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The first Sermon of the Lords Supper. PROVERBS. 28. VER. 13. Hee that hideth his sinnes shall not prosper:
The First Sermon of the lords Supper. PROVERBS. 28. VER. 13. He that Hideth his Sins shall not prosper:
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but hee that confesseth and forsaketh them, shall haue mercy.
but he that Confesses and Forsaketh them, shall have mercy.
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THe drift and purpose of these words is, to stirre vp all men to true repentance:
THe drift and purpose of these words is, to stir up all men to true Repentance:
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whereunto that they might be the sooner induced, and therein better directed, hee sets downe, First, the danger of impenitent persons, whose propertie is to hide their sins:
whereunto that they might be the sooner induced, and therein better directed, he sets down, First, the danger of impenitent Persons, whose property is to hide their Sins:
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concerning whom, he pronounceth, that they that hide their sinne shall not prosper: so long as sinne is couered, it prospers in the soule:
Concerning whom, he pronounceth, that they that hide their sin shall not prosper: so long as sin is covered, it prospers in the soul:
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and so long as sinne thriues in the soule, there can bee no true prosperity in the state, either for inward or outward things.
and so long as sin thrives in the soul, there can be no true Prosperity in the state, either for inward or outward things.
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Secondly, the happinesse of penitent persons:
Secondly, the happiness of penitent Persons:
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they shal finde mercie: whatsoeuer their iniquities haue beene, they shall bee receiued into Gods fauour,they shall find mercy: whatsoever their iniquities have been, they shall be received into God's favour,
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and finde all the frutes thereof, so that they testifie the soundnesse of their repentance by the performance of these duties following: to wit,
and find all the fruits thereof, so that they testify the soundness of their Repentance by the performance of these duties following: to wit,
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That they come to a plaine and syncere confession which is opposite to the former hiding: and
That they come to a plain and sincere Confessi which is opposite to the former hiding: and
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Secondly, that they grow to a generall reformation in these words [ and forsaketh them ]
Secondly, that they grow to a general Reformation in these words [ and Forsaketh them ]
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Verse 13. Hee that hideth his sinne shall not prosper, &c. From these words this doctrine euidently ariseth:
Verse 13. He that Hideth his sin shall not prosper, etc. From these words this Doctrine evidently arises:
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that the harbouring and hiding of sinne, hinders vs from all true prosperitie and mercie. Wheresoeuer sinne hath intertainment in the heart, sound happinesse is as farre from that partie,
that the harbouring and hiding of sin, hinders us from all true Prosperity and mercy. Wheresoever sin hath entertainment in the heart, found happiness is as Far from that party,
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as hee himselfe is from vprightnesse and goodnes:
as he himself is from uprightness and Goodness:
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God neuer castes away his kindnesse vpon them that endeauour not to cast all sinne out of their soules.
God never Cast away his kindness upon them that endeavour not to cast all sin out of their Souls.
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This point is made cleere vnto vs in the Psalme, where the Prophet describing a righteous man, This point is made clear unto us in the Psalm, where the Prophet describing a righteous man,
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and shewing that he, & he alone is a blessed man, sets him out by this, that in his spirit there is no guile:
and showing that he, & he alone is a blessed man, sets him out by this, that in his Spirit there is no guile:
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Thereby implying, that guilefulnes and blessednes neuer goe together. Thereby implying, that guilefulness and blessedness never go together.
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He that with a false heart fauours himselfe in any sinne, hath obtained pardon for no sinne;
He that with a false heart favours himself in any sin, hath obtained pardon for no sin;
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neither is he purged from any sinne, what shewes soeuer he may make to deceiue himselfe and others.
neither is he purged from any sin, what shows soever he may make to deceive himself and Others.
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And therefore all his iniquities shall be charged vpon him, the least of which is sufficient to make him accursed:
And Therefore all his iniquities shall be charged upon him, the least of which is sufficient to make him accursed:
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and then how farre such a one is from happines and true prosperitie, any one may iudge that hath the spirit of discerning:
and then how Far such a one is from happiness and true Prosperity, any one may judge that hath the Spirit of discerning:
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and this point Dauid in that Psalme makes plaine by giuing an instance in his owne person.
and this point David in that Psalm makes plain by giving an instance in his own person.
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He was no hypocrite indeede, yet had hypocrisie at that time a great place in his heart,
He was no hypocrite indeed, yet had hypocrisy At that time a great place in his heart,
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and thereupon hee begins to hide his sinne, and to inuent shiftes and deuises to couer the same:
and thereupon he begins to hide his sin, and to invent shifts and devises to cover the same:
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but what followed heereupon? When I held my tongue (saith hee) (to wit from confessing my sinne, but what followed hereupon? When I held my tongue (Says he) (to wit from confessing my sin,
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as afterwards by his contrarie practise it is apparant) my bones consumed, &c. There hee shewes in many words what perplexitie hee was in,
as afterwards by his contrary practice it is apparent) my bones consumed, etc. There he shows in many words what perplexity he was in,
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when he was negligent in searching out his corruptions, and his heart had made a kinde of confederacie with sin:
when he was negligent in searching out his corruptions, and his heart had made a kind of confederacy with since:
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that howsoeuer he was not vtterlie excluded from right to Gods fauour and true felicitie,
that howsoever he was not utterly excluded from right to God's favour and true felicity,
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yet for that time, hee could haue no sound feeling nor comfort of it, till hee betooke him to true and heartie confession;
yet for that time, he could have no found feeling nor Comfort of it, till he betook him to true and hearty Confessi;
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but then all was helped and remedied, as in that Psalme it followeth, Then I acknowledged my sinne vnto thee, verse 4. neither hid I mine iniquitie:
but then all was helped and remedied, as in that Psalm it follows, Then I acknowledged my sin unto thee, verse 4. neither hid I mine iniquity:
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for I thought I will confesse against my selfe my wickednesse vnto the Lord, and thou for gauest the punishment of my sinne. for I Thought I will confess against my self my wickedness unto the Lord, and thou for Gavest the punishment of my sin.
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To this same purpose there is a heauie threatning denounced against this diuelish cunning and craft in couering of sin, by the Prophet Isaiah. Isa. 29.15. Woe vnto them that seeke deepe to hide their counsels from the Lord, &c. they that haue such skill and arte to hide their wickednesse in the darke,
To this same purpose there is a heavy threatening denounced against this devilish cunning and craft in covering of since, by the Prophet Isaiah. Isaiah 29.15. Woe unto them that seek deep to hide their Counsels from the Lord, etc. they that have such skill and art to hide their wickedness in the dark,
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and to carry badde matters couertly and closely, what doe they get by it? they thinke thereby to haue the credit and reputation of wise men & deepe polititians:
and to carry bad matters covertly and closely, what do they get by it? they think thereby to have the credit and reputation of wise men & deep politicians:
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but the curse of God belongs vnto them, which there is denounced against them, that shal pursue them,
but the curse of God belongs unto them, which there is denounced against them, that shall pursue them,
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and his hand shall finde them out, with all their wretched and sinnefull plots and deuises, which they haue hatched in the secrets of their braines,
and his hand shall find them out, with all their wretched and sinful plots and devises, which they have hatched in the secrets of their brains,
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and thought to keepe close from God and men: and he shall bring to nothing both them, and their counsels;
and Thought to keep close from God and men: and he shall bring to nothing both them, and their Counsels;
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for all their deepe reaches God can ouerreach them, and his iudgements shall ouertake and ouerthrowe them.
for all their deep reaches God can overreach them, and his Judgments shall overtake and overthrown them.
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Agreeable to this, is the place of Iob, where it is said, that when wickednesse is sweet to a man,
Agreeable to this, is the place of Job, where it is said, that when wickedness is sweet to a man,
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and he hides it vnder his tongue, and fauours it, &c. then his meate shall bee turned into the gall of Aspes, &c. There that holy man of God sheweth, that when any one is a fauourer,and he hides it under his tongue, and favours it, etc. then his meat shall be turned into the Gall of Asps, etc. There that holy man of God shows, that when any one is a favourer,
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and a hider of sinne, euery thing that should be for his good shall turne to his hurt;
and a hider of sin, every thing that should be for his good shall turn to his hurt;
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his ordinarie foode, his wealth and substance:
his ordinary food, his wealth and substance:
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and in a word, whatsoeuer otherwise might bee comfortable vnto him, all shall goe crosse with him:
and in a word, whatsoever otherwise might be comfortable unto him, all shall go cross with him:
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nothing shall bee prospered and blessed vnto him. These places doe in part manifest vnto vs the danger of this cloaking of sinne: what miserie it brings;
nothing shall be prospered and blessed unto him. These places do in part manifest unto us the danger of this cloaking of sin: what misery it brings;
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what happinesse it depriues vs of:
what happiness it deprives us of:
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yet besides those, there are reasons that may more cleerely euict and prooue that it must needes bee so: for,
yet beside those, there Are Reasons that may more clearly evict and prove that it must needs be so: for,
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1 First, the causes of this hiding of sin are naught: which are these following. 1 The first, is the loue of iniquitie:
1 First, the Causes of this hiding of since Are nought: which Are these following. 1 The First, is the love of iniquity:
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for sinne is of that nature, that it will neuer tarie but where it is loued and much made of:
for sin is of that nature, that it will never tarry but where it is loved and much made of:
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it is such a guest as rough intertainment would driue away in a short time.
it is such a guest as rough entertainment would driven away in a short time.
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And that such doe loue it, it is very euident in that former place of Iob: where it said, that first, wickenesse is sweet, Iob. 20.12. and then they hide it.
And that such do love it, it is very evident in that former place of Job: where it said, that First, wickenesse is sweet, Job 20.12. and then they hide it.
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Looke what appetite and eager desire any one that hath a sweet tooth can possibly haue after pleasant meates and dainty dishes:
Look what appetite and eager desire any one that hath a sweet tooth can possibly have After pleasant Meats and dainty Dishes:
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the same or greater haue they after sinne:
the same or greater have they After sin:
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the loue whereof must needes be odious, because it is Gods vtter enemie, and therefore the hiding of it must needes bee dangerous.
the love whereof must needs be odious, Because it is God's utter enemy, and Therefore the hiding of it must needs be dangerous.
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2 A second cause of this, is hypocrisie, that men would faine seem better then they are,
2 A second cause of this, is hypocrisy, that men would feign seem better then they Are,
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and therefore they hide that which is in them indeed, & make shew of that innocencie which they are farre from:
and Therefore they hide that which is in them indeed, & make show of that innocence which they Are Far from:
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this was the cause that made Dauid to dissemble and cloake his great offence in the matter of Vriah, as the holy Ghost testifieth in the booke of the Kings: where it is said, that Abijams heart was not perfect with the Lord his God,
this was the cause that made David to dissemble and cloak his great offence in the matter of Uriah, as the holy Ghost Testifieth in the book of the Kings: where it is said, that Abijams heart was not perfect with the Lord his God,
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as the heart of Dauid his Father, who did that which was right in the sight of the Lord,
as the heart of David his Father, who did that which was right in the sighed of the Lord,
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and turned from nothing that hee commanded him all the daies of his life (to wit, of set purpose,and turned from nothing that he commanded him all the days of his life (to wit, of Set purpose,
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and against his conscience with any allowance and approbation) saue onely in the matter of Vriah the Hittite:
and against his conscience with any allowance and approbation) save only in the matter of Uriah the Hittite:
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as if hee should haue said, therein indeede hee was false-hearted, and that was the reason why he was so long ere hee acknowledged his grieuous sinne,
as if he should have said, therein indeed he was False-hearted, and that was the reason why he was so long ere he acknowledged his grievous sin,
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and why he fell to deuising of naughtie shifts for the couering of his wickednesse: which brought him little prosperitie:
and why he fell to devising of naughty shifts for the covering of his wickedness: which brought him little Prosperity:
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nay, so farre was hee from gaining any thing by it, that euen one yeeres cloaking of sinne, procured him many soare and grieuous troubles inward and outward for many yeeres together.
nay, so Far was he from gaining any thing by it, that even one Years cloaking of sin, procured him many soar and grievous Troubles inward and outward for many Years together.
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Thus we see the causes are bad, to wit, loue of sinne, and damnable Hypocrisie. 2 Neither are the effects any better:
Thus we see the Causes Are bad, to wit, love of sin, and damnable Hypocrisy. 2 Neither Are the effects any better:
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for whosoeuer doth thus couer his sinnes: 1 First, he cannot pray:
for whosoever does thus cover his Sins: 1 First, he cannot pray:
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for (saith Dauid) If Iregard wickednesse in my heart, God will not heare mee.
for (Says David) If Iregard wickedness in my heart, God will not hear me.
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Sinnes acknowledged and bewailed quicken vs to praier: but sinnes allowed and maintained, vtterly disable vs for praier:
Sinnes acknowledged and bewailed quicken us to prayer: but Sins allowed and maintained, utterly disable us for prayer:
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for they make a separation betwixt God and vs. 2 Secondly such a one can haue no benefit by the Sacrament:
for they make a separation betwixt God and us 2 Secondly such a one can have no benefit by the Sacrament:
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as we see by Iudas: who being a cunning hypocrite, and a hider of mischeuous plots against his master, as we see by Iudas: who being a cunning hypocrite, and a hider of mischievous plots against his master,
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whereas hee was diuelish enough before, he was wholly possest by Satan after the eating of the Passeouer and the receiuing of the Lords Supper:
whereas he was devilish enough before, he was wholly possessed by Satan After the eating of the Passover and the receiving of the lords Supper:
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for so the Euangelist testifieth that after the sop, (as also after the others Sacrament, ministred at that same meale) Satan entered into him: meaning more fully then euer before:
for so the Evangelist Testifieth that After the sop, (as also After the Others Sacrament, ministered At that same meal) Satan entered into him: meaning more Fully then ever before:
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the like may bee said of Simon Magus Act. 8.20. &c. 3 Thirdly the word is altogether vnprofitable vnto such:
the like may be said of Simon Magus Act. 8.20. etc. 3 Thirdly the word is altogether unprofitable unto such:
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it's choaked in the heart that is corrupted with sinne: it is euen like pure seede cast into a filthie sincke. it's choked in the heart that is corrupted with sin: it is even like pure seed cast into a filthy sink.
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There we see both by the causes and effects, how hurtfull a thing this hiding of sin is,
There we see both by the Causes and effects, how hurtful a thing this hiding of since is,
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and how it stands in the way of all true prosperitie, to keepe the same from comming vnto vs.
and how it Stands in the Way of all true Prosperity, to keep the same from coming unto us
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But against this it may be obiected, that it seemes to bee vntrue that those that entertaine and nourish sinne in their soules shall not prosper:
But against this it may be objected, that it seems to be untrue that those that entertain and nourish sin in their Souls shall not prosper:
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for none prosper more then such;
for none prosper more then such;
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they commit hainous and scandalous euils, and boast of them, and yet haue the world at will,
they commit heinous and scandalous evils, and boast of them, and yet have the world At will,
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and more then their hearts can wish.
and more then their hearts can wish.
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And on the contrarie, Dauid saith, When I declare my paine, and am sorie for my sinne,
And on the contrary, David Says, When I declare my pain, and am sorry for my sin,
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then mine enemies are aliue, and are mightie, &c. then mine enemies Are alive, and Are mighty, etc.
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But for the satisfying of this doubt, we wust know, that howsoeuer these vngodly ones hold vp their heads and prosper, and bring many of their purposes to passe,
But for the satisfying of this doubt, we wust know, that howsoever these ungodly ones hold up their Heads and prosper, and bring many of their Purposes to pass,
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yet none are more wretched and miserable then they.
yet none Are more wretched and miserable then they.
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There is no more certaine signe of Gods heauie displeasure, then for one to thriue in his vngodly courses.
There is no more certain Signen of God's heavy displeasure, then for one to thrive in his ungodly courses.
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That child whom the father loues, hee will correct betime:
That child whom the father loves, he will correct betime:
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and so dealt God with Dauid. There were many greater offenders then hee in Israel, and yet none was so much scourged,
and so dealt God with David. There were many greater offenders then he in Israel, and yet none was so much scourged,
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because none was so well beloued.
Because none was so well Beloved.
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But for one to escape the rodde, and to be still further giuen vp to his owne hearts lust, to commit sinne with greedines, this is the most heauie stroake and fearefull iudgement that can possible fall vpon any man:
But for one to escape the rod, and to be still further given up to his own hearts lust, to commit sin with greediness, this is the most heavy stroke and fearful judgement that can possible fallen upon any man:
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for by this meanes hee still heapeth vp wrath against the day of wrath, and the declaration of the iust vengeance of God vpon all vnrighteous and vnholy persons, for by this means he still heapeth up wrath against the day of wrath, and the declaration of the just vengeance of God upon all unrighteous and unholy Persons,
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when the Lord shall pay him home at full for all his cuill thoughts, words and workes.
when the Lord shall pay him home At full for all his cuill thoughts, words and works.
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Since then it is plaine, that hiding of our transgressions stops vp the passage against all true prosperity, this makes for the reproofe of foure sorts of men, that offend in this point: namely,
Since then it is plain, that hiding of our transgressions stops up the passage against all true Prosperity, this makes for the reproof of foure sorts of men, that offend in this point: namely,
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1 First, of those that are altogether blinded with ignorance, and know not sinne, nor the disserences of sinne, which are greater, which lesser.
1 First, of those that Are altogether blinded with ignorance, and know not sin, nor the disserences of sin, which Are greater, which lesser.
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For till the Lord informe men by his word, and spirit, they can neuer see these things;
For till the Lord inform men by his word, and Spirit, they can never see these things;
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neuer discerne betwixt good and euil, nor betwixt euil and euill which is more or lesse offensiue.
never discern betwixt good and evil, nor betwixt evil and evil which is more or less offensive.
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For it is light that discouers darkenesse, and therefore they being destitute of the true vnderstanding of the word,
For it is Light that discovers darkness, and Therefore they being destitute of the true understanding of the word,
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and so consequently of the spirit, must needs faile in the discerning, and so also in the discouering and laying open of their corruptions;
and so consequently of the Spirit, must needs fail in the discerning, and so also in the discovering and laying open of their corruptions;
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and therefore faile of sound happinesse.
and Therefore fail of found happiness.
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2 Secondly, this is for the reproofe of an other sort that are worse then the former, who hauing the knowledge of sin, doe yet denie their faults when they are told of them,
2 Secondly, this is for the reproof of an other sort that Are Worse then the former, who having the knowledge of since, do yet deny their Faults when they Are told of them,
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as Ananias & Saphira did, and as Iehazi did when his master examined him.
as Ananias & Sapphira did, and as Iehazi did when his master examined him.
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Those sinnes that are smoothered and caried so closely, God will manifest and discouer as openly, as hee did theirs:
Those Sins that Are smothered and carried so closely, God will manifest and discover as openly, as he did theirs:
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laying vpon the one, the punishment of a sudden and strange death:
laying upon the one, the punishment of a sudden and strange death:
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and on the other, the leprosie of his flesh, as a meanes to clense his soule.
and on the other, the leprosy of his Flesh, as a means to cleanse his soul.
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3 Heere are an other kinde of hiders to be condemned, that will not grosly denie the fact,
3 Here Are an other kind of hiders to be condemned, that will not grossly deny the fact,
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but will cloake it, and disguise it, and giue good names to foule faults.
but will cloak it, and disguise it, and give good names to foul Faults.
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Such are they that would haue their gaming, and vnthriftines, and cosonage, to goe vnder the name of recreation;
Such Are they that would have their gaming, and unthriftiness, and cosonage, to go under the name of recreation;
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and all their leaud meetings, and abuse of the creatures of God, and of the glorious and fearefull name of God, vnder the title of good fellowship,
and all their lewd meetings, and abuse of the creatures of God, and of the glorious and fearful name of God, under the title of good fellowship,
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and meerie meetings, &c. And so for other notorious and greeuous sinnes, which they paint ouer with faire colours:
and merry meetings, etc. And so for other notorious and grievous Sins, which they paint over with fair colours:
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but doe such prosper? When they get a little monie, do they not loose more in their soules then that comes to? and doe they not bring vpon themselues hardnesse, and profanenes of heart: blindnesse, and stupiditie of minde:
but do such prosper? When they get a little money, do they not lose more in their Souls then that comes to? and do they not bring upon themselves hardness, and profaneness of heart: blindness, and stupidity of mind:
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vnreadinesse and vnfitnes for any good thing:
unreadiness and unfitness for any good thing:
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vnwillingnes to reade, heare, meditate, and conferre of holy things? are they not afraid to come into Gods holie presence in praier, to be in the company of such as will admonish or rebuke them;
unwillingness to read, hear, meditate, and confer of holy things? Are they not afraid to come into God's holy presence in prayer, to be in the company of such as will admonish or rebuke them;
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to bee alone in the night at such times as the Lord doth waken their drousie consciences? to say nothing of many foule braules,
to be alone in the night At such times as the Lord does waken their drowsy Consciences? to say nothing of many foul braules,
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and other hainous euils, which doe vsually accompanie such exercises. So others when they are passionate and distempered;
and other heinous evils, which do usually accompany such exercises. So Others when they Are passionate and distempered;
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tell them of it, & their answer is readie:
tell them of it, & their answer is ready:
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What? would you not haue a man angrie with sin? Oh this is base hypocrisie,
What? would you not have a man angry with since? O this is base hypocrisy,
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and sinnefull disguising of your fault:
and sinful disguising of your fault:
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for tell mee, you that can bee so eager against small offences in others, when they concerne your selfe, do you not beare with greater faults both in others and in your selfe,
for tell me, you that can be so eager against small offences in Others, when they concern your self, do you not bear with greater Faults both in Others and in your self,
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when they doe more neerely touch the glorie of God? your owne heart tel you that it is so,
when they do more nearly touch the glory of God? your own heart tell you that it is so,
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and therefore neuer suffer your violent distempers and outrages to goe vnder the visard of zeale against sinne,
and Therefore never suffer your violent distempers and outrages to go under the Wizard of zeal against sin,
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but let them goe for hatefull passions as they are.
but let them go for hateful passion as they Are.
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Others wee shall finde that will terme their couetousnes, frugalitte, their pride in apparell, comlines and decencie, and the like:
Others we shall find that will term their covetousness, frugalitte, their pride in apparel, comeliness and decency, and the like:
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all which persons little consider what great iniurie they doe to their soules this while:
all which Persons little Consider what great injury they do to their Souls this while:
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for now the word cannot cure them of those sinnes which they would faine thinke (though their hearts tell them otherwise) to bee no sinnes:
for now the word cannot cure them of those Sins which they would feign think (though their hearts tell them otherwise) to be no Sins:
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they can neuer humble themselues by repentance for them;
they can never humble themselves by Repentance for them;
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and therefore they stand guiltie before Gods iudgement seate to answer for them, besides all the hurt they shall in this life sustaine in regard of them.
and Therefore they stand guilty before God's judgement seat to answer for them, beside all the hurt they shall in this life sustain in regard of them.
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4 A fourth sort that come vnder this reproofe are such, as therein shew themselues to be clokers of sinne, that they doe not vse diligence to finde out their sinnes:
4 A fourth sort that come under this reproof Are such, as therein show themselves to be clokers of sin, that they do not use diligence to find out their Sins:
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such as are partiall in dealing with their own soules, and in searching to finde out their corruptions;
such as Are partial in dealing with their own Souls, and in searching to find out their corruptions;
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that are loth to dig too deepe, & throughly to ransack the lothsome corners of their hearts.
that Are loath to dig too deep, & thoroughly to ransack the loathsome corners of their hearts.
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He that doth not his best endeuour to come to the sight of his secret sinnes, is esteemed by God, to be a hider of them,
He that does not his best endeavour to come to the sighed of his secret Sins, is esteemed by God, to be a hider of them,
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and shall be destitute of that happinesse and comfort that otherwise hee might enioy:
and shall be destitute of that happiness and Comfort that otherwise he might enjoy:
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and therefore as Dauid exhorted his enemies for their good, to examine their hearts vpon their beds, that so they might desist from standing out against him: and Therefore as David exhorted his enemies for their good, to examine their hearts upon their Beds, that so they might desist from standing out against him:
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so hee practised it himselfe for the good of his owne soule, that hee might not long goe astray from the waies of the Lord.
so he practised it himself for the good of his own soul, that he might not long go astray from the ways of the Lord.
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I haue considered my waies (saith hee) and turned my feete into thy testimonies. I have considered my ways (Says he) and turned my feet into thy testimonies.
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Secondly, this serues for our instruction: Secondly, this serves for our instruction:
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if wee finde that we doe not prosper in the things of the Lord, or of the world, let vs examine if there be not some secrete sinne that is the cause of it.
if we find that we do not prosper in the things of the Lord, or of the world, let us examine if there be not Some secret sin that is the cause of it.
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One comes to the word preached, and findes no helpe thereby against the corruptions vnto which he is inclined,
One comes to the word preached, and finds no help thereby against the corruptions unto which he is inclined,
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nor for the practise of good duties vnto which hee is slacke:
nor for the practice of good duties unto which he is slack:
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he cannot perceiue that there is wrought in him any great loue vnto the Saints, to the ordinances of God,
he cannot perceive that there is wrought in him any great love unto the Saints, to the ordinances of God,
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or to the comming of Christ, &c. but he is dull and heauie, when hee is at it,
or to the coming of christ, etc. but he is dull and heavy, when he is At it,
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and as dead and lumpish when he is gone from it.
and as dead and lumpish when he is gone from it.
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Let him search, and he shall finde that there lies in his heart some sin or other vnrepented,
Let him search, and he shall find that there lies in his heart Some since or other unrepented,
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or the gilt of some duties vnperformed;
or the gilded of Some duties unperformed;
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the venome whereof doth so poison his conscience, that the word of life can finde no place there;
the venom whereof does so poison his conscience, that the word of life can find no place there;
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for when the word comes to a pure heart, it will enter speedily, and worke effectually.
for when the word comes to a pure heart, it will enter speedily, and work effectually.
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Another comes to the Sacrament, and findes no benefite thereby.
another comes to the Sacrament, and finds no benefit thereby.
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Let him looke if there lurke not within him some hidden corruption that is the cause hereof:
Let him look if there lurk not within him Some hidden corruption that is the cause hereof:
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for the Sacrament is mightie in operation, if it be receiued with a pure and holy affection:
for the Sacrament is mighty in operation, if it be received with a pure and holy affection:
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it is the very communion of the body and blood of Christ. it is the very communion of the body and blood of christ.
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And therefore search and cast foorth that ill leauen that hath infected thy heart, and hindered thee from the comfort of this excellent ordinance of God.
And Therefore search and cast forth that ill leaven that hath infected thy heart, and hindered thee from the Comfort of this excellent Ordinance of God.
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And the like may wee say for praier and any other of Gods ordinances. Likewise for the things of the world:
And the like may we say for prayer and any other of God's ordinances. Likewise for the things of the world:
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doe we not prosper in our estate, in our bodies, in our children? &c. let vs make triall if there be not some wickednesse that hath countenance with vs. And if there be, thence (may wee bee sure) comes all our woe:
do we not prosper in our estate, in our bodies, in our children? etc. let us make trial if there be not Some wickedness that hath countenance with us And if there be, thence (may we be sure) comes all our woe:
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they that will not greeue for sinne, because it is sinne, shall bee driuen to greeue for it by many sore troubles:
they that will not grieve for sin, Because it is sin, shall be driven to grieve for it by many soar Troubles:
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and they that are insensible of it when it is cōmitted, shall be made sensible in the end by feeling it punished.
and they that Are insensible of it when it is committed, shall be made sensible in the end by feeling it punished.
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And this is a good vse that is made of the troubles of Gods Church, in the Lamentations of Ieremie. Wherefore (say they) is the liuing man sorowfull, why doth hee turmoile and vexe himselfe? man suffereth for his sinne:
And this is a good use that is made of the Troubles of God's Church, in the Lamentations of Ieremie. Wherefore (say they) is the living man sorrowful, why does he turmoil and vex himself? man suffers for his sin:
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what is the conclusion? Let vs search and trie our waies, and turne againe vnto the Lord, &c. Wee haue sinned,
what is the conclusion? Let us search and try our ways, and turn again unto the Lord, etc. we have sinned,
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and rebelled, therefore thou hast not spared, &c. But we know no speciall sinne that should procure this hand of God against vs.and rebelled, Therefore thou hast not spared, etc. But we know no special sin that should procure this hand of God against us
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Trie your owne hearts and waies diligently, and then if you finde no such iniquitie, your crosse is in mercie, and not in iudgement:
Try your own hearts and ways diligently, and then if you find no such iniquity, your cross is in mercy, and not in judgement:
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for triall, and not for punishment: a medicine to purge & cure, and not a poyson to infect & destroy.
for trial, and not for punishment: a medicine to purge & cure, and not a poison to infect & destroy.
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But if we will haue this comfort, we must striue to finde out what is principally amisse in vs:
But if we will have this Comfort, we must strive to find out what is principally amiss in us:
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for the heart is deceitfull aboue all things, and the diuell would make vs thinke that great faults are but small faults,
for the heart is deceitful above all things, and the Devil would make us think that great Faults Are but small Faults,
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and that small faults are no faults:
and that small Faults Are no Faults:
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let vs therefore bring our soules to the touchstone of Gods Law, and then we shall not be deceiued: let us Therefore bring our Souls to the touchstone of God's Law, and then we shall not be deceived:
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as he himselfe saith, I the Lord search the heart:
as he himself Says, I the Lord search the heart:
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so his word is a discerner, and a discouerer of the thoughts, and intents of the heart;
so his word is a discerner, and a discoverer of the thoughts, and intents of the heart;
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and will make vs able to descry the same. and will make us able to descry the same.
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And this let vs be assured of, for our comfort, that he that is truely desirous,
And this let us be assured of, for our Comfort, that he that is truly desirous,
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and withall industrious to finde out his speciall sinnes, hee shall haue them discouered vnto him,
and withal Industria to find out his special Sins, he shall have them discovered unto him,
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because that is the end why God smiteth him, (as may appeare by that former place of the Lamentations ) that hee might bee brought to the sight and sense of his transgressions,
Because that is the end why God smites him, (as may appear by that former place of the Lamentations) that he might be brought to the sighed and sense of his transgressions,
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and to sound humiliation for them:
and to found humiliation for them:
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and therefore they that vpon a good and conscionable search made, can discerne of no grosse or presumptuous sinne in themselues, may be comforted notwithstanding their crosses,
and Therefore they that upon a good and conscionable search made, can discern of no gross or presumptuous sin in themselves, may be comforted notwithstanding their Crosses,
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and rest fully assured, that God will not lay any thing to their charge, because they are enemies to sinne,
and rest Fully assured, that God will not lay any thing to their charge, Because they Are enemies to sin,
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and not louers nor maintainers of the same. And thus much for the first point. It followeth.
and not lovers nor maintainers of the same. And thus much for the First point. It follows.
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[ But hee that confesseth ] this is contrarie to the former hiding of sinne,[ But he that Confesses ] this is contrary to the former hiding of sin,
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when wee so search and sift our hearts, that wee come to the knowledge of our offences,
when we so search and sift our hearts, that we come to the knowledge of our offences,
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and the acknowledgment of the same before the Lord. Whence this doctine may be gathered: that,
and the acknowledgment of the same before the Lord. Whence this Doctrine may be gathered: that,
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Whosoeuer would finde pardon for his sins, must confesse the same. Hee that lookes for remission on Gods part, must bring confession for his part:
Whosoever would find pardon for his Sins, must confess the same. He that looks for remission on God's part, must bring Confessi for his part:
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wheresoeuer sinne is vnacknowledged, there it is vnpardoned: no mercy till there be a sight and confession of iniquitie.
wheresoever sin is unacknowledged, there it is unpardoned: no mercy till there be a sighed and Confessi of iniquity.
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Therefore Daniel confesseth his owne sinnes, the sinnes of the people and the sinnes of their forefathers;
Therefore daniel Confesses his own Sins, the Sins of the people and the Sins of their Forefathers;
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and aggrauates the same in many words, saying, Wee haue sinned, and haue committed iniquitie,
and aggravates the same in many words, saying, we have sinned, and have committed iniquity,
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and haue done wickedly, yea we haue rebelled, and haue departed from thy precepts, and from thy iudgements.
and have done wickedly, yea we have rebelled, and have departed from thy Precepts, and from thy Judgments.
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We would not obey thy seruants the Prophets that spake in thy name, &c. Vnto vs appertaineth open shame, to our Kings, to our Princes,
We would not obey thy Servants the prophets that spoke in thy name, etc. Unto us appertaineth open shame, to our Kings, to our Princes,
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and to our Fathers, &c. For wee haue not obeied the voice of the Lord our God, &c. Yea all Israel haue transgressed thy law &c. therefore the curse is powred vpon vs. and to our Father's, etc. For we have not obeyed the voice of the Lord our God, etc. Yea all Israel have transgressed thy law etc. Therefore the curse is poured upon us
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And thus doth Ezra likewise in the behalfe of the people that had taken strange wiues:
And thus does Ezra likewise in the behalf of the people that had taken strange wives:
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for hauing rent his clothes and his garment, hee fell vpon his knees, and spread out his hands vnto the Lord his God and said: Ezra 9.5.6. O my God, I am confounded and ashamed to lift vp mine eies to thee my God:
for having rend his clothes and his garment, he fell upon his knees, and spread out his hands unto the Lord his God and said: Ezra 9.5.6. O my God, I am confounded and ashamed to lift up mine eyes to thee my God:
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for our iniquities are increased ouer our head, and our trespasse is gone vp to heauen, &c. The same course doth Nehemiah take:for our iniquities Are increased over our head, and our trespass is gone up to heaven, etc. The same course does Nehemiah take:
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for thus he speaketh, in the name of all Isaael: Nehem. 1.7. We haue grieuously sinned against thee,
for thus he speaks, in the name of all Israel: Nehemiah 1.7. We have grievously sinned against thee,
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and haue not kept thy commandements, nor the statutes, nor the iudgements which thou commandedst thy seruant Moses, &c. So those that beleeued Acts 17.19. came and confessed, and shewed their workes. and have not kept thy Commandments, nor the statutes, nor the Judgments which thou commandedst thy servant Moses, etc. So those that believed Acts 17.19. Come and confessed, and showed their works.
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And there is reason to prooue that this confession is verie necessarie, if euer we would finde fauour with God: for
And there is reason to prove that this Confessi is very necessary, if ever we would find favour with God: for
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1 First, without it we haue no promise belonging vnto vs:
1 First, without it we have no promise belonging unto us:
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as God cannot in iustice withhold mercie from such as plainly lay open their trāsgressions before him:
as God cannot in Justice withhold mercy from such as plainly lay open their transgressions before him:
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so can he notwithout violating, his truth, vouchsafe mercie to those that smoother and hide their sinnes from him; for thus runnes the promise:
so can he notwithout violating, his truth, vouchsafe mercy to those that smoother and hide their Sins from him; for thus runs the promise:
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If wee acknowledge our sinnes, 1. Iohn 1, 9. hee is faithfull and iust to forgiue vs our sinnes, If we acknowledge our Sins, 1. John 1, 9. he is faithful and just to forgive us our Sins,
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and to clense vs from all vnrighteousnes. and to cleanse us from all unrighteousness.
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Whence wee see, that where there is a generall acknowledgement of sin, there is promised both a general remitting of sin, and purging frō sin:
Whence we see, that where there is a general acknowledgement of since, there is promised both a general remitting of since, and purging from since:
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but wher that is wāting, no such thing can be expected.
but where that is wanting, no such thing can be expected.
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2 Secondly, those must needs haue the gate of mercy shut against them, that doe not confesse their faults vnto the Lord,
2 Secondly, those must needs have the gate of mercy shut against them, that do not confess their Faults unto the Lord,
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because acknowledgement of our guiltinesse is one of the first steps to true repentance, and one of the chiefe testimonies of a true penitent heart.
Because acknowledgement of our guiltiness is one of the First steps to true Repentance, and one of the chief testimonies of a true penitent heart.
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As is manifest in Dauid, who, when his heart smote him after he had numbred the people, dealeth plainely with God.
As is manifest in David, who, when his heart smote him After he had numbered the people, deals plainly with God.
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O Lord (saith hee) I haue sinned exceedingly in that I haue done: now O Lord I beseech thee take away the trespasse of thy seruant: Oh Lord (Says he) I have sinned exceedingly in that I have done: now Oh Lord I beseech thee take away the trespass of thy servant:
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for I haue done very foolishlie. And all those that are truely and thorowly wounded in their soules for their offences,for I have done very foolishly. And all those that Are truly and thoroughly wounded in their Souls for their offences,
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as Dauid then was, will enforce themselues to doe as he did;
as David then was, will enforce themselves to do as he did;
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for till men frame to this confession, it is certaine they are not yet fallen out with their sinnes.
for till men frame to this Confessi, it is certain they Are not yet fallen out with their Sins.
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3 Thirdly, to the intent wee may the sooner be perswaded heereunto, wee must vnderstand that this is a very soueraigne preseruatiue against relapses and backslidings:
3 Thirdly, to the intent we may the sooner be persuaded hereunto, we must understand that this is a very sovereign preservative against relapses and backslidings:
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for hee that hath once done this penance before Gods iudgement seate, it will bee such a corasiue vnto his heart, that he will hardly fall into those open and grosse sinnes twice, which he hath sincerely and heartily acknowledged once.
for he that hath once done this penance before God's judgement seat, it will be such a Corasiue unto his heart, that he will hardly fallen into those open and gross Sins twice, which he hath sincerely and heartily acknowledged once.
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When Peter, and Dauid, and Paul had attained to this, and laid open their sins in an vnfained confession of them to the Lord, they neuer returned to those ill practises againe.
When Peter, and David, and Paul had attained to this, and laid open their Sins in an unfeigned Confessi of them to the Lord, they never returned to those ill practises again.
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Infirmities and slips they had many in other kindes, but they were so fensed and fortified against those particulars, that they stood strong against them,
Infirmities and slips they had many in other Kinds, but they were so fenced and fortified against those particulars, that they stood strong against them,
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and neuer fell againe into them whiles they liued.
and never fell again into them while they lived.
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4 Fourthly, this is a very effectual meanes to quicken vs vnto praier, and therfore stil in the Scripture wee shall finde, that where there hath beene heartie confession, there haue followed as heartie petitions;
4 Fourthly, this is a very effectual means to quicken us unto prayer, and Therefore still in the Scripture we shall find, that where there hath been hearty Confessi, there have followed as hearty petitions;
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as wee see in the former examples of Daniel and Nehemiah. For how vehement their requests were, may appeare in the places before alleaged, by the manner of putting them vp.
as we see in the former Examples of daniel and Nehemiah. For how vehement their requests were, may appear in the places before alleged, by the manner of putting them up.
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O Lord heare, O Lord forgiue, Dan. 919. O Lord consider and do it, (saith Daniel) deferre not for thine owne sake, O my God. Oh Lord hear, Oh Lord forgive, Dan. 919. O Lord Consider and do it, (Says daniel) defer not for thine own sake, Oh my God.
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And Nehemiah comes with the like importunitie.
And Nehemiah comes with the like importunity.
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O Lord God of heauen, the great and terrible God, that keepest couenant and mercie, &c. I pray thee let thine eares be attent, Oh Lord God of heaven, the great and terrible God, that Keepest Covenant and mercy, etc. I pray thee let thine ears be attended,
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and thine eyes open, to heare the praier of thy seruant, which I pray before thee daily, day and night for the children of Israel thy seruants.
and thine eyes open, to hear the prayer of thy servant, which I pray before thee daily, day and night for the children of Israel thy Servants.
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O Lord I beseech thee let thine eare now hearken to the praier of thy seruant, &c. 5 Fiftly and lastly, this is a very great meanes to glorifie God:O Lord I beseech thee let thine ear now harken to the prayer of thy servant, etc. 5 Fifty and lastly, this is a very great means to Glorify God:
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in which regard Ioshua saith vnto Achan, my sonne, I beseeth thee giue glory to the Lord God of Israel, and make confession vnto him: in which regard Ioshua Says unto achan, my son, I beseeth thee give glory to the Lord God of Israel, and make Confessi unto him:
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and shew me what thou hast done, hide it not from mee. Now if any inquire, how wee by this meanes should glorifie God;and show me what thou hast done, hide it not from me. Now if any inquire, how we by this means should Glorify God;
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I answer, that wee giue him the glorie: 1. of his truth, in acknowledging that which his word chargeth vpon vs: 2. of his iustice,
I answer, that we give him the glory: 1. of his truth, in acknowledging that which his word charges upon us: 2. of his Justice,
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if he should proceed against vs:
if he should proceed against us:
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and 3. of his mercie, in that wee thereby imply, we haue hope that hee will forgiue vs. For if wee did expect no fauour, we would neuer discouer our filthie nakednes before the eies of the righteous Iudge of heauen and earth.
and 3. of his mercy, in that we thereby imply, we have hope that he will forgive us For if we did expect no favour, we would never discover our filthy nakedness before the eyes of the righteous Judge of heaven and earth.
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Sith then, that without this confession there is no promise made vnto vs, no sound repentance in vs, no abilitie to resist corruption for the time to come:
Sith then, that without this Confessi there is no promise made unto us, no found Repentance in us, no ability to resist corruption for the time to come:
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and wheresoeuer this is (on the contrarie side) it puts life into our praiers,
and wheresoever this is (on the contrary side) it puts life into our Prayers,
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and brings honour vnto Gods name;
and brings honour unto God's name;
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the point is cleere and euident, that this confession is so necessarie, that without it there is no mercie to be looked for from God.
the point is clear and evident, that this Confessi is so necessary, that without it there is no mercy to be looked for from God.
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Which maketh for the iust reproofe and condemnation of those that faile in this dutie.
Which makes for the just reproof and condemnation of those that fail in this duty.
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They pretēd they would fain haue God to pardon their sins, but they will bring no bill of inditement against thēselues, only in generall they wil acknowledge themselues to be sinners as all are,
They pretend they would fain have God to pardon their Sins, but they will bring no bill of indictment against themselves, only in general they will acknowledge themselves to be Sinners as all Are,
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but will grow to no partion lars at all.
but will grow to no partion lars At all.
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They haue some wit and skill to set out other mens sins to the view of the world, in euery branch & circumstance therof:
They have Some wit and skill to Set out other men's Sins to the view of the world, in every branch & circumstance thereof:
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so that many times they make them greater in appearance, then they are indeed:
so that many times they make them greater in appearance, then they Are indeed:
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but come to any offence of their owne, & if you cannot proue it, they will not confesse it:
but come to any offence of their own, & if you cannot prove it, they will not confess it:
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if you can proue it, they wil excuse it. It was not long of them; such & such prouoked them, or intised and allured them:
if you can prove it, they will excuse it. It was not long of them; such & such provoked them, or enticed and allured them:
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but that would not serue Adams turne, that Eue perswaded him to eate of the forbidden fruit:
but that would not serve Adams turn, that Eue persuaded him to eat of the forbidden fruit:
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neither would that cleere Ahab, that Iezabels hand was chief in the murdering & robbing of Naboth. They should rather haue harkened to Gods voice,
neither would that clear Ahab, that Iezabels hand was chief in the murdering & robbing of Naboth. They should rather have hearkened to God's voice,
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then vnto the wicked counsels and perswasions of any:
then unto the wicked Counsels and persuasions of any:
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and if they had any worke of Gods spirit in their hearts, they would charge themselues and not others.
and if they had any work of God's Spirit in their hearts, they would charge themselves and not Others.
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For grant that the occasion of their fall was more from them, yet the cause was in themselues,
For grant that the occasion of their fallen was more from them, yet the cause was in themselves,
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euen their own cursed corruption, and rebellious disposition.
even their own cursed corruption, and rebellious disposition.
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And therefore their labouring to put off the blame and shame of their sinnes vpon others, euidently proclaimeth, that they haue not an vnderstanding minde,
And Therefore their labouring to put off the blame and shame of their Sins upon Others, evidently proclaims, that they have not an understanding mind,
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nor a broken, and humble, and penitent heart. And the like may bee said of those:
nor a broken, and humble, and penitent heart. And the like may be said of those:
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that howsoeuer they will come to a recitall of diuers misdemeanors, either before God or men, or both:
that howsoever they will come to a recital of diverse misdemeanors, either before God or men, or both:
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as the qualitie of their offences requireth the same, yet they doe it so slightly and coldly, that though they name particulars, it is sure they are not touched with them:
as the quality of their offences requires the same, yet they do it so slightly and coldly, that though they name particulars, it is sure they Are not touched with them:
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such a cold confession will bring as cold consolation;
such a cold Confessi will bring as cold consolation;
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their faint and carelesse sueing for a pardon, is the next way to procure them a deniall.
their faint and careless suing for a pardon, is the next Way to procure them a denial.
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Secondly, this is for instruction, that we doe our best indeauour to learne this Art of acknowledging our sinnes aright:
Secondly, this is for instruction, that we do our best endeavour to Learn this Art of acknowledging our Sins aright:
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let vs leaue off aggrauating of other mens faults, and passe a hard censure and sentence, vpon our one:
let us leave off aggravating of other men's Faults, and pass a hard censure and sentence, upon our one:
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for that will procure vs most fauour, and the largest measure of mercie from the Lord.
for that will procure us most favour, and the Largest measure of mercy from the Lord.
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With earthly Iudges, the more is confessed by a malefactour, the worse it's likely to goe with him:
With earthly Judges, the more is confessed by a Malefactor, the Worse it's likely to go with him:
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but it is otherwise with the great Iudge of heauen:
but it is otherwise with the great Judge of heaven:
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the larger and freer our confession is, the easier, and surer, and speedier, shall our remission be:
the larger and freer our Confessi is, the Easier, and Surer, and speedier, shall our remission be:
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if wee iudge our selues, wee shall not be condemned of the Lord. if we judge our selves, we shall not be condemned of the Lord.
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Now to th'intent we may performe this dutie the better, it will not be amisse to set downe some rules for our direction heerein.
Now to intent we may perform this duty the better, it will not be amiss to Set down Some rules for our direction herein.
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We must know therefore that in a sound confession, these things are requisite. 1 That it proceed from a good roote. 2 That it be performed in a good manner. 1 For the first:
We must know Therefore that in a found Confessi, these things Are requisite. 1 That it proceed from a good root. 2 That it be performed in a good manner. 1 For the First:
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if the roote be rotten and corrupt, the fruit springing from thence, cannot but bee distastefull to the Lord.
if the root be rotten and corrupt, the fruit springing from thence, cannot but be distasteful to the Lord.
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Now that the rotte may be sound, these things must be looked vnto in our confession.
Now that the rotten may be found, these things must be looked unto in our Confessi.
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1 That it proceed from a hatred of sinne. 2 From hope of mercie.
1 That it proceed from a hatred of sin. 2 From hope of mercy.
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1 Concerning the former, whersoeuer the hatred of sinne is wanting, (as it was in Saul and Pharaoh, when they made acknowledgement of their offences) it is plaine that the parties confessing are not wearie of their sinnes, but of their plagues, as Pharaoh was:
1 Concerning the former, wheresoever the hatred of sin is wanting, (as it was in Saul and Pharaoh, when they made acknowledgement of their offences) it is plain that the parties confessing Are not weary of their Sins, but of their plagues, as Pharaoh was:
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that their acknowledgement proceedeth not from inward remorse for their faults, but from some sudden passion, and from the force of their naturall conscience;
that their acknowledgement Proceedeth not from inward remorse for their Faults, but from Some sudden passion, and from the force of their natural conscience;
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as in Saul it is euident:
as in Saul it is evident:
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for both of them fell presently to their old works and waies againe, and returned with the dogge to their vomit,
for both of them fell presently to their old works and ways again, and returned with the dog to their vomit,
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and with the sow to their wallowing in the mire; and so it is with many:
and with the sow to their wallowing in the mire; and so it is with many:
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when the snares of death lay hold of them, or some heauie plague lies vpon them,
when the snares of death lay hold of them, or Some heavy plague lies upon them,
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or the flashings of a guiltie conscience begin to scorch them, they are in great perplexitie and anguish,
or the flashings of a guilty conscience begin to scorch them, they Are in great perplexity and anguish,
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euen at their wits end, and know not what to doe, nor what course to take for the obtaining of some ease:
even At their wits end, and know not what to do, nor what course to take for the obtaining of Some ease:
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And then euen as a dogge that hath ouergorged his stomack, will vomit vp that which paineth and troubleth him:
And then even as a dog that hath overgorged his stomach, will vomit up that which paineth and Troubles him:
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so will they in like case vomit out some passionate confession:
so will they in like case vomit out Some passionate Confessi:
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looke what comes first to their minds, and most troubleth and frighteth them, out it shal to one or other.
look what comes First to their minds, and most Troubles and frighteth them, out it shall to one or other.
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But as the dogge, when he is eased of his former paine, will returne againe to his lothsome vomit,
But as the dog, when he is eased of his former pain, will return again to his loathsome vomit,
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and eate vp that which before he had ridde his stomacke of:
and eat up that which before he had rid his stomach of:
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so will they betake themselues to their old custome and fashion of life againe, and fall to the fresh practise of those odious & monstrous euils, which vpon the bedde of their sickenesse,
so will they betake themselves to their old custom and fashion of life again, and fallen to the fresh practice of those odious & monstrous evils, which upon the Bed of their sickness,
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or in the day of their heauines, they in word acknowledged, and renounced as vile and abominable.
or in the day of their heaviness, they in word acknowledged, and renounced as vile and abominable.
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If now of dogs they had beene made sheepe, they would neuer haue lapped vp their filthy vomit againe:
If now of Dogs they had been made sheep, they would never have lapped up their filthy vomit again:
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that were enough to poison a sheepe that pleaseth a dog. And as Saul and Pharaoh dealt, so did the Israelitet in the same sort:
that were enough to poison a sheep that Pleases a dog. And as Saul and Pharaoh dealt, so did the Israelitet in the same sort:
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when the wrath of God lay heauy vpon them, and hee consumed their daies in vanitie, when the wrath of God lay heavy upon them, and he consumed their days in vanity,
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and their yeeres in mourning, &c. they returned and sought God earely: but how • they flattered with their mouth, and dissembled with him with their tongue.
and their Years in mourning, etc. they returned and sought God early: but how • they flattered with their Mouth, and dissembled with him with their tongue.
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For their heart was not vpright with him, neither were they faithfull in his couenant. When miserie pressed sore vpon them, then they seemed to fall out with their sinnes,For their heart was not upright with him, neither were they faithful in his Covenant. When misery pressed soar upon them, then they seemed to fallen out with their Sins,
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whereas in truth they fell out onelie with their crosses, as the effect shewed, in that when their distresses were ouer, they sinned still against God,
whereas in truth they fell out only with their Crosses, as the Effect showed, in that when their Distresses were over, they sinned still against God,
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and prouoked the most high by their rebellions.
and provoked the most high by their rebellions.
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This then is the first thing necessarilie required, when wee make our confession, that it proceed from an hatred and indignation against our sinnes,
This then is the First thing necessarily required, when we make our Confessi, that it proceed from an hatred and Indignation against our Sins,
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and against our selues for the same. 2. Cor. 7.11. A second thing is, that it must come from hope of mercie.
and against our selves for the same. 2. Cor. 7.11. A second thing is, that it must come from hope of mercy.
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For if that be wanting, our confession will be but a witnessing against our selues for our deeper cōdemnation.
For if that be wanting, our Confessi will be but a witnessing against our selves for our Deeper condemnation.
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And God may iustly say vnto vs, as he did to that vnprofitable seruant in the Gospell, out of thine owne mouth will I condemne thee, Luke 19.22. thou euill seruant.
And God may justly say unto us, as he did to that unprofitable servant in the Gospel, out of thine own Mouth will I condemn thee, Lycia 19.22. thou evil servant.
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If we plead guiltie, and doe not sue for a pardon (as we will neuer if wee be destitute of hope) our case is so farre from being made better, that it is a great deale worse.
If we plead guilty, and do not sue for a pardon (as we will never if we be destitute of hope) our case is so Far from being made better, that it is a great deal Worse.
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Iudas confessed that he had sinned betraying innocent blood, yea, and made restitution also:Iudas confessed that he had sinned betraying innocent blood, yea, and made restitution also:
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but it was wrested from him through the horror of his conscience, and the feareful apprehension of Gods wrath, beating vpon his sinnefull heart;
but it was wrested from him through the horror of his conscience, and the fearful apprehension of God's wrath, beating upon his sinful heart;
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and therefore not expecting any mercy for his hainous offence, hee neuer offered any praier to God,
and Therefore not expecting any mercy for his heinous offence, he never offered any prayer to God,
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but made a quicke dispatch of himselfe.
but made a quick dispatch of himself.
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Whereas if his confession had beene ioyned with hope of fauour, hee would haue fallen to mourning and lamentation for his sinne,
Whereas if his Confessi had been joined with hope of favour, he would have fallen to mourning and lamentation for his sin,
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and so to an earnest crauing of pardon for it. Thus we see what is the roote of sound confession.
and so to an earnest craving of pardon for it. Thus we see what is the root of found Confessi.
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If followeth to bee considered, how it may bee made in a good manner.
If follows to be considered, how it may be made in a good manner.
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And the first thing in that is, that wee confesse hartily and sincerely, with sorrow and shame that we haue prouoked so gracious a God. And the First thing in that is, that we confess heartily and sincerely, with sorrow and shame that we have provoked so gracious a God.
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So did the Publican when hee smote vpon his breast, and said, Lord be mercifull vnto mee a sinner. So did the Publican when he smote upon his breast, and said, Lord be merciful unto me a sinner.
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And so did Ephraim: of whom the holy Ghost speaketh in this manner. I heard Ephraim lamenting thus:
And so did Ephraim: of whom the holy Ghost speaks in this manner. I herd Ephraim lamenting thus:
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Thou hast corrected mee, and I was chastised, as an vntamed calfe, &c. Surely after that I conuerted, I repented:
Thou hast corrected me, and I was chastised, as an untamed calf, etc. Surely After that I converted, I repented:
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and after that I was instructed, I smote vpon my thigh: I was ashamed, yea euen confounded, because I did beare the reproach of my youth. and After that I was instructed, I smote upon my thigh: I was ashamed, yea even confounded, Because I did bear the reproach of my youth.
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Where it is declared, that after they had beene long and greeuously afflicted, and began at length to be soundly humbled, they did not onely see and acknowledge their sins,
Where it is declared, that After they had been long and grievously afflicted, and began At length to be soundly humbled, they did not only see and acknowledge their Sins,
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but were vexed and troubled, and euen confounded at the consideration, and in the confession of them,
but were vexed and troubled, and even confounded At the consideration, and in the Confessi of them,
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yea euen of the follies and vanities of their youth.
yea even of the follies and vanities of their youth.
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Contrarie to this practise of theirs, is the custome of many, who will reckon vp and recount their seuerall iniquities before the Lord,
Contrary to this practice of theirs, is the custom of many, who will reckon up and recount their several iniquities before the Lord,
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but they doe it so idly and drowsily, as if it were nothing to offend him.
but they do it so idly and drowsily, as if it were nothing to offend him.
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Whereas if a child should come with such a rude and bold confession of his faults to his parents:
Whereas if a child should come with such a rude and bold Confessi of his Faults to his Parents:
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or a wife speake so sleightly of her vnchast and vnholy behauiour before her husband, they would dislike the confession of the faults, more then the faults themselues;
or a wife speak so slightly of her unchaste and unholy behaviour before her husband, they would dislike the Confessi of the Faults, more then the Faults themselves;
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and all that heard them would cry out vpon them, there is an impudent wife, and a gracelesse child.
and all that herd them would cry out upon them, there is an impudent wife, and a graceless child.
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And wee must not conceiue then, that God will be pleased with such lame and maimed sacrifices.
And we must not conceive then, that God will be pleased with such lame and maimed Sacrifices.
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Let none bee deceiued, God will not bee mocked: hee pronounceth him accursed, whosoeuer he bee, that doth the worke of the Lord negligently.
Let none be deceived, God will not be mocked: he pronounceth him accursed, whosoever he be, that does the work of the Lord negligently.
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A second thing to be obserued in the manner of it is, that we confesse not our sins in the lumpe only, and by whole sale as it were,
A second thing to be observed in the manner of it is, that we confess not our Sins in the lump only, and by Whole sale as it were,
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but that we bring before his holy eies our particular, and speciall sinnes, which will bee vnto vs a testimony of great vprightnesse,
but that we bring before his holy eyes our particular, and special Sins, which will be unto us a testimony of great uprightness,
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for we are naturally prone, either to content our selues with a generality of confession, that wee are great sinners, the Lord be mercifull vnto vs, &c. which wee may doe for our credit that wee would be esteemed penitent persons:
for we Are naturally prove, either to content our selves with a generality of Confessi, that we Are great Sinners, the Lord be merciful unto us, etc. which we may do for our credit that we would be esteemed penitent Persons:
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or if wee come to particulars, wee will rather meddle with any, then with our beloued sinnes: or if we come to particulars, we will rather meddle with any, then with our Beloved Sins:
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as in the body, wee would bee dealing with any, rather then with our particular soare, that will most paine vs,
as in the body, we would be dealing with any, rather then with our particular soar, that will most pain us,
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if we should set vpon the curing of it:
if we should Set upon the curing of it:
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our chiefe sins are so deepely rooted, that we cannot get them vp, but we must breake a great deale of ground round about.
our chief Sins Are so deeply rooted, that we cannot get them up, but we must break a great deal of ground round about.
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This therefore argueth great sinceritie, when we can bring our capitall and head sinnes to arraignement:
This Therefore argue great sincerity, when we can bring our capital and head Sins to arraignment:
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as the holie Apostle Paul did, when once he was throughly conuerted: I was (saith hee) a blasphemer, and a persecuter, and an oppressor.
as the holy Apostle Paul did, when once he was thoroughly converted: I was (Says he) a blasphemer, and a Persecutor, and an oppressor.
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And likewise good Ezra, who acknowledged in the behalfe of the people their manie great sinne of marrying strange wiues.
And likewise good Ezra, who acknowledged in the behalf of the people their many great sin of marrying strange wives.
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whose practise if we can follow, we shall haue that good euidence of soundnesse and vprightnesse in our soules that they had.
whose practice if we can follow, we shall have that good evidence of soundness and uprightness in our Souls that they had.
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3 Thirdly, this makes for the singular comfort of Gods children, that can particularly aggrauate their secret sinnes, that no body in the world can touch them for:
3 Thirdly, this makes for the singular Comfort of God's children, that can particularly aggravate their secret Sins, that no body in the world can touch them for:
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their beloued sinnes, which heretofore they would not for a kingdome haue parted from.
their Beloved Sins, which heretofore they would not for a Kingdom have parted from.
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That no malitious reuengfull wicked man can so set out the faults of his enemie, whom he hates with a deadly hatred,
That no malicious revengeful wicked man can so Set out the Faults of his enemy, whom he hates with a deadly hatred,
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as they can the corruptions of their owne hearts and liues.
as they can the corruptions of their own hearts and lives.
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This is a signe that their consciences are touched by the holy spirit of grace, whose speciall and proper worke it is, to conuince the heart of sin. Ioh. 16.8. Such haue lowly minds, and broken hearts.
This is a Signen that their Consciences Are touched by the holy Spirit of grace, whose special and proper work it is, to convince the heart of since. John 16.8. Such have lowly minds, and broken hearts.
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The Law may make one confesse his faults to men in a passion, but it can neuer make a man lay them open before God in true contrition:
The Law may make one confess his Faults to men in a passion, but it can never make a man lay them open before God in true contrition:
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that is a worke of the spirit of Iesus Christ. Let such goe on still and they shall finde good successe.
that is a work of the Spirit of Iesus christ. Let such go on still and they shall find good success.
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We are giuen to speake the worst of our aduersaries, and to set forth their vile practises to the vtmost,
We Are given to speak the worst of our Adversaries, and to Set forth their vile practises to the utmost,
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before such as are able and readie to take them downe:
before such as Are able and ready to take them down:
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what greater enemie haue wee then sinne? and where can we complaine better then vnto the liuing God, who is of infinite mercie to pardon,
what greater enemy have we then sin? and where can we complain better then unto the living God, who is of infinite mercy to pardon,
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and of infinite power to subdue our greatest and strongest corruptions? let vs make our moane to him,
and of infinite power to subdue our greatest and Strongest corruptions? let us make our moan to him,
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and hee will haue compassion on vs:
and he will have compassion on us:
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for hee knoweth our hearts, and the venome and strength of our corruptions, better then wee our selues doe;
for he Knoweth our hearts, and the venom and strength of our corruptions, better then we our selves do;
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and if we confesse them hartelie, particularly and constantly before him, he hath giuen vs two pawnes;
and if we confess them heartily, particularly and constantly before him, he hath given us two pawns;
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to wit, his faithfulnes, and his iustice, for the remission, and suppression of them:
to wit, his faithfulness, and his Justice, for the remission, and suppression of them:
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if he should not forgiue vs, and heale our natures when we haue done our part, he should forfeite his truth and his iustice,
if he should not forgive us, and heal our nature's when we have done our part, he should forfeit his truth and his Justice,
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and so he should be a greater looser then wee. [ And forsaketh them ] This must, and will follow vpon the former:
and so he should be a greater looser then we. [ And Forsaketh them ] This must, and will follow upon the former:
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and this offereth vnto vs another point of doctrine, namely: that It is not sufficient to confesse sinne, but wee must also leaue and forsake it.
and this Offereth unto us Another point of Doctrine, namely: that It is not sufficient to confess sin, but we must also leave and forsake it.
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Wee must renounce and abandon the allowance of euery infirmitie, and the practise of euery grosse sinne.
we must renounce and abandon the allowance of every infirmity, and the practice of every gross sin.
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This, as it is commanded by the Prophet Isaiah, who saith:
This, as it is commanded by the Prophet Isaiah, who Says:
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Let the wicked forsake his waies, and the vngodly his owne imaginations, &c. So was it practised by those worthy and excellent conuertes, mentioned in the Acts of the Apostles, who did not onely acknowledge their vile and naughtie practises, Let the wicked forsake his ways, and the ungodly his own Imaginations, etc. So was it practised by those worthy and excellent converts, mentioned in the Acts of the Apostles, who did not only acknowledge their vile and naughty practises,
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but to shew their thorow detestation of them, and their resolution to forsake them, brought their curious bookes and burnt them openly,
but to show their thorough detestation of them, and their resolution to forsake them, brought their curious books and burned them openly,
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though the price of them amounted to a great value:
though the price of them amounted to a great valve:
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that so those that had beene witnesses of their sinne, might also be witnesses of their repentance:
that so those that had been Witnesses of their sin, might also be Witnesses of their Repentance:
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and that neither themselues nor others might be infected by them afterwards:
and that neither themselves nor Others might be infected by them afterwards:
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and that those whose harts were not yet touched with remorse for that sinne, might by their example bee drawne to a dislike of it,
and that those whose hearts were not yet touched with remorse for that sin, might by their Exampl be drawn to a dislike of it,
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and to hartie sorrow, and repentance for it.
and to hearty sorrow, and Repentance for it.
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And that a sound confession, and a holy reformation goe together, might bee further prooued, by the examples of Dauid, of Peter, and of Paul, which were formerly alleged:
And that a found Confessi, and a holy Reformation go together, might be further proved, by the Examples of David, of Peter, and of Paul, which were formerly alleged:
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who hauing once made acknowledgement of their sinnes, neuer fell to the committing of them any more.
who having once made acknowledgement of their Sins, never fell to the committing of them any more.
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And reason will shew the same more fully and clearely: for,
And reason will show the same more Fully and clearly: for,
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1 First, if there be not a leauing of sinne, sure it is, there is no sound repentance:
1 First, if there be not a leaving of sin, sure it is, there is no found Repentance:
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for if there were, the thorow hatred and vnfained sorrow for sinne (before mentioned) would kill the same at the very roote, for if there were, the thorough hatred and unfeigned sorrow for sin (before mentioned) would kill the same At the very root,
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and then it would die also in the branches.
and then it would die also in the branches.
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2 This redressing of a mans waies, as well as confessing of his faults, is very needfull,
2 This redressing of a men ways, as well as confessing of his Faults, is very needful,
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because otherwise one can haue no assurance that hee hath faith; for that purifies the heart:
Because otherwise one can have no assurance that he hath faith; for that Purifies the heart:
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and if the heart be cleane, all that proceedes from it will bee answerable thereunto. A pure fountaine cannot send foorth impure streames.
and if the heart be clean, all that proceeds from it will be answerable thereunto. A pure fountain cannot send forth impure streams.
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3 Further, hee may bee certaine, that the spirit of Christ dwels not in his heart:
3 Further, he may be certain, that the Spirit of christ dwells not in his heart:
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for wheresoeuer that takes possession, it expels sinne, and will not suffer such filthy ware to rest in that roome where it doth remaine:
for wheresoever that Takes possession, it expels sin, and will not suffer such filthy ware to rest in that room where it does remain:
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and if it bee not in the warehouse, it cannot be brought forth into the shop.
and if it be not in the warehouse, it cannot be brought forth into the shop.
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This serues for the reproofe of those, that say and will stand to it, that they haue repented, and doe repent daiely:
This serves for the reproof of those, that say and will stand to it, that they have repented, and do Repent daily:
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and why? they confesse their sinnes euery daie.
and why? they confess their Sins every day.
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But haue they mended their faults that they haue so often confessed? nay, they cannot say so:
But have they mended their Faults that they have so often confessed? nay, they cannot say so:
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though they repent euery day, they mend no daie; then let them looke for no mercy.
though they Repent every day, they mend no day; then let them look for no mercy.
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But to come more neerely to such kind of men: they affirme they haue acknowledged their swearing, and blaspheming: their drunkennes, and swilling: their brawling, & contending:
But to come more nearly to such kind of men: they affirm they have acknowledged their swearing, and blaspheming: their Drunkenness, and swilling: their brawling, & contending:
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their rayling, & reuiling of such as are better then thēselues:
their railing, & reviling of such as Are better then themselves:
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they haue confessed these, & the like to be great faults, and haue been sorrowfull in their hearts for them:
they have confessed these, & the like to be great Faults, and have been sorrowful in their hearts for them:
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but haue they left these foule sins? Oh no, flesh & blood is weake; and all haue their infirmities, & so haue they infirmities.
but have they left these foul Sins? O no, Flesh & blood is weak; and all have their infirmities, & so have they infirmities.
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Nay, these are grosse presumptuous euils, and such as howsoeuer being weighed in the ballance of the flesh, they seeme light;
Nay, these Are gross presumptuous evils, and such as howsoever being weighed in the balance of the Flesh, they seem Light;
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yet being weighed in the ballance of the Sanctuarie, they will be found sufficient to presse them downe vnto the pit of hell,
yet being weighed in the balance of the Sanctuary, they will be found sufficient to press them down unto the pit of hell,
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if they cease not from the practise of them.
if they cease not from the practice of them.
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And as for flesh and blood, which they say is weake, What should Christians talke of that? (in the sense that they doe) if they be but flesh and blood, they can neuer enter into the kindome of heauen.
And as for Flesh and blood, which they say is weak, What should Christians talk of that? (in the sense that they do) if they be but Flesh and blood, they can never enter into the Kingdom of heaven.
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They that are Christs, haue crucified the flesh, with the lusts and affections thereof: neither are wee any longer debiters to the flesh to liue according thereunto:
They that Are Christ, have Crucified the Flesh, with the Lustiest and affections thereof: neither Are we any longer debiters to the Flesh to live according thereunto:
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Rom. 8. but me must mortifie the deedes of the flesh by the spirit: Rom. 8. but me must mortify the Deeds of the Flesh by the Spirit:
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that howsoeuer sinne will still remaine in vs, yet it may not raigne in our mortall bodies, that we should obey it in the lusts thereof, or that our members should be weapons of vnrighteousnesse for the execution of euill any more.
that howsoever sin will still remain in us, yet it may not Reign in our Mortal bodies, that we should obey it in the Lustiest thereof, or that our members should be weapons of unrighteousness for the execution of evil any more.
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And this wee may boldly say, that whosoeuer liueth in those forenamed sinnes, neuer yet knew what repentance for sinne,
And this we may boldly say, that whosoever lives in those forenamed Sins, never yet knew what Repentance for sin,
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and sound confession of sinne meanes.
and found Confessi of sin means.
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And therefore what good conceite soeuer such haue of themselues, they doe but flatter and dissemble with a double heart.
And Therefore what good conceit soever such have of themselves, they do but flatter and dissemble with a double heart.
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If they haue had some gripings for their scandalous and sinnefull manner of liuing, and thereupon haue cast forth some peece of a confession, the best that they can make of it, is but this, that they haue been dogge-sicke (as was shewed before) and so disgorged their stomackes of that that pained them:
If they have had Some gripings for their scandalous and sinful manner of living, and thereupon have cast forth Some piece of a Confessi, the best that they can make of it, is but this, that they have been dogge-sicke (as was showed before) and so disgorged their stomachs of that that pained them:
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not in any hatred of the things (for they returne to their vomite againe) but in desire to be exempted and freed from those bitter pangs,
not in any hatred of the things (for they return to their vomit again) but in desire to be exempted and freed from those bitter pangs,
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and hellish tortures which they finde in their soules.
and hellish tortures which they find in their Souls.
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At most, they are but as the sow that hath been washed, seeing that they returne to their old filthines.
At most, they Are but as the sow that hath been washed, seeing that they return to their old filthiness.
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There hath beene onely a change of the outside, none at all of the inside:
There hath been only a change of the outside, none At all of the inside:
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for if their nature had beene altered and renewed, their words and workes would haue beene reformed,
for if their nature had been altered and renewed, their words and works would have been reformed,
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and that not for a fit, but for euer in the whole course of their cariage afterwards.
and that not for a fit, but for ever in the Whole course of their carriage afterwards.
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They might indeed now and then meete with a rubbe, and stumble sometimes, but their walke for the most parte, should be in the waies of godlinesse;
They might indeed now and then meet with a rub, and Stumble sometime, but their walk for the most part, should be in the ways of godliness;
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and though they did fall, they should rise againe, because the Lord would put vnder his hand.
and though they did fallen, they should rise again, Because the Lord would put under his hand.
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Therefore let all men carefully looke vnto themselues: if they were swearers before the Sacrament, and be swearers still:
Therefore let all men carefully look unto themselves: if they were swearers before the Sacrament, and be swearers still:
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if idle persons, vnthrifts, scoffers, &c. before they come to the word, and continue to be such still, their case is fearefull.
if idle Persons, unthrifts, scoffers, etc. before they come to the word, and continue to be such still, their case is fearful.
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Let them be afraid how they stand in the courts of Gods house to heare;
Let them be afraid how they stand in the Courts of God's house to hear;
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and how they draw neere to the Lords table to receiue the holy things of God.
and how they draw near to the lords table to receive the holy things of God.
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For if they come not to be helped against those grieuous sinnes which heretofore they haue liued in, let them know, they shall find no mercy:
For if they come not to be helped against those grievous Sins which heretofore they have lived in, let them know, they shall find no mercy:
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and if they finde not mercy, they shall be sure to meete with iudgement: they shall not misse of one.
and if they find not mercy, they shall be sure to meet with judgement: they shall not miss of one.
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And howsoeuer they may bragge that they trust to be saued as well as the best,
And howsoever they may brag that they trust to be saved as well as the best,
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when their liues are as bad as the worst, yet they shall finde at the time of death,
when their lives Are as bad as the worst, yet they shall find At the time of death,
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and when the horrible terrors of their guiltie consciences shall surprise them, that all such boasting hath beene vaine:
and when the horrible terrors of their guilty Consciences shall surprise them, that all such boasting hath been vain:
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and that true repentance consistes in a change of the life without, as well as of the heart within:
and that true Repentance consists in a change of the life without, as well as of the heart within:
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and then if they haue not forsaken their sinnes, they shall be in danger, and in feare to goe from the pangs of death to the paines of hell.
and then if they have not forsaken their Sins, they shall be in danger, and in Fear to go from the pangs of death to the pains of hell.
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In the second place, seeing it is so dangerous to make semblance that wee are touched with repentance for our sinnefull courses,
In the second place, seeing it is so dangerous to make semblance that we Are touched with Repentance for our sinful courses,
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when we proceede not to a reformation of the same, therefore it behooues vs to vse all good meanes, whereby we may attaine to this reformation:
when we proceed not to a Reformation of the same, Therefore it behooves us to use all good means, whereby we may attain to this Reformation:
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such as are these that follow.
such as Are these that follow.
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1 First, wee must constantly and carefully auoide all the occasions of those sinnes which we pretend that we haue been humbled for.
1 First, we must constantly and carefully avoid all the occasions of those Sins which we pretend that we have been humbled for.
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If one would not be a gamester any more, let him auoide the company of gamesters:
If one would not be a gamester any more, let him avoid the company of gamesters:
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if one would not bee ouertaken with incontinencie, and intemperancy, or the like, let him neuer frequent such places,
if one would not be overtaken with incontinency, and intemperancy, or the like, let him never frequent such places,
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nor associate himselfe with such persons, as that any temptation should by such meanes be offered vnto him. Our nature is as tinder:
nor associate himself with such Persons, as that any temptation should by such means be offered unto him. Our nature is as tinder:
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if others doe but cast the least sparke vpon vs, wee are in danger to take fire presently: if Others do but cast the least spark upon us, we Are in danger to take fire presently:
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and therefore as we will not set flaxe, or any such combustible matter neere the chimney for feare of the worst:
and Therefore as we will not Set flax, or any such combustible matter near the chimney for Fear of the worst:
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so let not vs aduenture to thrust our selues into any place where there is perill of infection:
so let not us adventure to thrust our selves into any place where there is peril of infection:
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but be iealous of our selues in eschewing all inducements, as vnto any, so especially vnto our owne sinnes,
but be jealous of our selves in Eschewing all inducements, as unto any, so especially unto our own Sins,
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and those vices that we are most prone vnto. Secondly, as we ought to forbeare all meanes of euill:
and those vices that we Are most prove unto. Secondly, as we ought to forbear all means of evil:
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so we must vse all meanes of goodnesse: not one or two of the meanes, but euery one of them, in their places:
so we must use all means of Goodness: not one or two of the means, but every one of them, in their places:
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for otherwise if we refuse all of them, or any of them, it is a righteous iudgement of God, that wee should liue and die in our sinnes.
for otherwise if we refuse all of them, or any of them, it is a righteous judgement of God, that we should live and die in our Sins.
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Therefore let vs giue our selues to reading, if we can: to heareing, if wee cannot read, idest, meditate on the word:
Therefore let us give our selves to reading, if we can: to hearing, if we cannot read, idest, meditate on the word:
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chieflie on such places as make most against our owne corruptions;
chiefly on such places as make most against our own corruptions;
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fast, pray, receiue the Sacrament, and then vsing these meanes conscionably, wee shall finde that euerie one of them will worke some grace,
fast, pray, receive the Sacrament, and then using these means Conscionably, we shall find that every one of them will work Some grace,
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and minister vnto vs strength and vertue against our speciall sinnes.
and minister unto us strength and virtue against our special Sins.
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Thirdly, if at any time we be ouertaken by infirmitie (as who is not often? for in many things we offend all ) let vs lament & bewaile our offences,
Thirdly, if At any time we be overtaken by infirmity (as who is not often? for in many things we offend all) let us lament & bewail our offences,
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and that presently vpon the committing of them: for if sinne bee quickly and hartely lamented, the course thereof will be speedily staied,
and that presently upon the committing of them: for if sin be quickly and heartily lamented, the course thereof will be speedily stayed,
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and we shall gaine by an infirmitie, which is by that means soundly healed. For our experience of our owne weakenesse, and so our humilitie will be increased:
and we shall gain by an infirmity, which is by that means soundly healed. For our experience of our own weakness, and so our humility will be increased:
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our discerning of the subtilties of Satan, and the deceitfulnes of sinne, and our care and watchfulnesse to resist it hereafter, will be thereby augmented.
our discerning of the subtleties of Satan, and the deceitfulness of sin, and our care and watchfulness to resist it hereafter, will be thereby augmented.
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Fourthly and lastly, if none of these meanes will serue the turne, wee must binde our selues by a solemne vowe and couenant, to labour and striue against our principall and most dangerous corruptions;
Fourthly and lastly, if none of these means will serve the turn, we must bind our selves by a solemn Voelli and Covenant, to labour and strive against our principal and most dangerous corruptions;
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and to abandon them, whatsoeuer becomes of vs. And though we may be tempted, and that often and strongly,
and to abandon them, whatsoever becomes of us And though we may be tempted, and that often and strongly,
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yet we must resolue (by Gods grace) neuer to yeeld vnto them againe.
yet we must resolve (by God's grace) never to yield unto them again.
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If we could thus earnestly set against our sinnes, satans assaults would bee nothing so strong:
If we could thus earnestly Set against our Sins, Satan assaults would be nothing so strong:
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for if we did manfully resist the diuell, hee would fiie from vs like a coward:
for if we did manfully resist the Devil, he would fiie from us like a coward:
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and his instruments seeing vs resolute, would haue no heart to meddle with vs:
and his Instruments seeing us resolute, would have no heart to meddle with us:
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and if we should fall once or twice afterwards, the breach of our vowe would so peirce and wound our hearts, that it would make vs much stronger against new assaults.
and if we should fallen once or twice afterwards, the breach of our Voelli would so pierce and wound our hearts, that it would make us much Stronger against new assaults.
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And the true reason why the diuell is so violent in tempting, and wee so weake in resisting, is,
And the true reason why the Devil is so violent in tempting, and we so weak in resisting, is,
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because wee hang off, and halt betweene two opinions as it were, and haue such faint resolutions of forsaking our sinnes,
Because we hang off, and halt between two opinions as it were, and have such faint resolutions of forsaking our Sins,
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and doe so seldome and sleightly make couenants for the repressing of them.
and do so seldom and slightly make Covenants for the repressing of them.
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Thirdly, this is for exceeding great comfort vnto those of Gods children, that haue attained to such a measure of sound godlie sorrow, that for their great and grosse sinnes, they haue (by Gods mercie) left them all,
Thirdly, this is for exceeding great Comfort unto those of God's children, that have attained to such a measure of found godly sorrow, that for their great and gross Sins, they have (by God's mercy) left them all,
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so that they would not commit them againe for a thousand worlds. This is an infallible token of an vpright heart;
so that they would not commit them again for a thousand world's. This is an infallible token of an upright heart;
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and such may be sure, that they haue a portion in the mercies of God, which hee promiseth to his chosen people.
and such may be sure, that they have a portion in the Mercies of God, which he promises to his chosen people.
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Oh, but they finde many passions and infirmities still. Be it so:
O, but they find many passion and infirmities still. Be it so:
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yet if they cease to loue them and to giue intertainement vnto them, all is well.
yet if they cease to love them and to give entertainment unto them, all is well.
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For presumptuous and offensiue euils, we must cease to practise them:
For presumptuous and offensive evils, we must cease to practise them:
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But for humane frailties, it is impossible that the most penitent man should bee freed from them.
But for humane frailties, it is impossible that the most penitent man should be freed from them.
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If our hearts checke vs, and wee desire to haue others reprooue vs, and vse the meanes before set downe, whereby more grace may be euerie day conueied vnto vs, If our hearts check us, and we desire to have Others reprove us, and use the means before Set down, whereby more grace may be every day conveyed unto us,
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though wee be ouertaken many times as a bird in the snare, before wee bee aware,
though we be overtaken many times as a bird in the snare, before we be aware,
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and haue a sudden flashing in our affections, that is readie to shew foorth it selfe in our outward actions;
and have a sudden flashing in our affections, that is ready to show forth it self in our outward actions;
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yet our hearts are sound and sincere notwithstanding: neither should we keepe from our soules that comfort which doth belong vnto vs. [ Shall finde mercie. ] Heere is the promise of God vpon our obedience:
yet our hearts Are found and sincere notwithstanding: neither should we keep from our Souls that Comfort which does belong unto us [ Shall find mercy. ] Here is the promise of God upon our Obedience:
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and this we may be assured of. Whence the Doctrine is:
and this we may be assured of. Whence the Doctrine is:
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That whatsoeuer we haue beene, or whatsoeuer our sinnes haue beene, if wee can bring confession and reformation, wee shall finde mercy:
That whatsoever we have been, or whatsoever our Sins have been, if we can bring Confessi and Reformation, we shall find mercy:
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God will pittie vs, and haue compassion vpon vs. (as the word signifieth) 1. First, that wee shall neuer bee vnder the bondage of it any more. 3. Thirdly, the Lord will accept of vs,
God will pity us, and have compassion upon us (as the word signifies) 1. First, that we shall never be under the bondage of it any more. 3. Thirdly, the Lord will accept of us,
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and of our seruices, and make all the meanes comfortable and profitable vnto vs. When we come to the ministery, he will write his Lawes in our hearts.
and of our services, and make all the means comfortable and profitable unto us When we come to the Ministry, he will write his Laws in our hearts.
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When we come to the Sacrament, wee shall not onely receiue the blessed bread and wine,
When we come to the Sacrament, we shall not only receive the blessed bred and wine,
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but we shall haue communion with the sonne of God.
but we shall have communion with the son of God.
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When wee offer vp our praiers, God will heare in heauen, and haue mercie vpon vs, and fulfill our hearts desire.
When we offer up our Prayers, God will hear in heaven, and have mercy upon us, and fulfil our hearts desire.
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All these things are promised in the couenant, set downe, Ezek. 36.25. and Iere. 31.31. as also Isa. 1.18. which text is handled in the next Sermon;
All these things Are promised in the Covenant, Set down, Ezekiel 36.25. and Jeremiah 31.31. as also Isaiah 1.18. which text is handled in the next Sermon;
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and therefore to that place the larger handling of this point shall bee referred. Onely a word or two for the vse of it.
and Therefore to that place the larger handling of this point shall be referred. Only a word or two for the use of it.
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Which is for very great consolation vnto Gods seruants: who neede not to bee discouraged by any of their former sinnes:
Which is for very great consolation unto God's Servants: who need not to be discouraged by any of their former Sins:
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but may make full account, that if they haue acknowledged their euill workes, and clensed and redressed their sinfull waies, God will be, (nay is already) reconciled vnto them.
but may make full account, that if they have acknowledged their evil works, and cleansed and Redressed their sinful ways, God will be, (nay is already) reconciled unto them.
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When the prodigall sonne resolued to come home vnto his Father, and to take new waies:
When the prodigal son resolved to come home unto his Father, and to take new ways:
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and though he had beene an vnthrift before, yet he would now mend and reforme all: and though he had been an unthrift before, yet he would now mend and reform all:
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His father neuer charged him with olde matters, neither needed he, because he charged himselfe.
His father never charged him with old matters, neither needed he, Because he charged himself.
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If an earthly father will and should deale thus, how much more will the Father of all mercies deale graciously with his children, that humble themselues before him,
If an earthly father will and should deal thus, how much more will the Father of all Mercies deal graciously with his children, that humble themselves before him,
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and remoue their sinnes out of his sight:
and remove their Sins out of his sighed:
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especially sith the greater mercy hee sheweth to his owne children, the more glorie hee shall gaine to his owne name.
especially sith the greater mercy he shows to his own children, the more glory he shall gain to his own name.
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Therefore let vs make full reckoning, that we shall not onelie meete with Gods minister at the meanes,
Therefore let us make full reckoning, that we shall not only meet with God's minister At the means,
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but with God himselfe, who wil pardon that which is past, and confirme and strengthen vs vnto euery good worke for the time to come:
but with God himself, who will pardon that which is past, and confirm and strengthen us unto every good work for the time to come:
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who will giue vs the power of godlinesse, and the life of grace:
who will give us the power of godliness, and the life of grace:
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who in a word, will grant vs (and there confirme his grant vnto vs) the right vnto,
who in a word, will grant us (and there confirm his grant unto us) the right unto,
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and vse of al his mercies & blessings whatsoeuer, with the remouall of all hurtfull crosses.
and use of all his Mercies & blessings whatsoever, with the removal of all hurtful Crosses.
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When the first Adam did but once eate of the forbidden fruite, it was inough to infect him,
When the First Adam did but once eat of the forbidden fruit, it was enough to infect him,
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and all his posteritie, though there were but one threatning annexed to it, and none did taste of it, but he alone.
and all his posterity, though there were but one threatening annexed to it, and none did taste of it, but he alone.
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And why should not wee expect on the other side, that when our second Adam Iesus Christ hath eaten of the commanded fruit, and hath sanctified it vnto vs by his example, word and praier,
And why should not we expect on the other side, that when our second Adam Iesus christ hath eaten of the commanded fruit, and hath sanctified it unto us by his Exampl, word and prayer,
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and annexed many promises vnto it, and wee our selues also doe often receiue it:
and annexed many promises unto it, and we our selves also do often receive it:
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why (I say) should not we beleeue that it shall be more sufficient and forcible to minister holinesse and happines vnto vs,
why (I say) should not we believe that it shall be more sufficient and forcible to minister holiness and happiness unto us,
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then was the forbidden fruit, to bring sinne, and miserie vpon vs? especially since it is certaine, that none euer spedde ill at the Sacrament,
then was the forbidden fruit, to bring sin, and misery upon us? especially since it is certain, that none ever sped ill At the Sacrament,
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but they that came with ill and hypocriticall hearts thereunto:
but they that Come with ill and hypocritical hearts thereunto:
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and as euery ones confession and reformation hath been more sound, and faithfull, & his resolution to claue vnto God more firme and constant:
and as every ones Confessi and Reformation hath been more found, and faithful, & his resolution to clave unto God more firm and constant:
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so his comfort hath been more large, and durable.
so his Comfort hath been more large, and durable.
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The second Sermon of the Lords Supper. ISAIAH. 1. Verse. 16. Wash you, make you cleane:
The second Sermon of the lords Supper. ISAIAH. 1. Verse. 16. Wash you, make you clean:
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take away the euill of your workes from before your eies: cease to doe euill: 17 Learne to doe well: seeke iudgement, releeue the oppressed:
take away the evil of your works from before your eyes: cease to do evil: 17 Learn to do well: seek judgement, relieve the oppressed:
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iudge the fatherlesse and defend the widdowe. 18 Come now, and let vs reason together, saith the Lord:
judge the fatherless and defend the widow. 18 Come now, and let us reason together, Says the Lord:
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though your sins were as crimson they shall be made white as snowe: though they were red like skarlet, they shall bee as woll.
though your Sins were as crimson they shall be made white as snow: though they were read like scarlet, they shall be as will.
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19 If yee consent to obey, yee shall eate the good things of the Land.19 If ye consent to obey, ye shall eat the good things of the Land.
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IN the former part of this Chapter, the Prophet had charged these Iewes, that though they caried the name of Gods children,
IN the former part of this Chapter, the Prophet had charged these Iewes, that though they carried the name of God's children,
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and of Gods people, & thought themselues in very good case, yet they were indeed notable traitors and rebels against him;
and of God's people, & Thought themselves in very good case, yet they were indeed notable Traitors and rebels against him;
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which rebellion of theirs is set out by two comparisons:
which rebellion of theirs is Set out by two comparisons:
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for first he compares them with the Oxe and the Asse, which though they bee of the dullest sort of creatures,
for First he compares them with the Ox and the Ass, which though they be of the dullest sort of creatures,
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yet the one knowes and remembers his owner:
yet the one knows and remembers his owner:
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and the other his masters crib: and where they haue receiued kindnesse, they will acknowledge it, and doe seruice for it. and the other his Masters crib: and where they have received kindness, they will acknowledge it, and do service for it.
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But these Iewes though they had been fed at full, and receiued innumerable blessings from the Lord,
But these Iewes though they had been fed At full, and received innumerable blessings from the Lord,
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yet they were vnmindfull of God, and of his fauours, and more vnteachable and vntractable cōcerning their dutie,
yet they were unmindful of God, and of his favours, and more unteachable and untractable Concerning their duty,
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then were the Oxe or the Asse.
then were the Ox or the Ass.
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They considered not whence, nor why, they had those many mercies which they enioyed, and therefore did seruice therewith, not to God, but to their owne lusts.
They considered not whence, nor why, they had those many Mercies which they enjoyed, and Therefore did service therewith, not to God, but to their own Lustiest.
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2 Secondly, hauing compared them to the dullest beasts, and prooued them to bee inferiour vnto those vnreasonable creatures;
2 Secondly, having compared them to the dullest beasts, and proved them to be inferior unto those unreasonable creatures;
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Hee after makes comparison betwixt them and the vilest sinners in the world, to wit, the Sodomites: to whom they were so like for their idlenesse, pride, excesse,
He After makes comparison betwixt them and the Vilest Sinners in the world, to wit, the Sodomites: to whom they were so like for their idleness, pride, excess,
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and crueltie, that he cals them by that name. Verse 10. saying, Heare the word of the Lord, O yee Princes of Sodome:
and cruelty, that he calls them by that name. Verse 10. saying, Hear the word of the Lord, Oh ye Princes of Sodom:
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hearken vnto the Law of our God, O people of Gomorah. harken unto the Law of our God, Oh people of Gomorrah.
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But against this, they might except, and say to the Prophet, you doe vs wrong, in thus charging, and vilifying vs:
But against this, they might except, and say to the Prophet, you do us wrong, in thus charging, and vilifying us:
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we are other manner of people then you take vs for, and would make vs seeme to be:
we Are other manner of people then you take us for, and would make us seem to be:
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wee haue some things to commend vs, which neither beasts nor Sodomites haue: for we offer multitudes of sacrifices, and obserue solemne daies, and feasts, the new moones, and Sabbaths, and the like. This hee yeelds they did;
we have Some things to commend us, which neither beasts nor Sodomites have: for we offer Multitudes of Sacrifices, and observe solemn days, and feasts, the new moons, and Sabbaths, and the like. This he yields they did;
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but thence taketh aduantage, and doubleth his accusation against them, turning all these things to their deeper condemnation. Vers. 11.12.13.14. What haue I to doe with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, &c. When yee •ime to appeare before mee, who required this of your hands, to tread in my courts? Bring no moe oblations in vaine:
but thence Takes advantage, and doubles his accusation against them, turning all these things to their Deeper condemnation. Vers. 11.12.13.14. What have I to do with the multitude of your Sacrifices, Says the Lord? I am full of the burned offerings of rams, etc. When ye •ime to appear before me, who required this of your hands, to tread in my Courts? Bring no more Oblations in vain:
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incense is an abomination vnto mee:
incense is an abomination unto me:
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I cannot suffer your newe moones, nor Sabbaths, nor solemne daies (it is iniquitie) nor solemne assemblies.
I cannot suffer your new moons, nor Sabbaths, nor solemn days (it is iniquity) nor solemn assemblies.
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My soule hateth your new moones, &c. and there is reason why God should thus abhorre both them,My soul hates your new moons, etc. and there is reason why God should thus abhor both them,
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and the worship they offered vnto him.
and the worship they offered unto him.
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For, (as it is added) vers. 15. when they stretched out their hands in praier, their hands were full of blood.
For, (as it is added) vers. 15. when they stretched out their hands in prayer, their hands were full of blood.
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That is, they were full of reuenge, full of crueltie, and contention, and therefore they must needs performe those religious exercises hypocritically and carnally:
That is, they were full of revenge, full of cruelty, and contention, and Therefore they must needs perform those religious exercises hypocritically and carnally:
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in which respect they were worse then Sodomites: for they did but abuse their time to idlenes, their apparell to pride:
in which respect they were Worse then Sodomites: for they did but abuse their time to idleness, their apparel to pride:
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their diet to excesse, &c. but the Iewes abused the word, and the sacrifices, and the Sabbaths, and other ordinances of God:
their diet to excess, etc. but the Iewes abused the word, and the Sacrifices, and the Sabbaths, and other ordinances of God:
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and therefore as much as spirituall things are better then naturall, so much worse were they that prophaned the former,
and Therefore as much as spiritual things Are better then natural, so much Worse were they that Profaned the former,
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then the Sodomites that abused the latter.
then the Sodomites that abused the latter.
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Thus hauing shewed them how bad they were, hee leaueth them not heere, but telleth them how all might bee amended.
Thus having showed them how bad they were, he Leaveth them not Here, but Telleth them how all might be amended.
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Verse 16. Wash you, make you cleane, &c. as if hee should haue said, I haue shewed that you haue polluted and defiled your selues beyond the Sodomites, and so are become exceeding vncleane, and vnholy:Verse 16. Wash you, make you clean, etc. as if he should have said, I have showed that you have polluted and defiled your selves beyond the Sodomites, and so Are become exceeding unclean, and unholy:
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yet if you will take my aduise, and follow my counsell, I will shew you a way how you shall helpe all,
yet if you will take my advise, and follow my counsel, I will show you a Way how you shall help all,
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and that is, to wash and clense your selues from this your filthinesse, by godly and heartie sorrow for the same:
and that is, to wash and cleanse your selves from this your filthiness, by godly and hearty sorrow for the same:
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and whereas you will be readie to conceiue that this is a matter easily and quickly done, I tell you that it is otherwise,
and whereas you will be ready to conceive that this is a matter Easily and quickly done, I tell you that it is otherwise,
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and therefore bid you wash you, make you cleane: purge your hearts and your hands: wash and wash; againe and againe:
and Therefore bid you wash you, make you clean: purge your hearts and your hands: wash and wash; again and again:
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and neuer leaue washing till you haue made your selues thorowly cleane.
and never leave washing till you have made your selves thoroughly clean.
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Then further, that they might not deceiue themselues, hee declareth vnto them more particularly what sinnes they should wash away:
Then further, that they might not deceive themselves, he Declareth unto them more particularly what Sins they should wash away:
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take away the euill of your workes, &c. herein including an answer to another obiection, that the hearts of some might make, concerning their sacrifices,take away the evil of your works, etc. herein including an answer to Another objection, that the hearts of Some might make, Concerning their Sacrifices,
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and their praiers, &c. before mentioned: for they might reply vpon the Prophet in this manner:
and their Prayers, etc. before mentioned: for they might reply upon the Prophet in this manner:
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you finde fault with our oblations, and tell vs that God loathes our sacrifices, and seruices;
you find fault with our Oblations, and tell us that God Loathes our Sacrifices, and services;
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what then would you haue vs doe? should we leaue off these workes of piety,
what then would you have us do? should we leave off these works of piety,
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and quite giue ouer seruing of God? Not so (saies the Prophet:) but take away the euill of your workes.
and quite give over serving of God? Not so (Says the Prophet:) but take away the evil of your works.
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doe the works still, but remoue that which God hates in them: re•ine the matter, but reforme the manner of them.
do the works still, but remove that which God hates in them: re•ine the matter, but reform the manner of them.
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Now whereas some might be so shamelesse, as to say, we haue done so already, and doe so still:
Now whereas Some might be so shameless, as to say, we have done so already, and do so still:
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who can charge vs with the euill of our works, or with hollownes, and hypocrisie in the performance of them?
who can charge us with the evil of our works, or with hollowness, and hypocrisy in the performance of them?
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To that he makes answer in these words, take away the euill of your workes, [ from before mine eies.
To that he makes answer in these words, take away the evil of your works, [ from before mine eyes.
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] As if hee should say, if you might be iudged by men, like your selues, you would make a good shift:] As if he should say, if you might be judged by men, like your selves, you would make a good shift:
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but in religious exercises you appeare before the Lord, who hath firie eies, and espieth the least blemish in your seruices:
but in religious exercises you appear before the Lord, who hath firy eyes, and espieth the least blemish in your services:
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and therefore looke that he see nothing in them displeasing vnto him:
and Therefore look that he see nothing in them displeasing unto him:
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for otherwise, howsoeuer men commend you, and your workes, God will reiect both them, and you.
for otherwise, howsoever men commend you, and your works, God will reject both them, and you.
