word to your destruction? It is as much as to poison thy soule. Looke on their repentance:
and I read, the thief repented on the cross, and found mercy At the last hour? O vile wretches, who hath bewitched you to pervert God's word to your destruction? It is as much as to poison thy soul. Look on their Repentance:
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Lot fell of infirmitie, and no doubt repented with much griefe: yet looke vpon Gods iudgement vpon that incestuous seed.Lot fell of infirmity, and no doubt repented with much grief: yet look upon God's judgement upon that incestuous seed.
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Looke vpon Dauid; reade the 38. Psalme, it made him goe crooked; his sinnes were as fire in his bones;
Look upon David; read the 38. Psalm, it made him go crooked; his Sins were as fire in his bones;
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he had not a good day to his death, but the griefe of his sinnes made him to roare out. Thou wouldest be loth to buy thy sinne as he did.
he had not a good day to his death, but the grief of his Sins made him to roar out. Thou Wouldst be loath to buy thy sin as he did.
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And as for the example of the theefe: First, the Lord knocked but once, by one sermon, and he repented:
And as for the Exampl of the thief: First, the Lord knocked but once, by one sermon, and he repented:
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but thou hast had many sermons, and hast had many callings and cryings to thee, yet repented not.
but thou hast had many Sermons, and haste had many callings and cryings to thee, yet repented not.
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Secondly, this is an extraordinary example, and there is not the like in all the Scripture againe.
Secondly, this is an extraordinary Exampl, and there is not the like in all the Scripture again.
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And the end is, that thereby wee should neither despaire nor presume: one, that wee should not despaire, and but one that we shuld not presume.
And the end is, that thereby we should neither despair nor presume: one, that we should not despair, and but one that we should not presume.
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This example is for all penitent sinners, who vpon their repentance may assure themselues, the Lord will receiue them to mercy.
This Exampl is for all penitent Sinners, who upon their Repentance may assure themselves, the Lord will receive them to mercy.
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Now if thou canst promise to thy selfe the same repentance and faith in Christ that hee had,
Now if thou Canst promise to thy self the same Repentance and faith in christ that he had,
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then maiest thou promise thy selfe the same felicitie hee now enioyes.
then Mayest thou promise thy self the same felicity he now enjoys.
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But looke thou on his fellow, who had no grace to repent, and who hangs as an example to all impenitent wretches to looke vpon:
But look thou on his fellow, who had no grace to Repent, and who hangs as an Exampl to all impenitent wretches to look upon:
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that they despise not the mercie of God, nor reiect his call by vs: lest it come to passe, that when thou wouldest repent, thou canst not.
that they despise not the mercy of God, nor reject his call by us: lest it come to pass, that when thou Wouldst Repent, thou Canst not.
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To thee that doest strengthen thy selfe in thy sinne, vpon presumption of mercie to other, I referre thee to the words that the Lord himselfe speakes, Deut. 29.19.20. He that when he heareth the words of the curse, blesseth himselfe in his heart, saying:
To thee that dost strengthen thy self in thy sin, upon presumption of mercy to other, I refer thee to the words that the Lord himself speaks, Deuteronomy 29.19.20. He that when he hears the words of the curse, Blesses himself in his heart, saying:
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I shall haue peace, though I do walke according to the stubbornenesse of mine owne heart;
I shall have peace, though I do walk according to the stubbornenesse of mine own heart;
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thus adding drunkennesse to thirst, the Lord will not be mercifull vnto him, but the wrath of the Lord,
thus adding Drunkenness to thirst, the Lord will not be merciful unto him, but the wrath of the Lord,
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and his ielousie shall smoake against that man, and euery curse that is written in this Booke, shall light vpon him, &c. and his jealousy shall smoke against that man, and every curse that is written in this Book, shall Light upon him, etc.
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Looke thou on this and the like threatnings of God against such as strengthen their hearts in their sinne.
Look thou on this and the like threatenings of God against such as strengthen their hearts in their sin.
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Thus much at this time, being loth to be ouertroublesome, referring the rest till euening Prayer.
Thus much At this time, being loath to be ouertroublesome, referring the rest till evening Prayer.
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Let vs pray for a blessing vpon that wee haue been taught. FINIS.
Let us pray for a blessing upon that we have been taught. FINIS.
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THE SECOND SERMON. HEBREVVES 12.16.17. Let there bee no fornicator or prophane person, as Esau, which for one portion, &c.
THE SECOND SERMON. HEBREWS 12.16.17. Let there be no fornicator or profane person, as Esau, which for one portion, etc.
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YOu haue heard in the forenoone (beloued in Christ) the summe and drift the holy Ghost aimes at, which is a certaine dehortation, therein disswading euerie good Christian from two great vices, which hee calles by the names of the rootes of bitternesse; which are, Fornication and prophanenesse.
YOu have herd in the forenoon (Beloved in christ) the sum and drift the holy Ghost aims At, which is a certain dehortation, therein dissuading every good Christian from two great vices, which he calls by the names of the roots of bitterness; which Are, Fornication and profaneness.
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Of the one we haue spoken: it now resteth we speak of the other vice hee disswades them from.
Of the one we have spoken: it now rests we speak of the other vice he dissuades them from.
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And because I suppose the most of you were present in the forenoone, I will not stand to make any large repetition of that which was then handled,
And Because I suppose the most of you were present in the forenoon, I will not stand to make any large repetition of that which was then handled,
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but onely of so much as may make a better preparation to that which shall be now deliuered.
but only of so much as may make a better preparation to that which shall be now Delivered.
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You must note, that the holy Ghost in his dehortation from this sinne of Prophanenesse, propounds Esau the elder sonne of Isaac for an example:
You must note, that the holy Ghost in his dehortation from this sin of Profaneness, propounds Esau the elder son of Isaac for an Exampl:
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and hauing set downe the vse and end, euery one should make in the reading of such examples of Gods seuerity in scripture, (and not to take the name of God in vaine, by either lightly passing by them,
and having Set down the use and end, every one should make in the reading of such Examples of God's severity in scripture, (and not to take the name of God in vain, by either lightly passing by them,
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as making no vse at all, or else abusing them to strengthen themselues in their sinnes, by the example of the Lords mercie on others) wee proceeded no further in the morning.
as making no use At all, or Else abusing them to strengthen themselves in their Sins, by the Exampl of the lords mercy on Others) we proceeded no further in the morning.
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Now I come to that which followeth, which is the person that is set foorth as an example to all prophane men.
Now I come to that which follows, which is the person that is Set forth as an Exampl to all profane men.
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It is Esau, as you haue heard, the eldest sonne of Isaac.
It is Esau, as you have herd, the eldest son of Isaac.
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And this may seeme very strange that Esau should be a man hated of God before he was borne,
And this may seem very strange that Esau should be a man hated of God before he was born,
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and that he should bee hung vp as an example to all prophane men to take warning by.
and that he should be hung up as an Exampl to all profane men to take warning by.
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First, he was honourablie descended, for Abraham was his grandfather, and Isaac was his father.
First, he was honourably descended, for Abraham was his grandfather, and Isaac was his father.
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Secondly, hee was a man whom God had blessed with great riches, and one of the wealthiest in all the countrie.
Secondly, he was a man whom God had blessed with great riches, and one of the Wealthiest in all the country.
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Thirdly, we doe read of great blessings to his posteritie, for of him came fourteene Dukes, and were in great account.
Thirdly, we do read of great blessings to his posterity, for of him Come fourteene Dukes, and were in great account.
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Yea further, if yee read in the booke of Genesis of his cariage and behauiour, you shall find hee had diuers good morall vertues and kind partes in him,
Yea further, if ye read in the book of Genesis of his carriage and behaviour, you shall find he had diverse good moral Virtues and kind parts in him,
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and such as (I am in doubt) many of vs come short of, and yet perswade our selues to be good Christians.
and such as (I am in doubt) many of us come short of, and yet persuade our selves to be good Christians.
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First, you haue not read a more louing, kind and gentler sonne to his father, then he was:
First, you have not read a more loving, kind and Gentler son to his father, then he was:
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and his father againe loued him dearely, and more dearelie then hee did Iacob. Secondly,
and his father again loved him dearly, and more dearly then he did Iacob. Secondly,
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how kind was hee to his brother? who though he went with a full purpose to haue slaine him,
how kind was he to his brother? who though he went with a full purpose to have slain him,
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yet meeting of him, his heart so melted, that he fell on his necke and kissed him:
yet meeting of him, his heart so melted, that he fell on his neck and kissed him:
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yea, his kindnes was such to his father, that hearing of his death, came many a mile to performe his last dutie,
yea, his kindness was such to his father, that hearing of his death, Come many a mile to perform his last duty,
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and to see him buried and laid him in his graue; yet wee reade him branded for a castaway.
and to see him buried and laid him in his graven; yet we read him branded for a castaway.
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Againe, was hee a couetous man? truelie no:
Again, was he a covetous man? truly no:
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as may appeare in the storie when he met his brother Iacob, who offering him a great present he did refuse it, protesting hee had enough: as may appear in the story when he met his brother Iacob, who offering him a great present he did refuse it, protesting he had enough:
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which did argue a mind void of couetousnesse. Was he proud? no verily:
which did argue a mind void of covetousness. Was he proud? no verily:
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for as we reade, when his brother and hee could no longer dwell together, he in courtesie gaue place to his youngest brother.
for as we read, when his brother and he could no longer dwell together, he in courtesy gave place to his youngest brother.
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What was his sinne? was he a drunkard, an adulterer, an vsurer? We doe not reade that hee did liue in any of these grosse sinnes.
What was his sin? was he a drunkard, an adulterer, an usurer? We do not read that he did live in any of these gross Sins.
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What then was his sinne? He was a prophane man, and therefore hated of God,
What then was his sin? He was a profane man, and Therefore hated of God,
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and set vp for a spectacle to all the world. From whence wee may obserue for our instruction:
and Set up for a spectacle to all the world. From whence we may observe for our instruction:
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Howeuer a man may haue many temporall blessings, and morall vertues, yet being a prophane man, it is not only sufficient to bring seuere punishments vpon him,
However a man may have many temporal blessings, and moral Virtues, yet being a profane man, it is not only sufficient to bring severe punishments upon him,
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but he carries a principall brand of a castaway.
but he carries a principal brand of a castaway.
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I say againe, (and marke it) though a man be come of a most honorable descent,
I say again, (and mark it) though a man be come of a most honourable descent,
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though kind and dutifull to his parents; though rich and wealthy in regard of the things of this life;
though kind and dutiful to his Parents; though rich and wealthy in regard of the things of this life;
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yea though hee be contented, and be very humble outwardly;
yea though he be contented, and be very humble outwardly;
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yet if he be prophane, he may carry the very brand of a reprobate. So that it is one of the greatest sinnes in the world, to be prophane and irreligious:
yet if he be profane, he may carry the very brand of a Reprobate. So that it is one of the greatest Sins in the world, to be profane and irreligious:
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yea many papists (I meane the simple and ignorant Papist) are in better case then a prophane man.
yea many Papists (I mean the simple and ignorant Papist) Are in better case then a profane man.
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Not that I teach that euery one shall bee saued by his owne religion:
Not that I teach that every one shall be saved by his own Religion:
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for as there is but one true God, so there is but one true way by which he will be worshipped,
for as there is but one true God, so there is but one true Way by which he will be worshipped,
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and by which we shall attaine to saluation, consisting in true reconciling of vs to God in Christ.
and by which we shall attain to salvation, consisting in true reconciling of us to God in christ.
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And I grant the poore deceaued Papist is not in the right way, for he seekes other waies,
And I grant the poor deceived Papist is not in the right Way, for he seeks other ways,
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and depriues himselfe of the righteousnes of God in Christ, going about to establish his owne inuentions.
and deprives himself of the righteousness of God in christ, going about to establish his own Inventions.
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And further, they be Idolaters, and worship stockes and stones, the worke of mens hands, therefore cannot looke to be saued in this way.
And further, they be Idolaters, and worship stocks and stones, the work of men's hands, Therefore cannot look to be saved in this Way.
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Yet I sayt, here is more hope that God will shew mercie vnto them, then to a prophane person:
Yet I Says, Here is more hope that God will show mercy unto them, then to a profane person:
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because they doe it of ignorance, he of presumption:
Because they do it of ignorance, he of presumption:
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which caused Peter to tell the Iewes that they were capable of mercie, because they did it of ignorance.
which caused Peter to tell the Iewes that they were capable of mercy, Because they did it of ignorance.
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And this must mooue vs to hope well of many of our ancestors, who liued and died in the time of Poperie, who, no doubt would not haue so beleeued,
And this must move us to hope well of many of our Ancestors, who lived and died in the time of Popery, who, no doubt would not have so believed,
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if they had knowne it, not to haue been the truth which they professed. But the prophane person cannot bee ignorant, but that his course of life is sinne,
if they had known it, not to have been the truth which they professed. But the profane person cannot be ignorant, but that his course of life is sin,
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therefore more hope of such ignorant persons then of the prophane Atheist. It is not morall vertues, ciuill honestie, kind natures that is the way to heauen.
Therefore more hope of such ignorant Persons then of the profane Atheist. It is not moral Virtues, civil honesty, kind nature's that is the Way to heaven.
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Nay a man with these may be a miserable man, except he be sanctified with religion.
Nay a man with these may be a miserable man, except he be sanctified with Religion.
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Wee doe not hold (as the Papists falsely charge vs) that good workes are needelesse to saluation.
we do not hold (as the Papists falsely charge us) that good works Are needless to salvation.
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For wee both know and teach, that faith without good workes is dead; and it is a shame if Christians exceed not worldlings: For we both know and teach, that faith without good works is dead; and it is a shame if Christians exceed not worldlings:
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yet we say, that all morall vertues in a man, without religion, are vnauaileable to saluation,
yet we say, that all moral Virtues in a man, without Religion, Are unavailable to salvation,
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and as Salomon saith in another case, they are as a ring of gold in a swines snout.
and as Solomon Says in Another case, they Are as a ring of gold in a Swine snout.
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Honestie and ciuilitie are most pretious Iewels, but they that haue them without religion, are no better then swine.
Honesty and civility Are most precious Jewels, but they that have them without Religion, Are no better then Swine.
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Example of Nicodemus, who was accounted a most honest man in the world, an vpright dealer, a common frequenter of the Temple, liberall to the poore, &c. yet our Sauiour told him, it was not his kind nature,
Exampl of Nicodemus, who was accounted a most honest man in the world, an upright dealer, a Common frequenter of the Temple, liberal to the poor, etc. yet our Saviour told him, it was not his kind nature,
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nor his morall vertues, nor his ciuill carriage would bring him to heauen, except hee were regenerate and borne anew, that is,
nor his moral Virtues, nor his civil carriage would bring him to heaven, except he were regenerate and born anew, that is,
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except there were another nature wrought in him, and so become religious.
except there were Another nature wrought in him, and so become religious.
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The like example wee haue of the Apostle Paul, who bragges of his estate by nature, saying that no man could boast of outward things as he, either of stocke, tribe, kinred, zeale, or righteousnesse of the law.
The like Exampl we have of the Apostle Paul, who brags of his estate by nature, saying that no man could boast of outward things as he, either of stock, tribe, kindred, zeal, or righteousness of the law.
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Of the which hee saies, he was vnrebukeable, that is, no man could iustly detect him,
Of the which he Says, he was unrebukable, that is, no man could justly detect him,
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or say so much as blacke was his eie.
or say so much as black was his eye.
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But when the Lord wrought true religion in his heart, hee cries shame on them all,
But when the Lord wrought true Religion in his heart, he cries shame on them all,
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and accounts all but dung in respect of the benefit that comes by religion. Wee must not flatter our hearts with outward ciuilitie amongst men:
and accounts all but dung in respect of the benefit that comes by Religion. we must not flatter our hearts with outward civility among men:
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but labour to approue them religious towards God.
but labour to approve them religious towards God.
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It is not our care and conscience of the second Table, will afford vs one iot of comfort to saluation,
It is not our care and conscience of the second Table, will afford us one jot of Comfort to salvation,
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except they bee grounded on conscience and respect of the first Table.
except they be grounded on conscience and respect of the First Table.
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It is not our detesting and freedome from pride, drunkennesse, whoredome, theft, vsurie, slandering, that will bee accepted of God,
It is not our detesting and freedom from pride, Drunkenness, whoredom, theft, Usury, slandering, that will be accepted of God,
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except there be planted in our hearts, a feare of God, a loue to religion, a conscience of sanctifying the Sabbath day, a reforming of families, and instructing our children:
except there be planted in our hearts, a Fear of God, a love to Religion, a conscience of sanctifying the Sabbath day, a reforming of families, and instructing our children:
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a hating and abhorring the sinne of swearing, and departing from infidelitie, impenitencie and hardnesse of heart, which the Lord by his spirit workes in those that hee makes religious.
a hating and abhorring the sin of swearing, and departing from infidelity, impenitency and hardness of heart, which the Lord by his Spirit works in those that he makes religious.