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After this he proceedeth, and sheweth, that if they must take away the euill of their best workes, much more must they desist from their euil workes:
After this he Proceedeth, and shows, that if they must take away the evil of their best works, much more must they desist from their evil works:
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and therefore hee addeth, cease to doe euill.
and Therefore he adds, cease to do evil.
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And yet this is not inough, but he exhorts them further to do wel: and because they were ill scholers,
And yet this is not enough, but he exhorts them further to do well: and Because they were ill Scholars,
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and altogether vnskilful in heauenlie matters, he bids them [ learne to doe well: ] as who should say:
and altogether unskilful in heavenly matters, he bids them [ Learn to do well: ] as who should say:
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you are naturally wittie to inuent mischiefe and iniquitie: but for good, you haue no wisdome, nor sound vnderstanding: you Are naturally witty to invent mischief and iniquity: but for good, you have no Wisdom, nor found understanding:
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you know not what to doe, nor how to doe: you haue neither a good iudgement, nor a pure affection;
you know not what to do, nor how to do: you have neither a good judgement, nor a pure affection;
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nor know how to get either of them, and therefore learne to doe well.
nor know how to get either of them, and Therefore Learn to do well.
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Then for their better direction, he commeth to the particular, seeke iudgement, &c. as if hee should haue tolde them in more words:
Then for their better direction, he comes to the particular, seek judgement, etc. as if he should have told them in more words:
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you haue beene giuen to oppression heeretofore, and haue done much wrong to poore men, that could not make good their parte against you:
you have been given to oppression heretofore, and have done much wrong to poor men, that could not make good their part against you:
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this hath been your sinne, to deale craftily and vnrighteously: but now take a better course;
this hath been your sin, to deal craftily and unrighteously: but now take a better course;
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seeke iudgment, that is, labour to finde out what is right; and when you know it, practise it accordingly;seek judgement, that is, labour to find out what is right; and when you know it, practise it accordingly;
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and deale with others, as you would be dealt withall: giue ouer your crueltie; and exercise mercy:
and deal with Others, as you would be dealt withal: give over your cruelty; and exercise mercy:
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and bee so farre from oppressing any more, that now ye releeue the oppressed: and so farre from doing hurt hereafter, that you foorthwith striue to doe good:
and be so Far from oppressing any more, that now you relieve the oppressed: and so Far from doing hurt hereafter, that you forthwith strive to do good:
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especially to the poore, and such as stand in most need of your helpe and relife:
especially to the poor, and such as stand in most need of your help and relife:
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not such poore, as by their owne lewdnesse and misdemenour haue cast them selues, and doe still plunge themselues further in miserie:
not such poor, as by their own Lewdness and misdemeanour have cast them selves, and do still plunge themselves further in misery:
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but iudge the Fatherlesse, and defend the Widdowe: and stretch foorth your helping hand to releeue such as are most worthy of it,
but judge the Fatherless, and defend the Widow: and stretch forth your helping hand to relieve such as Are most worthy of it,
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and haue most neede of it.
and have most need of it.
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Hauing thus vrged them to sound repentance, that they might haue no pretence to keepe them from setting vpon it;
Having thus urged them to found Repentance, that they might have no pretence to keep them from setting upon it;
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he remoueth certaine doubts that might arise in their harts to hinder them.
he Removeth certain doubts that might arise in their hearts to hinder them.
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Ʋers. 18. And before hee commeth to them, he maketh proparation thereunto, saying, come, let vs reason together. Ʋers. 18. And before he comes to them, he makes proparation thereunto, saying, come, let us reason together.
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As though he should say, now I haue plainely proued that it stands you vpon to repent,
As though he should say, now I have plainly proved that it Stands you upon to Repent,
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and haue shewed you how you should repent, I know you shall haue diuers reasons from your selues,
and have showed you how you should Repent, I know you shall have diverse Reasons from your selves,
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and from the world to the contrarie:
and from the world to the contrary:
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but hearken not what your flesh, or your friends say, but what God saith, come let vs reason together.
but harken not what your Flesh, or your Friends say, but what God Says, come let us reason together.
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Now, the first obiection to keepe them from turning vnto God (as may appeare by the answer heere set downe) is this:
Now, the First objection to keep them from turning unto God (as may appear by the answer Here Set down) is this:
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You haue charged vs to be worse then beasts, or Sodomites, to be full of crueltie and blood,
You have charged us to be Worse then beasts, or Sodomites, to be full of cruelty and blood,
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and our consciences tell vs no lesse:
and our Consciences tell us no less:
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seeing then we are sunke so deepe in our iniquities, it seemes our state is vnrecouerable,
seeing then we Are sunk so deep in our iniquities, it seems our state is unrecoverable,
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and so it is bootelesse for vs to set vpon the worke of repentance. Nay, (saith hee) not so:
and so it is bootless for us to Set upon the work of Repentance. Nay, (Says he) not so:
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for though you be so stained with sinne and impiety, as I haue said:
for though you be so stained with sin and impiety, as I have said:
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that not onely your hands, but your soules and bodies, and all bee wholly imbrued with bloody and cruell dealing,
that not only your hands, but your Souls and bodies, and all be wholly imbrued with bloody and cruel dealing,
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and your sinnes be as red as skarlet or crimson, which are double dyed, and died in the woll,
and your Sins be as read as scarlet or crimson, which Are double died, and died in the will,
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so that you thinke it impossible to be brought to any whitnesse and purenesse againe, (as indeede in regard of men it is impossible) yet God is able to make you as white as snow. Albeit you haue receiued a double die of sinne, one in your conception,
so that you think it impossible to be brought to any whitnesse and pureness again, (as indeed in regard of men it is impossible) yet God is able to make you as white as snow. Albeit you have received a double die of sin, one in your conception,
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and another in the whole course of your conuersation all your life long:
and Another in the Whole course of your Conversation all your life long:
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Yet the Lord is of that power, that hee is able to make you white as well. There is no sinne so hainous;
Yet the Lord is of that power, that he is able to make you white as well. There is no sin so heinous;
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no sinner so abominable, but vpon his humiliation and conuersion, hee can and will make him as cleane, and as pure;
no sinner so abominable, but upon his humiliation and conversion, he can and will make him as clean, and as pure;
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as iust and as righteous as Adam was before his fall, and as if hee had neuer transgressed at all.
as just and as righteous as Adam was before his fallen, and as if he had never transgressed At all.
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Not that hee shall be without infirmities:
Not that he shall be without infirmities:
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but in Gods account, and acceptance through Christ, hee shall be as holy as the Angels are now in heauen,
but in God's account, and acceptance through christ, he shall be as holy as the Angels Are now in heaven,
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or as hee himselfe shall be, when he is an heire of glory in that blessed kingdome.
or as he himself shall be, when he is an heir of glory in that blessed Kingdom.
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For wheresoeuer sinne is pardoned, there it is couered from Gods eies; hee will except neither against the greatnesse, nor against the multitude of them: For wheresoever sin is pardoned, there it is covered from God's eyes; he will except neither against the greatness, nor against the multitude of them:
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but where sinne hath abounded, Rom. 5.20. grace shall much more abounde. Thus much for the first obiection. The second might be this:
but where sin hath abounded, Rom. 5.20. grace shall much more abound. Thus much for the First objection. The second might be this:
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if wee should get a pardon for all our transgressions, and be at peace with God, & our own consciences;
if we should get a pardon for all our transgressions, and be At peace with God, & our own Consciences;
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yet the law is so perfect, and we so imperfect; that, so holie and pure; and we so vnholy, and impure;
yet the law is so perfect, and we so imperfect; that, so holy and pure; and we so unholy, and impure;
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that we shall neuer hold out in a constant course of obedience thereunto, but shall presently foule our selues againe,
that we shall never hold out in a constant course of Obedience thereunto, but shall presently foul our selves again,
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after that wee haue beene washed: and therefore as good neuer a whit, as neuer the better:
After that we have been washed: and Therefore as good never a whit, as never the better:
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as good neuer to beginne, as not to continue. For that he answereth;
as good never to begin, as not to continue. For that he Answers;
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that if they doe but consent, and bee willing to obey, (for so it is in the originall) they shall eate the good things of the land. that if they do but consent, and be willing to obey, (for so it is in the original) they shall eat the good things of the land.
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Which is in effect, as if hee should haue said:
Which is in Effect, as if he should have said:
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when once you haue truely, and thorowly repented, you are not any longer vnder the rigor of the Law, but vnder grace:
when once you have truly, and thoroughly repented, you Are not any longer under the rigor of the Law, but under grace:
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you come not to a rigorous, and seuere Iudge, but to a mercifull, and kind father, that lookes not for perfect obedience,
you come not to a rigorous, and severe Judge, but to a merciful, and kind father, that looks not for perfect Obedience,
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but accepts of a minde that is willing to know and keepe the commandements:
but accepts of a mind that is willing to know and keep the Commandments:
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who doth not require of penitent sinners that they should fulfill the Law (for that Christ alone could doe,
who does not require of penitent Sinners that they should fulfil the Law (for that christ alone could do,
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and did in our behalfe) but onely that they should labour and striue to doe their best;
and did in our behalf) but only that they should labour and strive to do their best;
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and where they come short, acknowledge their fault.
and where they come short, acknowledge their fault.
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And that God will take in good worth this kind of obedience, he will testifie and make cleere, not onely by bestowing inward blessings vpon the soule,
And that God will take in good worth this kind of Obedience, he will testify and make clear, not only by bestowing inward blessings upon the soul,
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but also outward blessings for their estate: you shall eate the good things of the land.
but also outward blessings for their estate: you shall eat the good things of the land.
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But, in the third place, some might obiect and say, if things stand so, it were well if we could frame to bee religious:
But, in the third place, Some might Object and say, if things stand so, it were well if we could frame to be religious:
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but I hope God will shew mercy, though there be not such washing & such adoe made about our sins;
but I hope God will show mercy, though there be not such washing & such ado made about our Sins;
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and therfore I mean to take my libertie still, & neuer to trouble my selfe about the matter.
and Therefore I mean to take my liberty still, & never to trouble my self about the matter.
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To this •e makes answer, verse 20. telling them that if they refuse to obey, and to doe the former duties, they shall bee deuoured with the sword:
To this •e makes answer, verse 20. telling them that if they refuse to obey, and to do the former duties, they shall be devoured with the sword:
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that is, they shall haue some fearefull iudgement or other to ouertake and consume them:
that is, they shall have Some fearful judgement or other to overtake and consume them:
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for by that particular of the sword, is implied any other that God should thinke good.
for by that particular of the sword, is implied any other that God should think good.
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And to prooue all, hee brings one maine argument, The mouth of the Lord hath spoken it. As if hee had said:
And to prove all, he brings one main argument, The Mouth of the Lord hath spoken it. As if he had said:
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though those that repent, see little likelihood of recouerie, let them not dispaire:
though those that Repent, see little likelihood of recovery, let them not despair:
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and though those that be impenitent see little danger of an ouerthrow, yet let them not presume:
and though those that be impenitent see little danger of an overthrow, yet let them not presume:
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for the Lord will assuredly bring to passe that which he hath promised to the godly in mercie,
for the Lord will assuredly bring to pass that which he hath promised to the godly in mercy,
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and that which hee hath threatned against the wicked in iudgement. So that you see the summe of these words is, An exhortation to repentance;
and that which he hath threatened against the wicked in judgement. So that you see the sum of these words is, an exhortation to Repentance;
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and an offer of reconciliation and saluation to all repentant sinners.
and an offer of reconciliation and salvation to all repentant Sinners.
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Wherein is shewed: 1 First what they must doe, to the 18. verse. Namely that they ought, 1 Bewaile their sinnes,
Wherein is showed: 1 First what they must do, to the 18. verse. Namely that they ought, 1 Bewail their Sins,
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and forsake them. 16. 2 Learne their duties, and doe them. 2 Secondly, reasons to stirre them vp so to doe. 1 One taken from the benefit that will redound vnto them,
and forsake them. 16. 2 Learn their duties, and do them. 2 Secondly, Reasons to stir them up so to do. 1 One taken from the benefit that will redound unto them,
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if they practise the former things, to wit, that they shall bee sure of the free and full pardon of all their sinnes;
if they practise the former things, to wit, that they shall be sure of the free and full pardon of all their Sins;
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and they, and their seruices shall be accepted, and blessed of God. 2 Another taken from the danger they are in,
and they, and their services shall be accepted, and blessed of God. 2 another taken from the danger they Are in,
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if they refuse to doe this: they shall surely taste of some fearefull vengeance of God:
if they refuse to do this: they shall surely taste of Some fearful vengeance of God:
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Yee shall bee deuoured by the sword. Ye shall be devoured by the sword.
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Wash you, &c. In these words he alludeth to the custome of the ceremoniall law, mentioned in Exodus, where God expresly commanded that before the people should heare the Law deliuered from mount Sinai, Exod. •9. 10. they should sanctifie themselues, and wash their cloathes. Whereby two things were signified.Wash you, etc. In these words he alludeth to the custom of the ceremonial law, mentioned in Exodus, where God expressly commanded that before the people should hear the Law Delivered from mount Sinai, Exod •9. 10. they should sanctify themselves, and wash their clothes. Whereby two things were signified.
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1 First, that all in themselues are vncleane, and so vnfit to present themselues before the eies of the holy God.
1 First, that all in themselves Are unclean, and so unfit to present themselves before the eyes of the holy God.
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2 Secondly, that (notwithstanding this) if they endeauour to wash thēselues, the Lord wil be pacified towards thē,
2 Secondly, that (notwithstanding this) if they endeavour to wash themselves, the Lord will be pacified towards them,
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& receiue both thē, & their seruices.
& receive both them, & their services.
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Now this washing which he exhorts thē vnto, is that which was figured by that outward oblation,
Now this washing which he exhorts them unto, is that which was figured by that outward oblation,
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& clensing of themselues, & is to be performed of al that hope for mercie from the Lord:
& cleansing of themselves, & is to be performed of all that hope for mercy from the Lord:
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and that, by lamenting and grieuing for their corrupt and sinnefull nature and behauiour, whether against God or men.
and that, by lamenting and grieving for their corrupt and sinful nature and behaviour, whither against God or men.
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This is all the washing that wee can attaine vnto, or that God looketh for at our hands.
This is all the washing that we can attain unto, or that God looks for At our hands.
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For to speake properly, nothing can cleanse vs, but Christ his blood, which is therefore called cleane water, Ezek. 36.25.
For to speak properly, nothing can cleanse us, but christ his blood, which is Therefore called clean water, Ezekiel 36.25.
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And none can performe that worke, but God alone, and therefore in that place, he appropriateth that action vnto himselfe, saying, I will powre cleane water vpon you, &c. From all your filthines and from all your Idols will I cleanse you.
And none can perform that work, but God alone, and Therefore in that place, he appropriateth that actium unto himself, saying, I will pour clean water upon you, etc. From all your filthiness and from all your Idols will I cleanse you.
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Heere then, the purpose and drift of the Prophet is thus much, namely that we should ioyne with God, Here then, the purpose and drift of the Prophet is thus much, namely that we should join with God,
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as working instruments in reforming our hearts, and redressing our waies. Whence ariseth this point of doctrine;
as working Instruments in reforming our hearts, and redressing our ways. Whence arises this point of Doctrine;
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that whosoeuer would haue God to wash them by the blood of his sonne, must wash themselues by godly sorrow. that whosoever would have God to wash them by the blood of his son, must wash themselves by godly sorrow.
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Before the Lord promiseth any cleansing on his parte, hee requireth this kind of purging on our part.
Before the Lord promises any cleansing on his part, he requires this kind of purging on our part.
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This is cleare in the Epistle of Iames, where he vrgeth them to draw neere vnto the Lord, (to wit, in the ministerie of the word, in partaking of the holy Sacrament, in faithfull and feruent praier, This is clear in the Epistle of James, where he urges them to draw near unto the Lord, (to wit, in the Ministry of the word, in partaking of the holy Sacrament, in faithful and fervent prayer,
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and the rest of God ordinances) and then he telleth them, that God will drawe neere vnto them, namely, in his mercie and goodnes,
and the rest of God ordinances) and then he Telleth them, that God will draw near unto them, namely, in his mercy and Goodness,
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and in all the fruits and effects thereof. But then they must wash themselues:
and in all the fruits and effects thereof. But then they must wash themselves:
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for hee is a God of pure eies, and cannot indure iniquitie, and therefore hee saith, Clense your hands yee sinners,
for he is a God of pure eyes, and cannot endure iniquity, and Therefore he Says, Cleanse your hands ye Sinners,
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and purge your hearts yee hypocrites. and purge your hearts ye Hypocrites.
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But they might reply, and say, Is it so easlie a matter to cleanse our hearts,
But they might reply, and say, Is it so Easily a matter to cleanse our hearts,
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and our hands? Doth not sinne cleaue fast, and sticke close vnto the soule? It doth so indeed;
and our hands? Does not sin cleave fast, and stick close unto the soul? It does so indeed;
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and yet if they would follow his direction, he sheweth them a way how they might quickely be ridde of their corruptions,
and yet if they would follow his direction, he shows them a Way how they might quickly be rid of their corruptions,
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so that they should not raigne ouer them though they did remaine in them: and that is, afflict your selues, and sorrow, and weepe:
so that they should not Reign over them though they did remain in them: and that is, afflict your selves, and sorrow, and weep:
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let your laughter, and iesting, and foolish sporting, bee turned into nourning;
let your laughter, and jesting, and foolish sporting, be turned into nourning;
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and your ioy into heauinesse, and lamentation for your iniquities and prouocations, whereby you haue incensed the Lord: and your joy into heaviness, and lamentation for your iniquities and provocations, whereby you have incensed the Lord:
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and then though they were brought neuer so low, yet if they begin to cast downe themselues before the Lord, he will assuredly raise them vp, as there it followeth.
and then though they were brought never so low, yet if they begin to cast down themselves before the Lord, he will assuredly raise them up, as there it follows.
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This dutie is further commanded in the Prophecie of Ieremie, where hee speaketh to the whole Church of the Iewes, in this manner:
This duty is further commanded in the Prophecy of Ieremie, where he speaks to the Whole Church of the Iewes, in this manner:
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O lerusalem, wash thy heart from thy wickednesse, that thou maiest bee saued: O lerusalem, wash thy heart from thy wickedness, that thou Mayest be saved:
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how long shall thy wicked thoughts remaine within thee? In which place is declared what they must wash; their hearts:how long shall thy wicked thoughts remain within thee? In which place is declared what they must wash; their hearts:
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For they being made cleane, whatsoeuer proceedeth from thence must needs besutable theunto. Secondly, from what they must wash them; from their wickednesse: and lastly, to what end; that they might be saued.
For they being made clean, whatsoever Proceedeth from thence must needs besutable theunto. Secondly, from what they must wash them; from their wickedness: and lastly, to what end; that they might be saved.
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As if the Prophet had told them in plainer termes;
As if the Prophet had told them in plainer terms;
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God is readie to giue you saluation, and deliuerance, both from your sinnes, and from your miseries:
God is ready to give you salvation, and deliverance, both from your Sins, and from your misery's:
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but your owne backwardnes hindreth good things from you:
but your own backwardness hindereth good things from you:
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you doe not your dutie, and therefore God withholds his mercie, and therefore wash thine heart, O Ierusalem, that thou maist be saued.
you do not your duty, and Therefore God withholds his mercy, and Therefore wash thine heart, Oh Ierusalem, that thou Mayest be saved.
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And that they needed this washing, hee proueth by this euill fruit that did continually spring out of their sinnefull hearts, saying, How long shall thy wicked thoughts remaine within thee? As if he had said:
And that they needed this washing, he Proves by this evil fruit that did continually spring out of their sinful hearts, saying, How long shall thy wicked thoughts remain within thee? As if he had said:
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If you doubt of the badnesse of your hearts, looke what thoughts you entertaine therein; in the night, and in the day:
If you doubt of the badness of your hearts, look what thoughts you entertain therein; in the night, and in the day:
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when you are at home, and when you are abroad: on the way as you ride, or walke:
when you Are At home, and when you Are abroad: on the Way as you ride, or walk:
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on your beds as you sleepe, or wake &c. Consider how many vaine and idle thoughts:
on your Beds as you sleep, or wake etc. Consider how many vain and idle thoughts:
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how many worldlie and couetous desires:
how many worldly and covetous Desires:
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how many lustfull and carnall, yea wicked and impious imaginations, you haue swarming, and as it were mustering together by whole troopes and armies within your minds, and within your hearts:
how many lustful and carnal, yea wicked and impious Imaginations, you have swarming, and as it were mustering together by Whole troops and armies within your minds, and within your hearts:
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euery one of which is a sufficient summons to put you in minde, to cleanse your soules:
every one of which is a sufficient summons to put you in mind, to cleanse your Souls:
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for if they were pure and vndefiled, such cogitations and affections woul dnot bee stirring there,
for if they were pure and undefiled, such cogitations and affections woul dnot be stirring there,
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neither so often, nor so much as now they are.
neither so often, nor so much as now they Are.
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The Prophet Ioel in like sort vrgeth the same vpon those of his time, saying, Rent your harts, and not your cloaths, &c. But how must that be done? hee had told them in the verse immediatlie going before; The Prophet Joel in like sort urges the same upon those of his time, saying, Rend your hearts, and not your clothes, etc. But how must that be done? he had told them in the verse immediately going before;
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Turne vnto the Lordwith all your heart, and with fasting, and with weeping, and with mourning: Turn unto the Lord with all your heart, and with fasting, and with weeping, and with mourning:
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which is thus much in effect; vse all meanes to get godly sorrow, and holy remorse for sinne:
which is thus much in Effect; use all means to get godly sorrow, and holy remorse for sin:
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for that is it, that will bruse the heart indeed, and make it gentle and pliable.
for that is it, that will bruise the heart indeed, and make it gentle and pliable.
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For as worldly griefe and heauines doth harden the heart, and make it like a flinte:
For as worldly grief and heaviness does harden the heart, and make it like a flint:
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so spirituall griefe doth soften it, and makes it tender as flesh:
so spiritual grief does soften it, and makes it tender as Flesh:
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and a fleshie heart is alwaies a cleane heart, as doth appeare in that former place of Ezekiel, where softnes of heart is set downe as an effect that euer followeth vpon the thorow cleansing of the heart. And as this is commended:
and a fleshy heart is always a clean heart, as does appear in that former place of Ezekielem, where softness of heart is Set down as an Effect that ever follows upon the thorough cleansing of the heart. And as this is commended:
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so the practise thereof is Prophecied and foretold by Zacherie in his 12. Chap. and the good issue and effect thereof declared in the 13. Chap. As touching the first, we may read it in the 10.11.12.13.14. verses of the former Chapter.
so the practice thereof is Prophesied and foretold by Zacharias in his 12. Chap. and the good issue and Effect thereof declared in the 13. Chap. As touching the First, we may read it in the 10.11.12.13.14. Verses of the former Chapter.
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I will poure vpon the house of Dauid (saith God) and vpon the inhabitants of Ierusalem, the spirit of grace &c. and they shall lament, &c. where we may note first, the grieuousnesse of their mourning, (when once Gods holy spirit hath entered into their hearts) in that they should make such wofull lamentation,I will pour upon the house of David (Says God) and upon the inhabitants of Ierusalem, the Spirit of grace etc. and they shall lament, etc. where we may note First, the grievousness of their mourning, (when once God's holy Spirit hath entered into their hearts) in that they should make such woeful lamentation,
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as one would doe for his onely sonne, and for his first borne:
as one would do for his only son, and for his First born:
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or as the Israelites did for Iosiah, their godly, and zealous, and faithfull King, and gouernour, when hee was slaine by Necho King of Aegypt, in the valley of Megiddo, where Ieremy, and all the rest mourned for him with an exceeding bitter lamentation.
or as the Israelites did for Josiah, their godly, and zealous, and faithful King, and governor, when he was slain by Necho King of Egypt, in the valley of Megiddo, where Ieremy, and all the rest mourned for him with an exceeding bitter lamentation.
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And secondly, wee may note the sinceritie thereof, in that they should not weepe for company (as an hypocrite may doe) but euery one aparte,
And secondly, we may note the sincerity thereof, in that they should not weep for company (as an hypocrite may do) but every one apart,
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and in secret before the Lord.
and in secret before the Lord.
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For so it is said, And the land shall bewaile, euery familie apart, the familie of the house of Dauid apart, and their wiues apart:
For so it is said, And the land shall bewail, every family apart, the family of the house of David apart, and their wives apart:
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the family of the house of Nathan apart, and their wiues apart, &c. all the families that remaine, euery familie apart, and their wiues apart. the family of the house of Nathan apart, and their wives apart, etc. all the families that remain, every family apart, and their wives apart.
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Then for the good effect that should follow thereupon, it is contained and expressed Chap. 13. verse 1. the words are these:
Then for the good Effect that should follow thereupon, it is contained and expressed Chap. 13. verse 1. the words Are these:
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In that day there shall be a fountaine opened to the house of Dauid, and to the inhabitants of Ierusalem, for sinne, and for vncleannesse. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Ierusalem, for sin, and for uncleanness.
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Whence it may bee gathered, that when once we fall a washing in this sort, we shall not long wash alone,
Whence it may be gathered, that when once we fallen a washing in this sort, we shall not long wash alone,
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but God will ioyne with vs, and open a fountaine of mercie vnto vs, to wash away all manner of sinnes, whatsoeuer they are, or haue beene;
but God will join with us, and open a fountain of mercy unto us, to wash away all manner of Sins, whatsoever they Are, or have been;
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and to giue vs grace in steed thereof:
and to give us grace in steed thereof:
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And this promise is made, not onely to the house of Dauid: that is, to strong Christians:
And this promise is made, not only to the house of David: that is, to strong Christians:
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but also to the inhabitants of Ierusalem, that is, to weaker Christians.
but also to the inhabitants of Ierusalem, that is, to Weaker Christians.
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Till such time as wee finde this worke of the spirit in vs, albeit wee be of the number of Gods elect, wee haue nothing to doe with that fountaine:
Till such time as we find this work of the Spirit in us, albeit we be of the number of God's elect, we have nothing to do with that fountain:
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no key can open it, but this alone, of true and heartie griefe and remorse for our euill workes,
no key can open it, but this alone, of true and hearty grief and remorse for our evil works,
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and waies that are not good.
and ways that Are not good.
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This point may bee further confirmed vnto vs by plaine reasons drawne from the Scriptures of God: for,
This point may be further confirmed unto us by plain Reasons drawn from the Scriptures of God: for,
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1 First, there can bee no sound repentance, without this religious and holy mourning:
1 First, there can be no found Repentance, without this religious and holy mourning:
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therefore when Ephraim fell to repentance, God himselfe witnesseth that hee heard him lamenting and bewailing his former sinnefulnesse, Therefore when Ephraim fell to Repentance, God himself Witnesseth that he herd him lamenting and bewailing his former sinnefulnesse,
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and the follie of his youth. Till then, though there bee many requests for the obtaining of mercy;
and the folly of his youth. Till then, though there be many requests for the obtaining of mercy;
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yet they proceed from the lips, not from the heart:
yet they proceed from the lips, not from the heart:
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and till such time as men be wounded in their soules for their sinnes, they and their praiers shall bee reiected.
and till such time as men be wounded in their Souls for their Sins, they and their Prayers shall be rejected.
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For, The Sacrifices of God are a contrite spirit: Psal. 51. a contrite and broken heart hee will not despise.
For, The Sacrifices of God Are a contrite Spirit: Psalm 51. a contrite and broken heart he will not despise.
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And when Dauids sinne troubled him, and was euer before him, being as painefull vnto him,
And when David sin troubled him, and was ever before him, being as painful unto him,
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as if his bones had beene broken in peeces, and the splints thereof runne into his flesh:
as if his bones had been broken in Pieces, and the splints thereof run into his Flesh:
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then he might boldly and comfortablie beseech the Lord, (as hee did) Wash me thorowly from my sinne &c. And againe, Purge mee with Isope, and I shall bee cleane;
then he might boldly and comfortably beseech the Lord, (as he did) Wash me thoroughly from my sin etc. And again, Purge me with Hysop, and I shall be clean;
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wash mee, and I shallbee whiter then snow. wash me, and I shallbee Whiter then snow.
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For then hee might bee assured, that hee came not to God as an hypocrite with a double heart,
For then he might be assured, that he Come not to God as an hypocrite with a double heart,
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but as a true penitent person with a troubled heart.
but as a true penitent person with a troubled heart.
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2 A second reason, to shew the necessitie of this inward touch for sinne, is, that without the same it is impossible wee shoud haue any faith:
2 A second reason, to show the necessity of this inward touch for sin, is, that without the same it is impossible we should have any faith:
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for the promise is made to them that are wearie of their corruptions; as a poore prisoner is of his bolts and Irons:
for the promise is made to them that Are weary of their corruptions; as a poor prisoner is of his bolts and Irons:
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euen to them that account sinne to bee a bondage and a captiuitie vnto them. even to them that account sin to be a bondage and a captivity unto them.
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And none haue any warrant to come vnto Christ, but those that are wearie and heauie laden: if they feele not their sicknesse, the Lord Iesus Christ is not a Phisitian for their turne: And none have any warrant to come unto christ, but those that Are weary and heavy laden: if they feel not their sickness, the Lord Iesus christ is not a physician for their turn:
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he wil not bind vp the wounds, nor cure the maladies of any, but of those, who are touched and pained with the sense and feeling of the same.
he will not bind up the wounds, nor cure the maladies of any, but of those, who Are touched and pained with the sense and feeling of the same.
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For reproofe of those men and women that are audacious and venturous enough to come before God,
For reproof of those men and women that Are audacious and venturous enough to come before God,
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and to presse into his presence, with these, or the like requests; Lord bee mercifull vnto vs;
and to press into his presence, with these, or the like requests; Lord be merciful unto us;
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Lord wash vs from all our sinnes, &c. and yet they themseues neuer labour to make their hearts cleane,
Lord wash us from all our Sins, etc. and yet they themselves never labour to make their hearts clean,
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but rather cloake and couer, nay excuse and defend their faults. Such doe but take the holy name of God in vaine:
but rather cloak and cover, nay excuse and defend their Faults. Such do but take the holy name of God in vain:
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they make not praiers of faith, that shall preuaile for them; but praiers of sinne, that shall stand in record against them;
they make not Prayers of faith, that shall prevail for them; but Prayers of sin, that shall stand in record against them;
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being sinnefull and abominable in Gods sight. They draw neere with their lippes, Matth 15.8. but their hearts are farre from God:
being sinful and abominable in God's sighed. They draw near with their lips, Matthew 15.8. but their hearts Are Far from God:
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and therefore in vaine they worship him.
and Therefore in vain they worship him.
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Hence it commeth to passe, that many offer themselues to receiue the Sacrament, the seale of the eternall couenant;
Hence it comes to pass, that many offer themselves to receive the Sacrament, the seal of the Eternal Covenant;
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and come to the word to heare the promises of life, and yet depart without all comfort and assurance of Gods fauour,
and come to the word to hear the promises of life, and yet depart without all Comfort and assurance of God's favour,
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because they came not with teares for their transgressions and rebellions against the Lord;
Because they Come not with tears for their transgressions and rebellions against the Lord;
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nor with that piercing sorrow, which would goe as neere them, and bee as effectuall in them,
nor with that piercing sorrow, which would go as near them, and be as effectual in them,
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as if they shed abundance of teares;
as if they shed abundance of tears;
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because wee will not doe the lesser which belongeth to vs, God will not doe the greater which pertaineth to him.
Because we will not do the lesser which belongeth to us, God will not do the greater which pertaineth to him.
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Secondly, seeing God would haue all to wash, the best as well as the worst, let vs be instructed,
Secondly, seeing God would have all to wash, the best as well as the worst, let us be instructed,
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if wee would haue fellowship, and communion with God, to search our hearts, to the intent wee may finde out the hidden corruptions thereof,
if we would have fellowship, and communion with God, to search our hearts, to the intent we may find out the hidden corruptions thereof,
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and bewaile the same with a sound and earnest lamentation. And then if wee doe but aske mercie, wee shall haue it; otherwise not.
and bewail the same with a found and earnest lamentation. And then if we do but ask mercy, we shall have it; otherwise not.
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For if one of our children haue fallen into some great and grieuous fault, wee will not forgiue him, till he first humble himselfe, as the Prodigall sonne did:
For if one of our children have fallen into Some great and grievous fault, we will not forgive him, till he First humble himself, as the Prodigal son did:
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if there bee in him no remorse for the offence committed, but hee continue proud and stubborne still;
if there be in him no remorse for the offence committed, but he continue proud and stubborn still;
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the father should spoile his child, if hee should shew him fauour:
the father should spoil his child, if he should show him favour:
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the best course hee can take with him then, is to carrie a heauie countenance towards him,
the best course he can take with him then, is to carry a heavy countenance towards him,
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and a strait hand over him, that so hee may recouer him and saue his soule:
and a strait hand over him, that so he may recover him and save his soul:
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and euen in like sort will God deale with vs;
and even in like sort will God deal with us;
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where hee loueth most, hee will checke and rebuke most, till they grow to that reformation which hee requireth,
where he loves most, he will check and rebuke most, till they grow to that Reformation which he requires,
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and aimeth at in their correction.
and aimeth At in their correction.
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Now to the end wee may the better get this holie affection of sorrow into our hearts, wee must vse all helps needfull for this purpose.
Now to the end we may the better get this holy affection of sorrow into our hearts, we must use all helps needful for this purpose.
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And first, because it is a supernatural worke, we must intreate the Lord according to his promise, Zach. 12. to put his spirit into vs,
And First, Because it is a supernatural work, we must entreat the Lord according to his promise, Zach 12. to put his Spirit into us,
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and thereby to mollifie our stonie hearts, as hee hath couenanted, Ezek. 36. otherwise wee may toile out our selues in vaine,
and thereby to mollify our stony hearts, as he hath covenanted, Ezekiel 36. otherwise we may toil out our selves in vain,
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and after a long and tedious strife bee as farre, nay, farther from a tender heart,
and After a long and tedious strife be as Far, nay, farther from a tender heart,
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then wee were at the beginning.
then we were At the beginning.
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Secondly, as wee must craue assistance from heauen, so wee must vse the meanes that God hath appointed; namely,
Secondly, as we must crave assistance from heaven, so we must use the means that God hath appointed; namely,
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1 First, to call to minde our many and great offences against his maiestie, and to lay before our eies in as particular manner as we can, our corruptions both originall and actuall, before and since our callings:
1 First, to call to mind our many and great offences against his majesty, and to lay before our eyes in as particular manner as we can, our corruptions both original and actual, before and since our callings:
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considering how grieuous they haue beene; many of them being commited against our knowledge, and consciences;
considering how grievous they have been; many of them being committed against our knowledge, and Consciences;
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yea and couenants made vnto the Lord for the resisting and forsaking of them. Further, we are to recount with our selues, of how long continuance they haue beene:
yea and Covenants made unto the Lord for the resisting and forsaking of them. Further, we Are to recount with our selves, of how long Continuance they have been:
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how offensiue, how pernicious and infectious to others; how many we haue poisoned by them, of whose recouery wee are altogether vncertaine:
how offensive, how pernicious and infectious to Others; how many we have poisoned by them, of whose recovery we Are altogether uncertain:
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some of them (for ought wee know to the contrarie) being already in torments in hell fire,
Some of them (for ought we know to the contrary) being already in torments in hell fire,
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for the sinnes whereinto wee haue drawne them:
for the Sins whereinto we have drawn them:
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and others (perchance) likely enough to goe the same way after them, if the Lord doe not in mercy preuent them by his grace, &c. These, and the like meditations, will cause our hearts (if they bee not past sense and feeling) somwhat to relent.
and Others (perchance) likely enough to go the same Way After them, if the Lord do not in mercy prevent them by his grace, etc. These, and the like meditations, will cause our hearts (if they be not past sense and feeling) somewhat to relent.
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Thus did Nehemiah aggrauate their sinnes that liued in his time: and so did Dauid his own corruptions;
Thus did Nehemiah aggravate their Sins that lived in his time: and so did David his own corruptions;
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endeuouring in many words to make them odious in his owne eies:
endeavouring in many words to make them odious in his own eyes:
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acknowledging that hee was conceiued in sinne, (which was the fountaine of all) and brought foorth in iniquitie: acknowledging that he was conceived in sin, (which was the fountain of all) and brought forth in iniquity:
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that God requireth truth in the inward parts, but hee had beene hypocriticall and falsehearted:
that God requires truth in the inward parts, but he had been hypocritical and False-hearted:
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that God had taught him wisdome in the secrete of his heart, but hee had put that out of his consideration,
that God had taught him Wisdom in the secret of his heart, but he had put that out of his consideration,
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and cast it behind his backe, when it should haue restrained him from all those ill courses that hee tooke.
and cast it behind his back, when it should have restrained him from all those ill courses that he took.
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These and many other circumstances, are either plainely expressed, or by consequent necessarily implied in that 51. Psalme, whereby hee labours to set out the hainousnesse of his offences, that his own soule might abhorre them,
These and many other Circumstances, Are either plainly expressed, or by consequent necessarily implied in that 51. Psalm, whereby he labours to Set out the heinousness of his offences, that his own soul might abhor them,
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and all the world might see his vtter detestation of them.
and all the world might see his utter detestation of them.
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Another excellent meanes is, not onely with patience to endure, but with earnestnesse to intreate, the admonitions and reproofes of those, which haue beene,
another excellent means is, not only with patience to endure, but with earnestness to entreat, the admonitions and reproofs of those, which have been,
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and are acquainted with our courses:
and Are acquainted with our courses:
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for wee are so full of selfe-loue, that others may easily discerne more euill in vs,
for we Are so full of Self-love, that Others may Easily discern more evil in us,
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then wee can espie in our selues: and those of all other, are the best, and most faithfull friends, that will mercifully,
then we can espy in our selves: and those of all other, Are the best, and most faithful Friends, that will mercifully,
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and wisely (though sharpely and roundly) tell vs of our faults:
and wisely (though sharply and roundly) tell us of our Faults:
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as Nathan dealt with Dauid, when his heart had beene a long time hardned by lying in sinnes vnrepented:
as Nathan dealt with David, when his heart had been a long time hardened by lying in Sins unrepented:
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which priuate admonition of his (as wee may obserue) was a more effectuall meanes for his rousing out of that dead slumber, which private admonition of his (as we may observe) was a more effectual means for his rousing out of that dead slumber,
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then any, or all the publike ordinances of God:
then any, or all the public ordinances of God:
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as the sacrifices of the Law, and Sermons of the Prophets &c. which all that while hee had frequented.
as the Sacrifices of the Law, and Sermons of the prophets etc. which all that while he had frequented.
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And sometime it is found by experience yet still, that a wholesome, and sound, and wise reproofe of a Minister of God,
And sometime it is found by experience yet still, that a wholesome, and found, and wise reproof of a Minister of God,
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or some Christian friend in priuate, throughly set on, and effectually applied, hath done that (through Gods blessing) that many holy and excellent Sermons could not effect and bring to passe,
or Some Christian friend in private, thoroughly Set on, and effectually applied, hath done that (through God's blessing) that many holy and excellent Sermons could not Effect and bring to pass,
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for the reclaiming of diuers from the by-paths of iniquitie; wherein they had a longtime wandred and gone astray.
for the reclaiming of diverse from the bypaths of iniquity; wherein they had a longtime wandered and gone astray.
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Which is not spoken, as if this priuate dealing were to bee preferred before Gods publike ordinances:
Which is not spoken, as if this private dealing were to be preferred before God's public ordinances:
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but that wee may haue each of them in due estimation:
but that we may have each of them in due estimation:
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that as we should not despise Prophecying, but suffer the words of exhortation in the assemblies of the Saints:
that as we should not despise Prophesying, but suffer the words of exhortation in the assemblies of the Saints:
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so we should admonish one an other, and be admonished one of an other, dailie, in priuate, lest any be hardned through the deceitfulnes of sinne.
so we should admonish one an other, and be admonished one of an other, daily, in private, lest any be hardened through the deceitfulness of sin.
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3 In the next place, when wee by our owne searching and examination, and by others plaine and faithfull admonition, haue found out a great sea of our corruptions,
3 In the next place, when we by our own searching and examination, and by Others plain and faithful admonition, have found out a great sea of our corruptions,
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then let vs inwardly and seriously ponder vpon the infinite mercie of the Lord our God, in giuing vs his dearely beloued sonne:
then let us inwardly and seriously ponder upon the infinite mercy of the Lord our God, in giving us his dearly Beloved son:
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and the inconceiuable loue of the sonne, in submitting himselfe to become a ransome for vs:
and the inconceivable love of the son, in submitting himself to become a ransom for us:
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and that without any intreaty, desert, or desire on our parte: yea, euen then, when wee were his mortall enemies.
and that without any entreaty, desert, or desire on our part: yea, even then, when we were his Mortal enemies.
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This was it, that caused them, in the 12. of Zacherie, so to mourne and lament,
This was it, that caused them, in the 12. of Zacharias, so to mourn and lament,
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because they considered what Christ had suffered in their behalfe.
Because they considered what christ had suffered in their behalf.
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And this should breake and melt our hearts (as it did theirs) that wee wounded and pierced our deere Sauiour by our transgressions:
And this should break and melt our hearts (as it did theirs) that we wounded and pierced our deer Saviour by our transgressions:
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for the Chastisement of our peace was vpon him, Isa. 53.5. and by his stripes we were healed.
for the Chastisement of our peace was upon him, Isaiah 53.5. and by his stripes we were healed.
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If he would shedde his precious blood for vs;
If he would shed his precious blood for us;
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why should we thinke it much to shedde a few teares ouer him? and so the meditation of the seuerall sufferings of Christ,
why should we think it much to shed a few tears over him? and so the meditation of the several sufferings of christ,
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and of Gods gracious promises made vnto vs, in, and through him, should cause our hearts to be dissolued into teares.
and of God's gracious promises made unto us, in, and through him, should cause our hearts to be dissolved into tears.
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4 Fourthly, we must as often as fit occasion is offered, goe vnto the house of mourning;
4 Fourthly, we must as often as fit occasion is offered, go unto the house of mourning;
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where we may be put in minde of our wofull estate, by reason of our wicked nature and sinnefull cariage, in violating the Lords holy precepts and commandements: where we may be put in mind of our woeful estate, by reason of our wicked nature and sinful carriage, in violating the lords holy Precepts and Commandments:
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and this is commended as the parte of a godly wise man by Salomon, in Ecclesiastes; where it is said, The heart of wise men is the house of mourning:
and this is commended as the part of a godly wise man by Solomon, in Ecclesiastes; where it is said, The heart of wise men is the house of mourning:
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but the heart of fooles is in the house of mirth. but the heart of Fools is in the house of mirth.
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And the reason why this is a part of wisdome, is rendred in the 4. verse. It is better to goe to the house of mourning,
And the reason why this is a part of Wisdom, is rendered in the 4. verse. It is better to go to the house of mourning,
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then to the house of feasting; because this is the end of all men; and the liuing shall lay it to his heart. then to the house of feasting; Because this is the end of all men; and the living shall lay it to his heart.
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And if others chastisements should affect vs: much more should Gods correcting hand vpon our selues, mooue vs:
And if Others chastisements should affect us: much more should God's correcting hand upon our selves, move us:
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and and when he smiteth vs, wee should ioyne with him, and take his part, and smite our owne hearts;
and and when he smites us, we should join with him, and take his part, and smite our own hearts;
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and then if Gods stroakes on others, or on our selues, doe make vs mourne for our rebellious behauiour against the Lord, happie and blessed are wee:
and then if God's Strokes on Others, or on our selves, do make us mourn for our rebellious behaviour against the Lord, happy and blessed Are we:
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for so saith the Prophet, Blessed is the man, O Lord, Psal. 94.12. whom thou chastisest, and teachest in thy Law:
for so Says the Prophet, Blessed is the man, Oh Lord, Psalm 94.12. whom thou chastisest, and Teachest in thy Law:
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and our Sauiour also, Blessed are those that mourne, Mat. 5.4. &c. therefore when we finde our selues inclined to heauines, in respect of any outward scourge that lieth on vs, or on our friends;
and our Saviour also, Blessed Are those that mourn, Mathew 5.4. etc. Therefore when we find our selves inclined to heaviness, in respect of any outward scourge that lies on us, or on our Friends;
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let vs take hold of the occasion, and turne the course of our griefe another way:
let us take hold of the occasion, and turn the course of our grief Another Way:
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which if we can attaine vnto, and make our sin to be our greatest sorrowe, Christ Iesus shall bee our greatest ioy:
which if we can attain unto, and make our since to be our greatest sorrow, christ Iesus shall be our greatest joy:
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and wee being mourners of Sion, shall be comforted in due season:
and we being mourners of Sion, shall be comforted in due season:
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our iniquities shall be remoued as a cloud, and scatered as a miste, and wee receiued into euerlasting fauour.
our iniquities shall be removed as a cloud, and scattered as a mist, and we received into everlasting favour.
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Thirdly, this is for the singular comfort of Gods children.
Thirdly, this is for the singular Comfort of God's children.
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What though they haue been like the people of Sodome, and of Gomorrah, and haue liued like beasts all their life long? yet is there hope that they shall not be cast off:
What though they have been like the people of Sodom, and of Gomorrah, and have lived like beasts all their life long? yet is there hope that they shall not be cast off:
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nay, if they can once beginne to rinse and purge their hearts, though their sinnes haue beene neuer so horrible, and odious, and abominable;
nay, if they can once begin to rinse and purge their hearts, though their Sins have been never so horrible, and odious, and abominable;
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they may be assured of the free and ful pardon of them al; neither need they make any doubt at all hereof:
they may be assured of the free and full pardon of them all; neither need they make any doubt At all hereof:
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for if such kind of sinners might not attaine to this, it were in vaine for the Lord to exhort them to repentance:
for if such kind of Sinners might not attain to this, it were in vain for the Lord to exhort them to Repentance:
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but wee see heere, that though these Iewes had receiued many blessings;
but we see Here, that though these Iewes had received many blessings;
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heard many instructions and threatnings out of the word, and felt many corrections from Gods owne hand,
herd many instructions and threatenings out of the word, and felt many corrections from God's own hand,
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and nothing would driue them from their accustomed course of rebellion, yet notwithstanding all this,
and nothing would driven them from their accustomed course of rebellion, yet notwithstanding all this,
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if now at last they would grieue their hearts in good earnest, and not passe ouer the matter with some sleight mourning, (for so farre wicked Saul went,
if now At last they would grieve their hearts in good earnest, and not pass over the matter with Some sleight mourning, (for so Far wicked Saul went,
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when Dauid had told him of his fault in pursuing him that was innocent) but striue for a soaking, and working sorrow:
when David had told him of his fault in pursuing him that was innocent) but strive for a soaking, and working sorrow:
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if I say, they would labour for this, the Lord offers them mercie, so that they should foorthwith bee disburdened of the guilt,
if I say, they would labour for this, the Lord offers them mercy, so that they should forthwith be disburdened of the guilt,
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and freed from the punishment of all their former wickednesse.
and freed from the punishment of all their former wickedness.
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For when sinne is once cast out of the heart, God hath no quarell against the partie;
For when sin is once cast out of the heart, God hath no quarrel against the party;
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and it can neuer lurk there long, except it be fedde with excuses and allowance.
and it can never lurk there long, except it be fed with excuses and allowance.
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It neuer stickes so close, nor cleaues so fast, but godly sorrow will make a separation betwixt it and the soule,
It never sticks so close, nor cleaves so fast, but godly sorrow will make a separation betwixt it and the soul,
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and crush the very head thereof.
and crush the very head thereof.
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That giueth life and roote vnto it, and makes it grow and bring foorth abundance of fruite,
That gives life and root unto it, and makes it grow and bring forth abundance of fruit,
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when wee loue it, and can say somwhat for it:
when we love it, and can say somewhat for it:
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but if we do not nourish it in our souls, but ba nish it thence, we shall bee accepted whatsoeuer our life hath formerly beene:
but if we do not nourish it in our Souls, but ba nish it thence, we shall be accepted whatsoever our life hath formerly been:
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for as God will neuer sprinckle the blood of his owne sonne vpon a carnall, and proud, and prophane heart:
for as God will never sprinkle the blood of his own son upon a carnal, and proud, and profane heart:
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so hee will neuer denie to giue the merits of his sonne vnto an heauie, and sorrowfull, and contrite spirit.
so he will never deny to give the merits of his son unto an heavy, and sorrowful, and contrite Spirit.
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[ Take away the euill of your workes from before mine eies. ] As if hee should haue said;[ Take away the evil of your works from before mine eyes. ] As if he should have said;
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hitherto you haue but dissembled in the duties performed by you: which hollownesse of yours, though men could not so well see and discerne;
hitherto you have but dissembled in the duties performed by you: which hollowness of yours, though men could not so well see and discern;
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yet the Lords eies haue been and are still cast vpon your doubling, and halting, and false dealing:
yet the lords eyes have been and Are still cast upon your doubling, and halting, and false dealing:
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and therefore if you would haue him to looke fauourably vpon you; take away from his sight that which causeth him to frowne vpon you:
and Therefore if you would have him to look favourably upon you; take away from his sighed that which Causes him to frown upon you:
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not onely your euill workes (for so hypocrits may doe) but the euill of your good works:
not only your evil works (for so Hypocrites may do) but the evil of your good works:
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for heere (wee must vnderstand) God did not aime at the subuersion and ouerthrow of the former duties of religion,
for Here (we must understand) God did not aim At the subversion and overthrow of the former duties of Religion,
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but wisheth them to doe the same workes of pietie still, but in a better sort then they were wont to doe them:
but wishes them to do the same works of piety still, but in a better sort then they were wont to do them:
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whence this doctrine offereth it selfe for our learning; that,
whence this Doctrine Offereth it self for our learning; that,
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A Christian must not onely doe good things, but must doe them in a good manner:
A Christian must not only do good things, but must do them in a good manner:
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otherwise, God may, and will reiect the works, and confound the doers of them.
otherwise, God may, and will reject the works, and confound the doers of them.
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This people here had many ontward obseruations, as doth appeare from verse 12. to the 16. Yet because their seruices were not performed in faith and loue;
This people Here had many onward observations, as does appear from verse 12. to the 16. Yet Because their services were not performed in faith and love;
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God did vtterly abhorre and detest them.
God did utterly abhor and detest them.
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They would keepe the Sabbaths, and frequent the solemne assemblies, but they would learne nothing at all:
They would keep the Sabbaths, and frequent the solemn assemblies, but they would Learn nothing At all:
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though their bodies were there, their hearts were not there;
though their bodies were there, their hearts were not there;
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but either about their busines in the familie, or their affaires and dealings in the world;
but either about their business in the family, or their affairs and dealings in the world;
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thinking how to reuenge such or such an iniurie;
thinking how to revenge such or such an injury;
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how to releeue themselues in such or such a necessitie, or the like, or perchance worse matters.
how to relieve themselves in such or such a necessity, or the like, or perchance Worse matters.
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They would make long praiers, but their hearts were full of wrath, and their minds full of doubting:
They would make long Prayers, but their hearts were full of wrath, and their minds full of doubting:
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and so in other exercises of religion, still they mingled their owne corruption, in so much that God could haue no liking of them.
and so in other exercises of Religion, still they mingled their own corruption, in so much that God could have no liking of them.
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Such were the Scribes and Pharisies also, who vsed to preach, to giue much almes; to pray, and fast often;
Such were the Scribes and Pharisees also, who used to preach, to give much alms; to pray, and fast often;
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and had a verie smoth outside:
and had a very smooth outside:
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for so much Christ grants them, that they were painted Sepulchres, faire to behold and looke vpon:
for so much christ grants them, that they were painted Sepulchres, fair to behold and look upon:
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and graues so couered ouer with greensward, that one might walke ouer them againe and againe,
and graves so covered over with greensward, that one might walk over them again and again,
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and yet neuer perceiue any rotten bones therein.
and yet never perceive any rotten bones therein.
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Notwithstanding all this, the vengeance of God is denounced against none more often and earnestly by our Sauiour,
Notwithstanding all this, the vengeance of God is denounced against none more often and earnestly by our Saviour,
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then against that kinde of people, as appeareth plainely in the Gospell. And why? because they tooke not away the euill of their works:
then against that kind of people, as appears plainly in the Gospel. And why? Because they took not away the evil of their works:
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for which cause, the Lord Iesus tels them, Yee are they which iustifie your selues before men, but God knowes your hearts:
for which cause, the Lord Iesus tells them, Ye Are they which justify your selves before men, but God knows your hearts:
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for that which is highly esteemed among men, is abominable in the sight of God. for that which is highly esteemed among men, is abominable in the sighed of God.
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And the like, the Prophet Isaiah laieth vnto the Iewes charge elswhere, saying, This people come neere vnto me with their mouth,
And the like, the Prophet Isaiah Layeth unto the Iewes charge elsewhere, saying, This people come near unto me with their Mouth,
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and bonour mee with their lips, but haue remooued their heart farre from mee. and bonour me with their lips, but have removed their heart Far from me.
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Hee blameth them not, for that they came not to Church, or that they refused to make an outward semblance and shew of worshipping him;
He blameth them not, for that they Come not to Church, or that they refused to make an outward semblance and show of worshipping him;
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either in word or deed, (for herein they were verie forward) but for that they brought a lame sacrifice, or rather a dead carkasse;
either in word or deed, (for herein they were very forward) but for that they brought a lame sacrifice, or rather a dead carcase;
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presenting before God the outward man, but not caring to bring before him the inward man, which hee chiefely regardeth and looketh after;
presenting before God the outward man, but not caring to bring before him the inward man, which he chiefly Regardeth and looks After;
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and without which the other is of no reckning with him, but is esteemed to bee a vaine and sinnefull worship.
and without which the other is of no reckoning with him, but is esteemed to be a vain and sinful worship.
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And the same detestation of such hypocriticall seruing of him, the Lord sheweth in an other place of this Prophecie.
And the same detestation of such hypocritical serving of him, the Lord shows in an other place of this Prophecy.
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Where first hee declareth what kinde of worshippers he requireth and delighteth in. To him will I looke (sath hee,) euen to him that is poore,
Where First he Declareth what kind of worshippers he requires and delights in. To him will I look (Sath he,) even to him that is poor,
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and of a contrite spirit and trembleth at my words. Thus ought all to bee disposed and affected, that expect any fauour from the Lord:and of a contrite Spirit and Trembleth At my words. Thus ought all to be disposed and affected, that expect any favour from the Lord:
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that because hee is so holie, and mightie, and glorious, they must come with feare and trembling, through a sight and feeling of their owne basenesse and vnworthinesse.
that Because he is so holy, and mighty, and glorious, they must come with Fear and trembling, through a sighed and feeling of their own baseness and unworthiness.
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Which if they striue to doe, the Lord promiseth that hee will looke vpon them with a mercifull and gracious eie.
Which if they strive to do, the Lord promises that he will look upon them with a merciful and gracious eye.
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Then in the next verse, hee setteth downe what account he maketh of ceremonious worshippers, that contented themselues with offering oblations of bullocks,
Then in the next verse, he sets down what account he makes of ceremonious worshippers, that contented themselves with offering Oblations of bullocks,
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and sheepe, &c. thinking that God was beholding to them for the same: they trembled not at the word, neither were sorrowfull, nor heauie hearted for their sinnes:
and sheep, etc. thinking that God was beholding to them for the same: they trembled not At the word, neither were sorrowful, nor heavy hearted for their Sins:
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yet because they were at coste and charges to serue God in sacrifices and incense, they thought themselues as good as the best:
yet Because they were At cost and charges to serve God in Sacrifices and incense, they Thought themselves as good as the best:
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but the Lord sheweth there that he condemneth and abhorreth them and their oblations, saying, hee that offereth a sacrifice,
but the Lord shows there that he Condemneth and abhorreth them and their Oblations, saying, he that Offereth a sacrifice,
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and doth not offer himselfe, it's all one as if hee were a murderer (for to that effect are the words) He that killeth a bullocke, is as if hee slew a man:
and does not offer himself, it's all one as if he were a murderer (for to that Effect Are the words) He that kills a bullock, is as if he slew a man:
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verse 3. and hee that sacrificeth a sheepe, as if hee cut off a dogs necke, (which was then an vncleane beast,verse 3. and he that Sacrificeth a sheep, as if he Cut off a Dogs neck, (which was then an unclean beast,
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and reiected (amongst others) by the Leuiticall law) he that offereth an oblation,
and rejected (among Others) by the Levitical law) he that Offereth an oblation,
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as if hee offered swines blood: as if he offered Swine blood:
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(which was likewise forbidden at that time, and counted an abomination to be offered to the Lord.) And as for their incense,
(which was likewise forbidden At that time, and counted an abomination to be offered to the Lord.) And as for their incense,
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and bowing downe in Gods house, he sheweth that it is as if they bowed to an Idole, and blessed it:
and bowing down in God's house, he shows that it is as if they bowed to an Idol, and blessed it:
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it was as hateful and lothsome in Gods eies, as the most vile and monstrous Idolatrie that was.
it was as hateful and loathsome in God's eyes, as the most vile and monstrous Idolatry that was.
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For hee required of them in those outward oblations, that they should haue spirituall affections: without which the other were so farre from pleasing him, that they grieuously prouoked him.
For he required of them in those outward Oblations, that they should have spiritual affections: without which the other were so Far from pleasing him, that they grievously provoked him.
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Hee that did bring a beast to bee killed, was thereby to professe before the Priest, that hee deserued for his transgressions, to bee killed himselfe.
He that did bring a beast to be killed, was thereby to profess before the Priest, that he deserved for his transgressions, to be killed himself.
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Now when hee could stand by, and see the beast slaine;
Now when he could stand by, and see the beast slain;
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with a bold face, and a senselesse heart, not trembling at the consideration of his owne wretched deserts;
with a bold face, and a senseless heart, not trembling At the consideration of his own wretched deserts;
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the Lord professeth that he will neuer looke with a pittifull eye vpon such an one,
the Lord Professes that he will never look with a pitiful eye upon such an one,
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but esteeme him as a notorious malefactor, and punish him accordingly:
but esteem him as a notorious Malefactor, and Punish him accordingly:
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and that he was of power so to doe, he maketh it euident in that place by this, that his hand had formed the heauens and fashioned all the wonderfull works that are on the earth.
and that he was of power so to do, he makes it evident in that place by this, that his hand had formed the heavens and fashioned all the wonderful works that Are on the earth.
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And they were not so wittie to deceiue the Lord, as hee was wise and mightie, both to hunt them out;
And they were not so witty to deceive the Lord, as he was wise and mighty, both to hunt them out;
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and to execute strange and fearefull iudgements vpon them. Besides these places, there are reasons to confirme this Doctrine: for,
and to execute strange and fearful Judgments upon them. Beside these places, there Are Reasons to confirm this Doctrine: for,
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1. First, God doth as strictly command the manner of our obedience, as the matter of it;
1. First, God does as strictly command the manner of our Obedience, as the matter of it;
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and lookes as much that it should be well performed, as that it bee performed.
and looks as much that it should be well performed, as that it be performed.
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Hee enioynes the Minister not onely to preach true and sound doctrine, but to deuide the word aright,
He enjoins the Minister not only to preach true and found Doctrine, but to divide the word aright,
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and to apply it wisely and fitly, giuing euery one their portion in due season.
and to apply it wisely and fitly, giving every one their portion in due season.
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Hee commandeth the people, not onely to come to the Sermon, (for so the wickedest may doe) but to come with a good and honest heart.
He commands the people, not only to come to the Sermon, (for so the wickedest may do) but to come with a good and honest heart.
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Hee biddeth vs not onely to pray, but to pray in the holy Ghost:
He bids us not only to pray, but to pray in the holy Ghost:
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(as Iude speaketh) and to pray feruently, as Iames saith, The praier of the righteous auaileth much, if it be feruent.
(as Iude speaks) and to pray fervently, as James Says, The prayer of the righteous avails much, if it be fervent.
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And so for all other duties, hee would haue vs to be carefull how wee doe them,
And so for all other duties, he would have us to be careful how we do them,
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as well as that we doe them. Secondly God is a spirit, and therefore will bee worshipped, not in outward ceremonie alone,
as well as that we do them. Secondly God is a Spirit, and Therefore will be worshipped, not in outward ceremony alone,
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but in spirit and truth: giue him the best words that may bee, if we doe not giue him our hearts all is nothing worth.
but in Spirit and truth: give him the best words that may be, if we do not give him our hearts all is nothing worth.
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Iudas dealt best with Christ of all the disciples in appearance: for when all shrunke from him, hee stucke to him;
Iudas dealt best with christ of all the Disciples in appearance: for when all shrunk from him, he stuck to him;
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came and bowed himselfe before him; saluted and kissed him.
Come and bowed himself before him; saluted and kissed him.
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Who would not say now (had he not been priuie to Iudas his heart) that he was the true and faithfull friend aboue all the rest, that would shew himselfe thus friendly in the time of aduersitie? Yet the swords and staues of those that apprehended Christ, were not so odious vnto him,
Who would not say now (had he not been privy to Iudas his heart) that he was the true and faithful friend above all the rest, that would show himself thus friendly in the time of adversity? Yet the swords and staves of those that apprehended christ, were not so odious unto him,
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as was Iudas his kisse that betraied him, because hee had an ill and corrupt minde,
as was Iudas his kiss that betrayed him, Because he had an ill and corrupt mind,
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and a treacherous and false heart in that which he did. And such are the seruices of all hypocrites, euen Iudas his kisses:
and a treacherous and false heart in that which he did. And such Are the services of all Hypocrites, even Iudas his Kisses:
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and therefore they shall bee requited with Iudas his reward, except they reforme their hearts, and amend their works.
and Therefore they shall be requited with Iudas his reward, except they reform their hearts, and amend their works.
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This makes for the great reproofe, not onely of grosse sinners, and of hollow-hearted diffemblers, but euen of those that haue some sparckles of grace in their hearts;
This makes for the great reproof, not only of gross Sinners, and of hollowhearted diffemblers, but even of those that have Some sparkles of grace in their hearts;
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nay, of the best that liue vpon the face of the earth:
nay, of the best that live upon the face of the earth:
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for none can say hee is innocent in this point, but at one time or other, in one dutie or other, hee hath failed more or lesse;
for none can say he is innocent in this point, but At one time or other, in one duty or other, he hath failed more or less;
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if not in the matter, yet in the manner of performing the same.
if not in the matter, yet in the manner of performing the same.
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This will bee more euidently seene in the particulars, and therefore my purpose is to speake of 4. kinds of works: namely,
This will be more evidently seen in the particulars, and Therefore my purpose is to speak of 4. Kinds of works: namely,
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Of the workes 1 Of religion. 2 Of loue and mercie. 3 Of our ordinarie callings. 4 Of recreation.
Of the works 1 Of Religion. 2 Of love and mercy. 3 Of our ordinary callings. 4 Of recreation.
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And first to giue instance in the exercises of religion;
And First to give instance in the exercises of Religion;
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who can cleare himselfe therein? For if men come vnto Sermons, and offer vnto the Lord their bodily presence, doe not the most thinke they haue acquited themselues well? Albeit in the meane while they bee altogether negligent in making preparation for this worke, by searching their soules to cast out the leauen of corruption, which wil hinder the powerfull operation of the word: who can clear himself therein? For if men come unto Sermons, and offer unto the Lord their bodily presence, do not the most think they have acquitted themselves well? Albeit in the mean while they be altogether negligent in making preparation for this work, by searching their Souls to cast out the leaven of corruption, which will hinder the powerful operation of the word:
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and by getting that sight of their wants, that might cause them to come with an eager appetite vnto Gods house.
and by getting that sighed of their Wants, that might cause them to come with an eager appetite unto God's house.
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They seldome, or at least very coldly, pray vnto the Lord to giue them an vnderstanding minde,
They seldom, or At least very coldly, pray unto the Lord to give them an understanding mind,
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and a teachable heart to profit by the meanes: but for the most part, thrust in themselues ruedly with a proud and vnprepared heart,
and a teachable heart to profit by the means: but for the most part, thrust in themselves ruedly with a proud and unprepared heart,
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and with vnrulie and distempered affections; that when they stand in Gods holie presence, are wandring from the duties in hand,
and with unruly and distempered affections; that when they stand in God's holy presence, Are wandering from the duties in hand,
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and running after their couetousnesse, or after their delights:
and running After their covetousness, or After their delights:
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and so if the word flie in at the one eare, it flies out as fast at the other.
and so if the word fly in At the one ear, it flies out as fast At the other.
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And they doe not mingle it with faith, as they should doe, but with theirowne corruptions, which hinder the effectuall working of it:
And they do not mingle it with faith, as they should do, but with theirowne corruptions, which hinder the effectual working of it:
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and so it seales vp vnto many, their owne iust condemnation, in steed of being an instrument of God for their edification and saluation.
and so it Seals up unto many, their own just condemnation, in steed of being an Instrument of God for their edification and salvation.
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And as for Gods owne children, in steed of those excellent graces that might be thereby wrought in them, it oftentimes hardens their harts,
And as for God's own children, in steed of those excellent graces that might be thereby wrought in them, it oftentimes hardens their hearts,
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and fittes them for sharpe correction. So for praier, whereas they should lift vp pure hands without wrath, and without doubting;
and fits them for sharp correction. So for prayer, whereas they should lift up pure hands without wrath, and without doubting;
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many neuer care what maner of sacrifice they offer vnto the Lord: many never care what manner of sacrifice they offer unto the Lord:
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but are full of passion which distracts them, and full of vnbeleefe which excludes them from hauing interest in God blessings:
but Are full of passion which distracts them, and full of unbelief which excludes them from having Interest in God blessings:
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and so their praiers tumble down againe vpon their heads, and bring vpon them iudgements in steed of mercies.
and so their Prayers tumble down again upon their Heads, and bring upon them Judgments in steed of Mercies.
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They may truly say, that they haue sought for helpe often, and haue had no hearing;
They may truly say, that they have sought for help often, and have had no hearing;
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but it is long of themselues: for the sea is not more full of water; then God is full of mercy to all that call vpon him in truth:
but it is long of themselves: for the sea is not more full of water; then God is full of mercy to all that call upon him in truth:
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and if they could put away their vnbeleefe and hypocrisie, and other euils that are mixed with their suites and supplications, they should finde that none is so kinde a Father, as God is:
and if they could put away their unbelief and hypocrisy, and other evils that Are mixed with their suits and supplications, they should find that none is so kind a Father, as God is:
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and they should not bee so ready to aske, but hee would bee more readie to giue,
and they should not be so ready to ask, but he would be more ready to give,
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if so be they did come in faith, and aske aright as God requireth. The like may bee said for the Sacrament of the Lords Supper:
if so be they did come in faith, and ask aright as God requires. The like may be said for the Sacrament of the lords Supper:
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diuers there are that partake of it as often as their neighbours doe;
diverse there Are that partake of it as often as their neighbours do;
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but they are so farre from receiuing benefit and comfort therefrom, that it proues hurtfull and vncomfortable vnto them:
but they Are so Far from receiving benefit and Comfort therefrom, that it Proves hurtful and uncomfortable unto them:
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and why? because they put not away the euils of this worke. But what are they (may some demand?) They are diuerse.
and why? Because they put not away the evils of this work. But what Are they (may Some demand?) They Are diverse.
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One common euill, is grosse and palpable ignorance, that men come, not discerning the Lords bodie and blood, that is, not being able to put a sensible difference betweene that, and common bread and wine:
One Common evil, is gross and palpable ignorance, that men come, not discerning the lords body and blood, that is, not being able to put a sensible difference between that, and Common bred and wine:
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and so comming vnto it, no otherwise then to their ordinarie foode: not conceiuing, much lesse well considering what they are to receiue from God; what from man:
and so coming unto it, no otherwise then to their ordinary food: not conceiving, much less well considering what they Are to receive from God; what from man:
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what examination is to be vsed that they may bee worthy receiuers of it: what iudgements are to bee feared, if they bee vnworthy receiuers:
what examination is to be used that they may be worthy Receivers of it: what Judgments Are to be feared, if they be unworthy Receivers:
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and so they feele those iudgements before they feare them.
and so they feel those Judgments before they Fear them.
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2 A second euill to bee remoued from this worke, is vnbeliefe, which hinders vs, that wee cannot finde the inward vertue of those holie mysteries.
2 A second evil to be removed from this work, is unbelief, which hinders us, that we cannot find the inward virtue of those holy Mysteres.
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For when wee drawe neere to the Lords table, wee should make reckoning of greater benefits,
For when we draw near to the lords table, we should make reckoning of greater benefits,
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then all the kings, and kingdomes of the earth can affoord vs. For there God the Father is the feast-maker:
then all the Kings, and kingdoms of the earth can afford us For there God the Father is the Feast maker:
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hee giueth vs for our intertainement, the body and blood of his owne sonne to feede vpon:
he gives us for our entertainment, the body and blood of his own son to feed upon:
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hee offereth vs, and would exhibite vnto vs, (if wee had faith to apprehend it) Christ his perfect righteousnesse;
he Offereth us, and would exhibit unto us, (if we had faith to apprehend it) christ his perfect righteousness;
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and increase of our true holinesse:
and increase of our true holiness:
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and entitleth vs to all comforts in this life, and to the crowne of glorie in the life to come. This many know:
and entitleth us to all comforts in this life, and to the crown of glory in the life to come. This many know:
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but they want faith to make application of it to themselues:
but they want faith to make application of it to themselves:
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and thence it commeth to passe that their soules are so barren of grace, notwithstanding their often communicating at the Lords table.
and thence it comes to pass that their Souls Are so barren of grace, notwithstanding their often communicating At the lords table.
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The woman in the Gospel that was troubled with a bloody issue, said in her heart before shee came to Christ,
The woman in the Gospel that was troubled with a bloody issue, said in her heart before she Come to christ,
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if I may but touch the hemme of his garment onely, I shal be made whole, and according to her faith it was vnto her:
if I may but touch the hem of his garment only, I shall be made Whole, and according to her faith it was unto her:
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for that touch healed both her soule and body:
for that touch healed both her soul and body:
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yet shee had no speciall commandement to come, nor promise of good successe if she did come,
yet she had no special Commandment to come, nor promise of good success if she did come,
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nor experience of any in her case that had sped well before her:
nor experience of any in her case that had sped well before her:
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if shee were thus confident, hauing had so few meanes to confirme her, what strength of faith should wee come withall,
if she were thus confident, having had so few means to confirm her, what strength of faith should we come withal,
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and what a stedfast expectation of mercie should wee haue setled in our hearts, when wee come to Christ Iesus in this his ordinance? seeing that wee haue both a commandement,
and what a steadfast expectation of mercy should we have settled in our hearts, when we come to christ Iesus in this his Ordinance? seeing that we have both a Commandment,
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and a promise, and the examples before our eies of such as haue found vnspeakeable good by this holy Sacrament:
and a promise, and the Examples before our eyes of such as have found unspeakable good by this holy Sacrament:
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and there is more reason why our Sauiour should pitie vs, then why he should pitie that woman:
and there is more reason why our Saviour should pity us, then why he should pity that woman:
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for we haue a more dangerous issue of sinne in our soules, then she had of blood in her body;
for we have a more dangerous issue of sin in our Souls, then she had of blood in her body;
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and many of vs haue beene longer troubled with it, then shee was with hers:
and many of us have been longer troubled with it, then she was with hers:
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and hee came rather to heale the sicknesse of the soule, then to cure the maladies of the bodie.
and he Come rather to heal the sickness of the soul, then to cure the maladies of the body.
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And besides all the former, hee shall haue more glorie by sauing vs from sinne, then by healing her from a bodilie infirmitie:
And beside all the former, he shall have more glory by Saving us from sin, then by healing her from a bodily infirmity:
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and the taking, and eating of the blessed Sacrament of the eternall couenant, is much more effectuall to draw vertue from Christ,
and the taking, and eating of the blessed Sacrament of the Eternal Covenant, is much more effectual to draw virtue from christ,
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then the bare touching of his garment was:
then the bore touching of his garment was:
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and hee is neerer vnto vs now in his gracious presence, then hee was vnto her then, in his bodilie presence.
and he is nearer unto us now in his gracious presence, then he was unto her then, in his bodily presence.
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This wee should beleeue and rest vpon: and if wee doe not, wee offer vnto the Lord the greater iniurie:
This we should believe and rest upon: and if we do not, we offer unto the Lord the greater injury:
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for hee is no deceiuer, but purposeth to bestow that vpon vs in truth, which he makes offer of in shew:
for he is no deceiver, but Purposes to bestow that upon us in truth, which he makes offer of in show:
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euen to giue vs as full a communion with the righteousnesse of the second Adam, as wee had with the corruption of the first Adam. Euen as the branches doe partake of the sappe of the Vine:
even to give us as full a communion with the righteousness of the second Adam, as we had with the corruption of the First Adam. Even as the branches do partake of the sap of the Vine:
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and the members of the body, haue life and motion deriued vnto them from the head:
and the members of the body, have life and motion derived unto them from the head:
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so shall we receiue grace and life from Iesus Christ, in, and by his holy meanes,
so shall we receive grace and life from Iesus christ, in, and by his holy means,
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so often as wee doe thankefully vse them.
so often as we do thankfully use them.
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3 A third euill that must be put away, when wee are to bee partakers of the Lords Supper, is vncharitablenes, and vnmercifulnesse:
3 A third evil that must be put away, when we Are to be partakers of the lords Supper, is uncharitableness, and unmercifulness:
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for that is a feast of loue, where we are to receiue further assurance of Gods loue to vs,
for that is a feast of love, where we Are to receive further assurance of God's love to us,
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and an increase of our loue to God and men.
and an increase of our love to God and men.
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And how can we looke for mercie, if we shew no mercie? or how can wee expect from the Lord a generall acquittance for all our debts and trespasses,
And how can we look for mercy, if we show no mercy? or how can we expect from the Lord a general acquittance for all our debts and Trespasses,
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when we will not passe by small matters of offence in our brethren? Therefore as we would finde any fauour in heauen, let vs put away from vs that vnlouing dispositiō that is naturally ingrafted in euery mans heart;
when we will not pass by small matters of offence in our brothers? Therefore as we would find any favour in heaven, let us put away from us that unloving disposition that is naturally ingrafted in every men heart;
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and striue to get in our soules, and to expresse in our liues, a true loue and Christian affection.
and strive to get in our Souls, and to express in our lives, a true love and Christian affection.
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And to the end wee may shew indeed that wee haue this excellent vertue in vs, let vs practise these 2. rules:
And to the end we may show indeed that we have this excellent virtue in us, let us practise these 2. rules:
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1 First, if thou haue a grudge against any, labour from thy heart to forgiue, and for euer to forget, whatsoeuer iniurie or indignitie hath been offered vnto thee.
1 First, if thou have a grudge against any, labour from thy heart to forgive, and for ever to forget, whatsoever injury or indignity hath been offered unto thee.
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2 Secondly, if thou thy selfe hast done wrong to any other, seeke to vndoe it againe.
2 Secondly, if thou thy self hast done wrong to any other, seek to undo it again.
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Many when they haue beene iniurious vnto their neighbours, and reuenged themselues vpon them, will bee ready to plead for themselues,
Many when they have been injurious unto their neighbours, and revenged themselves upon them, will be ready to plead for themselves,
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and say, I am satisfied, I hope I need not seeke reconciliation with him, for I beare him no malice.
and say, I am satisfied, I hope I need not seek reconciliation with him, for I bear him no malice.
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But haue you not giuen him cause of griefe; haue not you spoken wordes that sticke in his stomacke, and wound his heart:
But have you not given him cause of grief; have not you spoken words that stick in his stomach, and wound his heart:
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if you haue, goe and reconcile your selfe vnto your brother; else your sacrifice cannot be accepted:
if you have, go and reconcile your self unto your brother; Else your sacrifice cannot be accepted:
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though you haue nothing against him, yet if hee haue somewhat against you, the rule of loue requireth that you should seeke peace with him,
though you have nothing against him, yet if he have somewhat against you, the Rule of love requires that you should seek peace with him,
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if hee will not seeke it of you.
if he will not seek it of you.
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The like might be said for singing of Psalmes, men will vse it for a fashion sake,
The like might be said for singing of Psalms, men will use it for a fashion sake,
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because they would not seeme to reiect any religious seruice:
Because they would not seem to reject any religious service:
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But if they would haue any edification or consolation thereby, they must sing with the heart,
But if they would have any edification or consolation thereby, they must sing with the heart,
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as well as with the voice: and make melody to the Lord, as well as outwardly before men.
as well as with the voice: and make melody to the Lord, as well as outwardly before men.
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And as these and the like corruptions are to bee separated from the workes of pietie towards God, so
And as these and the like corruptions Are to be separated from the works of piety towards God, so
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Secondly, there are other euils to bee remoued from our workes of mercie, and of loue towards men.
Secondly, there Are other evils to be removed from our works of mercy, and of love towards men.
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As in the matter of almes: if wee thinke to merit thereby, as Papists doe; As in the matter of alms: if we think to merit thereby, as Papists do;
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or seeke vaine glorie thereby, as Pharises doe, wee put not away the euill of that worke,
or seek vain glory thereby, as Pharisees do, we put not away the evil of that work,
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and therefore God will reiect the work itselfe. So for admonition and reproofe, they are very necessarie to be giuen:
and Therefore God will reject the work itself. So for admonition and reproof, they Are very necessary to be given:
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yet if men doe these duties in wrath and distemper, they shall doe more hurt by their bitternesse,
yet if men do these duties in wrath and distemper, they shall do more hurt by their bitterness,
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and passion, then they can possibly doe good by their admonition.
and passion, then they can possibly do good by their admonition.
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Thirdly, concerning the workes of our ordinarie callings, we must cast off those euils that vsually cleaue vnto them: as
Thirdly, Concerning the works of our ordinary callings, we must cast off those evils that usually cleave unto them: as
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First, for masters; (to touch that part immediately before mentioned, as it concerneth them more particularly in their places) it is their dutie to deale with their seruants by admonishing them, and by reprouing them;
First, for Masters; (to touch that part immediately before mentioned, as it concerns them more particularly in their places) it is their duty to deal with their Servants by admonishing them, and by reproving them;
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yea, and if need bee, by correcting them also: which is as necessarie for them as their meate and drinke:
yea, and if need be, by correcting them also: which is as necessary for them as their meat and drink:
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but then they must beware of wrath and outrage; of bitternes & crueltie; and do as the Lord doth here;
but then they must beware of wrath and outrage; of bitterness & cruelty; and do as the Lord does Here;
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he telleth the Iewes, that they were worse then bruit beasts, and nothing inferiour to the Sodomites in sinne, and impiety: but how;
he Telleth the Iewes, that they were Worse then bruit beasts, and nothing inferior to the Sodomites in sin, and impiety: but how;
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doth hee leaue them here? Oh no, he deales mercifully with them, and shewes them how they may amend all,
does he leave them Here? O no, he deals mercifully with them, and shows them how they may amend all,
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for otherwise they would haue fretted or dispaired. So must masters deale;
for otherwise they would have fretted or despaired. So must Masters deal;
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not minister a sharpe and biting reproofe, and then fling away from their seruants in a passion,
not minister a sharp and biting reproof, and then fling away from their Servants in a passion,
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for that were not to deale as a Surgeon that comes to heale; but as a robber, or a theefe, that comes to kill;
for that were not to deal as a Surgeon that comes to heal; but as a robber, or a thief, that comes to kill;
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that giue a gash, or a wound, and so away: nay, as wee must shew them their sickenesse:
that give a gash, or a wound, and so away: nay, as we must show them their sickness:
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so we must giue them a medicine:
so we must give them a medicine:
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tell them where they goe out of the way, and direct them into the right way:
tell them where they go out of the Way, and Direct them into the right Way:
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yea, and beseech the Lord also, of his owne mercie and goodnesse, to guide and order them better hereafter;
yea, and beseech the Lord also, of his own mercy and Goodness, to guide and order them better hereafter;
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for else our admonitions will doe them more hurt then good, a great deale. They will hate the reproouer, and despise the reproofe, but neuer leaue the fault reprooued.
for Else our admonitions will do them more hurt then good, a great deal. They will hate the Reprover, and despise the reproof, but never leave the fault reproved.
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And thence it is that there are so manie complaints: neuer man or woman was troubled with such children, or such seruants:
And thence it is that there Are so many complaints: never man or woman was troubled with such children, or such Servants:
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Why? what is the matter.
Why? what is the matter.
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Oh wee haue reprooued them, and told them of their faults so often, and so earnestly,
O we have reproved them, and told them of their Faults so often, and so earnestly,
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and yet there is no reformation, nor amendment of any thing:
and yet there is no Reformation, nor amendment of any thing:
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but looke backe to your selfe now, and perhaps the greatest blame will lie vpon you.
but look back to your self now, and perhaps the greatest blame will lie upon you.
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You are still exhorting, and still crying out against them for their misdemeanour:
You Are still exhorting, and still crying out against them for their misdemeanour:
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but how? is it not done in a passion to ease your selfe, and not in compassion to helpe them:
but how? is it not done in a passion to ease your self, and not in compassion to help them:
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you haue giuen them diuers biting and cutting speeches: but how many feruent praiers haue you made for them in secret:
you have given them diverse biting and cutting Speeches: but how many fervent Prayers have you made for them in secret:
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you haue often beene greeued, and rebuked, them and doe still chide them verie sharply for failing in your worke,
you have often been grieved, and rebuked, them and do still chide them very sharply for failing in your work,
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but how many teares haue you shedde for their failing in Gods seruice, and their grieuous offences against his holie maiestie? if you cannot bee thus spiritually affected,
but how many tears have you shed for their failing in God's service, and their grievous offences against his holy majesty? if you cannot be thus spiritually affected,
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nor affoord them your praiers, as well as your rebukes, you may spare a labour, for any good that is likely to come of all that you doe.
nor afford them your Prayers, as well as your rebukes, you may spare a labour, for any good that is likely to come of all that you do.
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Therefore, let masters of families, and parents, (and likewise husbands when they are to deale this way with their wiues) be carefull to do this dutie in wisdome and moderation, in loue and tender affection to the soules of the parties offending.
Therefore, let Masters of families, and Parents, (and likewise Husbands when they Are to deal this Way with their wives) be careful to do this duty in Wisdom and moderation, in love and tender affection to the Souls of the parties offending.
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If the faults bee priuate, let the admonition bee priuate:
If the Faults be private, let the admonition be private:
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if they be great, bring strong arguments to conuince the offender, and to beate downe his sinne:
if they be great, bring strong Arguments to convince the offender, and to beat down his sin:
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but spare tart, and bitter, and reuiling speeches, that will rather exasperate, then worke any cure vpon them that are faultie, and blameworthie.
but spare tart, and bitter, and reviling Speeches, that will rather exasperate, then work any cure upon them that Are faulty, and blameworthy.
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So for labouring in our vocations.
So for labouring in our vocations.
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It's good to rise earely, and to goe to bed late, and to eate the bread of painefulnesse,
It's good to rise early, and to go to Bed late, and to eat the bred of painfulness,
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so that a moderation bee kept, that masters and seruants bee not oppressed;
so that a moderation be kept, that Masters and Servants be not oppressed;
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but then we must take heed that we labour not for couetousnes, nor in desire of filthie lucre,
but then we must take heed that we labour not for covetousness, nor in desire of filthy lucre,
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but in conscience and obedience to God: for otherwise, wee shall bee froward and distempered when things goe crosse with vs:
but in conscience and Obedience to God: for otherwise, we shall be froward and distempered when things go cross with us:
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and luste after the world, and dote vpon the vanities of the world when things goe well with vs. If we serue the world,
and lust After the world, and dote upon the vanities of the world when things go well with us If we serve the world,
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or our selues, in the paines that we take, we shall be vexed, and disquieted with continuall discontentment;
or our selves, in the pains that we take, we shall be vexed, and disquieted with continual discontentment;
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and euer turmoyled & tossed with some inordinate affection:
and ever turmoiled & tossed with Some inordinate affection:
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or otherwise if we can get aduantage by doing of wrong, we shal not much sticke at it:
or otherwise if we can get advantage by doing of wrong, we shall not much stick At it:
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and if a commoditie lie in our way, wee will bee sure our neighbour shall be a looser, rather then our selues.
and if a commodity lie in our Way, we will be sure our neighbour shall be a looser, rather then our selves.
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Whereas if wee aimed at Gods glorie in our dealings and affaires of this life, wee would rather suffer wrong, then doe wrong:
Whereas if we aimed At God's glory in our dealings and affairs of this life, we would rather suffer wrong, then do wrong:
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and helpe others, then hurt them, knowing that when we doe best, we alwaies speede best.
and help Others, then hurt them, knowing that when we do best, we always speed best.
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And as masters must heerein looke to themselues: so must seruants in their places; they must beware of eie-seruice:
And as Masters must herein look to themselves: so must Servants in their places; they must beware of eyeservice:
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for many there are, who when their maisters eie is cast vpon them, will bestir them very busily, and doe much: for many there Are, who when their masters eye is cast upon them, will Bestir them very busily, and do much:
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but when his eie is off them, and hee absent from them, they will either doe nothing at all,
but when his eye is off them, and he absent from them, they will either do nothing At all,
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or very little in comparison of that they might and ought to doe.
or very little in comparison of that they might and ought to do.
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Such must remember that they should serue the Lord Christ in their places, whose firie eies are still vpon them, to reward them if they bee industrious and paineful:
Such must Remember that they should serve the Lord christ in their places, whose firy eyes Are still upon them, to reward them if they be Industria and painful:
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and to punish them if they be carelesse, idle and wasteful.
and to Punish them if they be careless, idle and wasteful.
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Fourthly and lastly, for our recreations, which being lawfull, and warrantable in themselues, yet seeing they are mingled with many horrible corruptions by the vsers,
Fourthly and lastly, for our recreations, which being lawful, and warrantable in themselves, yet seeing they Are mingled with many horrible corruptions by the users,
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or rather by the abusers of them, we must be likewise carefull to put away the euils of them: as,
or rather by the Abusers of them, we must be likewise careful to put away the evils of them: as,
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First, the euill end that is propounded by those that are much addicted thereunto:
First, the evil end that is propounded by those that Are much addicted thereunto:
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and what is that? for the most part, not to refresh themselues, but to gleane mony from their companions,
and what is that? for the most part, not to refresh themselves, but to glean money from their Sodales,
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vnto which they haue no right at all, either by Gods Law, or by mans:
unto which they have no right At all, either by God's Law, or by men:
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neither shall they euer be able to answer the loosing or getting of such money before Gods iudgement seate.
neither shall they ever be able to answer the losing or getting of such money before God's judgement seat.
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Yet that is the deuils sauce, whereby their recreations are vsually sweetned, which els would not be so wel pleasing vnto their fleshly taste:
Yet that is the Devils sauce, whereby their recreations Are usually sweetened, which Else would not be so well pleasing unto their fleshly taste:
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which is a sufficient argument to confirme the vnlawfulnesse of such exercises, to those that so vse them,
which is a sufficient argument to confirm the unlawfulness of such exercises, to those that so use them,
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because that this mixture, with all, or most of their games and sports, is that which the worst doe most delight in;
Because that this mixture, with all, or most of their games and sports, is that which the worst doe most delight in;
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and without it, count their recreation but an idle thing, nay, a meere vexation and torture.
and without it, count their recreation but an idle thing, nay, a mere vexation and torture.
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A second mischiefe that vsually accompanieth such exercises, is, mispending of too much time in their vaine delights:
A second mischief that usually accompanieth such exercises, is, misspending of too much time in their vain delights:
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which may well be called vaine, when they either wholly, or for the most part hinder men from Gods seruice,
which may well be called vain, when they either wholly, or for the most part hinder men from God's service,
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and from the works of their callings, and make them altogether vaine, & idle, & vnprofitable burdēs of the earth.
and from the works of their callings, and make them altogether vain, & idle, & unprofitable burdens of the earth.
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Satan that old serpent (whom they serue that are thus in bondage to their fond and wretched lusts) hath many cunning wiles,
Satan that old serpent (whom they serve that Are thus in bondage to their found and wretched Lustiest) hath many cunning wiles,
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and craftie fetches, both to allure them into his snares, and to hold them fast when hee hath intangled them:
and crafty Fetches, both to allure them into his snares, and to hold them fast when he hath entangled them:
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and this is one amongst the rest;
and this is one among the rest;
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that when one gets, and feeles it comming, hee stirreth vp in him such a lust after gold and siluer,
that when one gets, and feels it coming, he stirs up in him such a lust After gold and silver,
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or whatsoeuer they play for, that they cannot make an end in any time.
or whatsoever they play for, that they cannot make an end in any time.
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And if any one loose, hee perswades him (though indeed there needes not any great adoe to perswade them, their owne corruptions carrying too great a sway ouer them in this respect) to play one game more, to trie if they can recouer that which they haue lost,
And if any one lose, he persuades him (though indeed there needs not any great ado to persuade them, their own corruptions carrying too great a sway over them in this respect) to play one game more, to try if they can recover that which they have lost,
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and not to let the winners giue ouer with such dammage vnto them, and aduantage vnto themselues:
and not to let the winners give over with such damage unto them, and advantage unto themselves:
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and so let slip many a precious houre, wherein, if they were well busied, they might get moregood vnto their soules,
and so let slip many a precious hour, wherein, if they were well busied, they might get moregood unto their Souls,
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then all the world is worth.
then all the world is worth.
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And as in gaming, so in other pastimes (as they call them) they are so excessiue in respect of time, that in steed of the right end of them (which is to quicken and reuiue the spirits,
And as in gaming, so in other pastimes (as they call them) they Are so excessive in respect of time, that in steed of the right end of them (which is to quicken and revive the spirits,
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and to fit men for matters of greater importance) they peruert them to a quite contrarie end,
and to fit men for matters of greater importance) they pervert them to a quite contrary end,
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and make them meanes to wearie and tire out themselues:
and make them means to weary and tire out themselves:
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so that they are for that day, vtterly disabled for any worke of religion, or of their callings.
so that they Are for that day, utterly disabled for any work of Religion, or of their callings.
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Yet it is strange to heare how those that carry the name and profession of Christianitie, will shift off euerie wholsome admonition and rebuke that is brought against them, with this, what? will you not allow vs recreation? but it might be demanded of many of them, to their shame, what is your vocation, that talke so much of recreation? what sore labour haue you vndertaken so to wearie you, that you should stand in neede of so much refreshing? In truth if things were well examined, we should finde, that such make their sports to bee their vocation, (if they haue any at all) not their recreation.
Yet it is strange to hear how those that carry the name and profession of Christianity, will shift off every wholesome admonition and rebuke that is brought against them, with this, what? will you not allow us recreation? but it might be demanded of many of them, to their shame, what is your vocation, that talk so much of recreation? what soar labour have you undertaken so to weary you, that you should stand in need of so much refreshing? In truth if things were well examined, we should find, that such make their sports to be their vocation, (if they have any At all) not their recreation.
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For they doe nothing else, or very little else, but eate and drinke, and sleepe,
For they do nothing Else, or very little Else, but eat and drink, and sleep,
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and play, and so consume their daies, and spend the greatest parte of their life like Epicures, that dreame of no other happinesse,
and play, and so consume their days, and spend the greatest part of their life like Epicureans, that dream of no other happiness,
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but of following their delights, and giuing themselues ouer to beastly voluptuousnes and sensualitie. And whereas recreation should bee vsed onely as physicke, they make it their ordinarie diet.
but of following their delights, and giving themselves over to beastly voluptuousness and sensuality. And whereas recreation should be used only as physic, they make it their ordinary diet.
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If wee should heare a man alwaies inquiring after skilfull Physitions, and calling for nothing else but Physicke, Physicke;
If we should hear a man always inquiring After skilful Physicians, and calling for nothing Else but Physic, Physic;
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we would presently conclude, certainely this man hath a very sickly body:
we would presently conclude, Certainly this man hath a very sickly body:
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and what els can we think of those men, that are stil following after vain delights,
and what Else can we think of those men, that Are still following After vain delights,
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and in whose mouthes there is nothing so vsuall, as recreation, recreation, what else (I say) can wee thinke of them,
and in whose mouths there is nothing so usual, as recreation, recreation, what Else (I say) can we think of them,
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but this, surely these men haue very sickely soules.
but this, surely these men have very sickly Souls.
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There is very little inward ioy and spirituall contentment in that heart, where so much is sought for from these externall things.
There is very little inward joy and spiritual contentment in that heart, where so much is sought for from these external things.
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A third euill in recreations, is, inward fretting, and outward chasing: especially when they breath out monstrous oathes, and fearefull blasphemies against the God of heauen:
A third evil in recreations, is, inward fretting, and outward chasing: especially when they breath out monstrous Oaths, and fearful Blasphemies against the God of heaven:
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and horrible imprecations, and cursed speeches against his creatures;
and horrible imprecations, and cursed Speeches against his creatures;
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which are too too vsuall in their carding and dicing, &c. For there are none more outragious people,
which Are too too usual in their carding and dicing, etc. For there Are none more outrageous people,
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then those that are caried away with the streame of those vnruly lusts.
then those that Are carried away with the stream of those unruly Lustiest.
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And whereas many of them will confesse, that these things are amisse, and should be mended,
And whereas many of them will confess, that these things Are amiss, and should be mended,
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but they know not how to doe it:
but they know not how to do it:
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let such know, that how lawfull soeuer such recreations are vnto others, it's sure they are vnlawfull to them.
let such know, that how lawful soever such recreations Are unto Others, it's sure they Are unlawful to them.
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For how can they either comfortably pray for a blessing vpon that they go about before they set forth in the morning,
For how can they either comfortably pray for a blessing upon that they go about before they Set forth in the morning,
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whē they rush on such occasions (vnto them at least) of dangerous falling, and fearefull prouoking of the Lord:
when they rush on such occasions (unto them At least) of dangerous falling, and fearful provoking of the Lord:
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or how can they returne at night, to render thankes, and to looke their father in the face with any comfort,
or how can they return At night, to render thanks, and to look their father in the face with any Comfort,
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when they haue beene all the whole day so busilie imploied in the seruice of the deuill,
when they have been all the Whole day so busily employed in the service of the Devil,
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and of their owne sinfull flesh:
and of their own sinful Flesh:
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what lawfull vse then can they haue of that, which they can neither craue a blessing on,
what lawful use then can they have of that, which they can neither crave a blessing on,
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before they vndertake it, nor giue thankes for, when they haue finished it: seeing that wee are commanded, Whatsoeuer we doe in word or deede, Coloss. 3.17. doe all in the name of the Lord Iesus, giuing thankes vnto God the Father through him.
before they undertake it, nor give thanks for, when they have finished it: seeing that we Are commanded, Whatsoever we do in word or deed, Coloss. 3.17. do all in the name of the Lord Iesus, giving thanks unto God the Father through him.
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If such men therefore cannot remoue the euils of this worke, it were farre better for them to remoue the worke itselfe: (which they may well doe,
If such men Therefore cannot remove the evils of this work, it were Far better for them to remove the work itself: (which they may well do,
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and yet haue many other honest and Christian refreshings, sufficient for their comfort & contentment) rather then so to misspend their mony,
and yet have many other honest and Christian refreshings, sufficient for their Comfort & contentment) rather then so to misspend their money,
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and time, and strength, and to cast away their own soules in the pursuite of such base trifles,
and time, and strength, and to cast away their own Souls in the pursuit of such base trifles,
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and alluring vanities, that doe so bewitch the common sort of men.
and alluring vanities, that do so bewitch the Common sort of men.