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Yea, if all the morall vertues that can be possible, were in a man, yet if these bee wanting, hee is a prophane man,
Yea, if all the moral Virtues that can be possible, were in a man, yet if these be wanting, he is a profane man,
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and remaineth in the case of damnation. To this end our Sauiour calles the first table, the first and the greatest.
and remains in the case of damnation. To this end our Saviour calls the First table, the First and the greatest.
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The first, because it must bee preferred in the first place, and chiefe roome;The First, Because it must be preferred in the First place, and chief room;
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before our eating, sleeping, marrying, rising, labour, &c. there must goe some part and duety of the first table.
before our eating, sleeping, marrying, rising, labour, etc. there must go Some part and duty of the First table.
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The greatest, because the punishment thereof will be greater then the other. Now for the vse of this:The greatest, Because the punishment thereof will be greater then the other. Now for the use of this:
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First it teacheth vs to make triall in our hearts, whether wee bee infected with this sinne of prophanenesse, or not.
First it Teaches us to make trial in our hearts, whither we be infected with this sin of profaneness, or not.
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And though there bee many and sundrie signes to trie our hearts by, yet I will content my selfe with foure things, besides the chiefest of all (which followes in the next words to bee spoken of) which the holy Ghost hath set out and branded Esau withall.
And though there be many and sundry Signs to try our hearts by, yet I will content my self with foure things, beside the chiefest of all (which follows in the next words to be spoken of) which the holy Ghost hath Set out and branded Esau withal.
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The first is his behauiour in the matching himselfe in marriage, wherein he shewed his prophanenesse two waies:
The First is his behaviour in the matching himself in marriage, wherein he showed his profaneness two ways:
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The first, in that hee did it without the consent of his parents, yea so, that it was a griefe to his father.
The First, in that he did it without the consent of his Parents, yea so, that it was a grief to his father.
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The second was, in that in his matching, hee had no respect to religion, but married diuers wiues which were contrarie to him in religion;
The second was, in that in his matching, he had no respect to Religion, but married diverse wives which were contrary to him in Religion;
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yea he takes to wife the daughter of Ismael, a man branded for a reprobate as well as himselfe.
yea he Takes to wife the daughter of Ishmael, a man branded for a Reprobate as well as himself.
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This was a signe of prophanenesse and a sinne that prouoked the Lords wrath against him, being a sinne that caused the Lord to destroy the old world.
This was a Signen of profaneness and a sin that provoked the lords wrath against him, being a sin that caused the Lord to destroy the old world.
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And how many prophane parents haue we at this day, that in the matching of their children, respect monie, riches, stocke, kindred, friends? be they Papists, Recusants,
And how many profane Parents have we At this day, that in the matching of their children, respect money, riches, stock, kindred, Friends? be they Papists, Recusants,
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yea noted drunkards, whoremongers or vsurers, so they may haue money, lands or friends, they little regard of what religion they bee.
yea noted drunkards, whoremongers or usurers, so they may have money, Lands or Friends, they little regard of what Religion they be.
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Oh lamentable daies, that after so many yeeres of the preaching of the Gospell in our land, men should shew themselues so prophane,
O lamentable days, that After so many Years of the preaching of the Gospel in our land, men should show themselves so profane,
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as to match the children with the enemies of the Lord, and helpe to nourish the brood of Atheists!
as to match the children with the enemies of the Lord, and help to nourish the brood of Atheists!
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For what is the cause that there be so many Atheists in our land? Surely I speake it before God,
For what is the cause that there be so many Atheists in our land? Surely I speak it before God,
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& his angels, I do fully perswade my self they are borne and bred by this wicked and accursed matching.
& his Angels, I do Fully persuade my self they Are born and bred by this wicked and accursed matching.
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And you parents, note this from me;
And you Parents, note this from me;
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the Lord in your care of the matching of your children shewes a manifest signe of his purpose to your posteritie.
the Lord in your care of the matching of your children shows a manifest Signen of his purpose to your posterity.
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For is your care principally to match in the feare of God, more respecting religion then monie, more the loue of God then carnall friends? then is it a signe God hath a blessing in store for your posteritie.
For is your care principally to match in the Fear of God, more respecting Religion then money, more the love of God then carnal Friends? then is it a Signen God hath a blessing in store for your posterity.
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If otherwise, that carnall things be the marke you shoote at;
If otherwise, that carnal things be the mark you shoot At;
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and specially, if you dare venture to match with Gods enemies, and such as he hath warned you of;
and specially, if you Dare venture to match with God's enemies, and such as he hath warned you of;
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I protest to you, it is a visible signe God hath a purpose to roote your name from vnder heauen.
I protest to you, it is a visible Signen God hath a purpose to root your name from under heaven.
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And how many prophane youthes haue wee at this day, who to the griefe of their parents, chuse for beautie and affection,
And how many profane youths have we At this day, who to the grief of their Parents, choose for beauty and affection,
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and not for religion? To you young men and maidens:
and not for Religion? To you young men and maidens:
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look with whom you match, let your principall care bee religion and the feare of God:
look with whom you match, let your principal care be Religion and the Fear of God:
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let your parents consent be in your choice.
let your Parents consent be in your choice.
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Follow not the example of a prophane man, a reprobate, a man hated of God before he was borne:
Follow not the Exampl of a profane man, a Reprobate, a man hated of God before he was born:
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but imitate such as feare God:
but imitate such as Fear God:
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so you may expect with comfort the blessing promised of God vpon your labours, wife and children.
so you may expect with Comfort the blessing promised of God upon your labours, wife and children.
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And though the world would perswade you to the contrarie, yet marke what the holy Ghost saies, Lo, thus shall the man be blessed that feareth the Lord.
And though the world would persuade you to the contrary, yet mark what the holy Ghost Says, Lo, thus shall the man be blessed that fears the Lord.
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Thereby giuing vs to vnderstand, howsoeuer it is hard to flesh and blood to bee perswaded thereof,
Thereby giving us to understand, howsoever it is hard to Flesh and blood to be persuaded thereof,
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yet the truth is, it shall bee so, for the Truth it selfe hath spoken it.
yet the truth is, it shall be so, for the Truth it self hath spoken it.
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The second thing wherein his prophanenesse did appeare, was in that he vsed no prayers.
The second thing wherein his profaneness did appear, was in that he used no Prayers.
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For though he had iust cause to giue himselfe to prayer, yet we doe not reade hee did vse any at all.
For though he had just cause to give himself to prayer, yet we do not read he did use any At all.
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Hee had good examples both of his Grandfather, his Father, and his brother; yet doe wee not reade that euer hee did once pray.
He had good Examples both of his Grandfather, his Father, and his brother; yet do we not read that ever he did once pray.
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And this the holy Ghost describes to bee one propertie of a prophane man, in the booke of Psalmes,
And this the holy Ghost describes to be one property of a profane man, in the book of Psalms,
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and of such a one as saith in his heart, There is no God: hee calles not vpon God.
and of such a one as Says in his heart, There is no God: he calls not upon God.
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And truely hee that neuer vseth to pray, saies in his heart, there is no God.
And truly he that never uses to pray, Says in his heart, there is no God.
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And how brands this many in this citie for prophane men, who in their families neuer vse the exercise of prayer? The propertie of a sincere Christian is to make conscience of Prayer, in three seuerall places.
And how brands this many in this City for profane men, who in their families never use the exercise of prayer? The property of a sincere Christian is to make conscience of Prayer, in three several places.
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The first is in the publike congregation. The second is in his familie.
The First is in the public congregation. The second is in his family.
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The third is in some secret place, where no eie but of God do behold him.
The third is in Some secret place, where no eye but of God do behold him.
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A very hypocrite can make shew of Prayer, when hee sees other to looke on him, then can he lift vp his hands and eies toward heauen:
A very hypocrite can make show of Prayer, when he sees other to look on him, then can he lift up his hands and eyes towards heaven:
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but in secret he hath no heart to pray; when the other is ashamed that any should see him at his secret prayers.
but in secret he hath no heart to pray; when the other is ashamed that any should see him At his secret Prayers.
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Are not many faultie herein? God and your conscience doe know your are.
are not many faulty herein? God and your conscience do know your Are.
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Then must I tell you that herein you carrie an euident signe of a prophane man.
Then must I tell you that herein you carry an evident Signen of a profane man.
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The third thing that did set out his prophanenesse was his rash and vnaduised swearing, as appeares in the booke of Genesis, who comming from hunting very hungrie, turned into his brothers Tent,
The third thing that did Set out his profaneness was his rash and unadvised swearing, as appears in the book of Genesis, who coming from hunting very hungry, turned into his Brother's Tent,
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and spying a pot of pottage, asked him some of them to eate: wherevpon Iacob seeing a fit time, demanded of him, to sell him his birth-right; hee presently yeelded vnto him.
and spying a pot of pottage, asked him Some of them to eat: whereupon Iacob seeing a fit time, demanded of him, to fell him his birthright; he presently yielded unto him.
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Then, saith Iacob, sweare to me in token of the bargain: whereat without any further consideration, he swore to him, and bound it with an oth.
Then, Says Iacob, swear to me in token of the bargain: whereat without any further consideration, he swore to him, and bound it with an oath.
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And how many thousands in this citie are guiltie hereof? Let a man come into your shops,
And how many thousands in this City Are guilty hereof? Let a man come into your shops,
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and deale with either Master, Mistris, seruant, sonne or daughter, at euery word comes out an othe.
and deal with either Master, Mistress, servant, son or daughter, At every word comes out an other.
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So likewise there are many others, who vse their othes, as many vse their apparrell, who to grace their bodies (as they thinke) get them euerie weeke a new suite of apparell:
So likewise there Are many Others, who use their Oaths, as many use their apparel, who to grace their bodies (as they think) get them every Week a new suit of apparel:
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So they inuent euery weeke new othes to grace them in their speeches.
So they invent every Week new Oaths to grace them in their Speeches.
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What argues this, but meere prophanenesse, when God hath giuen them tongues for the setting out of his honour,
What argues this, but mere profaneness, when God hath given them tongues for the setting out of his honour,
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and they abuse them, to the dishonouring of him?
and they abuse them, to the Dishonoring of him?
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The fourth thing was his delight in wicked companie, and in the societie of the vngodly, as appeares in the booke of Genesis:
The fourth thing was his delight in wicked company, and in the society of the ungodly, as appears in the book of Genesis:
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how not content to tarrie with his father and brother in Canaan, hee gets him to mount Seir, a most vngodlie people.
how not content to tarry with his father and brother in Canaan, he gets him to mount Seir, a most ungodly people.
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And how doth this bewray many for prophane men at this day, who take their felicitie in the company of swearers, drunkards, whoremongers, swaggerers and vile companions? I maruell how such can looke to goe to heauen.
And how does this bewray many for profane men At this day, who take their felicity in the company of swearers, drunkards, whoremongers, swaggerers and vile Sodales? I marvel how such can look to go to heaven.
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For thinke they to keepe companie here with such leaud companions, and that God will pester his kingdome with them hereafter? no, no:
For think they to keep company Here with such lewd Sodales, and that God will pester his Kingdom with them hereafter? no, no:
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be thou sure as the skinne is on thy backe, or thy soule in thy bodie, that the like companie thou delightest in here in this life, with the like (I say) thou art to dwell hereafter.
be thou sure as the skin is on thy back, or thy soul in thy body, that the like company thou delightest in Here in this life, with the like (I say) thou art to dwell hereafter.
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For doest thou hope to haue fellowship with Saints in heauen hereafter, and canst not abide their company here?
For dost thou hope to have fellowship with Saints in heaven hereafter, and Canst not abide their company Here?
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Beloued, if any of you bee guiltie herein, labour in time to get out of it:
beloved, if any of you be guilty herein, labour in time to get out of it:
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there is no greater an enemie to sanctification then this, which caused the Apostle Peter to giue this as a principal warning to those cōuerrites:
there is no greater an enemy to sanctification then this, which caused the Apostle Peter to give this as a principal warning to those conuerrites:
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saying, Saue your selues from this froward generation.
saying, Save your selves from this froward generation.
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So say I, as you will auoid the marke of a prophane man, saue your selues,
So say I, as you will avoid the mark of a profane man, save your selves,
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and come out of the companie of vngodly wretches. Text. Which for one portion of meate sold his birthright.
and come out of the company of ungodly wretches. Text. Which for one portion of meat sold his birthright.
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In these words the holie Ghost sets downe the fact that branded him for a prophane man, viz. hee sold away his birthright for one portion of meate.
In these words the holy Ghost sets down the fact that branded him for a profane man, viz. he sold away his birthright for one portion of meat.
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It requires first, we know what this birthright was; and then the price he had for it. As touching the birthright;
It requires First, we know what this birthright was; and then the price he had for it. As touching the birthright;
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you must note, it stood in diuers priuiledges, especially these fiue:
you must note, it stood in diverse privileges, especially these fiue:
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First, hee was by nature heire to the couenant, which God had made with Abraham his Grandfather,
First, he was by nature heir to the Covenant, which God had made with Abraham his Grandfather,
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and so came to his father Isaac, who did meane to haue left it with Esau; which was, That God would be his God;
and so Come to his father Isaac, who did mean to have left it with Esau; which was, That God would be his God;
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and the God of his seede after him: Secondly, that Christ according to the flesh should come of him:
and the God of his seed After him: Secondly, that christ according to the Flesh should come of him:
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Thirdly, hee was heire to all his Grandfathers, and his fathers lands:
Thirdly, he was heir to all his Grandfathers, and his Father's Lands:
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Fourthlie, all his brethren and sisters, be they neuer so many, must in his presence shew reuerence to him:
Fourthly, all his brothers and Sisters, be they never so many, must in his presence show Reverence to him:
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Fiftly, hee should haue been heire to all the land of Canaan; and so at his death to the kingdome of heauen.
Fifty, he should have been heir to all the land of Canaan; and so At his death to the Kingdom of heaven.
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But hee most prophanely sold all this away. Now let vs heare ye price he sold it for.
But he most profanely sold all this away. Now let us hear you price he sold it for.
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No doubt he sold it at a great rate, truely for one portiō of meate. What portiō was it? It was a messe of pottage:
No doubt he sold it At a great rate, truly for one portion of meat. What portion was it? It was a mess of pottage:
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Oh prophane wretch, that could find in his heart to sel such a pretious pearle, and to part with it at such a base rate!
O profane wretch, that could find in his heart to sell such a precious pearl, and to part with it At such a base rate!
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But this hee did, and so lightly did he esteeme these heauenly blessings. Frō hence we may obserue this instruction:
But this he did, and so lightly did he esteem these heavenly blessings. From hence we may observe this instruction:
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Whosoeuer he bee that hath his hart so glewed to the presēt things of this life,
Whosoever he be that hath his heart so glued to the present things of this life,
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as that he preferres them aboue spirituall things belonging to saluation, is not only a man of a prophane heart;
as that he prefers them above spiritual things belonging to salvation, is not only a man of a profane heart;
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but hath a manifest signe of the curse of God vpon his soule. Example we haue hereof this prophane man, who preferred these temporall things aboue his birthright, and sold it away:
but hath a manifest Signen of the curse of God upon his soul. Exampl we have hereof this profane man, who preferred these temporal things above his birthright, and sold it away:
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and for what did hee part it away? why, for to fill his bellie: What was the chiefe reason of his hunger? his hunting;
and for what did he part it away? why, for to fill his belly: What was the chief reason of his hunger? his hunting;
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he had taken such pleasure in his hunting, that he was an hungred; and to fill his bellie, hee sold away Gods blessings;
he had taken such pleasure in his hunting, that he was an hungered; and to fill his belly, he sold away God's blessings;
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and so procured the curse of God on himselfe, and his posteritie.
and so procured the curse of God on himself, and his posterity.
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Much like to many at this day, who haue their hearts so set on their pleasure and profit,
Much like to many At this day, who have their hearts so Set on their pleasure and profit,
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as that they hunt the blessings of God from their soules.
as that they hunt the blessings of God from their Souls.
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The holy Ghost by the Apostle Paul writing to the Philippians sets downe a marke to discerne betweene a wicked man, and one of Gods children;
The holy Ghost by the Apostle Paul writing to the Philippians sets down a mark to discern between a wicked man, and one of God's children;
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the one hath his mind fixed on earthlie things: but the other hath his mind daily on the things that doe belong to saluation. the one hath his mind fixed on earthly things: but the other hath his mind daily on the things that do belong to salvation.
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A warning of this sinne hath our Sauiour giuen to vs in that parable set downe by the Euangelist Matthew: where comparing his Father to a supposed King that married his Sonne,
A warning of this sin hath our Saviour given to us in that parable Set down by the Evangelist Matthew: where comparing his Father to a supposed King that married his Son,
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and made a feast, and sent his seruants to call them that were bidden;
and made a feast, and sent his Servants to call them that were bidden;
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but they refused, and preferred the things of this life before the heauenly banquet, and made their excuses.
but they refused, and preferred the things of this life before the heavenly banquet, and made their excuses.
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But how tooke the King the matter? he sent out his men of warre, and destroyed them, and burnt vp their citie.
But how took the King the matter? he sent out his men of war, and destroyed them, and burned up their City.
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In the same case it stands with vs at this day.
In the same case it Stands with us At this day.
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God the father hath maried his Sonne Iesus Christ to his Church, at which he makes a great feast:
God the father hath married his Son Iesus christ to his Church, At which he makes a great feast:
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hee sends out his seruants the Ministers to call you by the word preached; to inuite you to come to the Sacraments;
he sends out his Servants the Ministers to call you by the word preached; to invite you to come to the Sacraments;
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in which there is not onely offered, but reallie giuen to the worthie receiuer al the benefits that Christ hath purchased for his elect:
in which there is not only offered, but really given to the worthy receiver all the benefits that christ hath purchased for his elect:
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Now if wee contemne, despise or wilfullie neglect his gratious kindnesse and bounteous liberalitie to vs herein, preferring the things of this life before these heauenlie blessings;
Now if we contemn, despise or wilfully neglect his gracious kindness and bounteous liberality to us herein, preferring the things of this life before these heavenly blessings;
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what can we expect, but that iustlie hee will send out hardnesse of heart and impenitencie of soules vtterlie to destroy and damne vs for euer? The reasons why so many set heauenly things at a small rate, valew and lightly esteeme them, are:
what can we expect, but that justly he will send out hardness of heart and impenitency of Souls utterly to destroy and damn us for ever? The Reasons why so many Set heavenly things At a small rate, value and lightly esteem them, Are:
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First, because the immoderate loue of earthly things will keepe all loue of heauenly things out of their hearts:
First, Because the immoderate love of earthly things will keep all love of heavenly things out of their hearts:
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To which end the Apostle saith, If any man loue the world, the loue of the father is not in him. To which end the Apostle Says, If any man love the world, the love of the father is not in him.
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Giuing vs to vnderstand, that such as haue their minds and hearts fixed on the things of this life cannot performe any seruice to God, which hee will delight in;
Giving us to understand, that such as have their minds and hearts fixed on the things of this life cannot perform any service to God, which he will delight in;
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according to the saying of our Sauiour Christ; No man can serue two Masters, hee cannot serue God and Mammon.
according to the saying of our Saviour christ; No man can serve two Masters, he cannot serve God and Mammon.
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As if hee should haue said, hee that sets his heart on the things pertaining to this life, cannot but make light account of the things pertaining to the life to come.
As if he should have said, he that sets his heart on the things pertaining to this life, cannot but make Light account of the things pertaining to the life to come.
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The world is said to carrie two breasts in her bosome, which are, pleasure and profit, by which she doth nourish many to damnation. The world is said to carry two breasts in her bosom, which Are, pleasure and profit, by which she does nourish many to damnation.
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When God did curse the Serpent in paradise; for a signe of his curse he told him, he should goe vpon his bellie:
When God did curse the Serpent in paradise; for a Signen of his curse he told him, he should go upon his belly:
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so it is a visible signe of Gods curse vpon that man who hath his heart set on the earthlie things of this life,
so it is a visible Signen of God's curse upon that man who hath his heart Set on the earthly things of this life,
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as his monie, his riches, his vanitie, &c. A second reason is, because they feele not the need they stand in of spirituall things:
as his money, his riches, his vanity, etc. A second reason is, Because they feel not the need they stand in of spiritual things:
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they are like vnto the people which the Prophet Hosea speakes of; who being called to repentance, say they be rich, and haue found them out riches;
they Are like unto the people which the Prophet Hosea speaks of; who being called to Repentance, say they be rich, and have found them out riches;
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yea they boast there is no iniquitie to be found in them: by which they doe measure the fauour of God vnto them by their outward prosperitie.
yea they boast there is no iniquity to be found in them: by which they do measure the favour of God unto them by their outward Prosperity.
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The like is set out by the Laodiceans in the Reuelation, who being threatned for their luke-warmenes, answere they be rich,
The like is Set out by the Laodiceans in the Revelation, who being threatened for their lukewarmness, answer they be rich,
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and encreased with goods, and had need of nothing, and yet were wretched, poore, blind and naked.
and increased with goods, and had need of nothing, and yet were wretched, poor, blind and naked.
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All which sets downe the reason, many preferre earthly things before heauenlie, because they feele no need they haue of them:
All which sets down the reason, many prefer earthly things before heavenly, Because they feel no need they have of them:
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but flatter their hearts with their outward prosperitie, whenas if euer God doe open the eies of their minds, they shall see they bee most wretched, poore, blind and naked.
but flatter their hearts with their outward Prosperity, whenas if ever God do open the eyes of their minds, they shall see they be most wretched, poor, blind and naked.
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So that in their vnregenerate estate, as the Apostle saith, they cannot see the need they stand in of heauenly things.
So that in their unregenerate estate, as the Apostle Says, they cannot see the need they stand in of heavenly things.
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Daily experience we may see hereof in many amongst vs;
Daily experience we may see hereof in many among us;
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who if you offer them any temporall commoditie, belonging either to the backe, bellie or pleasure,
who if you offer them any temporal commodity, belonging either to the back, belly or pleasure,
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how readie they be to hearken to you, and runne and ride with you in hope to benefit their estate!
how ready they be to harken to you, and run and ride with you in hope to benefit their estate!
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But offer the same men any spirituall commoditie for their soules, as hearing the word, receiuing the Sacraments,
But offer the same men any spiritual commodity for their Souls, as hearing the word, receiving the Sacraments,
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or some worthie bookes to reade and meditate vpon, they turne a deafe eare, and will bee at no paines or cost to entertaine such an offer:
or Some worthy books to read and meditate upon, they turn a deaf ear, and will be At no pains or cost to entertain such an offer:
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and all because they feele not the need they haue thereof in their soules. A third reason is, because they feele no sweetnesse in them.
and all Because they feel not the need they have thereof in their Souls. A third reason is, Because they feel no sweetness in them.
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Gods children are rauished with them, which made Dauid to run to the holy assemblies, to meditate daily in Gods word:
God's children Are ravished with them, which made David to run to the holy assemblies, to meditate daily in God's word:
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because, as hee saith, they were sweeter then honie or the honie comb; of higher account then the gold, or the fine gold.
Because, as he Says, they were Sweeten then honey or the honey comb; of higher account then the gold, or the fine gold.
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So contrarily, this makes the other to keepe them away from our assemblies, to neglect holy exercises in their families,
So contrarily, this makes the other to keep them away from our assemblies, to neglect holy exercises in their families,
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as giuing of thankes before their meales, or any ordinarie prayers in their houses, because they feele no sweetnes in them,
as giving of thanks before their meals, or any ordinary Prayers in their houses, Because they feel no sweetness in them,
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nor no profit nor gaine in them. The vses wee are to make hence are: First, that euerie one of vs examine our hearts if wee bee not guiltie herein;
nor no profit nor gain in them. The uses we Are to make hence Are: First, that every one of us examine our hearts if we be not guilty herein;
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preferring the things of this life before the things of the life to come, feeling not any great neede of them, or any sweetnesse in them:
preferring the things of this life before the things of the life to come, feeling not any great need of them, or any sweetness in them:
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then are we men of prophane hearts. And let vs know, though wee may be enriched in the things of this life,
then Are we men of profane hearts. And let us know, though we may be enriched in the things of this life,
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yet a full purse, a full coffer, a fat shop, and a leane soule is in signe of Gods curse.
yet a full purse, a full coffer, a fat shop, and a lean soul is in Signen of God's curse.
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Which doth reprooue foure sorts of prophane men in our daies. While I name them, examine your hearts how it stands betweene God and your consciences.
Which does reprove foure sorts of profane men in our days. While I name them, examine your hearts how it Stands between God and your Consciences.
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The first are such as scorne at religion, and at all such as are zealous that way:
The First Are such as scorn At Religion, and At all such as Are zealous that Way:
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accounting them a sort of beggerlie fooles;
accounting them a sort of beggarly Fools;
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and this is, because they see it brings no profit to them, which makes them haue no care to heare the word preached, to pray, to reade in their families;
and this is, Because they see it brings no profit to them, which makes them have no care to hear the word preached, to pray, to read in their families;
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and so they scoffe Christians, and flout such as make conscience of holie exercises of religion, publike or priuate. These are meere prophane men.
and so they scoff Christians, and flout such as make conscience of holy exercises of Religion, public or private. These Are mere profane men.
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The second sort are such as will come now and then to heare the word,
The second sort Are such as will come now and then to hear the word,
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and receiue the Sacraments, and thinke Sunday a good day, and at Easter will come to the Communion,
and receive the Sacraments, and think Sunday a good day, and At Easter will come to the Communion,
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and now and then heare a sermon; but euerie pelting occasion are content to yeeld vnto: sometimes they bee sicke; sometimes they bee lame;
and now and then hear a sermon; but every pelting occasion Are content to yield unto: sometime they be sick; sometime they be lame;
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sometimes it is too hot, sometimes it is too cold, preferring their pleasure or profit before holy assemblies in the congregation:
sometime it is too hight, sometime it is too cold, preferring their pleasure or profit before holy assemblies in the congregation:
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These men are like old harlots, that paint their faces to seeme young and fresh: so they pretend excuses to colour their prophanenes.
These men Are like old harlots, that paint their faces to seem young and fresh: so they pretend excuses to colour their profaneness.
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If there be any amongst you that can be content Sabbath day after Sabbath to sit idle at home,
If there be any among you that can be content Sabbath day After Sabbath to fit idle At home,
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or busie your selues in your trades, & suffer your places in your seates to be empty, for shame amend it:
or busy your selves in your trades, & suffer your places in your seats to be empty, for shame amend it:
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and if it be not of conscience, yet to auoid ye iust title of a prophane man:
and if it be not of conscience, yet to avoid you just title of a profane man:
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For the propertie of a new sanctified man is, to set all excuses, all reasons, yea profit and pleasure aside, for the nourishing of his soule:
For the property of a new sanctified man is, to Set all excuses, all Reasons, yea profit and pleasure aside, for the nourishing of his soul:
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yea the oftner he heares, the more he desires; this Sabbath day maketh him to long for the next;
yea the oftener he hears, the more he Desires; this Sabbath day makes him to long for the next;
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the benefit he hath gotten to his soule this Sabbath day, whets his stomacke against the next:
the benefit he hath got to his soul this Sabbath day, whets his stomach against the next:
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but this is cleane contrarie in a prophane man.
but this is clean contrary in a profane man.
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The third sort are such, as can see blessings in ye word and in the Sacraments;
The third sort Are such, as can see blessings in you word and in the Sacraments;
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they can make great shew of louing the word, of entertaining of Preachers, &c. But yet though they haue liued vnder a faithfull Ministerie these 10.20.30. yeeres, haue little or nothing profited:
they can make great show of loving the word, of entertaining of Preachers, etc. But yet though they have lived under a faithful Ministry these 10.20.30. Years, have little or nothing profited:
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And that is seene, in that worldly things rule in their hearts, and carrie the sway.
And that is seen, in that worldly things Rule in their hearts, and carry the sway.
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These are like those our Sauiour speakes of, some haue bought farmes, others haue bought oxen, another sort haue married a wife:
These Are like those our Saviour speaks of, Some have bought farms, Others have bought oxen, Another sort have married a wife:
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so that though these things bee simplie lawfull in themselues;
so that though these things be simply lawful in themselves;
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yet of them being vnlawfully vsed, are made meanes to alienate their hearts from the best things;
yet of them being unlawfully used, Are made means to alienate their hearts from the best things;
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therefore they do deserue the name of prophane men;
Therefore they do deserve the name of profane men;
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in that they be content to value any thing in this life, aboue the things pertaining to the life to come:
in that they be content to valve any thing in this life, above the things pertaining to the life to come:
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To which end our Sauiour telleth vs, that he that hates not his father and mother for his sake, is not worthie of his kingdome;
To which end our Saviour Telleth us, that he that hates not his father and mother for his sake, is not worthy of his Kingdom;
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whereby hee giues vs to vnderstand that there must be a readines in vs, to value spirituall blessings and spirituall exercises, aboue the dearest things in this life.
whereby he gives us to understand that there must be a readiness in us, to valve spiritual blessings and spiritual exercises, above the dearest things in this life.
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The fourth sort are such as thinke al well;
The fourth sort Are such as think all well;
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and that it is sufficient, in that they haue been at paines and charges for spirituall things heretofore: but now wax wearie; and that it is sufficient, in that they have been At pains and charges for spiritual things heretofore: but now wax weary;
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they haue been zealous, but now grow cold; they haue taken paines, but now take their ease;
they have been zealous, but now grow cold; they have taken pains, but now take their ease;
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they haue been at charges, but now they thinke it better saued; and that it will stop a gap in their owne families.
they have been At charges, but now they think it better saved; and that it will stop a gap in their own families.
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They did ioyne with such as were forward in religion; but now with Demas, they haue imbraced the world, and turned to swinish pleasures.
They did join with such as were forward in Religion; but now with Demas, they have embraced the world, and turned to swinish pleasures.
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If this be well examined, how many amongst vs are guiltie herein;
If this be well examined, how many among us Are guilty herein;
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both of vs in the Ministerie that be preachers, and of you that be hearers and professors? May it not be said of many when they were schollers,
both of us in the Ministry that be Preachers, and of you that be hearers and professors? May it not be said of many when they were Scholars,
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and at their first entrance into the Ministerie, how painefull, how carefull, how faithfull in their places by preaching, catechising and other duties;
and At their First Entrance into the Ministry, how painful, how careful, how faithful in their places by preaching, catechising and other duties;
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and now scarce preach monthly or quarterly, but put ouer to deputies? The like may be said by many of you, who when yee were young men, prentices, batcherlers, you did make shew of loue to the Gospell;
and now scarce preach monthly or quarterly, but put over to deputies? The like may be said by many of you, who when ye were young men, prentices, batcherlers, you did make show of love to the Gospel;
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you would take paines to runne to sermons;
you would take pains to run to Sermons;
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you would haue care of swearing, and made conscience of an oath, and prophaning the Lords day:
you would have care of swearing, and made conscience of an oath, and profaning the lords day:
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but alas now in this Citie, how many religious seruants are become irreligious Masters, and religious maidens become irreligious Mistresses!
but alas now in this city, how many religious Servants Are become irreligious Masters, and religious maidens become irreligious Mistress's!
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The Lord open your eies, that such as know they bee guiltie, may repent.
The Lord open your eyes, that such as know they be guilty, may Repent.
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A second vse hence reproues such as in one point of Esaus prophanenesse iumpe with him, which is, in that he was well content to part with his birth-right, it neuer did trouble him;
A second use hence reproves such as in one point of Esaus profaneness jump with him, which is, in that he was well content to part with his birthright, it never did trouble him;
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his care was for the bellie:
his care was for the belly:
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so how many are there in our land, both in this Citie, and in many places of the Countrie, can be well content to be without that onely ordinarie sanctified ordinance of God, the preaching of the word? and for worldly respects, willingly subiect themselues vnder such a Ministerie as shall starue their soules? I doe speake it chiefly in respect of many of our Gentlemen, who preferre a faire house, a pleasant aire, gallant wals,
so how many Are there in our land, both in this city, and in many places of the Country, can be well content to be without that only ordinary sanctified Ordinance of God, the preaching of the word? and for worldly respects, willingly Subject themselves under such a Ministry as shall starve their Souls? I do speak it chiefly in respect of many of our Gentlemen, who prefer a fair house, a pleasant air, gallant walls,
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before a faithfull and painefull Ministery; so they may haue the one, they respect not the enioying of the other.
before a faithful and painful Ministry; so they may have the one, they respect not the enjoying of the other.
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What is this but prophanenesse? I say againe, if there bee any here this day, Gentleman or Gentlewoman, Knight or Lady, that for a faire house, pleasant aire, fields, barnes, pastures, gardens, orchards, &c. can willinglie depart this city,
What is this but profaneness? I say again, if there be any Here this day, Gentleman or Gentlewoman, Knight or Lady, that for a fair house, pleasant air, fields, Barns, pastures, gardens, orchards, etc. can willingly depart this City,
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or frō vnder a sanctified Ministery, and betake their soules to an vnpreaching Minister, and such a one as they would scarce put in trust to keepe their sheepe;
or from under a sanctified Ministry, and betake their Souls to an unpreaching Minister, and such a one as they would scarce put in trust to keep their sheep;
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they carrie a visible signe of the curse of God vpon them; and here I entitle their names amongst the prophane crue.
they carry a visible Signen of the curse of God upon them; and Here I entitle their names among the profane crew.
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A third vse hence teacheth all Parents, as they looke to haue the blessing of God on their posteritie, to take heed of this sinne,
A third use hence Teaches all Parents, as they look to have the blessing of God on their posterity, to take heed of this sin,
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and labour to be religious, and bring vp their children in holy exercises. Therefore Salomon cries out so often to parents:
and labour to be religious, and bring up their children in holy exercises. Therefore Solomon cries out so often to Parents:
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teach thy sonne, instruct thy sonne.
teach thy son, instruct thy son.
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Now how can they doe this, which cannot teach themselues? You cannot do greater iniurie to your children,
Now how can they do this, which cannot teach themselves? You cannot do greater injury to your children,
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or be greater enemies to them, thē to liue prophane liues.
or be greater enemies to them, them to live profane lives.