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Thus haue we seene (as particularly as the time would permit) what drosse of corruption is to be purged away from the seuerall actions and duties, wherein vpon seuerall occasions,
Thus have we seen (as particularly as the time would permit) what dross of corruption is to be purged away from the several actions and duties, wherein upon several occasions,
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and according to our seuerall callings, we are to be busied and imployed. These euils therefore we must with all conscionable and faithfull endeauour seek to remoue:
and according to our several callings, we Are to be busied and employed. These evils Therefore we must with all conscionable and faithful endeavour seek to remove:
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and that from before Gods eies. For whereas many may haue this conceit:
and that from before God's eyes. For whereas many may have this conceit:
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no man can charge me, I will neuer accuse my selfe, and my companions will certainly conceale,
no man can charge me, I will never accuse my self, and my Sodales will Certainly conceal,
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and keepe all to themselues, and therefore I need not feare the disclosing of my actions and dealings, this will not serue their turnes:
and keep all to themselves, and Therefore I need not Fear the disclosing of my actions and dealings, this will not serve their turns:
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for though men cannot touch them, yet there is an all-seeing God, that alwaies looketh vpon them:
for though men cannot touch them, yet there is an All-seeing God, that always looks upon them:
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and where his eie is displeased, his hand wil surely be auenged.
and where his eye is displeased, his hand will surely be avenged.
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And therfore if we would haue any blessing from any of Gods ordinances, let vs wash our hands in innocency,
And Therefore if we would have any blessing from any of God's ordinances, let us wash our hands in innocency,
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when wee compasse his Altar, (as the Prophet Dauid speaketh) and clense our inward parts from that that God may dislike,when we compass his Altar, (as the Prophet David speaks) and cleanse our inward parts from that that God may dislike,
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as well as our outward behauiour from that, which men may disallow of. [ Cease to doe euil ] From these words, this doctrine might bee raised: that
as well as our outward behaviour from that, which men may disallow of. [ Cease to do evil ] From these words, this Doctrine might be raised: that
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It is not sufficient, in a passion to be sorrowfull for sin, and ouerly to confesse and acknowledge it,
It is not sufficient, in a passion to be sorrowful for since, and overly to confess and acknowledge it,
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but these duties must be so sincerely and effectually performed, that there be a ceasing from euill afterwards.
but these duties must be so sincerely and effectually performed, that there be a ceasing from evil afterwards.
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But this point hath been handled in the former Sermon. Doctrine 3. where the reader may finde the same prosecuted at large.
But this point hath been handled in the former Sermon. Doctrine 3. where the reader may find the same prosecuted At large.
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The third Sermon of the Lords Supper. ISAIAH. 1. 17 Learne to doe well: seeke iudgement: releeue the oppressed: iudge the fatherlesse: and defend the widdowe.
The third Sermon of the lords Supper. ISAIAH. 1. 17 Learn to do well: seek judgement: relieve the oppressed: judge the fatherless: and defend the widow.
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18 Come now, and let vs reason together, saith the Lord: though your sins were as crimson, they shall be made white as snowe:18 Come now, and let us reason together, Says the Lord: though your Sins were as crimson, they shall be made white as snow:
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though they were red like skarlet, they shall bee as woll. 19 If yee consent to obey, yee shall eate the good things of the Land.
though they were read like scarlet, they shall be as will. 19 If ye consent to obey, ye shall eat the good things of the Land.
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LEarne to doe well. ] Hauing shewed them what they must not doe; Now hee proceedeth to declare what they must doe, and biddeth them doe well: Learn to do well. ] Having showed them what they must not do; Now he Proceedeth to declare what they must do, and bids them do well:
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and because there was in them no fitnesse hereunto, therefore he wisheth them, to [ Learne ] to doe well. Whence the Doctrine is: that,
and Because there was in them no fitness hereunto, Therefore he wishes them, to [ Learn ] to do well. Whence the Doctrine is: that,
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All godly, and penitent persons, while they liue in this world, must alwaies be learning to doe well:
All godly, and penitent Persons, while they live in this world, must always be learning to do well:
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and apply their minds to know, what duties of religion, and of righteousnesse they ought to performe,
and apply their minds to know, what duties of Religion, and of righteousness they ought to perform,
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and in what manner they must be performed. So saith our Sauiour, Take my yoke vpon you, Math. 11.29. and learne of mee, &c. For I am meeke, and lowly in heart, and yee shall finde rest vnto your soules.
and in what manner they must be performed. So Says our Saviour, Take my yoke upon you, Math. 11.29. and Learn of me, etc. For I am meek, and lowly in heart, and ye shall find rest unto your Souls.
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As if he should haue said:
As if he should have said:
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If any take vp my yoke, and continue not to be a learner, from my word,
If any take up my yoke, and continue not to be a learner, from my word,
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how to beare the same, either hee himselfe will be wearie of it, or others will perswade him to take vp the diuels yoke,
how to bear the same, either he himself will be weary of it, or Others will persuade him to take up the Devils yoke,
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or mens yoke: (which is much at one:
or men's yoke: (which is much At one:
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for they are both of one side) therefore learne of me, (saith Christ.) And that they might the sooner be drawne thereunto, hee remoues the reasons that might discourage them.
for they Are both of one side) Therefore Learn of me, (Says christ.) And that they might the sooner be drawn thereunto, he removes the Reasons that might discourage them.
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For they might thinke, Oh I am so full of corruption, and my nature is so ouergrowne,
For they might think, O I am so full of corruption, and my nature is so overgrown,
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and ouerrunne with sinne and iniquitie, that if I should come vnto Christ Iesus who is perfectly holie,
and overrun with sin and iniquity, that if I should come unto christ Iesus who is perfectly holy,
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and righteous, hee could not but be angrie with me, and sharpely chide and rebuke me:
and righteous, he could not but be angry with me, and sharply chide and rebuke me:
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Nay, saith Christ, you need not feare that, for I am mecke, and therefore not so prone and ready to fall out with men that haue corruption,
Nay, Says christ, you need not Fear that, for I am mecke, and Therefore not so prove and ready to fallen out with men that have corruption,
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and are wearie of it, as you imagine. Another might say:
and Are weary of it, as you imagine. another might say:
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but alas I am so blockish, and ignorant, that if I should come to bee instructed, Christ Iesus would despise me.
but alas I am so blockish, and ignorant, that if I should come to be instructed, christ Iesus would despise me.
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For the answering of that obiection, he saith, that he is lowlie in heart:
For the answering of that objection, he Says, that he is lowly in heart:
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and the propertie of those that are lowly, is, neuer to contemne any for their defects and imperfections;
and the property of those that Are lowly, is, never to contemn any for their defects and imperfections;
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but rather, to pittie them, and helpe them: and therefore they may boldly haue recourse vnto such a teacher as our Sauiour is,
but rather, to pity them, and help them: and Therefore they may boldly have recourse unto such a teacher as our Saviour is,
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and expect to bee still further informed by him in all the waies of godlinesse and righteousnes.
and expect to be still further informed by him in all the ways of godliness and righteousness.
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In this regard, Christians are called Christs disciples, which signifieth nothing else, but to bee Christ his Scholers.
In this regard, Christians Are called Christ Disciples, which signifies nothing Else, but to be christ his Scholars.
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And it is giuen as a note and brand of a forlorne and desperate wicked person, that hee hath left off to vnderstand to doe good.
And it is given as a note and brand of a forlorn and desperate wicked person, that he hath left off to understand to do good.
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And on the contrarie, it is set downe as an euident signe of a maruellous sanctified and holy man, to acknowledge still that hee knoweth but in part: that hee knoweth nothing as hee ought to doe:
And on the contrary, it is Set down as an evident Signen of a marvelous sanctified and holy man, to acknowledge still that he Knoweth but in part: that he Knoweth nothing as he ought to do:
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and to cry out, who knoweth the errors of this life? clense mee from my secret sinnes.
and to cry out, who Knoweth the errors of this life? cleanse me from my secret Sins.
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Teach mee O Lord the waie of thy statutes, and I will keepe it vnto the end: with many the like requests.Teach me Oh Lord the Way of thy statutes, and I will keep it unto the end: with many the like requests.
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And it must needs bee so;
And it must needs be so;
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that they that are truely conuerted, and in any good measure acquainted with their owne hearts, should be thus instant to be still further directed and taught.
that they that Are truly converted, and in any good measure acquainted with their own hearts, should be thus instant to be still further directed and taught.
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First, because they perceiue the darkenesse that doth naturally ouer-spread their minds;
First, Because they perceive the darkness that does naturally overspread their minds;
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and that those which haue most light, haue very little in comparison of that they should haue,
and that those which have most Light, have very little in comparison of that they should have,
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and might haue had, if they had constantly, and conscionablie imploied themselues in the vse of the meanes which they haue enioied.
and might have had, if they had constantly, and Conscionably employed themselves in the use of the means which they have enjoyed.
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They know well inough, how readie their fleshlie hearts are to deceiue them, vnlesse they goe often to God by feruent praier,
They know well enough, how ready their fleshly hearts Are to deceive them, unless they go often to God by fervent prayer,
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and to men by holy conference to bee directed in the right path wherein they should walke.
and to men by holy conference to be directed in the right path wherein they should walk.
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And this makes them so desirous of some vnderstanding.
And this makes them so desirous of Some understanding.
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They wisely consider, that the drift, and whole scope of all their actions, should be to please the Lord,
They wisely Consider, that the drift, and Whole scope of all their actions, should be to please the Lord,
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and therefore they would most willingly bee informed what his good will and pleasure is in euerie thing.
and Therefore they would most willingly be informed what his good will and pleasure is in every thing.
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2 Secondly, hee hath commanded them to grow in grace, and in the knowledge of our Lord Iesus Christ.
2 Secondly, he hath commanded them to grow in grace, and in the knowledge of our Lord Iesus christ.
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There is no further growth in faith, or in any other grace then there is in knowledge. There is no further growth in faith, or in any other grace then there is in knowledge.
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A man may know more then hee beleeueth; but hee can neuer beleeue more then hee knoweth.
A man may know more then he Believeth; but he can never believe more then he Knoweth.
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True knowledge is as it were the chiefe wheele in a clocke, that draweth all the rest of Gods graces after it:
True knowledge is as it were the chief wheel in a clock, that draws all the rest of God's graces After it:
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and if that stand still, all the rest must needes stand still with it.
and if that stand still, all the rest must needs stand still with it.
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And therefore it was, that Dauid praied so often, and so earnestly, Teach mee thy statutes: open my eies that I may see the wonders of thy Law: &c. Why? (might some say) was not the Prophet wel taught,
And Therefore it was, that David prayed so often, and so earnestly, Teach me thy statutes: open my eyes that I may see the wonders of thy Law: etc. Why? (might Some say) was not the Prophet well taught,
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when hee was a teacher of others, and one of the holy men of God, whom the spirit vsed as an instrument to penne a great part of the Scripture? Yes surely, few were better instructed then he was:
when he was a teacher of Others, and one of the holy men of God, whom the Spirit used as an Instrument to pen a great part of the Scripture? Yes surely, few were better instructed then he was:
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yet he found such great blindnesse of minde, and deceitfulnesse of heart still, when he came to matters of practise, that hee neuer ceaseth crying for more vnderstanding of heauenly things.
yet he found such great blindness of mind, and deceitfulness of heart still, when he Come to matters of practice, that he never ceases crying for more understanding of heavenly things.
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As also the wise man exhorteth, to call for knowledge, to seek her as siluer, Prou. 2.3.4. and to search for her as for treasures.
As also the wise man exhorteth, to call for knowledge, to seek her as silver, Prou. 2.3.4. and to search for her as for treasures.
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That as couetous men neuer thinke they haue gold and siluer enough:
That as covetous men never think they have gold and silver enough:
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so Christians must neuer thinke they haue heauenly wisedome enough, but still couet more and more after spirituall things.
so Christians must never think they have heavenly Wisdom enough, but still covet more and more After spiritual things.
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1 Heere are those sharpely to bee reproued, and much to be condemned, who are too too well conceited of themselues, and of their owne wits:
1 Here Are those sharply to be reproved, and much to be condemned, who Are too too well conceited of themselves, and of their own wits:
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that will bragge and boast, that they are not so simple, but they know well enough how to serue God,
that will brag and boast, that they Are not so simple, but they know well enough how to serve God,
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and to doe the duties that pertaine to them in their families: they haue not beene so many yeeres maried, nor liued so long in the world,
and to do the duties that pertain to them in their families: they have not been so many Years married, nor lived so long in the world,
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but they know sufficiently without teaching, what belongeth to the dutie of an husband, of a father, of a master,
but they know sufficiently without teaching, what belongeth to the duty of an husband, of a father, of a master,
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and all other things that a Christian man should know. These foolish men in saying thus, doe little consider what they speake against themselues:
and all other things that a Christian man should know. These foolish men in saying thus, do little Consider what they speak against themselves:
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and how farre they discouer their own nakednesse hereby they make it apparant, that they haue in them no Christianitie at all:
and how Far they discover their own nakedness hereby they make it apparent, that they have in them no Christianity At all:
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for what? are they wiser then all the Prophets, and righteous men that liued in ancient times? they saw and acknowledged their great want of the vnderstanding of holy things:
for what? Are they Wiser then all the prophets, and righteous men that lived in ancient times? they saw and acknowledged their great want of the understanding of holy things:
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and that not for modesties sake, but they and others rued it, and felt the smart of their defects that way.
and that not for modesties sake, but they and Others rued it, and felt the smart of their defects that Way.
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How foulely was Eli ouertaken through ignorance, in censuring, & condemning good Hannah for drunkennes,
How foully was Eli overtaken through ignorance, in censuring, & condemning good Hannah for Drunkenness,
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when shee was powring out her soule before the Lord, because shee moued her lips onely,
when she was Pouring out her soul before the Lord, Because she moved her lips only,
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and vttered no words in his hearing, but spake in her heart vnto God? And the like might be said of many indiscreete speeches,
and uttered no words in his hearing, but spoke in her heart unto God? And the like might be said of many indiscreet Speeches,
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& actions of the disciples of Christ, before the resurrection, and till they had receiued the spirit of vnderstanding in a more plentifull measure.
& actions of the Disciples of christ, before the resurrection, and till they had received the Spirit of understanding in a more plentiful measure.
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And to come more particularly to our selues: And to come more particularly to our selves:
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who hath that wisedome that he should, haue to make his vse of prosperity, or aduersitie? to profit by Gods hand in mercie or in iudgement, vpon our selues,
who hath that Wisdom that he should, have to make his use of Prosperity, or adversity? to profit by God's hand in mercy or in judgement, upon our selves,
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or others? nay, who hath attained to that soundnesse of iudgement, as to vnderstand the Scriptures so well as hee should when hee readeth them,
or Others? nay, who hath attained to that soundness of judgement, as to understand the Scriptures so well as he should when he readeth them,
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or heareth them read by others? or (which is a farre easier matter) to make a right vse of them in applying them to his own soule,
or hears them read by Others? or (which is a Far Easier matter) to make a right use of them in applying them to his own soul,
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when they are plainely and soundly preached, and expounded vnto him? he that thinketh that hee knoweth any thing fully and perfectly in these matters, let him be assured that hee knoweth nothing as yet, as hee ought to know:
when they Are plainly and soundly preached, and expounded unto him? he that Thinketh that he Knoweth any thing Fully and perfectly in these matters, let him be assured that he Knoweth nothing as yet, as he ought to know:
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and as for him that is wise in his owne conceite, there is more hope of a foole then of him.
and as for him that is wise in his own conceit, there is more hope of a fool then of him.
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For a naturall foole, though hee bee not capable of instruction, and aduise, yet by the whip may bee kept within some compasse:
For a natural fool, though he be not capable of instruction, and advise, yet by the whip may be kept within Some compass:
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but nothing will be auaileable with a conceited foole. but nothing will be available with a conceited fool.
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Though thou shouldest bray him in a morter (as the wiseman speaketh) among wheate braied with a p•stell yet will not his foolishnes depart from him,: Though thou Shouldst bray him in a mortar (as the Wiseman speaks) among wheat brayed with a p•stell yet will not his foolishness depart from him,:
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you may sooner driue his soule out of his body, then you can driue folly out of his soule. This is for our instruction:
you may sooner driven his soul out of his body, then you can driven folly out of his soul. This is for our instruction:
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that if wee would carry the name of Christians, and be such indeed, then we must learne our dutie, to the intent we may doe it;
that if we would carry the name of Christians, and be such indeed, then we must Learn our duty, to the intent we may do it;
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and euery one striue principally to know what hee himselfe should bee. Many labour to speake well, and to haue words of discourse:
and every one strive principally to know what he himself should be. Many labour to speak well, and to have words of discourse:
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but let vs learne to [ doe ] well: which if we endeuour to doe, then:
but let us Learn to [ do ] well: which if we endeavour to do, then:
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Thirdly, here is matter of great consolation for vs:
Thirdly, Here is matter of great consolation for us:
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for hereby we may gather good assurance vnto our owne hearts, of the soundnes of our repentance, and conuersion vnto the Lord:
for hereby we may gather good assurance unto our own hearts, of the soundness of our Repentance, and conversion unto the Lord:
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this beeing here in the text set downe as an infallible note, of those that haue indeede turned from their euill waies to serue the liuing God, that they learne to doe well. Therefore they may take this for their comfort, who are still proposing of good questions, what they must doe,
this being Here in the text Set down as an infallible note, of those that have indeed turned from their evil ways to serve the living God, that they Learn to do well. Therefore they may take this for their Comfort, who Are still proposing of good questions, what they must do,
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and how they must do it? by what meanes they may get out of this or that sinne,
and how they must do it? by what means they may get out of this or that sin,
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and attaine to such or such a grace? how they may be most profitable, helpefull and comfortable to themselues and others? this was the practise of the Publicans and fouldiers,
and attain to such or such a grace? how they may be most profitable, helpful and comfortable to themselves and Others? this was the practice of the Publicans and Soldiers,
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and of all sortes that were inwardlie touched in their consciences by the preaching of Iohn Baptist:
and of all sorts that were inwardly touched in their Consciences by the preaching of John Baptist:
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euery one of them came vnto him, saying, what must we do? & of the Gayler, who when once he began to be humbled, came trembling, every one of them Come unto him, saying, what must we do? & of the Gayler, who when once he began to be humbled, Come trembling,
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and fell downe before Paul and Silas, saying, Sirs, what must I doe to be saued? for howsoeuer Gods seruants haue learned for the most part, what things in generall must be done,
and fell down before Paul and Silas, saying, Sirs, what must I do to be saved? for howsoever God's Servants have learned for the most part, what things in general must be done,
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yet still they haue many scruples and doubts in their consciences:
yet still they have many scruples and doubts in their Consciences:
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as, whether such and such things come within the compasse of their callings? what warrant there is for it in the word? whether it may be done at such a time, in such a place,
as, whither such and such things come within the compass of their callings? what warrant there is for it in the word? whither it may be done At such a time, in such a place,
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before, with or amongst such persons? what circumstances they must obserue in their proceeding? what affection they must carie in the matter; and the like.
before, with or among such Persons? what Circumstances they must observe in their proceeding? what affection they must carry in the matter; and the like.
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For they finde such a Sea of hypocrisie and pride in their hearts, that they thinke they are neuer sufficientlie furnished with wisdome and goodnesse for the performance of holy duties,
For they find such a Sea of hypocrisy and pride in their hearts, that they think they Are never sufficiently furnished with Wisdom and Goodness for the performance of holy duties,
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but are still icalous and suspicious of themselues, lest they should be led aside with byrespects.
but Are still icalous and suspicious of themselves, lest they should be led aside with byrespects.
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Howsoeuer such men and women thinke, and speake hardlie of themselues, and are still bewailing their manifold imperfections,
Howsoever such men and women think, and speak hardly of themselves, and Are still bewailing their manifold imperfections,
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and failings in euery good exercise, yet the Ministers of God, finde, that of all others, they are the worthiest hearers,
and failings in every good exercise, yet the Ministers of God, find, that of all Others, they Are the Worthiest hearers,
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and practisers, and receiuers of the Sacrament.
and practisers, and Receivers of the Sacrament.
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Manie count them learned Christians, that haue gotten such knowledge, as that they can say much:
Many count them learned Christians, that have got such knowledge, as that they can say much:
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but they are in truth the best learned, that haue obtained grace to doe much: according to the exhortation of the Prophet in this place, Learne to doe well.
but they Are in truth the best learned, that have obtained grace to do much: according to the exhortation of the Prophet in this place, Learn to do well.
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[ Seeke iudgement. ] Now because men will very easily shift off generall precepts, hee contenteth not himselfe with the former exhortation,[ Seek judgement. ] Now Because men will very Easily shift off general Precepts, he contents not himself with the former exhortation,
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but as hee had bidden them to doe well, so here hee commeth to particulars,
but as he had bidden them to do well, so Here he comes to particulars,
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and sheweth them wherein their chiefe and speciall care and endeauour should bee to doe well, Seeke iudgement, &c. Hee had before charged them, that their hands were full of blood:
and shows them wherein their chief and special care and endeavour should be to do well, Seek judgement, etc. He had before charged them, that their hands were full of blood:
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and that their great men, and men of authoritie were notable oppressors and spoilers of their brethren,
and that their great men, and men of Authority were notable Oppressors's and spoilers of their brothers,
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and neighbours that were meaner then themselues:
and neighbours that were meaner then themselves:
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following after rewards, and not iudgeing the fatherlesse and the widowe, nor suffering them to haue equitie according to the goodnes of their cause:
following After rewards, and not judging the fatherless and the widow, nor suffering them to have equity according to the Goodness of their cause:
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but rather abusing their authoritie to the hurt of the good, and to the maintenance of the bad, in their lewd and sinfull practises.
but rather abusing their Authority to the hurt of the good, and to the maintenance of the bad, in their lewd and sinful practises.
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If honest men had neuer so good a cause, and neuer so good a conscience, yet if they brought them no bribes, they were likely to goe by the worst:
If honest men had never so good a cause, and never so good a conscience, yet if they brought them no Bribes, they were likely to go by the worst:
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and if sinnefull and wretched persons had neuer so ill a cause, yet if they presented them with great gifts, they should carie it from all others.
and if sinful and wretched Persons had never so ill a cause, yet if they presented them with great Gifts, they should carry it from all Others.
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Now the Prophets purpose being to bring these men to repentance, hee saith, Seeke iudgement, that is, Search diligently, what ought to bee done according to your places;
Now the prophets purpose being to bring these men to Repentance, he Says, Seek judgement, that is, Search diligently, what ought to be done according to your places;
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and when you know it, see that that you practise it. Whence ariseth this point: that,
and when you know it, see that that you practise it. Whence arises this point: that,
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It is a note of true repentance, and of an honest and sincere heart, to discharge the duties that belong vnto vs in our places and callings.
It is a note of true Repentance, and of an honest and sincere heart, to discharge the duties that belong unto us in our places and callings.
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For looke what is here said of Magistrates, and men of higher places, that if they would manifest the soundnesse of their repentance,
For look what is Here said of Magistrates, and men of higher places, that if they would manifest the soundness of their Repentance,
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and the vprightnesse of their hearts, they should leaue off their oppression, and fall to equall dealing betwixt man and man:
and the uprightness of their hearts, they should leave off their oppression, and fallen to equal dealing betwixt man and man:
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the like holds in all other callings, and among men of all sorts and degrees, to wit, that they put to their vtmost endeauour, to finde out what are the works of that vocation wherein God hath set them,
the like holds in all other callings, and among men of all sorts and Degrees, to wit, that they put to their utmost endeavour, to find out what Are the works of that vocation wherein God hath Set them,
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and accordingly to doe the same, reforming the speciall things, wherein they haue faulted heretofore.
and accordingly to do the same, reforming the special things, wherein they have faulted heretofore.
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This Iob sets downe as a marke, that hee was no hypocrite, (though his friends iniuriously charged him to be such a one) because hee was carefull of those good duties that did pertaine to him in his place, both as hee was a Magistrate,
This Job sets down as a mark, that he was no hypocrite, (though his Friends injuriously charged him to be such a one) Because he was careful of those good duties that did pertain to him in his place, both as he was a Magistrate,
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and as hee was a rich man; in both which respects, hee shewed all good faithfulnes;
and as he was a rich man; in both which respects, he showed all good faithfulness;
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for as hee was a Magistrate, hee saith, I releeued the poore that cried, and him that had none to helpe him. Iob 29.12. The blessing of him that was readie to perish, came vpon mee, and I caused the widowes heart to reioice:
for as he was a Magistrate, he Says, I relieved the poor that cried, and him that had none to help him. Job 29.12. The blessing of him that was ready to perish, Come upon me, and I caused the Widows heart to rejoice:
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I put on iustice, and it couered mee:
I put on Justice, and it covered me:
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my iudgement was a robe and a crowne, &c. Neither would hee shift off matters to ease himselfe,my judgement was a robe and a crown, etc. Neither would he shift off matters to ease himself,
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and to free himselfe from paines and troubles;
and to free himself from pains and Troubles;
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but (saith hee) If I knew not the cause, I would search it out diligently:
but (Says he) If I knew not the cause, I would search it out diligently:
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and though the pray were in their hands, nay, as it were in the mouthes of those that were strong, and fierce as Lyons:
and though the prey were in their hands, nay, as it were in the mouths of those that were strong, and fierce as Lyons:
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Yet he saith, that hee would breake theiawes of the vnrighteous man, and plucke the pray out of his teeth.
Yet he Says, that he would break theiawes of the unrighteous man, and pluck the pray out of his teeth.
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Hee would aduenture himselfe for the innocent in a righteous cause, though it were with as great danger,
He would adventure himself for the innocent in a righteous cause, though it were with as great danger,
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as for a man to pull the pray out of the iawes of some hungrie and sauage wild beast, that would be ready to deuoure any that should come neere him.
as for a man to pull the pray out of the Jaws of Some hungry and savage wild beast, that would be ready to devour any that should come near him.
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Then as hee was a rich man, hee sheweth that hee disposed his wealth to that end which God had appointed.
Then as he was a rich man, he shows that he disposed his wealth to that end which God had appointed.
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I was (saith hee) a father vnto the poore. I was (Says he) a father unto the poor.
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I restrained him not of his desire, nor caused the eies of the widowe to faile.
I restrained him not of his desire, nor caused the eyes of the widow to fail.
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I did not eate my morsels alone, but the fatherlesse did eate thereof.
I did not eat my morsels alone, but the fatherless did eat thereof.
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And from his youth hee grew vp with mee, as with a father, &c. I sawe none perish for want of clothing, nor any poore without couering:
And from his youth he grew up with me, as with a father, etc. I saw none perish for want of clothing, nor any poor without covering:
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but their loines blessed me, because they were warmed with the fleece of my sheepe. but their loins blessed me, Because they were warmed with the fleece of my sheep.
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Further, that this faithfulnesse in a mans owne calling, is a notable testimony of an honest heart,
Further, that this faithfulness in a men own calling, is a notable testimony of an honest heart,
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and of a good conscience, it appeareth by the speech of our Sauiour, where he approueth himselfe,
and of a good conscience, it appears by the speech of our Saviour, where he approveth himself,
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and his actions vnto his father, saying, Father, Iohn 17.4. I haue glorified thee on the earth:
and his actions unto his father, saying, Father, John 17.4. I have glorified thee on the earth:
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how prooues hee that? I haue finished the worke which thou gauest me to doe.
how Proves he that? I have finished the work which thou Gavest me to do.
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Many times men set vpon workes which God neuer commanded them to doe, but which their owne flesh, and Satan bade them do:
Many times men Set upon works which God never commanded them to do, but which their own Flesh, and Satan bade them doe:
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or if they begin to goe about good workes that the Lord commandeth, they doe not goe thorow with the same, as Christ Iesus did:
or if they begin to go about good works that the Lord commands, they do not go thorough with the same, as christ Iesus did:
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and therefore they neither bring glorie to Gods name, nor comfort vnto themselues by that which they doe:
and Therefore they neither bring glory to God's name, nor Comfort unto themselves by that which they do:
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but this is it indeed that will stand men in steede, when they shall come to make their accounts before the Lords iudgement seate,
but this is it indeed that will stand men in steed, when they shall come to make their accounts before the lords judgement seat,
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if they can truely say, Lord I haue done the worke that thou didst appoint mee;
if they can truly say, Lord I have done the work that thou didst appoint me;
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I haue beene exercised in those businesses and affaires which thou diddest enioyne me, & haue gone thorow with the same.
I have been exercised in those businesses and affairs which thou didst enjoin me, & have gone thorough with the same.
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So, when the Lord Christ Iesus would commend a worthy seruant;
So, when the Lord christ Iesus would commend a worthy servant;
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what is the commendation that hee hath giuen him? that hee hath faithfully imploied those talents and gifts, that his master committed vnto his trust, vnto his best aduantage.
what is the commendation that he hath given him? that he hath faithfully employed those Talents and Gifts, that his master committed unto his trust, unto his best advantage.
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And this (as the Apostle speaketh) is required of disposers, that euerie one be found faithfull:
And this (as the Apostle speaks) is required of disposers, that every one be found faithful:
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That is, that they discharge euery one the duties that pertaine vnto them in their places, withall due care, and conscionable regard.
That is, that they discharge every one the duties that pertain unto them in their places, withal due care, and conscionable regard.
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This serues for the iust reproofe of those that make some shew of Christianitie, and would faine goe vnder the name and number of sound professors of the Gospell,
This serves for the just reproof of those that make Some show of Christianity, and would feign go under the name and number of found professors of the Gospel,
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and yet are most vnfaithfull in their owne charges. Many are good neighbours abroad, but bad gonernors at home.
and yet Are most unfaithful in their own charges. Many Are good neighbours abroad, but bad gonernors At home.
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They can aduise others for the best, but they haue no care at all to order their owne families in the feare of God.
They can advise Others for the best, but they have no care At all to order their own families in the Fear of God.
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Many husbands are kind and courteous abroad, but churlish and vnmercifull to their yoke-fellowes: and to their Children and seruants at home.
Many Husbands Are kind and courteous abroad, but churlish and unmerciful to their yokefellows: and to their Children and Servants At home.
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Many wiues will seeme religious, who yet are not helps in their familie, obedient to their husbands, fearing to offend them:
Many wives will seem religious, who yet Are not helps in their family, obedient to their Husbands, fearing to offend them:
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nor seeking in all good and lawfull things to content and please them.
nor seeking in all good and lawful things to content and please them.
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Such masters, and husbands, and wiues, can haue little comfort of their faithfulnesse, when they faile most in those things, wherein the power of godlinesse should most shew it selfe;
Such Masters, and Husbands, and wives, can have little Comfort of their faithfulness, when they fail most in those things, wherein the power of godliness should most show it self;
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namely in discharging a good conscience where they are tied so to doe by the neerest and strongest bonds.
namely in discharging a good conscience where they Are tied so to do by the nearest and Strongest bonds.
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And this is a great fault in diuers seruants, who when they haue gotten a little knowledge of religon,
And this is a great fault in diverse Servants, who when they have got a little knowledge of Religion,
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and can discourse of some points thereof, begin to thinke that then they haue a dispensation to be idle and slothfull:
and can discourse of Some points thereof, begin to think that then they have a Dispensation to be idle and slothful:
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headstrong, and masterfull, testie and impatient when they are told of their faults, and the like.
headstrong, and masterful, testy and impatient when they Are told of their Faults, and the like.
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Oh this is a wofull vse that they make of their reading, and hearing the word of God:
O this is a woeful use that they make of their reading, and hearing the word of God:
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if they had well obserued that which most concernes them, they should haue found that the Lord commandeth seruants, to please their masters in all things, not answering againe, if they had well observed that which most concerns them, they should have found that the Lord commands Servants, to please their Masters in all things, not answering again,
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and to shew all good faithfulnesse, that they may adorne the doctrine of God our Sauiour in all things. and to show all good faithfulness, that they may adorn the Doctrine of God our Saviour in all things.
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And againe, Seruants bee obedient vnto them, that are your masters according to the flesh, with feare, And again, Servants be obedient unto them, that Are your Masters according to the Flesh, with Fear,
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and trembling, in singlenes of your hearts, as vnto Christ. and trembling, in singleness of your hearts, as unto christ.
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And no lesse effectuall is that other place of Paul to Timothie. Let as many seruants as are vnder the yoke, count their masters worthy of all honour, 1. Tim. 6.1.2. that the name of God, and his doctrine be not euill spoken off.
And no less effectual is that other place of Paul to Timothy. Let as many Servants as Are under the yoke, count their Masters worthy of all honour, 1. Tim. 6.1.2. that the name of God, and his Doctrine be not evil spoken off.
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And they that haue beleeuing masters, let them not despise them, because they are brethren, but rather doe seruice, because they are faithfull and beloued, and partakers of the benefit. And they that have believing Masters, let them not despise them, Because they Are brothers, but rather do service, Because they Are faithful and Beloved, and partakers of the benefit.
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And that was a thing worthy singular commendation in Iacob, that hee serued Laban (though a couetous, deceirfull and hard master) with all his might. Being in the day consumed with heate,
And that was a thing worthy singular commendation in Iacob, that he served Laban (though a covetous, deceirfull and hard master) with all his might. Being in the day consumed with heat,
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and with frost in the night, his sleepe also departing from his eies. and with frost in the night, his sleep also departing from his eyes.
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And therefore those seruants are much to bee blamed, that make religion an occasion of their vnfaithfulnesse, which, by how much it is more thorowly and deepely rooted and setled in the hearts of any, should,
And Therefore those Servants Are much to be blamed, that make Religion an occasion of their unfaithfulness, which, by how much it is more thoroughly and deeply rooted and settled in the hearts of any, should,
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and will make them more true and trustie; more conscionable and fathfull to their rulers, and gouernours.
and will make them more true and trusty; more conscionable and fathfull to their Rulers, and Governors.
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And the like may bee said of children, what gifts of knowledge, and speech soeuer they haue, they can haue no comfort of the same,
And the like may be said of children, what Gifts of knowledge, and speech soever they have, they can have no Comfort of the same,
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vnlesse they giue all honour and reuerence, and shew all dutie and obedience vnto their parents, as the Lord commandeth them.
unless they give all honour and Reverence, and show all duty and Obedience unto their Parents, as the Lord commands them.
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This may be an instruction vnto vs. Would wee be Christs scholers? then the first letter and lesson that wee must learne is, to doe well in our places.
This may be an instruction unto us Would we be Christ Scholars? then the First Letter and Lesson that we must Learn is, to do well in our places.
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Are wee children? let vs labour by searching of the Scriptures to know our duties, and to doe them.
are we children? let us labour by searching of the Scriptures to know our duties, and to do them.
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Are wee seruants? let vs get vnderstanding of the things that doe most concerne vs in our places,
are we Servants? let us get understanding of the things that do most concern us in our places,
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and let our practise bee answerable to our profession, and then wee shall shew our selues to bee truely religious indeed.
and let our practice be answerable to our profession, and then we shall show our selves to be truly religious indeed.
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And the same exhortation might bee giuen to all others in their seuerall vocations:
And the same exhortation might be given to all Others in their several vocations:
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which if wee can follow, whatsoeuer our callings be, wee serue the Lord Christ in them, and shall be sure of full reward from him.
which if we can follow, whatsoever our callings be, we serve the Lord christ in them, and shall be sure of full reward from him.
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Oh but my calling is meane, and my seruice base.
O but my calling is mean, and my service base.
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Though your worke be base, yet it is not a base thing to serue such a master in it.
Though your work be base, yet it is not a base thing to serve such a master in it.
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They are the most worthy seruants, whatsoeuer their imploiment bee, that do with most conscionable,
They Are the most worthy Servants, whatsoever their employment be, that do with most conscionable,
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and dutifull hearts and minds, serue the Lord, where hee hath placed them, and in those works, which hee hath allotted vnto them.
and dutiful hearts and minds, serve the Lord, where he hath placed them, and in those works, which he hath allotted unto them.
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[ Releeue the oppressed. ] Hauing in the former words shewed them that they must doe that which is iust, and right:[ Relieve the oppressed. ] Having in the former words showed them that they must do that which is just, and right:
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hee cōmeth now more particularly to declare vnto them wherein that consisteth, namely in shewing mercy to such as are in misery:
he comes now more particularly to declare unto them wherein that Consisteth, namely in showing mercy to such as Are in misery:
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and in being meanes of comfort vnto them, that are in discomfor, tand griefe of heart.
and in being means of Comfort unto them, that Are in discomfor, tanned grief of heart.
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Whence this doctrine may be collected: that,
Whence this Doctrine may be collected: that,
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It is a most acceptable seruice vnto the Lord, to comfort and releeue his people when they are in miserie and distresse.
It is a most acceptable service unto the Lord, to Comfort and relieve his people when they Are in misery and distress.
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This is a worke so well pleasing vnto God, that hee pronounceth him happy and blessed that considereth wisely, This is a work so well pleasing unto God, that he pronounceth him happy and blessed that Considereth wisely,
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and iudgeth charitably of the poore and needy: though they haue no abilitie to helpe them, nor to direct and counsell them;
and Judgeth charitably of the poor and needy: though they have no ability to help them, nor to Direct and counsel them;
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yet if they can but prudently and mercifully consider with themselues, surely this man or woman, haue caried themselues so holily and blamelesly, that this stroke is not fallen vpon them for their wickednesse,
yet if they can but prudently and mercifully Consider with themselves, surely this man or woman, have carried themselves so holily and blamelessly, that this stroke is not fallen upon them for their wickedness,
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nor for their foolishnesse, but for their good and comfort; as in the end it will appeare.
nor for their foolishness, but for their good and Comfort; as in the end it will appear.
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This merciful iudgement and censure concerning those that haue many and strange, and heauy crosses lying vpon them, is a thing that God much regardeth,
This merciful judgement and censure Concerning those that have many and strange, and heavy Crosses lying upon them, is a thing that God much Regardeth,
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and recompenceth in all that are so affected towards his poore distressed seruants.
and recompenseth in all that Are so affected towards his poor distressed Servants.
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This also the Apostle Iames yeeldeth as an vndoubted marke of true religion, saying, Pure religion, Iam. 1.27.
This also the Apostle James yields as an undoubted mark of true Religion, saying, Pure Religion, Iam. 1.27.
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and vndefiled before God, euen the father, is this, to visit the fatherlesse, and widowes in their aduersitie,
and undefiled before God, even the father, is this, to visit the fatherless, and Widows in their adversity,
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and to keepe himselfe vnspotted of the world. and to keep himself unspotted of the world.
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His meaning is not, that it is religion it selfe (for it is a thing belonging to the first table) but a signe of the same,
His meaning is not, that it is Religion it self (for it is a thing belonging to the First table) but a Signen of the same,
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when our faith in God, and loue vnto God, maketh vs pitifull and liberall towards the children and Saints of God,
when our faith in God, and love unto God, makes us pitiful and liberal towards the children and Saints of God,
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and such as he would haue respected and relieued.
and such as he would have respected and relieved.
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So, at the great and generall day of iudgement, when all the world shal come to receiue sentence according to their works,
So, At the great and general day of judgement, when all the world shall come to receive sentence according to their works,
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whether good or euill, what is the matter of commendation that is giuen to the elect,
whither good or evil, what is the matter of commendation that is given to the elect,
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and the most euident marke of difference betweene the sheepe and the goates? euen this, that they desired to doe good, not in some one or two,
and the most evident mark of difference between the sheep and the Goats? even this, that they desired to do good, not in Some one or two,
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or in some fewe, but in euery worke of mercie, and of charitie.
or in Some few, but in every work of mercy, and of charity.
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That they fedde the hungry, gaue drinke vnto the thirsty, clothed the naked, visited he sicke and imprisoned. That they fed the hungry, gave drink unto the thirsty, clothed the naked, visited he sick and imprisoned.
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And on the other side, the reprobate shall not be charged so much that they did hurt,
And on the other side, the Reprobate shall not be charged so much that they did hurt,
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as that they did not the good that they might haue done vnto poore Christians in their wants and miseries.
as that they did not the good that they might have done unto poor Christians in their Wants and misery's.
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And further, this sheweth it to be an excellent seruice for one to stretch forth his hand in relieuing the needie,
And further, this shows it to be an excellent service for one to stretch forth his hand in relieving the needy,
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and in succouring distressed soules, that whatsoeuer kindnesse is done to the least of them, Christ sets it on his score,
and in succouring distressed Souls, that whatsoever kindness is done to the least of them, christ sets it on his score,
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and counts it as done vnto himselfe, and hee will acknowledge it, and reward it, both in this present life,
and counts it as done unto himself, and he will acknowledge it, and reward it, both in this present life,
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and in that which is to come.
and in that which is to come.
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Euery one will come to this, that if Christ Iesus should repaire vnto their houses hungry,
Every one will come to this, that if christ Iesus should repair unto their houses hungry,
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or thirstie, or cold, or naked, they would with all their hearts part with any thing they haue to refresh and releeue him:
or thirsty, or cold, or naked, they would with all their hearts part with any thing they have to refresh and relieve him:
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let such heare then what Christ himselfe saith to them that shew mercie to the poore Saints.
let such hear then what christ himself Says to them that show mercy to the poor Saints.
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In as much therefore as yee haue done it to one of the least of these my brethren yee haue done it vnto mee. In as much Therefore as ye have done it to one of the least of these my brothers ye have done it unto me.
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Which is first for the great condemnation of them that do altogether shut vp their bowels of compassion from Gods children in their sorrowes, and temptations, and afflictions.
Which is First for the great condemnation of them that do altogether shut up their bowels of compassion from God's children in their sorrows, and temptations, and afflictions.
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Whosoeuer hath this worlds good, 1. Iohn 3.17. Whosoever hath this world's good, 1. John 3.17.
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and seeth his brother haue need, (saith the Apostle Iohn) and shutteth vp his compassion from him,
and sees his brother have need, (Says the Apostle John) and shutteth up his compassion from him,
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how dwelleth the loue of God in him? This goeth sore against such;how dwells the love of God in him? This Goes soar against such;
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in not louing his children, they proclaime vnto all the world, that they loue not God himselfe,
in not loving his children, they proclaim unto all the world, that they love not God himself,
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and therefore are not beloued of him:
and Therefore Are not Beloved of him:
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and if it be so with those that doe not make manifest their loue by shewing mercie;
and if it be so with those that do not make manifest their love by showing mercy;
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what shall wee thinke of those that are so farre from pitying, and releeuing the distressed;
what shall we think of those that Are so Far from pitying, and relieving the distressed;
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that they are readie to adde affliction to the afflicted. It's iust vpon you, (say they) your indiscretion and want of wisedome;
that they Are ready to add affliction to the afflicted. It's just upon you, (say they) your indiscretion and want of Wisdom;
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in that you made more ado then needs, and would bee more precise then wise,
in that you made more ado then needs, and would be more precise then wise,
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and more forward then your neighbours, &c. hath brought you to all this woe and miserie.
and more forward then your neighbours, etc. hath brought you to all this woe and misery.
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This is cruell and vnmercifull dealing: if they would do them no good, they should do them no hurt.
This is cruel and unmerciful dealing: if they would do them no good, they should do them no hurt.
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Yet this was the case of Iob and of Dauid in their great calamities and perplexities:
Yet this was the case of Job and of David in their great calamities and perplexities:
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and wee may reade of the lamentable complaints that both of them made in that respect.
and we may read of the lamentable complaints that both of them made in that respect.
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If it be a marke of a damnable person to withold mercie from the sorrowfull and heauie hearted,
If it be a mark of a damnable person to withhold mercy from the sorrowful and heavy hearted,
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then what shall become of them that lay heauie burdens on those that are pressed downe too low before? if there shall bee iudgement without mercie, to them that shew no mercie, much more fearefull shall their state bee that are so full of crueltie towards them whom the Lord so tenderly respecteth?
then what shall become of them that lay heavy burdens on those that Are pressed down too low before? if there shall be judgement without mercy, to them that show no mercy, much more fearful shall their state be that Are so full of cruelty towards them whom the Lord so tenderly respecteth?
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Here is a singular comfort for Gods children, that are in many wants and necessities:
Here is a singular Comfort for God's children, that Are in many Wants and necessities:
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so long as there is any godly man or woman that will doe any thing for Christ his sake,
so long as there is any godly man or woman that will do any thing for christ his sake,
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and for their owne comforts sake, they shall not bee destitute of reliefe.
and for their own comforts sake, they shall not be destitute of relief.
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For God hath commanded his seruants to succour them, and hath made many gracious promises to such as are mercifull,
For God hath commanded his Servants to succour them, and hath made many gracious promises to such as Are merciful,
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and will beare the burdens of others. And if men should faile them, the Lord himselfe will looke vnto them;
and will bear the burdens of Others. And if men should fail them, the Lord himself will look unto them;
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who beholds their troubles, and sees their teares, and is acquainted with all their griefes. And hee that bids others to be mercifull, will not be vnmercifull himselfe.
who beholds their Troubles, and sees their tears, and is acquainted with all their griefs. And he that bids Others to be merciful, will not be unmerciful himself.
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And therefore it is, that men doe denie vs helpe and comfort many times, because God would haue vs draw neerer vnto him;
And Therefore it is, that men do deny us help and Comfort many times, Because God would have us draw nearer unto him;
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whose eies are euer vpon vs, and whose eares are alwaies open to heare the cries of the poore,
whose eyes Are ever upon us, and whose ears Are always open to hear the cries of the poor,
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and of those that are humbled before him.
and of those that Are humbled before him.
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Therefore let the Saints of God make full reckoning that one way, or other they shall be prouided for;
Therefore let the Saints of God make full reckoning that one Way, or other they shall be provided for;
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if men will not, God will.
if men will not, God will.
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Onely let them bee sure that they bee found in the number of those that be humble in spirit,
Only let them be sure that they be found in the number of those that be humble in Spirit,
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and broken in heart, for to such alone doe the mercies of God appertaine.
and broken in heart, for to such alone do the Mercies of God appertain.
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If one bee a gamster, or an vnthrift, a riotous person or a drunkard, or giuen out to any such reproachfull vice:
If one be a gamester, or an unthrift, a riotous person or a drunkard, or given out to any such reproachful vice:
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or if there bee any that will not take paines to get their liuing, by diligence and labour in their honest calling,
or if there be any that will not take pains to get their living, by diligence and labour in their honest calling,
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but giue themselues to idlenesse and sluggishnesse, God himselfe will not (in mercy at least) and his children must releeue such kind of persons:
but give themselves to idleness and sluggishness, God himself will not (in mercy At least) and his children must relieve such kind of Persons:
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Hee that will not labour, must not eat: He that will not labour, must not eat:
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and the best almes for such is, to giue them nurture and correction, that they may desist from their lewd behauiour, and the best alms for such is, to give them nurture and correction, that they may desist from their lewd behaviour,
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and betake themselues to better courses, 18 [ Come now, let vs reason together. ] Heere the Prophet is about to meete with an obiection that they might make.
and betake themselves to better courses, 18 [ Come now, let us reason together. ] Here the Prophet is about to meet with an objection that they might make.
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It's long ere men bee brought to the sight of their sinnes:
It's long ere men be brought to the sighed of their Sins:
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but when they come once to perceiue the multitude, and grieuousnesse of them, they begin to thinke their case remediles,
but when they come once to perceive the multitude, and grievousness of them, they begin to think their case remediless,
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and that it is in vaine to hope for pardon:
and that it is in vain to hope for pardon:
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But God bids them make no such conclusions, and therefore he saith, [ Come now, let vs reason together:
But God bids them make no such conclusions, and Therefore he Says, [ Come now, let us reason together:
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] which is in effect, as if he should haue said, If you hearken what the diuell and the flesh can say, that will rather make you dispaire, then beleeue:] which is in Effect, as if he should have said, If you harken what the Devil and the Flesh can say, that will rather make you despair, then believe:
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and therefore heare you withall what I can say, which if wee could doe, we should easilie see that the arguments of Satan,
and Therefore hear you withal what I can say, which if we could do, we should Easily see that the Arguments of Satan,
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and of our owne wretched carnall reason, are but delusions, and that Gods arguments will swallow them vp all,
and of our own wretched carnal reason, Are but delusions, and that God's Arguments will swallow them up all,
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euen as Moses true Serpent did the Serpents of the sorcerers. Hence wee may learne this doctrine: that,
even as Moses true Serpent did the Serpents of the sorcerers. Hence we may Learn this Doctrine: that,
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They that will come to the Lord, and doe him seruice, must not hearken what reasons flesh and blood can yeeld them against it,
They that will come to the Lord, and do him service, must not harken what Reasons Flesh and blood can yield them against it,
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but what reasons God can giue them for it. The diuell will haue much to say against goodnesse;
but what Reasons God can give them for it. The Devil will have much to say against Goodness;
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and our owne fleshlie wisdome will haue as much:
and our own fleshly Wisdom will have as much:
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and the world will bee as great a pull-backe vnto vs, if wee will giue it the hearing:
and the world will be as great a pull-back unto us, if we will give it the hearing:
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but if wee can lend an attentiue eare vnto the Lord, wee shall finde that he will bring better arguments to perswade vs to goodnesse,
but if we can lend an attentive ear unto the Lord, we shall find that he will bring better Arguments to persuade us to Goodness,
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then all those our enemies can, to diswade vs from it.
then all those our enemies can, to dissuade us from it.
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And therefore it is that men are so often, and so groslie deceiued, because they heare what the one side can say to discourage and hinder them:
And Therefore it is that men Are so often, and so grossly deceived, Because they hear what the one side can say to discourage and hinder them:
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but not what the other can say, to hearten and draw them onward in good waies.
but not what the other can say, to hearten and draw them onward in good ways.
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For if they did bring a spirituall eare to receiue the proofes that are brought from the word, they would bee mroe forcible to bring them to God,
For if they did bring a spiritual ear to receive the proofs that Are brought from the word, they would be mroe forcible to bring them to God,
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then all other meanes could bee to allure them to forsake God, and to embrace this present world.
then all other means could be to allure them to forsake God, and to embrace this present world.
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Therefore when the Lord would haue men to practise any dutie, or to forbeare any sinne, wee see what strong reasons he bringeth for that purpose:
Therefore when the Lord would have men to practise any duty, or to forbear any sin, we see what strong Reasons he brings for that purpose:
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as is euident (together with innumerable other places) in the second and in the fourth commandement.
as is evident (together with innumerable other places) in the second and in the fourth Commandment.
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And thence it is, that men doe so commonly and so wretchedly transgresse those commandements, because they doe not well weigh the Lords reasons to the contrarie:
And thence it is, that men do so commonly and so wretchedly transgress those Commandments, Because they do not well weigh the lords Reasons to the contrary:
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for if they did, they would neuer incline so much to superstition, and Idolatrie:
for if they did, they would never incline so much to Superstition, and Idolatry:
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nor euer so giue themselues to the prophaning of the Lords day, but know that it is farre better to procure Gods blessing by keeping it,
nor ever so give themselves to the profaning of the lords day, but know that it is Far better to procure God's blessing by keeping it,
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then his curse and vengeance by the violating of it.
then his curse and vengeance by the violating of it.
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Holy Iob (wee see) tooke that course that the Lord would haue vs take for the repressing of all inordinate lusts and affections.
Holy Job (we see) took that course that the Lord would have us take for the repressing of all inordinate Lustiest and affections.
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I made (saith hee) a couenant with my eies; I made (Says he) a Covenant with my eyes;
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why then should I thinke on a maide? A carnall sinfull man would haue thought this too much curiositie and nicenesse:why then should I think on a maid? A carnal sinful man would have Thought this too much curiosity and niceness:
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What? not to looke on the beautie and comely visage of a woman? at least not to take some libertie for thoughts tending that way? it's too too much precisenesse:
What? not to look on the beauty and comely visage of a woman? At least not to take Some liberty for thoughts tending that Way? it's too too much preciseness:
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who can take any notice of such things in vs? Oh (saith Iob) What portion should I haue of God from aboue? and what inheritance from the almightie from on high? q: d:
who can take any notice of such things in us? O (Says Job) What portion should I have of God from above? and what inheritance from the almighty from on high? q: d:
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I durst not giue way vnto the flesh in any sort, for that were the directest course to depriue my selfe of the comforts of the word and spirit heere,
I durst not give Way unto the Flesh in any sort, for that were the directest course to deprive my self of the comforts of the word and Spirit Here,
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and of the crowne of happinesse, which is reserued for the Saints in the world to come.
and of the crown of happiness, which is reserved for the Saints in the world to come.
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Albeit I should speed little the worse with men, yet I should bee sure to come short of many speciall fauours and blessings of the Lord. And further hee addeth:
Albeit I should speed little the Worse with men, yet I should be sure to come short of many special favours and blessings of the Lord. And further he adds:
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Is not destruction to the wicked? and strange punishments to the workers of iniquitie? q. d. Is not destruction to the wicked? and strange punishments to the workers of iniquity? q. worser.
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Suppose I should escape the censures of men, yet hath not the Lord meanes that I cannot conceiue of,
Suppose I should escape the censures of men, yet hath not the Lord means that I cannot conceive of,
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for the punishment of rebellious sinners:
for the punishment of rebellious Sinners:
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and though things may be smoothered for a time, cannot be bring secret sinnes to open shame? grant that it be kept close from the eies of the world,
and though things may be smothered for a time, cannot be bring secret Sins to open shame? grant that it be kept close from the eyes of the world,
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yet doth not hee behold my waies, and tell all my steps? though the eies of men take a view onely of the outward actions,
yet does not he behold my ways, and tell all my steps? though the eyes of men take a view only of the outward actions,
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yet he looketh vpon the inward disposition, and affection of the heart;
yet he looks upon the inward disposition, and affection of the heart;
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these and the like reasons he vsed to keepe himselfe in order, and to fright his conscience from all manner of sinne and impietie,
these and the like Reasons he used to keep himself in order, and to fright his conscience from all manner of sin and impiety,
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as is more fully described vnto vs in that Chapter.
as is more Fully described unto us in that Chapter.
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And good reason there is, why wee should esteeme Gods arguments aboue any other, because hee is wisdome it selfe,
And good reason there is, why we should esteem God's Arguments above any other, Because he is Wisdom it self,
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and therefore seeth what is best for vs;
and Therefore sees what is best for us;
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and hee is loue it selfe, and therefore will direct vs in the way, which shall appeare to be most safe and most comfortable in the end, what stumbling blocks and rubs soeuer wee finde therein for a season.
and he is love it self, and Therefore will Direct us in the Way, which shall appear to be most safe and most comfortable in the end, what stumbling blocks and rubs soever we find therein for a season.
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The diuell, the world, and the flesh bring onely shewes of reason, & pretend loue vnto vs,
The Devil, the world, and the Flesh bring only shows of reason, & pretend love unto us,
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when they mean nothing lesse as the euent will plainly manifest:
when they mean nothing less as the event will plainly manifest:
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but Gods reasons will hold out when they are waied in the ballance, and what hee saith shall stand when heauen and earth shall fall:
but God's Reasons will hold out when they Are weighed in the balance, and what he Says shall stand when heaven and earth shall fallen:
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and if wee take those courses that he would haue vs, wee shall plainely perceiue at last, that hee meant vs more good in so aduising vs,
and if we take those courses that he would have us, we shall plainly perceive At last, that he meant us more good in so advising us,
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then wee could possible thinke or imagine.
then we could possible think or imagine.
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This sheweth and condemneth their follie, who, when they haue motions or perswasions to vndertake any good thing,
This shows and Condemneth their folly, who, when they have motions or persuasions to undertake any good thing,
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or any purpose to become more sober and staied in their cariage and course of life, will first heare what their carnall friends can say,
or any purpose to become more Sobrium and stayed in their carriage and course of life, will First hear what their carnal Friends can say,
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and what the world, and their owne flesh can alleage to the contrarie.
and what the world, and their own Flesh can allege to the contrary.
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Alas these men are more likely a great deale to renounce all goodnesse then to continue in the practise of any godlinesse.
Alas these men Are more likely a great deal to renounce all Goodness then to continue in the practice of any godliness.
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If once they giue care to the reasons of the deuill, and of the flesh, they are gone.
If once they give care to the Reasons of the Devil, and of the Flesh, they Are gone.
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For as the perswasions of God, by his word and spirit should make vs begin,
For as the persuasions of God, by his word and Spirit should make us begin,
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so must they cause vs to hold on, or else wee should faint in the midde way,
so must they cause us to hold on, or Else we should faint in the mid Way,
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or rather turne aside, and walke in a quite contrarie way.
or rather turn aside, and walk in a quite contrary Way.
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And as this is true in generall for the profession of Christianitie, so is it as true in all particular duties;
And as this is true in general for the profession of Christianity, so is it as true in all particular duties;
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as to giue instance in some:
as to give instance in Some:
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those that haue to deale in matters of strife and contention, for the most part, are possest with this conceit, that if they should not answer like for like,
those that have to deal in matters of strife and contention, for the most part, Are possessed with this conceit, that if they should not answer like for like,
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and returne one disgracefull speech for another, and requite one iniurious action with another, euerie one would in a short time grow bold with them,
and return one disgraceful speech for Another, and requite one injurious actium with Another, every one would in a short time grow bold with them,
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and be ready to wrong and abuse them.
and be ready to wrong and abuse them.
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But where doth God say so? Nay the very truth is, that when they seeke by such meanes to right themselues,
But where does God say so? Nay the very truth is, that when they seek by such means to right themselves,
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and by such shield, to defend themselues, and to repell their aduersaries, whereas they had men onely against them before,
and by such shield, to defend themselves, and to repel their Adversaries, whereas they had men only against them before,
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now they haue three for one against them: to wit, God and men and their owne consciences:
now they have three for one against them: to wit, God and men and their own Consciences:
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whereas if they would follow Christ his rule, to blesse those that curse them, and to doe good to those that hate them,
whereas if they would follow christ his Rule, to bless those that curse them, and to do good to those that hate them,
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and to pray for those that hurt and persecute them, and so ouercome euill with goodnesse, they should certainlie haue the Lord,and to pray for those that hurt and persecute them, and so overcome evil with Goodness, they should Certainly have the Lord,
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and their owne consciences on their side, and it may be also make their foes to become their friends by that meanes.
and their own Consciences on their side, and it may be also make their foes to become their Friends by that means.
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For the wisedome of God telleth vs, that this is the way to heape coales of fire vpon their heads: For the Wisdom of God Telleth us, that this is the Way to heap coals of fire upon their Heads:
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which shall either melt them, and turne their affection to vs:
which shall either melt them, and turn their affection to us:
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or burne them, and leaue them more inexcuseable before God, and their owne consciences, and so hasten his iudgements vpon them.
or burn them, and leave them more inexcusable before God, and their own Consciences, and so hasten his Judgments upon them.
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If men can be patient, and content to sit downe by wrongs offered, God will stand for them,
If men can be patient, and content to fit down by wrongs offered, God will stand for them,
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and reuenge the quarell of the meeke;
and revenge the quarrel of the meek;
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and that which men thinke will be the readie way to drawe infinite troubles vpon their owne heads,
and that which men think will be the ready Way to draw infinite Troubles upon their own Heads,
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and vtterly to vndoe them, we shall finde to be the directest path that leadeth vnto peace,
and utterly to undo them, we shall find to be the directest path that leads unto peace,
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and quietnes, and that course which will indeede make vs for euer. For (as our Sauiour promiseth) the meeke shall inherite the earth. Others there are that thinke:
and quietness, and that course which will indeed make us for ever. For (as our Saviour promises) the meek shall inherit the earth. Others there Are that think:
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if we should make conscience of religion, and begin to reade the word, to frequent sermons, to haue prayer in our families,
if we should make conscience of Religion, and begin to read the word, to frequent Sermons, to have prayer in our families,
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and the like, this would make vs to bee scoffed, and mocked at, and to be tearmed precise fooles for our paines.
and the like, this would make us to be scoffed, and mocked At, and to be termed precise Fools for our pains.
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But let such heare what the word saith, that pronounceth them blessed, that delight in the law of the Lord,
But let such hear what the word Says, that pronounceth them blessed, that delight in the law of the Lord,
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and meditate therein day and night, and that seeke him with their whole hearts: yea albeit they should meete with some disgrace, and opposition in the world:and meditate therein day and night, and that seek him with their Whole hearts: yea albeit they should meet with Some disgrace, and opposition in the world:
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blessed are yee (saith Christ) when men reuile you and persecute you, Matth. 5. and speake all manner of euil against you faisly, for my names sake: blessed Are ye (Says christ) when men revile you and persecute you, Matthew 5. and speak all manner of evil against you faisly, for my names sake:
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Reioice and bee glad, for great is your reward in heauen. Rejoice and be glad, for great is your reward in heaven.
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Is it not better to endure a little mocking from men for a time, and that for weldoing,
Is it not better to endure a little mocking from men for a time, and that for welldoing,
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then to vndergoe the wrath of God for euer for ill doing? Consider in particuliar what benefit we may reape by the ministery of the Gospel.
then to undergo the wrath of God for ever for ill doing? Consider in particular what benefit we may reap by the Ministry of the Gospel.
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Heare (saith the Prophet Isaiah) and thy soule shall liue. Hear (Says the Prophet Isaiah) and thy soul shall live.
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Receiue the word with meekenesse (saith Iames) which is able to saue your soules. Reuel. 1.3. Prou. 28.9. Blessed is he that readeth and heareth the words of this Prophecie (saith the spirit in the Reuelation, ) and on the other side;Receive the word with meekness (Says James) which is able to save your Souls. Revel. 1.3. Prou. 28.9. Blessed is he that readeth and hears the words of this Prophecy (Says the Spirit in the Revelation,) and on the other side;
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hee that turneth away his eare from hearing the Law, his prater shall bee abomination, (saith Salomon ) and againe the wisdome of God speaketh thus: he that turns away his ear from hearing the Law, his prater shall be abomination, (Says Solomon) and again the Wisdom of God speaks thus:
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Because I haue called, and yee refused, I haue stretched out my hand, and none would regard: Because I have called, and ye refused, I have stretched out my hand, and none would regard:
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But yee haue despised all my counsell, and would none of my correction: I will also laugh at your destruction, and mocke when your feare commeth. But ye have despised all my counsel, and would none of my correction: I will also laugh At your destruction, and mock when your Fear comes.
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These, and the like places, if wee could thorowly consider of, they would worke more powerfully with vs, to cause vs to desire the word,
These, and the like places, if we could thoroughly Consider of, they would work more powerfully with us, to cause us to desire the word,
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and to retaine, and keepe our hearts still in the loue, and liking of it,
and to retain, and keep our hearts still in the love, and liking of it,
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then all the reproaches, and persecutions in the world could, to withdraw our affections from it.
then all the Reproaches, and persecutions in the world could, to withdraw our affections from it.
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But for want of this, many sore and dangerous, yea, sometimes desperate euils doe befall men:
But for want of this, many soar and dangerous, yea, sometime desperate evils do befall men:
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for if wee consult with reason, it will tell vs that either our sinnes are so great, that they cannot be pardoned:
for if we consult with reason, it will tell us that either our Sins Are so great, that they cannot be pardoned:
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or else so small, that they neede not be repented for.
or Else so small, that they need not be repented for.
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This made Cain and Iudas, those cursed and damnable reprobates, to dispaire, and cast off all hope of mercy,
This made Cain and Iudas, those cursed and damnable Reprobates, to despair, and cast off all hope of mercy,
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because they would not hearken what God, or his seruants could say, but onely what Satan and their owne flesh could say:
Because they would not harken what God, or his Servants could say, but only what Satan and their own Flesh could say:
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whereas if it had beene possible for them to haue looked into the promises of life made vnto grieuous sinners,
whereas if it had been possible for them to have looked into the promises of life made unto grievous Sinners,
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and in assurance of faith, haue craued remission and pardon for their offences, they might haue beene forgiuen;
and in assurance of faith, have craved remission and pardon for their offences, they might have been forgiven;
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euen Cain and Iudas, as well as Peter and Paul: for they had all committed damnable sins in themselues:
even Cain and Iudas, as well as Peter and Paul: for they had all committed damnable Sins in themselves:
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and that repentance which preuailed for Peter and Paul, would haue beene as effectuall for the two other,
and that Repentance which prevailed for Peter and Paul, would have been as effectual for the two other,
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if they had attended to Gods voice, and humbly and earnestly sought for mercie at his hands.
if they had attended to God's voice, and humbly and earnestly sought for mercy At his hands.
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This serues for our instruction, that in al our griefes and miseries, wee should reason rather with God then with men.
This serves for our instruction, that in all our griefs and misery's, we should reason rather with God then with men.
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For if wee be in distresse for our estate, or in sickenesse of body, or in perplexitie of soule;
For if we be in distress for our estate, or in sickness of body, or in perplexity of soul;
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in any of them or in all of them, let vs goe vnto men, and they will most commonly serue vs as Iobs friends did him;
in any of them or in all of them, let us go unto men, and they will most commonly serve us as Jobs Friends did him;
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lay sorer burdens on vs, rather then ease vs of those we carrie alreadie;
lay Sorer burdens on us, rather then ease us of those we carry already;
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and make our case a great deale worse then it is, rather then minister any helpe and comfort vnto vs.
and make our case a great deal Worse then it is, rather then minister any help and Comfort unto us
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But if we can heare and beleeue what the Scriptures of God tell vs; wee shall finde that our state is neuer vnrecouerable:
But if we can hear and believe what the Scriptures of God tell us; we shall find that our state is never unrecoverable:
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but that if wee can bee trulie and soundly humbled, there is hope and helpe for vs, that God will giue vs an happy end of all our sorrowes,
but that if we can be truly and soundly humbled, there is hope and help for us, that God will give us an happy end of all our sorrows,
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and make vs great gainers by all our afflictions and temptations. [ Though your sinnes were as Crimson, they shall bee made white as snow.
and make us great gainers by all our afflictions and temptations. [ Though your Sins were as Crimson, they shall be made white as snow.
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] In these words, the Prophet hath reference to that that went before, where he had charged them that their hands were full of blood.] In these words, the Prophet hath Referente to that that went before, where he had charged them that their hands were full of blood.
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Verse 15. For hereupon they might reply:Verse 15. For hereupon they might reply:
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if wee bee such grieuous sinners, how can wee dare to come vnto God for fauour? is it not a terrible thing to appeare before him, that is so iust,
if we be such grievous Sinners, how can we Dare to come unto God for favour? is it not a terrible thing to appear before him, that is so just,
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and so holie? how then can we looke that he should bee mercifull vnto vs? It's a thing not to be expected.
and so holy? how then can we look that he should be merciful unto us? It's a thing not to be expected.
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Say not so (saith the Prophet) that is but a reason of the flesh:
Say not so (Says the Prophet) that is but a reason of the Flesh:
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as if God were no fuller of mercy then mortall men are: or as if he could do no more then they can:
as if God were no fuller of mercy then Mortal men Are: or as if he could do no more then they can:
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yes, wee must know that howsoeuer men be vnable to change crimson, or scarlet colour into white againe,
yes, we must know that howsoever men be unable to change crimson, or scarlet colour into white again,
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albeit they should lay all their wits and endeauours together, and pull one thrid from another:
albeit they should lay all their wits and endeavours together, and pull one thrid from Another:
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yet God can make your sins that are as crimson, and as scarlet, to become white as wool, yea as snow it selfe.
yet God can make your Sins that Are as crimson, and as scarlet, to become white as wool, yea as snow it self.
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If wee once fall a washing of our selues, God will set in with vs,
If we once fallen a washing of our selves, God will Set in with us,
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and neuer leaue, till all our iniquities, (euen in our owne apprehension and feeling) bee quite and cleare remoued from vs,
and never leave, till all our iniquities, (even in our own apprehension and feeling) be quite and clear removed from us,
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so that none of them shall be imputed vnto vs, but all set vpon Christ his score.
so that none of them shall be imputed unto us, but all Set upon christ his score.
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They that wash themselues by godly sorrow, the Lord will wash them from all their sinnes by the blood of his sonne:
They that wash themselves by godly sorrow, the Lord will wash them from all their Sins by the blood of his son:
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that whatsoeuer offences wee repent for, wee shall bee sure to haue a pardon for. that whatsoever offences we Repent for, we shall be sure to have a pardon for.
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So that the question is not what our faults haue beene, but what our repentance is.
So that the question is not what our Faults have been, but what our Repentance is.
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If wee bee truely deiected on our part, it's all one with God whether our transgressions haue beene more or lesse, greater or smaller:
If we be truly dejected on our part, it's all one with God whither our transgressions have been more or less, greater or smaller:
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if wee repent truely, wee shall bee pardoned fully, bee our sinnes what they can bee, secret, or knowne.
if we Repent truly, we shall be pardoned Fully, bee our Sins what they can be, secret, or known.
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So that though wee see spots in our selues, yet God will see none:
So that though we see spots in our selves, yet God will see none:
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nay when wee see our deformitie most, God will make it most cleare vnto vs, that his eyes are quite turned away from the same.
nay when we see our deformity most, God will make it most clear unto us, that his eyes Are quite turned away from the same.
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This is euident in the Prophet Ieremie, where hee speaketh thus concerning them that should bee made truely penitent for all their euill waies and workes, after their seuentie yeeres captiuitie.
This is evident in the Prophet Ieremie, where he speaks thus Concerning them that should be made truly penitent for all their evil ways and works, After their seuentie Years captivity.
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In those daies, and at that time (saith the Lord) the iniquitie of Israel shall bee sought for, and there shall be none: Ier. 50.20. In those days, and At that time (Says the Lord) the iniquity of Israel shall be sought for, and there shall be none: Jeremiah 50.20.
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And the sinnes of Iudah, and they shall not be found, for I will bee mercifull vnto them whom I reserue: And the Sins of Iudah, and they shall not be found, for I will be merciful unto them whom I reserve:
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and the same is promised in another place, where the holy Ghost speaketh thus: If wee acknowledge our sinnes, hee is faithfull and iust to forgiue vs our sinnes,
and the same is promised in Another place, where the holy Ghost speaks thus: If we acknowledge our Sins, he is faithful and just to forgive us our Sins,
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and to clense vs from all vnrighteousnesse. and to cleanse us from all unrighteousness.
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And the like is couenanted in Ezekiel, where the Prophet bringeth in the Lord, speaking in this manner.
And the like is covenanted in Ezekielem, where the Prophet brings in the Lord, speaking in this manner.
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Then will I powre cleane water vpon you, and yee shall bee cleane, &c. where God himselfe vndertaketh to be the washer,Then will I pour clean water upon you, and ye shall be clean, etc. where God himself undertaketh to be the washer,
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and the blood of Christ is the water.
and the blood of christ is the water.
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Now there are two things which terrifie penitent sinners, and cause their hope of obtaining mercie either vtterly to faile,
Now there Are two things which terrify penitent Sinners, and cause their hope of obtaining mercy either utterly to fail,
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or at least in a great parte to faint and waxe feeble. Concerning both which, the Lord in this place giueth them comfort.
or At least in a great part to faint and wax feeble. Concerning both which, the Lord in this place gives them Comfort.
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One is the multitude and exceeding great number of euils whereof they are guiltie, now for that hee telleth them, that he would wash them from all their filthinesse, without exception.
One is the multitude and exceeding great number of evils whereof they Are guilty, now for that he Telleth them, that he would wash them from all their filthiness, without exception.
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Another thing that doth vsually disquiet the hearts of those that are turning vnto God, is, that their sinnes haue been hainous and extraordinarie,
another thing that does usually disquiet the hearts of those that Are turning unto God, is, that their Sins have been heinous and extraordinary,
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and many of them such as haue broken the couenant, of which sort is Idolatrie: concerning which, hee addeth, and from all your Idols will I clense you:
and many of them such as have broken the Covenant, of which sort is Idolatry: Concerning which, he adds, and from all your Idols will I cleanse you:
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and in an other place, that hee would open a fountaine of grace to wash them from all sinnes,
and in an other place, that he would open a fountain of grace to wash them from all Sins,
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euen from sinnes of separation, and such presumptuous offences as deserued excommunication from Gods people, yea and to bee cut off by the sword of the Magistrate.
even from Sins of separation, and such presumptuous offences as deserved excommunication from God's people, yea and to be Cut off by the sword of the Magistrate.
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And there is no cause to the contrarie, but that God may remit and pardon one sinne as well as another, (excepting only the sinne against the holy Ghost, which shutteth vp the heart from all repentance) and all as well as one.
And there is no cause to the contrary, but that God may remit and pardon one sin as well as Another, (excepting only the sin against the holy Ghost, which shutteth up the heart from all Repentance) and all as well as one.
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1 First, because Christ Iesus hath satisfied for all alike: for the greatest as well as for the smallest:
1 First, Because christ Iesus hath satisfied for all alike: for the greatest as well as for the Smallest:
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for euery one as well as for any one:
for every one as well as for any one:
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for so saith the Prophet Isaiah. He hath borne our infirmities, and carried our sorrowes, &c. Hee was wounded for our transgressions, & broken for our iniquities. for so Says the Prophet Isaiah. He hath born our infirmities, and carried our sorrows, etc. He was wounded for our transgressions, & broken for our iniquities.
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The chastisement of our peace was vpon him, and by his stripes wee were healed. All wee like sheepe haue gone astay:
The chastisement of our peace was upon him, and by his stripes we were healed. All we like sheep have gone astay:
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wee haue turned euery one to his owne way, and the Lord hath laid vpon him the iniquitie of vs all. we have turned every one to his own Way, and the Lord hath laid upon him the iniquity of us all.
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Whence it's plaine and euident, that Christ hath paied our whole debt, and not a peece of it onely:
Whence it's plain and evident, that christ hath paid our Whole debt, and not a piece of it only:
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hee hath discharged our pounds, as well as our shillings and pence:
he hath discharged our pounds, as well as our shillings and pence:
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and hath suffered for our must horrible and fearefull rebellions, as well as for our smallest slippes.
and hath suffered for our must horrible and fearful rebellions, as well as for our Smallest slips.
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And therefore as an honest creditor when the suertie hath satisfied him for all that was owing, will not come with after reckonings,
And Therefore as an honest creditor when the surety hath satisfied him for all that was owing, will not come with After reckonings,
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nor challenge any thing of the debter:
nor challenge any thing of the debtor:
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so neither will the Lord lay any thing to our charge, his sonne Christ Iesus hauing laid downe the full price for our iniquities, whereby his wrath is appeased, and his iustice perfectly satisfied.
so neither will the Lord lay any thing to our charge, his son christ Iesus having laid down the full price for our iniquities, whereby his wrath is appeased, and his Justice perfectly satisfied.
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That is one reason on Gods part, why hee must of necessitie blot out of his booke and out of his remembrance, all the offences of repentant sinners, without any exception at all.
That is one reason on God's part, why he must of necessity blot out of his book and out of his remembrance, all the offences of repentant Sinners, without any exception At all.
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2 Another reason there is on our part, that hee that repenteth truely for one sinne, doth repent as truely for all the rest:
2 another reason there is on our part, that he that Repenteth truly for one sin, does Repent as truly for all the rest:
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and though none doe particularly know and discerne all the errors of this life, yet God will accept of a generall humiliation for them,
and though none do particularly know and discern all the errors of this life, yet God will accept of a general humiliation for them,
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and confession of them, so that from both these laid together: (that neither Gods iustice is vnsatisfied,
and Confessi of them, so that from both these laid together: (that neither God's Justice is unsatisfied,
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nor any sinne vnrepented in those that labour to wash their soules by true and godly sorrow) it is apparant, that there is no transgression, no not the most hamous, that shall stand in record against them,
nor any sin unrepented in those that labour to wash their Souls by true and godly sorrow) it is apparent, that there is no Transgression, no not the most hamous, that shall stand in record against them,
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but all shall be remitted and couered from Gods sight, that hee shall neuer looke vpon them in anger and indignation for the same.
but all shall be remitted and covered from God's sighed, that he shall never look upon them in anger and Indignation for the same.
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Indeed those that haue fallen in to more notorious and grieuous crimes, cannot ordinarily get the assurance of their reconciliation vnto the Lord,
Indeed those that have fallen in to more notorious and grievous crimes, cannot ordinarily get the assurance of their reconciliation unto the Lord,
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so soone as others, that haue not beene so great offenders:
so soon as Others, that have not been so great offenders:
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but the cause hereof is in themselues, in that such open and scandalous offences doe make an exceeding great breach into their faith,
but the cause hereof is in themselves, in that such open and scandalous offences do make an exceeding great breach into their faith,
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and bring maruellous great hardnesse vpon their hearts:
and bring marvelous great hardness upon their hearts:
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and they are very vnwilling to set their consciences vpon the rack, & to sift and examine their owne soules, to the intent their hearts may bee pierced and wounded for their sinnes:
and they Are very unwilling to Set their Consciences upon the rack, & to sift and examine their own Souls, to the intent their hearts may be pierced and wounded for their Sins:
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but they will rather shift and scamble, and put off their humiliation as long as may bee (as Dauid did, Psalme 32.) so that it's a wonder they euer get out of the snares of the diuell, till God either by some sharpe rebuke,
but they will rather shift and scamble, and put off their humiliation as long as may be (as David did, Psalm 32.) so that it's a wonder they ever get out of the snares of the Devil, till God either by Some sharp rebuke,
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or by some fore affliction doe rouse them, and as it were by violent hand pull them out thence.
or by Some before affliction do rouse them, and as it were by violent hand pull them out thence.
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But if once they come to great sorrow for their sinnes:
But if once they come to great sorrow for their Sins:
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and in humblenesse of heart, and assurance of faith can make claime to the blood of Christ, they shall be discharged & freed from all their transgressions,
and in humbleness of heart, and assurance of faith can make claim to the blood of christ, they shall be discharged & freed from all their transgressions,
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and bee brought to that puritie and whitenesse, which they neuer dreamed such miserable ereatures as themselues could haue attained vnto.
and be brought to that purity and whiteness, which they never dreamed such miserable ereatures as themselves could have attained unto.
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For confutation of that wretched errour of the Papists, that would beare men in hand, that there is a Purgatory, where some men after this life must haue a further purging and scouring then heere they haue attained vnto:
For confutation of that wretched error of the Papists, that would bear men in hand, that there is a Purgatory, where Some men After this life must have a further purging and scouring then Here they have attained unto:
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but see heere what the Lord saith:
but see Here what the Lord Says:
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Though men haue broken foorth into neuer so many abominations, though their sinnes were as crimson,
Though men have broken forth into never so many abominations, though their Sins were as crimson,
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and as scarlet, yet if they would seeke to wash & cleanse themselues by the meanes that God hath appointed, hee giueth them his faithfull promise, that they shall be made white as wooll,
and as scarlet, yet if they would seek to wash & cleanse themselves by the means that God hath appointed, he gives them his faithful promise, that they shall be made white as wool,
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yea white as snow, as if they had neuer offended at all.
yea white as snow, as if they had never offended At all.
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To what end then should men appoint a second washing, when God himselfe hath vndertaken to wash vs from all our filthinesse,
To what end then should men appoint a second washing, when God himself hath undertaken to wash us from all our filthiness,
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and from our greatest corruptions? as hath beene more largelie declared before.
and from our greatest corruptions? as hath been more largely declared before.
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What an absurd thing is it, to imagine, that we must goe thorow a strange inuented fire, which may more thorowly purge away the drosse of our corruptions,
What an absurd thing is it, to imagine, that we must go thorough a strange invented fire, which may more thoroughly purge away the dross of our corruptions,
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as if Christ his blood were not sufficient to make vs white as snow! This is but a carnall conceit of mans foolish braine:
as if christ his blood were not sufficient to make us white as snow! This is but a carnal conceit of men foolish brain:
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for if fire, and enduring of paines and torments could haue scoured off sinne, the reprobates in hell should haue beene purged therefrom long agoe.
for if fire, and enduring of pains and torments could have scoured off sin, the Reprobates in hell should have been purged therefrom long ago.
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But God alone hath cleane and precious water, and a skilfull and powerfull hand to effect that worke:
But God alone hath clean and precious water, and a skilful and powerful hand to Effect that work:
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and in the Reuelation, Christ Iesus, the true and faithfull Witnesse, telleth vs how all our vncleannes may be couered from Gods eies:
and in the Revelation, christ Iesus, the true and faithful Witness, Telleth us how all our uncleanness may be covered from God's eyes:
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I counsell thee (saith he to the Church of Laodicea) to buy of me white raiment, that thou maist be clothed, I counsel thee (Says he to the Church of Laodicea) to buy of me white raiment, that thou Mayest be clothed,
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and that thy filthy nakednesse may not appeare. Nakednesse there is in the best:and that thy filthy nakedness may not appear. Nakedness there is in the best:
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but Christ his righteousnesse is that garment which must couer it, and then God will neuer in anger and displeasure looke vpon it,
but christ his righteousness is that garment which must cover it, and then God will never in anger and displeasure look upon it,
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but in mercie and goodnesse looke vpon the holinesse of his sonne, wherewith our soules are inuested,
but in mercy and Goodness look upon the holiness of his son, wherewith our Souls Are invested,
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and all our iniquities hidden and couered.
and all our iniquities hidden and covered.
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Secondly, heere is matter of great comfort vnto those that that doe in good earnest set vpon this worke of cleansing and purging themselues:
Secondly, Here is matter of great Comfort unto those that that do in good earnest Set upon this work of cleansing and purging themselves:
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they shall not be destitute of companie to ioine with them: for God himselfe will assist them, and inable thē to go thorow with that worke:
they shall not be destitute of company to join with them: for God himself will assist them, and inable them to go thorough with that work:
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and therfore this should incourage vs vnto the exercises of humiliation, and of examination and iudging of our selues:
and Therefore this should encourage us unto the exercises of humiliation, and of examination and judging of our selves:
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for are not a few teares well bestowed vpon God, when he will thereupon bestow on vs the blood of his sonne?
for Are not a few tears well bestowed upon God, when he will thereupon bestow on us the blood of his son?
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Many are afraid to aduenture vpon the worke of repentance, lest they should bee driuen thereby to desperation:
Many Are afraid to adventure upon the work of Repentance, lest they should be driven thereby to desperation:
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but let vs neuer feare that, though our vncleannesse be neuer so great;
but let us never Fear that, though our uncleanness be never so great;
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though wee bee stained and died from top to toe, within and without, in euery part and power of soule and body, by reason of our originall corruption,
though we be stained and died from top to toe, within and without, in every part and power of soul and body, by reason of our original corruption,
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and actuall transgressions, so that all the men in the world cannot take away the foule spots and horrible staines of sinne that cleaue vnto vs, and are settled in vs:
and actual transgressions, so that all the men in the world cannot take away the foul spots and horrible stains of sin that cleave unto us, and Are settled in us:
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yet the Lord of heauen, who hath all sufficiencie of power in his hand, can and will (without any difficultie) purge vs from euery one of our iniquities, by sprinkling on our hearts the precious blood of his owne sonne, which is as it were a souereigne Bath, ordained for the cleansing of the soules of his elect from that contagious leprosie of sinne, wherewith they are wholly ouer-spread.
yet the Lord of heaven, who hath all sufficiency of power in his hand, can and will (without any difficulty) purge us from every one of our iniquities, by sprinkling on our hearts the precious blood of his own son, which is as it were a sovereign Bath, ordained for the cleansing of the Souls of his elect from that contagious leprosy of sin, wherewith they Are wholly overspread.
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And therefore let none bee discomforted in regard of his many and greeuous offenses, seeing that the Lord hath entred into a sure couenant with vs,
And Therefore let none be discomforted in regard of his many and grievous offenses, seeing that the Lord hath entered into a sure Covenant with us,
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for the pardoning and healing of them all; who can as easily cure the most deadly wound, as the smallest scarre:
for the pardoning and healing of them all; who can as Easily cure the most deadly wound, as the Smallest scar:
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and the harder the cure is, the more hee shall bee glorified, in shewing foorth the riches of his mercie towards poore sinners that stand in need thereof.
and the harder the cure is, the more he shall be glorified, in showing forth the riches of his mercy towards poor Sinners that stand in need thereof.
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Our greatest extremitie, is Gods fittest oportunity. Now the chiefe meanes that he vseth for our cleansing and sanctifying, are two:
Our greatest extremity, is God's Fittest opportunity. Now the chief means that he uses for our cleansing and sanctifying, Are two:
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One is the word, which being receiued into the heart by faith, doth purifie the same:
One is the word, which being received into the heart by faith, does purify the same:
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according to that of our Sauiour to his Disciples, Now are ye cleane through the word that I haue spoken vnto you. according to that of our Saviour to his Disciples, Now Are you clean through the word that I have spoken unto you.
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Another meanes is the Sacrament, whereby God is ready to conuey vnto vs the merit and vertue of his sonnes death, by the effectuall operation of his spirit, that Christ may be vnto vs holinesse for our sanctification, as well as righteousnesse for our iustification.
another means is the Sacrament, whereby God is ready to convey unto us the merit and virtue of his Sons death, by the effectual operation of his Spirit, that christ may be unto us holiness for our sanctification, as well as righteousness for our justification.
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God doth not offer vnto vs onely the outward elements, but hee is more willing to giue vnto vs the things signified thereby,
God does not offer unto us only the outward elements, but he is more willing to give unto us the things signified thereby,
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then any earthly father can bee to giue foode vnto his hungrie child, that crieth for some reliefe at his hands when he hath all plentie and abundance whereby to supply his need:
then any earthly father can be to give food unto his hungry child, that cries for Some relief At his hands when he hath all plenty and abundance whereby to supply his need:
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I say, hee is so much more willing then any earthly father, as God is kinder then man,
I say, he is so much more willing then any earthly father, as God is kinder then man,
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and his store more plentifull then mans:
and his store more plentiful then men:
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and it's lesse cost, and lesse paines vnto him, and yet more for his praise to refresh the thirstie soules of his poore seruants,
and it's less cost, and less pains unto him, and yet more for his praise to refresh the thirsty Souls of his poor Servants,
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then for a mortall man to satisfie the appetite of his hungry child.
then for a Mortal man to satisfy the appetite of his hungry child.
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For (as the Prophet speaketh) Mercy pleaseth him: there is none that can take more delight in following after their recreations,
For (as the Prophet speaks) Mercy Pleases him: there is none that can take more delight in following After their recreations,
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and pleasures that doe most affect them, then the Lord doth in shewing himselfe fauourable vnto those that seeke mercie and grace from him in thevse of his ordinances.
and pleasures that do most affect them, then the Lord does in showing himself favourable unto those that seek mercy and grace from him in thevse of his ordinances.
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[ If yee consent to obey. [ If ye consent to obey.
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] The next thing that might hinder and dismay them from turning vnto the Lord by sound repentance, is, that he is so holy and righteous,] The next thing that might hinder and dismay them from turning unto the Lord by found Repentance, is, that he is so holy and righteous,
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and his law so strict and rigorous, and they so sinfull and rebellious, that it were in vaine for them to goe about to yeeld obedience thereunto, they should neuer attaine vnto it,
and his law so strict and rigorous, and they so sinful and rebellious, that it were in vain for them to go about to yield Obedience thereunto, they should never attain unto it,
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and therefore as good for them neuer to begin the worke, as not to accomplish and finish the same.
and Therefore as good for them never to begin the work, as not to accomplish and finish the same.
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And thence it is, that a number sit downe as sluggards, and neuer set one foot forwards in the way of godlinesse,
And thence it is, that a number fit down as sluggards, and never Set one foot forward in the Way of godliness,
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because they imagine that there is a greater difficultie in Euangelicall obedience, then indeed there is:
Because they imagine that there is a greater difficulty in Evangelical Obedience, then indeed there is:
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little knowing what Gods meaning is, when hee calleth vpon vs to be obedient:
little knowing what God's meaning is, when he calls upon us to be obedient:
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For his purpose is not to vrge vs to a perfect fulfilling of the Law, such as was required of Adam before his fall:
For his purpose is not to urge us to a perfect fulfilling of the Law, such as was required of Adam before his fallen:
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but onely that wee should doe our best endeauour, and labour to conforme our selues to his will, as neere as wee can:
but only that we should do our best endeavour, and labour to conform our selves to his will, as near as we can:
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if there be a true sincere loue, and a harty consent to shew our selues dutifull and loyall subiects to him in all things, it is as much as hee exacteth of vs. The doctrine to be learned from hence is this: that,
if there be a true sincere love, and a hearty consent to show our selves dutiful and loyal Subjects to him in all things, it is as much as he exacteth of us The Doctrine to be learned from hence is this: that,
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God accepteth of penitent persons, the will for the deed: as for the fulfilling of the Law in absolute perfection, that Christ alone hath performed:
God Accepteth of penitent Persons, the will for the deed: as for the fulfilling of the Law in absolute perfection, that christ alone hath performed:
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hee hath paid our debt, and canceld the band, and taken away the hand-writing that was against vs:
he hath paid our debt, and canceled the band, and taken away the handwriting that was against us:
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Now this onely remaineth for vs, that wee haue a good inclination, and a willing mind, to performe our dutie,
Now this only remains for us, that we have a good inclination, and a willing mind, to perform our duty,
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and labour to the vtmost of our strength so to doe; seeing and bewailing our manifold imperfections, errors and failings in euery one of our seruices:
and labour to the utmost of our strength so to do; seeing and bewailing our manifold imperfections, errors and failings in every one of our services:
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which if wee can doe, God will be as well pleased with vs through his beloued sonne,
which if we can do, God will be as well pleased with us through his Beloved son,
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as if wee had keept the whole Law, without any departing from it at all, either to the right hand, or to left.
as if we had kept the Whole Law, without any departing from it At all, either to the right hand, or to left.
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That which is spoken in the matter of communicating vnto the necessities of the Saints in the Epistle to the Corinths (to wit, if there bee first a willing mind, it is accepted according to that a man hath,
That which is spoken in the matter of communicating unto the necessities of the Saints in the Epistle to the Corinths (to wit, if there be First a willing mind, it is accepted according to that a man hath,
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and not according to that he hath not ) holdeth as true in all other seruices;and not according to that he hath not) holds as true in all other services;
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that wee are accepted with the Lord, according as wee are inwardly affected, albeit our actions be not answerable to our desires:
that we Are accepted with the Lord, according as we Are inwardly affected, albeit our actions be not answerable to our Desires:
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for hee that hath a ready minde to doe what hee can, and doth the same, would be as ready to doe a great deale more, if his abilitie did serue:
for he that hath a ready mind to do what he can, and does the same, would be as ready to do a great deal more, if his ability did serve:
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and therefore the Lord will shew his gracious acceptance of that which is done by him,
and Therefore the Lord will show his gracious acceptance of that which is done by him,
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though it bee neuer so little, as well as if it had beene a matter of farre greater worth.
though it be never so little, as well as if it had been a matter of Far greater worth.
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Now that the true purpose and intent of the heart, is that which God principally regardeth in his seruants, may be made yet more cleare by examples taken out of the Scriptures.
Now that the true purpose and intent of the heart, is that which God principally Regardeth in his Servants, may be made yet more clear by Examples taken out of the Scriptures.
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We may reade in Genesis, what God saith of Abraham: Gen. 22.16.17 By my selfe haue I sworne, (saith the Lord) because thou hast done this thing,
We may read in Genesis, what God Says of Abraham: Gen. 22.16.17 By my self have I sworn, (Says the Lord) Because thou hast done this thing,
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and not spared thine onely sonne, Therefore will I surely blesse thee. And why? Isaac was not slaine:and not spared thine only son, Therefore will I surely bless thee. And why? Isaac was not slain:
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but Abraham withdrew his hand from him, and spared him:
but Abraham withdrew his hand from him, and spared him:
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yet because he was content to kill him, and made all things ready for the sacrificing of him, God accounteth it as good,
yet Because he was content to kill him, and made all things ready for the sacrificing of him, God accounteth it as good,
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and rewardeth it as well, as if hee had killed him indeed. So Dauid had but a purpose to build the Temple;
and Rewardeth it as well, as if he had killed him indeed. So David had but a purpose to built the Temple;
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which worke was afterward laid vpon Salomon, and by him performed:
which work was afterwards laid upon Solomon, and by him performed:
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yet the Lord giueth him a good testimony, and a large reward for his readinesse that way:
yet the Lord gives him a good testimony, and a large reward for his readiness that Way:
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hee was content to spare him, because hee had beene at great paines before, in shedding the blood of many enemies of the Church,
he was content to spare him, Because he had been At great pains before, in shedding the blood of many enemies of the Church,
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and some remained yet still to be subdued by him:
and Some remained yet still to be subdued by him:
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yet this he telleth him for his comfort, Whereas it was in thy heart to build an house vnto my name, thou diddest well that thou wast so minded.
yet this he Telleth him for his Comfort, Whereas it was in thy heart to built an house unto my name, thou didst well that thou wast so minded.
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And besides this, hee biddeth Nathan to carrie him this message, that the Lord would build him an house,
And beside this, he bids Nathan to carry him this message, that the Lord would built him an house,
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and would raise vp his seed after him, and imploy his sonne in that honorable seruice of building an house vnto the name of the Lord, and would raise up his seed After him, and employ his son in that honourable service of building an house unto the name of the Lord,
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and that hee would establish his throane for euer.
and that he would establish his throne for ever.
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And there is reason why God should accept of the will as well as of the deed: for
And there is reason why God should accept of the will as well as of the deed: for
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1 First, why doe wee thinke hee will haue regard vnto the deed? because it is his owne worke:
1 First, why do we think he will have regard unto the deed? Because it is his own work:
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and is not the will his worke as well as the deede? that is most certaine,
and is not the will his work as well as the deed? that is most certain,
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for the Apostle saith to the Philippians, Phil. 2.13. It is God that worketh in you, both the will,
for the Apostle Says to the Philippians, Philip 2.13. It is God that works in you, both the will,
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and the deed, of his good pleasure. and the deed, of his good pleasure.
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And therefore if wee can beleeue that he is pleased with our good actions, wee may be as well perswaded that hee is delighted with good motions,
And Therefore if we can believe that he is pleased with our good actions, we may be as well persuaded that he is delighted with good motions,
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and holy desires that are stirred vp in our hearts by his owne good spirit.
and holy Desires that Are stirred up in our hearts by his own good Spirit.
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2 Another reason, why God taketh such small things in good worth, is, because hee is both in name and nature a father,
2 another reason, why God Takes such small things in good worth, is, Because he is both in name and nature a father,
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yea, an heauenly father, and therefore hath compassion of those that feare him, euen as an earthly father hath of his child that serueth him.
yea, an heavenly father, and Therefore hath compassion of those that Fear him, even as an earthly father hath of his child that serveth him.
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Now hee that is a mercifull, and wise, and louing father (as those will bee euer most mercifull to others, that haue tasted most of Gods mercie to themselues) when hee seeth that his child doth as well as hee can,
Now he that is a merciful, and wise, and loving father (as those will be ever most merciful to Others, that have tasted most of God's mercy to themselves) when he sees that his child does as well as he can,
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though it bee but simply and poorely, yet hee will shew his liking of it, and commend him for it:
though it be but simply and poorly, yet he will show his liking of it, and commend him for it:
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and so will God deale with vs:
and so will God deal with us:
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though we cannot do things perfectly, yet if we do them obediētly, he wil shew his loue & approbation of vs and of our works.
though we cannot do things perfectly, yet if we do them obediently, he will show his love & approbation of us and of our works.
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When a litle child doth cheerefully aime & shoote at the mark which his father proposeth vnto him,
When a little child does cheerfully aim & shoot At the mark which his father Proposeth unto him,
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though by reason of his weaknes he shoote very wide and short;
though by reason of his weakness he shoot very wide and short;
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Yet it is as well accepted of his father, as if he did hit the white:
Yet it is as well accepted of his father, as if he did hit the white:
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and the like fatherly dealing shal we find in God:
and the like fatherly dealing shall we find in God:
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that if we befaithfull in a little, he wil esteeme of vs, as if wee performed a great deale more.
that if we befaithfull in a little, he will esteem of us, as if we performed a great deal more.
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Indeed when we haue put off the image of the first Adam, & haue put on the Image of the second Adam, and haue changed the earth for heauen,
Indeed when we have put off the image of the First Adam, & have put on the Image of the second Adam, and have changed the earth for heaven,
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then wee shall not onely obey truely, but perfectlie:
then we shall not only obey truly, but perfectly:
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but heere it is in truth (and so it must bee esteemed) one degree of perfection to see our owne imperfections.
but Here it is in truth (and so it must be esteemed) one degree of perfection to see our own imperfections.
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And that was in Nehemiah, and in those of his time:
And that was in Nehemiah, and in those of his time:
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O Lord I beseech thee, let thine eare now harken to the praier of thy seruant, Oh Lord I beseech thee, let thine ear now harken to the prayer of thy servant,
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and to the praier of thy seruants, who desire to feare thy name. Hee could not say, that they did so feare his name as they should:and to the prayer of thy Servants, who desire to Fear thy name. He could not say, that they did so Fear his name as they should:
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but this they could say, that they desired to doe it better: which desire was a fruite of the grace it selfe.
but this they could say, that they desired to do it better: which desire was a fruit of the grace it self.
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This should instruct and incourage vs still to bee doing in the seruices and workes of God.
This should instruct and encourage us still to be doing in the services and works of God.
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Oh, but wee finde many imperfections, and many wants and weakenesses in our selues.
O, but we find many imperfections, and many Wants and Weaknesses in our selves.
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What of that? If we aime at perfection, and haue respect to euery commandement of God,
What of that? If we aim At perfection, and have respect to every Commandment of God,
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and come as neere the marke as we can, the Lord will accept vs according to that wee haue,
and come as near the mark as we can, the Lord will accept us according to that we have,
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and not reiect vs for that we haue not.
and not reject us for that we have not.
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If wee could obey perfectly, to what end were Christ his obedience? and if God should looke after none,
If we could obey perfectly, to what end were christ his Obedience? and if God should look After none,
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but those that can fully please him in all things, hee should bee a Lord and a master, without subiects and seruants.
but those that can Fully please him in all things, he should be a Lord and a master, without Subjects and Servants.
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If thou O Lord (saith Dauid) shouldest marke what is done amisse, who should stand? If thou Oh Lord (Says David) Shouldst mark what is done amiss, who should stand?
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Therefore though wee cannot pray with that feeling, heare and read with that profit, sing Psalmes with that ioyfulnesse and cheerefulnesse of heart, as wee should:
Therefore though we cannot pray with that feeling, hear and read with that profit, sing Psalms with that joyfulness and cheerfulness of heart, as we should:
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though wee cannot forgiue our enemies, long for Christ his comming, haue such a tender feeling of the afflictions of the Saints,
though we cannot forgive our enemies, long for christ his coming, have such a tender feeling of the afflictions of the Saints,
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nor attaine to such heauenly meditations, night, or day, as wee doe desire, and as God doth command;
nor attain to such heavenly meditations, night, or day, as we do desire, and as God does command;
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yet let vs not bee discouraged:
yet let us not be discouraged:
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if we striue to bring our wicked flesh to the performance of these duties, and though we haue much adoe with it,
if we strive to bring our wicked Flesh to the performance of these duties, and though we have much ado with it,
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yet if wee draw it as a Beare to the stake, vnto Gods worship, and to the performance of Gods duties in publike and priuate:
yet if we draw it as a Bear to the stake, unto God's worship, and to the performance of God's duties in public and private:
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and when we feele most backwardnesse and vntowardnesse in our nature, yet wee consent in our very soules, that the Law of God is holy, and good, and iust:
and when we feel most backwardness and untowardness in our nature, yet we consent in our very Souls, that the Law of God is holy, and good, and just:
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and that our wils and affections, are indeede very corrupt, and rebellious, but we would rather then all the world that things went otherwise with vs:
and that our wills and affections, Are indeed very corrupt, and rebellious, but we would rather then all the world that things went otherwise with us:
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that sinne might bee subdued, and grace planted in steede thereof:
that sin might be subdued, and grace planted in steed thereof:
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and it is our continuall griefe, that God should bee so gracious, and kind, and liberall to vs,
and it is our continual grief, that God should be so gracious, and kind, and liberal to us,
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and we can be no more obedient, and loyall, and seruiceable vnto him:
and we can be no more obedient, and loyal, and serviceable unto him:
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if (I say) wee find such a heart within vs, we need not be dismaied,
if (I say) we find such a heart within us, we need not be dismayed,
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but may cheerefully goe on, with full perswasion, and vndoubted resolution, that the Lord will be mercifull vnto vs,
but may cheerfully go on, with full persuasion, and undoubted resolution, that the Lord will be merciful unto us,
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and take our obedience in good worth.
and take our Obedience in good worth.
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Onely, that wee may not deceiue our selues, let vs bee euermore carefull to vse the meanes whereby wee may grow better;
Only, that we may not deceive our selves, let us be evermore careful to use the means whereby we may grow better;
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and auoid the meanes whereby wee may bee made worse. (As was more largely taught in the former Sermon, in the end of the 3. Doctrine. ) For if one say that hee desireth heauen,
and avoid the means whereby we may be made Worse. (As was more largely taught in the former Sermon, in the end of the 3. Doctrine.) For if one say that he Desires heaven,
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and yet will neuer frequent Sermons, nor good companie, where hee may bee instructed: nor vse any priuate or publike exercises of religion, whereby hee may bee edified;
and yet will never frequent Sermons, nor good company, where he may be instructed: nor use any private or public exercises of Religion, whereby he may be edified;
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he is no more to bee regarded, then a sluggard that pretendeth that hee meanes to haue a good crop,
he is no more to be regarded, then a sluggard that pretendeth that he means to have a good crop,
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and yet will neither manure, nor plow, nor sowe his ground; but when others are labouring, hee is sleeping, or loytering:
and yet will neither manure, nor blow, nor sow his ground; but when Others Are labouring, he is sleeping, or loitering:
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as no man will euer looke that the one should haue a plentifull haruest of Corne;
as no man will ever look that the one should have a plentiful harvest of Corn;
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so will no wise man beleeue that the other shall obtaine a plentifull crop, either of grace heere, or of glory hereafter.
so will no wise man believe that the other shall obtain a plentiful crop, either of grace Here, or of glory hereafter.
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[ Yee shall eat the good things of the Land. ] Before hath beene shewed, that all repentant sinners shall haue the blood of Christ to wash and clense their soules:[ Ye shall eat the good things of the Land. ] Before hath been showed, that all repentant Sinners shall have the blood of christ to wash and cleanse their Souls:
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now in these words is declared, that they shall not onely haue spirituall grace, but also right vnto,
now in these words is declared, that they shall not only have spiritual grace, but also right unto,
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and the right vse of all the benefits of this life. Whence this doctrine may be gathered: that,
and the right use of all the benefits of this life. Whence this Doctrine may be gathered: that,
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Obedience to Gods commandements, though it be not perfect, brings the blessing of God vpon vs for outward things, as well as for inward.
obedience to God's Commandments, though it be not perfect, brings the blessing of God upon us for outward things, as well as for inward.
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This is promised in Deuteronomie, where Moses speaketh thus vnto the people of Israel: If thou shalt obey diligently the voice of the Lord thy God,
This is promised in Deuteronomy, where Moses speaks thus unto the people of Israel: If thou shalt obey diligently the voice of the Lord thy God,
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and obserue and doe all his commandements, which I command thee this day, then the Lord thy God will set thee on high aboue all the nations of the earth.
and observe and do all his Commandments, which I command thee this day, then the Lord thy God will Set thee on high above all the Nations of the earth.
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And all these blessings shall come on thee, &c. Blessed shalt thou bee in the Citie,
And all these blessings shall come on thee, etc. Blessed shalt thou be in the city,
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and blessed also in the field, &c. and so he goes on, shewing that true and faithfull obedience, is that which bringeth all maner of blessings for body and soule,and blessed also in the field, etc. and so he Goes on, showing that true and faithful Obedience, is that which brings all manner of blessings for body and soul,
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for name and estate, yea, and for seed and prosperitie also.
for name and estate, yea, and for seed and Prosperity also.
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And therefore the Apostle telteth Timothy, that goodlinesse is great gaine, and that it hath the promises of this life, And Therefore the Apostle telteth Timothy, that goodliness is great gain, and that it hath the promises of this life,
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and of the life to come: in which regard Dauid saith, I haue beene yong, and now am old; Psal. 37.25. yet I saw neuer the righteous for saken, nor his seed begging their bread. and of the life to come: in which regard David Says, I have been young, and now am old; Psalm 37.25. yet I saw never the righteous for saken, nor his seed begging their bred.
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Hee had seene (and so may wee) that children of great men haue broken forth into many horrible sins,
He had seen (and so may we) that children of great men have broken forth into many horrible Sins,
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and so haue beene brought to a strange, and miserable, and violent death, and to many wofull straites and extremities before their death:
and so have been brought to a strange, and miserable, and violent death, and to many woeful straits and extremities before their death:
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but hee neuer saw (neither shall wee see) the godly seed of godly men, forsaken of God and men,
but he never saw (neither shall we see) the godly seed of godly men, forsaken of God and men,
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and left as vagabonds to beg their bread:
and left as vagabonds to beg their bred:
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but God hath euer had (and still will haue) a speciall care of them;
but God hath ever had (and still will have) a special care of them;
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and euer made al necessarie prouision for them:
and ever made all necessary provision for them:
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either hee himselfe by a more particular prouidence of his, casteth sufficiently of these outward things vpon them;
either he himself by a more particular providence of his, Cast sufficiently of these outward things upon them;
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or blesseth their labours, so that they are made a meanes of maintenance vnto them:
or Blesses their labours, so that they Are made a means of maintenance unto them:
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or if they faile that way, hee moueth the hearts of some or other of his seruants, to pitie them, and to supply their wants;
or if they fail that Way, he moves the hearts of Some or other of his Servants, to pity them, and to supply their Wants;
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so that whatsoeuer their necessities be, they are freed from that curse that is denounced against the seed of the wicked, to wit, that they should wander vp and downe as vagrants, begging their bread,
so that whatsoever their necessities be, they Are freed from that curse that is denounced against the seed of the wicked, to wit, that they should wander up and down as vagrants, begging their bred,
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and making a trade of that vile and wretched course of life.
and making a trade of that vile and wretched course of life.
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And there is cause why we should rest fully resolued of this point, that none of Gods houshold shall euer want necessarie reliefe.
And there is cause why we should rest Fully resolved of this point, that none of God's household shall ever want necessary relief.
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Because all will yeeld that hee is the gouernour of heauen and earth, and the disposer of all things in them both:
Because all will yield that he is the governor of heaven and earth, and the disposer of all things in them both:
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and then they must grant further, that those that are best, and doe best, shall speed best; because God loueth them most:
and then they must grant further, that those that Are best, and do best, shall speed best; Because God loves them most:
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and how then can we make question, whether or no, the Lord will bestow vpon them a competent measure,
and how then can we make question, whither or not, the Lord will bestow upon them a competent measure,
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and a comfortable vse of these earthly blessings, seeing all is in his hand, and hee wisheth so well vnto his owne people? especially seeing hee hath straightly charged vs, not to care what wee shall eat, Math. 6.25. or drinke, or what wee shall put on:
and a comfortable use of these earthly blessings, seeing all is in his hand, and he wishes so well unto his own people? especially seeing he hath straightly charged us, not to care what we shall eat, Math. 6.25. or drink, or what we shall put on:
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but first to seeke the kingdome of heauen, and the righteousnesse thereof, promising vs faithfully that if wee doe so, all other things shall bee east vpon vs. but First to seek the Kingdom of heaven, and the righteousness thereof, promising us faithfully that if we do so, all other things shall be east upon us
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And as he hath promised this, so hath he from time to time performed it;
And as he hath promised this, so hath he from time to time performed it;
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as we may obserue thorowout the booke of Iudges, of Samuel, and of the Chronicles: for there it is to be seene, that when godlinesse prospered in the soules of Gods people, they prospered in their outward estate:
as we may observe throughout the book of Judges, of Samuel, and of the Chronicles: for there it is to be seen, that when godliness prospered in the Souls of God's people, they prospered in their outward estate:
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and when sinne (on the other side) made hauocke in their soules then the Midianites, and the Philistims, and other enemies, made hauocke in their Country:
and when sin (on the other side) made havoc in their Souls then the midianites, and the philistines, and other enemies, made havoc in their Country:
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when they and their Kings thriued in piety, and in zeale for religion, and for Gods glory,
when they and their Kings thrived in piety, and in zeal for Religion, and for God's glory,
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then it went well with them for outward plentie and abundance:
then it went well with them for outward plenty and abundance:
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but when Idolatrie and impietie began once to thriue in their hearts, and in their land, they neuer had long,
but when Idolatry and impiety began once to thrive in their hearts, and in their land, they never had long,
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nor setled prosperitie, but their enemies hands & swords preuailed against them for the taking away of their liues,
nor settled Prosperity, but their enemies hands & swords prevailed against them for the taking away of their lives,
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and the ruinating of their estates.
and the ruinating of their estates.
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Heere is matter of terrour for all wicked worldlings, that thinke to aduantage and aduance themselues by sinfull and naughty courses;
Here is matter of terror for all wicked worldlings, that think to advantage and advance themselves by sinful and naughty courses;
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that is an ill way to rise: for, the riches of iniquitie shall not prosper. Though they build their houses neuer so high, and aduance their nests vnto the starres, that is an ill Way to rise: for, the riches of iniquity shall not prosper. Though they built their houses never so high, and advance their nests unto the Stars,
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yet the Lords hand shall pull them thence, and cast them downe into the very dust.
yet the lords hand shall pull them thence, and cast them down into the very dust.
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They thinke their houses, their names, and their substance shall remaine for euer, and that they shall make themselues and theirs, by ioining house to house, and land to land;
They think their houses, their names, and their substance shall remain for ever, and that they shall make themselves and theirs, by joining house to house, and land to land;
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by oppressing the poore and needie, and by defrauding the fatherlesse and the widow, and such as cannot right themselues.
by oppressing the poor and needy, and by defrauding the fatherless and the widow, and such as cannot right themselves.
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But alas, they little consider in the meane while, that God is the Iudge of the world,
But alas, they little Consider in the mean while, that God is the Judge of the world,
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and that he will reward euery man according to his workes. They imagine their estate shall bee according to their wealth:
and that he will reward every man according to his works. They imagine their estate shall be according to their wealth:
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and so it might be indeed, if God were not the gouernour of the world:
and so it might be indeed, if God were not the governor of the world:
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but sith he is so, it shall goe with euery one according to that hee is,
but sith he is so, it shall go with every one according to that he is,
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and not according to that he hath.
and not according to that he hath.
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And therefore as God would haue it proclaimed to the godly, Say yee, Surely it shall goe well with the iust,
And Therefore as God would have it proclaimed to the godly, Say ye, Surely it shall go well with the just,
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for they shall eat the fruit of their works: So he would haue it denounced against the vngodly, Woe be to the wicked:
for they shall eat the fruit of their works: So he would have it denounced against the ungodly, Woe be to the wicked:
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it shall bee euill with him: for the reward of his hands shall bee giuen him. it shall be evil with him: for the reward of his hands shall be given him.
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They shall reape that which they haue sowed.
They shall reap that which they have sowed.
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It were an absurd thing for one that hath sowen nothing but cockle and fitches, to expect a good crop of wheat,
It were an absurd thing for one that hath sown nothing but cockle and fitches, to expect a good crop of wheat,
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or barly, or such like corne:
or Barley, or such like corn:
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and as contrary to all reason is it, for them that sow iniquity, to thinke they shall reape any thing but affliction.
and as contrary to all reason is it, for them that sow iniquity, to think they shall reap any thing but affliction.
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They may delude themselues with vaine hopes, and bragge, as much as they wil:
They may delude themselves with vain hope's, and brag, as much as they will:
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but doe we thinke such proud, and malicious, and cruell men, shall obtaine any happinesse and prosperity from the Lord? Nay surely, he hateth both them and their practises,
but do we think such proud, and malicious, and cruel men, shall obtain any happiness and Prosperity from the Lord? Nay surely, he hates both them and their practises,
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and therefore they and their wicked seed shall be rooted out:
and Therefore they and their wicked seed shall be rooted out:
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as we may see it verified in many of the Kings of Israel, as in Ieroboam, Ahab, Baasha, &c. and most notably in that place of Ieremy concerning Iehotakim the sonne of Iosiah: Woe vnto him (saith the Lord) that buildeth his house by vnrighteousnesse, Ier. 22.13. &c. and his chambers without equitie:
as we may see it verified in many of the Kings of Israel, as in Jeroboam, Ahab, Baasha, etc. and most notably in that place of Ieremy Concerning Jehoiakim the son of Josiah: Woe unto him (Says the Lord) that builds his house by unrighteousness, Jeremiah 22.13. etc. and his chambers without equity:
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he vseth his neighbour without wages, and giueth him not for his worke, &c. Shalt thou reigne because thou closest thy selfe in Cedar? Did not thy father eat and drinke,
he uses his neighbour without wages, and gives him not for his work, etc. Shalt thou Reign Because thou closest thy self in Cedar? Did not thy father eat and drink,
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and prosper, when he executed iudgement and iustice? &c. Where is declared, in the example of Iosiah, the godly father on the one side, that the true knowledge of God,and prosper, when he executed judgement and Justice? etc. Where is declared, in the Exampl of Josiah, the godly father on the one side, that the true knowledge of God,
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and the practise of godlinesse, and of righteousnesse, bringeth all true honour and prosperitie:
and the practice of godliness, and of righteousness, brings all true honour and Prosperity:
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and on the other side, in the example of Iehoiakim the wicked sonne, is shewed, that impietie ioined with oppression and cruelty, with fraud and deceit,
and on the other side, in the Exampl of Jehoiakim the wicked son, is showed, that impiety joined with oppression and cruelty, with fraud and deceit,
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and iniurious dealing, doth bring the curse of God in life and death:
and injurious dealing, does bring the curse of God in life and death:
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that it maketh a man liue a base and dishonourable life, and die a shamefull and ignominious death:
that it makes a man live a base and dishonourable life, and die a shameful and ignominious death:
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that while he is in the world, he shall liue vndesired: and when he goeth out of the world, hee shall die vnlamented.
that while he is in the world, he shall live undesired: and when he Goes out of the world, he shall die unlamented.
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This is also for our instruction;
This is also for our instruction;
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1672
that if wee would haue the good things of the land, and eat of the same, that is, haue the comfortable vse and enioiment thereof,
that if we would have the good things of the land, and eat of the same, that is, have the comfortable use and enioiment thereof,
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1673
then let vs yeeld our free consent to bee dutifull and obedient to the Lord.
then let us yield our free consent to be dutiful and obedient to the Lord.
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Otherwise a man may haue the things of this life, and yet not haue his part in them:
Otherwise a man may have the things of this life, and yet not have his part in them:
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Hee may haue much meat, and drinke, and apparell, and riches, and honour, and yet haue no sound comfort in any of them all.
He may have much meat, and drink, and apparel, and riches, and honour, and yet have no found Comfort in any of them all.
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A poore man that feareth God, though he feed on course bread, on greene hearbes,
A poor man that fears God, though he feed on course bred, on green herbs,
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or on pulse, as Daniel and his companions did, yet may receiue his food more cheerefully,
or on pulse, as daniel and his Sodales did, yet may receive his food more cheerfully,
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and looke a great deale more freshly, then wicked vnregenerate men doe, or can doe, when they haue all abundance and variety.
and look a great deal more freshly, then wicked unregenerate men do, or can do, when they have all abundance and variety.
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Therefore let this encourage men, if they would haue good things either in right, or in possession, to labour to get religion into their hearts:
Therefore let this encourage men, if they would have good things either in right, or in possession, to labour to get Religion into their hearts:
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1680
and to bee as much afraide of sinne, as of miserie: and as desirous of grace, as they are of prosperitie.
and to be as much afraid of sin, as of misery: and as desirous of grace, as they Are of Prosperity.
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Which if wee could doe, wee should find Gods eies open to consider of vs, and his hand to releeue vs continually in all our wants, and necessities.
Which if we could do, we should find God's eyes open to Consider of us, and his hand to relieve us continually in all our Wants, and necessities.
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And as wee shoudl bee thus carefull for our selues, so wee should bee also for our children.
And as we shoudl be thus careful for our selves, so we should be also for our children.
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There is no good parent but would wish his children might be prouided for, and liue in the world like men:
There is no good parent but would wish his children might be provided for, and live in the world like men:
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Now heere is the way to purchase them a good estate heere vpon the earth:
Now Here is the Way to purchase them a good estate Here upon the earth:
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vse meanes to bring them vnto the feare of God, and to haue faith in God:
use means to bring them unto the Fear of God, and to have faith in God:
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for when the Lions that are full of might, and rage, and crueltie, doe lacke and suffer hunger: then they which seeke the Lord, shall want nothing that is good.
for when the Lions that Are full of might, and rage, and cruelty, do lack and suffer hunger: then they which seek the Lord, shall want nothing that is good.
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God will haue a care that his sheepe shall haue conuenient pasture, and bee in good liking,
God will have a care that his sheep shall have convenient pasture, and be in good liking,
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though the Lions be pined and hunger-starued;
though the Lions be pined and Hunger-starved;
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and when strong and mighty men are in miserie and debt, in want & necessitie, euer shifting and scambling, and yet getting nothing:
and when strong and mighty men Are in misery and debt, in want & necessity, ever shifting and scambling, and yet getting nothing:
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then Gods poore & weak seruants shal haue that which will satisfie & content them: for God hath said, that hee will neuer leaue them, nor forsake them.
then God's poor & weak Servants shall have that which will satisfy & content them: for God hath said, that he will never leave them, nor forsake them.
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Therefore are they the most prouident and wise parents, that bring vp their children in the instruction and information of the Lord:
Therefore Are they the most provident and wise Parents, that bring up their children in the instruction and information of the Lord:
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for such shall possesse the earth; and the generation of the righteous shall bee blessed.
for such shall possess the earth; and the generation of the righteous shall be blessed.
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Children are not alwaies the better for the goods of their parents, but they are alwaies the better for their goodnesse:
Children Are not always the better for the goods of their Parents, but they Are always the better for their Goodness:
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for when it is said in that 112. Psalme, that they are blessed, it is more then if it had beene said, they shall enioy honour, credit, wealth,
for when it is said in that 112. Psalm, that they Are blessed, it is more then if it had been said, they shall enjoy honour, credit, wealth,
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1695
and whatsoeuer outward blessing else can be named:
and whatsoever outward blessing Else can be nam:
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for that implieth thus much, that they shall haue the good gifts of God so far as they are needful for them,
for that Implies thus much, that they shall have the good Gifts of God so Far as they Are needful for them,
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& that they shal haue the right vse of them. But this may seeme quite contrarie:
& that they shall have the right use of them. But this may seem quite contrary:
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for commonly wicked and prophane persons liue in all manner of plenty, when the godly sustaine penurie and scarcity: for commonly wicked and profane Persons live in all manner of plenty, when the godly sustain penury and scarcity:
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and therefore in appearance, godlinesse is not the best course to procure a happy and prosperous estate.
and Therefore in appearance, godliness is not the best course to procure a happy and prosperous estate.
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For the remouing of this doubt, wee must consider, that howsoeuer the wicked of the world seeme to thriue best,
For the removing of this doubt, we must Consider, that howsoever the wicked of the world seem to thrive best,
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and to enioy great matters, in comparison of that which good Christans haue;
and to enjoy great matters, in comparison of that which good Christians have;
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yet in truth their case is nothing so good as is the case of Gods seruants,
yet in truth their case is nothing so good as is the case of God's Servants,
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but in the middest of al the things that they possesse, they are very miserable: for,
but in the midst of all the things that they possess, they Are very miserable: for,
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1 First, they haue right to nothing, but are meere theeues and vsurpers, and shall answer for laying hold of those things, that are in truth none of their owne.
1 First, they have right to nothing, but Are mere thieves and usurper's, and shall answer for laying hold of those things, that Are in truth none of their own.
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A thiefe may break into the Kings treasurie, yet it is none of his, but hee shall quickly bee thrust out thence:
A thief may break into the Kings treasury, yet it is none of his, but he shall quickly be thrust out thence:
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and so may a moth creepe into a veluet gowne, yet hath it no right there, but may bee brusht out at the owners pleasure:
and so may a moth creep into a velvet gown, yet hath it not right there, but may be brushed out At the owners pleasure:
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1707
and the same is the case of all vnregenerate persons:
and the same is the case of all unregenerate Persons:
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1708
they are intruders into other mens possessions, and the great Landlord of the world may thrust them foorth when it seemeth best vnto himselfe,
they Are intruders into other men's possessions, and the great Landlord of the world may thrust them forth when it seems best unto himself,
pns32 vbr n2 p-acp j-jn ng2 n2, cc dt j n1 pp-f dt n1 vmb vvi pno32 av c-crq pn31 vvz js p-acp px31,
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1709
and call them to a reckoning for medling with those things, that they could lay no lawfull claime vnto, by any one clause or title that is contained in Gods Law.
and call them to a reckoning for meddling with those things, that they could lay no lawful claim unto, by any one clause or title that is contained in God's Law.
cc vvb pno32 p-acp dt n-vvg p-acp vvg p-acp d n2, cst pns32 vmd vvi dx j n1 p-acp, p-acp d crd n1 cc n1 cst vbz vvn p-acp npg1 n1.
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1710
2 Secondly, as they haue no right to haue any thing; so neither haue they any comfortable vse thereof.
2 Secondly, as they have no right to have any thing; so neither have they any comfortable use thereof.
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1711
There is no peace to the wicked, saith my God. There is no peace to the wicked, Says my God.
pc-acp vbz dx n1 p-acp dt j, vvz po11 np1.
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1712
But they are like the raging waues of the Sea, that cannot rest, but are still tossed too and fro;
But they Are like the raging waves of the Sea, that cannot rest, but Are still tossed too and from;
p-acp pns32 vbr av-j dt j-vvg n2 pp-f dt n1, cst vmbx vvi, p-acp vbr av vvn av cc av;
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1713
from one side to an other; and cast vp filthy mire and durt.
from one side to an other; and cast up filthy mire and dirt.
p-acp crd n1 p-acp dt n-jn; cc vvd a-acp j n1 cc n1.
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1714
And when they are most loude in their laughter, and seeme to bee most pleasant and merry,
And when they Are most loud in their laughter, and seem to be most pleasant and merry,
cc c-crq pns32 vbr av-ds j p-acp po32 n1, cc vvb pc-acp vbi av-ds j cc j,
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1715
euen then their mirth is full of hollownesse, and discontentednes:
even then their mirth is full of hollowness, and discontentedness:
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1716
for let them but haue some apprehension of death, or of any sudden and extraordinarie iudgement likely to befall them:
for let them but have Some apprehension of death, or of any sudden and extraordinary judgement likely to befall them:
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1717
nay let them bee but a little crossed, and disgraced by any of their companions, they wil bee suddenly distempered,
nay let them be but a little crossed, and disgraced by any of their Sodales, they will be suddenly distempered,
uh-x vvb pno32 vbi p-acp dt j vvn, cc vvn p-acp d pp-f po32 n2, pns32 vmb vbi av-j vvn,
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1718
and much daunted, and many times fall a trembling, euery ioynt of them, as Belshazzar king of Babel did at the sight of the hand writing on the wall.
and much daunted, and many times fallen a trembling, every joint of them, as Belshazzar King of Babel did At the sighed of the hand writing on the wall.
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1719
And if no such thing doe betide them, yet they are still pursued by such enemies,
And if no such thing do betide them, yet they Are still pursued by such enemies,
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1720
as will suffer them to haue no great quietnesse, nor comfort in the things of this present life which they doe possesse.
as will suffer them to have no great quietness, nor Comfort in the things of this present life which they do possess.
c-acp vmb vvi pno32 pc-acp vhi dx j n1, ccx n1 p-acp dt n2 pp-f d j n1 r-crq pns32 vdb vvi.
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1721
If we should see a Bucke hunted through a greene pasture, where there is much pleasant grasse,
If we should see a Buck hunted through a green pasture, where there is much pleasant grass,
cs pns12 vmd vvi dt n1 vvn p-acp dt j-jn n1, c-crq pc-acp vbz d j n1,
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1722
and many sweet and pleasant flowers, and springs of water, we would not thinke his case very happy,
and many sweet and pleasant flowers, and springs of water, we would not think his case very happy,
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1723
nor that hee had any great inheritance there, when wee perceiued the hounds following close at his heeles:
nor that he had any great inheritance there, when we perceived the hounds following close At his heals:
ccx cst pns31 vhd d j n1 a-acp, c-crq pns12 vvd dt n2 vvg av-j p-acp po31 n2:
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1724
yet such is the state of all sinners:
yet such is the state of all Sinners:
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1725
they haue a large and pleasant walke, perchance in this world, but they are still hunted with many noisome lusts, of couetousnes,
they have a large and pleasant walk, perchance in this world, but they Are still hunted with many noisome Lustiest, of covetousness,
pns32 vhb dt j cc j n1, av p-acp d n1, cc-acp pns32 vbr av vvn p-acp d j n2, pp-f n1,
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1726
and pride, and filthines, and the like:
and pride, and filthiness, and the like:
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1727
and Satan, and the world haue them euer in chase, and shall pursue them still, till they haue driuen them into hell it selfe,
and Satan, and the world have them ever in chase, and shall pursue them still, till they have driven them into hell it self,
cc np1, cc dt n1 vhb pno32 av p-acp n1, cc vmb vvi pno32 av, c-acp pns32 vhb vvn pno32 p-acp n1 pn31 n1,
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1728
if they alter not their prophane, and wretched course of life.
if they altar not their profane, and wretched course of life.
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1729
3 Further, they haue the wrath of God lying on their bodies and soules, which poisoneth and inuenometh all that belongeth vnto them.
3 Further, they have the wrath of God lying on their bodies and Souls, which poisoneth and inuenometh all that belongeth unto them.
crd jc, pns32 vhb dt n1 pp-f np1 vvg p-acp po32 n2 cc n2, r-crq vvz cc vvz d cst vvz p-acp pno32.
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1730
His terrible and vnauoidable curse shall euer close with sinners:
His terrible and unavoidable curse shall ever close with Sinners:
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1731
so that though they eat and drinke, and wallow in their pleasures, yet they can finde no sound delight, nor true contentment therein:
so that though they eat and drink, and wallow in their pleasures, yet they can find no found delight, nor true contentment therein:
av cst cs pns32 vvb cc vvi, cc vvi p-acp po32 n2, av pns32 vmb vvi dx j n1, ccx j n1 av:
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1732
because being possessed with hardnesse of heart, and blindnesse of mind, and being giuen vp to a reprobate sence, all things that they haue, are imbittered by their owne sinne,
Because being possessed with hardness of heart, and blindness of mind, and being given up to a Reprobate sense, all things that they have, Are imbittered by their own sin,
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1733
and Gods heauie vengeance falling vpon them.
and God's heavy vengeance falling upon them.
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1734
Put case all a mans bones were broken, and one should put on him a veluet coate, beset with pearles and diamonds, in the most rich and costly manner that might bee:
Put case all a men bones were broken, and one should put on him a velvet coat, beset with Pearls and diamonds, in the most rich and costly manner that might be:
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1735
and he should begin to thinke, and say, Now I trust I shall bee at ease,
and he should begin to think, and say, Now I trust I shall be At ease,
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1736
and shall haue no more cause of complaint; alas poore man, his rich attire cannot take away his paines:
and shall have no more cause of complaint; alas poor man, his rich attire cannot take away his pains:
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1737
euen so fareth it with the vngodly: sinne hath set them out of ioynt;
even so fareth it with the ungodly: sin hath Set them out of joint;
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1738
nay it hath so wrought on all the powers, and parts of soule, and body, that it hath,
nay it hath so wrought on all the Powers, and parts of soul, and body, that it hath,
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1739
as it were, chrusht all their bones in peeces:
as it were, chrusht all their bones in Pieces:
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1740
and what sound peace, rest, or comfort can they then finde, from all these outward things of the world that are cast vpon them, till there bee some cure wrought on their soules?
and what found peace, rest, or Comfort can they then find, from all these outward things of the world that Are cast upon them, till there be Some cure wrought on their Souls?
cc r-crq j n1, n1, cc n1 vmb pns32 av vvi, p-acp d d j n2 pp-f dt n1 cst vbr vvn p-acp pno32, c-acp pc-acp vbi d n1 vvn p-acp po32 n2?
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1741
But it is quite contrarie with Gods children:
But it is quite contrary with God's children:
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1742
though they be pressed, and pinched with many distresses and wants, and driuen to many extremities,
though they be pressed, and pinched with many Distresses and Wants, and driven to many extremities,
cs pns32 vbb vvn, cc vvn p-acp d n2 cc n2, cc vvn p-acp d n2,
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1743
and straights, yet they may bee fuller of ioy in the middest of their afflictions, then the wicked are in the middest of their iollity.
and straights, yet they may be fuller of joy in the midst of their afflictions, then the wicked Are in the midst of their jollity.
cc n2, av pns32 vmb vbi jc pp-f n1 p-acp dt n1 pp-f po32 n2, cs dt j vbr p-acp dt n1 pp-f po32 n1.
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1744
Paul and Silas were fuller of gladnesse, and of true contentednesse in the dungeon, when their feet were fast in the stocks, Paul and Silas were fuller of gladness, and of true contentedness in the dungeon, when their feet were fast in the stocks,
np1 cc np1 vbdr jc pp-f n1, cc pp-f j n1 p-acp dt n1, c-crq po32 n2 vbdr av-j p-acp dt n2,
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1745
then Herod was on his throan, hauing all his flatterers and Sycophants about him, to extoll and magnifie him.
then Herod was on his throan, having all his Flatterers and sycophants about him, to extol and magnify him.
av np1 vbds p-acp po31 n1, vhg d po31 n2 cc n2 p-acp pno31, pc-acp vvi cc vvi pno31.
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1746
The very teares of the people of God, are sweeter and more comfortable, then the greatest ioy of carnall and wretched sinners:
The very tears of the people of God, Are Sweeten and more comfortable, then the greatest joy of carnal and wretched Sinners:
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1747
for the Lord is with his, in mercie and goodnesse: whereas his face is bent against the wicked and impudent:
for the Lord is with his, in mercy and Goodness: whereas his face is bent against the wicked and impudent:
c-acp dt n1 vbz p-acp png31, p-acp n1 cc n1: cs po31 n1 vbz vvn p-acp dt j cc j:
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Page 107
1748
and thence it is that a little that the righteous hath, is better then great riches of the vngodly. and thence it is that a little that the righteous hath, is better then great riches of the ungodly.
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Page 107
1749
Better is a dinner of greene hearbs, seasoned with the blessing of God, then many daintie dishes poisoned with gods wrath and malediction.
Better is a dinner of green herbs, seasoned with the blessing of God, then many dainty Dishes poisoned with God's wrath and malediction.
jc vbz dt n1 pp-f j-jn n2, vvn p-acp dt n1 pp-f np1, cs d j n2 vvn p-acp ng1 n1 cc n1.
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1750
And albeit, the Saints of God bee sometimes depriued of these transitorie things; yet they shall neuer bee depriued of Gods fauour:
And albeit, the Saints of God be sometime deprived of these transitory things; yet they shall never be deprived of God's favour:
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Page 107
1751
and that want of outward things, shall bee supplied with inward graces. They haue a sure promise, that they shal haue sufficient:
and that want of outward things, shall be supplied with inward graces. They have a sure promise, that they shall have sufficient:
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1752
and God neuer giueth lesse then he promiseth, though many times he do giue more:
and God never gives less then he promises, though many times he do give more:
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1753
and if that which is wanting in drosse, be paide home in good Gold, we need not much to complain,
and if that which is wanting in dross, be paid home in good Gold, we need not much to complain,
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1754
as if we were loosers by such an exchange.
as if we were Losers' by such an exchange.
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1755
Therefore let vs shut vp all with that saying of Salomon: Prou. 2.20.21.22. Walke thou in the way of good men,
Therefore let us shut up all with that saying of Solomon: Prou. 2.20.21.22. Walk thou in the Way of good men,
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1756
and keepe the waies of the righteous:
and keep the ways of the righteous:
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1757
For the iust shall dwell in the land, and the vpright men shall remaine in it.
For the just shall dwell in the land, and the upright men shall remain in it.
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1758
But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
But the wicked shall be Cut off from the earth, and the transgressors shall be rooted out of it.
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1759
But if yee refuse, and be rebellious, ye shall be deuoured by the sword. This maketh for the preuenting of a third obiection.But if ye refuse, and be rebellious, you shall be devoured by the sword. This makes for the preventing of a third objection.
p-acp cs pn22 vvb, cc vbi j, pn22 vmb vbi vvn p-acp dt n1. d vvz p-acp dt vvg pp-f dt ord n1.
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1760
For some might say, It were good indeed in these regards, if wee could repent for our sinnes,
For Some might say, It were good indeed in these regards, if we could Repent for our Sins,
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1761
and wash our selues from our filthinesse: but if we do not, wee hope wee shall doe well enough while we liue,
and wash our selves from our filthiness: but if we do not, we hope we shall do well enough while we live,
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1762
and bee saued when we die:
and be saved when we die:
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1763
For God is not so seuere as men would make him, but he is gracious and mercifull:
For God is not so severe as men would make him, but he is gracious and merciful:
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1764
and therefore wee meane to take our course, and still to proceed in the same, and yet I trust to speed as well as the best of them:
and Therefore we mean to take our course, and still to proceed in the same, and yet I trust to speed as well as the best of them:
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1765
Nay, (saith the Prophet) doe not so:
Nay, (Says the Prophet) do not so:
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1766
for if yee refuse to obey, and bee rebellious, yee shall bee deuoured with the sword.
for if ye refuse to obey, and be rebellious, ye shall be devoured with the sword.
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1767
As if he had said, God indeed is readie to forgiue and to clense all sorts of sinners, that see how and wherein they haue offended,
As if he had said, God indeed is ready to forgive and to cleanse all sorts of Sinners, that see how and wherein they have offended,
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1768
and are troubled for their offences, resoluing to leaue and forsake them, and to practise the contrarie duties:
and Are troubled for their offences, resolving to leave and forsake them, and to practise the contrary duties:
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1769
but they that refuse to obey, and continue in their obstinacy, the Lord will neuer forgiue them,
but they that refuse to obey, and continue in their obstinacy, the Lord will never forgive them,
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1770
nor purge them from their iniquities:
nor purge them from their iniquities:
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1771
but their sinnes shall cleaue as fast vnto their soules, as the die doth vnto crimson,
but their Sins shall cleave as fast unto their Souls, as the die does unto crimson,
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Page 108
1772
or scarlet, that can neuer by any Art, or strength of man bee reduced to their former whitnesse againe.
or scarlet, that can never by any Art, or strength of man be reduced to their former whitnesse again.
cc j-jn, cst vmb av-x p-acp d n1, cc n1 pp-f n1 vbi vvn p-acp po32 j n1 av.
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1773
And therefore the Prophet telleth them, if ye refuse to obey, ye shall be deuoured with the sword:
And Therefore the Prophet Telleth them, if you refuse to obey, you shall be devoured with the sword:
cc av dt n1 vvz pno32, cs pn22 vvb pc-acp vvi, pn22 vmb vbi vvn p-acp dt n1:
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1774
it is sure some feareful and strange plague or other shall fall vpon you, and vtterly consume you.
it is sure Some fearful and strange plague or other shall fallen upon you, and utterly consume you.
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1775
As God hath mercy in abundance for penitent sinners:
As God hath mercy in abundance for penitent Sinners:
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1776
so hath hee iudgements in as great plentie for obstinate rebels, that refuse to submit themselues vnto him.
so hath he Judgments in as great plenty for obstinate rebels, that refuse to submit themselves unto him.
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1777
Now the things before spoken of (both blessings and fauors promised to the penitent,
Now the things before spoken of (both blessings and favors promised to the penitent,
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and plagues and punishments denounced against the obstinate) hee confirmeth by one maine argument, The mouth of the Lord hath spoken it.
and plagues and punishments denounced against the obstinate) he confirmeth by one main argument, The Mouth of the Lord hath spoken it.
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As if hee should haue said: let men neuer discourse, nor obiect on the one side, or on the other:
As if he should have said: let men never discourse, nor Object on the one side, or on the other:
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for God hath said it, and hee will doe it. Hee is true, and cannot lie;
for God hath said it, and he will do it. He is true, and cannot lie;
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hee is wise, and cannot change; hee is iust, and cannot bee corrupted; he is almightie, and cannot bee resisted:
he is wise, and cannot change; he is just, and cannot be corrupted; he is almighty, and cannot be resisted:
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and therefore whatsoeuer his mouth hath spoken, that his hand will bring to passe. Hath God then said, Whosoeuer eateth my flesh, and drinketh my blood, Iohn 6.56.
and Therefore whatsoever his Mouth hath spoken, that his hand will bring to pass. Hath God then said, Whosoever Eateth my Flesh, and Drinketh my blood, John 6.56.
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hath eternall life, and I will raise him vp at the last day? then is it impossible that such should euer taste of Gods wrath,hath Eternal life, and I will raise him up At the last day? then is it impossible that such should ever taste of God's wrath,
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or sustaine the punishment of eternall death.
or sustain the punishment of Eternal death.
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Oh, but Christ is in heauen, and wee are in earth, and how can wee then eat his body and blood? Faith hath a long and an high reach,
O, but christ is in heaven, and we Are in earth, and how can we then eat his body and blood? Faith hath a long and an high reach,
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and the spirit of Christ hath as great a reach, to conuaie the same vnto vs:
and the Spirit of christ hath as great a reach, to convey the same unto us:
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and our communion with him is not carnall but spirituall.
and our communion with him is not carnal but spiritual.
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Oh, but hauing so many corruptions and rebellions, as I haue, how is it possible that I should bee clensed?
O, but having so many corruptions and rebellions, as I have, how is it possible that I should be cleansed?
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The mouth of the Lord hath spoken it: and therefore neuer cauill against it, nor make question of it any more.
The Mouth of the Lord hath spoken it: and Therefore never cavil against it, nor make question of it any more.
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Indeed vnbeliefe cannot see how this should be effected:
Indeed unbelief cannot see how this should be effected:
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and therefore ignorant vnbeleeuing Papists haue inuented a carnal maner of eating and drinking the body and blood of Christ:
and Therefore ignorant unbelieving Papists have invented a carnal manner of eating and drinking the body and blood of christ:
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And haue found out a Purgatory to scoure off that rust of sin, that hath so eaten into mens soules:
And have found out a Purgatory to scour off that rust of since, that hath so eaten into men's Souls:
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but all such deuises, for the washing away of sinne, are but as muddy water, that will not make vs one whit whiter,
but all such devises, for the washing away of sin, Are but as muddy water, that will not make us one whit Whiter,
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but rather fowle vs a great deale more.
but rather fowl us a great deal more.
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Gods meanes onely are effectuall to make vs cleane and pure in his cies, and able to stand with boldnesse before him, without any feare, or trembling.
God's means only Are effectual to make us clean and pure in his cies, and able to stand with boldness before him, without any Fear, or trembling.
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On the contrarie, this is for the terror of those that haue their consciences so seared, through long custome in sinning, that notwithstanding all the threatnings denounced against presumptuous sinners, they doe continue still in their idlenes, their prophannes, and all kind of wickednesse:
On the contrary, this is for the terror of those that have their Consciences so seared, through long custom in sinning, that notwithstanding all the threatenings denounced against presumptuous Sinners, they do continue still in their idleness, their prophannes, and all kind of wickedness:
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let them goe on, and let them walke in the waies of their owne hearts, and follow their owne counsels, and their carnall and wretched desires:
let them go on, and let them walk in the ways of their own hearts, and follow their own Counsels, and their carnal and wretched Desires:
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but withall let them know that for all these things God will bring them to iudgement.
but withal let them know that for all these things God will bring them to judgement.
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And if ignorance will not wholly excuse men, but that they shall bee punished for their offences:
And if ignorance will not wholly excuse men, but that they shall be punished for their offences:
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then how many and how grieuous shall their stripes be, that know their masters will,
then how many and how grievous shall their stripes be, that know their Masters will,
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1801
and doe it not? Surely if Christ shall come in flaming fire to render vengeance to those that doe not know him:
and do it not? Surely if christ shall come in flaming fire to render vengeance to those that do not know him:
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much more will hee come in wrath and indignation against those that doe know, and yet will not obey the Gospel. much more will he come in wrath and Indignation against those that do know, and yet will not obey the Gospel.
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But as for those that see their infirmities, and daily lament, and grieue for them, and striue against them;
But as for those that see their infirmities, and daily lament, and grieve for them, and strive against them;
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1804
let such be of good comfort: their painfull labour is known vnto the Lord;
let such be of good Comfort: their painful labour is known unto the Lord;
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and their earnest desire of faith, and loue, and repentance, is a grace well pleasing to the Lord:
and their earnest desire of faith, and love, and Repentance, is a grace well pleasing to the Lord:
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1806
And they shall not onely finde mercie for the pardon of their sinnes, and grace for the sanctifying of their soules;
And they shall not only find mercy for the pardon of their Sins, and grace for the sanctifying of their Souls;
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1807
but outward blessings also for their estate: for the mouth of Lordhath spoken it.
but outward blessings also for their estate: for the Mouth of lord hath spoken it.
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The fourth Sermon of the Lords Supper. 2. CHRON. 30.19. &c. Verse 18. The good Lord bee mercifull toward him.
The fourth Sermon of the lords Supper. 2. CHRONICLES. 30.19. etc. Verse 18. The good Lord be merciful towards him.
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19 That Prepareth his whole heart to seeke the Lord God of his fathers, though hee bee not clensed according to the purification of the Sanctuarie.19 That Prepareth his Whole heart to seek the Lord God of his Father's, though he be not cleansed according to the purification of the Sanctuary.
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20 And the Lord heard Hezekiah, and healed the people.20 And the Lord herd Hezekiah, and healed the people.
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IN the former part of this Chapter, is declared, how King Hezekiah, in a zeale of Gods glorie,
IN the former part of this Chapter, is declared, how King Hezekiah, in a zeal of God's glory,
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1812
and loue vnto his people, made a proclamation throughout all Israel, from Beersheba euen vnto Dan, that they should come to keepe the Passeouer to the Lord God of Israel, at Ierusalem: for they had not done it for a great time, in that manner as God required,
and love unto his people, made a proclamation throughout all Israel, from Beersheba even unto Dan, that they should come to keep the Passover to the Lord God of Israel, At Ierusalem: for they had not done it for a great time, in that manner as God required,
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1813
because of that Idolatrie which had ouerspred the Land. For this purpose, Hezekiah and his Princes sent postes with letters throughout all Israel and Iudah, euen to the ten Tribes also, that were full of sinne and miserie, to admonish them to turne againe vnto the Lord their God, that hee might returne vnto them:
Because of that Idolatry which had overspread the Land. For this purpose, Hezekiah and his Princes sent posts with letters throughout all Israel and Iudah, even to the ten Tribes also, that were full of sin and misery, to admonish them to turn again unto the Lord their God, that he might return unto them:
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1814
and not to be stif-necked, but to humble themselues to serue the Lord, that his wrath might bee turned away from them.
and not to be Stiffnecked, but to humble themselves to serve the Lord, that his wrath might be turned away from them.
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1815
But when the messengers came, a great sort of the Israelites laught them to scorne, and mocked them:
But when the messengers Come, a great sort of the Israelites laughed them to scorn, and mocked them:
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they were so inured vnto sinne, and infected with Idolatrie, that they set light by,
they were so inured unto sin, and infected with Idolatry, that they Set Light by,
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1817
nay vtterly contemned all the wholesome and holy exhortations of that worthy King, and his nobles.
nay utterly contemned all the wholesome and holy exhortations of that worthy King, and his Nobles.
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Yet some of them whose hearts God touched, euen diuers out of the Tribes of Asher and Mamasseh, and Zebulun, came to Ierusalem: and the hand of God was in Iudah, so that he gaue them one heart to doe the commandement of the King, and of the Rulers:
Yet Some of them whose hearts God touched, even diverse out of the Tribes of Asher and Mamasseh, and Zebulun, Come to Ierusalem: and the hand of God was in Iudah, so that he gave them one heart to do the Commandment of the King, and of the Rulers:
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1819
insomuch that there assembled vnto Ierusalem much people to keepe the feast of vnleauened bread.
insomuch that there assembled unto Ierusalem much people to keep the feast of unleavened bred.
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But by reason of the short warning that they had, a multitude of the people of Ephraim, and Manasseh, Issachar, and Zebulun had not clensed themselues according to the Law in that behoofe prouided, Exod. 12. and Numb. 9. and therefore were in danger to bee cut off. Leui. 7.20.
But by reason of the short warning that they had, a multitude of the people of Ephraim, and Manasses, Issachar, and Zebulun had not cleansed themselves according to the Law in that behoof provided, Exod 12. and Numb. 9. and Therefore were in danger to be Cut off. Levi 7.20.
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1821
In this regard they were in great distresse, and in a sore strait, yet they thought it better to receiue the Sacrament,
In this regard they were in great distress, and in a soar strait, yet they Thought it better to receive the Sacrament,
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1822
though they failed in some circumstances of their preparation, then to omit it vntill the next yeare, hauing wanted it so long before, whereupon they aduentured to eate the Passouer;
though they failed in Some Circumstances of their preparation, then to omit it until the next year, having wanted it so long before, whereupon they adventured to eat the Passover;
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1823
which being ended, Hezekiah, in feare of Gods displeasure, and in commisseration of the people that stood in danger of Gods plagues and punishments, falleth to praier for them,
which being ended, Hezekiah, in Fear of God's displeasure, and in commiseration of the people that stood in danger of God's plagues and punishments, falls to prayer for them,
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1824
and is instant with the Lord in their behalfe: hee saw their great desire to bee made partakers of it:
and is instant with the Lord in their behalf: he saw their great desire to be made partakers of it:
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1825
the paines that they had taken to come vnto Ierusalem for that verie purpose;
the pains that they had taken to come unto Ierusalem for that very purpose;
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1826
and perceiued a strange hand of God in inclining their hearts so far, and thereby was hee incouraged to become a mediator as, it were, betwixt God and them:
and perceived a strange hand of God in inclining their hearts so Far, and thereby was he encouraged to become a Mediator as, it were, betwixt God and them:
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1827
and thus he prayed vnto God for them.
and thus he prayed unto God for them.
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1828
The good Lord bee mercifull toward him, that prepareth his whole hart to seek the Lord God of his fathers. The good Lord be merciful towards him, that Prepareth his Whole heart to seek the Lord God of his Father's.
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1829
And the word that is translated [ be mercifull ] signifieth thus much in effect,
And the word that is translated [ be merciful ] signifies thus much in Effect,
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1830
as if he had said, the good Lord pardon and supply that which is wanting in him that prepareth his whole heart.
as if he had said, the good Lord pardon and supply that which is wanting in him that Prepareth his Whole heart.
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1831
And now they wanted not so much willingnesse, as time to prepate themselues, and therefore he praieth the Lord to bee fauourable vnto them.
And now they wanted not so much willingness, as time to prepate themselves, and Therefore he Prayeth the Lord to be favourable unto them.
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1832
And that he might haue more assurance that his praier should bee effectuall, he buildeth it vpon strong and sound reasons, taken,
And that he might have more assurance that his prayer should be effectual, he builds it upon strong and found Reasons, taken,
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1833
1 First, from the nature of God, implied in the word [ good: ] which goodnes of his, is neuer seene so much as in shewing mercie to them that are in distresse.
1 First, from the nature of God, implied in the word [ good: ] which Goodness of his, is never seen so much as in showing mercy to them that Are in distress.
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As if he should haue saide:
As if he should have said:
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Lord, thou art good in thy selfe, and good vnto thy people, and heere are such as stand in great need of thy goodnes,
Lord, thou art good in thy self, and good unto thy people, and Here Are such as stand in great need of thy Goodness,
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1836
and therefore be mercifull and gracious vnto them.
and Therefore be merciful and gracious unto them.
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2 Secondlie, from the name of God [ Iehonah ] implying his constancie and vnchangeablenes in himselfe,
2 Secondly, from the name of God [ Jehonah ] implying his constancy and unchangeableness in himself,
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and in his loue, and the fruits thereof towards his seruants.
and in his love, and the fruits thereof towards his Servants.
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Hezekiah knew that he had beene mercifull vnto as great sinners as they were in former times,Hezekiah knew that he had been merciful unto as great Sinners as they were in former times,
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and that he was the same God still, and therefore hee intreateth to manifest so much, in passing by the frailties of these communicants.
and that he was the same God still, and Therefore he intreateth to manifest so much, in passing by the frailties of these communicants.
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3 A third reason is taken from the Couenant, that hee is [ the God of their Fathers ] by reason whereof he was bound vnto them, and their children;
3 A third reason is taken from the Covenant, that he is [ the God of their Father's ] by reason whereof he was bound unto them, and their children;
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so that hee could not denie them any thing that they should aske in faith. These arguments are drawne from God.
so that he could not deny them any thing that they should ask in faith. These Arguments Are drawn from God.
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Another argument there is taken from them, that they sought the Lord, &c. which seeking of theirs, is set out by the manner of it, that they prepared their whole heart to seeke him:
another argument there is taken from them, that they sought the Lord, etc. which seeking of theirs, is Set out by the manner of it, that they prepared their Whole heart to seek him:
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not as if their hearts were so free from sinne, or so ful of grace as they should haue been;
not as if their hearts were so free from sin, or so full of grace as they should have been;
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but that they were true, & plaine, & sincere:
but that they were true, & plain, & sincere:
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1846
not such as had no sinne (for it is said they were not clensed according to the Purification of the Sanctuarie ) but that did loue no sin:
not such as had no sin (for it is said they were not cleansed according to the Purification of the Sanctuary) but that did love no since:
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not such harts as wanted no grace, or preparation for Gods ordinance:
not such hearts as wanted no grace, or preparation for God's Ordinance:
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1848
but such as were humbled for the want of grace, and of that preparation that they should haue made.
but such as were humbled for the want of grace, and of that preparation that they should have made.
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This was his praier, with the reasons of it: the effect followeth.
This was his prayer, with the Reasons of it: the Effect follows.
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And the Lord heard Hezekiah; that is, so heard him, as that hee accepted and performed his request:
And the Lord herd Hezekiah; that is, so herd him, as that he accepted and performed his request:
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1851
for it is said, he healed the people: that is, gaue them that which God doth offer vnto his people in the Sacrament:
for it is said, he healed the people: that is, gave them that which God does offer unto his people in the Sacrament:
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they receiued the seale of the couenant, and he made good the Couenant vnto them, as shall be shewed afterwards, more plainlie and particularlie in the seuerall branches thereof.
they received the seal of the Covenant, and he made good the Covenant unto them, as shall be showed afterwards, more plainly and particularly in the several branches thereof.
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The summe then of these words is: the godly care of Hezekiah for those that came in part vnprepared vnto the Passeouer. And here we may consider:
The sum then of these words is: the godly care of Hezekiah for those that Come in part unprepared unto the Passover. And Here we may Consider:
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1 What he did, he prayed for them:
1 What he did, he prayed for them:
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where we may note, 1. The substance of his praier, to wit, that God of his rich mercie would supply all their wants. 2. The persons for whome he praieth:
where we may note, 1. The substance of his prayer, to wit, that God of his rich mercy would supply all their Wants. 2. The Persons for whom he Prayeth:
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who are described, 1 By their sinceritie, that they were such as feared God, and sought him with their whole heart. 2 By their infirmitie, that they wanted the legall clensing. 2 The effect that followed vpon his praier, which was two-folde. God. 1 Heard his praier. God. 2 Healed the people.
who Are described, 1 By their sincerity, that they were such as feared God, and sought him with their Whole heart. 2 By their infirmity, that they wanted the Legal cleansing. 2 The Effect that followed upon his prayer, which was twofold. God. 1 Herd his prayer. God. 2 Healed the people.
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Vers. 19. [ The good Lord be mereifull.
Vers. 19. [ The good Lord be Merciful.
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] In that Hezekiah being appointed by God to be a gouernor, taketh this course of seeking to the Lord for his people, we may from his example learne this Doctrine: ] In that Hezekiah being appointed by God to be a governor, Takes this course of seeking to the Lord for his people, we may from his Exampl Learn this Doctrine:
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1859
that it is the dutie of all gouernors and superiours, not only to teach them that belong vnto their charge,
that it is the duty of all Governors and superiors, not only to teach them that belong unto their charge,
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1860
and depend any way vpon them; but likewise to pray for them. Good Rulers must not onely informe those that are vnder them, what they must doe,
and depend any Way upon them; but likewise to pray for them. Good Rulers must not only inform those that Are under them, what they must do,
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1861
and stir them vp to good duties, by wholesome instructions:
and stir them up to good duties, by wholesome instructions:
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1862
but they must also become suiters to the Lord for them, that hee would frame their hearts to do as they are taught;
but they must also become Suitors to the Lord for them, that he would frame their hearts to do as they Are taught;
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and to pardon them where they come short.
and to pardon them where they come short.
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1864
It was well done of Hezekiah, to send abroad messengers to call the Israelites to the worship of God:
It was well done of Hezekiah, to send abroad messengers to call the Israelites to the worship of God:
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1865
But this he knew was not inough, and therefore hee beseecheth the good Lord to shew himselfe fauourable vnto them.
But this he knew was not enough, and Therefore he Beseecheth the good Lord to show himself favourable unto them.
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1866
Thus also dealt Dauid (another King, placed ouer Gods inheritance) Bee fauourable vnto Zion for thy good pleasure, (saith hee) builde the wales of Ierusalem.
Thus also dealt David (Another King, placed over God's inheritance) be favourable unto Zion for thy good pleasure, (Says he) build the wales of Ierusalem.
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1867
And so did Moses that worthy gouernour of the Lords people:
And so did Moses that worthy governor of the lords people:
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1868
not contenting himselfe to bee often teaching and instructing them whom hee had the charge of;
not contenting himself to be often teaching and instructing them whom he had the charge of;
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1869
but euer and anon praying for them as occasion was offered, that God would releeue them when they were in wants:
but ever and anon praying for them as occasion was offered, that God would relieve them when they were in Wants:
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1870
that hee would defend them, when they were set vpon by enemies:
that he would defend them, when they were Set upon by enemies:
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1871
that he would pardon them, when they had kindled his wrath against them, &c. The like is noted of Iob, how carefull hee was for his children,
that he would pardon them, when they had kindled his wrath against them, etc. The like is noted of Job, how careful he was for his children,
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euen when they were, in a sort, from vnder his shadow, and had houses of their owne to dwell in:
even when they were, in a sort, from under his shadow, and had houses of their own to dwell in:
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1873
for it is said, that his sonnes went and banqueted in their houses, euery one his day, &c. and when the daies of their banqueting were gone about, Iob sent, and sanctified them:
for it is said, that his Sons went and banqueted in their houses, every one his day, etc. and when the days of their banqueting were gone about, Job sent, and sanctified them:
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1874
and rose vp earely in the morning, and offered burnt offerings according to the number of them all.
and rose up early in the morning, and offered burned offerings according to the number of them all.
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For Iob thought, it may bee that my sonnes haue sinned, and blasphemed God in their hearts: thus did Iob euery day. For Job Thought, it may be that my Sons have sinned, and blasphemed God in their hearts: thus did Job every day.
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Heere wee must vnderstand, when it is said that hee offered sacrifices for them, that hee praied for them also; (for those two, sacrificing,
Here we must understand, when it is said that he offered Sacrifices for them, that he prayed for them also; (for those two, sacrificing,
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1877
and praying, euer went together) that God would pardon them al their sinnes which they had committed,
and praying, ever went together) that God would pardon them all their Sins which they had committed,
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1878
while they were at their feasting merry together: at which times, many faults escape young people, which they take little notice of:
while they were At their feasting merry together: At which times, many Faults escape young people, which they take little notice of:
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1879
but Iob considered thorowly of them, and was euer mindefull and carefull to vse the meanes of God for the remitting,
but Job considered thoroughly of them, and was ever mindful and careful to use the means of God for the remitting,
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1880
and purging away of the same: that his childrens soules might not bee infected, nor Gods anger prouoked thereby.
and purging away of the same: that his Children's Souls might not be infected, nor God's anger provoked thereby.
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1881
A rare example, worthy the imitation of all godly parents, yet imitated but of avery few:
A rare Exampl, worthy the imitation of all godly Parents, yet imitated but of avery few:
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1882
for how small is the number of them that are thus iealous, and fearefull of themselues? and if they faile of this godly care for their own soules,
for how small is the number of them that Are thus jealous, and fearful of themselves? and if they fail of this godly care for their own Souls,
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1883
how can they be iealous, with a godly iealousie, of the soules of those whom God hath committed vnto their charge? Now the reasons why we must bee as ready to speake to God in praier,
how can they be jealous, with a godly jealousy, of the Souls of those whom God hath committed unto their charge? Now the Reasons why we must be as ready to speak to God in prayer,
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as to them in precepts, are these:
as to them in Precepts, Are these:
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1 First, because God commandeth vs to pray one for another. Now if those that are not tyed vnto vs by any neere bonds, are to be recommended vnto God in our praiers;
1 First, Because God commands us to pray one for Another. Now if those that Are not tied unto us by any near bonds, Are to be recommended unto God in our Prayers;
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much more those whom God hath more especially vnited vnto vs either by nature, or by dutie & seruice, on their part to be performed vnto vs. Yea, Christ Iesus straitly commandeth vs to pray for our enemies. Now if that be a bounden dutie;
much more those whom God hath more especially united unto us either by nature, or by duty & service, on their part to be performed unto us Yea, christ Iesus straitly commands us to pray for our enemies. Now if that be a bounden duty;
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how much more is it to pray for our friends;
how much more is it to pray for our Friends;
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especially if withall they bee Gods friends? seeing they by our praiers may bee much helped, and without them much endangered.
especially if withal they be God's Friends? seeing they by our Prayers may be much helped, and without them much endangered.
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1889
The Prophet Samuel vnderstood that this was a dutie, when hee accounted the neglect hereof to bee a sinne against God,
The Prophet Samuel understood that this was a duty, when he accounted the neglect hereof to be a sin against God,
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1890
as in that booke it appeareth that hee did:
as in that book it appears that he did:
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for when the people were frighted and humbled, both by the words of Samuel, and by the myraculous work of God, in sending extraordinarie thunder and raine in the time of wheate haruest,
for when the people were frighted and humbled, both by the words of Samuel, and by the miraculous work of God, in sending extraordinary thunder and rain in the time of wheat harvest,
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1892
and thereupon came vnto Samuel, saying, Pray for thy seruants vnto the Lord thy God, that wee die not:
and thereupon Come unto Samuel, saying, Pray for thy Servants unto the Lord thy God, that we die not:
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his answer was, God forbid, that I should sinne against the Lord, verse 29. and cease praying for you.
his answer was, God forbid, that I should sin against the Lord, verse 29. and cease praying for you.
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A second reason is, because except they ioine petitions vnto God, with instructions vnto them, they can looke for no blessing vpon the good lessons they giue vnto them.
A second reason is, Because except they join petitions unto God, with instructions unto them, they can look for no blessing upon the good Lessons they give unto them.
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1895
All planting and watering is in vaine, except God giue the increase:
All planting and watering is in vain, except God give the increase:
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1896
and if wee would haue any increase, it's good reason we should seeke it at his hand by praier.
and if we would have any increase, it's good reason we should seek it At his hand by prayer.
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1897
Therefore both of them must bee ioyned together:
Therefore both of them must be joined together:
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1898
wee must doe the best wee can, and then say as Noah did, Lord perswade Iaphet to dwell in the Tents of Sem. Except the Lord did perswade the heart,
we must do the best we can, and then say as Noah did, Lord persuade Japhet to dwell in the Tents of Sem. Except the Lord did persuade the heart,
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1899
as well as Noah did the eare, hee knew all that he could doe was but lost labour.
as well as Noah did the ear, he knew all that he could do was but lost labour.
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1900
Thirdly, vnlesse they pray for a blessing, they can neuer be so thankefull for any good that is wrought vpon such as are vnder them.
Thirdly, unless they pray for a blessing, they can never be so thankful for any good that is wrought upon such as Are under them.
ord, cs pns32 vvb p-acp dt n1, pns32 vmb av-x vbi av j p-acp d j cst vbz vvn p-acp d c-acp vbr p-acp pno32.
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1901
They haue had no hand in pulling downe Gods hand vpon them, and therefore they haue no heart to giue him praise for the same:
They have had no hand in pulling down God's hand upon them, and Therefore they have no heart to give him praise for the same:
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1902
but when any gouernour or superiour hath had a strong hand in drawing downe the mercies of God vpon any that depend vpon him,
but when any governor or superior hath had a strong hand in drawing down the Mercies of God upon any that depend upon him,
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1903
and seeth the good effect of his praiers, and of his teares, this cannot but make him glorifie and magnifie the Lords goodnesse,
and sees the good Effect of his Prayers, and of his tears, this cannot but make him Glorify and magnify the lords Goodness,
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1904
for hearing, and granting their requests, in remoouing euill things, or bestowing good things vpon such as are vnder their iurisdiction.
for hearing, and granting their requests, in removing evil things, or bestowing good things upon such as Are under their jurisdiction.
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1905
This serueth for the reproofe of those, that thinke they haue done as much as they need, & sufficienly discharged their consciences,
This serveth for the reproof of those, that think they have done as much as they need, & sufficiently discharged their Consciences,
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1906
if they haue called their children, and seruants, & whole familie to the word and Sacrament,
if they have called their children, and Servants, & Whole family to the word and Sacrament,
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1907
and to be examined before they receiue the same:
and to be examined before they receive the same:
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1908
though in the meane while they neuer call on the name of the Lord to blesse them, and the meanes;
though in the mean while they never call on the name of the Lord to bless them, and the means;
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1909
and to bee good and gratious vnto them where they failed in preparing themselues.
and to be good and gracious unto them where they failed in preparing themselves.
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1910
When Iacob was to send his sonnes into Aegypt to buy food of Ioseph, he praied instantly that God would vouchsafe to be with them, to giue them prosperous and good successe in the businesse they went about.
When Iacob was to send his Sons into Egypt to buy food of Ioseph, he prayed instantly that God would vouchsafe to be with them, to give them prosperous and good success in the business they went about.
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1911
God almightie giue you mercy (saith hee) in the sight of the man. God almighty give you mercy (Says he) in the sighed of the man.
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1912
Now if he thought it his dutie to pray for them, when they were to come before Ioseph, which was but an vnder-gouernour in Aegypt: how much more should wee count it our dutie to pray for such as belong vnto our charge, Now if he Thought it his duty to pray for them, when they were to come before Ioseph, which was but an undergovernor in Egypt: how much more should we count it our duty to pray for such as belong unto our charge,
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1913
when they are to come before the whole Trinitie;
when they Are to come before the Whole Trinity;
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1914
euen before that God, that is the soueraigne Lord and King of heauen and earth, full of glorie, and full of maiestie:
even before that God, that is the sovereign Lord and King of heaven and earth, full of glory, and full of majesty:
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1915
how much more (I say) should wee desire, that they might finde fauour in his eies? especially considering that Iacobs sonnes went but for the food of their bodies, which they might either haue,
how much more (I say) should we desire, that they might find favour in his eyes? especially considering that Iacobs Sons went but for the food of their bodies, which they might either have,
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1916
or want without any extraordinarie hurt vnto themselues:
or want without any extraordinary hurt unto themselves:
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1917
whereas those that are to be partakers of Gods ordinances, are to be suters vnto him for the food of their soules,
whereas those that Are to be partakers of God's ordinances, Are to be Suitors unto him for the food of their Souls,
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1918
and so bee euerlastingly saued, if they can obtaine it;
and so be everlastingly saved, if they can obtain it;
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1919
or else take their bane, and bee liable to Gods heauie displeasure, and in danger of iudgement inward and outward, in bodie and soule, not onely in their life time,
or Else take their bane, and be liable to God's heavy displeasure, and in danger of judgement inward and outward, in body and soul, not only in their life time,
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1920
but for euer after, if they repent not for their disorderly, and contemptuous approching vnto him in his holy seruices? so that there is much more reason, wee see, that gouernours should bee earnest with the Lord for those that are vnder their rooffe,
but for ever After, if they Repent not for their disorderly, and contemptuous approaching unto him in his holy services? so that there is much more reason, we see, that Governors should be earnest with the Lord for those that Are under their Roof,
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1921
then there was for Iacob then to be earnest for his sons:
then there was for Iacob then to be earnest for his Sons:
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1922
and therefore let all those bee humbled and reformed, that haue beene slacke and negligent in the performance of this dutie.
and Therefore let all those be humbled and reformed, that have been slack and negligent in the performance of this duty.
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1923
Secondly, let inferiours heere bee admonished, that, as gouernours are to sue vnto the Lord in their behalfe (the husband for the wife, parents for their children, masters,
Secondly, let inferiors Here be admonished, that, as Governors Are to sue unto the Lord in their behalf (the husband for the wife, Parents for their children, Masters,
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1924
and mistresses for their seruants:) so they on the other side, are to bee gentle,
and mistress's for their Servants:) so they on the other side, Are to be gentle,
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1925
and humble, and tractable, that their superiours may haue good incouragment, and good successe in the supplications that they make for them.
and humble, and tractable, that their superiors may have good Encouragement, and good success in the supplications that they make for them.
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1926
Wee doe not read that Hezekiah at any other time dealt so earnestly with God in the cause of the people,
we do not read that Hezekiah At any other time dealt so earnestly with God in the cause of the people,
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1927
as at this time hee did:
as At this time he did:
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1928
and what mooued him to be so importunate now? euen this, that hee saw they had hearkened vnto his perswasion,
and what moved him to be so importunate now? even this, that he saw they had harkened unto his persuasion,
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1929
and taken great paines to come to Ierusalem from all quarters of the Land:
and taken great pains to come to Ierusalem from all quarters of the Land:
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1930
and being there, hee perceiued that they had some sorrow and remorse for their former impietie,
and being there, he perceived that they had Some sorrow and remorse for their former impiety,
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1931
and some desire to become better for the time to come:
and Some desire to become better for the time to come:
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1932
now when hee discerned that they came on so fast, and that they were halfe healed already, hee bendeth all the force and strength of his praiers for the obtaining of mercy and fauour for them,
now when he discerned that they Come on so fast, and that they were half healed already, he bendeth all the force and strength of his Prayers for the obtaining of mercy and favour for them,
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1933
and so found that good effect that hee desired and expected.
and so found that good Effect that he desired and expected.
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1934
And that was it, that made Dauid so plentifully and feelingly to poure out his heart before the Lord in praier, and in thankesgiuing:
And that was it, that made David so plentifully and feelingly to pour out his heart before the Lord in prayer, and in thanksgiving:
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1935
for when the Princes and the people had offered very largely, and very willingly, Dauid reioyced with great ioy, and blessed; 1. Chron. 29.9.10.14.18.
for when the Princes and the people had offered very largely, and very willingly, David rejoiced with great joy, and blessed; 1. Chronicles 29.9.10.14.18.
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1936
and praised the Lord before all the congregation, saying, Blessed bee thou, O Lord God of Israel our father,
and praised the Lord before all the congregation, saying, Blessed be thou, Oh Lord God of Israel our father,
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1937
for euer and euer, &c. Who am I, and who are my people, that wee should offer willingly? &c. O Lord God, keepe this for euer in the purposes and thoughts of the heart of thy people,
for ever and ever, etc. Who am I, and who Are my people, that we should offer willingly? etc. Oh Lord God, keep this for ever in the Purposes and thoughts of the heart of thy people,
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1938
and prepare their hearts vnto thee. and prepare their hearts unto thee.
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1939
Thus may wee obserue now the good affections and desires of the people doe stire vp and strengthen the hearts of their Rulers to pray for them:
Thus may we observe now the good affections and Desires of the people do stir up and strengthen the hearts of their Rulers to pray for them:
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1940
whereas on the contrarie, nothing doth so kill the hearts, and discourage the spirits of Gods seruants from praier,
whereas on the contrary, nothing does so kill the hearts, and discourage the spirits of God's Servants from prayer,
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1941
as when they see those that are vnder them, to bee wilfull, and heady, froward, and rebellious, and vtterly voide of any good disposition vnto pietie, and religious exercises.
as when they see those that Are under them, to be wilful, and heady, froward, and rebellious, and utterly void of any good disposition unto piety, and religious exercises.
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1942
They scarse dare speake a good word for them, vnlesse it bee that God would humble them, and conuert them:
They scarce Dare speak a good word for them, unless it be that God would humble them, and convert them:
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1943
they cannot pray as Hezekiah here doth, The good Lord bee mercifull vnto him, that prepareth his whole heart to seeke the Lord, &c. but the good Lord giue them hearts to prepare themselues,
they cannot pray as Hezekiah Here does, The good Lord be merciful unto him, that Prepareth his Whole heart to seek the Lord, etc. but the good Lord give them hearts to prepare themselves,
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1944
and take away the stony, and vnbeleeuing, and carnall hearts out of their bodies.
and take away the stony, and unbelieving, and carnal hearts out of their bodies.
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1945
And indeed many times it is a iust iugement of God vpon such wretched persons, that his children should haue no heart to pray for them,
And indeed many times it is a just judgement of God upon such wretched Persons, that his children should have no heart to pray for them,
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1946
because (as it is said of Elies sonnes) God hath a purpose to destroy them,
Because (as it is said of Ely's Sons) God hath a purpose to destroy them,
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1947
or at least grieuously to afflict them.
or At least grievously to afflict them.
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1948
And therfore little doe these stubborne and obstinate children and seruants know, what iniurie they doe vnto themselues, by entering into,
And Therefore little do these stubborn and obstinate children and Servants know, what injury they do unto themselves, by entering into,
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1949
and continuing in their sinfull courses:
and Continuing in their sinful courses:
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1950
for they thereby not onely prouoke Gods heauie displeasure against them, which is a burden importable;
for they thereby not only provoke God's heavy displeasure against them, which is a burden importable;
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1951
but also hinder, and it may bee, vtterly cut off the praiers of those, that would otherwise crie vnto God night and day,
but also hinder, and it may be, utterly Cut off the Prayers of those, that would otherwise cry unto God night and day,
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1952
for the obtaining of his fauour, and the procuring of the light of his countenance to shine vpon them.
for the obtaining of his favour, and the procuring of the Light of his countenance to shine upon them.
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1953
Thus much for the first point. Now further marke who they bee that hee praieth for:
Thus much for the First point. Now further mark who they be that he Prayeth for:
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1954
not prophane or carelesse persons, but for those that prepared their whole heart to seek the Lord &c. that is, which laboured with a true & sincere heart to be partakers of the mercie and goodnes of God, which he made offer of in his holie ordinances.
not profane or careless Persons, but for those that prepared their Whole heart to seek the Lord etc. that is, which laboured with a true & sincere heart to be partakers of the mercy and Goodness of God, which he made offer of in his holy ordinances.
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1955
In that Hezekiah neither doth, nor dares pray for a blessing vpon any, but vpon such as were true-hearted; The Doctrine is: that,
In that Hezekiah neither does, nor dares pray for a blessing upon any, but upon such as were truehearted; The Doctrine is: that,
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1956
Whosoeuer would haue any mercie from God in the Sacrament, must come with a sincere and vpright heart thereunto.
Whosoever would have any mercy from God in the Sacrament, must come with a sincere and upright heart thereunto.
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1957
That howsoeuer hee cannot put away all sinne, (for who can say his heart is cleane? ) yet hee may,
That howsoever he cannot put away all sin, (for who can say his heart is clean?) yet he may,
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1958
and must put away the liking of all sinne, and the purpose of sinning.
and must put away the liking of all sin, and the purpose of sinning.
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1959
So far as any man hath a loue vnto iniquity, and an intent of committing iniquitie, he is tainted with hypocrisie,
So Far as any man hath a love unto iniquity, and an intent of committing iniquity, he is tainted with hypocrisy,
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1960
and doth pollute and defile euery good thing that he medleth withall, and so can haue no benefit, but much hurt therefrom.
and does pollute and defile every good thing that he meddleth withal, and so can have no benefit, but much hurt therefrom.
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1961
If then wee would haue God to meete vs in mercy, we must meete him in sincerity:
If then we would have God to meet us in mercy, we must meet him in sincerity:
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1962
and if wee would haue him to come vnto vs in goodnesse, wee must draw neere vnto him in vprightnesse.
and if we would have him to come unto us in Goodness, we must draw near unto him in uprightness.
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1963
Agreeable to this point is, that exhortation to the Hebrewes, Let vs draw neere with a true heart, in assurance of faith, Heb. 10.22. sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water.
Agreeable to this point is, that exhortation to the Hebrews, Let us draw near with a true heart, in assurance of faith, Hebrew 10.22. sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water.
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As if hee should haue said;
As if he should have said;
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1965
except you come fitted and prepared with a heart voide of guile and deceit, as good not come at all:
except you come fitted and prepared with a heart void of guile and deceit, as good not come At all:
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1966
For God will bee so far from giuing countenance, or comfort vnto such, that hee will assuredly plague them for their fraud and falshood that they haue vsed with him.
For God will be so Far from giving countenance, or Comfort unto such, that he will assuredly plague them for their fraud and falsehood that they have used with him.
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1967
This wee may plainely see in that which befel the ill grounds:
This we may plainly see in that which befell the ill grounds:
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1968
there are three sorts of them mentioned, (all professors) that came to the word of life,
there Are three sorts of them mentioned, (all professors) that Come to the word of life,
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1969
and yet had no benefit by it: and therefore by a necessarie consequent, they could reape as little fruit by the Sacrament.
and yet had no benefit by it: and Therefore by a necessary consequent, they could reap as little fruit by the Sacrament.
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1970
For the word must giue life and strength, before the Sacrament can nourish and increase the same.
For the word must give life and strength, before the Sacrament can nourish and increase the same.
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1971
What was the reason why they profited not? because they came not with a good and honest heart, as the fourth sort of hearers did, who receiued instruction,
What was the reason why they profited not? Because they Come not with a good and honest heart, as the fourth sort of hearers did, who received instruction,
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1972
and comfort, and the power of godlinesse, by the conscionable hearing of the word.
and Comfort, and the power of godliness, by the conscionable hearing of the word.
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1973
But what is that good and honest heart which they are commended for? it is a heart, that doth fullie purpose to doe well,
But what is that good and honest heart which they Are commended for? it is a heart, that does Fully purpose to do well,
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1974
though it faile much in that which it performeth:
though it fail much in that which it Performeth:
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1975
that resolueth before hand to auoide the euill that shall bee reproued, and to doe the good duties that shall bee commanded,
that resolveth before hand to avoid the evil that shall be reproved, and to do the good duties that shall be commanded,
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1976
and to beleeue and rest vpon the promises that shall be pronounced, as farre as God shall giue abilitie, &c. Now wheresoeuer there is such a ready inclination vnto goodnesse, there will be a bringing foorth of fruit;
and to believe and rest upon the promises that shall be pronounced, as Far as God shall give ability, etc. Now wheresoever there is such a ready inclination unto Goodness, there will be a bringing forth of fruit;
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1977
though not in all alike, yet euery one will doe somewhat:
though not in all alike, yet every one will do somewhat:
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1978
and God will acknowledge them for good ground, and honest-hearted Christians, that yeeld him but thirtie fold,
and God will acknowledge them for good ground, and honest-hearted Christians, that yield him but thirtie fold,
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1979
as well as those that yeeld him sixtie fold, or an hundred fold:
as well as those that yield him sixtie fold, or an hundred fold:
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1980
for a lesse measure of fruitfulnes, is an argument of truth, as well as a greater measure,
for a less measure of fruitfulness, is an argument of truth, as well as a greater measure,
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1981
and therefore shall bee respected and rewarded:
and Therefore shall be respected and rewarded:
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1982
but as for those that haue naughtie and deceitfull hearts, they shall goe away, as bad, or worse then they came:
but as for those that have naughty and deceitful hearts, they shall go away, as bad, or Worse then they Come:
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1983
and whatsoeuer faire colours they set vpon their profession for a time, yet sooner or latter their hollownesse shall appeare to their shame and punishment.
and whatsoever fair colours they Set upon their profession for a time, yet sooner or latter their hollowness shall appear to their shame and punishment.
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1984
Now the reasons that make for the confirmation of this doctrine, That if we would finde acceptance with God, we must bring sinceritie with vs: are these,
Now the Reasons that make for the confirmation of this Doctrine, That if we would find acceptance with God, we must bring sincerity with us: Are these,
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281
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1985
First, without this, wee can haue neither remission, nor sanctification:
First, without this, we can have neither remission, nor sanctification:
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1986
and therefore are so farre from hauing interest in Gods mercies through Christ his merits, that wee are liable to his wrath,
and Therefore Are so Far from having Interest in God's Mercies through christ his merits, that we Are liable to his wrath,
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1987
and lie open to the stroks of his reuenging hand. None are pardoned, and blessed, but those in whose spirit there is no guile.
and lie open to the Strokes of his revenging hand. None Are pardoned, and blessed, but those in whose Spirit there is no guile.
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282
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1988
Secondly, except there bee vprightnesse, wee can haue no hope of good successe in any seruice of God that wee take in hand, there being no promise made vnto vs:
Secondly, except there be uprightness, we can have no hope of good success in any service of God that we take in hand, there being no promise made unto us:
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1989
for as God heareth not sinners in praier, so he doth not helpe sinners by the word or Sacrament.
for as God hears not Sinners in prayer, so he does not help Sinners by the word or Sacrament.
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1990
This is for the terror of those, that when they come to the Lords Table, neuer examine themselues,
This is for the terror of those, that when they come to the lords Table, never examine themselves,
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1991
nor looke into the state of their soules: at most they come but with a Pharisaicall washing of the outside of the cup, and of the platter.
nor look into the state of their Souls: At most they come but with a Pharisaical washing of the outside of the cup, and of the platter.
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1992
As if there haue beene brawles betweene man and man, there shall bee some idle and formall reconciliation:
As if there have been brawls between man and man, there shall be Some idle and formal reconciliation:
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1993
they will be friends, and forgiue one another, before they receiue the communion;
they will be Friends, and forgive one Another, before they receive the communion;
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1994
but if there be any difference betwixt God and them, they neuer looke to the inward parts:
but if there be any difference betwixt God and them, they never look to the inward parts:
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1995
such can expect no blessing vpon their comming, but may iustly feare some greeuous iudgement, because their hearts are vnsound and vnfaithfull before the Lord.
such can expect no blessing upon their coming, but may justly Fear Some grievous judgement, Because their hearts Are unsound and unfaithful before the Lord.
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1996
Secondly sith none haue any praier made for them, but such as bring with them to the Lords house a single & sincere heart,
Secondly sith none have any prayer made for them, but such as bring with them to the lords house a single & sincere heart,
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1997
therefore if we would haue benefit by any of the meanes of saluation, let vs be sure, that though we bee burdened with many corruptions,
Therefore if we would have benefit by any of the means of salvation, let us be sure, that though we be burdened with many corruptions,
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1998
yet wee seeke the Lord with an vnfaigned desire of profiting by his ordinances.
yet we seek the Lord with an unfeigned desire of profiting by his ordinances.
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1999
Now that wee may not deceiue our solues, but may satisfie our consciences in full assurance that our hearts are right towards God, let vs take this direction following:
Now that we may not deceive our solves, but may satisfy our Consciences in full assurance that our hearts Are right towards God, let us take this direction following:
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2000
First, vse diligently to finde out (as by searching wee may) our speciall sinnes: greiue heartely for them:
First, use diligently to find out (as by searching we may) our special Sins: grieve heartily for them:
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2001
and put them aaway by true repentance. So saith Iames, Purge your hearts yee hypocrites:
and put them away by true Repentance. So Says James, Purge your hearts ye Hypocrites:
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2002
but what must bee the purgation and receit which they must take? [ sorrow and weepe. ] That man or woman that hath neuer done so, is not onely stained with hypocrisie, but is a sinfull hypocrite.
but what must be the purgation and receipt which they must take? [ sorrow and weep. ] That man or woman that hath never done so, is not only stained with hypocrisy, but is a sinful hypocrite.
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2003
All men by nature are full of deceit and guile:
All men by nature Are full of deceit and guile:
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2004
and till they sit as Iudges vpon their owne soules, they cannot bee clensed from the same:
and till they fit as Judges upon their own Souls, they cannot be cleansed from the same:
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2005
but when they haue once throughly sifted themselues, and by godly sorrow laboured to purge their consciences,
but when they have once thoroughly sifted themselves, and by godly sorrow laboured to purge their Consciences,
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2006
as neere as possibly they can, from all secret sinnes, then though they cannot say, I haue no sinne,
as near as possibly they can, from all secret Sins, then though they cannot say, I have no sin,
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2007
yet they may boldly say, I allow no sinne: and therefore I am assured that I am no dissembler:
yet they may boldly say, I allow no sin: and Therefore I am assured that I am no dissembler:
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2008
and that Gods iudgments shal neuer light on me because I haue preuented the same by abandoning those corruptions which might procure his wrath and displeasure against me.
and that God's Judgments shall never Light on me Because I have prevented the same by abandoning those corruptions which might procure his wrath and displeasure against me.
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2009
Secondly, let vs vse the meanes whereby our hearts may be made pure and vndefiled, namely, the word, Sacrament, and praier:
Secondly, let us use the means whereby our hearts may be made pure and undefiled, namely, the word, Sacrament, and prayer:
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2010
for though wee mourne neuer so much, that is but as it were a plowing of our hearts:
for though we mourn never so much, that is but as it were a plowing of our hearts:
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2011
if there bee not good seede also sowen thereupon, we cannot expect any crop of grace:
if there be not good seed also sown thereupon, we cannot expect any crop of grace:
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2012
all the sorrow and affliction in the world, without that, can doe vs no good, but rather much hurt:
all the sorrow and affliction in the world, without that, can do us not good, but rather much hurt:
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2013
therefore it is set downe in the text, as a note of a true heart, in those Israelites that came to receiue the Passouer, That they did seeke the Lord God of their Fathers, in that meanes which hee had ordained for the helping, and healing of them:
Therefore it is Set down in the text, as a note of a true heart, in those Israelites that Come to receive the Passover, That they did seek the Lord God of their Father's, in that means which he had ordained for the helping, and healing of them:
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2014
wherein, if we can imitate them, we shall speed as they did, all our breaches shall be made vp,
wherein, if we can imitate them, we shall speed as they did, all our Breaches shall be made up,
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2015
and al our deadly diseases shall be by degrees healed, and at length fully and perfectly cured.
and all our deadly diseases shall be by Degrees healed, and At length Fully and perfectly cured.
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2016
Thirdly, we must not onely haue recourse vnto Gods ordinances, but set downe our reckoning before hand, that we shall assuredly finde the efficacy and powerfull operation thereof:
Thirdly, we must not only have recourse unto God's ordinances, but Set down our reckoning before hand, that we shall assuredly find the efficacy and powerful operation thereof:
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2017
and that God will not mocke and delude vs with vaine hopes;
and that God will not mock and delude us with vain hope's;
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2018
but looke what promise he hath made in his word, hee will accordingly make good the same:
but look what promise he hath made in his word, he will accordingly make good the same:
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2019
and not one word shall fall to the ground, of all the good thinges that he hath couenated to bestow vpon vs. And therefore (as wee are exhorted in the former place to the Hebrewes ) Wee must draw neere in assurance of faith, and then according to our faith it shall be vnto vs. And the like wee haue in the Reuelation: I counsell thee (saith Christ to the luke-warme Laodiceans ) to buy of me Golde tryed by the fire, &c. teaching vs heereby, that wee must highly esteeme,
and not one word shall fallen to the ground, of all the good things that he hath couenated to bestow upon us And Therefore (as we Are exhorted in the former place to the Hebrews) we must draw near in assurance of faith, and then according to our faith it shall be unto us And the like we have in the Revelation: I counsel thee (Says christ to the lukewarm Laodiceans) to buy of me Gold tried by the fire, etc. teaching us hereby, that we must highly esteem,
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and hartily desire the holy thinges of God, and be at cost to part with our corruptions,
and heartily desire the holy things of God, and be At cost to part with our corruptions,
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and make account that we shal not be disappointed when we come thus affected vnto Christ Iesus.
and make account that we shall not be disappointed when we come thus affected unto christ Iesus.
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And then he will enrich vs, that before were poore; and cloath vs that before were naked;
And then he will enrich us, that before were poor; and cloth us that before were naked;
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and enlighten our eyes that before were altogether shut vp in blindnesse and ignorance.
and enlighten our eyes that before were altogether shut up in blindness and ignorance.
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Thirdly, heere is matter of consolation for them that can approue the sincerity of their hearts by the forenamed trials.
Thirdly, Here is matter of consolation for them that can approve the sincerity of their hearts by the forenamed trials.
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Who before they dare present themselues at the Lords table, or presume to aske any comfort from Iesus Christ, doe first afflict themselues:
Who before they Dare present themselves At the lords table, or presume to ask any Comfort from Iesus christ, doe First afflict themselves:
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and before they intreat the Lord to bind them vp, doe first seeke to breake their owne hearts by inward remorse and contrition for all their offences;
and before they entreat the Lord to bind them up, doe First seek to break their own hearts by inward remorse and contrition for all their offences;
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and yet content not themselues thus to breake vp the fallow ground of their hearts,
and yet content not themselves thus to break up the fallow ground of their hearts,
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but come vnto the Lord, as hee commandeth them, to beseech him to sow his precious seede vpon them;
but come unto the Lord, as he commands them, to beseech him to sow his precious seed upon them;
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and doe rest and relie on him for the doing of it. Let such be of good comfort:
and do rest and rely on him for the doing of it. Let such be of good Comfort:
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for vndoubtedly the Lord will not send them emptie away: their labour shall not bee lost, nor their hope be disappointed;
for undoubtedly the Lord will not send them empty away: their labour shall not be lost, nor their hope be disappointed;
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but they shall certainly haue good successe according to their expectation. 1. Because they haue done what they could for their part. 2. Hezekiahs praier standeth in as good force yet still,
but they shall Certainly have good success according to their expectation. 1. Because they have done what they could for their part. 2. Hezekiah's prayer Stands in as good force yet still,
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as it did at that time when it was made:
as it did At that time when it was made:
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and the same in effect is continually offered vp vnto God by many of his elect,
and the same in Effect is continually offered up unto God by many of his elect,
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for such as are so humbled and fitted for that worke:
for such as Are so humbled and fitted for that work:
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yea, and Christ Iesus also in his owne person hath sanctified and blessed that Sacrament, to all beleeuers that shall worthily partake of it vnto the end of the world:
yea, and christ Iesus also in his own person hath sanctified and blessed that Sacrament, to all believers that shall worthily partake of it unto the end of the world:
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and therefore comming thus affected and prepared, they cannot misse of the promised blessing. [ Though hee bee not clensed according to the purification of the Sanctuary.
and Therefore coming thus affected and prepared, they cannot miss of the promised blessing. [ Though he be not cleansed according to the purification of the Sanctuary.
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] In these words hee preuenteth that feare and doubt of good successe, that might arise in their hearts for want of preparation:] In these words he preventeth that Fear and doubt of good success, that might arise in their hearts for want of preparation:
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for the Law was, that no vncleane person should haue anything to doe with the Passeouer:
for the Law was, that no unclean person should have anything to do with the Passover:
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now diuers of them were in their vncleannesse, because they had not time to purge themselues according to the legall rites:
now diverse of them were in their uncleanness, Because they had not time to purge themselves according to the Legal Rites:
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therefore Hezekiah here seeketh to help the matter, and in effect he saith thus: I confesse Lord, there are diuers ceremoniall circumstances wanting in our preparation to the Sacrament:
Therefore Hezekiah Here seeks to help the matter, and in Effect he Says thus: I confess Lord, there Are diverse ceremonial Circumstances wanting in our preparation to the Sacrament:
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but so the case stood with vs, that wee knew not how possibly to helpe it,
but so the case stood with us, that we knew not how possibly to help it,
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and therefore Lord be mercifull vnto vs in that regard.
and Therefore Lord be merciful unto us in that regard.
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In that he prateth thus for thē, albeit they had so failed in want of due preparation, that they might iustlie haue been cut off from Gods people,
In that he prateth thus for them, albeit they had so failed in want of due preparation, that they might justly have been Cut off from God's people,
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if they had had time to haue done better, and had not this beene an extraordinary case:
if they had had time to have done better, and had not this been an extraordinary case:
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the Doctrine hence arising, is this: that,
the Doctrine hence arising, is this: that,
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So long as wee labour to keepe the substance of Gods worship, though wee faile in some circumstances thereof, hee will be mercifull vnto vs.
So long as we labour to keep the substance of God's worship, though we fail in Some Circumstances thereof, he will be merciful unto us
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If wee embrace the substance thereof willingly, and faile in the circumstances vnwillingly, God will neuer lay it to our charge.
If we embrace the substance thereof willingly, and fail in the Circumstances unwillingly, God will never lay it to our charge.
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Examples will prooue this more fully vnto vs. Yee haue heard of the patience of Iob, (saith the Apostle Iames ) and yee know what end God made with him.
Examples will prove this more Fully unto us Ye have herd of the patience of Job, (Says the Apostle James) and ye know what end God made with him.
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Now if wee read ouer the booke of Iob, wee shall find, that there was in him a great deale of passion and distemper:
Now if we read over the book of Job, we shall find, that there was in him a great deal of passion and distemper:
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and that hee held out but very weakely in a great part of the conflict: as when he cursed the day of his birth, & conceiued hardly of the Lord,
and that he held out but very weakly in a great part of the conflict: as when he cursed the day of his birth, & conceived hardly of the Lord,
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and was readie to dispute and reason the matter with him: shewing much vnwillingnesse to submit himselfe to those strokes which God had laid vpon him:
and was ready to dispute and reason the matter with him: showing much unwillingness to submit himself to those Strokes which God had laid upon him:
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for which he was iustlie reproued both by Elihu and also by the Lords own mouth:
for which he was justly reproved both by Elihu and also by the lords own Mouth:
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yet because he held out in the substance of godlines, in the middest of all his woes and miseries,
yet Because he held out in the substance of godliness, in the midst of all his woes and misery's,
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and at the beginning thereof, humbled himselfe, saying, Naked came I out of my mothers wombe, Iob. 1.21. and naked shall I returne thither:
and At the beginning thereof, humbled himself, saying, Naked Come I out of my mother's womb, Job 1.21. and naked shall I return thither:
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the Lord hath giuen, and the Lord hath taken it: blessed bee the name of the Lord: the Lord hath given, and the Lord hath taken it: blessed be the name of the Lord:
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as also afterward he vsed many good and holy speeches concerning his owne ill deserts,
as also afterwards he used many good and holy Speeches Concerning his own ill deserts,
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and the righteousnesse of Gods proceeding, if hee should deale in extremitie of iustice with him:
and the righteousness of God's proceeding, if he should deal in extremity of Justice with him:
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and in the end acknowledged his fault and desired to lay his hand vpon his mouth:
and in the end acknowledged his fault and desired to lay his hand upon his Mouth:
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because (I say) these good things were found in him, God passeth by his infirmities,
Because (I say) these good things were found in him, God passes by his infirmities,
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and taketh notice of his patience, with high commendation thereof:
and Takes notice of his patience, with high commendation thereof:
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Setting him forth as a patterne most worthy our imitation, when wee are pressed downe with the weight of aduersity, as hee was.