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Better is the sonne of the veriest begger in your City, being both religious, then the son of the wealthiest man in your Citie, being both prophane:
Better is the son of the veriest beggar in your city, being both religious, then the son of the Wealthiest man in your city, being both profane:
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for if thou bee irreligious, thou hast done as much as lieth in thee to beget an helhound;
for if thou be irreligious, thou hast done as much as lies in thee to beget an hellhound;
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and it must be a supernaturall worke of God to alter the nature of the same.
and it must be a supernatural work of God to altar the nature of the same.
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To you godly parents that loue religion, and hate prophanenes. Art a rich man, and trainest vp thy son in religion? Bee of comfort;
To you godly Parents that love Religion, and hate profaneness. Art a rich man, and trainest up thy son in Religion? Bee of Comfort;
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whilest thou liuest, thou shalt haue ioy, and when thou diest, thou shalt leaue them to one, that is like long to enioy them.
whilst thou Livest, thou shalt have joy, and when thou Dies, thou shalt leave them to one, that is like long to enjoy them.
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Art a poore man, art religious, fearing God, and walking sincerely and vprightly in thy calling;
Art a poor man, art religious, fearing God, and walking sincerely and uprightly in thy calling;
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hast many children and nothing to leaue them? Be of good comfort, thou shalt leaue them the blessing of God.
hast many children and nothing to leave them? Be of good Comfort, thou shalt leave them the blessing of God.
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I know it is hard for many to beleeue this, but the holy Ghost hath spoken it,
I know it is hard for many to believe this, but the holy Ghost hath spoken it,
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and left it for vs to beleeue. Againe, to thee that hast gotten great store of gold, goods, lands, liuings.
and left it for us to believe. Again, to thee that hast got great store of gold, goods, Lands, livings.
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Art a prophane man? thou maist liue with sorrow enough, and die thou shalt with a wofull heart.
Art a profane man? thou Mayest live with sorrow enough, and die thou shalt with a woeful heart.
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Doest thinke those goods and riches thou hast scraped together with vexing the bodie, and venturing the soule to the diuell, shall long bee enioyed? When was there euer any rich man,
Dost think those goods and riches thou hast scraped together with vexing the body, and venturing the soul to the Devil, shall long be enjoyed? When was there ever any rich man,
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or where is any that can come out and say, he euer saw the fourth generation of a prophane man prosper? No, no, the Lord will curse them,
or where is any that can come out and say, he ever saw the fourth generation of a profane man prosper? No, no, the Lord will curse them,
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and blow vpon them, they shall not prosper. It is religion must bring the blessing of God vpon them and their posteritie.
and blow upon them, they shall not prosper. It is Religion must bring the blessing of God upon them and their posterity.
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Againe, you that are children, pray, pray daily to the Lord to work religious hearts in your Parents;
Again, you that Are children, pray, pray daily to the Lord to work religious hearts in your Parents;
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and reioyce and be glad to see your fathers giue thanks before meales, and downe vpon their knees to prayer before they goe to their beds;
and rejoice and be glad to see your Father's give thanks before meals, and down upon their knees to prayer before they go to their Beds;
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for this will turne to blessings vpon you; if you bee carefull to follow their steppes;
for this will turn to blessings upon you; if you be careful to follow their steps;
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and though thy father die a begger, yet assure thy selfe he shall leaue thee the blessing of the Lord.
and though thy father die a beggar, yet assure thy self he shall leave thee the blessing of the Lord.
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I haue been young (saith Dauid ) and now am old, yet saw I neuer the righteous forsaken, I have been young (Says David) and now am old, yet saw I never the righteous forsaken,
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nor his seede begging their bread; not meaning that it was impossible that a righteous mans child should goe a begging;nor his seed begging their bred; not meaning that it was impossible that a righteous men child should go a begging;
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but that it is a thing that is verie rare, and that hee was now forescore yeeres of age, yet hee did neuer in all his life see it.
but that it is a thing that is very rare, and that he was now forescore Years of age, yet he did never in all his life see it.
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And so haue many men liued till they haue been of great yeeres, yet haue they seldome or not at all seene any such thing come to passe.
And so have many men lived till they have been of great Years, yet have they seldom or not At all seen any such thing come to pass.
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Lastlie, to such others as know they shall haue great possessions, left them by prophane parents,
Lastly, to such Others as know they shall have great possessions, left them by profane Parents,
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and such as preferre their treasure, their pleasure, and earthlie things before any spirituall duties to God:
and such as prefer their treasure, their pleasure, and earthly things before any spiritual duties to God:
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as experience in many, you shall neuer see them carefull to giue thanks at their meales, neuer are vpon their knees in prayer in their families;
as experience in many, you shall never see them careful to give thanks At their meals, never Are upon their knees in prayer in their families;
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but are swearers, prophaners of the Lords Sabbath, vsurers, drunkards; and let them tremble to be heires to such wretches:
but Are swearers, profaners of the lords Sabbath, usurers, drunkards; and let them tremble to be Heirs to such wretches:
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For if it please not God to worke supernaturallie on thee, thou maist not onely curse the day that euer thou wast begotten of them;
For if it please not God to work supernaturally on thee, thou Mayest not only curse the day that ever thou wast begotten of them;
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but God shortlie will sweepe either thee or thine away with the besome of his wrath.
but God shortly will sweep either thee or thine away with the besom of his wrath.
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And once againe, I exhort all you that be parents; labour to bee religious, and to bring vp your children in godly education;
And once again, I exhort all you that be Parents; labour to be religious, and to bring up your children in godly education;
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else you may feare that your bones shall not be so soone rotten, as the Lord will rot and roote out your posteritie and name from vnder heauen.
Else you may Fear that your bones shall not be so soon rotten, as the Lord will rot and root out your posterity and name from under heaven.
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Text. v. 17. For ye know, how that afterward also when he would haue inherited the blessing, he was reiected.
Text. v. 17. For you know, how that afterwards also when he would have inherited the blessing, he was rejected.
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And now come wee to the third point, which is to the punishment, which, as you heard, is threefold.
And now come we to the third point, which is to the punishment, which, as you herd, is threefold.
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The first is a certaine griefe and shame that he had left and sold his birthright away.
The First is a certain grief and shame that he had left and sold his birthright away.
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Secondlie, how he would faine haue had it againe, shewing outward signes of repentance, and labours to recouer it, but all in vaine.
Secondly, how he would feign have had it again, showing outward Signs of Repentance, and labours to recover it, but all in vain.
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The third is, that hauing wilfully lost the time of grace, he procured a perpetuall deniall of mercie.
The third is, that having wilfully lost the time of grace, he procured a perpetual denial of mercy.
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For the first, Esan hauing thought hee had made a good exchange with his brother,
For the First, Esan having Thought he had made a good exchange with his brother,
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yet at length comes to see the losse, and it shames him and wounds him in his conscience, that for so base a price he had parted with his birthright; but all too late. Where we may obserue;
yet At length comes to see the loss, and it shames him and wounds him in his conscience, that for so base a price he had parted with his birthright; but all too late. Where we may observe;
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howsoeuer prophane men doe muffle vp their consciences, and take it a good exchange to part lightlie away with spirituall blessings for temporall pleasures,
howsoever profane men do muffle up their Consciences, and take it a good exchange to part lightly away with spiritual blessings for temporal pleasures,
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yet a day will come they shall see their losse, and it shall vexe and torment them in their consciences they had no better grace but to part with them at so low a rate.
yet a day will come they shall see their loss, and it shall vex and torment them in their Consciences they had no better grace but to part with them At so low a rate.
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As example of this castaway, who at the first comming from his hunting, and hauing sold his brother his birthright (yea, partly in contempt,) it is said hee rose merilie, As Exampl of this castaway, who At the First coming from his hunting, and having sold his brother his birthright (yea, partly in contempt,) it is said he rose merrily,
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as one that had thought hee had made a good exchange:
as one that had Thought he had made a good exchange:
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but afterwards when hee perceiued his losse in comming to his father in hope of a blessing, but afterwards when he perceived his loss in coming to his father in hope of a blessing,
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and that his father told him he had blessed Iacob, and he must bee blessed: then hee cries out, Oh blesse mee also father, blesse mee;
and that his father told him he had blessed Iacob, and he must be blessed: then he cries out, O bless me also father, bless me;
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as if hee should haue said, I hope his subtiltie shall not disinherit me.
as if he should have said, I hope his subtlety shall not disinherit me.
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Alas, I had but a messe of pottage in my neede, and must I lose birthright,
Alas, I had but a mess of pottage in my need, and must I loose birthright,
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and blessing, and all? Thus this wofull wretch comes to see his losse; which before he made so light account of. Now his conscience wounds him:
and blessing, and all? Thus this woeful wretch comes to see his loss; which before he made so Light account of. Now his conscience wounds him:
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Now the curse of God pulles away the scale of his conscience, and hee sees his follie.
Now the curse of God pulls away the scale of his conscience, and he sees his folly.
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The like example we haue of Baalam, who though hee had liued a couetous wretch,
The like Exampl we have of Balaam, who though he had lived a covetous wretch,
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and had lightly regarded the way of righteousnes, yet in the end he wisheth to die the death of the righteous:
and had lightly regarded the Way of righteousness, yet in the end he wishes to die the death of the righteous:
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Euen so many at this day;
Even so many At this day;
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they spend their time in the vanitie of the world, contemning the call and offer of the Lord:
they spend their time in the vanity of the world, contemning the call and offer of the Lord:
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neglecting and despising many holy meetings, many sermons, many sacraments, for to gaine a little pleasure, ease and profit, accounting such but fooles that run to Sermons.
neglecting and despising many holy meetings, many Sermons, many Sacraments, for to gain a little pleasure, ease and profit, accounting such but Fools that run to Sermons.
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But let such know, the Lord will vncrust that conscience of theirs;
But let such know, the Lord will vncrust that conscience of theirs;
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and then they shall curse their pleasures, their profits, their walking in the fields, that were meanes to draw them away from our assemblies in the congregation;
and then they shall curse their pleasures, their profits, their walking in the fields, that were means to draw them away from our assemblies in the congregation;
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then will they be ready to curse themselues they had no better grace, they could not see their follies;
then will they be ready to curse themselves they had no better grace, they could not see their follies;
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but to preferre their couetousnesse, drunkennesse, whordome, vsurie, pastimes, plaies, &c. before the heauenly way of saluation.
but to prefer their covetousness, Drunkenness, whoredom, Usury, pastimes, plays, etc. before the heavenly Way of salvation.
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Iudas thought he had sped wel whē he had gotten thirtie pence for a kisse: Iudas Thought he had sped well when he had got thirtie pence for a kiss:
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but when hee came to see that he had sold his saluation for mony, he was so wounded in his conscience, that hee could not rest till hee had bought a halter and hanged himselfe.
but when he Come to see that he had sold his salvation for money, he was so wounded in his conscience, that he could not rest till he had bought a halter and hanged himself.
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And so will bee the state of all prophane men;
And so will be the state of all profane men;
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when the crust of their conscience is remooued, and they come to see their wofull change, they shall find as the holy Ghost faith in the case of adulterers;
when the crust of their conscience is removed, and they come to see their woeful change, they shall find as the holy Ghost faith in the case of Adulterers;
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he shall find a wound in his soule, that (without repentance) shall neuer be put out. The reasons hereof are:
he shall find a wound in his soul, that (without Repentance) shall never be put out. The Reasons hereof Are:
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First, because the noblest parts of their soules are drowned, their iudgements, their minds, their willes and affections;
First, Because the Noblest parts of their Souls Are drowned, their Judgments, their minds, their wills and affections;
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all which time their conscience lies asleepe. But when God either by his word or iudgements awakes them, their conscience starts vp,
all which time their conscience lies asleep. But when God either by his word or Judgments awakes them, their conscience starts up,
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and flies in their faces, and they say to their sinne, as Ahab said to Eliah: Hast thou found me O thou mine enemie? And so howeuer men can so lightlie sell away Gods blessings at so base a rate,
and flies in their faces, and they say to their sin, as Ahab said to Elijah: Hast thou found me Oh thou mine enemy? And so however men can so lightly fell away God's blessings At so base a rate,
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yet the sinne of prophanenesse will find them out in the end.
yet the sin of profaneness will find them out in the end.
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A second reason hereof is, because hereby God will haue thē to iustifie him in his iudgements,
A second reason hereof is, Because hereby God will have them to justify him in his Judgments,
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and say with Adonibezek, that God hath iustly rewarded thē for their prophanenesse.
and say with Adonibezek, that God hath justly rewarded them for their profaneness.
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And how doth this daily fall out in many, who in time of Gods hand on them, crie out vpon the losse of time, that they had no better grace then to sell away their soules for pleasure, idlenesse, pastime and vanitie? Yea, is it not the crie of all condemned persons vpon the gallowes, to crie out of their graceles prophaning the Lords Sabbath? Thus will the Lord be iust when he speakes, and pure when he iudgeth.
And how does this daily fallen out in many, who in time of God's hand on them, cry out upon the loss of time, that they had no better grace then to fell away their Souls for pleasure, idleness, pastime and vanity? Yea, is it not the cry of all condemned Persons upon the gallows, to cry out of their graceless profaning the lords Sabbath? Thus will the Lord be just when he speaks, and pure when he Judgeth.
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So that howeuer prophane men flatter themselues in their owne eies, yea, and pleade for their sinne;
So that however profane men flatter themselves in their own eyes, yea, and plead for their sin;
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yet as the holy Ghost saith, their iniquitie wil find them out. yet as the holy Ghost Says, their iniquity will find them out.
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And though they thinke that monie well gained, and that time well spent, that is gotten with the losse of godly exercises,
And though they think that money well gained, and that time well spent, that is got with the loss of godly exercises,
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yet shall they come one day to iustifie the Lord, when their prophanenesse shall find them out.
yet shall they come one day to justify the Lord, when their profaneness shall find them out.
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Let vs come to the vses to be made hence.
Let us come to the uses to be made hence.
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And first, it serues for a terror to those that doe burie their soules in the things of this life,
And First, it serves for a terror to those that do bury their Souls in the things of this life,
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as it is to be feared too many doe in this Citie, who like Esau, yea worse than Esau, sell away in contempt many godly exercises on this day, at a lower and baser rate than he solde his birth right:
as it is to be feared too many do in this city, who like Esau, yea Worse than Esau, fell away in contempt many godly exercises on this day, At a lower and baser rate than he sold his birth right:
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he had some thing, but they nothing but a little pleasure, that God knoweth soone vanisheth away.
he had Some thing, but they nothing but a little pleasure, that God Knoweth soon Vanishes away.
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Iudas solde his Master for thirtie pence;Iudas sold his Master for thirtie pence;
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but there are many thirties in this Citie, that will sell thirtie Sermons for lesse than thirtie pence.
but there Are many thirties in this city, that will fell thirtie Sermons for less than thirtie pence.
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Let vs come to a more neare examination of our selues, and trie how guiltie wee are herein.
Let us come to a more near examination of our selves, and try how guilty we Are herein.
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And this will appeare more plaine, by setting down such things as laide open Esaus contempt of his birthright.
And this will appear more plain, by setting down such things as laid open Esaus contempt of his birthright.
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The first was his willingnesse to part from it, and to bee without it; hee neuer stood long debating the matter with his brother;
The First was his willingness to part from it, and to be without it; he never stood long debating the matter with his brother;
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but well content to depart with it.
but well content to depart with it.
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And so at this day amongst vs how many are there that willingly & cheerefully can be content to be without the preaching of the word,
And so At this day among us how many Are there that willingly & cheerfully can be content to be without the preaching of the word,
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and shroud themselues where it is wanting! how it stands with you, be Iudge your selues.
and shroud themselves where it is wanting! how it Stands with you, be Judge your selves.
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But I know, in diuers places of the Countrie, many of our Gentlemen can well bee content to put vp with quarter sermons,
But I know, in diverse places of the Country, many of our Gentlemen can well be content to put up with quarter Sermons,
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yea, to starue their soules, and commit the keeping of them to those who be more fitter for a beetle and a wedge,
yea, to starve their Souls, and commit the keeping of them to those who be more fitter for a beetle and a wedge,
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then for any office in the Ministerie:
then for any office in the Ministry:
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yea further, they thinke too great a paines, and too much toile to ride but two miles on the Lords day for the food of their soules,
yea further, they think too great a pains, and too much toil to ride but two miles on the lords day for the food of their Souls,
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when the same men cannot bee content, vnlesse they haue two or three meales the same day for the pampering of their bodies:
when the same men cannot be content, unless they have two or three meals the same day for the pampering of their bodies:
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let such know herein he shewes himselfe a prophane man.
let such know herein he shows himself a profane man.
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The second thing Esau shewed his contempt in, was, his parting with it at so base a price.
The second thing Esau showed his contempt in, was, his parting with it At so base a price.