Setting him forth as a pattern most worthy our imitation, when we Are pressed down with the weight of adversity, as he was.
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For the Lord in his wisdome considered, that it was not through any stubbornnesse, or rebellious disposition that hee brake out in that manner:
For the Lord in his Wisdom considered, that it was not through any stubbornness, or rebellious disposition that he brake out in that manner:
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but through the violence of his affliction, and temptations, and thorugh the ignorance and indiscreete cariage of his friends, who dealt very vncharitably, and vnmercifully with him.
but through the violence of his affliction, and temptations, and thorough the ignorance and indiscreet carriage of his Friends, who dealt very uncharitably, and unmercifully with him.
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In like manner is Rahab commended, as one that by reason of her faith and workes perished not with them which obeyed not, Heb. 11.31. Iames 2.25. when shee had receiued the spies peaceably.
In like manner is Rahab commended, as one that by reason of her faith and works perished not with them which obeyed not, Hebrew 11.31. James 2.25. when she had received the spies peaceably.
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Yet if wee looke into the story, we shall easily discerne a great deale of infirmitie in that very worke of loue & mercy, by which, she got the testimony of such a notable faith:
Yet if we look into the story, we shall Easily discern a great deal of infirmity in that very work of love & mercy, by which, she god the testimony of such a notable faith:
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for she bewraied much vnbeliefe inmaking a lie to preserue the spies in safetie.
for she bewrayed much unbelief inmaking a lie to preserve the spies in safety.
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Then came men vnto mee (saies shee) but I wist not whence they were: Io• •2. 4.5. Then Come men unto me (Says she) but I wist not whence they were: Io• •2. 4.5.
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And when they shut the gate in the darke, the men went out, whither they went, I wote not:
And when they shut the gate in the dark, the men went out, whither they went, I wot not:
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follow after them quickly, for you shall ouertake them. Euery word shee here spake, was false, and sauoured of much weakenesse:follow After them quickly, for you shall overtake them. Every word she Here spoke, was false, and savoured of much weakness:
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yet all this God takes no knowledge of, when he is to speake or her, and of her faith, and loue.
yet all this God Takes no knowledge of, when he is to speak or her, and of her faith, and love.
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Indeed shee was but a new commer on, and had not beene instructed as yet what the danger of a lye was, &c. and therefore notwithstanding her failing in that particular, shee is brought by the Apostle Iames, as an example of one that was iustified, (or made knowne to bee a iust and righteous woman) by her workes:
Indeed she was but a new commer on, and had not been instructed as yet what the danger of a lie was, etc. and Therefore notwithstanding her failing in that particular, she is brought by the Apostle James, as an Exampl of one that was justified, (or made known to be a just and righteous woman) by her works:
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none other being reckoned vp, but those which she did at that time.
none other being reckoned up, but those which she did At that time.
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So the Angell (as is recorded in the Gospell) rebuked those good and faithfull women, for that they sought the liuing, among the dead:
So the Angel (as is recorded in the Gospel) rebuked those good and faithful women, for that they sought the living, among the dead:
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yet withall hee telleth them, Bee not afraid, yee seeke Iesus of Nazareth that hath beene crucified.
yet withal he Telleth them, be not afraid, ye seek Iesus of Nazareth that hath been Crucified.
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As if he should say, heere is your error, that you seeke Christ where you should not: As if he should say, Here is your error, that you seek christ where you should not:
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hee is risen againe, as hee foretold you that hee would:
he is risen again, as he foretold you that he would:
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yet heerein doth your vprightnes appeare, that you hold out still in the loue and profession of Christ,
yet herein does your uprightness appear, that you hold out still in the love and profession of christ,
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euen now, when hee is in such disgrace and dislike, almost, with all men: and therefore be not dismaied, but heerein take comfort.
even now, when he is in such disgrace and dislike, almost, with all men: and Therefore be not dismayed, but herein take Comfort.
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Thus we may perceiue how fauourable the Lord is towards his children, that offend not vpon set purpose, and presumptuously: but through Satans instigation; or through humane frailtie:
Thus we may perceive how favourable the Lord is towards his children, that offend not upon Set purpose, and presumptuously: but through Satan instigation; or through humane frailty:
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in which regard the Prophet Micah bursteth foorth into an admiration of his gracious dealing:
in which regard the Prophet micah bursteth forth into an admiration of his gracious dealing:
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Who is a God like vnto thee, that taketh away iniquitie, and passeth by the transgressions of the remnant of his heritage? &c. bee will returne and haue mercy vpon vs: Who is a God like unto thee, that Takes away iniquity, and passes by the transgressions of the remnant of his heritage? etc. bee will return and have mercy upon us:
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and why? because mercie pleaseth him. Verse 18. This maketh for the confutation of their error.
and why? Because mercy Pleases him. Verse 18. This makes for the confutation of their error.
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1 That thinke they haue no calling to come to the Sacrament, because they see more and greater faults in themselues, then they can espie,
1 That think they have no calling to come to the Sacrament, Because they see more and greater Faults in themselves, then they can espy,
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or then, indeede, there are in many other Christians: and it may bee, more then heretofore they saw in themselues.
or then, indeed, there Are in many other Christians: and it may be, more then heretofore they saw in themselves.
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They finde so much hypocrisie, so much pride, so much vaine-glorie and selfe-loue: such blindnesse of mind, drousinesse of spirit, deadnesse of heart:
They find so much hypocrisy, so much pride, so much vainglory and Self-love: such blindness of mind, drousinesse of Spirit, deadness of heart:
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such vnwillingnesse to heare, or reade, or meditate;
such unwillingness to hear, or read, or meditate;
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to pray, to receiue the Sacrament, to sing Psalmes, and the like, that they are wonderfully dishartened,
to pray, to receive the Sacrament, to sing Psalms, and the like, that they Are wonderfully disheartened,
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and begin to feare that God will in no sort accept of them, if they should come vnto the table of his sonne.
and begin to Fear that God will in no sort accept of them, if they should come unto the table of his son.
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But they must take heede how they giue way to such conceits, for the things aboue mencioned, doe not exclude them from hauing right vnto Christ Iesus,
But they must take heed how they give Way to such conceits, for the things above mentioned, do not exclude them from having right unto christ Iesus,
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and to his merits, and therefore should by no meanes keepe them from the holy Sacrament.
and to his merits, and Therefore should by no means keep them from the holy Sacrament.
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But wee come farre short of that that should bee in vs. What of that? if you haue a sight of your defects,
But we come Far short of that that should be in us What of that? if you have a sighed of your defects,
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and a mourning heart for the same, and a constant endeuour to get the graces that you want, you may come to the Sacrament as soon as any other:
and a mourning heart for the same, and a constant endeavour to get the graces that you want, you may come to the Sacrament as soon as any other:
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yea if any haue cause to make hast vnto it, you are one of them:
yea if any have cause to make haste unto it, you Are one of them:
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for the more dangerous any ones sickenes is, the greater speed they should make to the Physitian: for the more dangerous any ones sickness is, the greater speed they should make to the physician:
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and the more greeuous any mans wound is, the more neede hath hee to hasten to the Surgion.
and the more grievous any men wound is, the more need hath he to hasten to the Surgeon.
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Neither is their absenting of themselues from the Sacrament, any meanes to better their estate, but the next way to keepe them in a bad case still:
Neither is their absenting of themselves from the Sacrament, any means to better their estate, but the next Way to keep them in a bad case still:
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Nay to make their condition farre worse then it is, and to hasten the plagues of God vpon them.
Nay to make their condition Far Worse then it is, and to hasten the plagues of God upon them.
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By the Law of Moses it was determined, that all those that were negligent to keepe the Passeouer, should incurre the sentence and censure of excommunication, By the Law of Moses it was determined, that all those that were negligent to keep the Passover, should incur the sentence and censure of excommunication,
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if they were not in a iourney, hindred by inundations of waters, detained by sickenesse, or some extrordinarie accident of that kind.
if they were not in a journey, hindered by inundations of waters, detained by sickness, or Some extraordinary accident of that kind.
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Now if they were so strictly bound to repaire vnto that feast, when it was to bee celebrated at Ierusalem, which was many miles distant from the greatest part of them that were inhabitants in that land:
Now if they were so strictly bound to repair unto that feast, when it was to be celebrated At Ierusalem, which was many miles distant from the greatest part of them that were inhabitants in that land:
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how much more are men now tyed to attend vpon the celebration of the Lords Supper, seeing they neede not vndertake such a teadious iourney, but may haue it ministred vnto them neerer at hand,
how much more Are men now tied to attend upon the celebration of the lords Supper, seeing they need not undertake such a tedious journey, but may have it ministered unto them nearer At hand,
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and that with lesse cost (and yet a larger blessing) then they could in the daies of the ceremoniall Law? surely if they doe neglect so great saluation,
and that with less cost (and yet a larger blessing) then they could in the days of the ceremonial Law? surely if they do neglect so great salvation,
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well they may escape the punishments of men, but they shall feele the strokes of God,
well they may escape the punishments of men, but they shall feel the Strokes of God,
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and shall bee cut off from hauing communion with him, and with his seruants:
and shall be Cut off from having communion with him, and with his Servants:
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they shal beare their sinne, (as in that place the holy Ghost speaketh) which otherwise by receiuing the Sacrament, they might haue discharged their consciences of,
they shall bear their sin, (as in that place the holy Ghost speaks) which otherwise by receiving the Sacrament, they might have discharged their Consciences of,
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and put it ouer vnto Christs accounts.
and put it over unto Christ accounts.
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Further, those that by reason of their infirmities will forgoe that ordinance, doe greatly dishonor God,
Further, those that by reason of their infirmities will forgo that Ordinance, do greatly dishonour God,
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and lay an hard imputation vpon him;
and lay an hard imputation upon him;
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as who should say, that hee were such an extreame and rigorous Iudge, aswill accept of none,
as who should say, that he were such an extreme and rigorous Judge, aswill accept of none,
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but of those that haue attained to a great measure of perfection.
but of those that have attained to a great measure of perfection.
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Besides, such kind of persons doe as much as in them lieth, proclaime themselues to bee hypocrites:
Beside, such kind of Persons do as much as in them lies, proclaim themselves to be Hypocrites:
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for if they bee not such, they haue a calling to partake of the Sacrament:
for if they be not such, they have a calling to partake of the Sacrament:
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as appeareth in this text, by the praier of Hezekiah, who doth in assurance of faith, (as the effect manifestly proueth) make request for all such as prepared their whole hearts, (that is, did their best indeauour with a true and sincere heart) to seeke the Lord.
as appears in this text, by the prayer of Hezekiah, who does in assurance of faith, (as the Effect manifestly Proves) make request for all such as prepared their Whole hearts, (that is, did their best endeavour with a true and sincere heart) to seek the Lord.
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Lastly, they giue very ill example vnto others, and expose themselues to the censures of men,
Lastly, they give very ill Exampl unto Others, and expose themselves to the censures of men,
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as contemners, or at least, neglecters of Gods ordinance.
as contemners, or At least, neglecters of God's Ordinance.
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And therefore in these regards, let all beware how they withdraw themselues, when the Lord inuiteth them to such a banquet.
And Therefore in these regards, let all beware how they withdraw themselves, when the Lord Inviteth them to such a banquet.
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Secondly, this is for instruction and consolation both together:
Secondly, this is for instruction and consolation both together:
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albeit wee perceiue many blemishes, and great imperfections in our selues, yet let vs take the Lords offer,
albeit we perceive many blemishes, and great imperfections in our selves, yet let us take the lords offer,
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when he calleth vs to his table:
when he calls us to his table:
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and come with certaine expectation of good successe, as well as those that haue a greater measure of repentance, and of faith,
and come with certain expectation of good success, as well as those that have a greater measure of Repentance, and of faith,
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and loue, then wee can attaine vnto.
and love, then we can attain unto.
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For Christ Iesus the great shepheard and Bishop of our soules, taketh order, that not onely his sheepe,
For christ Iesus the great shepherd and Bishop of our Souls, Takes order, that not only his sheep,
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but his Lambes also may bee fed. All the good grounds bring not foorth a like quantitie of fruit:
but his Lambs also may be fed. All the good grounds bring not forth a like quantity of fruit:
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yet all agree in this substantiall point, that they bring forth good and ripe fruit:
yet all agree in this substantial point, that they bring forth good and ripe fruit:
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though some doe not yeeld the third part so much as others doe, yet they are grounds blessed by God, and respected of God. though Some do not yield the third part so much as Others do, yet they Are grounds blessed by God, and respected of God.
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He that gained fiue talents, had the commendation of a good and faithfull seruant, and so had he likewise, that gained but two talents:
He that gained fiue Talents, had the commendation of a good and faithful servant, and so had he likewise, that gained but two Talents:
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so that euery one shall haue the praise of weldoing, according to the gifts and graces that God hath imparted vnto him.
so that every one shall have the praise of welldoing, according to the Gifts and graces that God hath imparted unto him.
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Indeed those that doe most, and best, as they bring more glorie to Gods name, so shall they haue larger reward from him:
Indeed those that do most, and best, as they bring more glory to God's name, so shall they have larger reward from him:
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yet withall those that haue fewer talents, and doe him lesse seruice, shall not be despised,
yet withal those that have fewer Talents, and do him less service, shall not be despised,
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nor reiected, but according to their workes be accepted and recompenced: for one may bee faithfull in a little, as well as in a great deale.
nor rejected, but according to their works be accepted and recompensed: for one may be faithful in a little, as well as in a great deal.
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Therefore let this bee an incouragement vnto vs to draw neere vnto God in his worship:
Therefore let this be an encouragement unto us to draw near unto God in his worship:
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if wee cannot come as we would, let vs come as well as we can, and bring those talents which we haue:
if we cannot come as we would, let us come as well as we can, and bring those Talents which we have:
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if wee cannot make a long praier, let vs make a short:
if we cannot make a long prayer, let us make a short:
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if wee cannot crie feruently vnto the Lord, let vs sigh that wee cannot doe better:
if we cannot cry fervently unto the Lord, let us sighs that we cannot do better:
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if wee haue but a little faith, let vs pray with the man in the Gospel, Lord I beleeue, helpe mine vnbeliefe:
if we have but a little faith, let us pray with the man in the Gospel, Lord I believe, help mine unbelief:
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which if we can do, the Lord will be mercifull vnto vs, though wee be not fitted in euery respect according to that which is required of vs. which if we can do, the Lord will be merciful unto us, though we be not fitted in every respect according to that which is required of us
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But my wants are such, as I am afraid I shall faile, no not onlie in some circumstance,
But my Wants Are such, as I am afraid I shall fail, no not only in Some circumstance,
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but in the substance it selfe: and shall not only receiue weakly, but altogether vnworthily;
but in the substance it self: and shall not only receive weakly, but altogether unworthily;
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how then may wee certainly know that our hearts are sincere and vpright before the Lord? By these workes that follow.
how then may we Certainly know that our hearts Are sincere and upright before the Lord? By these works that follow.
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First, if wee dislike all sinne in our selues and others, and desire that all Gods graces might bee wrought in our selues and others.
First, if we dislike all sin in our selves and Others, and desire that all God's graces might be wrought in our selves and Others.
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Hypocrites will allow foule faults in themselues, and yet seeme to dislike them, and much exclaime against them in others:
Hypocrites will allow foul Faults in themselves, and yet seem to dislike them, and much exclaim against them in Others:
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whereas first, they should bee humbled, and grieued for them in their owne soules, and then proceed to speake against them in others.
whereas First, they should be humbled, and grieved for them in their own Souls, and then proceed to speak against them in Others.
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Againe, this hypocrisie is in our cursed nature, that, whereas wee could wish that we might liue without offence,
Again, this hypocrisy is in our cursed nature, that, whereas we could wish that we might live without offence,
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and that our names might bee preserued from reproach:
and that our names might be preserved from reproach:
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yet we shall finde a tickling delight in our selues, when wee see the nakednesse of others discouered,
yet we shall find a tickling delight in our selves, when we see the nakedness of Others discovered,
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and their faults ripped vp to their disgrace: that so their blacke may the more commend our white.
and their Faults ripped up to their disgrace: that so their black may the more commend our white.
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And againe, wee can bee content to haue many good gifts and graces, and would not bee much grieued,
And again, we can be content to have many good Gifts and graces, and would not be much grieved,
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if we could get all other that we want:
if we could get all other that we want:
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yet we are ready to bee offended, that others should be indued with the like, especially that they should goe beyond vs in doing good,
yet we Are ready to be offended, that Others should be endued with the like, especially that they should go beyond us in doing good,
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and in receiuing praise sutable thereunto. But this argueth great want of sinceritie: and if wee bee not humbled for these corruptions, it sheweth palpable and grosse hypocrisie;
and in receiving praise suitable thereunto. But this argue great want of sincerity: and if we be not humbled for these corruptions, it shows palpable and gross hypocrisy;
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for loue enuieth not: but if wee carrie an inward hatred of this euill disposition that is in vs;
for love Envieth not: but if we carry an inward hatred of this evil disposition that is in us;
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and labour to abhorre and seeke to hinder all manner of sins, as well in our selues, as in others;
and labour to abhor and seek to hinder all manner of Sins, as well in our selves, as in Others;
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and in others, as well as in our selues:
and in Others, as well as in our selves:
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and on the other side, if wee desire to loue, and further good motions, and good actions, both in our brethren, and in our owne persons;
and on the other side, if we desire to love, and further good motions, and good actions, both in our brothers, and in our own Persons;
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neuer mocking, nor deriding, nor discouraging the hearts of Gods seruants from goodnes, this is a cleere case that wee faile not in the substance of godlinesse,
never mocking, nor deriding, nor discouraging the hearts of God's Servants from Goodness, this is a clear case that we fail not in the substance of godliness,
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but that our hearts are very vpright therein.
but that our hearts Are very upright therein.
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Secondly, if wee indeauour still to bee better, and to doe better euery day then other:
Secondly, if we endeavour still to be better, and to do better every day then other:
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neuer standing vpon what wee haue done, but pressing hard to the marke: this is an infallible note, that we are true-hearted. never standing upon what we have done, but pressing hard to the mark: this is an infallible note, that we Are truehearted.
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Hee that feeleth but a little faith, a little loue, a little repentance, &c. and would with all his heart haue them increased:
He that feeleth but a little faith, a little love, a little Repentance, etc. and would with all his heart have them increased:
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and on the contraie, findeth much deadnes, much impatience, much vnfitnesse for death, and much vnwillingnesse to heare of the comming of Christ, much distraction on the holy Sabbath, &c. but would most willingly haue these corruptions diminished;
and on the country, finds much deadness, much impatience, much unfitness for death, and much unwillingness to hear of the coming of christ, much distraction on the holy Sabbath, etc. but would most willingly have these corruptions diminished;
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these very desires if they bring him to the concionable vse of the meanes, are euident signes of a faithfull and wel-affected heart.
these very Desires if they bring him to the concionable use of the means, Are evident Signs of a faithful and Well-affected heart.
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A third rule of triall, is, if from our hearts we can forgiue, or at least, desire to forgiue those that haue done vs wrong, either in word or deede,
A third Rule of trial, is, if from our hearts we can forgive, or At least, desire to forgive those that have done us wrong, either in word or deed,
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and are greeued at wrathfull, and malicious, and reuengefull thoughts and motions that doe spring vp in our hearts.
and Are grieved At wrathful, and malicious, and revengeful thoughts and motions that doe spring up in our hearts.
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Forgiue (saith our Sauiour) and yee shall bee forgiuen: Forgive (Says our Saviour) and ye shall be forgiven:
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and therefore being able to doe thus in some small measure, wee may bee assured that the Lord is appeased towards vs,
and Therefore being able to do thus in Some small measure, we may be assured that the Lord is appeased towards us,
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and that wee are in his fauour, and therefore haue hearts without guile in his sight:
and that we Are in his favour, and Therefore have hearts without guile in his sighed:
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for a mercifull heart is alwaies a sincere heart: whereas hypocrites are of a cruell, and implacable nature:
for a merciful heart is always a sincere heart: whereas Hypocrites Are of a cruel, and implacable nature:
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so that when any iniury is done vnto them, either in truth or in their imagination, they will swell,
so that when any injury is done unto them, either in truth or in their imagination, they will swell,
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and fret, and chafe, and vow, and protest (or at least determine and resolue in themselues) that they will not put it vp,
and fret, and chafe, and Voelli, and protest (or At least determine and resolve in themselves) that they will not put it up,
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but one way or other, at one time or other requite it at the full:
but one Way or other, At one time or other requite it At the full:
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euer an euill heart, is a proud and froward heart, and can endure nothing lesse then wrongs and indignities.
ever an evil heart, is a proud and froward heart, and can endure nothing less then wrongs and indignities.
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Therefore if God hath wrought such a great worke in our soules, as that our hearts are inclined to forgiue and forget abuses that are offered vnto vs,
Therefore if God hath wrought such a great work in our Souls, as that our hearts Are inclined to forgive and forget Abuses that Are offered unto us,
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and can pray for our enemies, and long for their conuersion, and reconciliation; first vnto God, and then vnto vs;
and can pray for our enemies, and long for their conversion, and reconciliation; First unto God, and then unto us;
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it is a notable testimony that wee are truely regenerated, and sanctified in the inward, and outward man.
it is a notable testimony that we Are truly regenerated, and sanctified in the inward, and outward man.
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There are none but they are apt to be angry with sin, either in themselues, or others:
There Are none but they Are apt to be angry with since, either in themselves, or Others:
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but if wee can spend our anger at home vpon the euils of our owne nature,
but if we can spend our anger At home upon the evils of our own nature,
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and be more peaceable and quiet abroad;
and be more peaceable and quiet abroad;
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not storming so much that others are so bad, as greeuing that wee our selues are no better;
not storming so much that Others Are so bad, as grieving that we our selves Are no better;
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happy and blessed are wee that haue gotten such a conquest of our owne hearts:
happy and blessed Are we that have got such a conquest of our own hearts:
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wee may cheerefully, and comfortably communicate at the Lords Table, expecting from Christ Iesus a further increase of all holy and heauenly graces.
we may cheerfully, and comfortably communicate At the lords Table, expecting from christ Iesus a further increase of all holy and heavenly graces.
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And albeit, others haue greater gifts, and fewer infirmities then we;
And albeit, Others have greater Gifts, and fewer infirmities then we;
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yet seeing we joine with them in the maine matters, wee shall be ioyned with them in the fruition of that blessing, which God vseth to bestow vpon his people;
yet seeing we join with them in the main matters, we shall be joined with them in the fruition of that blessing, which God uses to bestow upon his people;
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though we bee but buds, yet being in the true vine, we shall receiue sap,
though we be but buds, yet being in the true vine, we shall receive sap,
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and iuice from the root as well as the fairest, and goodliest, and fruitfullest branches that are in it.
and juice from the root as well as the Fairest, and Goodliest, and fruitfullest branches that Are in it.
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And thus much for Hezekiahs praier, and the parts thereof. Now the successe followeth to bee spoken of:
And thus much for Hezekiah's prayer, and the parts thereof. Now the success follows to be spoken of:
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Verse 20. And the Lord heard Hezekiah, &c. It being a praier of faith that hee made,Verse 20. And the Lord herd Hezekiah, etc. It being a prayer of faith that he made,
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for such things as God had promised, and for such persons as to whom the promise did belong, hee receiueth an answer to his request:
for such things as God had promised, and for such Persons as to whom the promise did belong, he receiveth an answer to his request:
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for so it is said, the Lord heard Hezekiah: that is, accepted and granted his suit:
for so it is said, the Lord herd Hezekiah: that is, accepted and granted his suit:
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whence this doctrine may bee gathered: that,
whence this Doctrine may be gathered: that,
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The Lord doth accept, and will fulfill euery faithfull praier that is made vnto him, either for our selues, or others.
The Lord does accept, and will fulfil every faithful prayer that is made unto him, either for our selves, or Others.
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For this fauor that hee shewed to Hezekiah, and to them for whom hee praied, is written for our instruction and consolation:
For this favour that he showed to Hezekiah, and to them for whom he prayed, is written for our instruction and consolation:
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to assure vs that vsing the like meanes, wee shall find the same good effect that they did.
to assure us that using the like means, we shall find the same good Effect that they did.
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This is promised in the Epistle of Iohn, where the words of this Text are expounded, This is promised in the Epistle of John, where the words of this Text Are expounded,
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and the doctrine confirmed, This (saith hee) is the assurance that wee haue in him, that if we aske any thing according to his will, he heareth vs. But what is it to bee heard? hee telleth vs in the next verse, If wee know that hee heareth vs, whatsoeuer wee aske, wee know that wee haue the petitions that we haue desired of him.
and the Doctrine confirmed, This (Says he) is the assurance that we have in him, that if we ask any thing according to his will, he hears us But what is it to be herd? he Telleth us in the next verse, If we know that he hears us, whatsoever we ask, we know that we have the petitions that we have desired of him.
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This Gods children may build vpon, that if they aske of God, lawfull things, for righteous persons, in that manner as the word prescribeth, they shall haue a comfortable answer,
This God's children may built upon, that if they ask of God, lawful things, for righteous Persons, in that manner as the word prescribeth, they shall have a comfortable answer,
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and speed according to their hearts desire.
and speed according to their hearts desire.
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The reason heereof is, because God is delighted with the faithfull supplications of his deare children, as may bee collected from the words of Christ to his spouse in the songs of Salomon, Shew me thy sight, let mee heare thy voice:
The reason hereof is, Because God is delighted with the faithful supplications of his deer children, as may be collected from the words of christ to his spouse in the songs of Solomon, Show me thy sighed, let me hear thy voice:
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for thy voice is sweet, and thy sight is comely. for thy voice is sweet, and thy sighed is comely.
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So that there is reason, why Christians should looke vp to God, rather then be beholding vnto men:
So that there is reason, why Christians should look up to God, rather then be beholding unto men:
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and that they should vtter their complaints before his throane, rather then before mens iudgement seat:
and that they should utter their complaints before his throne, rather then before men's judgement seat:
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for whereas they many times cannot away with vs and our suits, God delighteth to looke vpon vs;
for whereas they many times cannot away with us and our suits, God delights to look upon us;
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and there is no melodious harmony so pleasant in our eares, as a praier proceeding from an humble and broken heart, is in the eares of the Lord of hoasts.
and there is no melodious harmony so pleasant in our ears, as a prayer proceeding from an humble and broken heart, is in the ears of the Lord of hosts.
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Let vs present our petitions with our soules full of griefe, and our eies full of teares vnto men,
Let us present our petitions with our Souls full of grief, and our eyes full of tears unto men,
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and we shall bee teadious and troublesome vnto them for the most part: as the woman of Canaan was vnto the disciples:
and we shall be tedious and troublesome unto them for the most part: as the woman of Canaan was unto the Disciples:
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Send her away, (say they to our Sauiour) for shee crieth after vs: Send her away, (say they to our Saviour) for she cries After us:
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But Christ hath no greater ioy, then to heare and releeue such worthy beleeuers as shee was, that can spend so many holy praiers vpon him,
But christ hath no greater joy, then to hear and relieve such worthy believers as she was, that can spend so many holy Prayers upon him,
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after so many repulses as shee had receiued.
After so many repulses as she had received.
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Now sith it is a thing so well pleasing vnto him, hee cannot but grant and satisfie the desires of such as faithfully and feruently call vpon him.
Now sith it is a thing so well pleasing unto him, he cannot but grant and satisfy the Desires of such as faithfully and fervently call upon him.
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Heere may that folly, and wretched vnbeliefe that is in our nature, bee iustly reprooued;
Here may that folly, and wretched unbelief that is in our nature, be justly reproved;
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which appeareth in this, that wee are ready to runne to any one, rather then vnto God;
which appears in this, that we Are ready to run to any one, rather then unto God;
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and to seeke to them that are not able, or not willing to heare and helpe vs, rather then vnto the Lord that hath ability and readinesse to doe both.
and to seek to them that Are not able, or not willing to hear and help us, rather then unto the Lord that hath ability and readiness to do both.
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Iames blameth those to whom hee writeth, for that they would bee in wants, Yee lust, and haue not, &c. yee fight, and warre, and get nothing: James blameth those to whom he Writeth, for that they would be in Wants, Ye lust, and have not, etc. ye fight, and war, and get nothing:
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and what is the reason? because yee aske not. As if he should haue told them, you need many things,
and what is the reason? Because ye ask not. As if he should have told them, you need many things,
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and so you are likely to doe still, except you take a better course:
and so you Are likely to do still, except you take a better course:
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for the way to obtaine good things, is not to lust after them, and to brawle and contend for them,
for the Way to obtain good things, is not to lust After them, and to brawl and contend for them,
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but to become petitioners vnto God for them.
but to become petitioners unto God for them.
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If children will be so foolish, so slothfull, or so proud that they will not sue to their louing and kind parents that haue abundance,
If children will be so foolish, so slothful, or so proud that they will not sue to their loving and kind Parents that have abundance,
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for things necessarie, it is iust they should goe without them, and endure the smart of their owne folly and stubbornnesse:
for things necessary, it is just they should go without them, and endure the smart of their own folly and stubbornness:
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and the like may bee said of vs;
and the like may be said of us;
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if our necessities spirituall and corporall, bee many and great, and wee will not bemone our case vnto our heauenly father that is al-sufficient to helpe vs,
if our necessities spiritual and corporal, be many and great, and we will not bemoan our case unto our heavenly father that is All-sufficient to help us,
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and most willing to accept of vs, and to releeue vs, in all our distresses, it is a righteous thing with the Lord, that wee should liue and die in our miseries and calamities,
and most willing to accept of us, and to relieve us, in all our Distresses, it is a righteous thing with the Lord, that we should live and die in our misery's and calamities,
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and so sustaine the due punishment of a wretched distrustfulnesse, and sluggishnesse in not repairing vnto him.
and so sustain the due punishment of a wretched distrustfulness, and sluggishness in not repairing unto him.
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Secondly, heere is matter of maruellous great comfort to them that betake themselues to this course that Hezekiah did.
Secondly, Here is matter of marvelous great Comfort to them that betake themselves to this course that Hezekiah did.
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The Lord will not deceiue them, nor shut out those supplications that they make before him:
The Lord will not deceive them, nor shut out those supplications that they make before him:
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but (according as they intreat of him) where their faith is weake, he will strengthen it:
but (according as they entreat of him) where their faith is weak, he will strengthen it:
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where their repentance comes short, hee will perfect it: where their loue is cold, hee will increase it:
where their Repentance comes short, he will perfect it: where their love is cold, he will increase it:
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and in a word, where any good thing is wanting, hee will supply it.
and in a word, where any good thing is wanting, he will supply it.
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If Hezekiah, praying for such a great multitude, which had beene monstrous Idolaters, and had continued long time in their Idolatrie, heaping vp one abomination vpon an other,
If Hezekiah, praying for such a great multitude, which had been monstrous Idolaters, and had continued long time in their Idolatry, heaping up one abomination upon an other,
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and now came to the Sacrament, not of their owne accord, but by the intreaty and perswasion of Hezekiah and his Princes,
and now Come to the Sacrament, not of their own accord, but by the entreaty and persuasion of Hezekiah and his Princes,
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and being thus come, failed much in that preparation which they should haue made:
and being thus come, failed much in that preparation which they should have made:
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if hee, I say, had such good and gracious hearing from the Lord, things standing as hath beene said;
if he, I say, had such good and gracious hearing from the Lord, things standing as hath been said;
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then how much more may wee expect mercy from him, when we intreat for our selues, who (through Gods wonderfull restraint,
then how much more may we expect mercy from him, when we entreat for our selves, who (through God's wonderful restraint,
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and gracious prouidence) haue not fallen into such notorious euils, nor into such greeuous and monstrous offences,
and gracious providence) have not fallen into such notorious evils, nor into such grievous and monstrous offences,
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as they had done? especially if wee haue this witnesse vnto our soules, that wee come voluntarily,
as they had done? especially if we have this witness unto our Souls, that we come voluntarily,
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and (in some degree) preparedly, vnto the mysteries of saluation:
and (in Some degree) preparedly, unto the Mysteres of salvation:
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and are so farre from looking for intreatie or exhortation thereunto, that (through Gods grace and goodnesse) wee would not bee restrained from it for any worldly gaine. [ And healed the people.
and Are so Far from looking for intreaty or exhortation thereunto, that (through God's grace and Goodness) we would not be restrained from it for any worldly gain. [ And healed the people.
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] For the vnderstanding of this, wee must know that sinne maketh a wound, and that the word and Sacrament, are meanes and plaisters,] For the understanding of this, we must know that sin makes a wound, and that the word and Sacrament, Are means and plasters,
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as it were, to heale the same, if they bee rightly applied and blessed vnto the receiuers of them.
as it were, to heal the same, if they be rightly applied and blessed unto the Receivers of them.
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In that they found this good effect vpon the eating of the Passeouer, and Hezekiahs praier made for them:
In that they found this good Effect upon the eating of the Passover, and Hezekiah's prayer made for them:
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the doctrine hence to be learned, is, that The Sacrament worthily receiued, doth heale and cure.
the Doctrine hence to be learned, is, that The Sacrament worthily received, does heal and cure.
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For whence came their healing in this place, but from the vertue of the Sacrament blessed vnto them, at the earnest request of that holy king? Hee telleth vs not the particular euils of which they were healed,
For whence Come their healing in this place, but from the virtue of the Sacrament blessed unto them, At the earnest request of that holy King? He Telleth us not the particular evils of which they were healed,
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because we should conceiue, that they were in a sort perfectly and thorowly cured of all.
Because we should conceive, that they were in a sort perfectly and thoroughly cured of all.
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First, of the euils that were in their soules: they were pardoned, their consciences quieted, and their hearts bettered:
First, of the evils that were in their Souls: they were pardoned, their Consciences quieted, and their hearts bettered:
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so that they had a greater dislike of their own corruptions, and of Satans temptations, and more power to withstand them, and to ouercome them, then formerly they had.
so that they had a greater dislike of their own corruptions, and of Satan temptations, and more power to withstand them, and to overcome them, then formerly they had.
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Then for outward euils, if there were any sickenesse, or weakenesse, or any other crosses or calamities vpon them, they had the same either quite remoued,
Then for outward evils, if there were any sickness, or weakness, or any other Crosses or calamities upon them, they had the same either quite removed,
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or at least, sweetned, and sanctified vnto them, for their profit and comfort.
or At least, sweetened, and sanctified unto them, for their profit and Comfort.
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For this is the substance of the couenant (whereof the Sacrament is a seale) made vnto penitent persons:
For this is the substance of the Covenant (whereof the Sacrament is a seal) made unto penitent Persons:
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Ezek. 36. which hauing beene spoken of before, it would be needlesse at large to repeat the same things againe.Ezekiel 36. which having been spoken of before, it would be needless At large to repeat the same things again.
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Only in briefe, for the vse of this point, let vs hence learne to make full account of this healing,
Only in brief, for the use of this point, let us hence Learn to make full account of this healing,
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when the Lord shall please to make vs partakers of the body and blood, of his deare sonne.
when the Lord shall please to make us partakers of the body and blood, of his deer son.
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For then that seede is cast vpon euery faithfull heart, that will spring vp in due season vnto euerlasting life,
For then that seed is cast upon every faithful heart, that will spring up in due season unto everlasting life,
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and yeeld vs such fruit as we shal haue great cause to reioice and to magnifie the name of the Lord, who hath done such great things for vs. Let vs then looke for much, and we shall haue much.
and yield us such fruit as we shall have great cause to rejoice and to magnify the name of the Lord, who hath done such great things for us Let us then look for much, and we shall have much.
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Open thy mouth wide (saith the Lord) and I will fill it. Open thy Mouth wide (Says the Lord) and I will fill it.
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Therefore when we behold with our naturall eye, the bread broken & the wine powred forth,
Therefore when we behold with our natural eye, the bred broken & the wine poured forth,
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and offered vnto vs by the hand of the Minister;
and offered unto us by the hand of the Minister;
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let vs lift vp the eye of our faith, and looke vpon Christ Iesus, who is as it were held forth vnto vs by the hand of the Trinity, being broken with many sorrowes & terrors, in bearing his fathers wrath,
let us lift up the eye of our faith, and look upon christ Iesus, who is as it were held forth unto us by the hand of the Trinity, being broken with many sorrows & terrors, in bearing his Father's wrath,
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and vndergoing the punishment due vnto vs for our hainous trangressions:
and undergoing the punishment due unto us for our heinous transgressions:
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and powring forth his precious blood to satisfie the Lords iustice, & to pacifie his displeasure conceiued against vs:
and Pouring forth his precious blood to satisfy the lords Justice, & to pacify his displeasure conceived against us:
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and as we with our bodily hand do receiue the outward elements, so let vs by the hand of faith lay hold of our Lord & Sauiour, & of al his merits:
and as we with our bodily hand do receive the outward elements, so let us by the hand of faith lay hold of our Lord & Saviour, & of all his merits:
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assuring our selues that as the bread & wine are made one substance with vs;
assuring our selves that as the bred & wine Are made one substance with us;
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so is Christ Iesus in a spirituall maner made one with vs, & we with him;
so is christ Iesus in a spiritual manner made one with us, & we with him;
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he being the head & we the members;
he being the head & we the members;
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he the vine, and we the branches, &c. And further let vs vndoubtedly beleeue, that as by bread & wine our naturall strength is increased,
he the vine, and we the branches, etc. And further let us undoubtedly believe, that as by bred & wine our natural strength is increased,
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and our weary bodies, and languishing spirits refreshed:
and our weary bodies, and languishing spirits refreshed:
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so by those heauenly my steries daily applied, our inward man shall bee confirmed, and our hearts sooner or later comforted and reuiued.
so by those heavenly my steries daily applied, our inward man shall be confirmed, and our hearts sooner or later comforted and revived.
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And therefore in assurance of faith wee should stirre vp our soules to reioice and praise the Lord, giuing vnto him the glorie of his truth, in resting vpon him for the performance of all his promises made vnto vs through Christ Iesus:
And Therefore in assurance of faith we should stir up our Souls to rejoice and praise the Lord, giving unto him the glory of his truth, in resting upon him for the performance of all his promises made unto us through christ Iesus:
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and concluding euery one in his owne heart: though my knowledge be but small, it shall be increased:
and concluding every one in his own heart: though my knowledge be but small, it shall be increased:
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though my memory be weake, it shall be confirmed: though my affections be out of order, they shall be rectified:
though my memory be weak, it shall be confirmed: though my affections be out of order, they shall be rectified:
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though my stripes be many, the number of them shal be diminished:
though my stripes be many, the number of them shall be diminished:
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and though my graces be but few and feeble, they shall be augmented, and still further strengthned.
and though my graces be but few and feeble, they shall be augmented, and still further strengthened.
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I shall haue Christs power to inable me to do good, and to resist euill:
I shall have Christ power to inable me to do good, and to resist evil:
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his wisedome to direct mee in the right way, and to cause me to decline from all by-paths:
his Wisdom to Direct me in the right Way, and to cause me to decline from all bypaths:
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And in a word, his good spirit to worke all my workes for me, and to perfect all heauenly vertues in me.
And in a word, his good Spirit to work all my works for me, and to perfect all heavenly Virtues in me.
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And when, after we haue been at the Lords table, we find any sinfull motions stirring within vs, let vs reason thus:
And when, After we have been At the lords table, we find any sinful motions stirring within us, let us reason thus:
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Did I not lately receiue the Sacrament, for the curing of my soule? and did not God grant it vnto me as a seale and pledge, that hee would take away my stony heart, Ezek. 36. and giue vnto me a fleshy heart? Why then should I yeeld vnto my corruptions? Nay, I will not do so,
Did I not lately receive the Sacrament, for the curing of my soul? and did not God grant it unto me as a seal and pledge, that he would take away my stony heart, Ezekiel 36. and give unto me a fleshy heart? Why then should I yield unto my corruptions? Nay, I will not do so,
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but resist and striue against the same, and vrge the Lord with his owne couenant sealed vnto me in the Sacrament.
but resist and strive against the same, and urge the Lord with his own Covenant sealed unto me in the Sacrament.
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So likewise, when wee see our manifold imperfections in Gods seruice; our want of loue and good affection vnto his seruants;
So likewise, when we see our manifold imperfections in God's service; our want of love and good affection unto his Servants;
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our inabilitie to beare crosses, and the like:
our inability to bear Crosses, and the like:
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let vs repaire vnto the Lord, and beseech him that is true and faithfull in all promises, that hee will make good his word vnto vs in those particulars, giuing vs strength to doe what hee commandeth vs,
let us repair unto the Lord, and beseech him that is true and faithful in all promises, that he will make good his word unto us in those particulars, giving us strength to do what he commands us,
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and to beare with profit whatsoeuer hee laieth vpon vs. Which if we can doe,
and to bear with profit whatsoever he Layeth upon us Which if we can do,
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so often as wee come vnto the Lords Table, wee shall receiue great helpe and comfort against all our sinnes and sorrowes,
so often as we come unto the lords Table, we shall receive great help and Comfort against all our Sins and sorrows,
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and be much stirred vp to loue and praise the Lord, for the continuance and increase of his heauenly graces and blessings, which we shall surely gaine by the right vse of this his holy ordinance.
and be much stirred up to love and praise the Lord, for the Continuance and increase of his heavenly graces and blessings, which we shall surely gain by the right use of this his holy Ordinance.
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The fifth Sermon of the Lords Supper. ISAIAH 55.1. &c. Verse 1 Hoe, euery one that thirsteth, come yee to the waters:
The fifth Sermon of the lords Supper. ISAIAH 55.1. etc. Verse 1 Hoe, every one that Thirsteth, come ye to the waters:
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and yee that haue no siluer, come, buy, and eat: Come, I say, buy wine, and milke, without siluer, and without mony.
and ye that have no silver, come, buy, and eat: Come, I say, buy wine, and milk, without silver, and without money.
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2 Wherefore doe yee lay out your siluer, and not for bread;2 Wherefore do ye lay out your silver, and not for bred;
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and your labour, without being satisfied? Hearken diligently vnto me, and eat that which is good,
and your labour, without being satisfied? Harken diligently unto me, and eat that which is good,
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and let your soule delight in fatnesse. 3 Incline your eares, and come vnto me: heare, and your soule shall liue.
and let your soul delight in fatness. 3 Incline your ears, and come unto me: hear, and your soul shall live.
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IN the Chapter immediately going before, the Prophet from the Lords owne mouth pronounceth many gracious promises vnto his afflicted Church, bidding them reioice in regard of the deliuerance that the Lord should worke out for them,
IN the Chapter immediately going before, the Prophet from the lords own Mouth pronounceth many gracious promises unto his afflicted Church, bidding them rejoice in regard of the deliverance that the Lord should work out for them,
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and the many and wonderfull blessings that hee should bestow vpon them:
and the many and wonderful blessings that he should bestow upon them:
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shewing them (to the intent they might giue more credit vnto his words) that he that made them is their husband,
showing them (to the intent they might give more credit unto his words) that he that made them is their husband,
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and their redeemer, euen the Lord of hoasts;
and their redeemer, even the Lord of hosts;
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who though hee had forsaken them, and scattered them for a little while, yet with great compassion would hee gather them:
who though he had forsaken them, and scattered them for a little while, yet with great compassion would he gather them:
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and though hee hid his face in anger for a moment, yet with euerlasting mercie would he haue compassion on them:
and though he hid his face in anger for a moment, yet with everlasting mercy would he have compassion on them:
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and that they might make no doubt thereof, hee confirmeth his promise with an oath, saying,
and that they might make no doubt thereof, he confirmeth his promise with an oath, saying,
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as I haue sworne that the waters of Noah should no more goe ouer the earth:
as I have sworn that the waters of Noah should no more go over the earth:
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so haue I sworne that I will not bee angry with thee, nor rebuke thee, viz. in wrath and displeasure:
so have I sworn that I will not be angry with thee, nor rebuke thee, viz. in wrath and displeasure:
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and therefore hee breaketh out into a patheticall and sweet compellation, saying, O thou afflicted, and tossed with tempest, that hast no comfort:
and Therefore he breaks out into a pathetical and sweet compellation, saying, Oh thou afflicted, and tossed with tempest, that hast no Comfort:
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behold I will lay thy stones with the carbuncle, and thy foundation with Saphyres: that is, I will make of thee a precious building for my selfe.
behold I will lay thy stones with the carbuncle, and thy Foundation with Sapphires: that is, I will make of thee a precious building for my self.
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And as for their children, he saith, that they shall bee all taught of God, and enioy peace:
And as for their children, he Says, that they shall be all taught of God, and enjoy peace:
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and bee farre from oppression, and from the feare of oppressors.
and be Far from oppression, and from the Fear of Oppressors's.
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And howsoeuer the enemy would be stirring now and then, yet (saith God) it shall be without mee:
And howsoever the enemy would be stirring now and then, yet (Says God) it shall be without me:
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and whosoeuer shall gather himselfe in thee, against thee, shall fall:
and whosoever shall gather himself in thee, against thee, shall fallen:
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and that, because all instruments of crueltie that could come against them, were ordered by the Lord,
and that, Because all Instruments of cruelty that could come against them, were ordered by the Lord,
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as being his by right of creation: and therefore no weapons made against them, should preuaile.
as being his by right of creation: and Therefore no weapons made against them, should prevail.
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And this hee doth not appropriate to them only:
And this he does not Appropriate to them only:
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but saith it is the heritage of the Lords seruants, which they haue right vnto in all ages.
but Says it is the heritage of the lords Servants, which they have right unto in all ages.
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Hauing thus declared what treasures were laid vp for them through the rich mercy of God in Christ;
Having thus declared what treasures were laid up for them through the rich mercy of God in christ;
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hee commeth in this 55. Chap. to exhort them to lay hold of Gods gracious offer: and in this exhortation sheweth,
he comes in this 55. Chap. to exhort them to lay hold of God's gracious offer: and in this exhortation shows,
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1 First, what is the dutie that they must performe, which is set foorth by Metaphoricall speeches, taken from naturall things, and applied to spirituall.
1 First, what is the duty that they must perform, which is Set forth by Metaphorical Speeches, taken from natural things, and applied to spiritual.
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Hoe, euery one that thirsteth, come to the waters, &c. Signifying that as for the preseruation of their naturall life, they must first haue a good appetite,Hoe, every one that Thirsteth, come to the waters, etc. Signifying that as for the preservation of their natural life, they must First have a good appetite,
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and then get meate and drinke to nourish and refresh them: and if they cannot haue it otherwise, must buy it:
and then get meat and drink to nourish and refresh them: and if they cannot have it otherwise, must buy it:
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and if it be not to be gotten at an easie rate, they must be content to goe to the price of it:
and if it be not to be got At an easy rate, they must be content to go to the price of it:
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so hee that would haue grace, and haue the life thereof continued, and the vigor therof increased in his soule, must get an hungrie and thirstie desire after it,
so he that would have grace, and have the life thereof continued, and the vigor thereof increased in his soul, must get an hungry and thirsty desire After it,
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and bee at cost to procure it, though neither by siluer, nor gold, nor any charges of that kind, as shall after be shewed.
and be At cost to procure it, though neither by silver, nor gold, nor any charges of that kind, as shall After be showed.
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2 Secondly, reasons whereby the same is enforced.
2 Secondly, Reasons whereby the same is Enforced.
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1 The first whereof, is drawen from the hurt that would ensue if they did not follow his direction:
1 The First whereof, is drawn from the hurt that would ensue if they did not follow his direction:
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they should misspend their mony, and their labour, and bee neuer the neerer to the obtaining of that which might content them.
they should misspend their money, and their labour, and be never the nearer to the obtaining of that which might content them.
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Wherefore (saith hee) will you lay out siluer and not for bread: and your labour without being satisfied? Wherefore (Says he) will you lay out silver and not for bred: and your labour without being satisfied?
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2 A second reason, is taken from the benefit that they should find by attending to his exhortation, to eat that which is good,
2 A second reason, is taken from the benefit that they should find by attending to his exhortation, to eat that which is good,
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and to bring their soules to delight in fatnesse: namely, that all their needs should bee supplied, and their miseries cured:and to bring their Souls to delight in fatness: namely, that all their needs should be supplied, and their misery's cured:
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in briefe, their soules should liue, both the life of grace, and of glorie. [ Hoe, euery one that thirsteth.
in brief, their Souls should live, both the life of grace, and of glory. [ Hoe, every one that Thirsteth.
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] In that hee calleth none to partake of the holy things of God, but those that are thus affected. The doctrine is: that,] In that he calls none to partake of the holy things of God, but those that Are thus affected. The Doctrine is: that,
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The thirstie soule alone hath interest in the graces of God, and shall reape benefit by the meanes of grace.
The thirsty soul alone hath Interest in the graces of God, and shall reap benefit by the means of grace.
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Those onely that feele their owne barrennesse and emptinesse, and highly esteeme, and heartily desire the mercies of God through the merits of Christ: Those only that feel their own Barrenness and emptiness, and highly esteem, and heartily desire the Mercies of God through the merits of christ:
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they onely, I say, haue right vnto and shall haue a portion in the same.
they only, I say, have right unto and shall have a portion in the same.
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Therefore when Dauid would perswade God to bring him againe to the assemblies of the Saints, where he might inioy the meanes of comfort,
Therefore when David would persuade God to bring him again to the assemblies of the Saints, where he might enjoy the means of Comfort,
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and of saluation, he vseth this as a forcible argument, My soule thirsteth for God, euen for the liuing God: Psal. 42.2. Psal. 48.2.
and of salvation, he uses this as a forcible argument, My soul Thirsteth for God, even for the living God: Psalm 42.2. Psalm 48.2.
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when shal I come & appeare before the presence of God? and againe, My soule longeth; yea,
when shall I come & appear before the presence of God? and again, My soul Longeth; yea,
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and fainteth for the courts of the Lord, &c. Now the reasons of this point are these:and fainteth for the Courts of the Lord, etc. Now the Reasons of this point Are these:
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First, no man hath any warrant to resort vnto the meanes of godlinesse, but onely such as were before mentioned:
First, no man hath any warrant to resort unto the means of godliness, but only such as were before mentioned:
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for, thus the Lord inuiteth men vnto him: Let him that is athirst come:
for, thus the Lord Inviteth men unto him: Let him that is athirst come:
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and let whosoeuer will (namely, that is so qualified) take of the waters of life freely: and let whosoever will (namely, that is so qualified) take of the waters of life freely:
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so that none are bidden guests, but such as haue thirstie soules. Secondly, none else haue any promise of speeding well, if they should come:
so that none Are bidden guests, but such as have thirsty Souls. Secondly, none Else have any promise of speeding well, if they should come:
av cst pi vbr vvn n2, cc-acp d c-acp vhb j n2. ord, pix av vhb d n1 pp-f vvg av, cs pns32 vmd vvi:
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for thus goeth the promise, I will powre water vpon the thirstie, and flouds vpon the dry ground.
for thus Goes the promise, I will pour water upon the thirsty, and floods upon the dry ground.
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Till then, we can neuer haue assurance of any benefit by Gods ordinances:
Till then, we can never have assurance of any benefit by God's ordinances:
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but when once we come with a longing heart, that doth as it were gape and enlarge it selfe to take in the raine of grace,
but when once we come with a longing heart, that does as it were gape and enlarge it self to take in the rain of grace,
cc-acp q-crq a-acp pns12 vvb p-acp dt j-vvg n1, cst vdz p-acp pn31 vbdr vvb cc vvi pn31 n1 pc-acp vvi p-acp dt n1 pp-f n1,
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as the drie ground doth to receiue the showres that fall vpon it, then though we be neuer so thirstie, wee shall bee fully satisfied;
as the dry ground does to receive the showers that fallen upon it, then though we be never so thirsty, we shall be Fully satisfied;
c-acp dt j n1 vdz p-acp vvi dt n2 cst vvb p-acp pn31, av cs pns12 vbb av-x av j, pns12 vmb vbi av-j vvn;
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and though wee bee neuer so drie and barren, wee shall be made to flourish and grow as the grasse,
and though we be never so dry and barren, we shall be made to flourish and grow as the grass,
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and as the willowes by the Riuers of water:
and as the willows by the rivers of water:
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and that none other can grow in grace, or gather any spirituall strength by the meanes, it is euident in the Epistle of Peter, where he exhorteth them in this manner, As new borne babes desire the sincere milke of the word, that ye may grow thereby. q. d.
and that none other can grow in grace, or gather any spiritual strength by the means, it is evident in the Epistle of Peter, where he exhorteth them in this manner, As new born babes desire the sincere milk of the word, that you may grow thereby. q. worser.
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You may repaire vnto the word as often as you will, and giue as diligent care as you can:
You may repair unto the word as often as you will, and give as diligent care as you can:
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but you shall neuer get any inward growth of grace thereby, vntill you bee as sharpe set for the foode of your soules,
but you shall never get any inward growth of grace thereby, until you be as sharp Set for the food of your Souls,
cc-acp pn22 vmb av-x vvi d j n1 pp-f n1 av, c-acp pn22 vbb a-acp j vvn p-acp dt n1 pp-f po22 n2,
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as little children are for their mothers milke:
as little children Are for their mother's milk:
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but when once you attaine to such an eager desire of goodnesse, then you shall grow from a little measure of strength, to a greater,
but when once you attain to such an eager desire of Goodness, then you shall grow from a little measure of strength, to a greater,
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and still increase in the inward man, as children doe in the outward: and finde a progresse in grace as they doe in nature.
and still increase in the inward man, as children do in the outward: and find a progress in grace as they do in nature.
cc av vvi p-acp dt j n1, c-acp n2 vdb p-acp dt j: cc vvb dt n1 p-acp n1 c-acp pns32 vdb p-acp n1.
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Thirdly, as those that are destitute of this spirituall thirst, haue no commandement, nor promise from God:
Thirdly, as those that Are destitute of this spiritual thirst, have no Commandment, nor promise from God:
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so neither haue they any fitnesse in themselues, because they want that principall grace, which doth fit men for the entertaining of Gods holy spirit, which alone maketh Gods ordinances effectuall: to wit, humility:
so neither have they any fitness in themselves, Because they want that principal grace, which does fit men for the entertaining of God's holy Spirit, which alone makes God's ordinances effectual: to wit, humility:
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which proceedeth from a sense of our owne miserie, and a sight of Gods mercy: now where this is wanting, there is no place for Gods graces:
which Proceedeth from a sense of our own misery, and a sighed of God's mercy: now where this is wanting, there is no place for God's graces:
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For God resisteth the proud, Iames 4. and giueth grace onely to the humble. Let a man bring vnto the word neuer so good a wit, capacity,For God Resisteth the proud, James 4. and gives grace only to the humble. Let a man bring unto the word never so good a wit, capacity,
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and memorie, hee shall neuer take profit by hearing, till hee get a broken heart, and an humbled spirit:
and memory, he shall never take profit by hearing, till he get a broken heart, and an humbled Spirit:
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but God will euer resist and crosse, and thwart all his endeauours:
but God will ever resist and cross, and thwart all his endeavours:
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because if hee should get any benefit by the Gospell, hee would haue no minde to ascribe the glorie thereof vnto God, to whom it is wholly due:
Because if he should get any benefit by the Gospel, he would have no mind to ascribe the glory thereof unto God, to whom it is wholly due:
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but to himselfe, to whom no part thereof doth belong.
but to himself, to whom no part thereof does belong.
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First, for terror vnto such, as haue no manner of appetite, eagernesse, nor earnestnesse for spirituall things,
First, for terror unto such, as have no manner of appetite, eagerness, nor earnestness for spiritual things,
ord, p-acp n1 p-acp d, c-acp vhb dx n1 pp-f n1, n1, ccx n1 p-acp j n2,
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but are altogether bent for profit, and pleasure, & credit, and promotion, &c. which carnall desires doe vtterly kill their appetite vnto better things:
but Are altogether bent for profit, and pleasure, & credit, and promotion, etc. which carnal Desires do utterly kill their appetite unto better things:
cc-acp vbr av vvn p-acp n1, cc n1, cc n1, cc n1, av r-crq j n2 vdb av-j vvi po32 n1 p-acp jc n2:
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and extinguish or bannish all good motions and affections that doe at any time arise in their hearts.
and extinguish or banish all good motions and affections that do At any time arise in their hearts.
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These wretched men are in a wofull case; for they rush vpon the holy things of God, without any commission;
These wretched men Are in a woeful case; for they rush upon the holy things of God, without any commission;
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and therefore without expectation of good from them.
and Therefore without expectation of good from them.
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And howsoeuer they may talke and brag of their profiting by the word, yet God that seeth and searcheth their hearts, esteemeth of them,
And howsoever they may talk and brag of their profiting by the word, yet God that sees and Searches their hearts, esteems of them,
cc c-acp pns32 vmb vvi cc n1 pp-f po32 vvg p-acp dt n1, av np1 cst vvz cc vvz po32 n2, vvz pp-f pno32,
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but as of dogs and swine, that prophane his holy things. If they would bee partakers of the water of life, they must bee thirstie:
but as of Dogs and Swine, that profane his holy things. If they would be partakers of the water of life, they must be thirsty:
cc-acp c-acp pp-f n2 cc n1, cst vvb po31 j n2. cs pns32 vmd vbi n2 pp-f dt n1 pp-f n1, pns32 vmb vbi j:
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and if they would eate of the bread of life, they must bee hungrie:
and if they would eat of the bred of life, they must be hungry:
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otherwise, though they be present in the congregation, and heare the word preached, and see the wine powred out,
otherwise, though they be present in the congregation, and hear the word preached, and see the wine poured out,
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and the bread broken before their eies at the celebration of the Lords Supper, yet they can haue no hope that they shall haue one drop of Christ his blood, to wash away their sinnes,
and the bred broken before their eyes At the celebration of the lords Supper, yet they can have no hope that they shall have one drop of christ his blood, to wash away their Sins,
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but may rather expect the viols of his indignation, to consume their bodies and soules:
but may rather expect the viols of his Indignation, to consume their bodies and Souls:
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and it is a iust vengeance of God vpon such prophane and irreligious persons, that when they come to the Sermons & to the Sacrament, they get no good, but rather much hurt therby:
and it is a just vengeance of God upon such profane and irreligious Persons, that when they come to the Sermons & to the Sacrament, they get no good, but rather much hurt thereby:
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and haue their lusts stronger, their hearts harder, and their minds far more blind and vncapable of any good knowledge, euery day then other.
and have their Lustiest Stronger, their hearts harder, and their minds Far more blind and uncapable of any good knowledge, every day then other.
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But what is the reason heereof? (may some demand) Is not the word of God mighty to beate downe the strong holds of the deuill? and is not the Sacrament powerfull in operation,
But what is the reason hereof? (may Some demand) Is not the word of God mighty to beat down the strong holds of the Devil? and is not the Sacrament powerful in operation,
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and able to worke great things? Yes they are so:
and able to work great things? Yes they Are so:
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and why then haue such no profit by them? because they are abusers and prophaners,
and why then have such no profit by them? Because they Are Abusers and profaners,
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and not meet receiuers of the same: because they come not with any preparation, or desire of a blessing vpon the meanes,
and not meet Receivers of the same: Because they come not with any preparation, or desire of a blessing upon the means,
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but for custome and fashion, that they might not seeme to bee so bad as indeed they are:
but for custom and fashion, that they might not seem to be so bad as indeed they Are:
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nor to set so light by the holy ordinances of God as in truth they doe. Secondly, for instruction.
nor to Set so Light by the holy ordinances of God as in truth they do. Secondly, for instruction.
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If wee would bee welcome to Christ Iesus, when hee inuiteth vs to feast with him,
If we would be welcome to christ Iesus, when he Inviteth us to feast with him,
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then let vs get a good stomacke to feed on such cheere as he offereth vnto vs. Otherwise,
then let us get a good stomach to feed on such cheer as he Offereth unto us Otherwise,
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if wee glut our selues before wee come to his Table, and be onely looking on those dainties, on which others are feedings, it will not bee well taken at our hands,
if we glut our selves before we come to his Table, and be only looking on those dainties, on which Others Are feedings, it will not be well taken At our hands,
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but wee shall be as distastefull vnto the feast-maker, as his prouision is vnto vs:
but we shall be as distasteful unto the Feast maker, as his provision is unto us:
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and those things which are vnto others the sauour of life vnto life, shall proue vnto vs the sauour of death vnto our eternall destruction,
and those things which Are unto Others the savour of life unto life, shall prove unto us the savour of death unto our Eternal destruction,
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if our repentance doe not preuent Gods iudgement.
if our Repentance do not prevent God's judgement.
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If Gods owne children comming carelesly and vnpreparedly cannot escape Gods hand, 1. Cor. 11. then what shall become of those vngodly ones, who come not onely negligently, but altogether prophanely:
If God's own children coming carelessly and unpreparedly cannot escape God's hand, 1. Cor. 11. then what shall become of those ungodly ones, who come not only negligently, but altogether profanely:
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and so, defile the sacred ordinances of God? (for to the vncleane, all things are vncleane) surely if iudgement begin at Gods house, there is nothing remaining for vngodly men,
and so, defile the sacred ordinances of God? (for to the unclean, all things Are unclean) surely if judgement begin At God's house, there is nothing remaining for ungodly men,
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but a fearefull expectation of wrath and vengeance to be powred out vpon them in full measure.
but a fearful expectation of wrath and vengeance to be poured out upon them in full measure.
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In which regard it standeth vs vpon to looke vnto our hearts before hand:
In which regard it Stands us upon to look unto our hearts before hand:
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and to the intent wee may come with this spirituall appetite, the want whereof is so offensiue vnto God,
and to the intent we may come with this spiritual appetite, the want whereof is so offensive unto God,
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and dangerous vnto vs, let vs vse all good meanes for the obtaining of it: as
and dangerous unto us, let us use all good means for the obtaining of it: as
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First, to purge away that which may annoy our stomacke and kill our appetite: and what that is, Peter telleth vs when hee saith;
First, to purge away that which may annoy our stomach and kill our appetite: and what that is, Peter Telleth us when he Says;
ord, pc-acp vvi av cst r-crq vmb vvi po12 n1 cc vvi po12 n1: cc r-crq d vbz, np1 vvz pno12 c-crq pns31 vvz;
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Wherefore laying aside all maliciousnesse, and all guile, Allovv no sin. 1 Pet. 2.21. Wherefore laying aside all maliciousness, and all guile, Allow no since. 1 Pet. 2.21.
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and dissimulation, and enuy and euill speaking, as new borne babes desire the sincere milke of the word, &c. As if hee had said,and dissimulation, and envy and evil speaking, as new born babes desire the sincere milk of the word, etc. As if he had said,
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so long as you giue place vnto, and delight in any euill;
so long as you give place unto, and delight in any evil;
av av-j c-acp pn22 vvb n1 p-acp, cc vvi p-acp d n-jn;
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so long as you carry a bitter and enuious mind against your brethren, or an hypocriticall and dissembling heart towards God,
so long as you carry a bitter and envious mind against your brothers, or an hypocritical and dissembling heart towards God,
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and suffer your euill affections to breake forth into euill speeches;
and suffer your evil affections to break forth into evil Speeches;
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so long you can neuer delight in, nor bee very desirous of the pure word of God,
so long you can never delight in, nor be very desirous of the pure word of God,
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and therefore can not possibly grow in the knowledge and practise of the same.
and Therefore can not possibly grow in the knowledge and practice of the same.
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And therefore when we finde in our selues dulnesse and deadnesse, and vnwillingnesse vnto good duties;
And Therefore when we find in our selves dulness and deadness, and unwillingness unto good duties;
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let vs conclude for a certainty that wee stand in need of Physicke for the purging of our soules:
let us conclude for a certainty that we stand in need of Physic for the purging of our Souls:
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for sinne worketh on our hearts, as ill humors doe in our stomacks; it maketh vs to loath all spirituall food, and all meanes of refreshing.
for sin works on our hearts, as ill humours do in our stomachs; it makes us to loath all spiritual food, and all means of refreshing.
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And this take for an vndoubted truth, which though our mouthes will not confesse, yet our hearts must needs acknowledge:
And this take for an undoubted truth, which though our mouths will not confess, yet our hearts must needs acknowledge:
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when wee haue no desire to heare the word preached, or to receiue the Sacrament when it is to bee administred, there is some sinne or other not thorowlie repented of, which so cloieth the soule, that it cannot delight in those holy exercises:
when we have no desire to hear the word preached, or to receive the Sacrament when it is to be administered, there is Some sin or other not thoroughly repented of, which so cloieth the soul, that it cannot delight in those holy exercises:
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and as our hearts are more purged by godly sorrow, so will our hunger and thirst after righteousnesse,
and as our hearts Are more purged by godly sorrow, so will our hunger and thirst After righteousness,
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and the meanes thereof, bee still increased in vs. This then is the first rule that wee must obserue for the getting of spirituall appetite, viz. to put away the practise of all crosse euils,
and the means thereof, be still increased in us This then is the First Rule that we must observe for the getting of spiritual appetite, viz. to put away the practice of all cross evils,
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and the allowance of all infirmities, great or small.
and the allowance of all infirmities, great or small.
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A second is, that wee must endeuour to know our owne misery, what wee are by nature, and by desert in regard of our great and greeuous offences:
A second is, that we must endeavour to know our own misery, what we Are by nature, and by desert in regard of our great and grievous offences:
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that so being poore in spirit, wee may sigh and cry for grace; whereas those that are proud in spirit, care not for it.
that so being poor in Spirit, we may sighs and cry for grace; whereas those that Are proud in Spirit, care not for it.
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We see this by common experience, that the perceiuing and feeling of greeuous and dangerous diseases and distemperatures in the bodie, will driue men to the Physitian to intreat for physicke, that so their sicknesse may be cured:
We see this by Common experience, that the perceiving and feeling of grievous and dangerous diseases and distemperatures in the body, will driven men to the physician to entreat for physic, that so their sickness may be cured:
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and in like sort, the discerning and descrying of the lothsome and noisome corruptions wherewith our soules are infected and indangered, will driue vs vnto the Lord to craue mercie and grace from his owne meanes, that our iniquities may bee fully pardoned,
and in like sort, the discerning and descrying of the loathsome and noisome corruptions wherewith our Souls Are infected and endangered, will driven us unto the Lord to crave mercy and grace from his own means, that our iniquities may be Fully pardoned,
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and our sinfull nature soundlie healed. For when nothing is more irksome vnto vs, nor more feared of vs then sinne;
and our sinful nature soundly healed. For when nothing is more irksome unto us, nor more feared of us then sin;
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then nothing is more desireable with vs, nor more desired of vs then grace. Especially, if (in the third place) wee consider the excellencie thereof:
then nothing is more desirable with us, nor more desired of us then grace. Especially, if (in the third place) we Consider the excellency thereof:
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how it bringeth with it freedome from all euill; both from the guilt of sinne, and from the punishment of sin:
how it brings with it freedom from all evil; both from the guilt of sin, and from the punishment of since:
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and withall the enioyment of all blessings needfull for body or soule, for this life, or that which is to come.
and withal the enjoyment of all blessings needful for body or soul, for this life, or that which is to come.
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If (I say) the setled meditation hereof doe once sinke into our hearts, it cannot but set our affections on fire, with an ardent and earnest desire of the same.
If (I say) the settled meditation hereof do once sink into our hearts, it cannot but Set our affections on fire, with an Ardent and earnest desire of the same.
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Nothing makes vs so weake and cold in hearing the word, or communicating of the Sacrament,
Nothing makes us so weak and cold in hearing the word, or communicating of the Sacrament,
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as that wee haue not sufficiently tasted how good the Lord is. And thus much of the meanes of getting a spirituall appetite. Now it followteh.
as that we have not sufficiently tasted how good the Lord is. And thus much of the means of getting a spiritual appetite. Now it followteh.
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[ Come, I say, buy wine, and milke. [ Come, I say, buy wine, and milk.
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] And verse 2. [ Eat that which is good, and let your soules deligt in fatnesse.
] And verse 2. [ Eat that which is good, and let your Souls deligt in fatness.
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] The drift of all these borrowed speeches is to shew, that God offereth vnto,] The drift of all these borrowed Speeches is to show, that God Offereth unto,
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and will bestow vpon the faithfull that seeke vnto him, such spirituall good things, as shall much comfort,
and will bestow upon the faithful that seek unto him, such spiritual good things, as shall much Comfort,
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and refresh their hearts, and make their soules as it were fat and well liking. Whence ariseth this doctrine: that,
and refresh their hearts, and make their Souls as it were fat and well liking. Whence arises this Doctrine: that,
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Whosoeuer commeth to Christ Iesus in the religious vse of his ordinances, shall haue all his wants supplied, be they neuer so many, and neuer so great.
Whosoever comes to christ Iesus in the religious use of his ordinances, shall have all his Wants supplied, be they never so many, and never so great.
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Are they thirstie? hee hath water of life for them. Are they hungry? hee hath all variety of dainties to refresh them.
are they thirsty? he hath water of life for them. are they hungry? he hath all variety of dainties to refresh them.
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Are they babes? here is milke to feede vpon.
are they babes? Here is milk to feed upon.
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Are they strong men, yet wearied out with afflictions and temptations? here is bread that wil strengthen their fainting hearts.
are they strong men, yet wearied out with afflictions and temptations? Here is bred that will strengthen their fainting hearts.
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Are they heauy and pensiue? here is wine to glad their sorrowfull hearts.
are they heavy and pensive? Here is wine to glad their sorrowful hearts.
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In a word, Christ Iesus hath plentifull prouision of all sorts, and would haue vs eat that which is best for vs;
In a word, christ Iesus hath plentiful provision of all sorts, and would have us eat that which is best for us;
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commanding that our soules should delight in fatnes, and in the good things that hee offereth vnto vs.
commanding that our Souls should delight in fatness, and in the good things that he Offereth unto us
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This doctrine is further illustrated and proued vnto vs out of Ezekiel: where the Prophet hauing sharpely reproued the shepheards of Israel, that fed themselues,
This Doctrine is further illustrated and proved unto us out of Ezekielem: where the Prophet having sharply reproved the shepherds of Israel, that fed themselves,
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and not their flocks, that did not strengthen the weake, nor heale the sicke, &c. hee promiseth that God will set a shepheard ouer them,
and not their flocks, that did not strengthen the weak, nor heal the sick, etc. he promises that God will Set a shepherd over them,
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euen Christ Iesus, verse 23. who should performe these two things: viz. feede his sheepe, and bring them to their rest:
even christ Iesus, verse 23. who should perform these two things: viz. feed his sheep, and bring them to their rest:
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then hee vndertaketh in all casualities to looke vnto them, I will (saith hee) seeke that which is lost, &c. where obserue how hee frameth his remedy to their necessitie:
then he undertaketh in all casualties to look unto them, I will (Says he) seek that which is lost, etc. where observe how he frameth his remedy to their necessity:
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some haue lost themselues, and as silly sheepe, would wander vp and downe, and neuer returne to their shepheard againe,
Some have lost themselves, and as silly sheep, would wander up and down, and never return to their shepherd again,
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but become a pray to the enemies of their soules:
but become a prey to the enemies of their Souls:
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those he wil seeke, and not loose any of them, whom he hath so dearely bought.
those he will seek, and not lose any of them, whom he hath so dearly bought.
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Some are as it were driuen away by strong corruptions, and violent temptations: those hee will bring againe, though they be caried neuer so far.
some Are as it were driven away by strong corruptions, and violent temptations: those he will bring again, though they be carried never so Far.
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Others haue been crushed and broken with many sorrowes and miseries, euen with one breaking vpon another by reason of their owne sinnes:
Others have been crushed and broken with many sorrows and misery's, even with one breaking upon Another by reason of their own Sins:
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those he will bind vp, and cure all their wounds. Others againe are weake and full of imperfections:
those he will bind up, and cure all their wounds. Others again Are weak and full of imperfections:
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those hee will strengthen by the power of his might, and at length make them strong men in Christ.
those he will strengthen by the power of his might, and At length make them strong men in christ.
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So that wee see, euery one according to his need, shall receiue comfort and reliefe from him: and there are reasons hereof.
So that we see, every one according to his need, shall receive Comfort and relief from him: and there Are Reasons hereof.
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The first is taken from the infinite power of Christ, whereby hee is able to saue and to succour his people, whatsoeuer their estate bee.
The First is taken from the infinite power of christ, whereby he is able to save and to succour his people, whatsoever their estate be.
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If the first Adam being onely man, were able to destroy and ouerthrow all mankind:
If the First Adam being only man, were able to destroy and overthrow all mankind:
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then much more is the second Adam, being God and man, of sufficient power to recouer his elect:
then much more is the second Adam, being God and man, of sufficient power to recover his elect:
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especially seeing that the meanes he vseth are farre more forcible to repaire our breaches, then Adams meanes were to make them:
especially seeing that the means he uses Are Far more forcible to repair our Breaches, then Adams means were to make them:
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and more effectuall to worke out our happinesse and saluation, then his were to procure our miserie and destruction.
and more effectual to work out our happiness and salvation, then his were to procure our misery and destruction.
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The second is taken from his readines, being euery whit as willing as he is able to do this for vs. As God the father gaue him a charge,
The second is taken from his readiness, being every whit as willing as he is able to do this for us As God the father gave him a charge,
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so he vndertooke it, and accomplished the work which hee gaue him to doe:
so he undertook it, and accomplished the work which he gave him to do:
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it was his fathers will that he should saue his people, and hee willingly performed whatsoeuer was required of him in that behalfe, it was his Father's will that he should save his people, and he willingly performed whatsoever was required of him in that behalf,
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and therefore before hee yeelded vp the ghost, hee vttered these words, It is finished: signifying that hee had gone thorow with that painfull worke which the Lord had imposed vpon him:
and Therefore before he yielded up the ghost, he uttered these words, It is finished: signifying that he had gone thorough with that painful work which the Lord had imposed upon him:
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now hauing done the greatest for vs, hee will not faile vs (wee may bee well assured) in smaller matters, which depend vpon the former.
now having done the greatest for us, he will not fail us (we may be well assured) in smaller matters, which depend upon the former.
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Thirdly hee is also infinite in wisdome, and therefore able to finde out the best way, and to determine of the fittest time (withall other circumstances) to releeue and comfort vs. There is many times, such confusion in the minds, such hardnesse in the hearts, such blemishes in the names, such weaknesse vpon the bodies,
Thirdly he is also infinite in Wisdom, and Therefore able to find out the best Way, and to determine of the Fittest time (withal other Circumstances) to relieve and Comfort us There is many times, such confusion in the minds, such hardness in the hearts, such blemishes in the names, such weakness upon the bodies,
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and such wofull breaches in the estates of Gods seruants, that no man, nay, nor all the men in the world, know how to redresse the things that are amisse:
and such woeful Breaches in the estates of God's Servants, that no man, nay, nor all the men in the world, know how to redress the things that Are amiss:
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but if it please our Lord Christ Iesus to take the cure in hand, nothing shal be found too difficult for him:
but if it please our Lord christ Iesus to take the cure in hand, nothing shall be found too difficult for him:
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but that which seemeth impossible in the eie of reason, shall appeare not onely possible, but very easie vnto him.
but that which seems impossible in the eye of reason, shall appear not only possible, but very easy unto him.
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and therefore in all these respects it must needs be a certaine truth, that those that seeke to him,
and Therefore in all these respects it must needs be a certain truth, that those that seek to him,
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and waite vpon him, shall in due season bee receiued by him.
and wait upon him, shall in due season be received by him.
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Which may be an incouragement vnto vs, whatsoeuer our wants and necessities be, to make Christ our refuge,
Which may be an encouragement unto us, whatsoever our Wants and necessities be, to make christ our refuge,
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and to flie vnto him for a supply:
and to fly unto him for a supply:
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if wee come to wisedomes feast, wee shall finde all things prepared that may bee for strength, or for delight:
if we come to wisdoms feast, we shall find all things prepared that may be for strength, or for delight:
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if wee bee hungrie, our Sauiour will satisfie vs with good things, and neuer send vs emptie away: if we be hungry, our Saviour will satisfy us with good things, and never send us empty away:
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if wee be babes, hee hath milke for vs: if wee bee of geater growth in Christianitie, he hath stronger meat for vs.
if we be babes, he hath milk for us: if we be of geater growth in Christianity, he hath Stronger meat for us
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Secondly, let vs therefore labour to bee meete guests for this heauenly banquet: which that we may bee, let vs obserue the rules giuen vs in this text: viz.
Secondly, let us Therefore labour to be meet guests for this heavenly banquet: which that we may be, let us observe the rules given us in this text: viz.
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First, if wee will haue any refreshing at this feast, wee must buy it:
First, if we will have any refreshing At this feast, we must buy it:
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which is twice repeated, to shew that it is a matter of necessitie, and a matter of weight that neerely concerneth vs:
which is twice repeated, to show that it is a matter of necessity, and a matter of weight that nearly concerns us:
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not that wee can giue any thing answerable to the worth of that which wee shall receiue (for grace is an vnmachable treasure) but heereby these two things are signified:
not that we can give any thing answerable to the worth of that which we shall receive (for grace is an vnmachable treasure) but hereby these two things Are signified:
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First, that as in bargaines betwixt man and man, he that buieth a thing, must part with somewhat:
First, that as in bargains betwixt man and man, he that buyeth a thing, must part with somewhat:
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so must wee in this purchase of ours.
so must we in this purchase of ours.
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And what is it that wee must part withall? with nothing but our owne sinnes (which will doe vs no good, And what is it that we must part withal? with nothing but our own Sins (which will do us not good,
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but infinite hurt if wee retaine them still) and with those things which can be no longer kept without sinne,
but infinite hurt if we retain them still) and with those things which can be no longer kept without sin,
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as wealth, and libertie, and credit, and life it selfe, when God calleth for them.
as wealth, and liberty, and credit, and life it self, when God calls for them.
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To this purpose, is it said, that the kingdome of heauen is like vnto a treasur hide in the field, which when a man hath found, hee hideth it, To this purpose, is it said, that the Kingdom of heaven is like unto a treasure hide in the field, which when a man hath found, he Hideth it,
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and for ioy thereof departeth and selleth [ all that hee hath ] meaning all that hee hath by nature, renouncing all his carnall affections,and for joy thereof departeth and Selleth [ all that he hath ] meaning all that he hath by nature, renouncing all his carnal affections,
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and withdrawing his heart from the things heere below:
and withdrawing his heart from the things Here below:
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for it is not intended that euery man should sell all his substance, and earthly possessions, and commodities:
for it is not intended that every man should fell all his substance, and earthly possessions, and commodities:
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but onely that hee should withdraw his confidence from these, and his immoderate loue of these, being content to forsake them quite, rather then to forgoe Christ,
but only that he should withdraw his confidence from these, and his immoderate love of these, being content to forsake them quite, rather then to forgo christ,
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and to forfait his owne saluation: so that as the price wee pay for any thing is altogether alienated from vs:
and to forfeit his own salvation: so that as the price we pay for any thing is altogether alienated from us:
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so must sin be, though neuer so much esteemed, and beleeued before time.
so must since be, though never so much esteemed, and believed before time.
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And so are these words expounded in this very Chapter verse 7. Let the wieked forsake his waies,
And so Are these words expounded in this very Chapter verse 7. Let the wieked forsake his ways,
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and the vnrighteous his owne imaginations, &c. Many forsake some ill waies, but not their owne:and the unrighteous his own Imaginations, etc. Many forsake Some ill ways, but not their own:
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or if they doe leaue their olde waies and works outwardly, yet they doe not forsake their owne imaginations:
or if they do leave their old ways and works outwardly, yet they do not forsake their own Imaginations:
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but to leaue anothers sinne for the procuring of this pearle, is as if one should buy cattle,
but to leave another's sin for the procuring of this pearl, is as if one should buy cattle,
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or grounds, &c. with another mans money, which is plaine theeuery, and will not go for currant pay:
or grounds, etc. with Another men money, which is plain thievery, and will not go for currant pay:
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the Lord would haue all penitent sinners, both to forsake their owne waies and their owne imaginations.
the Lord would have all penitent Sinners, both to forsake their own ways and their own Imaginations.
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A second thing in buying, is, that wee must receiue and retaine the thing bought: and so would God haue vs to hold fast grace when wee haue got it.
A second thing in buying, is, that we must receive and retain the thing bought: and so would God have us to hold fast grace when we have god it.
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Therefore the wise man exhorteth vs, buy the truth, and sell it not: likewise wisdome, and instruction, and vnderstanding.
Therefore the wise man exhorteth us, buy the truth, and fell it not: likewise Wisdom, and instruction, and understanding.
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Wee may chaffer for other things as we will, buy and sell, and sell and buy, &c. but heere wee must not doe so:
we may chaffer for other things as we will, buy and fell, and fell and buy, etc. but Here we must not do so:
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when once wee haue obtained heauenlie wisdome, and gotten religion in our hearts, wee must get as much increase to it daily as wee can,
when once we have obtained heavenly Wisdom, and got Religion in our hearts, we must get as much increase to it daily as we can,
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but neuer let goe any of that we haue. And thus much for buying, and the things to be obserued therein.
but never let go any of that we have. And thus much for buying, and the things to be observed therein.
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A second thing required in the text, is, that wee must eat, and this standeth in excellent proportion with naturall food.
A second thing required in the text, is, that we must eat, and this Stands in excellent proportion with natural food.
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If a man come where there is great store of meat, and varietite of choice wines,
If a man come where there is great store of meat, and varietite of choice wines,
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and he see others haue a notable appetite, and himselfe none;
and he see Others have a notable appetite, and himself none;
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all the cheere that is set before him will doe him no good, but rather vexe, and trouble him:
all the cheer that is Set before him will do him no good, but rather vex, and trouble him:
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euen so it is in the spirituall feast: and therefore Christ exhorteh vs so often to feed vpon him:
even so it is in the spiritual feast: and Therefore christ exhorteh us so often to feed upon him:
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take, eat (saith hee) shewing vs what that is, viz. to beleeue in him: take, eat (Says he) showing us what that is, viz. to believe in him:
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in which regard hee is said to dwell in our hearts by faith: in which regard he is said to dwell in our hearts by faith:
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whereas vnbeliefe chaset hhim thence, and will let him haue no roome, nor place of abode in our soules.
whereas unbelief chaset hhim thence, and will let him have no room, nor place of Abided in our Souls.
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Therefore let vs make account, that as the naturall food, so the spirituall also, is to be receiued into our stomackes,
Therefore let us make account, that as the natural food, so the spiritual also, is to be received into our stomachs,
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and there to be as it were digested before wee can haue benefit by it.
and there to be as it were digested before we can have benefit by it.
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[ Without siluer. ] Hence wee see that God offereth vs the greatest, and most excellent things without money or money worth. [ Without silver. ] Hence we see that God Offereth us the greatest, and most excellent things without money or money worth.
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The best things are best cheape. Nothing can be gotten at a lower rate then things that are of geatest worth.
The best things Are best cheap. Nothing can be got At a lower rate then things that Are of geatest worth.
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Therefore are we bid to drinke of the water of life freely: and as grace, so also glory is without any desert of ours bestowed vpon vs: Therefore Are we bid to drink of the water of life freely: and as grace, so also glory is without any desert of ours bestowed upon us:
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for the gift of God, (saith the Apostle) is eternall life. Rom. 6.
for the gift of God, (Says the Apostle) is Eternal life. Rom. 6.
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Now the reasons why heauenly things are not set at sale, but to bee had of free cost, are these:
Now the Reasons why heavenly things Are not Set At sale, but to be had of free cost, Are these:
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First, because God will haue the praise of his mercy:
First, Because God will have the praise of his mercy:
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if he should take any thing of vs, hee should lose a great part of his glorie.
if he should take any thing of us, he should loose a great part of his glory.
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We are too ready to boast now when wee are pardoned, sanctified, and saued of his free grace, We Are too ready to boast now when we Are pardoned, sanctified, and saved of his free grace,
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and not by our owne workes:
and not by our own works:
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in that God puts life and strength into vs to be working instuments of our owne happinesse, though not of our iustification;
in that God puts life and strength into us to be working Instruments of our own happiness, though not of our justification;
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what then should wee doe, if God should make vs our owne Sauiours, and propose heauen vnto vs as a price, bidding vs winne it, and weare it?
what then should we do, if God should make us our own Saviour's, and propose heaven unto us as a price, bidding us win it, and wear it?
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Secondly, grant that God were desirous of some consideration from vs in regard of that kingdome which hee offereth vnto vs, hee knoweth full well that wee haue nothing to giue,
Secondly, grant that God were desirous of Some consideration from us in regard of that Kingdom which he Offereth unto us, he Knoweth full well that we have nothing to give,
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but are meere beggers, and could but pay God with his owne: for in our selues wee are poore, miserable, naked, and destitute of all goodnesse:
but Are mere beggars, and could but pay God with his own: for in our selves we Are poor, miserable, naked, and destitute of all Goodness:
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Indeed wee haue in vs matter enough to deserue Gods wrath, but none at all to procure his fauour.
Indeed we have in us matter enough to deserve God's wrath, but none At all to procure his favour.
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Thirdly, if wee had somewhat to giue, yet it were in no sort correspondent to that which wee shall receiue:
Thirdly, if we had somewhat to give, yet it were in no sort correspondent to that which we shall receive:
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for the graces of Gods spirit, and the crowne of glorie are vnualuable, so that nothing that is in the possession of any creature may bee laid in the ballance against them. for the graces of God's Spirit, and the crown of glory Are unvaluable, so that nothing that is in the possession of any creature may be laid in the balance against them.
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Therefore when Simon Magus would haue bought but one gift of working a miracle: towit, that on whomsoeuer he should lay his hands, he might receiue the holy Ghost:
Therefore when Simon Magus would have bought but one gift of working a miracle: towit, that on whomsoever he should lay his hands, he might receive the holy Ghost:
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Peter answered, Thy mony perish with thee, because thou thinkest the gift of God may be obtained by money. Peter answered, Thy money perish with thee, Because thou Thinkest the gift of God may be obtained by money.
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Much more then, may this be spoken of sanctifying gaces, which are far more excellent: they are not to be obtained by money, or by any earthly treasure:
Much more then, may this be spoken of sanctifying gaces, which Are Far more excellent: they Are not to be obtained by money, or by any earthly treasure:
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for there is no price that can come neere them. For the confutation of Papists, that would buy out heauen by their owne meritorious works:
for there is no price that can come near them. For the confutation of Papists, that would buy out heaven by their own meritorious works:
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they are euen like Simou Magus their father, and would rob God of his honour, which hee will not giue vnto any other:
they Are even like Simon Magus their father, and would rob God of his honour, which he will not give unto any other:
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plainely manifesting vnto all the world, that they are grosly ignorant of their owne vilenesse and wretchednesse,
plainly manifesting unto all the world, that they Are grossly ignorant of their own vileness and wretchedness,
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and of the worth and excellency of heauenly things.
and of the worth and excellency of heavenly things.
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For instruction, though we find no maner of goodnesse or worthinesse in our selues, yet that shall bee so farre from being any hinderance vnto vs that we shall haue the sight of it,
For instruction, though we find no manner of Goodness or worthiness in our selves, yet that shall be so Far from being any hindrance unto us that we shall have the sighed of it,
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and humiliation for it, it will rather further vs, then hinder vs: for blessed are the poore in spirit.
and humiliation for it, it will rather further us, then hinder us: for blessed Are the poor in Spirit.
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God is not like one that keepes an ordinarie, where euery one that sitteth at table must buy his shot: God is not like one that keeps an ordinary, where every one that Sitteth At table must buy his shot:
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but hee is a royall feast-maker that keepeth open house for all commers and goers:
but he is a royal Feast maker that Keepeth open house for all comers and goers:
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and hee paies best that seeth hee hath nothing at all to pay, and is thereby brought out of all conceite with himselfe.
and he pays best that sees he hath nothing At all to pay, and is thereby brought out of all conceit with himself.
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And this should put an answer into our mouthes against Satans obiection, that wee haue nothing to satisfie God for our offences against his maiestie,
And this should put an answer into our mouths against Satan objection, that we have nothing to satisfy God for our offences against his majesty,
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nor for his mercies offered vnto vs: wee neede not any such matter of satisfaction: because God would haue vs buy and eate freely without mony, or mony worth;
nor for his Mercies offered unto us: we need not any such matter of satisfaction: Because God would have us buy and eat freely without money, or money worth;
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and our humble and thankefull acknowlegement of this his bounty and liberalitie, is all the satisfaction that he looketh for at our hands.
and our humble and thankful acknowledgement of this his bounty and liberality, is all the satisfaction that he looks for At our hands.
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[ Why doe you lay out your siluer, and not for bread? &c. ] That is about such things,[ Why do you lay out your silver, and not for bred? etc. ] That is about such things,
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as for which you are neuer the better: which will not breed any good blood, or good nourishment;
as for which you Are never the better: which will not breed any good blood, or good nourishment;
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hee followeth the former Metaphor still, reprouing them for their folly, that whereas the Lord doth offer them such good things so good cheape, they would neglect,
he follows the former Metaphor still, reproving them for their folly, that whereas the Lord does offer them such good things so good cheap, they would neglect,
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and passe by them and rather chaffer with the world, and spend their thoughts and paines, about things of no worth, that would no way satisfie them,
and pass by them and rather chaffer with the world, and spend their thoughts and pains, about things of no worth, that would no Way satisfy them,
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but when they had toiled out themselues in the pursuite of them, they should bee as restles,
but when they had toiled out themselves in the pursuit of them, they should be as restless,
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and voide of true contentment, as euer before. Nothing can satisfie, and content the minde but grace.
and void of true contentment, as ever before. Nothing can satisfy, and content the mind but grace.
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Many things there bee that make shew as if they could doe it, but the truth is, all will come to short,
Many things there be that make show as if they could do it, but the truth is, all will come to short,
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and bee found too weake for the effecting of it. Therefore the Apostle saith that Godlinesse is great riches with contentment.
and be found too weak for the effecting of it. Therefore the Apostle Says that Godliness is great riches with contentment.
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Other riches are of that nature, that the more wee haue, the more wee desire,
Other riches Are of that nature, that the more we have, the more we desire,
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and the more our hearts are disquieted with the care of keeping them, and the feare of loosing them,
and the more our hearts Are disquieted with the care of keeping them, and the Fear of losing them,
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But true pietie is of that force that it drawes the soule vnto God, and makes it to relie on him,
But true piety is of that force that it draws the soul unto God, and makes it to rely on him,
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and one his treasures, and there is a sure stay indeed: for hee will neuer faile nor forsake such as cast their cares vpon him.
and one his treasures, and there is a sure stay indeed: for he will never fail nor forsake such as cast their Cares upon him.
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That made Dauid so to reioice, when God lified vp the light of his countenance vpon him: That made David so to rejoice, when God lified up the Light of his countenance upon him:
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and that made Paul in whatsoeuer estate hee was, therewith to bee content. And the reason of the doctrine is,
and that made Paul in whatsoever estate he was, therewith to be content. And the reason of the Doctrine is,
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because grace onely repaires the image of God, (the losse whereof was the cause of all our woe) according to that saying of the Apostle, We all behold as in a mirrour the glory of the Lord with open face,
Because grace only repairs the image of God, (the loss whereof was the cause of all our woe) according to that saying of the Apostle, We all behold as in a mirror the glory of the Lord with open face,
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and are changed into the same image from glorie to glorie, as by the spirit of the Lord. and Are changed into the same image from glory to glory, as by the Spirit of the Lord.
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This is the vertue of the word, that whereas looking into other glasses, we shall see our owne faces, therein wee may behold Gods face:
This is the virtue of the word, that whereas looking into other glasses, we shall see our own faces, therein we may behold God's face:
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and not onely so, but seeing and misliking our owne deformitie, shall insteede thereof receiue by degrees a glorious visage,
and not only so, but seeing and misliking our own deformity, shall instead thereof receive by Degrees a glorious visage,
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and be transformed into the image of God himselfe, which there wee doe behold:
and be transformed into the image of God himself, which there we do behold:
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and this image was it which wee lost by Adams fall, and with all sond contentment:
and this image was it which we lost by Adams fallen, and with all sond contentment:
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and this may we recouer againe in Christ through the hearing of the word, and with it true peace, and setled comfort.
and this may we recover again in christ through the hearing of the word, and with it true peace, and settled Comfort.
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Let a man haue the command of all the world, before he haue Gods image stamped vpon his soule, hee shall haue a restles heart,
Let a man have the command of all the world, before he have God's image stamped upon his soul, he shall have a restless heart,
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because hee hath a wicked heart: he shall bee like a beast, nay, worse then a beast.
Because he hath a wicked heart: he shall be like a beast, nay, Worse then a beast.
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Adam after his eating of the forbidden fruit, had his abod in Paradise for a while:Adam After his eating of the forbidden fruit, had his Abod in Paradise for a while:
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but he found that a hell, which was formerly as it were an heauen vnto him:
but he found that a hell, which was formerly as it were an heaven unto him:
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and why? because hee had lost Gods image, and consequently the sweet apprehension of his fauour, which before made all comfortable vnto him.
and why? Because he had lost God's image, and consequently the sweet apprehension of his favour, which before made all comfortable unto him.
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Secondly, nothing can take away sinne but grace; now wheresoeuer sinne taketh vp the place, it expels all quietnesse from thence.
Secondly, nothing can take away sin but grace; now wheresoever sin Takes up the place, it expels all quietness from thence.
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There is no peace to the wicked, saith my God. There is no peace to the wicked, Says my God.
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For when the mind is full of error, and the heart full of lust, there must needes bee a great confusion and distemper in the whole man. For when the mind is full of error, and the heart full of lust, there must needs be a great confusion and distemper in the Whole man.
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Thirdly, vntill grace enter into the heart, and rule there, Satan hath the dominion, and ruleth there as a tyrant, at his owne will and pleasure.
Thirdly, until grace enter into the heart, and Rule there, Satan hath the dominion, and Ruleth there as a tyrant, At his own will and pleasure.
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If hee doe but stirre a wicked man to any sinfull practise, hee is foorthwith readie to yeeld vnto him:
If he do but stir a wicked man to any sinful practice, he is forthwith ready to yield unto him:
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if hee doe but bid him spue out the venome of his poisoned stomacke, hee presently breaketh foorth into cruell and bitter swearing,
if he do but bid him spue out the venom of his poisoned stomach, he presently breaks forth into cruel and bitter swearing,
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or cursing, or railing, &c. so that it may truely bee said that wicked mens tongues are set on fire of hell:
or cursing, or railing, etc. so that it may truly be said that wicked men's tongues Are Set on fire of hell:
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and what rest then can there bee in that soule, which is so possessed by Satan, who will neuer suffer his members to desist from inuenting,
and what rest then can there be in that soul, which is so possessed by Satan, who will never suffer his members to desist from inventing,
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or executing some mischiefe or other.
or executing Some mischief or other.
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Fourthly, there can be no contentednes in a gracelesse person, because God and he are at warre:
Fourthly, there can be no contentedness in a graceless person, Because God and he Are At war:
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for vntill such time as men be iustified by faith, they haue no peace with God, and therefore non with their owne consciences:
for until such time as men be justified by faith, they have no peace with God, and Therefore non with their own Consciences:
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and what ease or rest can bee vnto them, that haue such a worme, as is a guilty,
and what ease or rest can be unto them, that have such a worm, as is a guilty,
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and accusing conscience, alwaies gnawing within them, and such a racke euer and anone (when God will) torturing and tormenting them? surely if grace and peace doe euer goe together,
and accusing conscience, always gnawing within them, and such a rack ever and anon (when God will) torturing and tormenting them? surely if grace and peace do ever go together,
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as the Scripture manifesteth, then where grace is absent, peace cannot bee present, and so the soule must needes be destitute of all true contentment.
as the Scripture manifesteth, then where grace is absent, peace cannot be present, and so the soul must needs be destitute of all true contentment.
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Forthe reproofe of those that (as the Prophet saith) disquiet themselues about a vaine shaddow:
Forth reproof of those that (as the Prophet Says) disquiet themselves about a vain shadow:
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in pursuing this pleasure and that commoditie, and such promotions, and other the like matters, as best please their seuerall fancies.
in pursuing this pleasure and that commodity, and such promotions, and other the like matters, as best please their several fancies.
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If they had gained all that they seeke for, it could doe them no good: for all is but vanitie, and vexation of spirit:
If they had gained all that they seek for, it could do them no good: for all is but vanity, and vexation of Spirit:
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a bruite beast is farre happier then they: and well had it beene for them, if they had neuer beene borne:
a bruit beast is Far Happier then they: and well had it been for them, if they had never been born:
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for what shall it profit a man to winne the whole world and to loose his owne soule? to bee a drudge to euery base lust, to waste and consume his wit,
for what shall it profit a man to win the Whole world and to lose his own soul? to be a drudge to every base lust, to waste and consume his wit,
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and strength, and al, and then to haue hell for his paines? yet how busie are most men in digging for drosse, and refusing gold;
and strength, and all, and then to have hell for his pains? yet how busy Are most men in digging for dross, and refusing gold;
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in seeking earthly things, and despising heauenly? but what will be the euent? Such as trust in lying vanities, forsake their owne mercies.
in seeking earthly things, and despising heavenly? but what will be the event? Such as trust in lying vanities, forsake their own Mercies.
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For instruction, that wee should not follow after chaffe, and exercise our selues in things of no worth, which will make vs neuer the better,
For instruction, that we should not follow After chaff, and exercise our selves in things of no worth, which will make us never the better,
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or honester, though wee haue them in neuer so great abundance:
or Honester, though we have them in never so great abundance:
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but let vs labour for godlinesse which will free our hearts from discontentment, and replenish them with true peace and lasting comforts.
but let us labour for godliness which will free our hearts from discontentment, and replenish them with true peace and lasting comforts.
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The doctrines following, shall be but euen named. [ Heare, and your soule shall liue. ] Whence this doctrine is implied, that,
The doctrines following, shall be but even nam. [ Hear, and your soul shall live. ] Whence this Doctrine is implied, that,
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All men and women are dead in sinnes and trespasses, till the word haue wrought life in them.
All men and women Are dead in Sins and Trespasses, till the word have wrought life in them.
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Another point from hence might be this: that, They that conscionably vse the meanes, shall receiue the life of grace and glory.
another point from hence might be this: that, They that Conscionably use the means, shall receive the life of grace and glory.
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Prouided that they come thereunto, with 1 Preparation, setting themseues in Gods presence. Eccl. 5. 2 With attention, hiding the word in their hearts. Psal. 119. Pet. 2. 3 With an expectation of good successe at length, though God make them waite for a time.
Provided that they come thereunto, with 1 Preparation, setting themselves in God's presence. Ecclesiastes 5. 2 With attention, hiding the word in their hearts. Psalm 119. Pet. 2. 3 With an expectation of good success At length, though God make them wait for a time.
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The sixth Sermon of the Lords Supper.
The sixth Sermon of the lords Supper.
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MATTH. 22. VERSE 11. &c. Verse 11. Then the King came in to see the guests,MATTHEW. 22. VERSE 11. etc. Verse 11. Then the King Come in to see the guests,
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and saw there a man which had not on a wedding garment.
and saw there a man which had not on a wedding garment.
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12. And hee said vnto him, friend, how camest thou in hither, and hast not on a wedding garment? and he was speechles.12. And he said unto him, friend, how camest thou in hither, and hast not on a wedding garment? and he was speechless.
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13 Then said the King to the seruants, bind him hand, and foote: take him away, and cast him into vtter darknesse:13 Then said the King to the Servants, bind him hand, and foot: take him away, and cast him into utter darkness:
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there shall bee weeping, and gnashing of teeth.
there shall be weeping, and gnashing of teeth.
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IN the former part of this Chapter is set foorth the maruellous goodnesse and fauour of the Lord towards the nation of the Iewes, vnder the parable of a King, inuiting guests vnto the mariage-feast of his sonne;
IN the former part of this Chapter is Set forth the marvelous Goodness and favour of the Lord towards the Nation of the Iewes, under the parable of a King, inviting guests unto the Marriage-feast of his son;
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and withal their horrible vnthankfulnesse in making light of it, and refusing to come, preferring their profits and pleasures before the meanes of their saluation, whereunto they were called:
and withal their horrible unthankfulness in making Light of it, and refusing to come, preferring their profits and pleasures before the means of their salvation, whereunto they were called:
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which indignitie and ingratitude of theirs towards the King of heauen, together with their barbarous crueltie, against his messengers, is further set out by the punishment inflicted vpon them, which was, that the King being wroth, sent foorth his warriours, destroied them, and burnt vp their Citie:
which indignity and ingratitude of theirs towards the King of heaven, together with their barbarous cruelty, against his messengers, is further Set out by the punishment inflicted upon them, which was, that the King being wroth, sent forth his warriors, destroyed them, and burned up their city:
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in which words our Sauiour hath reference vnto the destruction of that nation, and of their Citie by the Romans who are called Gods warriours,
in which words our Saviour hath Referente unto the destruction of that Nation, and of their city by the Romans who Are called God's warriors,
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because howsoeuer they came against the Iewes in maliee and reuenge, yet God had a speciall hand in ordering and disposing of all that they did:
Because howsoever they Come against the Iewes in maliee and revenge, yet God had a special hand in ordering and disposing of all that they did:
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so the greatest part of that people was vtterly cut off, and the rest left vnder a heauie stroake euen vnto this day, being destitute of the meanes of saluation, which they contemptuously reiected,
so the greatest part of that people was utterly Cut off, and the rest left under a heavy stroke even unto this day, being destitute of the means of salvation, which they contemptuously rejected,
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when they were offered vnto them.
when they were offered unto them.
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But howsoeuer these that were first bidden, would not come to the supper, yet the Lord would not bee vnfurnished of guests,
But howsoever these that were First bidden, would not come to the supper, yet the Lord would not be unfurnished of guests,
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and therefore he sends his ministers vnto the Gentiles, which sate in darkenesse, and in the shaddow of death, who made their vse of Gods message,
and Therefore he sends his Ministers unto the Gentiles, which sat in darkness, and in the shadow of death, who made their use of God's message,
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and came aboundantly vnto the feast, so that the wedding was furnished with guests, some good, and some bad.
and Come abundantly unto the feast, so that the wedding was furnished with guests, Some good, and Some bad.
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Thus farre the messengers had good successe, that multitudes made profession, as if they were desirous to liue vnder Christ his gouernment,
Thus Far the messengers had good success, that Multitudes made profession, as if they were desirous to live under christ his government,
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and to feede of his Supper, though many of them did it with false and hypocriticall hearts.
and to feed of his Supper, though many of them did it with false and hypocritical hearts.
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Hauing thus shewed what the messengers did, our Sauiour next declareth what the King himselfe did;
Having thus showed what the messengers did, our Saviour next Declareth what the King himself did;
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the place being filled with guests, [ hee came to see the guests, ] implying, that when men begin to make profession, God vseth a more deligent search and examination then his ministers can doe:
the place being filled with guests, [ he Come to see the guests, ] implying, that when men begin to make profession, God uses a more deligent search and examination then his Ministers can do:
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for they can but iudge of men by their actions, but the Lord dealeth immediatly with their hearts and consciences.
for they can but judge of men by their actions, but the Lord deals immediately with their hearts and Consciences.
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And therefore it is added, that when he came in, hee saw (that which the Ministers did not) [ a man which had not on a wedding garment ] where wee must not conceiue that their was but one such present (for it is afterwards said, that many are called, but few are chosen, vers.
And Therefore it is added, that when he Come in, he saw (that which the Ministers did not) [ a man which had not on a wedding garment ] where we must not conceive that their was but one such present (for it is afterwards said, that many Are called, but few Are chosen, vers.
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14.) but this is the meaning, that if there be but one hypocrite amongst many thousands God will finde him out,
14.) but this is the meaning, that if there be but one hypocrite among many thousands God will find him out,
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and single him from among the rest.
and single him from among the rest.
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The partie being thus taken, the Lord falleth to an examination of him, [ Friend (saith he) how camest thou in hither? ] that is,
The party being thus taken, the Lord falls to an examination of him, [ Friend (Says he) how camest thou in hither? ] that is,
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how darest thou come to the royall table of so glorious a King [ and hast not one a wedding garment? ] that is hauing no repentance for sinne;
how Darest thou come to the royal table of so glorious a King [ and hast not one a wedding garment? ] that is having no Repentance for sin;
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no freedome from the guilt, or from the power of sinne; nor any sauing grace at all:
no freedom from the guilt, or from the power of sin; nor any Saving grace At all:
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how is it (I say) that thou shouldest presume to come into such a place and into such a presence, hauing made no better preparation?
how is it (I say) that thou Shouldst presume to come into such a place and into such a presence, having made no better preparation?
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When God began thus to examine him in his owne person, it is said [ hee was speechles ] hauing an ill cause and a guilty conscience, hee had nothing to say for himselfe.
When God began thus to examine him in his own person, it is said [ he was speechless ] having an ill cause and a guilty conscience, he had nothing to say for himself.
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Heereupon the Lord proceedeth to passe sentence vpon him, which is done after the manner of earthly Iudges.
Hereupon the Lord Proceedeth to pass sentence upon him, which is done After the manner of earthly Judges.
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[ Then said the King vnto his seruants ] that is, vnto the Angels, whose office it is,[ Then said the King unto his Servants ] that is, unto the Angels, whose office it is,
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as to gather the good corne into Gods barne, so to bind the tarres together in bundles, that they may be cast into hell fire;
as to gather the good corn into God's bairn, so to bind the tarres together in bundles, that they may be cast into hell fire;
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[ bind him hand and foot ] there must not bee present execution, but he must bee dealt with as a prisoner, whose hands are bound that hee may not resist:[ bind him hand and foot ] there must not be present execution, but he must be dealt with as a prisoner, whose hands Are bound that he may not resist:
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and his feet that hee may not runne away; if either of them had beene at libertie, hee might haue made some shift:
and his feet that he may not run away; if either of them had been At liberty, he might have made Some shift:
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but when God comes to proceed in iudgement against men, hee will strip them of all meanes, both of defence and of escaping.
but when God comes to proceed in judgement against men, he will strip them of all means, both of defence and of escaping.
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Further they are bid to [ take him away ] to wit, from hauing communion with God, with his Saints or Angels;
Further they Are bid to [ take him away ] to wit, from having communion with God, with his Saints or Angels;
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he must be taken from the place and meanes of all comfort and peace, and happinesse:
he must be taken from the place and means of all Comfort and peace, and happiness:
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and is that all? nay (saith God) [ cast him into vtter darkenesse ] that is, into hell, a place of all miserie and woe, which is implied by vtter darknesse:
and is that all? nay (Says God) [ cast him into utter darkness ] that is, into hell, a place of all misery and woe, which is implied by utter darkness:
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a fit punishment for such kind of persons;
a fit punishment for such kind of Persons;
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for seeing they are full of ignorance, and of spirituall darkenesse while they liue, God hath prouided that they shall haue enough of it;
for seeing they Are full of ignorance, and of spiritual darkness while they live, God hath provided that they shall have enough of it;
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they shall bee cast into a place of vtter darknesse, where there shall be nothing but horror, and anguish.
they shall be cast into a place of utter darkness, where there shall be nothing but horror, and anguish.
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And yet if this were all, their state were the more tollerable:
And yet if this were all, their state were the more tolerable:
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but this addeth vnto the miserie of the place, that they shall bee very sensible of that miserie:
but this adds unto the misery of the place, that they shall be very sensible of that misery:
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which is intimated, when it is said, [ there shall bee weeping ] not such weeping as many times befals men here,
which is intimated, when it is said, [ there shall be weeping ] not such weeping as many times befalls men Here,
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when the teares of their eies abate the anguish of their hearts:
when the tears of their eyes abate the anguish of their hearts:
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but such weeping as is ioyned with [ gnashing of the teeth ] signifying that they should not onely haue sorrow and griefe,
but such weeping as is joined with [ gnashing of the teeth ] signifying that they should not only have sorrow and grief,
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but such as should bee mingled with desperation, and with horrible vexation, and torture:
but such as should be mingled with desperation, and with horrible vexation, and torture:
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not such as should bee an ease vnto their soules, but rather an addition vnto their woe.
not such as should be an ease unto their Souls, but rather an addition unto their woe.
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In these words then is declared the seueritie of God against those that come vnworthily vnto his roiall feast: where is shewed,
In these words then is declared the severity of God against those that come unworthily unto his royal feast: where is showed,
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1 First, the cause of this his seueritie, namely, because they abuse both him and his banquet in comming with the most foule and loathsome garments of the old man;
1 First, the cause of this his severity, namely, Because they abuse both him and his banquet in coming with the most foul and loathsome garments of the old man;
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which doe more displease the eyes of the Lord, then the most base and beggarly raiment in the world, can doe the eies of an earthly King.
which do more displease the eyes of the Lord, then the most base and beggarly raiment in the world, can do the eyes of an earthly King.
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2 Secondly the manner of Gods proceeding. viz. 1 That hee conuinceth the consciences, so that they are speechlesse.
2 Secondly the manner of God's proceeding. viz. 1 That he Convinces the Consciences, so that they Are speechless.
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2 That he condemneth the persons vnto vnuoidable and yet vnsupportable torments. [ Then the King came in.
2 That he Condemneth the Persons unto vnuoidable and yet unsupportable torments. [ Then the King Come in.
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] From this title which is attributed vnto the Lord, this doctrine ariseth: that, God is the onely absolute King ouer all the whole world.] From this title which is attributed unto the Lord, this Doctrine arises: that, God is the only absolute King over all the Whole world.
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Hee it is that is blessed and Prince, God the king of the whole world. 1. Tim. 6.15. the King of Kings, and Lord of Lords.
He it is that is blessed and Prince, God the King of the Whole world. 1. Tim. 6.15. the King of Kings, and Lord of lords.
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This Nebuchadnezzar acknowledged after that the Lord had made him, being the mightiest Monarch in the world, to become more wretched then the poorest man in the world, liuing as a beast for seuen yeeres together:
This Nebuchadnezzar acknowledged After that the Lord had made him, being the Mightiest Monarch in the world, to become more wretched then the Poorest man in the world, living as a beast for seuen Years together:
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after that (I say) the Lord had abased him, and raised him vp againe, hee acknowledged that God was the King of all the earth,
After that (I say) the Lord had abased him, and raised him up again, he acknowledged that God was the King of all the earth,
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whereas hee thought before that he himselfe had been:
whereas he Thought before that he himself had been:
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shewing what manner of King he is, namely, the most high, euerlasting, of an vnresistable power,
showing what manner of King he is, namely, the most high, everlasting, of an unresistable power,
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so that all the inhabitants of the earth are to bee reputed as nothing in comparison of him.
so that all the inhabitants of the earth Are to be reputed as nothing in comparison of him.
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And the reason why the Lord doth challenge vnto himselfe this title, to bee the only absolute gouernour of all the world, is this, that all power whatsoeuer is deriued from him, and limited by him:
And the reason why the Lord does challenge unto himself this title, to be the only absolute governor of all the world, is this, that all power whatsoever is derived from him, and limited by him:
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so that all changes and alteration proceede from his al-ruling hand, and therefore good cause is there that he should haue the glory of all.
so that all changes and alteration proceed from his al-ruling hand, and Therefore good cause is there that he should have the glory of all.
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This reprooueth them, that in words will acknowledge the Lord to bee the onely ruler of heauen and earth,
This Reproveth them, that in words will acknowledge the Lord to be the only ruler of heaven and earth,
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but in their deeds deny it:
but in their Deeds deny it:
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for what doe they? neuer care to get the knowledge of his lawes, much lesse to obey them:
for what do they? never care to get the knowledge of his laws, much less to obey them:
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nay they refuse to vnderstand the statutes of the Lord, and rise vp in open rebellion against him:
nay they refuse to understand the statutes of the Lord, and rise up in open rebellion against him:
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and yet none more ready then such to cry out of others that they are disloyall subiects, such as care not for authoritie, and the like:
and yet none more ready then such to cry out of Others that they Are disloyal Subjects, such as care not for Authority, and the like:
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Indeed those that are such, are much to be commended.
Indeed those that Are such, Are much to be commended.
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But in truth they themselues in the meane while are the notablest rebels in that they stand out against the Lord of hosts.
But in truth they themselves in the mean while Are the notablest rebels in that they stand out against the Lord of hosts.
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But they will vaunt and boast that they carry themselues loially towards their Prince, and are carefull to obey authoritie:
But they will vaunt and boast that they carry themselves loially towards their Prince, and Are careful to obey Authority:
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suppose for thetime that they doe yeelde outward obedience to the lawes (which yet few such doe) yet if they doe not submit themselues to Magistrates, in,
suppose for thetime that they do yield outward Obedience to the laws (which yet few such do) yet if they do not submit themselves to Magistrates, in,
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and for the Lord, all their loialtie is nothing worth:
and for the Lord, all their loyalty is nothing worth:
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for the Apostle Iude speaketh of some that had mens persons in admiration because of aduantage, against whom he pronounceth a woe:
for the Apostle Iude speaks of Some that had men's Persons in admiration Because of advantage, against whom he pronounceth a woe:
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they would fawne vpon such as were in authority, & haue them in high admiration. Oh they were worthy men, & their commandements much to be respected:
they would fawn upon such as were in Authority, & have them in high admiration. O they were worthy men, & their Commandments much to be respected:
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so that if they would haue them lie or sweare, or commit any villany, they would be at their becke:
so that if they would have them lie or swear, or commit any villainy, they would be At their beck:
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and why? for their own aduantage:
and why? for their own advantage:
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that they might get some commoditie, or clime to some preferment, &c. that was their drift,
that they might get Some commodity, or climb to Some preferment, etc. that was their drift,
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and further then to serue themselues, they regarded neither the persons, nor places of those that were in gouernment:
and further then to serve themselves, they regarded neither the Persons, nor places of those that were in government:
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all their crouching was for aduantage sake, nothing for conscience sake.
all their crouching was for advantage sake, nothing for conscience sake.
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Secondly, sithence our God is the soueraigne Lord & King of heauen and earth, therefore when wee are to stand in his presence,
Secondly, since our God is the sovereign Lord & King of heaven and earth, Therefore when we Are to stand in his presence,
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and to draw neere vnto his table, let vs with all reuerence and due preparation, and with all feare, and care, and good conscience, present our selues before his Maiestie.
and to draw near unto his table, let us with all Reverence and due preparation, and with all Fear, and care, and good conscience, present our selves before his Majesty.
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The holy Ghost himselfe giueth this aduice concerning an earthly Ptince, that if any bee to sit at table with a great Ruler, hee should looke vnto his carriage,
The holy Ghost himself gives this Advice Concerning an earthly Prince, that if any be to fit At table with a great Ruler, he should look unto his carriage,
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and restraine his appetite, and not behaue himselfe rudely and vnmannerly:
and restrain his appetite, and not behave himself rudely and unmannerly:
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now if this bee a point of wisedome, when a man is to feast with one that is farre his superiour, to wash his hands, to haue respect of his apparell,
now if this be a point of Wisdom, when a man is to feast with one that is Far his superior, to wash his hands, to have respect of his apparel,
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and if hee haue any suit better then another, to put that on; and in no sort to carry himselfe disorderly, and vnbeseeming such a presence:
and if he have any suit better then Another, to put that on; and in no sort to carry himself disorderly, and unbeseeming such a presence:
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if (I say) a man would, and should deale thus before an earthly Prince, that if there be any failing can but giue him a rebuk and check,
if (I say) a man would, and should deal thus before an earthly Prince, that if there be any failing can but give him a rebuke and check,
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or inflict vpon him some outward punishment;
or inflict upon him Some outward punishment;
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how much more carefull and circumspect should wee be, when we are to sit at the Lords table, who looketh not so much to the externall behauiour,
how much more careful and circumspect should we be, when we Are to fit At the lords table, who looks not so much to the external behaviour,
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as to the inward disposition of the soule? and if hee finde vs vnprepared and vnworthy, cannot onely smite vs in the outward man,
as to the inward disposition of the soul? and if he find us unprepared and unworthy, cannot only smite us in the outward man,
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but cast both body and soule into hell.
but cast both body and soul into hell.
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Thirdly, this is for singular comfort vnto all Gods people, seeing the Lord their God is the onely Monarch of the world, that exerciseth his kingdome from generation to generation, this should strengthen them against all crosses,
Thirdly, this is for singular Comfort unto all God's people, seeing the Lord their God is the only Monarch of the world, that Exerciseth his Kingdom from generation to generation, this should strengthen them against all Crosses,
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and losses, and troubles, and temptations, that though men would tosse them vp and downe,
and losses, and Troubles, and temptations, that though men would toss them up and down,
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and trample them vnder their feet, and for that end doe euermore plot and practise against them,
and trample them under their feet, and for that end do evermore plot and practise against them,
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yet it shall goe well with the righteous, for the Lord raigneth ouer their most mortall aduersaries:
yet it shall go well with the righteous, for the Lord Reigneth over their most Mortal Adversaries:
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and though the times change, and mens affections change, yet their king is vnchangeable; the same for euer, in mercy and goodnesse towards all his true hearted Subiects:
and though the times change, and men's affections change, yet their King is unchangeable; the same for ever, in mercy and Goodness towards all his true hearted Subjects:
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hee hath turned euery thing to the good of his Church heretofore, and so will he deale with his faithfull seruant still euen to the end of the world.
he hath turned every thing to the good of his Church heretofore, and so will he deal with his faithful servant still even to the end of the world.
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And thus much of the person of God, that he is a King.
And thus much of the person of God, that he is a King.
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Now for his behauiour, he doth not onely prouide for his guests, but is there present himselfe in the assemblie of Saints [ to see the guests ] not,
Now for his behaviour, he does not only provide for his guests, but is there present himself in the assembly of Saints [ to see the guests ] not,
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but he saw them before, but this is spoken for our capacitie, to signifie that as God doth see through vs,
but he saw them before, but this is spoken for our capacity, to signify that as God does see through us,
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so he will let men know, and feele, and finde, that hee perfectly discerneth what they are,
so he will let men know, and feel, and find, that he perfectly discerneth what they Are,
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and with what hearts they appeare before him: whence ariseth this point: that, The Lord taketh notice of euery guest that sitteth at his table.
and with what hearts they appear before him: whence arises this point: that, The Lord Takes notice of every guest that Sitteth At his table.
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There are many commers, but not all of one disposition: There Are many comers, but not all of one disposition:
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therefore doth hee take a view of them, that their intertainment may be according to their condition and preparation:
Therefore does he take a view of them, that their entertainment may be according to their condition and preparation:
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that if they be good, they may speede well; if bad, they may receiue according to their ill deserts.
that if they be good, they may speed well; if bad, they may receive according to their ill deserts.
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This is euidentin Zephania, where it is said, that the Lord will search Ierusalem with lights:
This is euidentin Zephaniah, where it is said, that the Lord will search Ierusalem with lights:
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not that the Lord needeth candles or torches;
not that the Lord needs Candles or Torches;
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but to shew that there are many darke corners in mens hearts, where sinne lies lurking:
but to show that there Are many dark corners in men's hearts, where sin lies lurking:
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which if we will not search, the Lord will, and finde out euery corruption therein,
which if we will not search, the Lord will, and find out every corruption therein,
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as men by burning Lamps come to the sight of such things as lie hidden in obscure and darke corners.
as men by burning Lamps come to the sighed of such things as lie hidden in Obscure and dark corners.
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To the same purpose is it said, that all things are open, and naked to his eies: To the same purpose is it said, that all things Are open, and naked to his eyes:
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and that his eies are a flame of fire;
and that his eyes Are a flame of fire;
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noting vnto vs, that hee pierceth and looketh through, and through euery mans heart, euery mans conscience, and euery mans conuersation. Reasons:
noting unto us, that he pierces and looks through, and through every men heart, every men conscience, and every men Conversation. Reasons:
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First, the Lord hath vndertaken to bring euery secret thing into iudgement, therefore must hee needs take notice thereof.
First, the Lord hath undertaken to bring every secret thing into judgement, Therefore must he needs take notice thereof.
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2 Secondly, it is his office to reward euery one as he knoweth his heart, and his workes:
2 Secondly, it is his office to reward every one as he Knoweth his heart, and his works:
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and therefore must hee of necessitie search into the same;
and Therefore must he of necessity search into the same;
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for otherwise hee could not proceed like a righteous Iudge, to giue to euery one an equall and perfect reward.
for otherwise he could not proceed like a righteous Judge, to give to every one an equal and perfect reward.
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First, for reproofe of those, that because they are admitted by the Minister, and allowed amongst men,
First, for reproof of those, that Because they Are admitted by the Minister, and allowed among men,
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and iudged to bee Christians, as men that can bee touched for no grosse sinne;
and judged to be Christians, as men that can be touched for no gross sin;
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haue a very good opinion of themselues, as if there were nothing else required of them:
have a very good opinion of themselves, as if there were nothing Else required of them:
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but let such know, that there must bee a second suruey and search; and where the Minister ends, God will begin;
but let such know, that there must be a second survey and search; and where the Minister ends, God will begin;
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and if they cannot hold out in the second examination, and triall made by the Lord, their case will bee little better then his, who is found sitting at the table, without a wedding garment:
and if they cannot hold out in the second examination, and trial made by the Lord, their case will be little better then his, who is found sitting At the table, without a wedding garment:
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therefore it stands men vpon to see that they bee fitly qualified before they intrude themselues into the Lords presence:
Therefore it Stands men upon to see that they be fitly qualified before they intrude themselves into the lords presence:
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for he hath firie eies to looke quite through them; and pure cies that can endure no iniquitie in them:
for he hath firy eyes to look quite through them; and pure cies that can endure no iniquity in them:
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and therefore before they come to this great Supper, they must by searching finde out their speciall sinnes,
and Therefore before they come to this great Supper, they must by searching find out their special Sins,
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and bewaile them, determining to leaue and forsake them, and repairing to the meanes to get strength against them. Secondly, for consolation:
and bewail them, determining to leave and forsake them, and repairing to the means to get strength against them. Secondly, for consolation:
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seeing wee shall not meet the Minister onely at the Lords table, but God himselfe in his own person;
seeing we shall not meet the Minister only At the lords table, but God himself in his own person;
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this may comfort the hearts of those that haue examined their soules, and lamented their sinnes,
this may Comfort the hearts of those that have examined their Souls, and lamented their Sins,
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and haue a true desire to bee reconciled vnto the Lord, and to obtaine such mercies as doe belong to penitent persons, they shall receiue according to their harts desire and expectation,
and have a true desire to be reconciled unto the Lord, and to obtain such Mercies as do belong to penitent Persons, they shall receive according to their hearts desire and expectation,
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euen strength against their corruptions and temptations, and freedome from or abilitie vnder all maner of crosses and afflictions:
even strength against their corruptions and temptations, and freedom from or ability under all manner of Crosses and afflictions:
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for there the Lord of glory will manifest his presence in giuing to euery one as he knoweth the integrity of their hearts.
for there the Lord of glory will manifest his presence in giving to every one as he Knoweth the integrity of their hearts.
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Earthly Kings, though they bee present cannot looke on euery guest, nor examine of what country or condition euery one of them is:
Earthly Kings, though they be present cannot look on every guest, nor examine of what country or condition every one of them is:
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but the king of heauen hath an eie to euery particular person, considering what they are, and how affected and prepared:
but the King of heaven hath an eye to every particular person, considering what they Are, and how affected and prepared:
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what they did the day before: what thoughts they had, what praiers they make the night before, and that very morning:
what they did the day before: what thoughts they had, what Prayers they make the night before, and that very morning:
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hee marketh and obserueth what their hopes are, what their desires are, what they expect for the present and what they purpose for afterwards:
he marks and observeth what their hope's Are, what their Desires Are, what they expect for the present and what they purpose for afterwards:
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in a word, hee taketh particular notice of euery good thing in his Saints, to reward it,
in a word, he Takes particular notice of every good thing in his Saints, to reward it,
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and of euery infirmity to helpe them out of it. [ And saw there a man which had not on a wedding garment.
and of every infirmity to help them out of it. [ And saw there a man which had not on a wedding garment.
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] In that the King seeing this man at his table, doth reproue him, and condemne him for his want of good preparation; the doctrine is: that,] In that the King seeing this man At his table, does reprove him, and condemn him for his want of good preparation; the Doctrine is: that,
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It is not sufficient to come to Gods wedding feast, but wee must come as fit guests for so great a banquet, and such a glorious presence.
It is not sufficient to come to God's wedding feast, but we must come as fit guests for so great a banquet, and such a glorious presence.
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Iudas ate and dranke the blessed bread and wine as well as Peter; yet because hee had a cursed and carnall heart, it was his bane,Iudas ate and drank the blessed bred and wine as well as Peter; yet Because he had a cursed and carnal heart, it was his bane,
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and laid him more open to euery hellish temptation, and made him more liable to euery curse and plague of God, this was all that hee got by it.
and laid him more open to every hellish temptation, and made him more liable to every curse and plague of God, this was all that he god by it.
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So the foolish virgins went to meet the bridegrome, with lampes in their hands, making a glorious shew, So the foolish Virgins went to meet the bridegroom, with lamps in their hands, making a glorious show,
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and doing many things in the worship and seruice of God, yet because they had not oyle in their vessels,
and doing many things in the worship and service of God, yet Because they had not oil in their vessels,
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as well as in their Lampes, that is, had not inward graces in their hearts and consciences,
as well as in their Lamps, that is, had not inward graces in their hearts and Consciences,
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as well as outward semblances and shewes thereof in their carriage and behauiour, therefore their lights were quickly out,
as well as outward semblances and shows thereof in their carriage and behaviour, Therefore their lights were quickly out,
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and when others were receiued as fit and meet guests, they were reiected and excluded,
and when Others were received as fit and meet guests, they were rejected and excluded,
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as vnfit an vnworthy of the Bridgroomes feast, and company, so that outward tearmes and colours of Religion will not serue the turne:
as unfit an unworthy of the Bridegrooms feast, and company, so that outward terms and colours of Religion will not serve the turn:
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many shall crie Lord, Lord, who yet shall bee bid to depart from Christ, because they are workers of iniquitie:
many shall cry Lord, Lord, who yet shall be bid to depart from christ, Because they Are workers of iniquity:
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They bragge they haue Propheced, and cast out diuels, and done many great works by his name, but they did nothing for his name,
They brag they have Propheced, and cast out Devils, and done many great works by his name, but they did nothing for his name,
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but for their owne credit, or gaine, or for some carnall respect or other:
but for their own credit, or gain, or for Some carnal respect or other:
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and therefore seeking and seruing themselues, the Lord esteemeth them wicked and vngodly persons, and punnisheth them accordingly.
and Therefore seeking and serving themselves, the Lord esteems them wicked and ungodly Persons, and Punisheth them accordingly.
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Now the reason of this point is, because the Lord comman, deth vs as well to come worthily as to come,
Now the reason of this point is, Because the Lord Common, death us as well to come worthily as to come,
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and as the praiers of the wicked are an abomination vnto him, so are all other seruices of theirs:
and as the Prayers of the wicked Are an abomination unto him, so Are all other services of theirs:
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to the vncleane, all things are vncleane: to the unclean, all things Are unclean:
p-acp dt j, d n2 vbr j:
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if men bee dead in sinnes and trespasses, and liue vnder the power of presumptuous sinnes, the things that are most helpfull and profitable in themselues, are made hurtfull and pernicious vnto them,
if men be dead in Sins and Trespasses, and live under the power of presumptuous Sins, the things that Are most helpful and profitable in themselves, Are made hurtful and pernicious unto them,
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so that they are thereby made more impure and more vnholy.
so that they Are thereby made more impure and more unholy.
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Sith there will be such strict examination, and such a sharpe sentence of condemnation past vpon those that doe not get them wedding apparell,
Sith there will be such strict examination, and such a sharp sentence of condemnation passed upon those that do not get them wedding apparel,
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when they come to this wedding feast, this serueth to humble euery one that hath at any time come to this roiall feast without his wedding garment:
when they come to this wedding feast, this serveth to humble every one that hath At any time come to this royal feast without his wedding garment:
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as euery one hath so often as he came to any of the meanes of saluation before hee was effectually called.
as every one hath so often as he Come to any of the means of salvation before he was effectually called.
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It was Gods wonderfull mercie that wee were not destroied in the time of the vnregeneracy,
It was God's wonderful mercy that we were not destroyed in the time of the unregeneracy,
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for abusing his gracious and glorious presence;
for abusing his gracious and glorious presence;
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and that hee did so patienly forbeare vs, and at length put it into our hearts to put off our foule garments,
and that he did so patiently forbear us, and At length put it into our hearts to put off our foul garments,
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and to sue vnto him for white and pure raiment.
and to sue unto him for white and pure raiment.
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And albeit, the Lord haue graciously spared vs, yet should wee iudge our selues worthy to haue beene destroyed,
And albeit, the Lord have graciously spared us, yet should we judge our selves worthy to have been destroyed,
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and be cast downe for our old sinnes, lest they bring vpon vs new iudgements.
and be cast down for our old Sins, lest they bring upon us new Judgments.
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Secondly, let vs labour to put on this wedding garment, seeing it is so requisite and needfull for euery worshipper of God to be cloathed therewith.
Secondly, let us labour to put on this wedding garment, seeing it is so requisite and needful for every worshipper of God to be clothed therewith.
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Now, if wee would know what it is, the Apostle describeth it in part, Coloss 3.12. Now, if we would know what it is, the Apostle Describeth it in part, Coloss 3.12.
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Now therefore as the elect of God, holy and beloued, put on tender mercy, &c. As if hee had said,Now Therefore as the elect of God, holy and Beloved, put on tender mercy, etc. As if he had said,
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sith God hath chosen you to eternall glorie in the heauens, and proposed vnto you a kingdome, that you may raigne with his owne sonne,
sith God hath chosen you to Eternal glory in the heavens, and proposed unto you a Kingdom, that you may Reign with his own son,
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therefore doe you lead such a life as becomes heires of such a kingdome, and adorne your selues with such graces as may beseeme the spouse of Christ,
Therefore do you led such a life as becomes Heirs of such a Kingdom, and adorn your selves with such graces as may beseem the spouse of christ,
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and those that are the chosen people of the Lord, euen such as are called vnto holinesse,
and those that Are the chosen people of the Lord, even such as Are called unto holiness,
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and vnto whom God hath manifested his loue:
and unto whom God hath manifested his love:
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and seeing hee hath forgiuen you so many sinnes, and doth continually passe by so many of your infirmities, doe you put on tender mercy, &c. he reckneth vp diuers of those particular vertues, whereby hee would haue them shine forth before men:
and seeing he hath forgiven you so many Sins, and does continually pass by so many of your infirmities, do you put on tender mercy, etc. he Reckoneth up diverse of those particular Virtues, whereby he would have them shine forth before men:
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and first he willeth them to put on [ tender mercy ] not only to haue,
and First he wills them to put on [ tender mercy ] not only to have,
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but to put on a mercifull heart:
but to put on a merciful heart:
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many haue this grace which doe not put it on, that is, doe not stirre vp their hearts,
many have this grace which do not put it on, that is, do not stir up their hearts,
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nor make them sensible of the wants, and necessities, and distresses of their poore brethren:
nor make them sensible of the Wants, and necessities, and Distresses of their poor brothers:
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the bowels of compassion are not so moued within thē, that they out of a fellow-feeling of their griefes, doe proceede from pitying of them, to releeuing of them:
the bowels of compassion Are not so moved within them, that they out of a fellow-feeling of their griefs, do proceed from pitying of them, to relieving of them:
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but the Apostle would haue men so to be indued with these graces, that they put them forth for the vse of others, as occasion is offered.
but the Apostle would have men so to be endued with these graces, that they put them forth for the use of Others, as occasion is offered.
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The next vertue which wee must put on, is [ kindnesse ] wee must not be fierce,
The next virtue which we must put on, is [ kindness ] we must not be fierce,
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nor froward, tart nor sower in our speeches or cariage, but be affable and amiable in our conuersation, that so we may not discourage,
nor froward, tart nor sour in our Speeches or carriage, but be affable and amiable in our Conversation, that so we may not discourage,
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nor discountenance those that haue to speake or deale with vs.
nor discountenance those that have to speak or deal with us
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But how may we attaine to this kindnesse? get [ humblenesse ] which is the next vertue:
But how may we attain to this kindness? get [ humbleness ] which is the next virtue:
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for whence commeth it to passe that men are so harsh and rough, so loud and full of crying in their speeches? that very true reason is, because they are proud:
for whence comes it to pass that men Are so harsh and rough, so loud and full of crying in their Speeches? that very true reason is, Because they Are proud:
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therefore the same mind should bee in vs, that was in Christ Iesus, who was still ready to beare with infirmities,
Therefore the same mind should be in us, that was in christ Iesus, who was still ready to bear with infirmities,
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and to pray for his sorest aduersaries.
and to pray for his Sorest Adversaries.
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The next grace is [ meekenesse ] which consisteth in this, that wee bee not busie and violent in our owne priuate matters,
The next grace is [ meekness ] which Consisteth in this, that we be not busy and violent in our own private matters,
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but content to part with our owne right, so farre as Gods glory, and a good conscience doe require.
but content to part with our own right, so Far as God's glory, and a good conscience do require.
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Another vertue is [ long suffering ] which is fitly ioyned with the former:
another virtue is [ long suffering ] which is fitly joined with the former:
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for some might say, I haue shewed meekenes and peaceablenesse in my behauiour, but all will not serue the turne, I am still vexed with vnkindnesse and indignities,
for Some might say, I have showed meekness and peaceableness in my behaviour, but all will not serve the turn, I am still vexed with unkindness and indignities,
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and must I still put vp all? yes surely, you must suffer long, therein imitating the Lord himselfe:
and must I still put up all? yes surely, you must suffer long, therein imitating the Lord himself:
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for hath hee not borne long with you? did not he spare you many yeeres before your conuersion? and are you so reformed now, that you neede not his long suffering and patience?
for hath he not born long with you? did not he spare you many Years before your conversion? and Are you so reformed now, that you need not his long suffering and patience?
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Oh, but those with whom I haue to deale are very full of infirmities, and defects.
O, but those with whom I have to deal Are very full of infirmities, and defects.
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Beare with them then, vers. 13. you are not without imperfections your selfe;
Bear with them then, vers. 13. you Are not without imperfections your self;
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they put you to the triall now, you know not how soone you may put them or some others to the like,
they put you to the trial now, you know not how soon you may put them or Some Others to the like,
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and therefore seeke rather to mend faults then to finde faults:
and Therefore seek rather to mend Faults then to find Faults:
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and to helpe men out of them, rather then to bee imbittered against them for the same.
and to help men out of them, rather then to be imbittered against them for the same.
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But there is a quarell betwixt vs, and what shall wee make of that?
But there is a quarrel betwixt us, and what shall we make of that?
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The Apostle telleth you how to make briefe worke, & how to make the best cheapest,
The Apostle Telleth you how to make brief work, & how to make the best cheapest,
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& most Christian end of all controuersies, & that is, [ freely to forgine one another ] Obie.
& most Christian end of all controversies, & that is, [ freely to forgine one Another ] Obie.
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But who could euer put vp such wrongs, and sit downe by such iniuries? Answer, Christ Iesus could:
But who could ever put up such wrongs, and fit down by such injuries? Answer, christ Iesus could:
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and therefore it is added, Euen as Christ Iesus forgane you, euen so doe ye.
and Therefore it is added, Even as christ Iesus forgane you, even so do you.
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There is none of the elect of God, but must be driuen to confesse that our Sauiour hath passed by farre greater matters in him,
There is none of the elect of God, but must be driven to confess that our Saviour hath passed by Far greater matters in him,
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then hee can doe in any man:
then he can do in any man:
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yea, and doth so still, euen euery day and houre, or else it would goe full ill with him:
yea, and does so still, even every day and hour, or Else it would go full ill with him:
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which being so, they would not sticke to forgiue and forget one anothers trespasses and offences, of what kind, and of what degree soeuer.
which being so, they would not stick to forgive and forget one another's Trespasses and offences, of what kind, and of what degree soever.
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These vertues if wee can get and exercise, it is certaine that we haue the wedding garment,
These Virtues if we can get and exercise, it is certain that we have the wedding garment,
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and therefore may boldly and comfortably stand before him that hath pure and fiery eies:
and Therefore may boldly and comfortably stand before him that hath pure and fiery eyes:
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for say that he hate all iniquitie (as indeede hee doth) with a deadly hatred:
for say that he hate all iniquity (as indeed he does) with a deadly hatred:
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if we do so too, God and we are of one mind, and of on side,
if we do so too, God and we Are of one mind, and of on side,
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& he will neuerlay any of our sins vnto our charge. Thus haue wee heard what the wedding garment is:
& he will neuerlay any of our Sins unto our charge. Thus have we herd what the wedding garment is:
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now it is further to be considered, how we may come by it: and the way is, to goe vnto Christ Iesus for it:
now it is further to be considered, how we may come by it: and the Way is, to go unto christ Iesus for it:
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for his spouse must be cloathed and decked by himselfe, who is the Bridgrome:
for his spouse must be clothed and decked by himself, who is the Bridegroom:
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and therefore he exhorteth the Church of the Laodiceans that was poore, and miserable, and blind,
and Therefore he exhorteth the Church of the Laodiceans that was poor, and miserable, and blind,
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and [ naked ] to buy of him [ white raiment: ] (which is the righteousnesse of Saints. Renel. and [ naked ] to buy of him [ white raiment: ] (which is the righteousness of Saints. Renel.
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19.8.) that their filthy nakednesse might not appeare, but bee couered through the righteousnes of Christ, which maketh vs as righteous heere, as we shall bee when wee come to heauen,
19.8.) that their filthy nakedness might not appear, but be covered through the righteousness of christ, which makes us as righteous Here, as we shall be when we come to heaven,
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though we cannot see it so clearely, nor apprehend it so fully. Now we see where it may be bought;
though we cannot see it so clearly, nor apprehend it so Fully. Now we see where it may be bought;
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the next question will be, how it must be bought? And for answer thereunto, we must know that three things are to be performed.
the next question will be, how it must be bought? And for answer thereunto, we must know that three things Are to be performed.
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The first is, that we must put off our owne filthy and ragged cloathes, to wit, our sinfull and corrupt natures,
The First is, that we must put off our own filthy and ragged clothes, to wit, our sinful and corrupt nature's,
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and our bad and vile conuersation, as the Apostle willeth the Ephesians, Cast yee offeoncerning the conuersation in time past, Ephes. 4.22. the old man, which is corrupt through the deceiuable lusts.
and our bad and vile Conversation, as the Apostle wills the Ephesians, Cast ye offeoncerning the Conversation in time past, Ephesians 4.22. the old man, which is corrupt through the deceivable Lustiest.
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This then is the first dutie, by sound and hearty repentance to make a riddance of all grosse sinnes,
This then is the First duty, by found and hearty Repentance to make a riddance of all gross Sins,
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and to purge our selues as much as possibly we can from all infirmities:
and to purge our selves as much as possibly we can from all infirmities:
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for certaine it is, that the wedding garment can not be obtained, vntill wee bee fit for the same.
for certain it is, that the wedding garment can not be obtained, until we be fit for the same.
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The old man and the new will not agree together.
The old man and the new will not agree together.
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Wherefore when the Prophet Isaiah exhorteth men to come and buy, &c. he saith, Let the wicked forsake his waies,
Wherefore when the Prophet Isaiah exhorteth men to come and buy, etc. he Says, Let the wicked forsake his ways,
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and the vngodly his own imaginatiōs, &c. now then we forsake them, when with purpose of heart wee cleaue vnto the Lord, and depart from iniquitie:and the ungodly his own Imaginations, etc. now then we forsake them, when with purpose of heart we cleave unto the Lord, and depart from iniquity:
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and that is as farre as any man huing can goe, to intend and desire to doe all good duties,
and that is as Far as any man huing can go, to intend and desire to do all good duties,
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and to leaue the contrarie euils.
and to leave the contrary evils.
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The next thing required of him that would buy this white raimēt is, that he must much esteem,
The next thing required of him that would buy this white raiment is, that he must much esteem,
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and desire it for the thirstie soule alone shall be satisfied with good things.
and desire it for the thirsty soul alone shall be satisfied with good things.
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Now that we may get this spirituall affection, we must labor to haue a sight of our miserable estate while we are naked and destitute of this raiment;
Now that we may get this spiritual affection, we must labour to have a sighed of our miserable estate while we Are naked and destitute of this raiment;
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and of our happy case when we shal be adorned therwith, which being well considered of, will make vs more to affect it,
and of our happy case when we shall be adorned therewith, which being well considered of, will make us more to affect it,
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then all the treasures of the world.
then all the treasures of the world.
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Thirdly, he that would bee a good chapman, and procure himselfe these heauenly robes, must come to the places and shops where he may buy and haue choice for his mony:
Thirdly, he that would be a good chapman, and procure himself these heavenly robes, must come to the places and shops where he may buy and have choice for his money:
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which are, where the word is powerfully preached, and the Sacraments duely administred.
which Are, where the word is powerfully preached, and the Sacraments duly administered.
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Thence must these robes be fetcht whereby all naked soules may be couered, and the most deformed creature may be beautified:
Thence must these robes be fetched whereby all naked Souls may be covered, and the most deformed creature may be beautified:
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the word is it which worketh grace and together with the Sacraments doth continually increase the same: the word is it which works grace and together with the Sacraments does continually increase the same:
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so that thereby the Lord conueieth vnto vs whatsoeuer legacies Christ hath deserued for vs. And thus we see how the wedding garment may bee come by:
so that thereby the Lord conveyeth unto us whatsoever legacies christ hath deserved for us And thus we see how the wedding garment may be come by:
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our owne ragges must be reiected, this must be desired and sought for where it is to be found.
our own rags must be rejected, this must be desired and sought for where it is to be found.
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A third vse of this point, may bee for an exceeding great comfort vnto them, that haue put away their sinnes by godly sorrow,
A third use of this point, may be for an exceeding great Comfort unto them, that have put away their Sins by godly sorrow,
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and haue gotten an appetite to the food of their soules, they may come as welcome guests,
and have got an appetite to the food of their Souls, they may come as welcome guests,
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and such as haue put on the wedding garment. This is for terror vnto those hypocrites, who though the Lord doth call vpon them,
and such as have put on the wedding garment. This is for terror unto those Hypocrites, who though the Lord does call upon them,
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and profer them his sonne, and his spirit and his kingdome, yet they will not part with any sinne,
and proffer them his son, and his Spirit and his Kingdom, yet they will not part with any sin,
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for the obtaining of these excellent things;
for the obtaining of these excellent things;
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but haue their appetites so taken vp with earthly things, that they haue no mind to spirituall things,
but have their appetites so taken up with earthly things, that they have no mind to spiritual things,
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neither wil they come to the meanes, nor repaire to the market, where this royall cloathing is to be had;
neither will they come to the means, nor repair to the market, where this royal clothing is to be had;
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but abstaine from the word, and especially from the Sacarment.
but abstain from the word, and especially from the Sacarment.
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These are much to be condemned and sharply to be rebuked as despisers of the holy things of God.
These Are much to be condemned and sharply to be rebuked as despisers of the holy things of God.
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Oh, but one liues in malice, an another in vncleanesse, &c. and therefore they forbeare comming.
O, but one lives in malice, an Another in uncleanness, etc. and Therefore they forbear coming.
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This is the most wretched excuse of all:
This is the most wretched excuse of all:
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why doest thou not get out of thy malice, and leaue thy filthinesse? wilt thou preferre the satisfying of thy lust before the sauing of thy soule? what is this but plainly to refuse and to reiect the Lords banquet? and can such looke to escape the heauie hand of the Lord? if they were worthy to be destroied that staied away vpō this pretence, I haue married a wife, and therefore I cannot come:
why dost thou not get out of thy malice, and leave thy filthiness? wilt thou prefer the satisfying of thy lust before the Saving of thy soul? what is this but plainly to refuse and to reject the lords banquet? and can such look to escape the heavy hand of the Lord? if they were worthy to be destroyed that stayed away upon this pretence, I have married a wife, and Therefore I cannot come:
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I haue bought oxen, and therefore I cannot come? What then do they deserue that will absent themselues vnder this colour, I liue in malice, and therefore I cannot come:
I have bought oxen, and Therefore I cannot come? What then do they deserve that will absent themselves under this colour, I live in malice, and Therefore I cannot come:
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I must follow my sensual and diuellish lusts, and therefore I cannot come? if the workes of our callings may not in any case keepe vs from the Lords feast,
I must follow my sensual and devilish Lustiest, and Therefore I cannot come? if the works of our callings may not in any case keep us from the lords feast,
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then much lesse may the works of the flesh and of the diuell. Verse 12. [ Friend, how camest thou in hither? ] Doctrine.
then much less may the works of the Flesh and of the Devil. Verse 12. [ Friend, how camest thou in hither? ] Doctrine.
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When God hath to deale euen against sinners, yet hee dealeth in good and peaceable termes.
When God hath to deal even against Sinners, yet he deals in good and peaceable terms.
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Friend (saith hee) how camest thou in hither? what warrant hadst thou thus to abuse my presence and mine ordinances? Thus God debateth the matter with him peaceably and quietly,Friend (Says he) how camest thou in hither? what warrant Hadst thou thus to abuse my presence and mine ordinances? Thus God debates the matter with him peaceably and quietly,
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and conuinceth him of his fault before he condemne him for it.
and Convinces him of his fault before he condemn him for it.
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So hee dealt with Adam when hee had eaten the forbidden fruit, and thereupon fled from God,
So he dealt with Adam when he had eaten the forbidden fruit, and thereupon fled from God,
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and hid himselfe amongst the trees of the garden, Adam (saies he) where art thou? Gen. 3.9. q. d.
and hid himself among the trees of the garden, Adam (Says he) where art thou? Gen. 3.9. q. worser.
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why dost thou flie from mee and leaue the place of thy calling? Hast thou not eaten of the tree whereof I commanded that thou shouldest not eate? Hee comes not vpon him in violence or furie,
why dost thou fly from me and leave the place of thy calling? Hast thou not eaten of the tree whereof I commanded that thou Shouldst not eat? He comes not upon him in violence or fury,
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but quietly cals him by his name, and in coole maner reasons the matter with him.
but quietly calls him by his name, and in cool manner Reasons the matter with him.
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In like manner deales Christ with Iudas, Friend, betraiest thou the sonne of man with a kisse? as if he should haue said, Iudas, howsoeuer this kisse may seem to proceed from your loue,
In like manner deals christ with Iudas, Friend, betraiest thou the son of man with a kiss? as if he should have said, Iudas, howsoever this kiss may seem to proceed from your love,
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yet indeed it is otherwise, as being appointed as a token to destroy me, that so I may be apprehended,
yet indeed it is otherwise, as being appointed as a token to destroy me, that so I may be apprehended,
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and condemned, and put to death; this is not plain & faithfull dealing with your master.
and condemned, and put to death; this is not plain & faithful dealing with your master.
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The reasons, why God taketh this course: are, First, because this milde and gentle dealing maketh men see their faults more euidently:
The Reasons, why God Takes this course: Are, First, Because this mild and gentle dealing makes men see their Faults more evidently:
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whereas passionate, hastie and violent speeches doe either discourage, or imbitter the heart. Secondly, if there be proceeding to punishment, the punisher is much cleared by this meanes:
whereas passionate, hasty and violent Speeches do either discourage, or embitter the heart. Secondly, if there be proceeding to punishment, the punisher is much cleared by this means:
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for when the offence is quietly laid open to the view of the offender, so that hee cannot but confesse his guiltinesse,
for when the offence is quietly laid open to the view of the offender, so that he cannot but confess his guiltiness,
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then must hee needs acknowledge that hee is iustly and equally dealt with when punnishment is inflicted vpon him.
then must he needs acknowledge that he is justly and equally dealt with when punishment is inflicted upon him.
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This is for our imitation, that if wee would haue any partie set downe and humbled for his sinne;
This is for our imitation, that if we would have any party Set down and humbled for his sin;
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we should endeauour in the quietest and best maner to conuince him of his fault.
we should endeavour in the Quietest and best manner to convince him of his fault.
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Vse as hard arguments as we will (for so the Lord doth) but withal look that we vse soft speeches:
Use as hard Arguments as we will (for so the Lord does) but withal look that we use soft Speeches:
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for that is the way to make men thinke hardly of themselues;
for that is the Way to make men think hardly of themselves;
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whereas the contrary will cause them to thinke hardly of vs. And heere are such to be blamed as when any thing is distrustfull vnto them, are presently hot and boisterous, and loud, and crying:
whereas the contrary will cause them to think hardly of us And Here Are such to be blamed as when any thing is distrustful unto them, Are presently hight and boisterous, and loud, and crying:
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and so rather hurt the eare by the loudnesse of their voice, then helpe the heart by the force of their reproofe: whence arise these two inconueniences.
and so rather hurt the ear by the loudness of their voice, then help the heart by the force of their reproof: whence arise these two inconveniences.
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First, that the partie lookes not so much to his owne failing, as to their passion:
First, that the party looks not so much to his own failing, as to their passion:
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and secondly, as hee is vnconuinced, so they are not esteemed:
and secondly, as he is unconvinced, so they Are not esteemed:
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but though they haue the right on their side, yet they loose the due regard of their cause & reuerence of their persons.
but though they have the right on their side, yet they lose the due regard of their cause & Reverence of their Persons.
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And therefore the Apostle telleth Timothy that the seruant of God must not [ striue ] but must be gentle towards all men:
And Therefore the Apostle Telleth Timothy that the servant of God must not [ strive ] but must be gentle towards all men:
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hee must not be clamorous and violent, but suffer euill men patiently, instructing them with meekenesse that are contrary minded, &c. for this is the way,
he must not be clamorous and violent, but suffer evil men patiently, instructing them with meekness that Are contrary minded, etc. for this is the Way,
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if there bee any, to bring them to sound repentance that they may come out of the snares of the diuell.
if there be any, to bring them to found Repentance that they may come out of the snares of the Devil.
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This (I say) is the way, to let them see good reasons against their sins,
This (I say) is the Way, to let them see good Reasons against their Sins,
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and a good affection towards their persons: these are the best helps, and hereby we shall be sure to please God;
and a good affection towards their Persons: these Are the best helps, and hereby we shall be sure to please God;
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and if the partie will euer bee broken, it must be by the weight of good arguments, pressed in meekenesse of wisdome,
and if the party will ever be broken, it must be by the weight of good Arguments, pressed in meekness of Wisdom,
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and proceeding from a mercifull heart.
and proceeding from a merciful heart.
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But they are vile and wicked persons with whom I am to deale, such as deserue little mildnesse:
But they Are vile and wicked Persons with whom I am to deal, such as deserve little mildness:
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Bee it so? yet wee see here when God was to reason with a reprobate that was ready to bee turned into hell, hee proceedeth calmly and quietly against him.
be it so? yet we see Here when God was to reason with a Reprobate that was ready to be turned into hell, he Proceedeth calmly and quietly against him.
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And so dealt Ioshua with Achan, that had committed such execrable wickednesse, as that the whole host of God sped the worse for him:
And so dealt Ioshua with achan, that had committed such execrable wickedness, as that the Whole host of God sped the Worse for him:
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My sonne (saith he) I beseech thee giue glorie vnto the Lord God of Israel, My son (Says he) I beseech thee give glory unto the Lord God of Israel,
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and make confession vnto him, &c. Secondly, this is for consolation.and make Confessi unto him, etc. Secondly, this is for consolation.
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Will the Lord giue such good tearmes vnto repropates that are to be cast into hel fire? then surely hee will much more vse mildnesse towards his people:
Will the Lord give such good terms unto repropates that Are to be cast into hell fire? then surely he will much more use mildness towards his people:
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if Gods enemies haue good wordes from him, then what may his friends expect at his hands? [ And hee was speechles.
if God's enemies have good words from him, then what may his Friends expect At his hands? [ And he was speechless.
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] Doct. Though sinners haue many excuses and colours, when they are to deale with men like themselues, ] Doct. Though Sinners have many excuses and colours, when they Are to deal with men like themselves,
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yet when God commeth to examine and sift their consciences, they shall haue nothing to say for themselues.
yet when God comes to examine and sift their Consciences, they shall have nothing to say for themselves.
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This is to bee obserued in Iudas, that though hee were very suttle, and a notable cunning hypocrite,
This is to be observed in Iudas, that though he were very subtle, and a notable cunning hypocrite,
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yet when the Lord wakened his drousie conscience, he brake foorth into a plaine confession, I haue sinned, betraying innocent blood.
yet when the Lord wakened his drowsy conscience, he brake forth into a plain Confessi, I have sinned, betraying innocent blood.
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Hee had no manner of defence or Apologie for himselfe in the world.
He had no manner of defence or Apology for himself in the world.
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The reason of this point is, because the conscience is the Lords officer, and it cannot but speake truth when God will haue it, through the light of knowledge which God hath put into euery mans soule by nature:
The reason of this point is, Because the conscience is the lords officer, and it cannot but speak truth when God will have it, through the Light of knowledge which God hath put into every men soul by nature:
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and that is the sorest and sharpest accuser that can be.
and that is the Sorest and Sharpest accuser that can be.
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Further, the Lord can set all their works in order before them, and write them as it were in great letters, that a man may runne and read the same.
Further, the Lord can Set all their works in order before them, and write them as it were in great letters, that a man may run and read the same.
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If then we would be able to stand before the Lord at the last dreadfull day of iudgement,
If then we would be able to stand before the Lord At the last dreadful day of judgement,
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when the bookes shall bee laid open, and euery man shall bee iudged according to his works then let vs take that course which will make vs able to doe so:
when the books shall be laid open, and every man shall be judged according to his works then let us take that course which will make us able to do so:
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and that is, to get holy and sound loue, and to testifie our louing heart, by our louing behauiour;
and that is, to get holy and found love, and to testify our loving heart, by our loving behaviour;
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not to loue in word alone but in deed.
not to love in word alone but in deed.
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Thereby shall wee assure our hearts before him, and haue boldnesse in the day of iudgment: Thereby shall we assure our hearts before him, and have boldness in the day of judgement:
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so that pure and Christian loue with the fruites of it, is the best meanes to make vs with confidence and comfort to hold vp our heads in the day of accounts.
so that pure and Christian love with the fruits of it, is the best means to make us with confidence and Comfort to hold up our Heads in the day of accounts.
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Secondly, this is for comfort against al the false clamors and accusations that are raised against Gods seruants:
Secondly, this is for Comfort against all the false clamours and accusations that Are raised against God's Servants:
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the wicked here haue great matters to charge them with, and haue much to say for their vnrighteous proceeding:
the wicked Here have great matters to charge them with, and have much to say for their unrighteous proceeding:
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but at the day of the Lords reckning, they that haue most to say now, shal haue least to say for thēselues,
but At the day of the lords reckoning, they that have most to say now, shall have least to say for themselves,
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& little doth any know how soone he may b called vnto the bar. Therefore let Gods children commend thēselues vnto God in wel-doing:
& little does any know how soon he may b called unto the bar. Therefore let God's children commend themselves unto God in welldoing:
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he is the great Iudge of the whole world; and with him righteous men shall haue good hearing in their iust and righteous eauses,
he is the great Judge of the Whole world; and with him righteous men shall have good hearing in their just and righteous eauses,
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and all euill men shall be put to silence.
and all evil men shall be put to silence.
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Godly men shall lift vp their heads with glory, and wicked sinners shall stop their mouthes with shame.
Godly men shall lift up their Heads with glory, and wicked Sinners shall stop their mouths with shame.
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Vers. 13. [ Binde him hand, and foot. Vers. 13. [ Bind him hand, and foot.
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] Hitherto of the examination, & conuictiō of him that had not on a wedding garment.] Hitherto of the examination, & conviction of him that had not on a wedding garment.
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Now followeth this sentence, well befitting the partie offending, [ bind him hand and foot ] hee had abused his hands & his feet,
Now follows this sentence, well befitting the party offending, [ bind him hand and foot ] he had abused his hands & his feet,
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and dishonoured God by his whole body, and therfore iust it is that he should be punished in that:
and dishonoured God by his Whole body, and Therefore just it is that he should be punished in that:
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[ take him away ] because hee had onely beene in the Church, but not of the Church;[ take him away ] Because he had only been in the Church, but not of the Church;
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at the meanes, but not profited by them; therefore must he now be separated from all communion with God, or his Saints:
At the means, but not profited by them; Therefore must he now be separated from all communion with God, or his Saints:
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[ And cast him into vtter darkenesse ] Seeing he loued darkenesse more then light, therefore he shall haue enough of it.[ And cast him into utter darkness ] Seeing he loved darkness more then Light, Therefore he shall have enough of it.
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Hee must be cast into a hell of darkenesse.
He must be cast into a hell of darkness.
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Out of all which this generall point may bee noted that the speciall time and place of the punishment of wicked men is after this life in hell fire, heere vngodly men haue libertie both of hand and foote, and the Saints of God are in greater restraint:
Out of all which this general point may be noted that the special time and place of the punishment of wicked men is After this life in hell fire, Here ungodly men have liberty both of hand and foot, and the Saints of God Are in greater restraint:
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but why is that? Because sinners shall neuer haue their full measure of woe, till they be cast bodies and soules into hell fire:
but why is that? Because Sinners shall never have their full measure of woe, till they be cast bodies and Souls into hell fire:
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at which time they shall be made capable of the extremitie of all miseries, because their iniquities are growen to a full height.
At which time they shall be made capable of the extremity of all misery's, Because their iniquities Are grown to a full height.
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Therefore let vs neuer enuy their prosperitie, nor thinke that God taketh no notice of their sinnes,
Therefore let us never envy their Prosperity, nor think that God Takes no notice of their Sins,
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because he delaieth to inflict punishment vpon them for the same.
Because he delaieth to inflict punishment upon them for the same.
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Iudges doe cause notorious malefactors to be repriued sometimes, but it is in no great fauour vnto them,
Judges do cause notorious malefactors to be reprieved sometime, but it is in no great favour unto them,
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though in the meane time it may be they sharply correct their owne children:
though in the mean time it may be they sharply correct their own children:
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so doth the Lord deale, seuerely chastising those that are of his owne familie, but letting reprobates thrine in their sinfull waies, that in the end he may pay them home for all.
so does the Lord deal, severely chastising those that Are of his own family, but letting Reprobates thrine in their sinful ways, that in the end he may pay them home for all.
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Secondly, sith wicked mens punishment shall be principally in hell, and the Church shall neuer be fully ridde of them till then.
Secondly, sith wicked men's punishment shall be principally in hell, and the Church shall never be Fully rid of them till then.
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Therefore let vs not be discouraged, though for a while, tarres be mingled with the wheat:
Therefore let us not be discouraged, though for a while, tarres be mingled with the wheat:
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there is some vse of them, and God seeth that wee haue need of such launders now and then,
there is Some use of them, and God sees that we have need of such launders now and then,
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whilst wee remaine vpon the face of the earth: but when wee come to heauen wee shall be quite freed from them:
while we remain upon the face of the earth: but when we come to heaven we shall be quite freed from them:
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and therefore in the meane time let vs not take such offence at them as Brownists doe,
and Therefore in the mean time let us not take such offence At them as Brownists do,
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but wait Gods time when he shall command his holy Angels to separate them from amongst vs,
but wait God's time when he shall command his holy Angels to separate them from among us,
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and to giue them their due in the lake that burneth with fire and brimstone for euer.
and to give them their endue in the lake that burns with fire and brimstone for ever.
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Thirdly, let vs obserue this from the contrarie, that as wicked mens full iudgement, so godly mens full paiment is deferred till the last day.
Thirdly, let us observe this from the contrary, that as wicked men's full judgement, so godly men's full payment is deferred till the last day.
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They haue many comfortable refreshings here, but at that day they shall be bathed in a whole sea of comforts.
They have many comfortable refreshings Here, but At that day they shall be bathed in a Whole sea of comforts.
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As sinners at that time shall be depriued of all good things, and bee vexed with all manner of euils,
As Sinners At that time shall be deprived of all good things, and be vexed with all manner of evils,
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so the Saints on the other side shal be exempted from all euill, and be brought to the enioyment of all good things:
so the Saints on the other side shall be exempted from all evil, and be brought to the enjoyment of all good things:
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as sinners shall bee perfectly miserable, so shall the Saints be perfectly happy:
as Sinners shall be perfectly miserable, so shall the Saints be perfectly happy:
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as the one shall be sensible of their wretchednes, so shall the other be of their blessednes;
as the one shall be sensible of their wretchedness, so shall the other be of their blessedness;
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and as the one shall be euerlastingly misesarable, so shall the other be eternally happy:
and as the one shall be everlastingly misesarable, so shall the other be eternally happy:
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in a word, there shall bee euery way as much ioy and felicity in heauen (and more too) then there shall be woe and anguish in hell.
in a word, there shall be every Way as much joy and felicity in heaven (and more too) then there shall be woe and anguish in hell.
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Which should stay vs from fainting vnder our crosses and sorrowes, our temptations and corruptions:
Which should stay us from fainting under our Crosses and sorrows, our temptations and corruptions:
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wee can easily thinke that wicked men haue an ill bargaine, though they enioy the pleasures of sin for a season,
we can Easily think that wicked men have an ill bargain, though they enjoy the pleasures of since for a season,
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because they must come to such torments in the end:
Because they must come to such torments in the end:
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and why should not we iudge, that we haue a good bargaine, though wee passe thorow the fire,
and why should not we judge, that we have a good bargain, though we pass thorough the fire,
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and be in the Lords furnace for a while, sith wee shall attaine to such ioies at last,
and be in the lords furnace for a while, sith we shall attain to such Joys At last,
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as farre furpasse the reach of any mortall man.
as Far furpasse the reach of any Mortal man.
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THE SEVENTH SERMON. PSAL. 119. vers. 1. &c. 1 Blessed are those that are vpright in their way,
THE SEVENTH SERMON. PSALM 119. vers. 1. etc. 1 Blessed Are those that Are upright in their Way,
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and walke in the law of the Lord. 2 Blessed are they that keep his testimonies, and seeke him with their whole heart.
and walk in the law of the Lord. 2 Blessed Are they that keep his testimonies, and seek him with their Whole heart.
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3 Surely they worke none iniquity, but walke in his wayes. 4 Thou hast commanded to keep thy precepts diligently.3 Surely they work none iniquity, but walk in his ways. 4 Thou hast commanded to keep thy Precepts diligently.
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IN this first part of the Psalme now read vnto you, is set downe a descriptiō of a blessed man, the things that make men good,
IN this First part of the Psalm now read unto you, is Set down a description of a blessed man, the things that make men good,
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or at least, the markes which shew them to be good, which are two.
or At least, the marks which show them to be good, which Are two.
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1 The first in their hearts, that they are vpright and sincere, vers. 1. and seeke God with their whole heart, vers.
1 The First in their hearts, that they Are upright and sincere, vers. 1. and seek God with their Whole heart, vers.
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2. that is truly, not hypocritically: and earnestly, not slackly and carelesly. 2 The second is in their outward behauiour:
2. that is truly, not hypocritically: and earnestly, not slackly and carelessly. 2 The second is in their outward behaviour:
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that they walke in the law of the Lord, vers. 1. and keepe his testimonies, vers. that they walk in the law of the Lord, vers. 1. and keep his testimonies, vers.
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2. where are added also the causes of their happinesse. 1 One is their freedome from sinne:
2. where Are added also the Causes of their happiness. 1 One is their freedom from sin:
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Surely they work none iniquity vers. Surely they work none iniquity vers.
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3. not but they are compassed about with many infirmities still, and fall into diuerse sinnes which Gods law condemneth,
3. not but they Are compassed about with many infirmities still, and fallen into diverse Sins which God's law Condemneth,
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but they do not wilfully, and presumptuously, slauishly nor desperatly worke iniquity: as for their frailties, the Lord passeth by them:
but they do not wilfully, and presumptuously, slavishly nor desperately work iniquity: as for their frailties, the Lord passes by them:
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He will see none iniquity in Iacob, nor transgression in Israel. Numb: 23.21. 2 Another is taken from this, that God hath commanded them to keepe his precepts diligently, vers. He will see none iniquity in Iacob, nor Transgression in Israel. Numb: 23.21. 2 another is taken from this, that God hath commanded them to keep his Precepts diligently, vers.
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4. Now he neuer giueth a precept, but he also rewardeth those that yeeld obediēce therunto:
4. Now he never gives a precept, but he also Rewardeth those that yield Obedience thereunto:
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he neuer setteth any awork, but he payeth them their wages:
he never sets any awork, but he payeth them their wages:
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and therefore all such as walk in the waies that he willeth them, shall be recompensed with that happinesse that he promiseth them. Vers. 1. Blessed are those that are vpright in their waies, &c.
and Therefore all such as walk in the ways that he wills them, shall be recompensed with that happiness that he promises them. Vers. 1. Blessed Are those that Are upright in their ways, etc.
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IN that when the Prophet would make knowne vnto all the world, who are in the happiest estate,
IN that when the Prophet would make known unto all the world, who Are in the Happiest estate,
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and in the highest place of account with God, hee describeth and setteth them forth by this property:
and in the highest place of account with God, he Describeth and sets them forth by this property:
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that they are sincere in heart, & vpright in life & conuersation; in a word, such as truly feare the Lord.
that they Are sincere in heart, & upright in life & Conversation; in a word, such as truly Fear the Lord.
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The point hence to be noted in general, is this, that Grace and Religion is the way to all blessednesse.
The point hence to be noted in general, is this, that Grace and Religion is the Way to all blessedness.
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This doctrine the Psalmist confirmeth vnto vs in sundry other places, as Psalme. 1. & 112 &c. In the former whereof he declareth, who is a man truly religious, to wit, he that escheweth ill counsels,
This Doctrine the Psalmist confirmeth unto us in sundry other places, as Psalm. 1. & 112 etc. In the former whereof he Declareth, who is a man truly religious, to wit, he that escheweth ill Counsels,
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and sinfull practises, and on the other side, embraceth and delighteth in goodnesse and godlinesse, and in the meanes of obtaining and increasing the same:
and sinful practises, and on the other side, Embraceth and delights in Goodness and godliness, and in the means of obtaining and increasing the same:
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and then he pronounceth such a man blessed:
and then he pronounceth such a man blessed:
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Blessed (saith he) is the man that doth not walk in the counsell of the wicked, Blessed (Says he) is the man that does not walk in the counsel of the wicked,
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nor stand in the way of sinners &c. But his delight is in the law of the Lord,
nor stand in the Way of Sinners etc. But his delight is in the law of the Lord,
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and in his law will he meditate day and night. And to the same effect is that in the other Psalme before named:and in his law will he meditate day and night. And to the same Effect is that in the other Psalm before nam:
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Blessed is the man that feareth the Lord, and delighteth greatly in his commandements &c. Throughout which Psalme, we may obserue as the true and certaine notes of a righteous man,Blessed is the man that fears the Lord, and delights greatly in his Commandments etc. Throughout which Psalm, we may observe as the true and certain notes of a righteous man,
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so also his priuiledges, which are very many, and very great, both in regard of himselfe,
so also his privileges, which Are very many, and very great, both in regard of himself,
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and of his posterity, which shall speede the better for his sake.
and of his posterity, which shall speed the better for his sake.
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Notable likewise is that place of Deuteronomy, where the Lord speaketh vnto his Church in this manner:
Notable likewise is that place of Deuteronomy, where the Lord speaks unto his Church in this manner:
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Blessed art thou O Israel, who is like vnto thee, O people saued by the Lord, the shield of thy helpe, Blessed art thou Oh Israel, who is like unto thee, Oh people saved by the Lord, the shield of thy help,
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& the sword of thy glory? which speech is not to be vnderstood, as pertaining onely to that nation,& the sword of thy glory? which speech is not to be understood, as pertaining only to that Nation,
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but as belonging to all that are the true Israel of God, and that serue him with an vpright and faithfull heart.
but as belonging to all that Are the true Israel of God, and that serve him with an upright and faithful heart.
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Now what saith he of them? Who is like vnto thee, O Isral? Why,
Now what Says he of them? Who is like unto thee, Oh Israel? Why,
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if they should haue looked to outward things, they might haue answered, the Egyptians, the Edomites, Assyrians, yea the very Canaanites themselues are like vnto vs, yea farre beyond vs:
if they should have looked to outward things, they might have answered, the egyptians, the Edomites, Assyrians, yea the very Canaanites themselves Are like unto us, yea Far beyond us:
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for at that time when this was spoken, they were in the wildernesse, trauelling towards the promised land:
for At that time when this was spoken, they were in the Wilderness, travelling towards the promised land:
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and what great matters had they then? Moses who was the best of them, had not a house to rest his head in, none of them could say:
and what great matters had they then? Moses who was the best of them, had not a house to rest his head in, none of them could say:
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this is my ground, there is my corne, thus large are my reuenewes by the yeare &c. but they were all tenants at will, at a daies,
this is my ground, there is my corn, thus large Are my revenues by the year etc. but they were all tenants At will, At a days,
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or at an howres warning or lesse, euen as Gods pleasure was: yet the Lord maketh a chalenge against all the world:
or At an hours warning or less, even as God's pleasure was: yet the Lord makes a challenge against all the world:
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Who is like vnto thee O people saued by the Lord? meaning indeed that no nation vnder heauen was comparable vnto them in regard of the wonderfull things that God had wrought for them,Who is like unto thee Oh people saved by the Lord? meaning indeed that no Nation under heaven was comparable unto them in regard of the wonderful things that God had wrought for them,
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and in regard of those heauenly prerogatiues which he had vouchsafed vnto them:
and in regard of those heavenly prerogatives which he had vouchsafed unto them:
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the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the mightiest Monarch in the world:
the Meanest hewer of wood, or drawer of water, among them, was to be preferred before the Mightiest Monarch in the world:
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and that may be said of all true Christians, which was spoken of them: Who is like vnto thee O people saued by the Lord?
and that may be said of all true Christians, which was spoken of them: Who is like unto thee Oh people saved by the Lord?
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The truth of this will more euidently appeare, if wee well weigh the things that follow:
The truth of this will more evidently appear, if we well weigh the things that follow:
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Namely, 1. What misery grace doth free vs from. 2. What good things it maketh vs to enioy. 1. In this life. 1. Estimation. 2. Safety. 3. Comfort. 2. In the life to come, all maner of happinesse.
Namely, 1. What misery grace does free us from. 2. What good things it makes us to enjoy. 1. In this life. 1. Estimation. 2. Safety. 3. Comfort. 2. In the life to come, all manner of happiness.
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1 First therefore that we may see what misery it frees vs frō, wee must consider, that men naturally are the children of wrath, vnder the curse and malediction of God, subiect to horrible vexations and terrors:
1 First Therefore that we may see what misery it frees us from, we must Consider, that men naturally Are the children of wrath, under the curse and malediction of God, Subject to horrible vexations and terrors:
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all their life long, they liue in feare of death, and of such iudgements as are forerunners of death:
all their life long, they live in Fear of death, and of such Judgments as Are forerunners of death:
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their table is a snare, and their prosperity their ruine:
their table is a snare, and their Prosperity their ruin:
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their aduersity is imbittered, and their callings accursed, and in a word, nothing maketh them better,
their adversity is imbittered, and their callings accursed, and in a word, nothing makes them better,
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but euery thing a great deale worse;
but every thing a great deal Worse;
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all being infected and poysoned vnto them by their owne sinnes, and Gods fearful vengeance vpon the same.
all being infected and poisoned unto them by their own Sins, and God's fearful vengeance upon the same.
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If they liue, it is to the increase of their damnation: if they dye, they goe to take present possession of destruction:
If they live, it is to the increase of their damnation: if they die, they go to take present possession of destruction:
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if they refuse to eate and drinke, they are murderers of themselues:
if they refuse to eat and drink, they Are murderers of themselves:
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if they doe eate and drinke, they are vsurpers of that which is none of their owne.
if they do eat and drink, they Are usurper's of that which is none of their own.
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If they come not to the Word, and Sacrament, they are contemners of Gods ordinances:
If they come not to the Word, and Sacrament, they Are contemners of God's ordinances:
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if they doe come, they are profaners of the same, and so shalbe further hardened to their finall perdition:
if they do come, they Are profaners of the same, and so shall further hardened to their final perdition:
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and is not this a wretched case? Though for their apparell, they were cloathed as Salomon in the midst of his royalty:
and is not this a wretched case? Though for their apparel, they were clothed as Solomon in the midst of his royalty:
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though their robes were as rich as was Aarons Ephod, or brest-plate, or the most costliest parts of his garments, all were of no worth without grace:
though their robes were as rich as was Aaron's Ephod, or breastplate, or the most Costliest parts of his garments, all were of no worth without grace:
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though they fed on the daintiest dishes, and did eate Angels foode (as the Israelits are said to doe) yet if they be sinfull and rebellious, they shall perish as Corah, Dathan and Abiram, & many other of them did.
though they fed on the daintiest Dishes, and did eat Angels food (as the Israelites Are said to do) yet if they be sinful and rebellious, they shall perish as Corah, Dathan and Abiram, & many other of them did.
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Though their habitations were as sumptuous and delightfull as Paradice was, yet they could haue no more comfort therein,
Though their habitations were as sumptuous and delightful as Paradise was, yet they could have no more Comfort therein,
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than Adam had, who when he had once broken the commandement of GOD, in eating of the forbidden fruit:
than Adam had, who when he had once broken the Commandment of GOD, in eating of the forbidden fruit:
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notwithstanding al things remained in their excellencie as before, yet he was surprised with the terrors and feares of a guilty conscience,
notwithstanding all things remained in their excellency as before, yet he was surprised with the terrors and fears of a guilty conscience,
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and could take no pleasure in the goodly riuers, in the pleasant fruits, in the variety of all the creatures that were in the garden of Eden &c. but he was faine to flie from Gods presence,
and could take no pleasure in the goodly Rivers, in the pleasant fruits, in the variety of all the creatures that were in the garden of Eden etc. but he was feign to fly from God's presence,
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and to hide himselfe among the tres of the garden. And last of all, though their dignity were neuer so great:
and to hide himself among the tres of the garden. And last of all, though their dignity were never so great:
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their possessions neuer so ample and large, and their substance neuer so plentifull and aboundant yet they could haue no more comfort in any,
their possessions never so ample and large, and their substance never so plentiful and abundant yet they could have no more Comfort in any,
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or all of these things, than Belshazzer that impious king had:
or all of these things, than Belshazzar that impious King had:
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who for all his valiant Captaines and souldiers, for all his great cheare and plenty of wine:
who for all his valiant Captains and Soldiers, for all his great cheer and plenty of wine:
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for all his iollity and triumphing ouer Gods people:
for all his jollity and triumphing over God's people:
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for all his merry companions that he had about him, and all the meanes that he had to comfort him;
for all his merry Sodales that he had about him, and all the means that he had to Comfort him;
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yet was he in such horrour, when he saw on the wall the hand writing against him, that his countenance was changed, Daniel. 5.6. and his thoughts troubled him, and the ioynts of his loines were loosed, and his knees smote one against another.
yet was he in such horror, when he saw on the wall the hand writing against him, that his countenance was changed, daniel. 5.6. and his thoughts troubled him, and the Joints of his loins were loosed, and his knees smote one against Another.
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This (and much more lamentable than can possibly be expressed) is the case of all vnregenerate men:
This (and much more lamentable than can possibly be expressed) is the case of all unregenerate men:
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and how great then must the excellencie of Grace needs be, which freeth a man from this wofull estate and condition? Yet this is not all,
and how great then must the excellency of Grace needs be, which freeth a man from this woeful estate and condition? Yet this is not all,
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but as it freeth men from this misery, so 2 Secondly, it bringeth men to the enioyment of all good things:
but as it freeth men from this misery, so 2 Secondly, it brings men to the enjoyment of all good things:
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and that first, in this life, it procureth thē the benefits following, namely 1 First a good estimation:
and that First, in this life, it procureth them the benefits following, namely 1 First a good estimation:
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so that it may well be said, that the righteous is more excellent than his neighbor:
so that it may well be said, that the righteous is more excellent than his neighbour:
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and that of all other, they are the most glorious people, that haue the Spirit of grace and of glorie dwelling in their heartes. and that of all other, they Are the most glorious people, that have the Spirit of grace and of glory Dwelling in their hearts.
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For they are precious in Gods sight, as being his chiefe treasure: precious in the eyes of his people, precious in the account of the Angels:
For they Are precious in God's sighed, as being his chief treasure: precious in the eyes of his people, precious in the account of the Angels:
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yea reuerent in the sight of the very wicked, who esteeme them to bee honest men,
yea reverent in the sighed of the very wicked, who esteem them to be honest men,
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and dare trust them before any other many times, with their goods, with their children, and their portions, yea and with their soules also.
and Dare trust them before any other many times, with their goods, with their children, and their portions, yea and with their Souls also.
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For when they are in any extremity, lying vpon their death beds, or the like, oh then they cry out, Send for such a Preacher:
For when they Are in any extremity, lying upon their death Beds, or the like, o then they cry out, Send for such a Preacher:
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send for this or that good man or woman: now their prayers and their speeches might doe me good, which heretofore I haue reiected, or lightly esteemed:
send for this or that good man or woman: now their Prayers and their Speeches might do me good, which heretofore I have rejected, or lightly esteemed:
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and then none is to be compared to them, none to be sought vnto in respect of them.
and then none is to be compared to them, none to be sought unto in respect of them.
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And when they labour to disgrace and vilifie them, by terming them dissemblers and hypocrites, euen then against their wils, they highly commend them;
And when they labour to disgrace and vilify them, by terming them dissemblers and Hypocrites, even then against their wills, they highly commend them;
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for it is in effect, as if they should say:
for it is in Effect, as if they should say:
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These men pretend they haue many vertues in thē, or at the least, I wold not haue men thinke, that they are so good and godly, as they seeme to be:
These men pretend they have many Virtues in them, or At the least, I would not have men think, that they Are so good and godly, as they seem to be:
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If they be, then they must needs be an excellent people indeed: (for their is none that hath any ciuility in him,
If they be, then they must needs be an excellent people indeed: (for their is none that hath any civility in him,
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but hee will acknowledge that it is a good thinge to heare, and reade, and confer,
but he will acknowledge that it is a good thing to hear, and read, and confer,
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and to spend much time in prayer, as Gods seruants doe;
and to spend much time in prayer, as God's Servants do;
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but they cry out, that they do not these things well, nor with a good heart.
but they cry out, that they do not these things well, nor with a good heart.
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Now if Christians consciences doe beare them witnesse, that they doe performe these duties in vprightnesse,
Now if Christians Consciences do bear them witness, that they do perform these duties in uprightness,
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then they haue the testimonie of vngodly men themselues on their sides:
then they have the testimony of ungodly men themselves on their sides:
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and till they can disproue the soundnesse of our hearts, they must, whether they wil or not, iustifie our behauiour.
and till they can disprove the soundness of our hearts, they must, whither they will or not, justify our behaviour.
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Thus we see how godlinesse winneth vs a good estimation. Now secondly it doth also bring safety with it:
Thus we see how godliness wins us a good estimation. Now secondly it does also bring safety with it:
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it setteth men out of gunshot, so that neither the diuel, nor al the powers of hell, can annoy or hurt them:
it sets men out of gunshot, so that neither the Devil, nor all the Powers of hell, can annoy or hurt them:
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nor any, or all of the diuels instruments in the world, preuaile against them, for their ouerthrow:
nor any, or all of the Devils Instruments in the world, prevail against them, for their overthrow:
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for the Lord is euermore a shield and buckler vnto them, so that they must first strike through him,
for the Lord is evermore a shield and buckler unto them, so that they must First strike through him,
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before they can come at them. He will couer them vnder his wings, and they shall be safe vnder his feathers. Psal. 91.4.
before they can come At them. He will cover them under his wings, and they shall be safe under his Feathers. Psalm 91.4.
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Thirdly, the vertue and power of grace is such that it maketh Gods children to reioyce, euen in affliction;
Thirdly, the virtue and power of grace is such that it makes God's children to rejoice, even in affliction;
ord, dt n1 cc n1 pp-f n1 vbz d cst pn31 vvz n2 n2 pc-acp vvi, av p-acp n1;
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as was verified in Dauid, who when he had many malicious aduersaries against him, and many troubles beset him round about,
as was verified in David, who when he had many malicious Adversaries against him, and many Troubles beset him round about,
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yet he had more ioy of heart then they had, when their wheat, Psal. 4. and their wine did abound.
yet he had more joy of heart then they had, when their wheat, Psalm 4. and their wine did abound.
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And so it is with all Gods seruants: as their sufferings are many, so are they refreshed with manifold consolations.
And so it is with all God's Servants: as their sufferings Are many, so Are they refreshed with manifold consolations.
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And when outward matters of reioycing are furthest remoued from them, then are they driuen nearer vnto God, the fountaine of all true comfort,
And when outward matters of rejoicing Are furthest removed from them, then Are they driven nearer unto God, the fountain of all true Comfort,
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and by that meanes their hearts are exceedingly reuiued.
and by that means their hearts Are exceedingly revived.
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And if they be so much cheared in the times of their greatest aduersity, how much more ioyfull are they in the dayes of their prosperity, when he maketh them to rest in greene pastures,
And if they be so much cheered in the times of their greatest adversity, how much more joyful Are they in the days of their Prosperity, when he makes them to rest in green pastures,
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and leadeth them by the still waters:
and leads them by the still waters:
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Psal. 23. preparing for them a table, in the sight of their aduersaries, annointing their heads with oile,
Psalm 23. preparing for them a table, in the sighed of their Adversaries, anointing their Heads with oil,
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and causing their cups to run ouer; as the Psalmist speaketh. and causing their cups to run over; as the Psalmist speaks.
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And they withal haue a principal care to entertaine Gods blessings with thankfulnesse, and to serue him with a good and thankfull heart, in the vse and enioyment thereof.
And they withal have a principal care to entertain God's blessings with thankfulness, and to serve him with a good and thankful heart, in the use and enjoyment thereof.
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Now if their estate be so blessed in this life, what shall their happinesse be when they depart out of this life, to haue the fruition of those ioyes, which are prepared for the Saints in the kingdome of glory? where all teares shall be wiped away from their eyes,
Now if their estate be so blessed in this life, what shall their happiness be when they depart out of this life, to have the fruition of those Joys, which Are prepared for the Saints in the Kingdom of glory? where all tears shall be wiped away from their eyes,
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and they being altogether freed from sinne and sorrow, shal receiue an immortall crowne of blessednesse with the Saints and Angels, in Gods owne presence, where is fulnesse of ioy, Psal. 16. and at whose right hand are pleasures for euermore;
and they being altogether freed from sin and sorrow, shall receive an immortal crown of blessedness with the Saints and Angels, in God's own presence, where is fullness of joy, Psalm 16. and At whose right hand Are pleasures for evermore;
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where there shall be no parting of company, nor possibility of any vnkindnesse, nor tediousnesse in conuersing together.
where there shall be no parting of company, nor possibility of any unkindness, nor tediousness in conversing together.
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Much more might be spoken of the excellency of this estate, and yet when all hath beene said that can be, it is nothing in comparison of that which the thing is in it selfe,
Much more might be spoken of the excellency of this estate, and yet when all hath been said that can be, it is nothing in comparison of that which the thing is in it self,
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and we shall find it to be, when we shall lay downe this body of corruption,
and we shall find it to be, when we shall lay down this body of corruption,
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and bee clothed vpon with perfect glory.
and be clothed upon with perfect glory.
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But yet that the dignity thereof, may somewhat more clearely be seene into, let vs consider a little further of the 1 Price. 2 Rarenes, and 3 continuance therof
But yet that the dignity thereof, may somewhat more clearly be seen into, let us Consider a little further of the 1 Price. 2 Rareness, and 3 Continuance thereof
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1 First, concerning the price that was laid downe for the purchasing of it, it was the greatest that euer was giuen for any thing;
1 First, Concerning the price that was laid down for the purchasing of it, it was the greatest that ever was given for any thing;
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for there goeth more to the buying of a Christian, then to the making of the world:
for there Goes more to the buying of a Christian, then to the making of the world:
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for in the creation, God did but say they word, and all things were presently formed according to their seuerall kindes:
for in the creation, God did but say they word, and all things were presently formed according to their several Kinds:
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but in the worke of redemption, God was not onely to say, but to pay also,
but in the work of redemption, God was not only to say, but to pay also,
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and that full dearely, euen the bloud of his owne sonne, which was of an infinite valew.
and that full dearly, even the blood of his own son, which was of an infinite value.
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And therefore if things are to be esteemed according to that which wise men wil giue for them,
And Therefore if things Are to be esteemed according to that which wise men will give for them,
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suerly the estate of Christianity must needs be worthy high estimation, sith the wise God prouided it for his children at such an inestimable reckoning.
surely the estate of Christianity must needs be worthy high estimation, sith the wise God provided it for his children At such an inestimable reckoning.
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2 Further in respect of the rarenesse thereof, it is to be accounted very admirable.
2 Further in respect of the rareness thereof, it is to be accounted very admirable.
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If things that are very deare were also very common, that would diminish some part of their worth:
If things that Are very deer were also very Common, that would diminish Some part of their worth:
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but as for this, it is both precious & rare. but as for this, it is both precious & rare.
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There are but a very few selected ones, that the Lord hath singled out, to be partakers of the life of Grace,
There Are but a very few selected ones, that the Lord hath singled out, to be partakers of the life of Grace,
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and to be afterwards heires of the kingdome of glory, which maketh it to be a gift of farre greater estimation.
and to be afterwards Heirs of the Kingdom of glory, which makes it to be a gift of Far greater estimation.
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3 Lastly, if it were both deare and rare, yet if it were to bee enioyed but a while, it were the lesse to be regarded:
3 Lastly, if it were both deer and rare, yet if it were to be enjoyed but a while, it were the less to be regarded:
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therefore this addition there is vnto the happinesse of this estate, that it is also durable, yea euerlasting.
Therefore this addition there is unto the happiness of this estate, that it is also durable, yea everlasting.
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And whereas all worldly excellency, and all earthly promotions are temporary and vanishing, so that a man may bee very high this day,
And whereas all worldly excellency, and all earthly promotions Are temporary and vanishing, so that a man may be very high this day,
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and as low ere the morrow, and none can bee happy in possessing those things, through the losse whereof, he may so quickly become miserable:
and as low ere the morrow, and none can be happy in possessing those things, through the loss whereof, he may so quickly become miserable:
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it is otherwise with them that are in the state of grace, for that neuer faileth:
it is otherwise with them that Are in the state of grace, for that never Faileth:
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once a Christian, and euer a Christian: as the Lords purpose changeth not, so neither doth our condition change:
once a Christian, and ever a Christian: as the lords purpose changes not, so neither does our condition change:
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but if we haue begun in Grace, wee shall end in glory, that neuer shall haue end. Psal. 16.11. Dan. 12.2. Is it so, that Religion and true piety, is the ready way to the highest aduancement:
but if we have begun in Grace, we shall end in glory, that never shall have end. Psalm 16.11. Dan. 12.2. Is it so, that Religion and true piety, is the ready Way to the highest advancement:
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then hence let vs learne to set our hearts chiefly thereupon, and aboue all the treasures in the world, principally to affect that.
then hence let us Learn to Set our hearts chiefly thereupon, and above all the treasures in the world, principally to affect that.
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We count it good husbandry in the first place to seeke after those things that will do vs most good:
We count it good Husbandry in the First place to seek After those things that will do us most good:
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if siluer be offered, we will preferre it before brasse, & if gold be offered, we wil take it rather than siluer.
if silver be offered, we will prefer it before brass, & if gold be offered, we will take it rather than silver.
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Now concerning this heauenly wisedome it is sayd: Receiue mine instruction, and not siluer, and knowledge rather then fine gold: Now Concerning this heavenly Wisdom it is said: Receive mine instruction, and not silver, and knowledge rather then fine gold:
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For wisedome is better then precious stones, and all treasures are not to be cōpared vnto her. For Wisdom is better then precious stones, and all treasures Are not to be compared unto her.
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And this should encourage vs rather to vse all industry for the obtaining of this blessed estate,
And this should encourage us rather to use all industry for the obtaining of this blessed estate,
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because it is a thing haueable.
Because it is a thing haueable.
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It were in vaine for a base person to sue to be a King, a Duke, or a Lord:
It were in vain for a base person to sue to be a King, a Duke, or a Lord:
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none almost is so foolish, as to seeke for such preferments, because they know it would be but lost labour.
none almost is so foolish, as to seek for such preferments, Because they know it would be but lost labour.
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But there is not the meanest seruant, slaue, or bondman, but may attaine to this spirituall dignity, which is farre beyond all the aduancement that the kingdomes of this world can possibly yeeld.
But there is not the Meanest servant, slave, or bondman, but may attain to this spiritual dignity, which is Far beyond all the advancement that the kingdoms of this world can possibly yield.
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He that can pray, heare, meditate, conferre, & iudge himselfe in secret before he commeth to the Sacrament,
He that can pray, hear, meditate, confer, & judge himself in secret before he comes to the Sacrament,
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and with all good care and conscionable respect, vse all Gods ordinances, for the obtaining of faith and other graces which do euer accompany the same, shall be sure of good and happy successe:
and with all good care and conscionable respect, use all God's ordinances, for the obtaining of faith and other graces which do ever accompany the same, shall be sure of good and happy success:
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3073
for the Lord will be found of those that seeke him with a true heart;
for the Lord will be found of those that seek him with a true heart;
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therefore let vs not so east our eyes on earthly commodities, as that in the meane time we neglect this pearle of price,
Therefore let us not so east our eyes on earthly commodities, as that in the mean time we neglect this pearl of price,
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and this inestimable Iewell, that will so exceedingly enrich vs. The Apostle telleth vs, that those that runne in a race for a prize,
and this inestimable Jewel, that will so exceedingly enrich us The Apostle Telleth us, that those that run in a raze for a prize,
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though it be but a garland that is set vp, so that they can gaine onely some small credit of their agility and nimblenesse in out running one another,
though it be but a garland that is Set up, so that they can gain only Some small credit of their agility and nimbleness in out running one Another,
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3077
yet they will put off all that might clogge and hinder them in their race; but especially if they should runne for a crowne of gold:
yet they will put off all that might clog and hinder them in their raze; but especially if they should run for a crown of gold:
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neither will they be so foolish as to stoop downe to take vp euery pin or point that lyeth in the way;
neither will they be so foolish as to stoop down to take up every pin or point that lies in the Way;
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and yet they runne but at an vncertainty:
and yet they run but At an uncertainty:
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3080
when they haue done their best, another may carry away both the honour and commodity from them:
when they have done their best, Another may carry away both the honour and commodity from them:
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3081
and certaine it is, that but one alone can win the prize:
and certain it is, that but one alone can win the prize:
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and euen hee also, though he haue the applause at one time, may goe away with the disgrace at another,
and even he also, though he have the applause At one time, may go away with the disgrace At Another,
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or if his credit doe continue all his life time, yet death will take it away at last.
or if his credit do continue all his life time, yet death will take it away At last.