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For was it euer read of any ye sold such a pretious treasure at so low a rate? which was (as before you haue heard) the inheritance of his father Isaac, and grandfather Abraham, yea, the holy and faithfull promises of God,
For was it ever read of any you sold such a precious treasure At so low a rate? which was (as before you have herd) the inheritance of his father Isaac, and grandfather Abraham, yea, the holy and faithful promises of God,
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& chiefly the kingdome of heauen, and all for a messe of pottage. We do greatlie wonder at this, and no maruell.
& chiefly the Kingdom of heaven, and all for a mess of pottage. We do greatly wonder At this, and no marvel.
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Yet there are amongst vs that sell away the couenant and promises made to them in Iesus Christ at a lesse rate then a messe of pottage;
Yet there Are among us that fell away the Covenant and promises made to them in Iesus christ At a less rate then a mess of pottage;
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which they doe account a trifle.
which they do account a trifle.
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And what canst thou make of thy pleasure, pastime, walking in the fields, idlenesse, sleeping? and I tell thee they are farre worse then pottage in respect of heauenly things.
And what Canst thou make of thy pleasure, pastime, walking in the fields, idleness, sleeping? and I tell thee they Are Far Worse then pottage in respect of heavenly things.
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Is not this a wonderfull thing, that men created after the image of God, and specially to aduance his honor, should no more esteeme of the precious pearles offered to them out of the Gospell,
Is not this a wonderful thing, that men created After the image of God, and specially to advance his honour, should no more esteem of the precious Pearls offered to them out of the Gospel,
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then swine doe of Iewels? like the Gadarens, that esteeme more of their pigges then preaching:
then Swine do of Jewels? like the Gadarenes, that esteem more of their pigs then preaching:
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And like little children, that esteeme more their rattles and bables, then they doe a bagge of gold.
And like little children, that esteem more their rattles and babbles, then they do a bag of gold.
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As euen experience shewes in many in this your Citie, that can walke in the streetes,
As even experience shows in many in this your city, that can walk in the streets,
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and by the Church doores, and see the Preacher in the Pulpit;
and by the Church doors, and see the Preacher in the Pulpit;
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yet in contempt can passe by, preferring some worldlie matters before the pearle of the Gospell.
yet in contempt can pass by, preferring Some worldly matters before the pearl of the Gospel.
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It may be some may obiect and say: If they doe, they be honest men; they goe, I warrant you, about no vnhonest action. To which I answere:
It may be Some may Object and say: If they do, they be honest men; they go, I warrant you, about no unhonest actium. To which I answer:
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Say they bee so, and say they doe not:
Say they be so, and say they do not:
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So I may say, that Esaus eating of his pottage, was in it selfe no vnhonest or vnlawful act:
So I may say, that Esaus eating of his pottage, was in it self no unhonest or unlawful act:
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yet if with Esau, they doe in their hearts preferre their walking or their busines before these holy meetings;
yet if with Esau, they do in their hearts prefer their walking or their business before these holy meetings;
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it argues their contempt to Gods ordinance, and spots them with prophanenes.
it argues their contempt to God's Ordinance, and spots them with profaneness.
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The third thing wherein he shewed his contempt, was ye addition he made in parting with it, which was, that vpon ye demand of Iacob his brother to him for it:
The third thing wherein he showed his contempt, was the addition he made in parting with it, which was, that upon you demand of Iacob his brother to him for it:
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Why, saies he, Loe, I am almost dead, what is then this birthright to mee? How like to this in effect are the speeches of many of our swaggerers at this day? Come, say they, let vs bee merrie whilest wee may.
Why, Says he, Lo, I am almost dead, what is then this birthright to me? How like to this in Effect Are the Speeches of many of our swaggerers At this day? Come, say they, let us be merry whilst we may.
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Sorrow, hang sorrow, when wee bee dead, all the world is dead with vs. Another sort, in seeing Christians out of an honest heart goe to the Church to heare the word, which is the food of their soules, let them take their Sermons to themselues,
Sorrow, hang sorrow, when we be dead, all the world is dead with us another sort, in seeing Christians out of an honest heart go to the Church to hear the word, which is the food of their Souls, let them take their Sermons to themselves,
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and the diuell giue them good of them, for I will haue my pleasure in despight of their hearts,
and the Devil give them good of them, for I will have my pleasure in despite of their hearts,
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and I will take the time whilest I may.
and I will take the time whilst I may.
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But God will one day waken the consciences of such prophane men, and it will wound and grieue them at their hearts that they had no better grace but to sell away their birthright.
But God will one day waken the Consciences of such profane men, and it will wound and grieve them At their hearts that they had no better grace but to fell away their birthright.
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A second vse hereof serues for an admonition to you all, to take heed you harbour not this sin,
A second use hereof serves for an admonition to you all, to take heed you harbour not this since,
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lest you come to see it with griefe & shame, when it is too late. To thee then that art priuie to thine heart:
lest you come to see it with grief & shame, when it is too late. To thee then that art privy to thine heart:
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thou preferrest this day the selling of thy worldly commodities in thy shop, or the working secretlie in thine house (as too many of you doe) of thy trade and occupation before the holy assemblies;
thou preferrest this day the selling of thy worldly commodities in thy shop, or the working secretly in thine house (as too many of you doe) of thy trade and occupation before the holy assemblies;
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I tell thee, accursed is that gaine so gotten. Take heed of three dangerous enemies to draw thee to prophanenesse.
I tell thee, accursed is that gain so got. Take heed of three dangerous enemies to draw thee to profaneness.
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The first is carnal reason, which will labour to withdraw thee from loue and delight in religion;
The First is carnal reason, which will labour to withdraw thee from love and delight in Religion;
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putting into thy mind, that as there is nothing gotten by being religious; so there is much danger gotten by being too forward.
putting into thy mind, that as there is nothing got by being religious; so there is much danger got by being too forward.
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The second is the world, which will labour to perswade thee from being too precise and forward in running to Sermons;
The second is the world, which will labour to persuade thee from being too precise and forward in running to Sermons;
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for it will hinder thee of much pleasure and profit that otherwise thou mightest haue;
for it will hinder thee of much pleasure and profit that otherwise thou Mightest have;
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yea, and if thou looke not to it in time, it will bring thee to beggerie:
yea, and if thou look not to it in time, it will bring thee to beggary:
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And that it is the propertie of an Infidell not to prouide for wife and children.
And that it is the property of an Infidel not to provide for wife and children.
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This is a dangerous enemie, and doth preuaile with many. The third enemy is irreligious friends, the neerer the worse.
This is a dangerous enemy, and does prevail with many. The third enemy is irreligious Friends, the nearer the Worse.
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A religious young man cannot haue a greater enemie to draw him to prophanenesse, then an irreligious father,
A religious young man cannot have a greater enemy to draw him to profaneness, then an irreligious father,
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or mother, or brother, or sister:
or mother, or brother, or sister:
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A religious husband cannot haue a more pestilent enemie to coole his zeale and loue to religion, then an irreligious wife.
A religious husband cannot have a more pestilent enemy to cool his zeal and love to Religion, then an irreligious wife.
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Set downe this for a certaintie, you that bee religious, that your greatest enemies shall be those of your owne house that be irreligious.
Set down this for a certainty, you that be religious, that your greatest enemies shall be those of your own house that be irreligious.
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A third vse hereof is, to encourage vs all to goe on boldlie in our profession, notwithstanding the scoffes and taunts wee shall haue of prophane men.
A third use hereof is, to encourage us all to go on boldly in our profession, notwithstanding the scoffs and taunts we shall have of profane men.
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Oh let them alone, this is their time:
O let them alone, this is their time:
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for howsoeuer now they doe laugh at vs, to see vs to lose so much pleasure and profit,
for howsoever now they do laugh At us, to see us to loose so much pleasure and profit,
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as they thinke we might get;
as they think we might get;
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yet a day wil come, the Lord himselfe will laugh at them to see their follie.
yet a day will come, the Lord himself will laugh At them to see their folly.
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To thee that scornest and mockest at such as serue the Lord in sinceritie of heart; To thee that Scornest and Mockest At such as serve the Lord in sincerity of heart;
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If a man should call thee villaine and foole, thou wouldest be angrie: but the holy man Iob saies thou art so:
If a man should call thee villain and fool, thou Wouldst be angry: but the holy man Job Says thou art so:
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and all such as thou art.
and all such as thou art.
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Of all the markes of a castaway, one of them is to bee tainted with the sinne of scorning at a godly man for his seruice to God.
Of all the marks of a castaway, one of them is to be tainted with the sin of scorning At a godly man for his service to God.
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It was the marke that Ismael was branded withall, and sent him to hell, because he was a mocker of Isaac. I tell thee, God accounts he hath no greater enemies then such. It was the mark that Ishmael was branded withal, and sent him to hell, Because he was a mocker of Isaac. I tell thee, God accounts he hath no greater enemies then such.
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As example of the messengers that came from Ahaziah, who in mocking sort flouted the Prophet, calling him in scorne, man of God;
As Exampl of the messengers that Come from Ahaziah, who in mocking sort flouted the Prophet, calling him in scorn, man of God;
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but were punished with fire from heauen.
but were punished with fire from heaven.
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The like wee reade of 42. children that were deuoured of two beares for mocking Elisha the Lords Prophet.
The like we read of 42. children that were devoured of two bears for mocking Elisha the lords Prophet.
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But hearken thou what the Lord saith, which is, That he will whet his glittering sword,
But harken thou what the Lord Says, which is, That he will whet his glittering sword,
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and his hand shall take hold on iudgement, and execute vengeance on his enemies, and will reward them that hate me. and his hand shall take hold on judgement, and execute vengeance on his enemies, and will reward them that hate me.
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Amongst which enemies in one of the chiefest number he accounts a scorner.
among which enemies in one of the chiefest number he accounts a scorner.
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Text. He was reiected, for he found no place, &c. Now followes the second degree of his punishment;
Text. He was rejected, for he found no place, etc. Now follows the second degree of his punishment;
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which is, how he labours to obtaine it againe;
which is, how he labours to obtain it again;
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yea, he goes so farre, that he weepes for the losse of it, yet all in vaine.
yea, he Goes so Far, that he weeps for the loss of it, yet all in vain.
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Whence wee are to obserue for our instruction;
Whence we Are to observe for our instruction;
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that many a ciuill man may go very farre in outward signes and shew of repentance, yet liue hated of God.
that many a civil man may go very Far in outward Signs and show of Repentance, yet live hated of God.
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This lesson is well to be marked of vs, because there be many at this day which liue amongst vs, who if they can performe any outward shew of repentance,
This Lesson is well to be marked of us, Because there be many At this day which live among us, who if they can perform any outward show of Repentance,
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as to sigh, or grone, and specially to shed teares; doe thinke they haue waded farre in repentance.
as to sighs, or groan, and specially to shed tears; do think they have waded Far in Repentance.
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But wee must learne that it is not outward shewes will serue;
But we must Learn that it is not outward shows will serve;
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for reprobates may goe farre in shewes of saluation, yet shall come short and neuer obtaine it.
for Reprobates may go Far in shows of salvation, yet shall come short and never obtain it.
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Consider of Esau in seeking the blessing: Consider of Esau in seeking the blessing:
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hee went to his father, hee fell vpon his knees, he cried out for very griefe, he was ashamed hee had so lightlie,
he went to his father, he fell upon his knees, he cried out for very grief, he was ashamed he had so lightly,
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and at such a rate passed away his birthright; hee wept, hee shed teares.
and At such a rate passed away his birthright; he wept, he shed tears.
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Who would haue thought but this repentance had been sound? Did either Marie or Peter, or the theefe in outward shew goe any further,
Who would have Thought but this Repentance had been found? Did either Marry or Peter, or the thief in outward show go any further,
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or much beyond him? Yet theirs was true repentance, and accepted of God; but his was counterfet, and hee and it both reiected.
or much beyond him? Yet theirs was true Repentance, and accepted of God; but his was counterfeit, and he and it both rejected.
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Example we haue of Orpah the sister of Ruth: how she went far in shew, she leaues her countrie, she trauels along, she weepes aswell as Ruth, yet in the end a few words and reasons perswade her to turne backe:
Exampl we have of Orpah the sister of Ruth: how she went Far in show, she leaves her country, she travels along, she weeps aswell as Ruth, yet in the end a few words and Reasons persuade her to turn back:
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so there are many can make a faire shew in matters of faith and repentance,
so there Are many can make a fair show in matters of faith and Repentance,
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but either carnall reasons, or irreligious friends, or one thing or other drawes them quite away.
but either carnal Reasons, or irreligious Friends, or one thing or other draws them quite away.
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This appeares in that vnpardonable sin, where is shewed how, first, they may be illightned with vs, indued with knowledge and vnderstanding of the word that hath been preached vnto them.
This appears in that unpardonable since, where is showed how, First, they may be enlightened with us, endued with knowledge and understanding of the word that hath been preached unto them.
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Secondly, they may taste of the heauenly gift; that is, they may gladly receiue the word, and reioyce in it;
Secondly, they may taste of the heavenly gift; that is, they may gladly receive the word, and rejoice in it;
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as our Sauiour describes in the parable of the seed cast into stony ground.
as our Saviour describes in the parable of the seed cast into stony ground.
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Thirdly, they may be partakers of the holy Ghost, that is, of diuers graces of the Spirit,
Thirdly, they may be partakers of the holy Ghost, that is, of diverse graces of the Spirit,
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as namely, lightned with knowledge, and ioy in their vnderstanding, as also of gifts of preaching, of tongues, and the like.
as namely, lightened with knowledge, and joy in their understanding, as also of Gifts of preaching, of tongues, and the like.
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Fourthlie, they may taste of the good word of God, that is, they may not only know God by the law, which is fearefull to the sinner:
Fourthly, they may taste of the good word of God, that is, they may not only know God by the law, which is fearful to the sinner:
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but by a more sweet vnderstanding of the Gospell, which saith, Come vnto mee all yee that trauell and be heauie laden,
but by a more sweet understanding of the Gospel, which Says, Come unto me all ye that travel and be heavy laden,
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so calling it the good word of God, as that glad tidings of saluation.
so calling it the good word of God, as that glad tidings of salvation.
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Fiftly, they may taste of the powers of the world to come, that is, they may know and confesse that the end of the Gospell is eternall life to all that faithfully beleeue and liue in it.
Fifty, they may taste of the Powers of the world to come, that is, they may know and confess that the end of the Gospel is Eternal life to all that faithfully believe and live in it.
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Thus may wee see how farre such a one as may commit the sinne against the holy Ghost may goe and make shew in the way of saluation.
Thus may we see how Far such a one as may commit the sin against the holy Ghost may go and make show in the Way of salvation.
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Another example wee haue in Herod, who is said to heare Iohn Baptist; yea, farther he heard him gladlie, yea hee did reuerence him: another Exampl we have in Herod, who is said to hear John Baptist; yea, farther he herd him gladly, yea he did Reverence him:
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yea, which is more, hee reformed many things by his preaching to him that before were amisse;
yea, which is more, he reformed many things by his preaching to him that before were amiss;
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yet cast away and forsaken of God. So a verie castaway may goe farre in many things.
yet cast away and forsaken of God. So a very castaway may go Far in many things.
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As first in his calling, he may heare the word, he may vnderstand it, assent to it, ioy in it, practise some duties commaunded by it,
As First in his calling, he may hear the word, he may understand it, assent to it, joy in it, practise Some duties commanded by it,
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yet to be but a sauour of death vnto death to him.
yet to be but a savour of death unto death to him.
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Secondlie, hee may goe farre in faith, he may beleeue the word, beleeue the promises of the Gospell, beleeue Christ died for sinners;
Secondly, he may go Far in faith, he may believe the word, believe the promises of the Gospel, believe christ died for Sinners;
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yea and hope he is one of them that Christ died for; yet profit him nothing.
yea and hope he is one of them that christ died for; yet profit him nothing.
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Thirdlie, he may goe farre in repentance:
Thirdly, he may go Far in Repentance:
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for he may confesse his sinnes, he may feele prickes in his conscience, hee may haue a sorrow in his heart for them, he may weepe and shed teares for them,
for he may confess his Sins, he may feel pricks in his conscience, he may have a sorrow in his heart for them, he may weep and shed tears for them,
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yea, hee may promise to amend, yea, make some satisfaction for wrongs done; yet bee farre from saluation.
yea, he may promise to amend, yea, make Some satisfaction for wrongs done; yet be Far from salvation.
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Fourthly, he may goe farre in outward shew of an holy life;
Fourthly, he may go Far in outward show of an holy life;
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he may be a iust dealer, an ordinarie goer to the Church, a good pay-master, a releeuer of the poore, a bountifull housekeeper:
he may be a just dealer, an ordinary goer to the Church, a good paymaster, a releeuer of the poor, a bountiful housekeeper:
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yet in the end for all these you may goe to hell.
yet in the end for all these you may go to hell.
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A reason of this doctrine that hypocrites can goe so farre in these, is, because it pleaseth him verie well to make a faire shew,
A reason of this Doctrine that Hypocrites can go so Far in these, is, Because it Pleases him very well to make a fair show,
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for that vsuallie they bee grounded vpon worldly causes, that likes him well; as praise of men, or pleasure, or profit and gaine:
for that usually they be grounded upon worldly Causes, that likes him well; as praise of men, or pleasure, or profit and gain:
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and the diuell will be readie to flatter him, perswading him hee must needes be saued:
and the Devil will be ready to flatter him, persuading him he must needs be saved:
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for that there be many that hope of saluation that come short of his estate. Now let vs see what vse we are to make of this duty.
for that there be many that hope of salvation that come short of his estate. Now let us see what use we Are to make of this duty.
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And first, it teacheth vs not to content our selues with outward shewes, nor inward motions,
And First, it Teaches us not to content our selves with outward shows, nor inward motions,
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vnlesse they proceed from the spirit of sanctification. And that this may bee the more profitable to vs, I will handle two things:
unless they proceed from the Spirit of sanctification. And that this may be the more profitable to us, I will handle two things:
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The first, to set some differences betweene such as may haue the foure former gifts, yet not bee sanctified vnto them.
The First, to Set Some differences between such as may have the foure former Gifts, yet not be sanctified unto them.
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Secondly, to set downe foure sanctified graces, which no reprobate can attaine vnto.
Secondly, to Set down foure sanctified graces, which no Reprobate can attain unto.
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For the first: 1. You haue heard how hee may be called, and what therein he may performe:
For the First: 1. You have herd how he may be called, and what therein he may perform:
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but here he failes, hee cannot yeeld willing obedience to all the commandements of God, his calling is not effectuall to worke in loue to all, an obedience to all; he will dispence with some.
but Here he fails, he cannot yield willing Obedience to all the Commandments of God, his calling is not effectual to work in love to all, an Obedience to all; he will dispense with Some.
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Secondlie, you heard how farre he may goe in faith: But the elect goe not only so far, but they goe further, which hee wanteth,
Secondly, you herd how Far he may go in faith: But the elect go not only so Far, but they go further, which he Wants,
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and that is, an assured perswasion in his heart, that the promises of the Gospell, speciallie doe belong to him;
and that is, an assured persuasion in his heart, that the promises of the Gospel, specially do belong to him;
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and that Christ died for him;
and that christ died for him;
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and he applies him, with all the benefits of his passion to him, and to his saluation.
and he Applies him, with all the benefits of his passion to him, and to his salvation.
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This is not tasting of Christ and his merits, but it is feeding on them, and so are nourished to saluation.
This is not tasting of christ and his merits, but it is feeding on them, and so Are nourished to salvation.
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Thirdly, you heard how farre they may goe in repentance:
Thirdly, you herd how Far they may go in Repentance:
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but they want the pith and the marrow of true repentance, and they faile, speciallie in three things.
but they want the pith and the marrow of true Repentance, and they fail, specially in three things.
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The first is in the ground of true repentance.
The First is in the ground of true Repentance.
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The reprobate, he euer lookes vpon the shame and punishment his sinne will bring him vnto:
The Reprobate, he ever looks upon the shame and punishment his sin will bring him unto:
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but the elect hee looks euer to the losse of Gods fauor and loue towards him:
but the elect he looks ever to the loss of God's favour and love towards him:
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The one lookes vpon himselfe distressed, the other looketh on God offended. The second is, they faile in the purpose.
The one looks upon himself distressed, the other looks on God offended. The second is, they fail in the purpose.
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For the purpose and promise of amendment of the hypocrite is but in his tongue, by which hee will promise much: As the Prophet saith:
For the purpose and promise of amendment of the hypocrite is but in his tongue, by which he will promise much: As the Prophet Says:
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You saied, you would not transgresse, but yet you offer to your idols, and grieue me with your sinnes. You said, you would not transgress, but yet you offer to your Idols, and grieve me with your Sins.
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And the like the Prophet Dauid saith of the Israelites in the Psalmes: When he slew them, they sought him, &c. But it followes presentlie:
And the like the Prophet David Says of the Israelites in the Psalms: When he slew them, they sought him, etc. But it follows presently:
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But they flattered him with their mouth, and dissembled with him with their tongue. But they flattered him with their Mouth, and dissembled with him with their tongue.
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But the purpose of the other is not so much in his tongue, as in his heart, hee doth carrie an vnfained purpose in his heart to amend,
But the purpose of the other is not so much in his tongue, as in his heart, he does carry an unfeigned purpose in his heart to amend,
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and hee doth endeuour in his life, neuer to fall into the like sinnes, which before hee did liue in.
and he does endeavour in his life, never to fallen into the like Sins, which before he did live in.
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The third is, they faile in the time. The time of an hypocrite is for a fit, like a morning dew.
The third is, they fail in the time. The time of an hypocrite is for a fit, like a morning due.
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For when God remooues his punishment from them, they presentlie remooue their repentance from him: but the time of the other is daily and continueth:
For when God removes his punishment from them, they presently remove their Repentance from him: but the time of the other is daily and Continueth:
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yea euerie day, they make it a day of repentance: And as they doe renew their sinnes, so doe they renew their repentance.
yea every day, they make it a day of Repentance: And as they do renew their Sins, so do they renew their Repentance.
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Fourthly, you heard how farre the hypocrite might goe in outward shew of sanctitie and holinesse of life:
Fourthly, you herd how Far the hypocrite might go in outward show of sanctity and holiness of life:
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But the elect contents not himselfe with outward shewes to men;
But the elect contents not himself with outward shows to men;
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but labours and striues, that his secret actions may be aswell approoued vnto God as his outward actions with men,
but labours and strives, that his secret actions may be aswell approved unto God as his outward actions with men,
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And thereupon is as fearefull to commit sinne in secret as openlie;
And thereupon is as fearful to commit sin in secret as openly;
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yea, as fearefull to commit sinne in his secret closet, as in the open market place.
yea, as fearful to commit sin in his secret closet, as in the open market place.
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Now followes the second thing, viz. To set you downe foure principall sanctified graces, by the which euerie one of vs may iudge of his estate to saluation.
Now follows the second thing, viz. To Set you down foure principal sanctified graces, by the which every one of us may judge of his estate to salvation.
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The first is, hee will suffer no sinne to raigne, and to domineere in him, that is, he will not liue with delight and willing consent in any one sinne whatsoeuer, be it neuer so pleasurable or profitable to him.
The First is, he will suffer no sin to Reign, and to domineer in him, that is, he will not live with delight and willing consent in any one sin whatsoever, be it never so pleasurable or profitable to him.
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And this is commonlie in euery man that is not regenerate.
And this is commonly in every man that is not regenerate.
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They haue the seede of Gods spirit in them, therefore they can commit no such sinne.
They have the seed of God's Spirit in them, Therefore they can commit no such sin.
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They may sinne of ignorance, yea of knowledge and of presumption, but yet it shall haue no dominion ouer them, they lie not in it,
They may sin of ignorance, yea of knowledge and of presumption, but yet it shall have no dominion over them, they lie not in it,
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or delight in it, but trauell and take no rest till they be at peace with God in their hearts by prayer,
or delight in it, but travel and take no rest till they be At peace with God in their hearts by prayer,
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and doe not giue ouer till they feele assurance of pardon. The second is an holie combat and fight:
and do not give over till they feel assurance of pardon. The second is an holy combat and fight:
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for theelect, are partlie flesh and partly spirit, and these two are as opposit as light and darkenesse, still striuing and fighting in the regenerate to get the victorie.
for theelect, Are partly Flesh and partly Spirit, and these two Are as opposite as Light and darkness, still striving and fighting in the regenerate to get the victory.
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I grant there is a kind of combat and strife in the vnregenerat man, but that is betweene the heart and conscience vpon the committing some grosse sinne:
I grant there is a kind of combat and strife in the unregenerate man, but that is between the heart and conscience upon the committing Some gross sin:
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but the other is betweene the mind and the mind, the will and the will, the affection and the affections;
but the other is between the mind and the mind, the will and the will, the affection and the affections;
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the regenerate part against the vnregenerate part, and this daily vpon the temptation of any sinne.
the regenerate part against the unregenerate part, and this daily upon the temptation of any sin.
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And this is perceiued by their carriage both before the sinne, in the temptation of it, in the act of sinning, and after the sin committed.
And this is perceived by their carriage both before the sin, in the temptation of it, in the act of sinning, and After the since committed.
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Before, the sinne haled and pulled to it their wil partlie vnwilling and partly willing, the mind partly set on it and partly set against it the affections partly liking of it, and partlie hating it.
Before, the sin haled and pulled to it their will partly unwilling and partly willing, the mind partly Set on it and partly Set against it the affections partly liking of it, and partly hating it.
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Now if the vnregenerate part get the victorie, and they fall into the act of sinning, they find a terror and feare,
Now if the unregenerate part get the victory, and they fallen into the act of sinning, they find a terror and Fear,
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and a very vnwillingnesse in it.
and a very unwillingness in it.
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So the act being committed (as you heard before) they hasten out of it, hee gets him into one corner or other, he cries, he weepes, he sighes, he grones that he hath offended so louing a father, entreating God that he will aide him by his spirit,
So the act being committed (as you herd before) they hasten out of it, he gets him into one corner or other, he cries, he weeps, he sighs, he groans that he hath offended so loving a father, entreating God that he will aid him by his Spirit,
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so as hee neuer fall into the like againe.
so as he never fallen into the like again.
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The third is, that vpon any correcting hand of God vpon them, and euen then when hee punisheth sore, whereby he seemes to frowne vpon them, they can run to him in prayer and make their mone to him:
The third is, that upon any correcting hand of God upon them, and even then when he Punisheth soar, whereby he seems to frown upon them, they can run to him in prayer and make their moan to him:
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as example of Dauid, who cries out, O Lord rebuke me not in thine anger, neither chasten mee in thy displeasure:
as Exampl of David, who cries out, Oh Lord rebuke me not in thine anger, neither chasten me in thy displeasure:
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though the Lord seeme to bee angrie by afflicting of them, yet they runne to him as to a father.
though the Lord seem to be angry by afflicting of them, yet they run to him as to a father.
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It grieues them to see their father displeased:
It grieves them to see their father displeased:
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being like to a louing sonne, who grieues to see his father angrie, yea, euery wrinkle in his fathers browe makes him to feare,
being like to a loving son, who grieves to see his father angry, yea, every wrinkle in his Father's brow makes him to Fear,
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yet so as that that is grounded on loue, and therefore runnes vpon his knees to him for pardon.
yet so as that that is grounded on love, and Therefore runs upon his knees to him for pardon.
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So is it with Gods children, though their father chastise them with heauie and bitter afflictions,
So is it with God's children, though their father chastise them with heavy and bitter afflictions,
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yet they run to their father with this perswasion, that though they haue failed in the dutie of a sonne,
yet they run to their father with this persuasion, that though they have failed in the duty of a son,
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yet he cannot faile in the affection of a father.
yet he cannot fail in the affection of a father.
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Contrarie to this the hypocrite and vnregenerat man vnder Gods heauy hand vpon him or his wife, children, goods, &c. he runs from God, fleeing from him as from a tyrant,
Contrary to this the hypocrite and unregenerate man under God's heavy hand upon him or his wife, children, goods, etc. he runs from God, fleeing from him as from a tyrant,
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and betakes him to his monie, friends, sports & merrie companions, yea, to witches, coniurers, wizards,
and betakes him to his money, Friends, sports & merry Sodales, yea, to Witches, conjurers, wizards,
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or any vnlawfull course, if they haue hope of reliese.
or any unlawful course, if they have hope of reliese.
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The fourth is a ioy and delight to meete the Lord in those places, and by those meanes hee doth vsuallie meete his in.
The fourth is a joy and delight to meet the Lord in those places, and by those means he does usually meet his in.
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It is true, Gods presence is in all places, but yet he is said to be more ordinarie present in those places where is word is preached, where there are holy and religious exercises, of praver, meditations, conference of scripture, singing of Psalmes, or the like.
It is true, God's presence is in all places, but yet he is said to be more ordinary present in those places where is word is preached, where there Are holy and religious exercises, of Prayer, meditations, conference of scripture, singing of Psalms, or the like.
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Indeede hypocrites will come to Church, but it is not with ioy, and with delight, it is not of conscience to meete the Lord, to hearken what hee saith vnto them,
Indeed Hypocrites will come to Church, but it is not with joy, and with delight, it is not of conscience to meet the Lord, to harken what he Says unto them,
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and to put it in practise in their liues:
and to put it in practice in their lives:
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but rather some worldly busines driues them, or for custome or neighborhood, or to auoid the name of a Papist.
but rather Some worldly business drives them, or for custom or neighbourhood, or to avoid the name of a Papist.
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A second vse hereof serues for the reproofe of two sorts of hypocrites, and first;
A second use hereof serves for the reproof of two sorts of Hypocrites, and First;
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Those who take themselues good Christians, and in good state, if they liue a ciuill life, especially if they can make a faire shew of louing religion,
Those who take themselves good Christians, and in good state, if they live a civil life, especially if they can make a fair show of loving Religion,
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and can talke of it, though their conscience accuse them of some sin they doe liue in,
and can talk of it, though their conscience accuse them of Some since they do live in,
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and they can say to themselues, as Lot said by Zoar, Oh, is it not a little one.
and they can say to themselves, as Lot said by Zoar, O, is it not a little one.
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But hearken to me, thou that thinkest it a small matter to liue in one: But harken to me, thou that Thinkest it a small matter to live in one:
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I tel thee, liue and die impenitent in ye one, and it will be thy destructiō.
I tell thee, live and die impenitent in you one, and it will be thy destruction.
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Did not Herod make outward shew of many things? yet because he would not leaue ye one sin of incest, God cast him off and reiected him.
Did not Herod make outward show of many things? yet Because he would not leave you one since of Incest, God cast him off and rejected him.
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I tell thee, one hole in a ship will in a short time sinke the whole ship.
I tell thee, one hold in a ship will in a short time sink the Whole ship.
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Tell me, thou that with thy outward holines liuest an vsurer, a drunkard, a carelesse wreth;
Tell me, thou that with thy outward holiness Livest an usurer, a drunkard, a careless wreth;
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darest drink but one dram of poison? so one raging sinne will bring thee to hell.
Darest drink but one dram of poison? so one raging sin will bring thee to hell.
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The second sort are those, who hauing sinned, and liue in some raging sinne, yet if they can now and then thrust out a few teares, thinke it good repentance,
The second sort Are those, who having sinned, and live in Some raging sin, yet if they can now and then thrust out a few tears, think it good Repentance,
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and haue repēted in an high degree. But alas they be much peceiued, for their teares bee but hypocriticall.
and have repented in an high degree. But alas they be much peceiued, for their tears be but hypocritical.
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And that appeares, in that either they bee shed in aduersitie, as were Sauls, Iudas, Esaus;
And that appears, in that either they be shed in adversity, as were Saul's, Iudas, Esaus;
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or else in the congregation at the sermons, as hypocrites do; but in their closets or in secret, they cannot shed one teare.
or Else in the congregation At the Sermons, as Hypocrites do; but in their closets or in secret, they cannot shed one tear.
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I tell thee deceiue not thy selfe, for teares be no more signes of true repentance then are words.
I tell thee deceive not thy self, for tears be no more Signs of true Repentance then Are words.
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Text. He was reiected. Now followes the third degree of his punishment, which is, that hauing set the time of mercie so light, hee is now denied,
Text. He was rejected. Now follows the third degree of his punishment, which is, that having Set the time of mercy so Light, he is now denied,
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though hee vseth meanes to obtaine it. The date is out, at the glasse is run, therefore no meanes will preuaile.
though he uses means to obtain it. The date is out, At the glass is run, Therefore no means will prevail.
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Whence wee doe learne, that such as by their prophanenesse doe wilfully refuse the offer of Gods mercie,
Whence we do Learn, that such as by their profaneness do wilfully refuse the offer of God's mercy,
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and doe preferre their pleasures and profits before it, may run so farre, that all the meanes they can vse shal neuer obtaine mercie at the hands of God.
and do prefer their pleasures and profits before it, may run so Far, that all the means they can use shall never obtain mercy At the hands of God.
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I say, as there is a time in which the Lord will wooe vs, yea he sends his Ministers to entreate vs, yea, he will chide and expostulate the matter with vs,
I say, as there is a time in which the Lord will woo us, yea he sends his Ministers to entreat us, yea, he will chide and expostulate the matter with us,
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why wee will not accept of his mercie:
why we will not accept of his mercy:
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so there is, and will be a time, that after the refusing of grace, and contemning of mercie offered, the Lord will shut vp and bolt vp the gate of mercie,
so there is, and will be a time, that After the refusing of grace, and contemning of mercy offered, the Lord will shut up and bolt up the gate of mercy,
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so as he will not be entreated at our hands any more.
so as he will not be entreated At our hands any more.
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This is prooued to vs by the Prophet Dauid in one of the Psalmes, where hee exhorts the people, that they will take and accept of the time the Lord offers them, This is proved to us by the Prophet David in one of the Psalms, where he exhorts the people, that they will take and accept of the time the Lord offers them,
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lest it come to passe by their contempt and refusing the time of grace, the Lord cast them off and reiect them.
lest it come to pass by their contempt and refusing the time of grace, the Lord cast them off and reject them.