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3084
From all which the Apostle would haue vs draw this conclusion, that if such kinde of persons, notwithstanding all that hath bene sayd, will so bestirre themselues,
From all which the Apostle would have us draw this conclusion, that if such kind of Persons, notwithstanding all that hath be said, will so Bestir themselves,
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and seeke to acquit themselues euery way like men:
and seek to acquit themselves every weigh like men:
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then how much more ought we to put our selues to it, and with all alacrity runne the race that is set before vs,
then how much more ought we to put our selves to it, and with all alacrity run the raze that is Set before us,
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sith we runne not at an vncertainty, but are sure to obtaine the crowne;
sith we run not At an uncertainty, but Are sure to obtain the crown;
c-acp pns12 vvb xx p-acp dt n1, cc-acp vbr j pc-acp vvi dt n1;
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one shall not preuent nor depriue another, but all shall vndoubtedly get that which they do expect:
one shall not prevent nor deprive Another, but all shall undoubtedly get that which they do expect:
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and especially seeing that withal we striue for an incorruptible crowne, and shall attaine vnto, not a fading and vanishing,
and especially seeing that withal we strive for an incorruptible crown, and shall attain unto, not a fading and vanishing,
cc av-j vvg cst av pns12 vvb p-acp dt j n1, cc vmb vvi p-acp, xx dt j-vvg cc vvg,
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but an abiding and euerlasting dignity.
but an abiding and everlasting dignity.
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O but (wil some say) if we bestow our paines and endeuors so much about spirituall things, in the meane time, wee shall neglect those earthly things that are needfull,
Oh but (will Some say) if we bestow our pains and endeavours so much about spiritual things, in the mean time, we shall neglect those earthly things that Are needful,
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and so bring our selues to pouerty. Nay, not so, prouision for our euerlasting estate, doth neuer impaire our present estate:
and so bring our selves to poverty. Nay, not so, provision for our everlasting estate, does never impair our present estate:
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for godlines hath the promises of this life, and of that which is to come: and thereby shall all matters be blessed vnto vs.
for godliness hath the promises of this life, and of that which is to come: and thereby shall all matters be blessed unto us
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Haue we inheritance, wealth, reputation, dignity, &c. This will assure vs that we haue a good title vnto all,
Have we inheritance, wealth, reputation, dignity, etc. This will assure us that we have a good title unto all,
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and season & sweeten all, that euery one of them shall be comfortable and profitable vnto vs, making it cleare vnto our hearts and consciences, that the Lord sendeth them in mercie,
and season & sweeten all, that every one of them shall be comfortable and profitable unto us, making it clear unto our hearts and Consciences, that the Lord sends them in mercy,
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as pledges of greater matters that he mindeth to bestow vpon vs. Haue we not these outward things? Godlinesse wil make a supply in stead of all:
as pledges of greater matters that he minds to bestow upon us Have we not these outward things? Godliness will make a supply in stead of all:
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for that is great gaine with contentment:
for that is great gain with contentment:
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in cōparison of which, all the promises of contentednesse that other things make vnto vs, will be found to be but meere illusions;
in comparison of which, all the promises of contentedness that other things make unto us, will be found to be but mere illusions;
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because it certifieth our soules that God will prouide sufficiently for vs, which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men, from pursuing after the vnprofitable, deceitfull,
Because it certifieth our Souls that God will provide sufficiently for us, which persuasion alone is able to stay the restless and unsettled minds of the Sons of men, from pursuing After the unprofitable, deceitful,
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and lying vanities of this present euill world.
and lying vanities of this present evil world.
cc vvg n2 pp-f d j j-jn n1.
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Seing religion is such an incomparable treasure, it should instruct vs in the second place to haue the meanes in due estimation, whereby we may be made truly religious, by which our mindes that are blind, may be inlightned, our hearts of crooked may be made straight, of proud may be made humble,
Sing Religion is such an incomparable treasure, it should instruct us in the second place to have the means in due estimation, whereby we may be made truly religious, by which our minds that Are blind, may be enlightened, our hearts of crooked may be made straight, of proud may be made humble,
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and of fraudulent may be made true and faithfull.
and of fraudulent may be made true and faithful.
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And those meanes are the Word, the Sacrament, Prayer, and the like, which are the steps whereby we must ascend vnto this honorable estate:
And those means Are the Word, the Sacrament, Prayer, and the like, which Are the steps whereby we must ascend unto this honourable estate:
cc d n2 vbr dt n1, dt n1, n1, cc dt j, r-crq vbr dt n2 c-crq pns12 vmb vvi p-acp d j n1:
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for it is as possible for men to make stayres to climbe vp vnto the sky,
for it is as possible for men to make stairs to climb up unto the sky,
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as for vs without these, to ascend vnto heauen, by any deuices of our owne framing.
as for us without these, to ascend unto heaven, by any devices of our own framing.
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The word is the key that must open hell gates, to set vs at liberty from the bonds of sinne, of Sathan, and of death;
The word is the key that must open hell gates, to Set us At liberty from the bonds of sin, of Sathan, and of death;
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and to vnlocke heauen gates, that we may haue entrance into glory:
and to unlock heaven gates, that we may have Entrance into glory:
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in which respect it is, that Christ saith vnto Peter, that he would giue vnto him (and consequently to all Ministers of the Gospel) the keyes of the kindom of heauen, that is the dispensation of the word, which maketh the way vnto heauen ly open to al such as by faith receiue the same into their hearts.
in which respect it is, that christ Says unto Peter, that he would give unto him (and consequently to all Ministers of the Gospel) the keys of the Kingdom of heaven, that is the Dispensation of the word, which makes the Way unto heaven lie open to all such as by faith receive the same into their hearts.
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So that we shold not come vnto the means with a base cōceit, or light estimation therof,
So that we should not come unto the means with a base conceit, or Light estimation thereof,
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but with a large & ample desire and expectation of taking benefit thereby.
but with a large & ample desire and expectation of taking benefit thereby.
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If men can once espy a way how they may rise in the world, either to great wealth or promotion, they wil be most industrious and laborious in that course, they will refuse no paines in seedes time,
If men can once espy a Way how they may rise in the world, either to great wealth or promotion, they will be most Industria and laborious in that course, they will refuse no pains in seeds time,
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though the weather be vnseasonable and cold, and their worke euery way troublesome:
though the weather be unseasonable and cold, and their work every Way troublesome:
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but they will put themselues to it with all care and industry, in hope (though it be but an vncertaine hope) of bettering their estate.
but they will put themselves to it with all care and industry, in hope (though it be but an uncertain hope) of bettering their estate.
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So those that liue by faires and markets, wil nor faile one of them ordinarily,
So those that live by fairs and Markets, will nor fail one of them ordinarily,
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neither heate nor cold, winde nor raine, nor any the like impediments shal hinder them from pursuing their commodity;
neither heat nor cold, wind nor rain, nor any the like impediments shall hinder them from pursuing their commodity;
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and why then should we be negligent, and play the sluggards while our seedes-time lasteth,
and why then should we be negligent, and play the sluggards while our seedes-time lasteth,
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& the Lord biddeth vs plough vp the fallow ground of our hearts that hee may sow therein the seede of life, which will neuer faile to yeeld vs a plentiful haruest,
& the Lord bids us plough up the fallow ground of our hearts that he may sow therein the seed of life, which will never fail to yield us a plentiful harvest,
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if we can waite vpon him for the same? And why should we be slack and carelesse when our chiefe market daies and faire daies come,
if we can wait upon him for the same? And why should we be slack and careless when our chief market days and fair days come,
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and not rather set our hearts and endeuours to seeke after those things, which all that seeke shall finde,
and not rather Set our hearts and endeavours to seek After those things, which all that seek shall find,
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and being found, will make vs men for euer.
and being found, will make us men for ever.
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This should be an encouragement vnto vs, not to thinke any thing too much, that we can doe or suffer, in or for the profession of Christianity.
This should be an encouragement unto us, not to think any thing too much, that we can do or suffer, in or for the profession of Christianity.
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Oh, but it is an hard matter (may some say) to fast, and pray,
O, but it is an hard matter (may Some say) to fast, and pray,
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and mourne, and grieue our hearts, continually for our sins!
and mourn, and grieve our hearts, continually for our Sins!
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and when we haue done all, to be derided and maligned, persecuted and slaine for a good cause! and when we have done all, to be derided and maligned, persecuted and slain for a good cause!
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and besides all these, to feele Gods hand scourging vs, sometimes with pouerty, and want, sometimes with feares & terrors:
and beside all these, to feel God's hand scourging us, sometime with poverty, and want, sometime with fears & terrors:
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sometimes with temptations and inward conflicts, &c. These things seeme very great, and very tedious indeed, to flesh and bloud:
sometime with temptations and inward conflicts, etc. These things seem very great, and very tedious indeed, to Flesh and blood:
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but in truth they are but small, yea matters of nothing, if we consider what is the vse of them,
but in truth they Are but small, yea matters of nothing, if we Consider what is the use of them,
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and what wil be the end of them;
and what will be the end of them;
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& therefore let vs remember for our cōfort when wee are in this strait and difficult and vnpleasant way, that wee are going to be installed into a kingdome;
& Therefore let us Remember for our Comfort when we Are in this strait and difficult and unpleasant Way, that we Are going to be installed into a Kingdom;
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and who is there that being offered a Baronrie, or a Lordship, yea though it be but a Farme,
and who is there that being offered a Barony, or a Lordship, yea though it be but a Farm,
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if so be he will take the paines to come for it:
if so be he will take the pains to come for it:
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who is here (I say) that would take exception, and say, Alas the aire is clowdie,
who is Here (I say) that would take exception, and say, Alas the air is cloudy,
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and the weather vncertaine, nay it begins to raine, or haile, or snow alreadie, and therefore I will euen stay at home,
and the weather uncertain, nay it begins to rain, or hail, or snow already, and Therefore I will even stay At home,
cc dt n1 j, uh-x pn31 vvz pc-acp vvi, cc n1, cc n1 av, cc av pns11 vmb av vvi p-acp n1-an,
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and neuer wet my foote for the matter? Nay if there be but likelyhood of some smaller gaine,
and never wet my foot for the matter? Nay if there be but likelihood of Some smaller gain,
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& the weather fowle, and the waies deepe, and themselues somewhat out of temper also,
& the weather fowl, and the ways deep, and themselves somewhat out of temper also,
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yet they will aduenture to goe through all, and rather ferry ouer, than come short of that profit that is offered:
yet they will adventure to go through all, and rather ferry over, than come short of that profit that is offered:
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how much more then ought we to breake through all impediments, and swallow vp all difficulties with the consideration of this, that our iourney tendeth not to the getting of some small commoditie,
how much more then ought we to break through all impediments, and swallow up all difficulties with the consideration of this, that our journey tendeth not to the getting of Some small commodity,
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or to the purchasing of some worldly possessions, or to the obtaining of any earthly preheminēce or preferment whatsoeuer:
or to the purchasing of Some worldly possessions, or to the obtaining of any earthly pre-eminence or preferment whatsoever:
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but that we are trauelling towards our owne countrey, where we shall receiue an inualüable,
but that we Are travelling towards our own country, where we shall receive an inualüable,
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and eternall crowne of glory? And albeit we must passe through many rough and craggie and thornie waies,
and Eternal crown of glory? And albeit we must pass through many rough and craggy and thorny ways,
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and meete with sundry things, that wil be very irksome, and vnpleasant; yet let vs account withall, that we shall find many sweet comforts, and ioyes vnspeakeable,
and meet with sundry things, that will be very irksome, and unpleasant; yet let us account withal, that we shall find many sweet comforts, and Joys unspeakable,
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and glorious in the middest of our pilgrimage, and in the end shall haue the fruition of that happines which will make amends for all.
and glorious in the midst of our pilgrimage, and in the end shall have the fruition of that happiness which will make amends for all.
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And this was it that made the Apostle Paul so comfortable, in the middest of al his sufferings:
And this was it that made the Apostle Paul so comfortable, in the midst of all his sufferings:
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Therefore we faint not (saith he) but though our outward man perish, 2. Cor. 4.16, 17 yet our inward man is renued daily. Therefore we faint not (Says he) but though our outward man perish, 2. Cor. 4.16, 17 yet our inward man is renewed daily.
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For our light affliction which is but for a moment, causeth vnto vs a farre most excellent,
For our Light affliction which is but for a moment, Causes unto us a Far most excellent,
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and an eternall weight of Glory. and an Eternal weight of Glory.
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Where we may note, that when he speaketh of the happinesse of another life, he magnifieth the same exceedingly, both for the worth of it,
Where we may note, that when he speaks of the happiness of Another life, he magnifieth the same exceedingly, both for the worth of it,
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& for the continuance of it:
& for the Continuance of it:
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calling it a farre most excellent, and eternall weight of glory. To be excellent is much, to be most excellent is farre more:
calling it a Far most excellent, and Eternal weight of glory. To be excellent is much, to be most excellent is Far more:
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to be far most excellent, is yet an higher degree:
to be Far most excellent, is yet an higher degree:
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but when he calleth it a farre most excellent, and withal an eternall weight of glory, it maketh a great addition vnto all the former,
but when he calls it a Far most excellent, and withal an Eternal weight of glory, it makes a great addition unto all the former,
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and sheweth that it is inded, an inconceiueable & vnutterable happines that in the heauen wee shal enioy:
and shows that it is indeed, an inconceiveable & unutterable happiness that in the heaven we shall enjoy:
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but one the other side, hee counteth his affliction light and momentany, because it passeth as it were in a thought,
but one the other side, he counteth his affliction Light and momentany, Because it passes as it were in a Thought,
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and is a thing of nothing, being laid in the ballance against the neuer-sading blisse, that we shall shortly come vnto.
and is a thing of nothing, being laid in the balance against the neuer-sading bliss, that we shall shortly come unto.
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And as for that weight that is in the tributions of this life, it is but as an heauy bagge of gold, that will make the heart of the owner light, in the very cariage of it,
And as for that weight that is in the tributions of this life, it is but as an heavy bag of gold, that will make the heart of the owner Light, in the very carriage of it,
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and so much the more light, by how much weightier it is.
and so much the more Light, by how much Weightier it is.
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And therefore by all these motiues, we should perswade, yea euen compell our soules vnto patience vnder the crosse of Christ,
And Therefore by all these motives, we should persuade, yea even compel our Souls unto patience under the cross of christ,
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and to perseuerance in the practise of all the duties of godlinesse:
and to perseverance in the practice of all the duties of godliness:
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a patterne of which patience we haue in the Hebrewes, Who after the had receiued the light, endured a great fight in afflictions. Hebr. 10.33.34.
a pattern of which patience we have in the Hebrews, Who After the had received the Light, endured a great fight in afflictions. Hebrew 10.33.34.
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Partly (saith the Apostle) while ye were made a gazing stocke, both by reproches, and afflictons:
Partly (Says the Apostle) while you were made a gazing stock, both by Reproaches, and afflictions:
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and partly while ye became companions vnto them, which were so tossed to and fro.
and partly while you became Sodales unto them, which were so tossed to and from.
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For both ye sorrowed with me, for my bonds, and suffered with ioy the spoyling of your goods. For both you sorrowed with me, for my bonds, and suffered with joy the spoiling of your goods.
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And why? knowing in your selues that you haue in heauen, a better and more enduring substance.
And why? knowing in your selves that you have in heaven, a better and more enduring substance.
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If their riches had bene of such value, as they made shew of, & as the world takes them for, they could not haue bene so quickly taken from them:
If their riches had be of such valve, as they made show of, & as the world Takes them for, they could not have be so quickly taken from them:
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but sith they had betaken them to their wings, these faithfull ones knew, that heauen, which was reserued for them in stead thereof, was farre more excellent,
but sith they had betaken them to their wings, these faithful ones knew, that heaven, which was reserved for them in stead thereof, was Far more excellent,
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and more durable, and therfore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange.
and more durable, and Therefore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange.
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Verse 1. Blessed are those that are vpright in the way &c. And vers 2. Blessed are those that seek him with their whole heart.
Verse 1. Blessed Are those that Are upright in the Way etc. And vers 2. Blessed Are those that seek him with their Whole heart.
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These words hauing been expoūded before, offer vnto vs this doctrine: That whosoeuer would haue sound happines, must haue a sound heart.
These words having been expounded before, offer unto us this Doctrine: That whosoever would have found happiness, must have a found heart.
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So much sincerity as their is, so much blessednesse there wil be: and according to the degree of our hypocrisie, wil be the measure of our misery.
So much sincerity as their is, so much blessedness there will be: and according to the degree of our hypocrisy, will be the measure of our misery.
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It is not in the action done, or in the words spoken, that blessednesse consists, but in the quality of them, that all be done, and spoken soundly and sincerely:
It is not in the actium done, or in the words spoken, that blessedness consists, but in the quality of them, that all be done, and spoken soundly and sincerely:
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this is required Psalme 15. that he that will be a member of the Church militant on earth,
this is required Psalm 15. that he that will be a member of the Church militant on earth,
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and of the Church triumphant in heauen, must Walke vprightly, and speake the truth from his heart.
and of the Church triumphant in heaven, must Walk uprightly, and speak the truth from his heart.
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And againe in another Psalme, a question is made to the same effect, Who shall dwell in the mountaine of the Lord,
And again in Another Psalm, a question is made to the same Effect, Who shall dwell in the mountain of the Lord,
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and who shall stand in his holy place? and the answere is: and who shall stand in his holy place? and the answer is:
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He that, hath innocent hands, and a pure heart, which hath not lift vp his mind to vanity, nor sworne deceitfully. He that, hath innocent hands, and a pure heart, which hath not lift up his mind to vanity, nor sworn deceitfully.
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In which words we haue a discription of a sound hearted man. 1 By his actions, that he dealeth vprightly, and so hath innocent hands.
In which words we have a description of a found hearted man. 1 By his actions, that he deals uprightly, and so hath innocent hands.
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2. By his affection, that he lifteth not vp his minde to vanity, that is, setteth not his heart on any earthly thing:
2. By his affection, that he lifts not up his mind to vanity, that is, sets not his heart on any earthly thing:
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in which sence that Phrase is vsed in the originall. Ier. 22.27. 3. By his speeches, that he hath not sworne, nor any way spoken deceifully.
in which sense that Phrase is used in the original. Jeremiah 22.27. 3. By his Speeches, that he hath not sworn, nor any Way spoken deceifully.
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The reasons to confirme this point, are drawne from the great inconueniences, that will follow on the contrary;
The Reasons to confirm this point, Are drawn from the great inconveniences, that will follow on the contrary;
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for if there a be in any fraudulent and deceitfull heart: 1 First there is a deadly quarrell, and mortall enmitie betweene God and him:
for if there a be in any fraudulent and deceitful heart: 1 First there is a deadly quarrel, and Mortal enmity between God and him:
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for who are they, that are reconciled to the Lord, whose sins are couered by the righteousnesse of his sonne,
for who Are they, that Are reconciled to the Lord, whose Sins Are covered by the righteousness of his son,
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so that they shall not be imputed vnto them? euen they In whose spirit there is no guile.
so that they shall not be imputed unto them? even they In whose Spirit there is no guile.
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And what wil follow then for those, whose hearts are full of fraude and deceipt,
And what will follow then for those, whose hearts Are full of fraud and deceit,
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but that they must needs be destitute of all hope of the pardon of their sins,
but that they must needs be destitute of all hope of the pardon of their Sins,
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and so consequently lye open to the strokes of Gods vengeance due vnto the same?
and so consequently lie open to the Strokes of God's vengeance due unto the same?
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2 And as their persons are hatefull to the Lord, so are their seruices abhorred of him:
2 And as their Persons Are hateful to the Lord, so Are their services abhorred of him:
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for indeed they are not the seruices of God, but of Sathan, and of our owne flesh: for indeed they Are not the services of God, but of Sathan, and of our own Flesh:
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and therefore be they neuer so glorious in outward shew, and let them pretend neuer so much zeale, in the performance of them,
and Therefore be they never so glorious in outward show, and let them pretend never so much zeal, in the performance of them,
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yet the Lord hath them in vtter detestation.
yet the Lord hath them in utter detestation.
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As we may plainly see in the hypocritical Pharises, they would be euery where praying with great deuotion:
As we may plainly see in the hypocritical Pharisees, they would be every where praying with great devotion:
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and very often fasting, with great austerity, & blowing a trumpet to giue notice vnto men of their almesdeeds and liberality,
and very often fasting, with great austerity, & blowing a trumpet to give notice unto men of their almsdeeds and liberality,
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and striuing with al their might by externall obseruations, to winne themselues the praise of holy and zealous men:
and striving with all their might by external observations, to win themselves the praise of holy and zealous men:
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yet for all this, our Sauiour sharply rebuketh thē, saying; Yee are they which iustifie your selues before men, but God knoweth your hearts;
yet for all this, our Saviour sharply Rebuketh them, saying; Ye Are they which justify your selves before men, but God Knoweth your hearts;
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for that which is highly esteemed before men, is an abomination in the sight of God. for that which is highly esteemed before men, is an abomination in the sighed of God.
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It is as loathsome vnto him as carions, or toades, or any such creatures as mans nature doth most abhorre, can be vnto vs.
It is as loathsome unto him as carrions, or toads, or any such creatures as men nature does most abhor, can be unto us
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Thirdly, this is another misery of hypocrites, that they liue in continuall feare and danger:
Thirdly, this is Another misery of Hypocrites, that they live in continual Fear and danger:
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there are holes in their maskes, (at least their wil be) and their double dealing shal be seene into, it shall sometime or other come to light,
there Are holes in their masks, (At least their will be) and their double dealing shall be seen into, it shall sometime or other come to Light,
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how they haue abused Gods presence, and dissembled with their bretheren, by making faire shewes, and pretences of that which they neuer meant:
how they have abused God's presence, and dissembled with their brethren, by making fair shows, and pretences of that which they never meant:
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their sins shal not alwaies ly hid, but either they wil giue ouer all, in time of persecution, as the stony ground did;
their Sins shall not always lie hid, but either they will give over all, in time of persecution, as the stony ground did;
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or in hope of promotion, as Iudas, & Achitophel did, & so discouer their false-heartednes:
or in hope of promotion, as Iudas, & Ahithophel did, & so discover their False-heartedness:
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or else it shall be drawne forth by their speeches, in their merriments, or in their distempers;
or Else it shall be drawn forth by their Speeches, in their merriments, or in their distempers;
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or else Gods spirit in godly men, shall destroy it, by working in their hearts, a vehement suspicion of them,
or Else God's Spirit in godly men, shall destroy it, by working in their hearts, a vehement suspicion of them,
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and causing them with a iudicious eye, more narrowly to pry into their works, and waies.
and causing them with a judicious eye, more narrowly to pry into their works, and ways.
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By one such meanes or other, God will lay them open to the view of the world:
By one such means or other, God will lay them open to the view of the world:
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so that being in such perill, they cannot but haue a fearefull heart, and a restlesse conscience.
so that being in such peril, they cannot but have a fearful heart, and a restless conscience.
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And to this purpose, notable is that saying of Salomon: He that walketh vprightly, walketh boldly or surely,
And to this purpose, notable is that saying of Solomon: He that walks uprightly, walks boldly or surely,
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but he that peruerteth his waies shall be known. but he that perverteth his ways shall be known.
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Whence it is apparant, that the vpright man needeth not to feare any thing, he needeth not to bee afraid of ill men:
Whence it is apparent, that the upright man needs not to Fear any thing, he needs not to be afraid of ill men:
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for though they may disgrace him, they cannot shame him: he needeth not to bee afraide of good men:
for though they may disgrace him, they cannot shame him: he needs not to be afraid of good men:
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for the oftner he speaketh to them, and conuerseth with them, the more he is approued by them:
for the oftener he speaks to them, and Converseth with them, the more he is approved by them:
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neither needeth he to bee afraid of God, for hee that searcheth the heart and the reines, knoweth and alloweth of the integrity of their soules.
neither needs he to be afraid of God, for he that Searches the heart and the reins, Knoweth and alloweth of the integrity of their Souls.
d vvz pns31 pc-acp vbi j pp-f np1, c-acp pns31 cst vvz dt n1 cc dt n2, vvz cc vvz pp-f dt n1 pp-f po32 n2.
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They haue no cause of feare for the present, because all things goe well with them:
They have no cause of Fear for the present, Because all things go well with them:
pns32 vhb dx n1 pp-f n1 p-acp dt j, c-acp d n2 vvb av p-acp pno32:
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3213
neither is there any for afterwards, because all things shall goe well with them, for they shall neuer fall away from God:
neither is there any for afterwards, Because all things shall go well with them, for they shall never fallen away from God:
d vbz pc-acp d c-acp av, c-acp d n2 vmb vvi av p-acp pno32, c-acp pns32 vmb av-x vvi av p-acp np1:
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3214
None can plucke them out of his hand, Sathan cannot, because he that is in vs, is stronger then he that is in the world:
None can pluck them out of his hand, Sathan cannot, Because he that is in us, is Stronger then he that is in the world:
pix vmb vvi pno32 av pp-f po31 n1, np1 vmbx, c-acp pns31 cst vbz p-acp pno12, vbz jc cs pns31 cst vbz p-acp dt n1:
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3215
sinne cannot, because grace will preuaile against it: the world cannot, because this is our victory, 1 Ioh 5.4. whereby we ouercome the world, euen our faith.
sin cannot, Because grace will prevail against it: the world cannot, Because this is our victory, 1 John 5.4. whereby we overcome the world, even our faith.
n1 vmbx, c-acp n1 vmb vvi p-acp pn31: dt n1 vmbx, c-acp d vbz po12 n1, crd np1 crd. c-crq pns12 vvb dt n1, av po12 n1.
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3216
And the Apostle concludeth generally for all other matters, that neither death, nor life, nor Angels, Rom. 8.38.39.
And the Apostle Concludeth generally for all other matters, that neither death, nor life, nor Angels, Rom. 8.38.39.
cc dt n1 vvz av-j p-acp d j-jn n2, cst dx n1, ccx n1, ccx n2, np1 crd.
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nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth,
nor principalities, nor Powers, nor things present, nor things to come, nor height, nor depth,
ccx n2, ccx n2, ccx n2 j, ccx n2 pc-acp vvi, ccx n1, ccx n1,
(23) sermon (DIV1)
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3218
nor any other creature, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. nor any other creature, shall be able to separate us from the love of God, which is in christ Iesus our Lord.
ccx d j-jn n1, vmb vbi j pc-acp vvi pno12 p-acp dt n1 pp-f np1, r-crq vbz p-acp np1 np1 po12 n1.
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484
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3219
What followeth now on the contrary part for hypocrites? but he that peruerteth his way, that is, alloweth himselfe in any ill course,
What follows now on the contrary part for Hypocrites? but he that perverteth his Way, that is, alloweth himself in any ill course,
q-crq vvz av p-acp dt j-jn n1 p-acp n2? p-acp pns31 cst vvz po31 n1, cst vbz, vvz px31 p-acp d j-jn n1,
(23) sermon (DIV1)
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though neuer so secretly, shall be knowne; that is, his vile and wretched dissembling shall bee detected,
though never so secretly, shall be known; that is, his vile and wretched dissembling shall be detected,
cs av-x av av-jn, vmb vbi vvn; cst vbz, po31 j cc j n-vvg vmb vbi vvn,
(23) sermon (DIV1)
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3221
if not in this world, yet when the thoughts of all hearts shall be made manifest:
if not in this world, yet when the thoughts of all hearts shall be made manifest:
cs xx p-acp d n1, av c-crq dt n2 pp-f d n2 vmb vbi vvn j:
(23) sermon (DIV1)
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they shall be found out first or last, and therefore they cannot but walke fearefully in their ill courses, wherein they walke and giue liberty vnto themselues.
they shall be found out First or last, and Therefore they cannot but walk fearfully in their ill courses, wherein they walk and give liberty unto themselves.
pns32 vmb vbi vvn av ord cc ord, cc av pns32 vmbx p-acp vvi av-j p-acp po32 j-jn n2, c-crq pns32 vvb cc vvi n1 p-acp px32.
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This should make vs exceeding carefull, and warie when we offer our selues to Gods seruices, to search and dig deepe into our hearts, that we may cast out all the loose earth that is there,
This should make us exceeding careful, and wary when we offer our selves to God's services, to search and dig deep into our hearts, that we may cast out all the lose earth that is there,
d vmd vvi pno12 av-vvg j, cc j c-crq pns12 vvb po12 n2 p-acp npg1 n2, pc-acp vvi cc vvi j-jn p-acp po12 n2, cst pns12 vmb vvi av d dt j n1 cst vbz a-acp,
(23) sermon (DIV1)
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3224
and so our building may bee on a rocke, and not on the sand.
and so our building may be on a rock, and not on the sand.
cc av po12 n1 vmb vbi p-acp dt n1, cc xx p-acp dt n1.
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3225
We must purge away that leauen of hypocrisie, that hath wholy infected our nature, that so we bee not found to halt in our worshipping of God,
We must purge away that leaven of hypocrisy, that hath wholly infected our nature, that so we be not found to halt in our worshipping of God,
pns12 vmb vvi av d n1 pp-f n1, cst vhz av-jn vvn po12 n1, cst av pns12 vbb xx vvn pc-acp vvi p-acp po12 vvg pp-f np1,
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3226
lest he take vs with the maner, as he did him that came without a wedding garment, whom he singled out from all the guests that were present,
lest he take us with the manner, as he did him that Come without a wedding garment, whom he singled out from all the guests that were present,
cs pns31 vvb pno12 p-acp dt n1, c-acp pns31 vdd pno31 d vvd p-acp dt n1 n1, r-crq pns31 vvd av p-acp d dt n2 cst vbdr j,
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3227
and that not onely to ignominie and reproch, but to euerlasting punishment and torment in hell fire.
and that not only to ignominy and reproach, but to everlasting punishment and torment in hell fire.
cc cst xx av-j p-acp n1 cc n1, cc-acp p-acp j n1 cc n1 p-acp n1 n1.
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3228
It is very dangerous then we see to deale hypocritically with God; it is not safe with men, to pretend and say one thing before their faces,
It is very dangerous then we see to deal hypocritically with God; it is not safe with men, to pretend and say one thing before their faces,
pn31 vbz av j av pns12 vvb pc-acp vvi av-j p-acp np1; pn31 vbz xx j p-acp n2, pc-acp vvi cc vvi crd n1 p-acp po32 n2,
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3229
and to speake and do another behind their backes, because they may peraduenture discerne it: but it is more dangerous to dissemble with God, for he doth certainly discerne it,
and to speak and doe Another behind their backs, Because they may Peradventure discern it: but it is more dangerous to dissemble with God, for he does Certainly discern it,
cc pc-acp vvi cc n1 j-jn p-acp po32 n2, c-acp pns32 vmb av vvi pn31: cc-acp pn31 vbz av-dc j pc-acp vvi p-acp np1, c-acp pns31 vdz av-j vvi pn31,
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3230
and will as certainely punish it. Many when they are reproued, or admonished, will snuffe at it, and say:
and will as Certainly Punish it. Many when they Are reproved, or admonished, will snuff At it, and say:
cc vmb a-acp av-j vvi pn31. d c-crq pns32 vbr vvn, cc vvn, vmb vvi p-acp pn31, cc vvi:
(23) sermon (DIV1)
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3231
What need you bee so hot in the matter? I hope you cannot charge me to bee either Whore or Theefe.
What need you be so hight in the matter? I hope you cannot charge me to be either Whore or Thief.
q-crq vvb pn22 vbb av j p-acp dt n1? pns11 vvb pn22 vmbx vvi pno11 pc-acp vbi d n1 cc n1.
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3232
But though man cannot charge you, (which all cannot say) is that a sufficient discharge for you? Nay you must looke vnto it, that God find not matter sufficient to conuict you, either of those particulars,
But though man cannot charge you, (which all cannot say) is that a sufficient discharge for you? Nay you must look unto it, that God find not matter sufficient to convict you, either of those particulars,
p-acp cs n1 vmbx vvi pn22, (r-crq d vmbx vvi) vbz d dt j n1 p-acp pn22? uh-x pn22 vmb vvi p-acp pn31, cst np1 vvb xx n1 j p-acp vvn pn22, av-d pp-f d n2-j,
(23) sermon (DIV1)
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3233
or of worse and viler offences.
or of Worse and Viler offences.
cc pp-f jc cc jc n2.
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3234
And let none reply that it is sufficient, that we frequent Sermons, and partake of the Sacrament,
And let none reply that it is sufficient, that we frequent Sermons, and partake of the Sacrament,
cc vvb pix vvi cst pn31 vbz j, cst pns12 j n2, cc vvi pp-f dt n1,
(23) sermon (DIV1)
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3235
and come to prayer in publike, and vse prayer in the family, and performe other duties that Christian men and women should do,
and come to prayer in public, and use prayer in the family, and perform other duties that Christian men and women should do,
cc vvb p-acp n1 p-acp j, cc vvi n1 p-acp dt n1, cc vvi j-jn n2 cst np1 n2 cc n2 vmd vdi,
(23) sermon (DIV1)
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3236
and no more is required at our hands. Yes, God doth require more then this: he calleth for the heart in all these:
and no more is required At our hands. Yes, God does require more then this: he calls for the heart in all these:
cc dx dc vbz vvn p-acp po12 n2. uh, np1 vdz vvi dc cs d: pns31 vvz p-acp dt n1 p-acp d d:
(23) sermon (DIV1)
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3237
though a man bee present at neuer so many Sermons, yet if his minde run after his pleasures,
though a man be present At never so many Sermons, yet if his mind run After his pleasures,
cs dt n1 vbi j p-acp av-x av d n2, av cs po31 n1 vvn p-acp po31 n2,
(23) sermon (DIV1)
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3238
or after his couetousnesse, so that when his body trauels one way, his affections trauell another way, all his hearing is nothing worth.
or After his covetousness, so that when his body travels one Way, his affections travel Another Way, all his hearing is nothing worth.
cc p-acp po31 n1, av cst c-crq po31 n1 vvz crd n1, po31 n2 vvi j-jn n1, d po31 n-vvg vbz pix j.
(23) sermon (DIV1)
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3239
And so in prayer, though there be neuer so many excellent words, apt tearmes, and goodly sentences,
And so in prayer, though there be never so many excellent words, apt terms, and goodly sentences,
cc av p-acp n1, cs pc-acp vbb av-x av d j n2, j n2, cc j n2,
(23) sermon (DIV1)
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3240
yet if they come from the head and not from the heart, from wit and memory,
yet if they come from the head and not from the heart, from wit and memory,
av cs pns32 vvb p-acp dt n1 cc xx p-acp dt n1, p-acp n1 cc n1,
(23) sermon (DIV1)
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3241
and not from the inward feeling of the soule, they cannot be accepted. God professeth indeed that he will be found of those that seek him:
and not from the inward feeling of the soul, they cannot be accepted. God Professes indeed that he will be found of those that seek him:
cc xx p-acp dt j n-vvg pp-f dt n1, pns32 vmbx vbi vvn. np1 vvz av cst pns31 vmb vbi vvn pp-f d cst vvb pno31:
(23) sermon (DIV1)
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3242
but then they must seek him with their whole heart: that is, truly and feruently:
but then they must seek him with their Whole heart: that is, truly and fervently:
cc-acp cs pns32 vmb vvi pno31 p-acp po32 j-jn n1: cst vbz, av-j cc av-j:
(23) sermon (DIV1)
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3243
they must not come with a part of their heart, for then they bring no part in Gods account: but with all their heart:
they must not come with a part of their heart, for then they bring no part in God's account: but with all their heart:
pns32 vmb xx vvi p-acp dt n1 pp-f po32 n1, c-acp cs pns32 vvb dx n1 p-acp ng1 n1: cc-acp p-acp d po32 n1:
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3244
for he that giueth him not all, giueth nothing at all.
for he that gives him not all, gives nothing At all.
c-acp pns31 cst vvz pno31 xx av-d, vvz pix p-acp av-d.
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3245
So for the workes of our calling, if we do not labour therein as Gods seruants, we can expect no wages, we may haue commendation from men,
So for the works of our calling, if we do not labour therein as God's Servants, we can expect no wages, we may have commendation from men,
av p-acp dt n2 pp-f po12 n1, cs pns12 vdb xx vvi av c-acp npg1 n2, pns12 vmb vvi dx n2, pns12 vmb vhi n1 p-acp n2,
(23) sermon (DIV1)
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3246
but we shal haue a check and rebuke from the Lord; mens tongues may magnifie vs, but Gods hand will confound vs.
but we shall have a check and rebuke from the Lord; men's tongues may magnify us, but God's hand will confound us
cc-acp pns12 vmb vhi dt n1 cc vvi p-acp dt n1; ng2 n2 vmb vvi pno12, cc-acp ng1 n1 vmb vvi pno12
(23) sermon (DIV1)
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3247
Therefore let vs, when wee enter vpon any good way, endeuour with an vpright and true heart to go forward in the same, otherwise it had bene better neuer to haue entred thereinto.
Therefore let us, when we enter upon any good Way, endeavour with an upright and true heart to go forward in the same, otherwise it had be better never to have entered thereinto.
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3248
Now that we may make sure worke in this regard, let vs try our sincerity by the good effects that doe euer accompany the same.
Now that we may make sure work in this regard, let us try our sincerity by the good effects that do ever accompany the same.
av cst pns12 vmb vvi j n1 p-acp d n1, vvb pno12 vvi po12 n1 p-acp dt j n2 cst vdb av vvi dt d.
(23) sermon (DIV1)
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3249
1 One note therefore of a sound heart (which wee should take for our tryall) is to be vniuersall in our desires, and in our practise, that we haue respect to euery commandemēt of God, to the first table as well as to the second,
1 One note Therefore of a found heart (which we should take for our trial) is to be universal in our Desires, and in our practice, that we have respect to every Commandment of God, to the First table as well as to the second,
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(23) sermon (DIV1)
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and to the second as well as to the first: that we be righteous towards men, as well as religious towards God;
and to the second as well as to the First: that we be righteous towards men, as well as religious towards God;
cc p-acp dt ord c-acp av c-acp p-acp dt ord: cst pns12 vbb j p-acp n2, c-acp av c-acp j p-acp np1;
(23) sermon (DIV1)
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and so on the contrary, that we looke to our hearts as well as to our actions,
and so on the contrary, that we look to our hearts as well as to our actions,
cc av p-acp dt n-jn, cst pns12 vvb p-acp po12 n2 c-acp av c-acp p-acp po12 n2,
(23) sermon (DIV1)
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and to our actions as well as to our hearts:
and to our actions as well as to our hearts:
cc p-acp po12 n2 c-acp av c-acp p-acp po12 n2:
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3253
Contrary to this rule is the dealing of those that will giue dispensations vnto themselues for many things,
Contrary to this Rule is the dealing of those that will give dispensations unto themselves for many things,
n-jn p-acp d n1 vbz dt n-vvg pp-f d cst vmb vvi n2 p-acp px32 p-acp d n2,
(23) sermon (DIV1)
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so that they can make a shew of some things.
so that they can make a show of Some things.
av cst pns32 vmb vvi dt n1 pp-f d n2.
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3255
What if we be not so strict for the Sabaoth? (thinke they) yet we are no swearers nor blasphemers:
What if we be not so strict for the Sabaoth? (think they) yet we Are no swearers nor blasphemers:
q-crq cs pns12 vbb xx av j p-acp dt n1? (vvb pns32) av pns12 vbr dx n2 ccx n2:
(23) sermon (DIV1)
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3256
what if we take a little liberty for vain sports and idle discourses? these are but trifles;
what if we take a little liberty for vain sports and idle discourses? these Are but trifles;
r-crq cs pns12 vvb dt j n1 p-acp j n2 cc j n2? d vbr p-acp n2;
(23) sermon (DIV1)
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3257
we will not be adulterers, nor filthy speakers &c. This is a shrewd signe of a heart full fraught with guile and deceipt:
we will not be Adulterers, nor filthy Speakers etc. This is a shrewd Signen of a heart full fraught with guile and deceit:
pns12 vmb xx vbi n2, ccx j n2 av d vbz dt j n1 pp-f dt n1 av-j vvn p-acp n1 cc n1:
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3258
the property of a good conscience is to be willing and desirous in all things to walke honestly.
the property of a good conscience is to be willing and desirous in all things to walk honestly.
dt n1 pp-f dt j n1 vbz pc-acp vbi j cc j p-acp d n2 pc-acp vvi av-j.
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3259
If one be neuer so strict for the Sabaoth, if he will helpe himselfe by a lye now and then, If one be never so strict for the Sabaoth, if he will help himself by a lie now and then,
cs pi vbb av av j p-acp dt n1, cs pns31 vmb vvi px31 p-acp dt n1 av cc av,
(23) sermon (DIV1)
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3260
for his commodity, or for his credit sake:
for his commodity, or for his credit sake:
p-acp po31 n1, cc p-acp po31 n1 n1:
(23) sermon (DIV1)
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3261
and if a man be neuer so rigorous and seuere for matters of iustice, and yet will steale time from the Lord vpon his day,
and if a man be never so rigorous and severe for matters of Justice, and yet will steal time from the Lord upon his day,
cc cs dt n1 vbi av-x av j cc j p-acp n2 pp-f n1, cc av vmb vvi n1 p-acp dt n1 p-acp po31 n1,
(23) sermon (DIV1)
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3262
and spend the same in his own businesses and affaires, whether secretly or openly:
and spend the same in his own businesses and affairs, whither secretly or openly:
cc vvi dt d p-acp po31 d n2 cc n2, cs av-jn cc av-j:
(23) sermon (DIV1)
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3263
and so for any other thing, we will make bold to borrow a little leaue of God;
and so for any other thing, we will make bold to borrow a little leave of God;
cc av p-acp d j-jn n1, pns12 vmb vvi j pc-acp vvi dt j n1 pp-f np1;
(23) sermon (DIV1)
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3264
this is an argument of a false and dissembling heart: and therefore this must be taken heede of, as being very dangerous.
this is an argument of a false and dissembling heart: and Therefore this must be taken heed of, as being very dangerous.
d vbz dt n1 pp-f dt j cc j-vvg n1: cc av d vmb vbi vvn n1 pp-f, c-acp vbg av j.
(23) sermon (DIV1)
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3265
A second marke is to haue a continuall increase in godlines:
A second mark is to have a continual increase in godliness:
dt ord n1 vbz pc-acp vhi dt j n1 p-acp n1:
(23) sermon (DIV1)
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3266
neither to waxe worse, nor to stand at a stay, but still to striue to grow better and better,
neither to wax Worse, nor to stand At a stay, but still to strive to grow better and better,
dx pc-acp vvi av-jc, ccx p-acp vvi p-acp dt n1, cc-acp av pc-acp vvi pc-acp vvi av-jc cc av-jc,
(23) sermon (DIV1)
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3267
as the Apostle Paul testifieth that he himselfe did: I forget that which is behinde, and endeuour my selfe to that which is before:
as the Apostle Paul Testifieth that he himself did: I forget that which is behind, and endeavour my self to that which is before:
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3268
and follow hard toward the mark, to the prize of the high calling of God in Christ Iesus And hauing shewed what he did himselfe, he annexeth an exhortation also for vs:and follow hard towards the mark, to the prize of the high calling of God in christ Iesus And having showed what he did himself, he annexeth an exhortation also for us:
cc vvb av-j p-acp dt n1, p-acp dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1 cc vhg vvn r-crq pns31 vdd px31, pns31 vvz dt n1 av p-acp pno12:
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3269
Let vs therefore as many as are perfect, (that is sincere, and void of grosse hypocrisie) be thus minded. Let us Therefore as many as Are perfect, (that is sincere, and void of gross hypocrisy) be thus minded.
vvb pno12 av p-acp d c-acp vbr j, (cst vbz j, cc j pp-f j n1) vbb av vvn.
(23) sermon (DIV1)
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3270
He was not as a vaine foolish man, who running in a race wil be euer and anon looking back how much ground he hath rid:
He was not as a vain foolish man, who running in a raze will be ever and anon looking back how much ground he hath rid:
pns31 vbds xx p-acp dt j j n1, r-crq vvg p-acp dt n1 vmb vbi av cc av vvg av c-crq d n1 pns31 vhz vvn:
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3271
but his eye was vpon the marke, considering how much he had yet to run, how farre off he was from perfection:
but his eye was upon the mark, considering how much he had yet to run, how Far off he was from perfection:
cc-acp po31 n1 vbds p-acp dt n1, vvg c-crq d pns31 vhd av pc-acp vvi, c-crq av-j a-acp pns31 vbds p-acp n1:
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3272
and the same mind should be in vs, and will be in as many of vs,
and the same mind should be in us, and will be in as many of us,
cc dt d n1 vmd vbi p-acp pno12, cc vmb vbi p-acp c-acp d pp-f pno12,
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3273
as are indued with the same spirit that Paul was.
as Are endued with the same Spirit that Paul was.
c-acp vbr vvn p-acp dt d n1 cst np1 vbds.
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We must euery day labour to abound more and more in all wisedome and in all godlinesse.
We must every day labour to abound more and more in all Wisdom and in all godliness.
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If we prayed once a day in priuate, and that somewhat coldly at the first, we must afterward pray twise or thrise, If we prayed once a day in private, and that somewhat coldly At the First, we must afterwards pray twice or thrice,
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or oftner in a day, as occasion is offered, and that more feruently, and feelingly then we did in the beginning.
or oftener in a day, as occasion is offered, and that more fervently, and feelingly then we did in the beginning.
cc av-c p-acp dt n1, c-acp n1 vbz vvn, cc cst av-dc av-j, cc av-vvg av pns12 vdd p-acp dt n1.
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If we did reade and meditate more seldome, and with greater weaknesse and distraction at our first entrance into profession, in our proceeding, we must vse those exercises, more frequently,
If we did read and meditate more seldom, and with greater weakness and distraction At our First Entrance into profession, in our proceeding, we must use those exercises, more frequently,
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and performe them more seriously and chearefully: and the like may be said for all other duties.
and perform them more seriously and cheerfully: and the like may be said for all other duties.
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Thus if we can labour to do, and when we slip and so are stayed now and then in our race,
Thus if we can labour to do, and when we slip and so Are stayed now and then in our raze,
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yet if we recouer our selues with speede, and set surer, and looke better to our steps,
yet if we recover our selves with speed, and Set Surer, and look better to our steps,
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and make more haste in our way then we did before:
and make more haste in our Way then we did before:
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we must not be discouraged, though we find not so good a progresse as were to be wished for:
we must not be discouraged, though we find not so good a progress as were to be wished for:
pns12 vmb xx vbi vvn, cs pns12 vvb xx av j dt n1 a-acp vbdr pc-acp vbi vvn p-acp:
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God will accept of our endeuour, and his spirit will beare vs witnesse that we haue a true heart, notwithstanding we come farre short of that we should,
God will accept of our endeavour, and his Spirit will bear us witness that we have a true heart, notwithstanding we come Far short of that we should,
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and other of Gods Saints do attaine vnto.
and other of God's Saints do attain unto.
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But on the contrary, if we stand at a stay, or start aside like a broken bow,
But on the contrary, if we stand At a stay, or start aside like a broken bow,
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and so turne backe againe vnto folly, it is much to be suspected that we had neuer any soundnesse in vs.
and so turn back again unto folly, it is much to be suspected that we had never any soundness in us
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3 A third token of sincerity is, constantlie and carefully to vse all the good meanes of attaining to goodnesse,
3 A third token of sincerity is, constantly and carefully to use all the good means of attaining to Goodness,
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and to eschew all the inducements that may allure vnto euill.
and to eschew all the inducements that may allure unto evil.
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Doth any one hate swearing? then let him shew it by auoiding the company of blasphemers.
Does any one hate swearing? then let him show it by avoiding the company of blasphemers.
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Doth any one hate impurity and filthinesse? then let him testifie it by separating himselfe from all wanton and lasciuious company,
Does any one hate impurity and filthiness? then let him testify it by separating himself from all wanton and lascivious company,
vdz d crd n1 n1 cc n1? av vvb pno31 vvi pn31 p-acp n-vvg px31 p-acp d j-jn cc j n1,
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and from all suspected persons & places.
and from all suspected Persons & places.
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If one pretend that he hateth these & the like euils, and yet will aduenture vpon the baite, it is sure that such a one wanteth that truth of heart, which should be in him,
If one pretend that he hates these & the like evils, and yet will adventure upon the bait, it is sure that such a one Wants that truth of heart, which should be in him,
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and is in all, so farre as they are sound within.
and is in all, so Far as they Are found within.
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So for the contrary, doth any one desire that grace and religion may flourish in his heart,
So for the contrary, does any one desire that grace and Religion may flourish in his heart,
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and that the fruites thereof may appeare in his life? then let him vse all priuate and publike religious excercises, wherby these things may be wrought and increased in him;
and that the fruits thereof may appear in his life? then let him use all private and public religious exercises, whereby these things may be wrought and increased in him;
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and delight in such company, as both by precept and example may further him therein.
and delight in such company, as both by precept and Exampl may further him therein.
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Doth any one wish that he could get victory ouer some special sins and corruptions that he is troubled withall? then let him enter into combate against them,
Does any one wish that he could get victory over Some special Sins and corruptions that he is troubled withal? then let him enter into combat against them,
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as the Apostle did, Rom. 7. Let him humble himselfe by fasting and prayer, and complaine & cry vnto the Lord for the repressing of them,
as the Apostle did, Rom. 7. Let him humble himself by fasting and prayer, and complain & cry unto the Lord for the repressing of them,
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and get such forcible reasons against them out of the Scriptures, as may quell the strength and violence of them;
and get such forcible Reasons against them out of the Scriptures, as may quell the strength and violence of them;
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and thus a sincere heart will do.
and thus a sincere heart will do.
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But if we make shew that we desire to be godly and religious, and yet vse not the meanes at all, or but some of them:
But if we make show that we desire to be godly and religious, and yet use not the means At all, or but Some of them:
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or if we vse them all, it is but by fits and flarts:
or if we use them all, it is but by fits and flarts:
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or if we vse them constantly, yet we do it but remisly and coldly, we cannot haue any assurance that our hearts are faithfull vnto the Lord.
or if we use them constantly, yet we do it but remissly and coldly, we cannot have any assurance that our hearts Are faithful unto the Lord.
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A fourth argument of sincerity is to performe all duties as in Gods presence, looking vnto him,
A fourth argument of sincerity is to perform all duties as in God's presence, looking unto him,
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as the directer and discerner of our thoughts, words, and workes, and thinking it sufficient if he approue of vs, though men do dislike vs;
as the directer and discerner of our thoughts, words, and works, and thinking it sufficient if he approve of us, though men do dislike us;
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as the Apostle Paul telleth the Corinthians: 1 Cor. 4.3.4.
as the Apostle Paul Telleth the Corinthians: 1 Cor. 4.3.4.
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As touching me, I passe very little to be iudged of you, or of mans iudgement, &c. He that iudgeeth me is the Lord. As touching me, I pass very little to be judged of you, or of men judgement, etc. He that iudgeeth me is the Lord.
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And againe in the Epistle to the Thessalonians: 1 Thes. 2.4.
And again in the Epistle to the Thessalonians: 1 Thebes 2.4.
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As we were allowed of God that the Gospell should be committed vnto vs, so we speake:
As we were allowed of God that the Gospel should be committed unto us, so we speak:
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not as they that please men, but God, which approueth our hearts. not as they that please men, but God, which approveth our hearts.
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And therefore he prayeth in another place, that the Corinthians might do none ill, not that he might seeme approued, and haue the credit of their goodnesse,
And Therefore he Prayeth in Another place, that the Corinthians might do none ill, not that he might seem approved, and have the credit of their Goodness,
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as being wrought chiefly by his ministery:
as being wrought chiefly by his Ministry:
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but that they might do that which is honest, though he were disallowed, to wit, by men:
but that they might do that which is honest, though he were disallowed, to wit, by men:
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for with God the righteous Iudge, he knew that he should be both approued and rewarded.
for with God the righteous Judge, he knew that he should be both approved and rewarded.
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Thus he that is a seruant, faithfull and trusty in his place, seruing the Lord Christ in conscience,
Thus he that is a servant, faithful and trusty in his place, serving the Lord christ in conscience,
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& not men with eye seruice, albeit he should be accounted the most idle and vntrusly seruant in all the family, (being indeed the most diligent and painfull of all) he will still go on with his faithfulnes,
& not men with eye service, albeit he should be accounted the most idle and vntrusly servant in all the family, (being indeed the most diligent and painful of all) he will still go on with his faithfulness,
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and not diminish any iotte of his industry and laboriousnesse.
and not diminish any jot of his industry and laboriousness.
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This Iob alledgeth as a testimony of his integrity, that wheras he might haue giuen free scope to his eie for wanton lookes,
This Job allegeth as a testimony of his integrity, that whereas he might have given free scope to his eye for wanton looks,
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and to his heart for sinfull affections, yet he saith of himselfe:
and to his heart for sinful affections, yet he Says of himself:
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I made a couenant with mine eyes, why then should I think on a maid? And why was he thus iealous of himselfe,I made a Covenant with mine eyes, why then should I think on a maid? And why was he thus jealous of himself,
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and thus carefull to guide his eye, and to gouerne his heart in a right maner? the reason is rendred, vers. 4. Doth not he behold my wayes,
and thus careful to guide his eye, and to govern his heart in a right manner? the reason is rendered, vers. 4. Does not he behold my ways,
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and tell all my steps? That also is Iosephs commendation, that whereas he might haue liued in impurity and filthinesse, not only without blame and reproch,and tell all my steps? That also is Joseph's commendation, that whereas he might have lived in impurity and filthiness, not only without blame and reproach,
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but euen with the fauour of his sinfull and vnchast mistresse, yet the feare of the Lord restrained him from that monstrous, and abhominable sinne:
but even with the favour of his sinful and unchaste mistress, yet the Fear of the Lord restrained him from that monstrous, and abominable sin:
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How can I do this great wickednesse (saith he) and so sinne against God? Gen. 39.10. How can I do this great wickedness (Says he) and so sin against God? Gen. 39.10.
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Yea though she spake to him from day to day, yet he refused, and would not so much as be in her company, lest any tempation should be offred vnto him by that occasion:Yea though she spoke to him from day to day, yet he refused, and would not so much as be in her company, lest any temptation should be offered unto him by that occasion:
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he would rather haue her displeasure then Gods, & rather be imprisoned amongst malefactors, for forbearing of euill,
he would rather have her displeasure then God's, & rather be imprisoned among malefactors, for forbearing of evil,
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then to be vexed and tortured on the racke of an euill conscience for commiting of euill.
then to be vexed and tortured on the rack of an evil conscience for committing of evil.
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And this good disposition Gods seruants do many times find in themselues, that when they haue falne into any secret sin,
And this good disposition God's Servants do many times find in themselves, that when they have fallen into any secret since,
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and haue entertained vaine & folish thoughts, or corrupt & carnal affections, when they haue ouershot themselues in their speeches,
and have entertained vain & foolish thoughts, or corrupt & carnal affections, when they have overshot themselves in their Speeches,
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or in their cariage, and no man discerneth it, yet they take thēselues with the maner:
or in their carriage, and no man discerneth it, yet they take themselves with the manner:
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& knowing that Gods holy eies are vpon them, they iudge & condemne themselues, and are throghly angry with thēselues for that which they haue done.
& knowing that God's holy eyes Are upon them, they judge & condemn themselves, and Are throghly angry with themselves for that which they have done.
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Yea sometimes, when men praise and extoll them, yet they blush within themselues, and haue an holy indignation against their owne soules, that they haue dealt hypocritically,
Yea sometime, when men praise and extol them, yet they blush within themselves, and have an holy Indignation against their own Souls, that they have dealt hypocritically,
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or vaine gloriously, or lightly, or indiscreetly, or passionatly. This is a very singular mark, & vndouted argumēt of great piety & sincerity.
or vain gloriously, or lightly, or indiscreetly, or passionately. This is a very singular mark, & undoubted argument of great piety & sincerity.
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As on the cōtrary, it is a certain note of grosse hypocrisie, euer to be caring what mē thinke,
As on the contrary, it is a certain note of gross hypocrisy, ever to be caring what men think,
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& speak of vs, & of our doings, & neuer to regard what god seeth amis in the same.
& speak of us, & of our doings, & never to regard what god sees amiss in the same.
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1 The last note (though many other might be named, shall be this, patiently to endure an admonition, 1 The last note (though many other might be nam, shall be this, patiently to endure an admonition,
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and reproofe, and to be desirous of the same, to the intent we may profit thereby:
and reproof, and to be desirous of the same, to the intent we may profit thereby:
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in publicke to like best, and desire most those sermons, wherein our owne corruptions are most throughly met withall,
in public to like best, and desire most those Sermons, wherein our own corruptions Are most thoroughly met withal,
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and strucke at with greatest sharpnesse, and vehemency:
and struck At with greatest sharpness, and vehemency:
cc vvd p-acp p-acp js n1, cc n1:
(23) sermon (DIV1)
498
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and in priuate, to be most glad of the society of those friends, that will in wisedome and mercy, tel vs most often,
and in private, to be most glad of the society of those Friends, that will in Wisdom and mercy, tell us most often,
cc p-acp j, pc-acp vbi av-ds j pp-f dt n1 pp-f d n2, cst vmb p-acp n1 cc n1, vvb pno12 av-ds av,
(23) sermon (DIV1)
498
Page 21
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and most plainly of our faults.
and most plainly of our Faults.
cc av-ds av-j pp-f po12 n2.
(23) sermon (DIV1)
498
Page 21
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Hypocrites, cannot abide that any should rubbe vpon their galled backs as it were, or come neare thē to touch their gouty,
Hypocrites, cannot abide that any should rub upon their galled backs as it were, or come near them to touch their gouty,
n2, vmbx vvi cst d vmd vvi p-acp po32 j-vvn n2 c-acp pn31 vbdr, cc vvb av-j pno32 pc-acp vvi po32 j,
(23) sermon (DIV1)
499
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3343
and festered, and corrupted consciences, but they will wince and kicke, and lay about them,
and festered, and corrupted Consciences, but they will wince and kick, and lay about them,
cc j-vvn, cc j-vvn n2, cc-acp pns32 vmb vvi cc vvi, cc vvd p-acp pno32,
(23) sermon (DIV1)
499
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and cry out on those that are such iudgers, and such busy-bodies (as they tearme them) and so reiect all wholesome reproofes,
and cry out on those that Are such judgers, and such busybodies (as they term them) and so reject all wholesome reproofs,
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(23) sermon (DIV1)
499
Page 21
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& carry a bitter heart against the reprouers.
& carry a bitter heart against the reprovers.
cc vvi dt j n1 p-acp dt n2.
(23) sermon (DIV1)
499
Page 22
3346
Onely those that are sound-hearted, can submit themselues, in the lowlinesse of their minds, and meekenesse of their spirits, to beare admonitions,
Only those that Are soundhearted, can submit themselves, in the lowliness of their minds, and meekness of their spirits, to bear admonitions,
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(23) sermon (DIV1)
499
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3347
when they neede it, (be he a superiour or an inferiour that administreth the same) and labour to make a right vse hereof,
when they need it, (be he a superior or an inferior that administereth the same) and labour to make a right use hereof,
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(23) sermon (DIV1)
499
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and to loue the partie the better, that will deale so mercifully and faithfully with their soules.
and to love the party the better, that will deal so mercifully and faithfully with their Souls.
cc pc-acp vvi dt n1 dt jc, cst vmb vvi av av-j cc av-j p-acp po32 n2.
(23) sermon (DIV1)
499
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3349
Indeed Gods best children, may sometimes faile herein, and begin to bustle, and take on,
Indeed God's best children, may sometime fail herein, and begin to bustle, and take on,
av n2 av-js n2, vmb av vvi av, cc vvb pc-acp vvi, cc vvb a-acp,
(23) sermon (DIV1)
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when they are somewhat sharply dealt withall, and cannot so readily and chearefully swallow and disgest those bitter pils, as they should:
when they Are somewhat sharply dealt withal, and cannot so readily and cheerfully swallow and digest those bitter pills, as they should:
c-crq pns32 vbr av av-j vvn av, cc vmbx av av-j cc av-j vvi cc vvi d j vvz, c-acp pns32 vmd:
(23) sermon (DIV1)
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but if they be grieued in their soules, that they find so much pride in themselues,
but if they be grieved in their Souls, that they find so much pride in themselves,
cc-acp cs pns32 vbb vvn p-acp po32 n2, cst pns32 vvb av d n1 p-acp px32,
(23) sermon (DIV1)
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& though they be a little distēpered in company, yet whē they are alone, they are ashamed of their folly,
& though they be a little distempered in company, yet when they Are alone, they Are ashamed of their folly,
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(23) sermon (DIV1)
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and desire more wisdome and grace to reape benefite by the admonitions that shall afterwards be giuen them,
and desire more Wisdom and grace to reap benefit by the admonitions that shall afterwards be given them,
cc vvb dc n1 cc n1 pc-acp vvi n1 p-acp dt n2 cst vmb av vbi vvn pno32,
(23) sermon (DIV1)
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and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse:
and begin to think more reverently of the parties that showed them that mercy and kindness:
cc vvb pc-acp vvi av-dc av-j pp-f dt n2 cst vvd pno32 d n1 cc n1:
(23) sermon (DIV1)
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they should not be dismaied, knowing that they are true Israelits, in whom their is no guile, notwithstanding that vnwillingnesse and vntowardnesse to vndergoe a rebuke, that they find in them selues, and their corrupt nature.
they should not be dismayed, knowing that they Are true Israelites, in whom their is no guile, notwithstanding that unwillingness and untowardness to undergo a rebuke, that they find in them selves, and their corrupt nature.
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(23) sermon (DIV1)
500
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3356
Thirdly, this is for the great comfort of all such:
Thirdly, this is for the great Comfort of all such:
ord, d vbz p-acp dt j n1 pp-f d d:
(23) sermon (DIV1)
501
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these notes of vprightnes in themselues, though they haue many corruptions and imperfections, mixed with their best works,
these notes of uprightness in themselves, though they have many corruptions and imperfections, mixed with their best works,
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(23) sermon (DIV1)
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yet seeing they haue pure hearts, they are happy and blessed, and shall find the good effects of their blessednesse.
yet seeing they have pure hearts, they Are happy and blessed, and shall find the good effects of their blessedness.
av vvg pns32 vhb j n2, pns32 vbr j cc j-vvn, cc vmb vvi dt j n2 pp-f po32 n1.
(23) sermon (DIV1)
501
Page 22
3359
True holinesse, and true happines are neuer separated. As for perfection, God lookes not for it at our hands.
True holiness, and true happiness Are never separated. As for perfection, God looks not for it At our hands.
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(23) sermon (DIV1)
501
Page 22
3360
If sinne hange on vs, but wee would faine cast it off: if we find vnbeliefe, but would most gladly get faith:
If sin hang on us, but we would feign cast it off: if we find unbelief, but would most gladly get faith:
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(23) sermon (DIV1)
501
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if wee be troubled in our hearts with hardnesse, but are desirous of softnesse: if we be troubled in our hearts with hardness, but Are desirous of softness:
cs pns12 vbb vvn p-acp po12 n2 p-acp n1, cc-acp vbr j pp-f n1:
(23) sermon (DIV1)
501
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3362
if we be humbled for that we cānot be humbled sufficiently, nor get such a large heart as we would to desire and expect grace from heauen, let vs not be discomforted for our defects and frailties:
if we be humbled for that we cannot be humbled sufficiently, nor get such a large heart as we would to desire and expect grace from heaven, let us not be discomforted for our defects and frailties:
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(23) sermon (DIV1)
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for the Lord wil spare vs, and be gracious vnto vs in his beloued sonne: according to that worthy prayer of good King Hezekiah: The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers,
for the Lord will spare us, and be gracious unto us in his Beloved son: according to that worthy prayer of good King Hezekiah: The good Lord be merciful towards him that Prepareth his Whole heart to seek the Lord God of his Father's,
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(23) sermon (DIV1)
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though he be not clensed according to the purification of the Sanctuary. Though many haue bene braullers heretofore, let them labor to be peaceable:though he be not cleansed according to the purification of the Sanctuary. Though many have be braullers heretofore, let them labour to be peaceable:
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(23) sermon (DIV1)
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Page 23
3365
though they haue ben worldly, let them striue to be heauenly: though they haue bene filthy, let them endeauour to get chastity:
though they have been worldly, let them strive to be heavenly: though they have be filthy, let them endeavour to get chastity:
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(23) sermon (DIV1)
502
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though they haue bene ignorant and prophane, let them study to obtaine knowledge and holinesse: and then they may come to the Lords table, & welcome:
though they have be ignorant and profane, let them study to obtain knowledge and holiness: and then they may come to the lords table, & welcome:
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(23) sermon (DIV1)
502
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the Lord will haue respect vnto them, and grant them pardon for their sinnes, and supply all their wants,
the Lord will have respect unto them, and grant them pardon for their Sins, and supply all their Wants,
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(23) sermon (DIV1)
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Page 23
3368
and giue them more grace to doe their duty, in the remainder of their life, and in the daies of their pilgrimage that are yet behinde. Surely they worke none iniquity.
and give them more grace to do their duty, in the remainder of their life, and in the days of their pilgrimage that Are yet behind. Surely they work none iniquity.
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(23) sermon (DIV1)
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3369
That is, they make not a trade, and common practise thereof.
That is, they make not a trade, and Common practice thereof.
cst vbz, pns32 vvb xx dt n1, cc j n1 av.
(23) sermon (DIV1)
503
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3370
Slip they doe, through the infirmitie of the flesh, & subtilty of Sathan, and the allurements of the world:
Slip they do, through the infirmity of the Flesh, & subtlety of Sathan, and the allurements of the world:
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(23) sermon (DIV1)
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but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses.
but they do not ordinarily and customably go forward in unlawful and sinful courses.
cc-acp pns32 vdb xx av-j cc av-j vvi av-j p-acp j-u cc j n2.
(23) sermon (DIV1)
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In that the Psalmist setteth downe this as a part, (and not the least part neither) of blessednesse, That they worke none iniquity, A prerogatiue. to be freed from sinne. which walke in his waies:
In that the Psalmist sets down this as a part, (and not the least part neither) of blessedness, That they work none iniquity, A prerogative. to be freed from sin. which walk in his ways:
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(23) sermon (DIV1)
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the doctrine to be learned hence, is this, that it is a maruellous great prerogatiue to be freed from the bondage of sinne,
the Doctrine to be learned hence, is this, that it is a marvelous great prerogative to be freed from the bondage of sin,
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(23) sermon (DIV1)
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3374
If there were no other reward but this, yet it were a happy thing to be religious,
If there were no other reward but this, yet it were a happy thing to be religious,
cs a-acp vbdr dx j-jn n1 p-acp d, av pn31 vbdr dt j n1 pc-acp vbi j,
(23) sermon (DIV1)
504
Page 23
3375
euen in this respect, that we shall be set at liberty frō such a seruice. This point is euident from the Apostles words, where he speaketh thus:
even in this respect, that we shall be Set At liberty from such a service. This point is evident from the Apostles words, where he speaks thus:
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(23) sermon (DIV1)
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3376
God be thanked, that ye haue bene the seruants of sinne, but ye haue obeyed from the heart vnto the forme of doctrine, whereunto ye were deliuered. God be thanked, that you have be the Servants of sin, but you have obeyed from the heart unto the Form of Doctrine, whereunto you were Delivered.
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(23) sermon (DIV1)
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Where we see, that this was not the least priuiledge that they had by being Gods seruants,
Where we see, that this was not the least privilege that they had by being God's Servants,
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(23) sermon (DIV1)
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but indeed a matter for which he was greatly to be magnified;
but indeed a matter for which he was greatly to be magnified;
cc-acp av dt n1 p-acp r-crq pns31 vbds av-j pc-acp vbi vvn;
(23) sermon (DIV1)
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3379
that whereas they had bene the slaues of sinne, and (as base drudges) at the commaund of euery vile and wretched lust:
that whereas they had be the slaves of sin, and (as base drudges) At the command of every vile and wretched lust:
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(23) sermon (DIV1)
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by the vertue of the word powerfully preached vnto them, and faithfully receiued by them, they had bene deliuered from that bondage,
by the virtue of the word powerfully preached unto them, and faithfully received by them, they had be Delivered from that bondage,
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(23) sermon (DIV1)
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3381
and made the seruants of God in righteousnesse, and holinesse of life and conuersation.
and made the Servants of God in righteousness, and holiness of life and Conversation.
cc vvd dt n2 pp-f np1 p-acp n1, cc n1 pp-f n1 cc n1.
(23) sermon (DIV1)
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And therefore in that same Chapter, verse 14. it is promised vnto Gods children, as a speciall fauour, That sinne shall not haue dominion ouer them.
And Therefore in that same Chapter, verse 14. it is promised unto God's children, as a special favour, That sin shall not have dominion over them.
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(23) sermon (DIV1)
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3383
It may sometimes tirannously vsurpe authority in them:
It may sometime tirannously usurp Authority in them:
pn31 vmb av av-j vvi n1 p-acp pno32:
(23) sermon (DIV1)
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3384
but the strength of grace, and the operation of the holy spirit of God, will still diminish,
but the strength of grace, and the operation of the holy Spirit of God, will still diminish,
cc-acp dt n1 pp-f n1, cc dt n1 pp-f dt j n1 pp-f np1, vmb av vvi,
(23) sermon (DIV1)
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and at last abolish the force and violence thereof:
and At last Abolah the force and violence thereof:
cc p-acp ord vvi dt n1 cc n1 av:
(23) sermon (DIV1)
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3386
so that it shall neuer beare such sway ouer them, as in the time of their vnregeneracy it did.
so that it shall never bear such sway over them, as in the time of their unregeneracy it did.
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(23) sermon (DIV1)
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3387
The truth of this doctrine, will yet more clearly shine forth, if wee consider, what the maister, the seruice,
The truth of this Doctrine, will yet more clearly shine forth, if we Consider, what the master, the service,
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(23) sermon (DIV1)
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& the reward of sinful persons are. As for their maister, it is Sathan: For he is the God of this world, Ephes. 2.2. Sathan is the maister of all sinners.
& the reward of sinful Persons Are. As for their master, it is Sathan: For he is the God of this world, Ephesians 2.2. Sathan is the master of all Sinners.
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(23) sermon (DIV1)
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and the Prince that ruleth in the children of disobedience: and the Prince that Ruleth in the children of disobedience:
cc dt n1 cst vvz p-acp dt n2 pp-f n1:
(23) sermon (DIV1)
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of whom all vnbeleeuers are held in captiuity, and still imployed according to his will and pleasure.
of whom all unbelievers Are held in captivity, and still employed according to his will and pleasure.
pp-f ro-crq d n2 vbr vvn p-acp n1, cc av vvd vvg p-acp po31 n1 cc n1.
(23) sermon (DIV1)
505
Page 24
3391
Now he is a more cruell and sauage tyrant, then euer Pharoh was:
Now he is a more cruel and savage tyrant, then ever Pharaoh was:
av pns31 vbz dt av-dc j cc j-jn n1, av av np1 vbds:
(23) sermon (DIV1)
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3392
though he were very fierce against the Israelites, and exercised great tiranny ouer thē, yet Sathā putteth his vassals to carry heauier burdens, and to toile out themselues in baser workes,
though he were very fierce against the Israelites, and exercised great tyranny over them, yet Sathā putteth his vassals to carry Heavier burdens, and to toil out themselves in baser works,
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(23) sermon (DIV1)
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3393
then euer the taskmasters of Aegipt imposed on the poore Israelites. For all impenitent sinners are in thraldome to euery brutish lust:
then ever the taskmasters of Egypt imposed on the poor Israelites. For all impenitent Sinners Are in thraldom to every brutish lust:
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(23) sermon (DIV1)
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3394
they must defile their bodies, and corrupt their soules, and consciences, and pollute all their workes and waies,
they must defile their bodies, and corrupt their Souls, and Consciences, and pollute all their works and ways,
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(23) sermon (DIV1)
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3395
when, and in what maner soeuer the Diuell will haue them; they must conuerse with euery lewd and sinfull companion:
when, and in what manner soever the devil will have them; they must converse with every lewd and sinful Companion:
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(23) sermon (DIV1)
505
Page 24
3396
they must runne vp and downe, like drudges to follow euery vaine and base delight, to pursue euery meane and trifling commodity:
they must run up and down, like drudges to follow every vain and base delight, to pursue every mean and trifling commodity:
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(23) sermon (DIV1)
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3397
and to hunt after euery promotion and dignity that offers it selfe vnto their view. They cannot liue peaceably in the day, nor rest quietly in the night:
and to hunt After every promotion and dignity that offers it self unto their view. They cannot live peaceably in the day, nor rest quietly in the night:
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(23) sermon (DIV1)
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3398
as we may see in gamesters, who breake their sleepe, mispend their time and strength, depriue themselues of a comfortable estate,
as we may see in gamesters, who break their sleep, misspend their time and strength, deprive themselves of a comfortable estate,
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(23) sermon (DIV1)
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and bring many miseries vpon themselues, and their families, by the ouer eager pursuite of their vngodly and vnthrifty courses.
and bring many misery's upon themselves, and their families, by the over eager pursuit of their ungodly and unthrifty courses.
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(23) sermon (DIV1)
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It is a wofull and lamentable case, that franticke persons are in, that must haue euery one in the family to attend vpon them,
It is a woeful and lamentable case, that frantic Persons Are in, that must have every one in the family to attend upon them,
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(23) sermon (DIV1)
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and to haue an eye vnto them, least they should hang themselues, or drowne themselues,
and to have an eye unto them, lest they should hang themselves, or drown themselves,
cc pc-acp vhi dt n1 p-acp pno32, cs pns32 vmd vvi px32, cc vvi px32,
(23) sermon (DIV1)
506
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3402
or get a kfe to cut their throates, or some way or other worke themselues mischiefe:
or get a kfe to Cut their throats, or Some Way or other work themselves mischief:
cc vvi dt n1 pc-acp vvi po32 n2, cc d n1 cc n-jn vvi px32 n1:
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3403
but farre worse is their case, that are possest with a spirituall frenzie, and led by the suggestions of Sathan, who are euermore labouring to worke out their owne ouerthrow,
but Far Worse is their case, that Are possessed with a spiritual frenzy, and led by the suggestions of Sathan, who Are evermore labouring to work out their own overthrow,
cc-acp av-j jc vbz po32 n1, cst vbr vvn p-acp dt j n1, cc vvd p-acp dt n2 pp-f np1, r-crq vbr av vvg pc-acp vvi av po32 d n1,
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3404
& to bring vpon thēselues destruction of body & soule:
& to bring upon themselves destruction of body & soul:
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3405
which is the reward that Sathan giueth them, for all their paines that they haue taken in seruing him,
which is the reward that Sathan gives them, for all their pains that they have taken in serving him,
r-crq vbz dt n1 cst np1 vvz pno32, p-acp d po32 n2 cst pns32 vhb vvn p-acp vvg pno31,
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3406
and in fulfilling the lust of their owne wicked flesh: according to the saying of the Apostle, The wages of sin is death: that is, euerlasting death:
and in fulfilling the lust of their own wicked Flesh: according to the saying of the Apostle, The wages of since is death: that is, everlasting death:
cc p-acp vvg dt n1 pp-f po32 d j n1: vvg p-acp dt n-vvg pp-f dt n1, dt n2 pp-f n1 vbz n1: cst vbz, j n1:
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3407
Which is an vtter separation from Gods blessed presence, and from all maner of comforts whatsoeuer, to endure vnspeakeable and endles torments in the lake that burneth with fire and brimstone, Reuelation. which is the second death.
Which is an utter separation from God's blessed presence, and from all manner of comforts whatsoever, to endure unspeakable and endless torments in the lake that burns with fire and brimstone, Revelation. which is the second death.
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3408
Another reason, why it is a great priuiledge to be exempted from the dominion of sinne, is, because it is a testimony that we are the sonnes of God,
another reason, why it is a great privilege to be exempted from the dominion of sin, is, Because it is a testimony that we Are the Sons of God,
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3409
as it is said by the Apostle Iohn: He that committeth sinne is of the Diuell, and:
as it is said by the Apostle John: He that Committeth sin is of the devil, and:
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3410
Whosoeuer is borne of God sinneth not. And why? because the efficacie of the word and spirit doe restraine him therefrom.Whosoever is born of God Sinneth not. And why? Because the efficacy of the word and Spirit do restrain him therefrom.
r-crq vbz vvn pp-f np1 vvz xx. cc c-crq? c-acp dt n1 pp-f dt n1 cc n1 vdb vvi pno31 av.
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3411
A third reason is, because that is it whereby we are made conformable vnto Christ Iesus:
A third reason is, Because that is it whereby we Are made conformable unto christ Iesus:
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3412
when we are freed from the slauerie of sinne, we are still translated from glory to glory,
when we Are freed from the slavery of sin, we Are still translated from glory to glory,
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3413
and haue the Image of God renued in vs daily more and more, purging our selues euen as Christ is pure.
and have the Image of God renewed in us daily more and more, purging our selves even as christ is pure.
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3414
This serueth for our instruction, that seeing it is such a preheminence (not to be a worker of iniquity:) therefore we should hereby fence & arme our selues against al enticements, whereby we might be allured to sinne, either in heart or in behauiour, This serveth for our instruction, that seeing it is such a pre-eminence (not to be a worker of iniquity:) Therefore we should hereby fence & arm our selves against all enticements, whereby we might be allured to sin, either in heart or in behaviour,
d vvz p-acp po12 n1, cst vvg pn31 vbz d dt n1 (xx pc-acp vbi dt n1 pp-f n1:) av pns12 vmd av vvi cc vvi po12 n2 p-acp d n2, c-crq pns12 vmd vbi vvn p-acp n1, av-d p-acp n1 cc p-acp n1,
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3415
when pleasure smileth vpon vs, or filthy lucre setteth on our hearts, or preferment calleth for vs, &c. Let this be as a buckler whereby to repell all the firy darts of the Diuell:
when pleasure smileth upon us, or filthy lucre sets on our hearts, or preferment calls for us, etc. Let this be as a buckler whereby to repel all the firy darts of the devil:
c-crq n1 vvz p-acp pno12, cc j n1 vvz p-acp po12 n2, cc n1 vvz p-acp pno12, av vvb d vbi p-acp dt n1 c-crq pc-acp vvi d dt j n2 pp-f dt n1:
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3416
It is a blessed thing to worke none iniquity, and, What should it profit a man to winne the whole world, It is a blessed thing to work none iniquity, and, What should it profit a man to win the Whole world,
pn31 vbz dt j-vvn n1 pc-acp vvi pi n1, cc, r-crq vmd pn31 vvi dt n1 pc-acp vvi dt j-jn n1,
(23) sermon (DIV1)
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3417
and to lose his owne soule? Moses chose rather to suffer affliction with the people of God,
and to loose his own soul? Moses chosen rather to suffer affliction with the people of God,
cc pc-acp vvi po31 d n1? np1 vvd av-c pc-acp vvi n1 p-acp dt n1 pp-f np1,
(23) sermon (DIV1)
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3418
then to enioy the pleasures of sinne, and the preferments of Egypt for ascason. then to enjoy the pleasures of sin, and the preferments of Egypt for ascason.
cs pc-acp vvi dt n2 pp-f n1, cc dt n2 pp-f np1 p-acp n1.
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3419
It was a foolish & mad part of the Israelites, to desire to returne into Egypt the house of their bondage, that they might eate of their flesh pots,
It was a foolish & mad part of the Israelites, to desire to return into Egypt the house of their bondage, that they might eat of their Flesh pots,
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(23) sermon (DIV1)
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3420
and of the leekes and onions, that in time past they had there enioyed:
and of the leeks and onions, that in time passed they had there enjoyed:
cc pp-f dt n2 cc n2, cst p-acp n1 p-acp pns32 vhd a-acp vvn:
(23) sermon (DIV1)
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3421
but much more void of sence & reason are they, that whē they haue been once deliuered frō that spirituall seruitude, will cast themselues into thraldome againe:
but much more void of sense & reason Are they, that when they have been once Delivered from that spiritual servitude, will cast themselves into thraldom again:
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(23) sermon (DIV1)
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Page 25
3422
and when they haue bene puld out of the snares of the Diuell, wherein they were held at his pleasure, will returne againe to folly,
and when they have be pulled out of the snares of the devil, wherein they were held At his pleasure, will return again to folly,
cc c-crq pns32 vhb vbn vvn av pp-f dt n2 pp-f dt n1, c-crq pns32 vbdr vvn p-acp po31 n1, vmb vvi av p-acp n1,
(23) sermon (DIV1)
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3423
& intangle themselues the second time. Wherefore let this put strength into vs in all conflicts, that we may stand resolutely,
& entangle themselves the second time. Wherefore let this put strength into us in all conflicts, that we may stand resolutely,
cc vvi px32 dt ord n1. q-crq vvb d vvd n1 p-acp pno12 p-acp d n2, cst pns12 vmb vvi av-j,
(23) sermon (DIV1)
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3424
as against other assaults, so against that of the examples of great and mighty men, who vsually take their liberty in all voluptuous and licentious kindes of liuing.
as against other assaults, so against that of the Examples of great and mighty men, who usually take their liberty in all voluptuous and licentious Kinds of living.
c-acp p-acp j-jn n2, av p-acp d pp-f dt n2 pp-f j cc j n2, r-crq av-j vvb po32 n1 p-acp d j cc j n2 pp-f vvg.
(23) sermon (DIV1)
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3425
This consideration (I say) should arme vs against it: The Lord hath pronounced them blessed that worke none iniquity:
This consideration (I say) should arm us against it: The Lord hath pronounced them blessed that work none iniquity:
d n1 (pns11 vvb) vmd vvi pno12 p-acp pn31: dt n1 vhz vvn pno32 vvn d n1 pix n1:
(23) sermon (DIV1)
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3426
and if I be of the number of them, I shall be more happy in renouncing sinne,
and if I be of the number of them, I shall be more happy in renouncing sin,
cc cs pns11 vbb pp-f dt n1 pp-f pno32, pns11 vmb vbi av-dc j p-acp vvg n1,
(23) sermon (DIV1)
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3427
then the greatest Potentate in the earth is, or can be in committing of sinne.
then the greatest Potentate in the earth is, or can be in committing of sin.
cs dt js n1 p-acp dt n1 vbz, cc vmb vbi p-acp vvg pp-f n1.
(23) sermon (DIV1)
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3428
And therefore let vs deale as Eliphaz did in the booke of Iob: Iob 5.2. I haue seene the foolish well rooted (saith he) and suddenly I cursed his habitation:
And Therefore let us deal as Eliphaz did in the book of Job: Job 5.2. I have seen the foolish well rooted (Says he) and suddenly I cursed his habitation:
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(23) sermon (DIV1)
510
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3429
not by way of imprecation, but of denuntiation of Gods iudgements due vnto them for their euill workes, shewing that they tooke such courses as did make them and theirs accursed,
not by Way of imprecation, but of denunciation of God's Judgments due unto them for their evil works, showing that they took such courses as did make them and theirs accursed,
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(23) sermon (DIV1)
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Page 26
3430
and bring the vengeance of God vpon them:
and bring the vengeance of God upon them:
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(23) sermon (DIV1)
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3431
the meditation whereof was a strong bulwarke to fence him against all temptations vnto the like sinful and vile practises.
the meditation whereof was a strong bulwark to fence him against all temptations unto the like sinful and vile practises.
dt n1 c-crq vbds dt j n1 pc-acp vvi pno31 p-acp d n2 p-acp dt j j cc j n2.
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3432
2 This maketh for the terror of all such as do drinke in sin with greedinesse,
2 This makes for the terror of all such as do drink in since with greediness,
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3433
and giue allowance to themselues in blaspheming, in Sabaoth breaking, in wantonnesse, in lying, and slandering,
and give allowance to themselves in blaspheming, in Sabaoth breaking, in wantonness, in lying, and slandering,
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(23) sermon (DIV1)
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3434
and scoffing, and such other fowle vices.
and scoffing, and such other fowl vices.
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(23) sermon (DIV1)
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3435
If they be blessed that do not work iniquity, then cursed are they that make a common practise thereof.
If they be blessed that do not work iniquity, then cursed Are they that make a Common practice thereof.
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(23) sermon (DIV1)
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3436
But I hope (will some say) a mans heart may be good, though he ouershoot himselfe by rapping out an oath now & then,
But I hope (will Some say) a men heart may be good, though he overshoot himself by rapping out an oath now & then,
cc-acp pns11 vvb (n1 d vvb) dt ng1 n1 vmb vbi j, cs pns31 vvi px31 p-acp vvg av dt n1 av cc av,
(23) sermon (DIV1)
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3437
and by speaking foolishly and lightly &c. you must not iudge (say they) God knoweth our hearts.
and by speaking foolishly and lightly etc. you must not judge (say they) God Knoweth our hearts.
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3438
He doth so indeed, and he hath made knowne vnto vs by his word, that an ill tongue and an ill life do alwaies argue an ill heart:
He does so indeed, and he hath made known unto us by his word, that an ill tongue and an ill life do always argue an ill heart:
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3439
for out of the aboundance of the heart, the mouth speaketh: for out of the abundance of the heart, the Mouth speaks:
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(23) sermon (DIV1)
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3440
and a good tree cannot bring forth such rotten fruit, nor a pure fountain send forth such muddy & filthy streames,
and a good tree cannot bring forth such rotten fruit, nor a pure fountain send forth such muddy & filthy streams,
cc dt j n1 vmbx vvi av d j-vvn n1, ccx dt j n1 vvi av d j cc j n2,
(23) sermon (DIV1)
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3441
as do euermore issue forth at their profane mouthes, & are deriued from their impure consciences vnto all,
as do evermore issue forth At their profane mouths, & Are derived from their impure Consciences unto all,
c-acp vdb av vvi av p-acp po32 j n2, cc vbr vvn p-acp po32 j n2 p-acp d,
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3442
or to the most part of their actions. Thou hast commanded to keepe thy precepts diligently.
or to the most part of their actions. Thou hast commanded to keep thy Precepts diligently.
cc p-acp dt av-ds n1 pp-f po32 n2. pns21 vh2 vvn pc-acp vvi po21 n2 av-j.
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3443
The doctrine that these words affoorde is this, that nothing is superfluous that is done in obedience to Gods holy will.
The Doctrine that these words afford is this, that nothing is superfluous that is done in Obedience to God's holy will.
dt n1 cst d n2 vvb vbz d, cst pix vbz j cst vbz vdn p-acp n1 p-acp npg1 j n1.
(23) sermon (DIV1)
515
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3444
The word translated Diligently, doth signifie in the originall tongue (wonderfull much,) so that the words go thus:
The word translated Diligently, does signify in the original tongue (wonderful much,) so that the words go thus:
dt n1 vvn av-j, vdz vvi p-acp dt j-jn n1 (j av-d,) av cst dt n2 vvb av:
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3445
Thou hast cōmanded to keepe thy precepts wonderfull much. And this the Apostle vrgeth the Corinthians vnto:Thou hast commanded to keep thy Precepts wonderful much. And this the Apostle urges the Corinthians unto:
pns21 vh2 vvn pc-acp vvi po21 n2 j av-d. cc d dt n1 vvz dt np1 p-acp:
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3446
Hauing such promises beloued, let vs purge our selues from all filthinesse of the flesh and of the spirit: Having such promises Beloved, let us purge our selves from all filthiness of the Flesh and of the Spirit:
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3447
that is, from all maner of corruption, as well inward as outward.
that is, from all manner of corruption, as well inward as outward.
cst vbz, p-acp d n1 pp-f n1, c-acp av j c-acp j.
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3448
And that was the drift of Christ Iesus in giuing the the true interpretation of the law, which the Pharisees had corrupted by their false expositions:
And that was the drift of christ Iesus in giving thee the true Interpretation of the law, which the Pharisees had corrupted by their false expositions:
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3449
I say this was the drift, to draw men from resting on the outward obseruation thereof,
I say this was the drift, to draw men from resting on the outward observation thereof,
pns11 vvb d vbds dt n1, pc-acp vvi n2 p-acp vvg p-acp dt j n1 av,
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3450
& to bring them to haue regard vnto their thoughts, & to the affections of their hearts:
& to bring them to have regard unto their thoughts, & to the affections of their hearts:
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3451
& more ouer in their practise to do those things which heathē men & hypocrits could not attaine vnto:
& more over in their practice to do those things which heathen men & Hypocrites could not attain unto:
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3452
& therfore he often vrgeth this sentēce, to shew the slendernesse and insufficiency of their obedience:
& Therefore he often urges this sentence, to show the slenderness and insufficiency of their Obedience:
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3453
What singular thing do yee? Implying that Christians must in many things be singular, and differ from, and go beyond the common sort of men.What singular thing do ye? Implying that Christians must in many things be singular, and differ from, and go beyond the Common sort of men.
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3454
If one could doe as much good as an hundred, yet he could not doe the hundreth parte of that which a Christian ought to performe.
If one could do as much good as an hundred, yet he could not do the Hundredth part of that which a Christian ought to perform.
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3455
Let him say still (for it is a truth) I am an vnprofitable seruant: Let him say still (for it is a truth) I am an unprofitable servant:
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3456
I haue done no more then my dutie, nor so much as my duty.
I have done no more then my duty, nor so much as my duty.
pns11 vhb vdn dx dc cs po11 n1, ccx av av-d c-acp po11 n1.
(23) sermon (DIV1)
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3457
As Christ came to fulfil all that his Fathers law required, so it behoueth vs to obserue euery thing that wee are commaunded:
As christ Come to fulfil all that his Father's law required, so it behooves us to observe every thing that we Are commanded:
p-acp np1 vvd pc-acp vvi d d po31 ng1 n1 vvd, av pn31 vvz pno12 pc-acp vvi d n1 cst pns12 vbr vvn:
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3458
though not in perfection which we cannot attaine vnto: yet in vprightnesse, and with our best endeuours.
though not in perfection which we cannot attain unto: yet in uprightness, and with our best endeavours.
cs xx p-acp n1 r-crq pns12 vmbx vvi p-acp: av p-acp n1, cc p-acp po12 js n2.
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3459
When the Israelits told Moses that if he would goe neare, and heare what the Lord said,
When the Israelites told Moses that if he would go near, and hear what the Lord said,
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3460
and declare it vnto them, they would heare and doe all that the Lord should say, the Lord himselfe testified the equitie of their words, that They had well spoken, all that they spake,
and declare it unto them, they would hear and do all that the Lord should say, the Lord himself testified the equity of their words, that They had well spoken, all that they spoke,
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(23) sermon (DIV1)
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3461
and wished that there were such an heart in them, to feare him and to keepe all his commaundements alway:
and wished that there were such an heart in them, to Fear him and to keep all his Commandments always:
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3462
that it might go well with thē, and with their children after them. Whereby we are informed what is acceptable vnto God, and profitable for our selues:that it might go well with them, and with their children After them. Whereby we Are informed what is acceptable unto God, and profitable for our selves:
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3463
namely, entire obedience for our comfortable welfare, and constant obedience for our continuall happinesse: and to the same purpose tendeth that serious instigation, of S. Paul to the Corinthians:
namely, entire Obedience for our comfortable welfare, and constant Obedience for our continual happiness: and to the same purpose tendeth that serious instigation, of S. Paul to the Corinthians:
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Therefore my beloued brethren, be ye stedfast, vnmoueable, aboundant alwaies in the worke of the Lord: Therefore my Beloved brothers, be you steadfast, Unmovable, abundant always in the work of the Lord:
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for as much as •e know that your labour is not in vaine in the Lord. for as much as •e know that your labour is not in vain in the Lord.
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(23) sermon (DIV1)
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First, no vaine thing is commaunded, but euery precept that he giueth is holy, & euery duty prescribed to vs, is needful to be performed, he requireth nothing but that which is good, and iust:
First, no vain thing is commanded, but every precept that he gives is holy, & every duty prescribed to us, is needful to be performed, he requires nothing but that which is good, and just:
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(23) sermon (DIV1)
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and who can charge vs to do more than enough, whiles we deale onely in that which is iust and good?
and who can charge us to do more than enough, while we deal only in that which is just and good?
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(23) sermon (DIV1)
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3468
Secondly, the Lord desireth to be serued with all due care, and faithfulnesse:
Secondly, the Lord Desires to be served with all due care, and faithfulness:
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(23) sermon (DIV1)
519
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3469
can any man say, I am before hand with him, and I haue done more for his sake than he hath for mine? doe we not receiue from him breath,
can any man say, I am before hand with him, and I have done more for his sake than he hath for mine? do we not receive from him breath,
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(23) sermon (DIV1)
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and being, and life, and liuing, and preseruation, and saluation it selfe, and all things els?
and being, and life, and living, and preservation, and salvation it self, and all things Else?
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(23) sermon (DIV1)
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3 Thirdly, our labour is not lost, nor trauell mis-spent in yeelding obedience to him: for he will reward it at the full, and aboue all desert.
3 Thirdly, our labour is not lost, nor travel misspent in yielding Obedience to him: for he will reward it At the full, and above all desert.
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(23) sermon (DIV1)
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No man worketh for him without wages:
No man works for him without wages:
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(23) sermon (DIV1)
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not a godly action, not a godly word, not a godly purpose, not a godly motion of heart shall passe without pay and compensation.
not a godly actium, not a godly word, not a godly purpose, not a godly motion of heart shall pass without pay and compensation.
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(23) sermon (DIV1)
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Fourthly, euery default and omission of well doing, at euery time deserueth damnation:
Fourthly, every default and omission of well doing, At every time deserves damnation:
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(23) sermon (DIV1)
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and either shal be recompenced with the death of the sinner, or hath bene already requited with the torments of Christ.
and either shall be recompensed with the death of the sinner, or hath be already requited with the torments of christ.
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(23) sermon (DIV1)
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For confutation of the Papists, that little regarding the commaundements of God, expect great matters for their deuotion,
For confutation of the Papists, that little regarding the Commandments of God, expect great matters for their devotion,
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(23) sermon (DIV1)
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and their outward inuentions and obseruations:
and their outward Inventions and observations:
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(23) sermon (DIV1)
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but who hath required those things at their hands? the Lord commaundeth them to keepe his precepts, otherwise they can expect no recompence from him;
but who hath required those things At their hands? the Lord commandeth them to keep his Precepts, otherwise they can expect no recompense from him;
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(23) sermon (DIV1)
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but that may be said of all their inuented worship, which was spoken of them that were so full of externall ceremonies (as touch not, tast not, handle not) in the Apostles time: concerning all which he saith:
but that may be said of all their invented worship, which was spoken of them that were so full of external ceremonies (as touch not, taste not, handle not) in the Apostles time: Concerning all which he Says:
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(23) sermon (DIV1)
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That they perish with the vsing, Colos. 2.22. seeing they are after the commandements, and doctrines of man: That they perish with the using, Colos 2.22. seeing they Are After the Commandments, and doctrines of man:
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(23) sermon (DIV1)
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So soone as the worke is done, the reward is gone. Besides, here may be confuted all their works of supererogation:
So soon as the work is done, the reward is gone. Beside, Here may be confuted all their works of supererogation:
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(23) sermon (DIV1)
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If God God command vs to obserue his law in perfection, then what can there be left for them to performe beyond that which he commandeth? Doth Christ bid vs say, that when we haue done all that we can, we are vnprofitable seruants, and haue performed no more then our duties; If God God command us to observe his law in perfection, then what can there be left for them to perform beyond that which he commands? Does christ bid us say, that when we have done all that we can, we Are unprofitable Servants, and have performed no more then our duties;
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(23) sermon (DIV1)
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and will they be so audacious as to bragge of an ouerplus of well doing? Is it possible for obedience to exceed the commandement? or for ought to be any thing worth that is not done in obedience? but to let them passe. This is for our instruction:
and will they be so audacious as to brag of an overplus of well doing? Is it possible for Obedience to exceed the Commandment? or for ought to be any thing worth that is not done in Obedience? but to let them pass. This is for our instruction:
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(23) sermon (DIV1)
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hath God enioyned vs to obserue his precepts so exceeding carefully and diligently? then let nothing draw vs therfrom, no not in the least circumstance:
hath God enjoined us to observe his Precepts so exceeding carefully and diligently? then let nothing draw us therefrom, no not in the least circumstance:
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(23) sermon (DIV1)
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let vs esteeme nothing needlesse, friuolous, or superfluous, that we haue a warrant for out of his word:
let us esteem nothing needless, frivolous, or superfluous, that we have a warrant for out of his word:
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nor count those too wise that will stand resolutely vpon the same:
nor count those too wise that will stand resolutely upon the same:
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(23) sermon (DIV1)
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if the Lord require any thing, though the world should gainesay it, & we be derided and abused for the doing of it,
if the Lord require any thing, though the world should gainsay it, & we be derided and abused for the doing of it,
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yet let vs proceede still in the course of our obedience.
yet let us proceed still in the course of our Obedience.