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I denie not but that in respect of vs, til God haue manifested his wil, there is hope;
I deny not but that in respect of us, till God have manifested his will, there is hope;
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but in respect of Gods secret decree, the time of Gods mercie may bee out, euen during this life:
but in respect of God's secret Decree, the time of God's mercy may be out, even during this life:
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therefore when mercie is offered, we must take heed wee wilfully contemne it not, lest we prouoke the Lord to be gone,
Therefore when mercy is offered, we must take heed we wilfully contemn it not, lest we provoke the Lord to be gone,
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and vtterlie reiect vs. One of the fearefullest signes of a castaway is, to delay and put off the Lords gratious offer of mercie,
and utterly reject us One of the fearfullest Signs of a castaway is, to Delay and put off the lords gracious offer of mercy,
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as wee reade of Pharaoh, who when Moses offered himselfe to pray to the Lord for him, he put it off till the next morrow;
as we read of Pharaoh, who when Moses offered himself to pray to the Lord for him, he put it off till the next morrow;
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so hee that hath the graces and mercies of God offered to him to day,
so he that hath the graces and Mercies of God offered to him to day,
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and puts them off from his youth to his age, and from his old daies to his deathbed, may iustly feare an vtter reiection,
and puts them off from his youth to his age, and from his old days to his deathbed, may justly Fear an utter rejection,
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euen then when he hopes of most comfort.
even then when he hope's of most Comfort.
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For the further pressing this doctrine on our consciences, let vs obserue some places of Scripture.
For the further pressing this Doctrine on our Consciences, let us observe Some places of Scripture.
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And first, let vs see what the Lord saith to such as despise Wisdomes call, being of three sorts:
And First, let us see what the Lord Says to such as despise Wisdoms call, being of three sorts:
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The first that like fooles content themselues with ignorance. The second that scoffe at the Lords offer by his seruants.
The First that like Fools content themselves with ignorance. The second that scoff At the lords offer by his Servants.
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The third which are carried away by their owne lusts. Because I haue called, and yee refused, Prou. 1.24. I haue stretched out mine hand, and none would regard.
The third which Are carried away by their own Lustiest. Because I have called, and ye refused, Prou. 1.24. I have stretched out mine hand, and none would regard.
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Verse 28. And then shall they call vpon me, but I will not answere: they shall seeke me earelie, but they shall not find me. Verse 28. And then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me.
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Noting, that as they refused the time in which he called, so they should call in hope of mercie, but they should not obtaine.
Noting, that as they refused the time in which he called, so they should call in hope of mercy, but they should not obtain.
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The like we reade, how the Prophet Esay, calling Ierusalem to repentance, in sackcloth and ashes for their sins, she fell to sporting and feasting, despising the Lords message and offer of grace by his Prophet:
The like we read, how the Prophet Isaiah, calling Ierusalem to Repentance, in Sackcloth and Ashes for their Sins, she fell to sporting and feasting, despising the lords message and offer of grace by his Prophet:
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what came of it? you may reade presently that their contempt comming to the Lords eares, he answeres:
what Come of it? you may read presently that their contempt coming to the lords ears, he answers:
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Surely, Vers. 14. this iniquitie shall not be purged from you till yee die; saith the Lord of hosts. Surely, Vers. 14. this iniquity shall not be purged from you till ye die; Says the Lord of hosts.
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Giuing them to vnderstand, that seeing they set so light by the admonitions of the Prophet, there should bee left them no time to repent in, till hee had destroied them.
Giving them to understand, that seeing they Set so Light by the admonitions of the Prophet, there should be left them no time to Repent in, till he had destroyed them.
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But of all the places of Scripture for this purpose, let vs see what the Lord saies to Ierusalem by his Prophet Ezechiel: Because, saith he, I would haue purged thee, and thou wast not purged;
But of all the places of Scripture for this purpose, let us see what the Lord Says to Ierusalem by his Prophet Ezechiel: Because, Says he, I would have purged thee, and thou wast not purged;
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Thou shalt not be purged, till I haue caused my wrath to light vpon thee. Thou shalt not be purged, till I have caused my wrath to Light upon thee.
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Marke this place well, which may terrifie our hearts, if we carrie not the hearts of Tigres.
Mark this place well, which may terrify our hearts, if we carry not the hearts of Tigers.
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In which the Lord testifies not onely to them, but to vs, That when by al kind meanes and louing allurements he offers his fauour, and wee obstinatelie refuse:
In which the Lord Testifies not only to them, but to us, That when by all kind means and loving allurements he offers his favour, and we obstinately refuse:
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let vs bee sure of it, when wee would haue mercie and fauour from him,
let us be sure of it, when we would have mercy and favour from him,
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though we begge it, crie, houle, he will denie it vs. Oh that the lamentable spectacles of some might bee warnings to vs, who in their life time haue heard the Lord by his Ministers call to them,
though we beg it, cry, houle, he will deny it us O that the lamentable spectacles of Some might be Warnings to us, who in their life time have herd the Lord by his Ministers call to them,
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and entreated them to leaue their sinnes, chidden them, threatned them; but all in vaine, they haue stopped their eares, and hardned their hearts.
and entreated them to leave their Sins, chidden them, threatened them; but all in vain, they have stopped their ears, and hardened their hearts.
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But being come to their bed of death, and the time come they must depart this life (I feare to a worse) they haue cried, houled,
But being come to their Bed of death, and the time come they must depart this life (I Fear to a Worse) they have cried, houled,
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yea, knocked and beaten their heads to the bedposts, my self being witnesse: yet could not shew any signe of receiuing one drop of comfort from the Lord.
yea, knocked and beaten their Heads to the bedposts, my self being witness: yet could not show any Signen of receiving one drop of Comfort from the Lord.
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And hauing been exhorted to pray and call on the Lord for mercie, could not say so much as, The Lord haue mercie vpon me.
And having been exhorted to pray and call on the Lord for mercy, could not say so much as, The Lord have mercy upon me.
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And what know wee what our estate shall bee if wee weare out the time of mercie? There is a time set vs, in which we may repent;
And what know we what our estate shall be if we wear out the time of mercy? There is a time Set us, in which we may Repent;
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but being despised and outrunne, there is after no houre to obtaine mercie. And the reasons hereof are specially three:
but being despised and outrun, there is After no hour to obtain mercy. And the Reasons hereof Are specially three:
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The first taken from God, who because it proceedes from his loue to offer mercie, it must needes stand with his iustice, to punish the wilfull contempt of it with a perpetuall deniall of mercie.
The First taken from God, who Because it proceeds from his love to offer mercy, it must needs stand with his Justice, to Punish the wilful contempt of it with a perpetual denial of mercy.
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The second from Satan, who by contemning and neglecting the Lords gracious offer of mercie, gets great aduantage of vs;
The second from Satan, who by contemning and neglecting the lords gracious offer of mercy, gets great advantage of us;
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and hereby makes a way for such sinnes, as hardly in time we can repent vs of.
and hereby makes a Way for such Sins, as hardly in time we can Repent us of.
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The third is from the nature of this sinne, which hatcheth three horrible sinnes: for delay breeds custome; custome breeds securitie; and securitie breeds impenitencie.
The third is from the nature of this sin, which hatcheth three horrible Sins: for Delay breeds custom; custom breeds security; and security breeds impenitency.
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A drunkard we see is more easily reclaimed from it at the first, then when he hath gotten a custome of it.
A drunkard we see is more Easily reclaimed from it At the First, then when he hath got a custom of it.
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And hence is it, the Lord by his Prophet doth note it a thing impossible, in respect of humane power to leaue those sinnes which are customablie committed, saying, Can the Blackmoore change his skinne, Ier. 13.23. or the Leopard his spots? then may ye also doe good that are accustomed to doe euill.
And hence is it, the Lord by his Prophet does note it a thing impossible, in respect of humane power to leave those Sins which Are customably committed, saying, Can the Blackmore change his skin, Jeremiah 13.23. or the Leopard his spots? then may you also do good that Are accustomed to do evil.
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Oh beloued, let vs take heed of despising the Lords louing and kind offer of mercie, lest he be angrie,
O Beloved, let us take heed of despising the lords loving and kind offer of mercy, lest he be angry,
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and so we doe perish in his wrath. Now let vs come to the vses of this doctrine.
and so we do perish in his wrath. Now let us come to the uses of this Doctrine.
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You cannot deny, but the Lord hath long time offered conditions of peace:
You cannot deny, but the Lord hath long time offered conditions of peace:
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And that he hath sent vs his seruants earelie and late to call vs to entreate vs, to be reconciled to him:
And that he hath sent us his Servants early and late to call us to entreat us, to be reconciled to him:
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hee hath stood long at the doore knocking to be let in.
he hath stood long At the door knocking to be let in.
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But what of all this? hath not custome of sin bred securitie, and securitie impenitencie? so that it is to be feared the date of Gods mercy is neere at an end.
But what of all this? hath not custom of since bred security, and security impenitency? so that it is to be feared the date of God's mercy is near At an end.
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How shall wee trie this? Looke in the course of the Scriptures, and you shall find it so,
How shall we try this? Look in the course of the Scriptures, and you shall find it so,
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when the Lord hath long continued the meanes of saluation, and the people little or nothing profit by it.
when the Lord hath long continued the means of salvation, and the people little or nothing profit by it.
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And how may this terrifie vs, who haue enioyed his word in peace at hand now of 50. yeeres? and who sees not the little or no profit is come thereof? And that this is so, wil appeare,
And how may this terrify us, who have enjoyed his word in peace At hand now of 50. Years? and who sees not the little or no profit is come thereof? And that this is so, will appear,
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if we examine it by these two things that will follow, where the people doe profit, by the meanes, that is, knowledge and reformation of life. And first, as touching knowledge:
if we examine it by these two things that will follow, where the people do profit, by the means, that is, knowledge and Reformation of life. And First, as touching knowledge:
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Come to many in this Citie, who haue liued some 20. some 30. some these 40. yeeres,
Come to many in this city, who have lived Some 20. Some 30. Some these 40. Years,
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yet are very ignorant, euen in the principles of religion.
yet Are very ignorant, even in the principles of Religion.
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You can say (it may bee) God made you, Christ redeemed you, &c. But to what end did God make you,
You can say (it may be) God made you, christ redeemed you, etc. But to what end did God make you,
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or Christ redeeme you, you know not; but there are many as blind as beetles.
or christ Redeem you, you know not; but there Are many as blind as beetles.
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And as this is too true in your Citie, so is it most lamentable in the Country;
And as this is too true in your city, so is it most lamentable in the Country;
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where you shal haue in many places, not one of twentie to yeeld a good reason why they shall not be damned;
where you shall have in many places, not one of twentie to yield a good reason why they shall not be damned;
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yea, they know no more the right way to saluation, nor how they must be saued (if euer they be saued) then the veriest idiot that euer was borne.
yea, they know no more the right Way to salvation, nor how they must be saved (if ever they be saved) then the veriest idiot that ever was born.
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And to say the truth, how can they, when they are content to be led to hell as a man leades a dog in a string, according to the saying of our Sauiour Christ, If the blind lead the blind, they shall both fall into the ditch?
And to say the truth, how can they, when they Are content to be led to hell as a man leads a dog in a string, according to the saying of our Saviour christ, If the blind led the blind, they shall both fallen into the ditch?
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So for the second point, which is reformation of life:
So for the second point, which is Reformation of life:
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I pray you rouse vp your hearts, and examine your liues what reformation there hath been sithence this last extremitie of frosts, the like I thinke was neuer heard of:
I pray you rouse up your hearts, and examine your lives what Reformation there hath been since this last extremity of frosts, the like I think was never herd of:
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hath any of you left your pride, your drunkennesse, your whoredome, your vsurie, your briberie? and God be witnesse betweene you, and your hearts of this.
hath any of you left your pride, your Drunkenness, your whoredom, your Usury, your bribery? and God be witness between you, and your hearts of this.
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And thinke you the Lord will continue wooing and entreating vs still? No, no;
And think you the Lord will continue wooing and entreating us still? No, no;
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If his word can doe little good amongst vs, how can his iudgements profit vs? The Lord in minding to ouerthrow a people, doth commonly send before him three arrowes of destruction, famine, plague, and the sword:
If his word can do little good among us, how can his Judgments profit us? The Lord in minding to overthrow a people, does commonly send before him three arrows of destruction, famine, plague, and the sword:
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of two of them our land hath of late had her part: And that wee charge not God foolishly;
of two of them our land hath of late had her part: And that we charge not God foolishly;
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if wee marke it, wee shall find our land polluted in a high degree with the same sinnes,
if we mark it, we shall find our land polluted in a high degree with the same Sins,
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for which the Lord hath punished both Israel and Iuda with the former punishments.
for which the Lord hath punished both Israel and Iuda with the former punishments.
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And first for famine, we find the sinnes that did bring it were speciallie these three.
And First for famine, we find the Sins that did bring it were specially these three.
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The first, rash swearing, and breaking of their oathes.
The First, rash swearing, and breaking of their Oaths.
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Now if we take a generall surney of our state, we shall find that because of oathes our land shall mourne; Now if we take a general surney of our state, we shall find that Because of Oaths our land shall mourn;
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for the name of God in no age was so blasphemed either in Israel or Iuda, for the name of God in no age was so blasphemed either in Israel or Iuda,
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as it is in this sinfull land.
as it is in this sinful land.
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Wee find that many times, they would rent their garments, in hearing the name of God blasphemed, which if wee should do to heare the Lords name so rent and torne in the mouthes of prophane men in shops, alehouses, tauernes, markets, faires, we should neuer haue whole clothes on our backes.
we find that many times, they would rend their garments, in hearing the name of God blasphemed, which if we should do to hear the lords name so rend and torn in the mouths of profane men in shops, Alehouses, taverns, Markets, fairs, we should never have Whole clothes on our backs.
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The second sinne brought famine, was oppression of the poore.
The second sin brought famine, was oppression of the poor.
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And how guiltie we are herein, the crie of widowes, fatherlesse, and poore men do testifie;
And how guilty we Are herein, the cry of Widows, fatherless, and poor men do testify;
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yea, if these should hold their peace, the very senselesse creatures witnesse it: against whom, timber, stones, lands, bands, monie doe crie apace for vengeance from God.
yea, if these should hold their peace, the very senseless creatures witness it: against whom, timber, stones, Lands, bans, money do cry apace for vengeance from God.
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The third sinne, is abuse of the good creatures God hath ordained for our nourishment;
The third sin, is abuse of the good creatures God hath ordained for our nourishment;
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by drunkennesse, gluttonie, &c. Yea, how rageth the sinne of drunkennesse in this Citie, your owne consciences bee iudge.
by Drunkenness, gluttony, etc. Yea, how rages the sin of Drunkenness in this city, your own Consciences be judge.
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How many wretched men powre the good creatures of God downe their throats into their bellies,
How many wretched men pour the good creatures of God down their throats into their bellies,
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as a man should powre it into a •un;
as a man should pour it into a •un;
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and that vpon their knees as it were asking Gods curse vpon them for the same?
and that upon their knees as it were asking God's curse upon them for the same?
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And let vs proceed to the next punishment, namely, the plague, which you know in this Citie ye Lord hath of late visited you withall;
And let us proceed to the next punishment, namely, the plague, which you know in this city you Lord hath of late visited you withal;
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and in very short space took away to the number of fortie thousand:
and in very short Molle took away to the number of fortie thousand:
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But what profit hath followed hereof amongst you? a man cannot perceiue any sinne reformed.
But what profit hath followed hereof among you? a man cannot perceive any sin reformed.
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Would you know the vsuall sinnes procure this? they are speciallie foure: The first is whoredome and adulterie, of which this Citie is horriblie infected;
Would you know the usual Sins procure this? they Are specially foure: The First is whoredom and adultery, of which this city is horribly infected;
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and for which it is no maruell though the Lord continue his striking hand among you.
and for which it is no marvel though the Lord continue his striking hand among you.
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The second is secrecie of sinne, some defending sin, some outfacing sinne; some pleading for sinne;
The second is secrecy of sin, Some defending since, Some outfacing sin; Some pleading for sin;
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some buying sinne, some selling sinne.
Some buying sin, Some selling sin.
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Oh Lord, who sees not our land besotted in this? for what small conscience is made of any sinne that may be kept from the eies of men, hauing no respect to the eies of God!
O Lord, who sees not our land besotted in this? for what small conscience is made of any sin that may be kept from the eyes of men, having no respect to the eyes of God!
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The third is securitie in sinne.
The third is security in sin.
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And this cannot bee denied amongst vs, as appeares by our groping after our sinnes (with the Sodomites) euen then when Gods hand is vpon vs. The fourth is, vnworthie comming to the Lords Table, a sinne common amongst vs, and no sinne lesse accounted of.
And this cannot be denied among us, as appears by our groping After our Sins (with the Sodomites) even then when God's hand is upon us The fourth is, unworthy coming to the lords Table, a sin Common among us, and no sin less accounted of.
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For come to many on their deathbeds, you shall heare them to confesse they haue been drunkards, whoremongers, vsurers, couetous, enuious, &c. but you shall neuer heare them confesse their vnworthie comming to the Lords Table:
For come to many on their deathbeds, you shall hear them to confess they have been drunkards, whoremongers, usurers, covetous, envious, etc. but you shall never hear them confess their unworthy coming to the lords Table:
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And yet this sinne hath brought Gods hand on them aboue the rest. And for the third punishment, viz. the sword:
And yet this sin hath brought God's hand on them above the rest. And for the third punishment, viz. the sword:
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a punishment long threatned to vs:
a punishment long threatened to us:
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and of which long sithence wee had tasted of, had not the Lord in mercie kept vs from it:
and of which long since we had tasted of, had not the Lord in mercy kept us from it:
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which is strange, considering our land swarmes with those sinnes, that doe daily whet the Lords glittering sword to strike vs: And they are specially three.
which is strange, considering our land swarms with those Sins, that do daily whet the lords glittering sword to strike us: And they Are specially three.
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The first is pride in apparrell; which the Prophet Esay told the Iewes, would bring the sword vpon them.
The First is pride in apparel; which the Prophet Isaiah told the Iewes, would bring the sword upon them.
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Which sinne, who sees not, that euen this Citie is so infected withall, that were not the Lord patient, it could not choose but haue brought the sword long ere this day.
Which sin, who sees not, that even this city is so infected withal, that were not the Lord patient, it could not choose but have brought the sword long ere this day.
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The heads and backes of women, who are as proud as their husbands are couetous, crie to the Lord for reuenge. The second is hollow-harted repentance.
The Heads and backs of women, who Are as proud as their Husbands Are covetous, cry to the Lord for revenge. The second is hollow-harted Repentance.
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For which sinne the Prophet Hosea tels Israel: Because in their shew of repentance they cried not to the Lord in their hearts, For which sin the Prophet Hosea tells Israel: Because in their show of Repentance they cried not to the Lord in their hearts,
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when they houled on their beds, they should fall by the sword.
when they houled on their Beds, they should fallen by the sword.
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And how hollow-hearted our repentance hath been, appeares plainely by the want of the reforming of our grosle sinnes that ouerspread the land.
And how hollowhearted our Repentance hath been, appears plainly by the want of the reforming of our grosle Sins that overspread the land.
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The third is the contempt of Gods Ministers, as appeares in the second booke of the Chronicles, where the Lord telles Ierusalem:
The third is the contempt of God's Ministers, as appears in the second book of the Chronicles, where the Lord tells Ierusalem:
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Because she did mocke his messengers, and despise their admonitions, and withall misused them, he would bring the sword of the Chaldeans vpon them, Because she did mock his messengers, and despise their admonitions, and withal misused them, he would bring the sword of the Chaldeans upon them,
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and would spare neither young man, nor virgin, ancient nor old. God gaue all to the sword.and would spare neither young man, nor Virgae, ancient nor old. God gave all to the sword.
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And how can we looke God should keepe the sword away, when his seruants are thus hardlie entreated? Nay, I appeale to your harts,
And how can we look God should keep the sword away, when his Servants Are thus hardly entreated? Nay, I appeal to your hearts,
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if at this day many be not at more quiet, and find more fauour that commit sinne,
if At this day many be not At more quiet, and find more favour that commit sin,
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then those that zealouslie reprooue sinne.
then those that zealously reprove sin.
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Yea, how are these daies to be lamented, when many vile notorious wretches, and base drunken companions doe abuse the Lords Ministers.
Yea, how Are these days to be lamented, when many vile notorious wretches, and base drunken Sodales do abuse the lords Ministers.
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I tell you plaine it is a generall complaint of all the faithfull Ministers in the land of their disgrace and discouragement they be offered in their Ministerie.
I tell you plain it is a general complaint of all the faithful Ministers in the land of their disgrace and discouragement they be offered in their Ministry.
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If we were many of vs, either Lawyers or Physitians, you would honour and reuerence vs:
If we were many of us, either Lawyers or Physicians, you would honour and Reverence us:
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but in that wee bee the Lords Ministers, wee bee hated and abused:
but in that we be the lords Ministers, we be hated and abused:
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Yea, many account no better of vs, but as their drudges to burie the dead, to christen their children,
Yea, many account no better of us, but as their drudges to bury the dead, to christen their children,
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and to church their wiues (as they terme it) yea, a rare thing to find one sound sincere louer of Gods word, and Gods Minister.
and to Church their wives (as they term it) yea, a rare thing to find one found sincere lover of God's word, and God's Minister.
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And further, who liues so quiet, and at ease in the Ministerie, as those that lead thousands to hel? who liues more merrier then hee that hath gotten two or three benefices,
And further, who lives so quiet, and At ease in the Ministry, as those that led thousands to hell? who lives more merrier then he that hath got two or three Benefices,
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and dischargeth none of them? Who liues more in the pleasure of the world,
and dischargeth none of them? Who lives more in the pleasure of the world,
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and bee so fatted vp, that their eies are readie to start out of their heads,
and be so fatted up, that their eyes Are ready to start out of their Heads,
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then such as preach by deputies? And yet these carrie the honour and applause of the people,
then such as preach by deputies? And yet these carry the honour and applause of the people,
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when the faithfull Minister finds course entertainement. And what shall let the Lord to execute vengeance vpon vs:
when the faithful Minister finds course entertainment. And what shall let the Lord to execute vengeance upon us:
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and to make his arrowes drunke with our blood? Seest not these things? shame will follow thee.
and to make his arrows drunk with our blood? See not these things? shame will follow thee.
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Grieuest thou not at it? woe wil ouertake thee.
Grievest thou not At it? woe will overtake thee.
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The Lord Iesus open our harts to accept of his offered mercy, & giuevs grace to meete him betimes by repentance,
The Lord Iesus open our hearts to accept of his offered mercy, & giuevs grace to meet him betimes by Repentance,
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lest his wrath break out on vs like fire & there be none to quench it.
lest his wrath break out on us like fire & there be none to quench it.
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A second vse hence we should make, is for reproofe of many, who post off the time of the Lords offer, till age, sicknes, death:
A second use hence we should make, is for reproof of many, who post off the time of the lords offer, till age, sickness, death:
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of these there are specially two sorts. The first sort, are such as plead the sweete promises of the Gospell.
of these there Are specially two sorts. The First sort, Are such as plead the sweet promises of the Gospel.
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At what time soeuer a sinner doth repent, &c. Come to me all yee that trauaile, At what time soever a sinner does Repent, etc. Come to me all ye that travail,
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and are heauie laden, and I will refresh you. To the which I answere: It is true and most true.and Are heavy laden, and I will refresh you. To the which I answer: It is true and most true.
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But to whom are these promises made, and to what sinners? They bee made to all repentant sinners, that turne to the Lord with all their hearts.
But to whom Are these promises made, and to what Sinners? They be made to all repentant Sinners, that turn to the Lord with all their hearts.
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But thou art an vnrepentant wretch, and continuest in thy sinnes: therefore these comfortable promises belong not to thee.
But thou art an unrepentant wretch, and Continuest in thy Sins: Therefore these comfortable promises belong not to thee.
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And what sinners doth he bid come to him? those that be wearie and heauie laden, that is, whole sinnes pinch and wound them at the heart,
And what Sinners does he bid come to him? those that be weary and heavy laden, that is, Whole Sins pinch and wound them At the heart,
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and withall desire to be eased of the burden thereof.
and withal desire to be eased of the burden thereof.
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Therefore take no occasion to presume of the promises of the Gospell, vnlesse thou turne from thy euill waies,
Therefore take no occasion to presume of the promises of the Gospel, unless thou turn from thy evil ways,
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and repent of thy sinnes, they belong nothing to thee.
and Repent of thy Sins, they belong nothing to thee.
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The second sort are such, as doe alleage the example of the theese conuerted at the houre of his death, presuming they shall find the like mercie. To which I answere: this was an extraordinarie example:
The second sort Are such, as doe allege the Exampl of the these converted At the hour of his death, presuming they shall find the like mercy. To which I answer: this was an extraordinary Exampl:
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and the Lord hath set out but one, and yet one: But one, that no man must presume by this example:
and the Lord hath Set out but one, and yet one: But one, that no man must presume by this Exampl:
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For what mad man will spurre his horse till hee speake, because Baalam did so? And yet one, That no man should despaire;
For what mad man will spur his horse till he speak, Because Balaam did so? And yet one, That no man should despair;
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but to know, God is able to call at the last houre.
but to know, God is able to call At the last hour.
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And by this he did declare the riches of his mercy to al such as haue grace to turne vnto him.
And by this he did declare the riches of his mercy to all such as have grace to turn unto him.
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Where contrarie we see many thousands of those who hauing deferred their repentance haue bin taken away in their sinnes, and died impenitent.
Where contrary we see many thousands of those who having deferred their Repentance have been taken away in their Sins, and died impenitent.
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To thee then that are priuie thou hast had many calles, many offers of grace,
To thee then that Are privy thou hast had many calls, many offers of grace,
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yea, ye hast seene vs spend our wits, our strength, yea ouerspent our selues for thy good.
yea, you hast seen us spend our wits, our strength, yea ouerspent our selves for thy good.
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What diuell hath bewitched thee to post off all, and willingly cast away thy selfe? What a shame is it, that the children of this world are wiser in their kind then the children of light? The traueller will take his time in his iourny,
What Devil hath bewitched thee to post off all, and willingly cast away thy self? What a shame is it, that the children of this world Are Wiser in their kind then the children of Light? The traveller will take his time in his journey,
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and will hasten when he sees night approach, lest darknesse ouertake him: The smith wil smite while the iron is hot, lest it coole vpon him;
and will hasten when he sees night approach, lest darkness overtake him: The smith will smite while the iron is hight, lest it cool upon him;
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and so hee lose his labour. The mariner will not let the tide passe him:
and so he loose his labour. The mariner will not let the tide pass him:
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The lawyer will take the Terme, because hee knoweth, it being ended his clients will be gone:
The lawyer will take the Term, Because he Knoweth, it being ended his Clients will be gone:
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so wee ought to make euerie day the day of our terme. Thy verie tongue will condemne thee in thy trade.
so we ought to make every day the day of our term. Thy very tongue will condemn thee in thy trade.
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If thou trust a man with thy wares thou dost require a bill or bond; saying, all men be mortall:
If thou trust a man with thy wares thou dost require a bill or bound; saying, all men be Mortal:
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but let the preacher exhort thee to accept of the gracions time of the Lord,
but let the preacher exhort thee to accept of the Gracious time of the Lord,
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and tell thee thou art mortall, and at an houres warning for death, yet thou wilt not beleeue him;
and tell thee thou art Mortal, and At an hours warning for death, yet thou wilt not believe him;
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but so leade thy life, as if thou hadst it in fee farme.
but so lead thy life, as if thou Hadst it in fee farm.
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And to thee that callest thy neighbours friends and companions to the cardes, tables, bowles, saying, Oh come, let vs goe passe the time away:
And to thee that Callest thy neighbours Friends and Sodales to the cards, tables, bowls, saying, O come, let us go pass the time away:
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Is time so slow that it must bee driuen? I tell thee, there are at this day many a thousand in hel,
Is time so slow that it must be driven? I tell thee, there Are At this day many a thousand in hell,
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if they had a kingdome would gladlie giue it all for one houre of that time, whereof thou hast manie;
if they had a Kingdom would gladly give it all for one hour of that time, whereof thou hast many;
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not to passe it away, or to driue it from them, but in hope to recouer that which thou graceleslie dost contemne.
not to pass it away, or to driven it from them, but in hope to recover that which thou graceleslie dost contemn.
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A third vse hence is, seeing there is a time, in which after refusing of grace, the Lord will be gone;
A third use hence is, seeing there is a time, in which After refusing of grace, the Lord will be gone;
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it serues to exhort vs all to accept of this mercifull time of the Lords fauour:
it serves to exhort us all to accept of this merciful time of the lords favour:
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and to seeke the Lord, whilest hee may be found: and to seek the Lord, whilst he may be found:
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For so long as we doe enioy the preaching of the Gospell amongst vs, so long the Lord offers his mercie vnto vs,
For so long as we do enjoy the preaching of the Gospel among us, so long the Lord offers his mercy unto us,
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and great hope the time is not past:
and great hope the time is not past:
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els if we abuse this time, to feare that either he will remoue the Gospell from vs, else blind our eies,
Else if we abuse this time, to Fear that either he will remove the Gospel from us, Else blind our eyes,
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and harden our hearts, so as nothing wee doe, either heare or see shall preuaile with vs to saluation.
and harden our hearts, so as nothing we do, either hear or see shall prevail with us to salvation.
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I will grow to an end, lest I wearie you and ouerspend my selfe, with that saying of our Sauiour to his Disciples:
I will grow to an end, lest I weary you and ouerspend my self, with that saying of our Saviour to his Disciples:
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I must worke the works of him that sent me whilest it is day: the night commeth when no man can worke. I must work the works of him that sent me whilst it is day: the night comes when no man can work.
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In which he sets vs all an example by himselfe, how to redeeme the time wee liue in here:
In which he sets us all an Exampl by himself, how to Redeem the time we live in Here:
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and to labour in the duties belonging to our calling, and take euery opportunitie of doing good,
and to labour in the duties belonging to our calling, and take every opportunity of doing good,
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lest the night come, that is, death fetch them away;
lest the night come, that is, death fetch them away;
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and then they shal not stay or returne againe to worke any thing they haue left vndone here.
and then they shall not stay or return again to work any thing they have left undone Here.
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Remember the often warning of our Sauiour, with this watchword, Watch. In which he warnes vs to accept of the time of mercy,
remember the often warning of our Saviour, with this watchword, Watch. In which he warns us to accept of the time of mercy,
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and to prepare for the day of account, that so with ioy wee may yeeld vp our reckonings.
and to prepare for the day of account, that so with joy we may yield up our reckonings.
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And how must this be? euen by making our benefit of the time of grace,
And how must this be? even by making our benefit of the time of grace,
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and spending it faithfullie in that place & calling God hath called vs vnto:
and spending it faithfully in that place & calling God hath called us unto:
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For euerie one hath his place, publike or priuate, to God, to his Church, & one to another.
For every one hath his place, public or private, to God, to his Church, & one to Another.
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And I pronoūce to euery one, be he Magistrate, Minister, Father, Child, Seruant, Husband or Wife, that hath neglected his time, being in place,
And I pronounce to every one, be he Magistrate, Minister, Father, Child, Servant, Husband or Wife, that hath neglected his time, being in place,
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and so louingly offered thee time by the Lord to performe it;
and so lovingly offered thee time by the Lord to perform it;
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ye if thou be carelesse and negligent in this time, a time will come that thou shalt be hurried away,
the if thou be careless and negligent in this time, a time will come that thou shalt be hurried away,
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and shalt not stay one day, one houre, or one minute to performe any of that work in thy place thou hast left vndone.
and shalt not stay one day, one hour, or one minute to perform any of that work in thy place thou hast left undone.
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To conclude, let vs cal to remembrance these foure motiues to moue vs to accept of this time of grace; this acceptable day of saluation.
To conclude, let us call to remembrance these foure motives to move us to accept of this time of grace; this acceptable day of salvation.
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First, how mercifull the Lord hath been to vs, who might haue cut off our time in our youth, in which it may be we were vnthriftie; First, how merciful the Lord hath been to us, who might have Cut off our time in our youth, in which it may be we were unthrifty;
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or in the midst of some grieuous sinne we haue committed heretofore, or of late daies,
or in the midst of Some grievous sin we have committed heretofore, or of late days,
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and so haue sent vs to hell.
and so have sent us to hell.
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Secondlie, consider how many good motions of his Spirit wee haue let slippe, and made light account of,
Secondly, Consider how many good motions of his Spirit we have let slip, and made Light account of,
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and sent him away from vs with griefe: which it may be we shall neuer enioy againe.
and sent him away from us with grief: which it may be we shall never enjoy again.
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Thirdly, call to thy mind how he hath this day, and by mee his vnworthie Minister offered thee his Maiesties gracious pardon vpon willing accepting of it:
Thirdly, call to thy mind how he hath this day, and by me his unworthy Minister offered thee his Majesties gracious pardon upon willing accepting of it:
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which for ought either thou or I know hee will neuer offer it thee againe, either by me, or by any other.
which for ought either thou or I know he will never offer it thee again, either by me, or by any other.
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Fourthly, consider that as the Lord hath giuen thee a time, so hee hath giuen thee thy senses, thy wits, thy memorie, which he hath depriued others of;
Fourthly, Consider that as the Lord hath given thee a time, so he hath given thee thy Senses, thy wits, thy memory, which he hath deprived Others of;
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and may doe thee too, for ought thou knowest, because thou hast made no better vse of them,
and may do thee too, for ought thou Knowest, Because thou hast made no better use of them,
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for his glorie, or for thine owne saluation. Let vs pray for a blessing vpon this we haue heard. FINIS.
for his glory, or for thine own salvation. Let us pray for a blessing upon this we have herd. FINIS.
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