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Sithence our maister doth require it as a due, and it becommeth vs to yeeld it as a duty,
Since our master does require it as a due, and it becomes us to yield it as a duty,
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(23) sermon (DIV1)
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& our hire is so great for the performance of the same, which will also be inlarged as our integrity shalbe increased;
& our hire is so great for the performance of the same, which will also be enlarged as our integrity shall increased;
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(23) sermon (DIV1)
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the greater our faithfulnesse shalbe found, the more praise we shall obtaine, accompanied proportionably withal other good blessings.
the greater our faithfulness shall found, the more praise we shall obtain, accompanied proportionably withal other good blessings.
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(23) sermon (DIV1)
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And let this be a motiue further to incite vs to such diligēce, that the Lord is much displeased with remisnes and negligence:
And let this be a motive further to incite us to such diligence, that the Lord is much displeased with remissness and negligence:
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(23) sermon (DIV1)
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sloathful persons are euery where reprehended in the Scriptures, euen for being idle in humaine affaires,
slothful Persons Are every where reprehended in the Scriptures, even for being idle in human affairs,
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(23) sermon (DIV1)
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and matters that concerne mens present estate:
and matters that concern men's present estate:
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(23) sermon (DIV1)
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much more then doe they deserue to be sharply reproued, and also corrected for their carelessnesse in those holy works, whereabout God setteth them:
much more then do they deserve to be sharply reproved, and also corrected for their carelessness in those holy works, whereabout God sets them:
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he that doth not as much as he may in the seruices of God, may looke to haue more stroakes from his hand,
he that does not as much as he may in the services of God, may look to have more Strokes from his hand,
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and rebukes from his mouth, than will be for his comfort.
and rebukes from his Mouth, than will be for his Comfort.
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THE EIGHT SERMON. IOHN. 6.26.27. Iesus answered them, and said: Verily, verily, I say vnto you, ye seeke me, not because ye saw the miracles,
THE EIGHT SERMON. JOHN. 6.26.27. Iesus answered them, and said: Verily, verily, I say unto you, you seek me, not Because you saw the Miracles,
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but because ye ate of the loaues, and were filled.
but Because you ate of the loaves, and were filled.
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Labour not for the meate which perisheth, but for the meate that endureth vnto euerlasting life, which the Sonne of man shall giue vnto you:
Labour not for the meat which Perishes, but for the meat that Endureth unto everlasting life, which the Son of man shall give unto you:
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for him hath God the Father sealed.
for him hath God the Father sealed.
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THe fleshly followers of our Lord Iesus Christ, hauing bene miraculously relieued at his hand with corporall food, once, expect as much againe:
THe fleshly followers of our Lord Iesus christ, having be miraculously relieved At his hand with corporal food, once, expect as much again:
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and not finding him in one place, where it was likely he would haue bene, they seeke him in another, where without a miracle he could not be:
and not finding him in one place, where it was likely he would have be, they seek him in Another, where without a miracle he could not be:
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for the Sea was betweene them, and ship they knew there was none left to transport him;
for the Sea was between them, and ship they knew there was none left to transport him;
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whereby they tooke occasion to demand of him when he came thither, insinuating that they coniectured how he came thither,
whereby they took occasion to demand of him when he Come thither, insinuating that they conjectured how he Come thither,
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euen by walking vpon the waters. To these our Sauiour directeth the words of this text, and others that follow:
even by walking upon the waters. To these our Saviour directeth the words of this text, and Others that follow:
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not answering to their question how he came, because it sauoured of adulation, and was somewhat friuolous:
not answering to their question how he Come, Because it savoured of adulation, and was somewhat frivolous:
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but discouering their purpose, why they came, and that was hypocriticall and carnall.
but discovering their purpose, why they Come, and that was hypocritical and carnal.
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Now for the sence of the words, where he layeth to their charge, that they sought him not because they saw the miracle:
Now for the sense of the words, where he Layeth to their charge, that they sought him not Because they saw the miracle:
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it is to be vnderstood that they apprehend not his diuine nature, nor sought to know him as God and their redeemer, by vertue of the miracle:
it is to be understood that they apprehend not his divine nature, nor sought to know him as God and their redeemer, by virtue of the miracle:
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but onely hoped that he would worke another to feede their bodies againe, and make them to fare well often.
but only hoped that he would work Another to feed their bodies again, and make them to fare well often.
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And hauing reproued them, he proceedeth to instruct them, prescribing a more wise and profitable course for themselues and their soules:
And having reproved them, he Proceedeth to instruct them, prescribing a more wise and profitable course for themselves and their Souls:
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and that is, to preferre things that are euerlasting, before those that are perishable & momētany.
and that is, to prefer things that Are everlasting, before those that Are perishable & momentany.
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Not that he precisely forbiddeth to labour for foode, and other maintenance, but to labour couetously with too greedy a desire, to labour immoderately, & with too great trauell:
Not that he precisely forbiddeth to labour for food, and other maintenance, but to labour covetously with too greedy a desire, to labour immoderately, & with too great travel:
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to labour principally for that which is earthly, and more remisly for that which is heauenly:
to labour principally for that which is earthly, and more remissly for that which is heavenly:
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this is that which he here forbiddeth.
this is that which he Here forbiddeth.
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By meate, figuratiuely so called, which endureth vnto euerlasting life, he meaneth the gifts and graces of Gods holy spirit, whereby the soules of his people receiue strength & comfort constantly:
By meat, figuratively so called, which Endureth unto everlasting life, he means the Gifts and graces of God's holy Spirit, whereby the Souls of his people receive strength & Comfort constantly:
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euen vntill the fruition of that blisse and immortality, whereunto they shall attaine for euermore hereafter.
even until the fruition of that bliss and immortality, whereunto they shall attain for evermore hereafter.
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Now for their better assurance, that they might certainly know that they should not lose their labour in seeking for this durable foode, this bread of life, himselfe vndertaketh to bestow it vpon them:
Now for their better assurance, that they might Certainly know that they should not loose their labour in seeking for this durable food, this bred of life, himself undertaketh to bestow it upon them:
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and that by the appointment of God his father, who hath sealed him to this office,
and that by the appointment of God his father, who hath sealed him to this office,
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as Princes, and great men do authentically confirme the authority of those whom they imploy in weighty affaires, by their seales and letters Pattents.
as Princes, and great men do authentically confirm the Authority of those whom they employ in weighty affairs, by their Seals and letters Patents.
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This answer therefore of Christ, consisteth of two parts: A Reprehension. Exhortation. In the reprehension he declareth: 1 What they neglected:
This answer Therefore of christ, Consisteth of two parts: A Reprehension. Exhortation. In the reprehension he Declareth: 1 What they neglected:
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they made not a profitable vse of the miracle which they saw. 2 Wherein they transgressed:
they made not a profitable use of the miracle which they saw. 2 Wherein they transgressed:
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they had a sinister respect in seeking of him: it was for their bellies sake, and not for conscience sake.
they had a sinister respect in seeking of him: it was for their bellies sake, and not for conscience sake.
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3525
In the exhortation, he perswadeth them most to affect the spirituall meate by two arguments. 1 In regard of the goodnesse and lastingnesse of it: It endureth vnto euerlasting life.
In the exhortation, he Persuadeth them most to affect the spiritual meat by two Arguments. 1 In regard of the Goodness and lastingness of it: It Endureth unto everlasting life.
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2 In regard of the Author of it: 1 Christ giuing it. 2 The father ordaining it to be giuen by Christ.
2 In regard of the Author of it: 1 christ giving it. 2 The father ordaining it to be given by christ.
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The words which they spake to Christ, were reuerent, they called him Rabbi, and tooke knowledge in some sort of his strange manner of passing ouer the sea:
The words which they spoke to christ, were reverent, they called him Rabbi, and took knowledge in Some sort of his strange manner of passing over the sea:
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and had before in verse 14. testified that of a truth, he was the Prophet that should come into the world.
and had before in verse 14. testified that of a truth, he was the Prophet that should come into the world.
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And not so onely, but as it apeareth in verse 15. They minded to take him, and make him a King:
And not so only, but as it appeareth in verse 15. They minded to take him, and make him a King:
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yet the first answer that he giueth vnto them is a rebuke: whereby we learne, that
yet the First answer that he gives unto them is a rebuke: whereby we Learn, that
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By faire speeches to vs, or courteous vsage of vs, we ought not to be stayd from telling men of their faults, when by our calling we are required to admonish them.
By fair Speeches to us, or courteous usage of us, we ought not to be stayed from telling men of their Faults, when by our calling we Are required to admonish them.
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It beseemeth not a good man, to suffer his heart to be as it were bribed with kindnesse, that his mouth shold be stopped,
It beseems not a good man, to suffer his heart to be as it were bribed with kindness, that his Mouth should be stopped,
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when God and fit oportunity calleth vpon him to open it.
when God and fit opportunity calls upon him to open it.
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Though Belshazzer would needs haue Daniel cloathed with purple, and a chaine of gold put about his necke, with promise of great preferment:
Though Belshazzar would needs have daniel clothed with purple, and a chain of gold put about his neck, with promise of great preferment:
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yet Daniel spared not to tel Belshazzer, that he had lift vp himselfe against the Lord of heauen,
yet daniel spared not to tell Belshazzar, that he had lift up himself against the Lord of heaven,
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and profaned his holy vessels, and praised Idols, and not glorified the GOD in whose hand was his breath, and all his waies.
and profaned his holy vessels, and praised Idols, and not glorified the GOD in whose hand was his breath, and all his ways.
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The example also of Elisha will proue this vnto vs:
The Exampl also of Elisha will prove this unto us:
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when Iehorā the King of Israel made suit vnto him for the obtaining of water for himselfe, and two Kings more together with all their host, telling him that they were vndone,
when Iehorā the King of Israel made suit unto him for the obtaining of water for himself, and two Kings more together with all their host, telling him that they were undone,
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and should fall into the hand of their enimies, if he did not helpe at this pinch and in this great strait;
and should fallen into the hand of their enemies, if he did not help At this pinch and in this great strait;
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not withstanding this submisse & humble maner of intreaty, he spareth him not, being a wretched Idolater, but answereth him roundly and sharply:
not withstanding this submiss & humble manner of entreaty, he spares him not, being a wretched Idolater, but Answers him roundly and sharply:
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What haue I to doe with thee? (saith he) get thee to the prophets of thy father &c. As the Lord liueth, in whose sight I stand, What have I to do with thee? (Says he) get thee to the Prophets of thy father etc. As the Lord lives, in whose sighed I stand,
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if it were not that I regard the presence of Iehoshaphat King of Iudah, I would not haue looked towards thee, nor seene thee. if it were not that I regard the presence of Jehoshaphat King of Iudah, I would not have looked towards thee, nor seen thee.
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Marke how lightly he setteth by this wicked king:
Mark how lightly he sets by this wicked King:
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telling him that he would not giue him so much as a good looke, much lesse be an instrument of releeuing him & his army, were it not for good Iehoshaphats sake, whose heart was vpright with God,
telling him that he would not give him so much as a good look, much less be an Instrument of relieving him & his army, were it not for good Iehoshaphats sake, whose heart was upright with God,
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though he were faulty in ioyning with those Idolaters.
though he were faulty in joining with those Idolaters.
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And againe when Hazael came vnto him, with a present of euery good thing of Damascus, as much as forty camels could carry,
And again when hazael Come unto him, with a present of every good thing of Damascus, as much as forty Camels could carry,
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and vsed him with all reuerent respect, calling him my Lord, &c. yet he dealt plainly with him,
and used him with all reverent respect, calling him my Lord, etc. yet he dealt plainly with him,
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and with tears told him what a tyrant he should be, & what hauocke he should make amongst the people of God.
and with tears told him what a tyrant he should be, & what havoc he should make among the people of God.
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So Christs Iesus, an vndoubted patterne for our imitation, when he came to Martha, a good woman,
So Christ Iesus, an undoubted pattern for our imitation, when he Come to Martha, a good woman,
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and very louing and kind vnto him:
and very loving and kind unto him:
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yet being more carefull, to make prouision for his body, than to get prouision for her owne soule,
yet being more careful, to make provision for his body, than to get provision for her own soul,
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and finding fault with her sister Mary, that was better imployed then her selfe, Christs mouth was not stoped with her meate,
and finding fault with her sister Marry, that was better employed then her self, Christ Mouth was not stopped with her meat,
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for he reproueth her, and commendeth her sister, saying: Martha, Martha, thou carest and art troubled about many things: Luke. 11.41.42. but one thing is needfull:
for he Reproveth her, and commends her sister, saying: Martha, Martha, thou Carest and art troubled about many things: Lycia. 11.41.42. but one thing is needful:
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Mary hath chosen the good part, which shall not betaken away from her. Mary hath chosen the good part, which shall not betaken away from her.
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Now the reason of this Doctrine, is 1. in respect of them, because otherwise we should deale vnfaithfully with such as deale kindly with vs:
Now the reason of this Doctrine, is 1. in respect of them, Because otherwise we should deal unfaithfully with such as deal kindly with us:
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and when they shew their loue vnto vs, we should shew our hatred towards them,
and when they show their love unto us, we should show our hatred towards them,
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if we do not helpe them when we haue a calling, and some likely hood of doing them good.
if we do not help them when we have a calling, and Some likely hood of doing them good.
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It were as great an iniury, as if when a patient speaketh friendly to his Phisitiō,
It were as great an injury, as if when a patient speaks friendly to his physician,
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& telleth him that he wil cōtent him at ful for al his care and paines that he shall take, he thereupon should grow more remisse and carelesse,
& Telleth him that he will content him At full for all his care and pains that he shall take, he thereupon should grow more remiss and careless,
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and giue him rancke poyson, in stead of wholesome receits, and curing medicines.
and give him rank poison, in stead of wholesome receits, and curing medicines.
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2 In respect of our selues, if wee be slacke in admonishing our friends of things amisse in them,
2 In respect of our selves, if we be slack in admonishing our Friends of things amiss in them,
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because they speake louingly, and carry themselues in a friendly maner towards vs, wee shall thereby prouoke Gods displeasure against vs:
Because they speak lovingly, and carry themselves in a friendly manner towards us, we shall thereby provoke God's displeasure against us:
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and so their faire words & cheareful looks, shal looke angerly vpō vs, and speake sharply vnto vs:
and so their fair words & cheerful looks, shall look angrily upon us, and speak sharply unto us:
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and we by our silence, or by our flatery, shall make their sinnes to become our owne,
and we by our silence, or by our flattery, shall make their Sins to become our own,
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and so both we and they shal be punished together.
and so both we and they shall be punished together.
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This maketh for the iust reproofe of those that frame all their praises and dispraises according as they themselues are dealt withall:
This makes for the just reproof of those that frame all their praises and dispraises according as they themselves Are dealt withal:
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if they be well spoken of and well vsed, they wil be altogether for the parties that do so befriend them,
if they be well spoken of and well used, they will be altogether for the parties that do so befriend them,
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and they shal be sure of their good word:
and they shall be sure of their good word:
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but if others be preferred and they neglected, especially if vpon their iust desert, they be roundly taxed and reproued,
but if Others be preferred and they neglected, especially if upon their just desert, they be roundly taxed and reproved,
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then the case is altered, and the streame of their commendation turned another way, and in stead of their former speeches of approbation, you shall heare from the bitter inuectiues,
then the case is altered, and the stream of their commendation turned Another Way, and in stead of their former Speeches of approbation, you shall hear from the bitter invectives,
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and termes of reproch, much vnbeseeming the mouth of a ciuill man, much more of a Christian.
and terms of reproach, much unbeseeming the Mouth of a civil man, much more of a Christian.
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Of this sort were those false and deceitfull Prophets, which were likened to dogges:
Of this sort were those false and deceitful prophets, which were likened to Dogs:
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let men cast a bone vnto them, as it were, and fill their mouthes with somewhat now and then, let men cast a bone unto them, as it were, and fill their mouths with somewhat now and then,
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and they will fawne vpon them, and tell them their case is good, they shall be sure of peace and prosperity:
and they will fawn upon them, and tell them their case is good, they shall be sure of peace and Prosperity:
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God is well pleased, and all things shall go well with them, albeit in the meane while, they be the most vile and wretched men in the world.
God is well pleased, and all things shall go well with them, albeit in the mean while, they be the most vile and wretched men in the world.
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But as for those that wil not feed their couetous humor, though they were the best men that liued vpon the earth, they shall tast of their doggish behauiour:
But as for those that will not feed their covetous humour, though they were the best men that lived upon the earth, they shall taste of their doggish behaviour:
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they shall be snarled at, if not bitten:
they shall be snarled At, if not bitten:
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if they put not into their mouthes (saith the Prophet) they prepare warre against them:
if they put not into their mouths (Says the Prophet) they prepare war against them:
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they furnish themselues with a number of bitter and biting reproofes, with a multitude of heauy and grieuous threatnings to powre out against them in full measure.
they furnish themselves with a number of bitter and biting reproofs, with a multitude of heavy and grievous threatenings to pour out against them in full measure.
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But these are farre from our Sauiours spirit, who would frame his speeches to the good of all without exception:
But these Are Far from our Saviour's Spirit, who would frame his Speeches to the good of all without exception:
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not sparing those that were kinde vnto him, nor laying loade on men for witholding kindnesse from him:
not sparing those that were kind unto him, nor laying load on men for withholding kindness from him:
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speaking not pleasing but profitable things vnto all sorts. Thus true and feruent loue vnto God and men, made him to deale:
speaking not pleasing but profitable things unto all sorts. Thus true and fervent love unto God and men, made him to deal:
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and selfe loue and selfe respect maketh false hearted hypocrites to take a quite contrary course.
and self love and self respect makes false hearted Hypocrites to take a quite contrary course.
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Here is matter of instruction for vs to imitate our Sauiour in this point, and of a great comfort vnto such as (in a zeale of Gods glory,
Here is matter of instruction for us to imitate our Saviour in this point, and of a great Comfort unto such as (in a zeal of God's glory,
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and compassion ouer the foules of men, and in conscience of discharging their owne duty) seeke to recompence naturall kindnesse with spirituall kindnesse:
and compassion over the fowls of men, and in conscience of discharging their own duty) seek to recompense natural kindness with spiritual kindness:
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and when men shew their loue vnto them in a ciuill maner, do endeuour to requite it in a Christian maner,
and when men show their love unto them in a civil manner, do endeavour to requite it in a Christian manner,
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as well as in the like kinde:
as well as in the like kind:
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and do not suffer the faire speeches or good turnes of any, so farre to dazell their eies that they cannot see,
and do not suffer the fair Speeches or good turns of any, so Far to dazzle their eyes that they cannot see,
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or to tye their tongues that they cannot speake against those things that are amisse in them,
or to tie their tongues that they cannot speak against those things that Are amiss in them,
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but deale faithfully with their soules in that behalfe;
but deal faithfully with their Souls in that behalf;
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howsoeuer they may sometimes beare the imputation of inhumanity & indiscretion, yet if they deale wisely and mercifully,
howsoever they may sometime bear the imputation of inhumanity & indiscretion, yet if they deal wisely and mercifully,
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as our Sauiour did, though not in the like perfection, they may take comfort therein. For howsoeuer ignorant and carnall mens consciences be against them, yet the testimony of God,
as our Saviour did, though not in the like perfection, they may take Comfort therein. For howsoever ignorant and carnal men's Consciences be against them, yet the testimony of God,
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and of their consciences will be for them, and beare them out of all calumniations & reuiling speeches, that are inuented to defame and disgrace them:
and of their Consciences will be for them, and bear them out of all calumniations & reviling Speeches, that Are invented to defame and disgrace them:
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and this shall be found true whē all men shal be proued lyars, that he that reproueth (when he hath iust cause and calling thereunto) shall finde more fauour at length then he that flattereth.
and this shall be found true when all men shall be proved liars, that he that Reproveth (when he hath just cause and calling thereunto) shall find more favour At length then he that Flattereth.
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And thus much for the generall doctrine. Now let vs consider the words more particularly. Verily, verily, I say vnto you, yee seeke me not, &c.
And thus much for the general Doctrine. Now let us Consider the words more particularly. Verily, verily, I say unto you, ye seek me not, etc.
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In that Christ Iesus taketh notice of the disposition and inclination of their hearts that do now follow him,
In that christ Iesus Takes notice of the disposition and inclination of their hearts that do now follow him,
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and intended the filling of their bellies, though they pretended to seeke after the satisfying of their soules;
and intended the filling of their bellies, though they pretended to seek After the satisfying of their Souls;
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the doctrine hence to be collected, is this:
the Doctrine hence to be collected, is this:
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that our Lord Iesus Christ is acquainted with the purposes of such as come to his seruices,
that our Lord Iesus christ is acquainted with the Purposes of such as come to his services,
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and to the meanes of their saluation.
and to the means of their salvation.
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He obserueth what is the principall end that they aime at, as we may see in this place:
He observeth what is the principal end that they aim At, as we may see in this place:
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they affoord Christ very good words, and are ready to acknowledge the miracle that he had wrought: they afford christ very good words, and Are ready to acknowledge the miracle that he had wrought:
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and yet he doth not onely see, but narrowly looke into that fleshly respect that they had in coming vnto him,
and yet he does not only see, but narrowly look into that fleshly respect that they had in coming unto him,
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and tels them plainly of their hypocrisie, and that with a protestation, Verily, verily, &c. q. d.
and tells them plainly of their hypocrisy, and that with a protestation, Verily, verily, etc. q. worser.
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I say it for a truth, disproue me if you can, and I auouch it againe,
I say it for a truth, disprove me if you can, and I avouch it again,
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because it is a matter of weight, that you come to feed your bodies vnder pretence of feeding your soules.
Because it is a matter of weight, that you come to feed your bodies under pretence of feeding your Souls.
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And as he did descend into their hearts, and find out their fraud and guile,
And as he did descend into their hearts, and find out their fraud and guile,
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so doth he continually behold all the windings and turnings that are in the hearts of the sonnes of men.
so does he continually behold all the windings and turnings that Are in the hearts of the Sons of men.
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This may appeare in the Gospell of Iohn, where it is said: that many beleeued in his name when they saw the miracles that he did:
This may appear in the Gospel of John, where it is said: that many believed in his name when they saw the Miracles that he did:
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they were moued in a sudden passion vppon the sight of such great wonders, to thinke that he was the Christ:
they were moved in a sudden passion upon the sighed of such great wonders, to think that he was the christ:
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but (it is added) Iesus did not commit himselfe vnto them, he would not trust them (notwithstanding the faire shew they made) because he knew thē all, Iohn. 2.23.24.25.
but (it is added) Iesus did not commit himself unto them, he would not trust them (notwithstanding the fair show they made) Because he knew them all, John. 2.23.24.25.
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& had no need that any shoud testifie of man: for he knew what was in man: & had no need that any should testify of man: for he knew what was in man:
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he proued that they were not sound, whatsoeuer others thought of them:
he proved that they were not found, whatsoever Others Thought of them:
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neither did he stand in need of the testimony of any, that should tell him, this man is vpright, this man is not:
neither did he stand in need of the testimony of any, that should tell him, this man is upright, this man is not:
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for he knoweth a mans heart better then himselfe doth:
for he Knoweth a men heart better then himself does:
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and it may be made yet more cleare, by reason that God is priuy to mens thoughts, because he 1. publisheth them, 2. reproueth them, 3. punisheth them.
and it may be made yet more clear, by reason that God is privy to men's thoughts, Because he 1. Publisheth them, 2. Reproveth them, 3. Punisheth them.
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First, that he publisheth them to others, is apparant in Ezekiel, where the Lord telleth the Prophet, that howsoeuer the Elders of Israel came vnto him, He publ sheth mens thoughts and sate before him, yet they had set vp Idols in their hearts:
First, that he Publisheth them to Others, is apparent in Ezekielem, where the Lord Telleth the Prophet, that howsoever the Elders of Israel Come unto him, He Public sheth men's thoughts and sat before him, yet they had Set up Idols in their hearts:
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& howsoeuer they would haue men to beleeue that they were the holy seruants of God, that they loued the word of God,
& howsoever they would have men to believe that they were the holy Servants of God, that they loved the word of God,
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& came to heare what he would teach them:
& Come to hear what he would teach them:
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yet the Lord declareth vnto Ezekiel, that their hearts were not withdrawne from Idolatry and superstition,
yet the Lord Declareth unto Ezekielem, that their hearts were not withdrawn from Idolatry and Superstition,
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& therefore that he should thinke neuer the better of them for their outward semblance of religion.
& Therefore that he should think never the better of them for their outward semblance of Religion.
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Secondly, as he publisheth their thoughts to others, so he reproueth them for the same himselfe:
Secondly, as he Publisheth their thoughts to Others, so he Reproveth them for the same himself:
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as the Euangelist testifieth, When Iesus saw their thoughts, he said: as the Evangelist Testifieth, When Iesus saw their thoughts, he said:
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wherefore thinke ye euill thoughts in your hearts? Where it is plaine, that therefore he rebuked them,Wherefore think you evil thoughts in your hearts? Where it is plain, that Therefore he rebuked them,
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because he discerned the corruptnesse of their thoughts, in iudging hardly of him, because he had said to the man sicke of the palsie: Thy sinnes are forgiuen thee.
Because he discerned the corruptness of their thoughts, in judging hardly of him, Because he had said to the man sick of the palsy: Thy Sins Are forgiven thee.
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And indeede what equity were it that Christ should blame men for their cogitations, vnlesse he were the searcher of the heart? It is indiscretion,
And indeed what equity were it that christ should blame men for their cogitations, unless he were the searcher of the heart? It is indiscretion,
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and an iniurious part for a man to find fault, vnlesse he can directly proue that which he layeth to another mans charge:
and an injurious part for a man to find fault, unless he can directly prove that which he Layeth to Another men charge:
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and how much vnbeseeming the infinite wisedome and righteousnesse of Christ must we needs thinke it then to deale with any in that sort? Nay he forbiddeth vs to iudge rashly,
and how much unbeseeming the infinite Wisdom and righteousness of christ must we needs think it then to deal with any in that sort? Nay he forbiddeth us to judge rashly,
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and commandeth vs to iudge righteous iudgement: and therefore he will much more obserue that rule himselfe.
and commands us to judge righteous judgement: and Therefore he will much more observe that Rule himself.
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Thirdly, he doth correct and punish men for their peruerse and naughty imaginations and affections, and therefore he must needes be a discerner of the same:
Thirdly, he does correct and Punish men for their perverse and naughty Imaginations and affections, and Therefore he must needs be a discerner of the same:
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for otherwise how should he proceed according to euery mans desert? And that he doth inflict punishment on men for thoughts, the Prophet Isaiah sheweth when God chargeth the people, that though their bodies were neare him,
for otherwise how should he proceed according to every men desert? And that he does inflict punishment on men for thoughts, the Prophet Isaiah shows when God charges the people, that though their bodies were near him,
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yet their hearts were remoued farre frō him: yet their hearts were removed Far from him:
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and therefore he threatneth that he will do a maruellous worke with them, to wit, that the wisedome of the wise should perish, In their soules. &c. that he would infatuate them,
and Therefore he threatens that he will do a marvelous work with them, to wit, that the Wisdom of the wise should perish, In their Souls. etc. that he would infatuate them,
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and giue them vp to blindnesse of mind, and to senslesnesse of heart, as afterwards it fell out in their children the Scribes and Pharisees, to whom all things that Christ Iesus spake:
and give them up to blindness of mind, and to Senslessness of heart, as afterwards it fell out in their children the Scribes and Pharisees, to whom all things that christ Iesus spoke:
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seemed parables, so that they knew not the mysteries of the kingdome of heauen, but had eies and saw not, eares and heard not, hearts and minds,
seemed parables, so that they knew not the Mysteres of the Kingdom of heaven, but had eyes and saw not, ears and herd not, hearts and minds,
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and vnderstood not the things that were taught them.
and understood not the things that were taught them.
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And as God doth lay iudgements vpon the soules of men, which are the most grieuous,
And as God does lay Judgments upon the Souls of men, which Are the most grievous,
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so doth he also on their bodies, euen for their defects and wants, as we see in the Corinthians, amongst whom many were sicke, many weake, and many smitten with the stroake of death,
so does he also on their bodies, even for their defects and Wants, as we see in the Corinthians, among whom many were sick, many weak, and many smitten with the stroke of death,
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because they came negligently and vnpreparedly vnto the Lords table:
Because they Come negligently and unpreparedly unto the lords table:
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and so doth his heauy hand lye vpon many now adaies, being strucke with the pestilence,
and so does his heavy hand lie upon many now adais, being struck with the pestilence,
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and such like plagues of God, for coming profanely, irreligiously, and hy pocritically to the word and Sacrament:
and such like plagues of God, for coming profanely, irreligiously, and high pocritically to the word and Sacrament:
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not in outward appearance for ought that we can see, but before the Lords eyes who searcheth the heart and reines,
not in outward appearance for ought that we can see, but before the lords eyes who Searches the heart and reins,
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and layeth his corrections according to the measure of mens inward prophane, and lewd disposition. Now this he would not do, vnlesse he could proue thē guilty:
and Layeth his corrections according to the measure of men's inward profane, and lewd disposition. Now this he would not do, unless he could prove them guilty:
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but indeed he is able to indight them, & to produce witnesses against them, that these & these haue bene their secret sins, such and such vile thoughts they had at such a Sermon, at such a Sacrament,
but indeed he is able to indight them, & to produce Witnesses against them, that these & these have be their secret Sins, such and such vile thoughts they had At such a Sermon, At such a Sacrament,
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and their hearts were wandring about their pleasures and profits:
and their hearts were wandering about their pleasures and profits:
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they were ful of malicious and reuengfull imaginations and intents, nothing regarding Gods presence, nothing affecting nor reuerencing his ordinances:
they were full of malicious and revengeful Imaginations and intents, nothing regarding God's presence, nothing affecting nor reverencing his ordinances:
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and these things he can make their owne consciences to testify against them, & therefore doth iustly plague thē for the same.
and these things he can make their own Consciences to testify against them, & Therefore does justly plague them for the same.
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And as in this life, so at that great assises at the last day, the Lord will lighten things that be hid in darknesse,
And as in this life, so At that great assizes At the last day, the Lord will lighten things that be hid in darkness,
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As in this life, so in that which is to come. and make the counsell of mans heart manifest: As in this life, so in that which is to come. and make the counsel of men heart manifest:
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and bring euery secret thing to iudgement, whether good or euil, that al may receiue according to their works.
and bring every secret thing to judgement, whither good or evil, that all may receive according to their works.
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If then all shall be at that time iudged and rewarded, according to their thoughts, most sure it is, that God well obserued the same while they liued vpon the face of the earth,
If then all shall be At that time judged and rewarded, according to their thoughts, most sure it is, that God well observed the same while they lived upon the face of the earth,
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and kept the same in his booke of records.
and kept the same in his book of records.
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Since the Lord marketh, whether men come in loue and in sincerity, or for fashion and in hypocrisie, let this teach vs to present our soules before the Lord,
Since the Lord marks, whither men come in love and in sincerity, or for fashion and in hypocrisy, let this teach us to present our Souls before the Lord,
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and to serue him soundly and religiously:
and to serve him soundly and religiously:
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not onely behauing our selues in as orderly a manner as others doe, but in as holy a manner as we can.
not only behaving our selves in as orderly a manner as Others do, but in as holy a manner as we can.
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Diuers there are that will repaire to Gods house as often as the best and make a colourable shew of reuerence in Gods worship, sitting modestly in the view of the congregation, not gazing hither and thither, nor expressing any vnseemly behauiour:
Diverse there Are that will repair to God's house as often as the best and make a colourable show of Reverence in God's worship, sitting modestly in the view of the congregation, not gazing hither and thither, nor expressing any unseemly behaviour:
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yet neuerthelesse except God see their hearts well exercised, all that men behold, and take notice of, is nothing worth.
yet nevertheless except God see their hearts well exercised, all that men behold, and take notice of, is nothing worth.
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They seemed to be very forward, of whom the Prophet Isaiah maketh mention, they would inquire after the ordinances of iudgement and iustice, They seemed to be very forward, of whom the Prophet Isaiah makes mention, they would inquire After the ordinances of judgement and Justice,
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and seeke the Lord, and not by fits and starts, but daily:
and seek the Lord, and not by fits and starts, but daily:
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they would be at euery lecture of the Prophets, and obserue euery Saboth, marke what was deliuered, make repetition of the same;
they would be At every lecture of the prophets, and observe every Sabbath, mark what was Delivered, make repetition of the same;
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and if there were any thing that they vnderstood not, they would aske direction, and search out the meaning of it:
and if there were any thing that they understood not, they would ask direction, and search out the meaning of it:
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and yet the Prophet is bid to cry out against them with full mouth:
and yet the Prophet is bid to cry out against them with full Mouth:
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Cry aloud (saith GOD) lift vp thy voyce like a trumpet, and shew my people their transgression, Cry aloud (Says GOD) lift up thy voice like a trumpet, and show my people their Transgression,
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and to the house of Iacob their sinnes. and to the house of Iacob their Sins.
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And that because they came with hollow and hypocritical hearts, as their vnholy and vnrighteous behauiour afterwards did witnesse to their faces.
And that Because they Come with hollow and hypocritical hearts, as their unholy and unrighteous behaviour afterwards did witness to their faces.
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And therefore that must be looked vnto, that we satisfy Gods eyes, as well as mens,
And Therefore that must be looked unto, that we satisfy God's eyes, as well as men's,
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and to that end search out, and cast forth all the leauen of hypocrisie that is in our hearts:
and to that end search out, and cast forth all the leaven of hypocrisy that is in our hearts:
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for if we doe not find it out, God will:
for if we do not find it out, God will:
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and if we spare our selues, God will not spare vs. Well we may delude our owne soules, but God is not mocked:
and if we spare our selves, God will not spare us Well we may delude our own Souls, but God is not mocked:
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outward seruing of him, may make the Minister thinke vs vpright, & cause our neighbors to esteeme vs good Christians:
outward serving of him, may make the Minister think us upright, & cause our neighbours to esteem us good Christians:
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but except God approue of our hearts, we are neuer the better, for the good opinion that men conceiue of vs. This is for the exceeding comfort of such as are true-hearted, and that in a double respect.
but except God approve of our hearts, we Are never the better, for the good opinion that men conceive of us This is for the exceeding Comfort of such as Are truehearted, and that in a double respect.
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1 In regard of that approbation which the Lord will giue vs, if he be a witnesse of our sincerity and faithfulnesse.
1 In regard of that approbation which the Lord will give us, if he be a witness of our sincerity and faithfulness.
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If we come to the Sermon in obedience to Gods ordinance, with a desire to get grace thereby: If we come to the Sermon in Obedience to God's Ordinance, with a desire to get grace thereby:
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if wee come to the Saerament, that we may haue communion:
if we come to the Sacrament, that we may have communion:
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with our head Christ Iesus, and that the new Testament or couenant of God, may be sealed and cōfirmed vnto vs:
with our head christ Iesus, and that the new Testament or Covenant of God, may be sealed and confirmed unto us:
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if we see our weakenesse, and labour to get strength against it: if we bewaile our corruption, and striue to get victory ouer it:
if we see our weakness, and labour to get strength against it: if we bewail our corruption, and strive to get victory over it:
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if we perceiue the imbecillity of our faith, and would haue it increased: or want of repentance, and would haue it renewed:
if we perceive the imbecility of our faith, and would have it increased: or want of Repentance, and would have it renewed:
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or defect of loue, and would haue it augmented, and so come to Gods holy feast with an hungry appetite;
or defect of love, and would have it augmented, and so come to God's holy feast with an hungry appetite;
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we may comfortably partake of his heauenly mysteries:
we may comfortably partake of his heavenly Mysteres:
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and whatsoeuer we imagine of our selues, God wil reward vs according to that integrity which hee seeth in vs. Well was it for Nathaniel, that his heart was knowne vnto Christ,
and whatsoever we imagine of our selves, God will reward us according to that integrity which he sees in us Well was it for Nathaniel, that his heart was known unto christ,
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for otherwise he had lost the praise of his vprightnesse. And so is it with many Christians:
for otherwise he had lost the praise of his uprightness. And so is it with many Christians:
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if one should demaund of them whether they had faithfull hearts or not, the answere of many would be, I hope well,
if one should demand of them whither they had faithful hearts or not, the answer of many would be, I hope well,
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but in truth I dare not say so much:
but in truth I Dare not say so much:
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and therfore this is not the least part of their happines, that god discerneth the truth of their hearts, better than they themselues, do;
and Therefore this is not the least part of their happiness, that god discerneth the truth of their hearts, better than they themselves, do;
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and whereas there is some deceitfulnesse in the most sincere and plaine heart that is,
and whereas there is Some deceitfulness in the most sincere and plain heart that is,
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if there be any endeauor to shake it off, the Lord will certainly pardon and remoue the same.
if there be any endeavour to shake it off, the Lord will Certainly pardon and remove the same.
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2 Secondly, here is matter of consolation to those that are sound hearted, in regard of the clamors and slanders that are raised against them:
2 Secondly, Here is matter of consolation to those that Are found hearted, in regard of the clamours and slanders that Are raised against them:
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they are vsually charged to be all hypocrits, troublers of the places where they liue,
they Are usually charged to be all Hypocrites, troublers of the places where they live,
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and such as altogether serue their owne turnes, in that profession of religion which they make:
and such as altogether serve their own turns, in that profession of Religion which they make:
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and here is their comfort, the Lord knoweth their hearts, and he will cleare the innocent,
and Here is their Comfort, the Lord Knoweth their hearts, and he will clear the innocent,
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and make their righteousnesse shine forth as the noone day:
and make their righteousness shine forth as the noon day:
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as he will iudgeand condemne all hypocrites, so will he manifest the faithfulnesse of his owne seruants;
as he will iudgeand condemn all Hypocrites, so will he manifest the faithfulness of his own Servants;
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and this was Iobs comfort when his friends accounted him a dissembler: and this was Jobs Comfort when his Friends accounted him a dissembler:
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My wit nesse is in the heanens (saith he,) and my record is on high. My wit ness is in the Heavens (Says he,) and my record is on high.
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Labour not for the meat that perisheth, but for the meat that, &c. q. d. Labour not for the meat that Perishes, but for the meat that, etc. q. worser.
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You cannot doe both together, you cannot seeke the things of this life, and the things that pertaine to a better life both at once: whence this doctrine ariseth, that
You cannot do both together, you cannot seek the things of this life, and the things that pertain to a better life both At once: whence this Doctrine arises, that
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A man cannot bee both a wordling and a Christian, these two are opposed, and set one against the other,
A man cannot be both a Worldling and a Christian, these two Are opposed, and Set one against the other,
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as things that cannot stand together;
as things that cannot stand together;
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one can not labour for these transitory things, that is, set his whole desire vpon them, one can not labour for these transitory things, that is, Set his Whole desire upon them,
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and bend his whole indeuour for the obtaining of them: and withal labour for better matters, and religiously and vnfainedly seeke after them.
and bend his Whole endeavour for the obtaining of them: and withal labour for better matters, and religiously and unfeignedly seek After them.
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He that persueth after earthly things, cannot follow after heauenly things: and he that followeth after heauenly things, will not persue after earthly things.
He that persueth After earthly things, cannot follow After heavenly things: and he that follows After heavenly things, will not pursue After earthly things.
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Not but that one may be truly religious, and yet enioy the commodities of this life:
Not but that one may be truly religious, and yet enjoy the commodities of this life:
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but he cannot set his heart vpon them, and vpon matters of godlines:
but he cannot Set his heart upon them, and upon matters of godliness:
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also no mā can be earthly minded and spiritually affected at one & the same time:
also no man can be earthly minded and spiritually affected At one & the same time:
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nor seek that happines which is aboue, & that which is beneath at once: in which regard the holy Ghost maketh an opposition betwixt them, saying:
nor seek that happiness which is above, & that which is beneath At once: in which regard the holy Ghost makes an opposition betwixt them, saying:
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Loue not the world, neither the things that are in the world: if any man loue the world, the loue of the Father is not in him. Love not the world, neither the things that Are in the world: if any man love the world, the love of the Father is not in him.
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Whence it is euident that a mans affections cannot be fastened both on the world and on God.
Whence it is evident that a men affections cannot be fastened both on the world and on God.
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He may vse the world, and yet loue God: but he cannot loue the world, but it will exclude the loue of God:
He may use the world, and yet love God: but he cannot love the world, but it will exclude the love of God:
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he that maketh it his felicity to enioy the things of this life, the loue of the father is not in him neither doth he loue the father,
he that makes it his felicity to enjoy the things of this life, the love of the father is not in him neither does he love the father,
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nor apprehend the Fathers loue vnto him.
nor apprehend the Father's love unto him.
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But what are those things of the world which we must not loue? he telleth vs in the verse following:
But what Are those things of the world which we must not love? he Telleth us in the verse following:
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The lust of the flesh, the lust of the eies, and the pride of life. The lust of the Flesh, the lust of the eyes, and the pride of life.
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Where by the lust of the flesh, are all kindes of concupiscence meant, as in eating and drinking. 2. By the lust of the eyes, are meant al such things as content the eyes,
Where by the lust of the Flesh, Are all Kinds of concupiscence meant, as in eating and drinking. 2. By the lust of the eyes, Are meant all such things as content the eyes,
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as faire houses, goodly pastures, great store of cattell, gorgious furniture, &c. 3. By the pride of life is meant aduancement and dignity, &c. or great men in the world any way, either in place or in estimatiō for any speciall parts or endowments.
as fair houses, goodly pastures, great store of cattle, gorgeous furniture, etc. 3. By the pride of life is meant advancement and dignity, etc. or great men in the world any Way, either in place or in estimation for any special parts or endowments.
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All the things of the world may be drawne vnto one of these three heads: of pleasure, profit, or credit.
All the things of the world may be drawn unto one of these three Heads: of pleasure, profit, or credit.
av-d dt n2 pp-f dt n1 vmb vbi vvn p-acp crd pp-f d crd n2: pp-f n1, n1, cc n1.
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And concerning all these he saith, that they are not of the Father:
And Concerning all these he Says, that they Are not of the Father:
np1 vvg d d pns31 vvz, cst pns32 vbr xx pp-f dt n1:
(24) sermon (DIV1)
556
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3717
honest delights, wealth, and preferment are frō the Father, but the loue of these is not frō the Father, but from the world:
honest delights, wealth, and preferment Are from the Father, but the love of these is not from the Father, but from the world:
j n2, n1, cc n1 vbr p-acp dt n1, cc-acp dt n1 pp-f d vbz xx p-acp dt n1, cc-acp p-acp dt n1:
(24) sermon (DIV1)
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3718
& therefore whosoeuer inordinatly affecteth them, is a worldling, not a Christian. Therefore the Apostle exhorteth the Colossians: If ye be risen with Christ, Col. 3.1.2.
& Therefore whosoever inordinately affects them, is a worldling, not a Christian. Therefore the Apostle exhorteth the colossians: If you be risen with christ, Col. 3.1.2.
cc av c-crq av-j vvz pno32, vbz dt n1, xx dt njp. av dt n1 vvz dt njp2: cs pn22 vbb vvn p-acp np1, np1 crd.
(24) sermon (DIV1)
556
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3719
seeke those things which are aboue, and set your affections on things which are aboue, and not on the things which are beneath: seek those things which Are above, and Set your affections on things which Are above, and not on the things which Are beneath:
vvb d n2 r-crq vbr a-acp, cc vvb po22 n2 p-acp n2 r-crq vbr a-acp, cc xx p-acp dt n2 r-crq vbr p-acp:
(24) sermon (DIV1)
556
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3720
implying that they could not do both.
implying that they could not do both.
vvg cst pns32 vmd xx vdi d.
(24) sermon (DIV1)
556
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3721
It is as possible for a man to rise and fall, to climbe vpward, and to descend downeward, at the same instant,
It is as possible for a man to rise and fallen, to climb upward, and to descend downward, At the same instant,
pn31 vbz a-acp j c-acp dt n1 pc-acp vvi cc vvi, pc-acp vvi av-j, cc pc-acp vvi av-j, p-acp dt d n-jn,
(24) sermon (DIV1)
556
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3722
as to be godly and worldly, to ascend to heauenwards, and to grouell to the earthwards;
as to be godly and worldly, to ascend to heavenwards, and to grovel to the earthwards;
c-acp pc-acp vbi j cc j, pc-acp vvi p-acp n2-j, cc pc-acp vvi p-acp dt n2;
(24) sermon (DIV1)
556
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3723
they cannot bee verified of the same person, at one and the same time. And the reason is taken from that of our Sauiour:
they cannot be verified of the same person, At one and the same time. And the reason is taken from that of our Saviour:
pns32 vmbx vbi vvn pp-f dt d n1, p-acp crd cc dt d n1. cc dt n1 vbz vvn p-acp d pp-f po12 n1:
(24) sermon (DIV1)
556
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3724
No man can serue two maisters; No man can serve two masters;
dx n1 vmb vvi crd n2;
(24) sermon (DIV1)
556
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3725
for being of contrary dispositions and affections, as God and the world, or rather the Prince of the world are:
for being of contrary dispositions and affections, as God and the world, or rather the Prince of the world Are:
p-acp vbg pp-f j-jn n2 cc n2, c-acp np1 cc dt n1, cc av-c dt n1 pp-f dt n1 vbr:
(24) sermon (DIV1)
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3726
either of them would be whole maister, and requireth the whole man.
either of them would be Whole master, and requires the Whole man.
d pp-f pno32 vmd vbi j-jn n1, cc vvz dt j-jn n1.
(24) sermon (DIV1)
556
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3727
Doth voluptuousnesse take place in the heart? it will not endure any matters of religion to bee thought of, or spoken of:
Does voluptuousness take place in the heart? it will not endure any matters of Religion to be Thought of, or spoken of:
vdz n1 vvi n1 p-acp dt n1? pn31 vmb xx vvi d n2 pp-f n1 pc-acp vbi vvn pp-f, cc vvn pp-f:
(24) sermon (DIV1)
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3728
but that must haue the ordering of the cogitations of the mind, and of the speeches of the mouth,
but that must have the ordering of the cogitations of the mind, and of the Speeches of the Mouth,
cc-acp d vmb vhi dt n-vvg pp-f dt n2 pp-f dt n1, cc pp-f dt n2 pp-f dt n1,
(24) sermon (DIV1)
556
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3729
and of the actions of the body.
and of the actions of the body.
cc pp-f dt n2 pp-f dt n1.
(24) sermon (DIV1)
556
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3730
Doth worldlinesse or hautinesse beare sway? then will they extinguish all the sparkes of goodnesse that are in a man,
Does worldliness or haughtiness bear sway? then will they extinguish all the sparks of Goodness that Are in a man,
vdz n1 cc n1 vvb n1? av vmb pns32 vvi d dt n2 pp-f n1 cst vbr p-acp dt n1,
(24) sermon (DIV1)
556
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3731
and quite put out the light of religion:
and quite put out the Light of Religion:
cc av vvd av dt n1 pp-f n1:
(24) sermon (DIV1)
556
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3732
carying all the meditations and practises of the party towards the obtaining of that which is aymed at.
carrying all the meditations and practises of the party towards the obtaining of that which is aimed At.
vvg d dt n2 cc n2 pp-f dt n1 p-acp dt n-vvg pp-f d r-crq vbz vvn p-acp.
(24) sermon (DIV1)
556
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3733
On the contrary, if religion once get the better and begin to rule in the heart, it will root out sinne,
On the contrary, if Religion once get the better and begin to Rule in the heart, it will root out sin,
p-acp dt n-jn, cs n1 a-acp vvi dt jc cc vvi pc-acp vvi p-acp dt n1, pn31 vmb vvi av n1,
(24) sermon (DIV1)
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3734
and make those that were Sathans bondslaues before, to become Gods free men: it will by degrees kill lust, and couetousnesse, and pride:
and make those that were Satan's bondslaves before, to become God's free men: it will by Degrees kill lust, and covetousness, and pride:
cc vvi d cst vbdr npg1 n2 a-acp, pc-acp vvi npg1 j n2: pn31 vmb p-acp n2 vvb n1, cc n1, cc n1:
(24) sermon (DIV1)
556
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3735
grace will be stil increasing, and corruption decreasing: so that they can neuer agree together, no more then can fire and water.
grace will be still increasing, and corruption decreasing: so that they can never agree together, no more then can fire and water.
n1 vmb vbi av vvg, cc n1 vvg: av cst pns32 vmb av-x vvi av, av-dx dc cs vmb n1 cc n1.
(24) sermon (DIV1)
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3736
Which is for the confutation and ouerthrow of that dangerous errour that is in the most part of men, that take it to be a notable point of wisedome to ioyne these together, to be reoters in the earth,
Which is for the confutation and overthrow of that dangerous error that is in the most part of men, that take it to be a notable point of Wisdom to join these together, to be reoters in the earth,
r-crq vbz p-acp dt n1 cc n1 pp-f cst j n1 cst vbz p-acp dt av-ds n1 pp-f n2, cst vvb pn31 pc-acp vbi dt j n1 pp-f n1 pc-acp vvi d av, pc-acp vbi n2 p-acp dt n1,
(24) sermon (DIV1)
557
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3737
and yet prosessors of the Gospell:
and yet professors of the Gospel:
cc av n2 pp-f dt n1:
(24) sermon (DIV1)
557
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3738
so ordering the matter that they will neither be so apparantly prophane as others that notoriously practise impiety and wickednesse:
so ordering the matter that they will neither be so apparently profane as Others that notoriously practise impiety and wickedness:
av vvg dt n1 cst pns32 vmb av-dx vbi av av-j j c-acp n2-jn cst av-j vvi n1 cc n1:
(24) sermon (DIV1)
557
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3739
neither be so strict as others that exercise sound mortification and holinesse.
neither be so strict as Others that exercise found mortification and holiness.
d vbb av j c-acp n2-jn cst vvb j n1 cc n1.
(24) sermon (DIV1)
557
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3740
And herein they glory that they can carry the credit both of husbands for the world,
And herein they glory that they can carry the credit both of Husbands for the world,
cc av pns32 vvb cst pns32 vmb vvi dt n1 av-d pp-f n2 p-acp dt n1,
(24) sermon (DIV1)
557
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3741
and of wise dealers for their soules:
and of wise dealers for their Souls:
cc pp-f j n2 p-acp po32 n2:
(24) sermon (DIV1)
557
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3742
that they can enioy a present happinesse in this life beyond the best, and yet liue in hope of blessednesse in the life to come as well as the best,
that they can enjoy a present happiness in this life beyond the best, and yet live in hope of blessedness in the life to come as well as the best,
cst pns32 vmb vvi dt j n1 p-acp d n1 p-acp dt js, cc av vvb p-acp n1 pp-f n1 p-acp dt n1 pc-acp vvi c-acp av c-acp dt js,
(24) sermon (DIV1)
557
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3743
and therein they applaud their owne wisedome, and haue themselues in admiration and for want of this they censure their betters of folly, and haue them in derision.
and therein they applaud their own Wisdom, and have themselves in admiration and for want of this they censure their betters of folly, and have them in derision.
cc av pns32 vvb po32 d n1, cc vhb px32 p-acp n1 cc p-acp n1 pp-f d pns32 vvb po32 vvz pp-f n1, cc vhb pno32 p-acp n1.
(24) sermon (DIV1)
557
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3744
But of all silly men, these are the silliest, that thinke they can, serue both GOD and Mammon, the Lord and the world.
But of all silly men, these Are the silliest, that think they can, serve both GOD and Mammon, the Lord and the world.
p-acp pp-f d j n2, d vbr dt js, cst vvb pns32 vmb, vvb d np1 cc np1, dt n1 cc dt n1.
(24) sermon (DIV1)
557
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3745
Christ had not found out the depth of that wisedome: he professeth that his kingdome was not of this world:
christ had not found out the depth of that Wisdom: he Professes that his Kingdom was not of this world:
np1 vhd xx vvn av dt n1 pp-f d n1: pns31 vvz cst po31 n1 vbds xx pp-f d n1:
(24) sermon (DIV1)
557
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3746
and biddeth vs labour for the foode that endureth to eternall life, and not for that which perisheth.
and bids us labour for the food that Endureth to Eternal life, and not for that which Perishes.
cc vvz pno12 vvi p-acp dt n1 cst vvz p-acp j n1, cc xx p-acp d r-crq vvz.
(24) sermon (DIV1)
557
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3747
And therefore howsoeuer these vaine men blesse themselues in the high estimation of their great policy,
And Therefore howsoever these vain men bless themselves in the high estimation of their great policy,
cc av c-acp d j n2 vvb px32 p-acp dt j n1 pp-f po32 j n1,
(24) sermon (DIV1)
557
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3748
yet they do very palpably bewray their grosse ignorance and simplicity, as all shall do that will try conclusions contrary to Christs conclusions:
yet they do very palpably bewray their gross ignorance and simplicity, as all shall do that will try conclusions contrary to Christ conclusions:
av pns32 vdb av av-j vvi po32 j n1 cc n1, c-acp d vmb vdi cst vmb vvi n2 j-jn p-acp npg1 n2:
(24) sermon (DIV1)
557
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3749
whatsoeuer they dreame of, in seeking for both, they lose both, they haue neither found comfort in God,
whatsoever they dream of, in seeking for both, they loose both, they have neither found Comfort in God,
r-crq pns32 vvb pp-f, p-acp vvg p-acp d, pns32 vvb d, pns32 vhb dx j-vvn n1 p-acp np1,
(24) sermon (DIV1)
557
Page 42
3750
nor true contentment in the world.
nor true contentment in the world.
ccx j n1 p-acp dt n1.
(24) sermon (DIV1)
557
Page 42
3751
Yet how generall is this errour amongst the sonnes of men? they make some reckoning that there is a God:
Yet how general is this error among the Sons of men? they make Some reckoning that there is a God:
av c-crq n1 vbz d n1 p-acp dt n2 pp-f n2? pns32 vvb d vvg cst pc-acp vbz dt n1:
(24) sermon (DIV1)
558
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3752
and therefore they will now and then heare a Sermon, sit at it, and speake of it:
and Therefore they will now and then hear a Sermon, fit At it, and speak of it:
cc av pns32 vmb av cc av vvb dt n1, vvb p-acp pn31, cc vvi pp-f pn31:
(24) sermon (DIV1)
558
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3753
but neuer make vse of any thing that crosseth them in their pleasures, or profites:
but never make use of any thing that Crosseth them in their pleasures, or profits:
cc-acp av-x vvb n1 pp-f d n1 cst vvz pno32 p-acp po32 n2, cc n2:
(24) sermon (DIV1)
558
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3754
they will make a shew of keeping the Sabboth, by frequenting the publike exercises of religion;
they will make a show of keeping the Sabbath, by frequenting the public exercises of Religion;
pns32 vmb vvi dt n1 pp-f vvg dt n1, p-acp vvg dt j n2 pp-f n1;
(24) sermon (DIV1)
558
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3755
but when they are ouer, they betake them to their sports, and recreations:
but when they Are over, they betake them to their sports, and recreations:
cc-acp c-crq pns32 vbr a-acp, pns32 vvb pno32 p-acp po32 n2, cc n2:
(24) sermon (DIV1)
558
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3756
But what will be the issue of these things? Our Sauiour telleth vs in the Gospell:
But what will be the issue of these things? Our Saviour Telleth us in the Gospel:
cc-acp q-crq vmb vbi dt n1 pp-f d n2? po12 n1 vvz pno12 p-acp dt n1:
(24) sermon (DIV1)
558
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3757
for when men shall say vnto him:
for when men shall say unto him:
c-acp c-crq n2 vmb vvi p-acp pno31:
(24) sermon (DIV1)
558
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3758
Lord Lord, and bragge of the workes they haue done in his name, he will professe vnto them: I neuer knew you (or acknowledged you for mine) depart from me ye that worke iniquity. Lord Lord, and brag of the works they have done in his name, he will profess unto them: I never knew you (or acknowledged you for mine) depart from me you that work iniquity.
n1 n1, cc n1 pp-f dt n2 pns32 vhb vdn p-acp po31 n1, pns31 vmb vvi p-acp pno32: pns11 av-x vvd pn22 (cc vvn pn22 p-acp png11) vvb p-acp pno11 pn22 cst vvb n1.
(24) sermon (DIV1)
558
Page 42
3759
Therefore it standeth men vpon to haue regard hereunto, that they deceiue not thēselues, in thinking to haue fellowship with God and Belial together: Therefore it Stands men upon to have regard hereunto, that they deceive not themselves, in thinking to have fellowship with God and Belial together:
av pn31 vvz n2 p-acp pc-acp vhi n1 av, cst pns32 vvb xx px32, p-acp vvg pc-acp vhi n1 p-acp np1 cc np1 av:
(24) sermon (DIV1)
558
Page 43
3760
the Apostle Paul telleth such persons of their end:
the Apostle Paul Telleth such Persons of their end:
dt n1 np1 vvz d n2 pp-f po32 n1:
(24) sermon (DIV1)
558
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3761
Many there are (saith he) whose God is their belly, and whose glory is their shame, which minde earthly things. Many there Are (Says he) whose God is their belly, and whose glory is their shame, which mind earthly things.
d a-acp vbr (vvz pns31) rg-crq n1 vbz po32 n1, cc rg-crq n1 vbz po32 n1, r-crq n1 j n2.
(24) sermon (DIV1)
558
Page 43
3762
They were professors, and would make shewes of religion, for else the Apostle would not haue taken the matter so to heart: but they tooke carnall courses;
They were professors, and would make shows of Religion, for Else the Apostle would not have taken the matter so to heart: but they took carnal courses;
pns32 vbdr n2, cc vmd vvi n2 pp-f n1, c-acp av dt n1 vmd xx vhi vvn dt n1 av p-acp n1: cc-acp pns32 vvd j n2;
(24) sermon (DIV1)
558
Page 43
3763
they were addicted to their bellies, and sought preferments in the world, and minded these things that are here below;
they were addicted to their bellies, and sought preferments in the world, and minded these things that Are Here below;
pns32 vbdr vvn p-acp po32 n2, cc vvd n2 p-acp dt n1, cc vvd d n2 cst vbr av a-acp;
(24) sermon (DIV1)
558
Page 43
3764
but their glory was their shame, and their pleasure their perdition: and whereas they pleased themselues in their wisedome, the Apostle could not speake of them,
but their glory was their shame, and their pleasure their perdition: and whereas they pleased themselves in their Wisdom, the Apostle could not speak of them,
cc-acp po32 n1 vbds po32 n1, cc po32 n1 po32 n1: cc cs pns32 vvd px32 p-acp po32 n1, dt n1 vmd xx vvi pp-f pno32,
(24) sermon (DIV1)
558
Page 43
3765
but he must weep for them:
but he must weep for them:
cc-acp pns31 vmb vvi p-acp pno32:
(24) sermon (DIV1)
558
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3766
Of whom (saith he) I told you before, & now tell you weeping, &c. Of whom (Says he) I told you before, & now tell you weeping, etc.
pp-f ro-crq (vvz pns31) pns11 vvd pn22 a-acp, cc av vvb pn22 vvg, av
(24) sermon (DIV1)
558
Page 43
3767
Seeing that we cannot set our affections both on carnall things, and on spirituall, let vs reiect the worst, and embrace the best:
Seeing that we cannot Set our affections both on carnal things, and on spiritual, let us reject the worst, and embrace the best:
vvg cst pns12 vmbx vvi po12 n2 av-d p-acp j n2, cc p-acp j, vvb pno12 vvi dt js, cc vvi dt js:
(24) sermon (DIV1)
559
Page 43
3768
let vs leaue the things that are momentanie, and lay fast hold on the things that are eternall:
let us leave the things that Are momentary, and lay fast hold on the things that Are Eternal:
vvb pno12 vvi dt n2 cst vbr j, cc vvd av-j vvi p-acp dt n2 cst vbr j:
(24) sermon (DIV1)
559
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3769
and that we may be perswaded hereunto the rather, let vs weigh with our selues what our Sauiour here saith of this temporall food:
and that we may be persuaded hereunto the rather, let us weigh with our selves what our Saviour Here Says of this temporal food:
cc cst pns12 vmb vbi vvn av dt av-c, vvb pno12 vvi p-acp po12 n2 r-crq po12 n1 av vvz pp-f d j n1:
(24) sermon (DIV1)
559
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3770
He calleth it meate that doth perish. And the like may be said of all other things:He calls it meat that does perish. And the like may be said of all other things:
pns31 vvz pn31 n1 cst vdz vvi. cc dt av-j vmb vbi vvn pp-f d j-jn n2:
(24) sermon (DIV1)
559
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3771
Labour not for the wealth that perisheth:
Labour not for the wealth that Perishes:
vvb xx p-acp dt n1 cst vvz:
(24) sermon (DIV1)
559
Page 43
3772
when we haue gotten all that may be gotten, what is it? it is but a corruptible treasure, that is quickly gone:
when we have got all that may be got, what is it? it is but a corruptible treasure, that is quickly gone:
c-crq pns12 vhb vvn d cst vmb vbi vvn, r-crq vbz pn31? pn31 vbz p-acp dt j n1, cst vbz av-j vvn:
(24) sermon (DIV1)
559
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3773
He that getteth riches, and not by right, shall leaue them in the middest of his daeies, Ier. 17.11. and at his end shall be a foole. He that gets riches, and not by right, shall leave them in the midst of his daeies, Jeremiah 17.11. and At his end shall be a fool.
pns31 cst vvz n2, cc xx p-acp n-jn, vmb vvi pno32 p-acp dt n1 pp-f po31 n2, np1 crd. cc p-acp po31 n1 vmb vbi dt n1.
(24) sermon (DIV1)
559
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3774
When men haue heaped vp all the wealth that possibly they can, it is but as a great heap of snow:
When men have heaped up all the wealth that possibly they can, it is but as a great heap of snow:
c-crq n2 vhb vvn a-acp d dt n1 cst av-j pns32 vmb, pn31 vbz cc-acp c-acp dt j n1 pp-f n1:
(24) sermon (DIV1)
559
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3775
let the Sunne of Gods displeasure arise vpon it, and it presently melteth and vanisheth:
let the Sun of God's displeasure arise upon it, and it presently melts and Vanishes:
vvb dt n1 pp-f npg1 n1 vvb p-acp pn31, cc pn31 av-j vvz cc vvz:
(24) sermon (DIV1)
559
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3776
but suppose riches do continue with vs, there is such corruption in our hearts, that they are rather likely to poyson and infect vs,
but suppose riches do continue with us, there is such corruption in our hearts, that they Are rather likely to poison and infect us,
cc-acp vvb n2 vdb vvi p-acp pno12, pc-acp vbz d n1 p-acp po12 n2, cst pns32 vbr av-c j pc-acp vvi cc vvi pno12,
(24) sermon (DIV1)
559
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3777
then any way to further vs in the course of godlinesse:
then any Way to further us in the course of godliness:
cs d n1 p-acp jc pno12 p-acp dt n1 pp-f n1:
(24) sermon (DIV1)
559
Page 43
3778
therefore are they called wicked Mammon. We do account him a silly man, that will accept of money,
Therefore Are they called wicked Mammon. We do account him a silly man, that will accept of money,
av vbr pns32 vvn j np1. pns12 vdb vvi pno31 dt j n1, cst vmb vvi pp-f n1,
(24) sermon (DIV1)
559
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3779
or meate, or garments that are suspected to be infectious, in that they come from such as haue had the plague-soare running vpon them:
or meat, or garments that Are suspected to be infectious, in that they come from such as have had the plague-soare running upon them:
cc n1, cc n2 cst vbr vvn pc-acp vbi j, p-acp cst pns32 vvb p-acp d c-acp vhb vhn dt j vvg p-acp pno32:
(24) sermon (DIV1)
559
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3780
and yet certainly these things cannot be in any degree so dangerous as riches are vnto those that lay open their hearts as it were to entertain the loue of them:
and yet Certainly these things cannot be in any degree so dangerous as riches Are unto those that lay open their hearts as it were to entertain the love of them:
cc av av-j d n2 vmbx vbi p-acp d n1 av j c-acp n2 vbr p-acp d cst vvd vvi po32 n2 c-acp pn31 vbdr pc-acp vvi dt n1 pp-f pno32:
(24) sermon (DIV1)
559
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3781
the former do but endanger this present life: the latter do vndoubtedly (without repentance) depriue men of euerlasting life:
the former doe but endanger this present life: the latter do undoubtedly (without Repentance) deprive men of everlasting life:
dt j n1 p-acp vvi d j n1: dt d vdb av-j (p-acp n1) vvb n2 pp-f j n1:
(24) sermon (DIV1)
559
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3782
and therefore exceeding great is their madnes that will so eagerly pursue after such vanities, especially seeing by reason of the vncertainty of their life, they haue not any assurance to enioy thē, no not one houre:
and Therefore exceeding great is their madness that will so eagerly pursue After such vanities, especially seeing by reason of the uncertainty of their life, they have not any assurance to enjoy them, no not one hour:
cc av av-vvg j vbz po32 n1 cst vmb av av-j vvi p-acp d n2, av-j vvg p-acp n1 pp-f dt n1 pp-f po32 n1, pns32 vhb xx d n1 pc-acp vvi pno32, uh-dx xx crd n1:
(24) sermon (DIV1)
559
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3783
wheras grace (as after shall be shewed) is an incomparable & an incorruptible Iewel, which they must needs sorgo while they so greedily hūt after these trifles of the world.
whereas grace (as After shall be showed) is an incomparable & an incorruptible Jewel, which they must needs sorgo while they so greedily hunt After these trifles of the world.
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3784
But that there be no mistaking of that which hath bene spoken, we must vnderstand that the purpose of it hath not bene to withdraw any from labouring in his calling,
But that there be no mistaking of that which hath be spoken, we must understand that the purpose of it hath not be to withdraw any from labouring in his calling,
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(24) sermon (DIV1)
559
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3785
and prouiding for himselfe and his family:
and providing for himself and his family:
cc vvg p-acp px31 cc po31 n1:
(24) sermon (DIV1)
559
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3786
but onely to perswade men in all their labours to serue God, and in seeking earthly things to propose vnto themselues an heauenly end:
but only to persuade men in all their labours to serve God, and in seeking earthly things to propose unto themselves an heavenly end:
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(24) sermon (DIV1)
559
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3787
that in following the world they may not forsake God, and in getting the things that are fading & perishable, they do not lose the things that are permanent and eternall.
that in following the world they may not forsake God, and in getting the things that Are fading & perishable, they do not loose the things that Are permanent and Eternal.
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(24) sermon (DIV1)
559
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3788
But for the meate that endureth to euerlasting life. We heard what we must not labour for:But for the meat that Endureth to everlasting life. We herd what we must not labour for:
cc-acp p-acp dt n1 cst vvz p-acp j n1. pns12 vvd r-crq pns12 vmb xx vvi p-acp:
(24) sermon (DIV1)
560
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3789
now Christ sheweth what we must labour for, to wit, Grace and the meanes thereof; whence the doctrine is, that
now christ shows what we must labour for, to wit, Grace and the means thereof; whence the Doctrine is, that
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(24) sermon (DIV1)
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3790
They are most prouident for themselues, whose greatest labour is for Grace.
They Are most provident for themselves, whose greatest labour is for Grace.
pns32 vbr av-ds j p-acp px32, rg-crq js n1 vbz p-acp n1.
(24) sermon (DIV1)
561
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3791
Therefore seeing it cānot be attained vnto without diligence, Christs counsell is to vse all carefull endeuour to get it.
Therefore seeing it cannot be attained unto without diligence, Christ counsel is to use all careful endeavour to get it.
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(24) sermon (DIV1)
562
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3792
So likewise Salomon aduiseth vs to seeke for vnderstanding as for siluer, and to search for it as for treasures.
So likewise Solomon adviseth us to seek for understanding as for silver, and to search for it as for treasures.
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(24) sermon (DIV1)
562
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3793
So that it is Gods ordinance that men should labour for it, if they would haue it.
So that it is God's Ordinance that men should labour for it, if they would have it.
av cst pn31 vbz ng1 n1 cst n2 vmd vvi p-acp pn31, cs pns32 vmd vhi pn31.
(24) sermon (DIV1)
562
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3794
Earthly things will not be had but by labour and toile, much lesse these things which are of greater value.
Earthly things will not be had but by labour and toil, much less these things which Are of greater valve.
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(24) sermon (DIV1)
562
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3795
And whereas men may set others aworke for the obtaining of outward matters, they themselues may be at home in their houses,
And whereas men may Set Others awork for the obtaining of outward matters, they themselves may be At home in their houses,
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(24) sermon (DIV1)
562
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3796
and others labouring for them abroad:
and Others labouring for them abroad:
cc n2-jn vvg p-acp pno32 av:
(24) sermon (DIV1)
562
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3797
it is otherwise in the matters of Grace, a man must trauel for it in his owne person,
it is otherwise in the matters of Grace, a man must travel for it in his own person,
pn31 vbz av p-acp dt n2 pp-f n1, dt n1 vmb vvi p-acp pn31 p-acp po31 d n1,
(24) sermon (DIV1)
562
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3798
if euer he intend to get it:
if ever he intend to get it:
cs av pns31 vvb pc-acp vvi pn31:
(24) sermon (DIV1)
562
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3799
he himselfe must pray, heare the Word, vnderstand it, apply it and make vse of it:
he himself must pray, hear the Word, understand it, apply it and make use of it:
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(24) sermon (DIV1)
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3800
the greatest Monarch•n the world, must performe these and the like duties, and not bid his seruants do these things for him.
the greatest Monarch•n the world, must perform these and the like duties, and not bid his Servants do these things for him.
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(24) sermon (DIV1)
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3801
And to encourage vs the rather to set vpon this worke, the Lord hath promised vs certain successe,
And to encourage us the rather to Set upon this work, the Lord hath promised us certain success,
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(24) sermon (DIV1)
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3802
as in that former place of the Prouerbs: If thou seekest her as siluer &c. then shalt thou find the knowledge of God.
as in that former place of the Proverbs: If thou Seekest her as silver etc. then shalt thou find the knowledge of God.
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(24) sermon (DIV1)
562
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3803
Others may take a great deale of paines, & yet not speed well:
Others may take a great deal of pains, & yet not speed well:
ng2-jn vmb vvi dt j n1 pp-f n2, cc av xx vvi av:
(24) sermon (DIV1)
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they may rise early, & go to bed late, & eate the bread of carefulnes, hoping to be rich, & yet be still poore: they may rise early, & go to Bed late, & eat the bred of carefulness, hoping to be rich, & yet be still poor:
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(24) sermon (DIV1)
562
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3805
men may labour to be applauded of al, & yet be derided of all:
men may labour to be applauded of all, & yet be derided of all:
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(24) sermon (DIV1)
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seeke to haue all crouch vnto them, and yet haue all to list vp themselues against them:
seek to have all crouch unto them, and yet have all to list up themselves against them:
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(24) sermon (DIV1)
562
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3807
studie and beate their heads how to liue a pleasant life, and yet none be more vexed and tormented then they:
study and beat their Heads how to live a pleasant life, and yet none be more vexed and tormented then they:
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(24) sermon (DIV1)
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3808
but those that spend their paines in seeking of Grace, shall neuer lose their labour, nor misse of their marke, but alwaies obtaine that which they doe desire.
but those that spend their pains in seeking of Grace, shall never loose their labour, nor miss of their mark, but always obtain that which they do desire.
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(24) sermon (DIV1)
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3809
And when once they haue possession of it, it will abide with them: they cannot lose it though they would;
And when once they have possession of it, it will abide with them: they cannot loose it though they would;
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(24) sermon (DIV1)
562
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3810
it is so durable and permanent, that it will neuer decay:
it is so durable and permanent, that it will never decay:
pn31 vbz av j cc j, cst pn31 vmb av-x vvi:
(24) sermon (DIV1)
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3811
and so vnited and ingrafted into the nature of the parties, that it can by no possible meanes be wholy taken away: nay nor cast away.
and so united and ingrafted into the nature of the parties, that it can by no possible means be wholly taken away: nay nor cast away.
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(24) sermon (DIV1)
562
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3812
And therefore as in other things, so in this, the continuance of it, addeth greatly vnto the worth of it.
And Therefore as in other things, so in this, the Continuance of it, adds greatly unto the worth of it.
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(24) sermon (DIV1)
562
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3813
To haue a lease is better thē to be a tēnant at wil: a•se simple is more desireable then a lease:
To have a lease is better them to be a tenant At will: a•se simple is more desirable then a lease:
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(24) sermon (DIV1)
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3814
now grace is a perpetuall inheritance that farre surpasseth all that the world can affoord. now grace is a perpetual inheritance that Far Surpasses all that the world can afford.
av n1 vbz dt j n1 cst av-j vvz d cst dt n1 vmb vvi.
(24) sermon (DIV1)
562
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3815
A man must leaue his earthly inheritance and aboundance he knoweth not how soone, neither can his great substance descend into the graue with him,
A man must leave his earthly inheritance and abundance he Knoweth not how soon, neither can his great substance descend into the graven with him,
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(24) sermon (DIV1)
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3816
neither can he so make it ouer vnto his seed, but that they may be defrauded of it:
neither can he so make it over unto his seed, but that they may be defrauded of it:
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(24) sermon (DIV1)
562
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3817
but the heauenly treasure is ours whiles wee liue, and when we die, and after death,
but the heavenly treasure is ours while we live, and when we die, and After death,
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(24) sermon (DIV1)
562
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3818
yea at, & after the resurection for euermore.
yea At, & After the resurrection for evermore.
uh a-acp, cc p-acp dt n1 c-acp av.
(24) sermon (DIV1)
562
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3819
And as the perpetuity so also the excellencie of this in it owne nature should be a forcible motiue vnto vs,
And as the perpetuity so also the excellency of this in it own nature should be a forcible motive unto us,
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(24) sermon (DIV1)
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3820
and set an edge vpon our affections to persue after it continually. For whereas other things are dangerous and hurtfull, this is alwaies profitable and helpfull;
and Set an edge upon our affections to pursue After it continually. For whereas other things Are dangerous and hurtful, this is always profitable and helpful;
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(24) sermon (DIV1)
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3821
it maketh vs blessed in this present life, and in the life to come:
it makes us blessed in this present life, and in the life to come:
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(24) sermon (DIV1)
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3822
it bringeth with it the comfort of the spirit, the feeling of gods loue and fauour,
it brings with it the Comfort of the Spirit, the feeling of God's love and favour,
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(24) sermon (DIV1)
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3823
and the comfortable vse of all outward good things. We are not likely, at least not certaine, to continue here many daies:
and the comfortable use of all outward good things. We Are not likely, At least not certain, to continue Here many days:
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(24) sermon (DIV1)
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3824
and what an vnspeakeable comfort then is it, to be assured that when we goe from men, we shall goe to God, and when we leaue the earth, wee shall inherit heauen, that we shall haue peace at our death,
and what an unspeakable Comfort then is it, to be assured that when we go from men, we shall go to God, and when we leave the earth, we shall inherit heaven, that we shall have peace At our death,
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(24) sermon (DIV1)
562
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3825
and glory after our death? If the pestilence enter into our houses, or take hold of our owne persons,
and glory After our death? If the pestilence enter into our houses, or take hold of our own Persons,
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(24) sermon (DIV1)
562
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3826
when none dare come vnto vs, then God will be with vs:
when none Dare come unto us, then God will be with us:
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(24) sermon (DIV1)
562
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3827
though our bodies be insected, yet our soules can neuer be so infected, if we haue grace in our hearts,
though our bodies be insected, yet our Souls can never be so infected, if we have grace in our hearts,
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(24) sermon (DIV1)
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3828
but that God dareth to enter into our houses to visite vs;
but that God dareth to enter into our houses to visit us;
cc-acp cst np1 vvz pc-acp vvi p-acp po12 n2 pc-acp vvi pno12;
(24) sermon (DIV1)
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3829
and when our soules shall be parted from our bodies, he wil not thinke it too much to giue them a place of rest with himselfe in his owne kingdome,
and when our Souls shall be parted from our bodies, he will not think it too much to give them a place of rest with himself in his own Kingdom,
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(24) sermon (DIV1)
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3830
& at length vnite them to our bodies againe, that they may enioy euerlasting blisse together,
& At length unite them to our bodies again, that they may enjoy everlasting bliss together,
cc p-acp n1 vvi pno32 p-acp po12 n2 av, cst pns32 vmb vvi j n1 av,
(24) sermon (DIV1)
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3831
as they haue bene imployed in Gods seruice together.
as they have be employed in God's service together.
c-acp pns32 vhb vbn vvn p-acp npg1 n1 av.
(24) sermon (DIV1)
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3832
Seeing then, that the benefit of labouring for grace, is so great, this serueth to reproue those that are slothfull in the things of God:
Seeing then, that the benefit of labouring for grace, is so great, this serveth to reprove those that Are slothful in the things of God:
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(24) sermon (DIV1)
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3833
slothfull in repairing to the Word, and in mingling the same with faith in their hearts:
slothful in repairing to the Word, and in mingling the same with faith in their hearts:
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(24) sermon (DIV1)
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3834
slothfull in trauelling with their owne soules, in examining their hearts, and laying the edge of gods threatenings to their corruptions for the cutting off of the same.
slothful in travelling with their own Souls, in examining their hearts, and laying the edge of God's threatenings to their corruptions for the cutting off of the same.
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(24) sermon (DIV1)
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3835
These men thinke that grace will grow as weedes doe, without any plowing, manuring or sowing of the ground:
These men think that grace will grow as weeds do, without any plowing, manuring or sowing of the ground:
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(24) sermon (DIV1)
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3836
though they neuer pray earnestly, nor heare carefully, nor be at any paines, for the reforming of their hearts,
though they never pray earnestly, nor hear carefully, nor be At any pains, for the reforming of their hearts,
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(24) sermon (DIV1)
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3837
or of their liues, yet they thinke they shall haue goodnes enough by an ordinary course,
or of their lives, yet they think they shall have Goodness enough by an ordinary course,
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(24) sermon (DIV1)
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3838
and conclude that heauen shall be cast vpon them, whether they will or not, as if God could not chuse but saue their soules.
and conclude that heaven shall be cast upon them, whither they will or not, as if God could not choose but save their Souls.
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(24) sermon (DIV1)
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3839
But these foolish men doe altogether deceiue themselues, and they shall find by woful experience, that except they set their minds & hearts,
But these foolish men do altogether deceive themselves, and they shall find by woeful experience, that except they Set their minds & hearts,
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(24) sermon (DIV1)
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3840
& tongues & hands, and all the powers and parts of soule and body on worke, they shall neuer attaine vnto any godlinesse at all,
& tongues & hands, and all the Powers and parts of soul and body on work, they shall never attain unto any godliness At all,
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(24) sermon (DIV1)
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3841
and therefore of necessity be depriued of euerlasting life.
and Therefore of necessity be deprived of everlasting life.
cc av pp-f n1 vbb vvn pp-f j n1.
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3842
But we like of the Word, and loue the preaching, and preachers thereof? But what measure of faith and of other graces of Gods spirit haue you gotten thereby? if you be distitute of those, it is sure you haue not laboured as you should for the same:
But we like of the Word, and love the preaching, and Preachers thereof? But what measure of faith and of other graces of God's Spirit have you got thereby? if you be destitute of those, it is sure you have not laboured as you should for the same:
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3843
for whosoeuer seeketh, findeth. Talking of gold & siluer & the like, and declaring to others how much we affect them, wil not keepe vs from penury:
for whosoever seeks, finds. Talking of gold & silver & the like, and declaring to Others how much we affect them, will not keep us from penury:
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3844
we must so labour for them, as that we get them, if we would be rich men.
we must so labour for them, as that we get them, if we would be rich men.
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3845
A sluggard may desire to get the victory, but he must fight for it that will haue it:
A sluggard may desire to get the victory, but he must fight for it that will have it:
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3846
and the like holds in spirituall things:
and the like holds in spiritual things:
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(24) sermon (DIV1)
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3847
those that would be partakers of them, must vse the meanes that God hath appointed for the accomplishing of their desire.
those that would be partakers of them, must use the means that God hath appointed for the accomplishing of their desire.
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3848
And therefore this rebuke lights vpon the heads of all such sluggards, as will not bestir them in this weighty matter,
And Therefore this rebuke lights upon the Heads of all such sluggards, as will not Bestir them in this weighty matter,
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nor liue in the field of grace;
nor live in the field of grace;
ccx vvi p-acp dt n1 pp-f n1;
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nay whē the crop of grace is brought home vnto their houses, they wil not open their dores to receiue it:
nay when the crop of grace is brought home unto their houses, they will not open their doors to receive it:
uh-x c-crq dt n1 pp-f n1 vbz vvn av-an p-acp po32 n2, pns32 vmb xx vvi po32 n2 pc-acp vvi pn31:
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they wil not so much as giue attention to the word, but are like the high way side, that doth not so much as receiue the seede that is cast vpon it,
they will not so much as give attention to the word, but Are like the high Way side, that does not so much as receive the seed that is cast upon it,
pns32 vmb xx av av-d c-acp vvi n1 p-acp dt n1, cc-acp vbr av-j dt j n1 n1, cst vdz xx av av-d c-acp vvi dt n1 cst vbz vvn p-acp pn31,
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but lette the Diuell catch away all from them.
but let the devil catch away all from them.
cc-acp vvb dt n1 vvb av av-d p-acp pno32.
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Secondly, this may be an Apologie for those that are faithfull and painefull, in seeking for the Word:
Secondly, this may be an Apology for those that Are faithful and painful, in seeking for the Word:
ord, d vmb vbi dt n1 p-acp d cst vbr j cc j, p-acp vvg p-acp dt n1:
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if it be a thing so exceeding necessary, then are not they to be blamed, that are content to vndergo any toile for the obtaining of it:
if it be a thing so exceeding necessary, then Are not they to be blamed, that Are content to undergo any toil for the obtaining of it:
cs pn31 vbb dt n1 av av-vvg j, av vbr xx pns32 pc-acp vbi vvn, cst vbr j pc-acp vvi d n1 p-acp dt n-vvg pp-f pn31:
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it is no precisenesse nor needles labour: neither are such to be checked and reprehended, but rather to be cōmended and encouraged:
it is no preciseness nor needles labour: neither Are such to be checked and reprehended, but rather to be commended and encouraged:
pn31 vbz dx n1 ccx n2 n1: d vbr d pc-acp vbi vvn cc vvn, cc-acp av-c pc-acp vbi vvn cc vvn:
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for this is it that is foretold in Daniel: Dan. 12.4. Many shall run to and fro, and knowledge shall abound.
for this is it that is foretold in daniel: Dan. 12.4. Many shall run to and from, and knowledge shall abound.
c-acp d vbz pn31 cst vbz vvn p-acp np1: np1 crd. av-d vmb vvi p-acp cc av, cc n1 vmb vvi.
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If men haue a dangerous sicknes, they seeke help from the Phisition though far off,
If men have a dangerous sickness, they seek help from the physician though Far off,
cs n2 vhb dt j n1, pns32 vvb n1 p-acp dt n1 c-acp av-j a-acp,
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& none findes fault with them, nor makes question, why they should seek to be healed.
& none finds fault with them, nor makes question, why they should seek to be healed.
cc pix vvz n1 p-acp pno32, ccx vvz n1, c-crq pns32 vmd vvi pc-acp vbi vvn.
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If householders want prouisiō at home, they wil repaire to the market, & none cries out vpon them, What wretched men are these that cannot keepe them from the market? haue they not oxen,
If householders want provision At home, they will repair to the market, & none cries out upon them, What wretched men Are these that cannot keep them from the market? have they not oxen,
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and sheep at home? for though they haue, men are so wise as to consider, that they are not made ready for their turn.
and sheep At home? for though they have, men Are so wise as to Consider, that they Are not made ready for their turn.
cc n1 p-acp n1-an? c-acp cs pns32 vhb, n2 vbr av j c-acp pc-acp vvi, cst pns32 vbr xx vvn j p-acp po32 n1.
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Now if they are not blamed, nor indeed blame worthy that do thus seeke for corporall Phisicke,
Now if they Are not blamed, nor indeed blame worthy that do thus seek for corporal Physic,
av cs pns32 vbr xx vvn, ccx av vvi j cst vdb av vvi p-acp j n1,
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3862
and sood, then why should they be blamed by Papists and such as are Popishly affected, that seeke for that which is spirituall, it being far more requisite and necessary? Which the sonne of man shall giue &c. Doct.
and sood, then why should they be blamed by Papists and such as Are Popishly affected, that seek for that which is spiritual, it being Far more requisite and necessary? Which the son of man shall give etc. Doct.
cc j, av q-crq vmd pns32 vbi vvn p-acp njp2 cc d c-acp vbr av-j vvn, cst vvb p-acp d r-crq vbz j, pn31 n1 av-j av-dc j cc j? r-crq dt n1 pp-f n1 vmb vvi av np1
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The efficacie of the Word, and Sacrament is from Christs owne hand. Whosoeuer would haue grace, must receiue it from Christ himselfe:
The efficacy of the Word, and Sacrament is from Christ own hand. Whosoever would have grace, must receive it from christ himself:
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hence is that promise made vnto the Israelites: The Lord thy Gods will circumcise thy heart,
hence is that promise made unto the Israelites: The Lord thy God's will circumcise thy heart,
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and the heart of thy seed, that thou malest loue the Lord thy God with all thine heart,
and the heart of thy seed, that thou malest love the Lord thy God with all thine heart,
cc dt n1 pp-f po21 n1, cst pns21 js n1 dt n1 po21 n1 p-acp d po21 n1,
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and with all thy soule, that thou maiest liue. and with all thy soul, that thou Mayest live.
cc p-acp d po21 n1, cst pns21 vm2 vvi.
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They to whom it did belong to circumcise their bodies, could goe no further then the outward circūcision:
They to whom it did belong to circumcise their bodies, could go no further then the outward circumcision:
pns32 p-acp ro-crq pn31 vdd vvi pc-acp vvi po32 n2, vmd vvi av-dx av-jc cs dt j n1:
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it was God only that could cut off the corruption of their hearts, and frame them vnto obedience:
it was God only that could Cut off the corruption of their hearts, and frame them unto Obedience:
pn31 vbds np1 av-j cst vmd vvi a-acp dt n1 pp-f po32 n2, cc vvi pno32 p-acp n1:
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& that which is spoken concerning that one Sacrament, holdeth as true in all the rest:
& that which is spoken Concerning that one Sacrament, holds as true in all the rest:
cc cst r-crq vbz vvn vvg d crd n1, vvz p-acp j p-acp d dt n1:
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man can giue only the externall signes, God must giue the inward vertue.
man can give only the external Signs, God must give the inward virtue.
n1 vmb vvi av-j dt j n2, np1 vmb vvi dt j n1.
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And the reasons why it pertains vnto Christ, & is a work of the Godhead only, are diuers.
And the Reasons why it pertains unto christ, & is a work of the Godhead only, Are diverse.
cc dt n2 c-crq pn31 vvz p-acp np1, cc vbz dt n1 pp-f dt n1 av-j, vbr j.
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3872
First, one is taken out of the text, where it said: Him hath the Father sealed:
First, one is taken out of the text, where it said: Him hath the Father sealed:
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(24) sermon (DIV1)
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it is Christ his office vnto which the Father hath ordained him: he alone hath commission and warrant to deale in it:
it is christ his office unto which the Father hath ordained him: he alone hath commission and warrant to deal in it:
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and whosoeuer else doth arrogate that vnto himselfe, is an intruder, and shall be punished, for that he goeth about to thrust Christ out of his chaire.
and whosoever Else does arrogate that unto himself, is an intruder, and shall be punished, for that he Goes about to thrust christ out of his chair.
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Secondly, as it belongs to him, so he alone is of ability to doe it: none besides him can deale with the heart, wherein this worke doth principally consist.
Secondly, as it belongs to him, so he alone is of ability to do it: none beside him can deal with the heart, wherein this work does principally consist.
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He onely knowes it, and he alone can cure it:
He only knows it, and he alone can cure it:
pns31 av-j vvz pn31, cc pns31 av-j vmb vvi pn31:
(24) sermon (DIV1)
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3877
as the first Adam did kill vs, so the second Adam must quicken vs. No man can giue natural life vnto another, no not that which brutish creatures doe enioy,
as the First Adam did kill us, so the second Adam must quicken us No man can give natural life unto Another, no not that which brutish creatures do enjoy,
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3878
nay nor so much as that which plants doe liue by: much lesse can any one giue spirituall life vnto another.
nay nor so much as that which plants do live by: much less can any one give spiritual life unto Another.
uh-x ccx av av-d c-acp d r-crq n2 vdb vvi p-acp: av-d dc vmb d pi vvb j n1 p-acp j-jn.
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3879
Paul may plant, and Apolos may water, but God alone giueth the increase. Thirdly experience will confirme vs in this point:Paul may plant, and Apolos may water, but God alone gives the increase. Thirdly experience will confirm us in this point:
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for who be the mē vpon whom the ordinances of God are vsually most effectuall? euen the most vnlikely of all other in the eye of reason:
for who be the men upon whom the ordinances of God Are usually most effectual? even the most unlikely of all other in the eye of reason:
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many of them being very filly and of maruellous weake and slender capacity:
many of them being very filly and of marvelous weak and slender capacity:
d pp-f pno32 vbg av j cc pp-f j j cc j n1:
(24) sermon (DIV1)
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3882
others violently caried with sundry grieuous and strong corruptions, of anger, pride, raging lusts, and the like.
Others violently carried with sundry grievous and strong corruptions, of anger, pride, raging Lustiest, and the like.
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And therein doth the power of God more clearly manifest it selfe in ouerthrowing the strong holds of the Diuell, &c. Our Sauiour magnifieth Gods name, saying:
And therein does the power of God more clearly manifest it self in overthrowing the strong holds of the devil, etc. Our Saviour magnifieth God's name, saying:
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3884
I praise thee Father, Lord of heauen & earth, that thou hast hid these things from the wise & prudent, and reuealed them vnto babes. I praise thee Father, Lord of heaven & earth, that thou hast hid these things from the wise & prudent, and revealed them unto babes.
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(24) sermon (DIV1)
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And when the Apostle had spoken of many notorious and abhominable sinners, as fornicators, Idolaters, adulterers, buggerers &c. he addeth, And such were some of yee:
And when the Apostle had spoken of many notorious and abominable Sinners, as fornicators, Idolaters, Adulterers, buggers etc. he adds, And such were Some of ye:
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3886
but you are washed, but ye are sanctified, &c. If we might make the choice of those that should be conuerted, we would haue good natured ciuill men,but you Are washed, but you Are sanctified, etc. If we might make the choice of those that should be converted, we would have good natured civil men,
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(24) sermon (DIV1)
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and wise and politicke men, and noble and great men to fill vp the number, that God might that way be more honored, and religion countenanced:
and wise and politic men, and noble and great men to fill up the number, that God might that Way be more honoured, and Religion countenanced:
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(24) sermon (DIV1)
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3888
but God in his wisedome taketh another course that maketh more for his glory: he chuseth the worst to make them best:
but God in his Wisdom Takes Another course that makes more for his glory: he chooseth the worst to make them best:
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(24) sermon (DIV1)
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3889
and not many wise, 1 Cor. 1.26.27. nor many noble, are called.
and not many wise, 1 Cor. 1.26.27. nor many noble, Are called.
cc xx d j, crd np1 crd. ccx d j, vbr vvn.
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3890
But God hath chosen the foolish things of the world to confound the wise, and the weake things of the world to confound the mighty, &c. that the whole worke,But God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the mighty, etc. that the Whole work,
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(24) sermon (DIV1)
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3891
and the glory thereof, may be attributed to him alone.
and the glory thereof, may be attributed to him alone.
cc dt n1 av, vmb vbi vvn p-acp pno31 av-j.
(24) sermon (DIV1)
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3892
This should instruct vs to go out of our selues, and to looke beyond sense and reason,
This should instruct us to go out of our selves, and to look beyond sense and reason,
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(24) sermon (DIV1)
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3893
when we are to meddle with the things of God:
when we Are to meddle with the things of God:
c-crq pns12 vbr pc-acp vvi p-acp dt n2 pp-f np1:
(24) sermon (DIV1)
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3894
not to thinke we are of capacity sufficient to conceiue the mysteries of saluation, but to call vpon the Lord for assistance.
not to think we Are of capacity sufficient to conceive the Mysteres of salvation, but to call upon the Lord for assistance.
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3895
Neither let vs rest vpō the act done in hearing of the Word, or receiuing of the Sacrament,
Neither let us rest upon the act done in hearing of the Word, or receiving of the Sacrament,
av-dx vvd pno12 vvi p-acp dt n1 vdn p-acp vvg pp-f dt n1, cc vvg pp-f dt n1,
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as if thereby grace must needes be conueyed vnto vs:
as if thereby grace must needs be conveyed unto us:
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for we may partake of those ordinances of God to our greater ruine, as Iudas and Simon Magus did.
for we may partake of those ordinances of God to our greater ruin, as Iudas and Simon Magus did.
c-acp pns12 vmb vvi pp-f d n2 pp-f np1 p-acp po12 jc n1, c-acp np1 cc np1 np1 vdd.
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3898
Further let vs be admonished hence not to depend vpon the excellency of the Minister: for it is God, not man that giueth working to his ordinances.
Further let us be admonished hence not to depend upon the excellency of the Minister: for it is God, not man that gives working to his ordinances.
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3899
God indeed may heare their prayers, but he himselfe doth the whole worke.
God indeed may hear their Prayers, but he himself does the Whole work.
np1 av vmb vvi po32 n2, cc-acp pns31 px31 vdz dt j-jn n1.
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Moses was a rare Minister, yet he could not giue grace vnto the Israelites, but many of them perished that receiued the Sacrament.Moses was a rare Minister, yet he could not give grace unto the Israelites, but many of them perished that received the Sacrament.
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Iohn Baptist also was a rare Minister, yet he could onely baptize with water: Christ must baptize with holy Ghost, and with fire. John Baptist also was a rare Minister, yet he could only baptise with water: christ must baptise with holy Ghost, and with fire.
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On the other side, doth the vertue of the ordinances depend on God? then let vs not be discouraged in regard of the weaknesse of the Minister, or of the outward meanes:
On the other side, does the virtue of the ordinances depend on God? then let us not be discouraged in regard of the weakness of the Minister, or of the outward means:
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3903
for though neither the party administring, nor the things administred can breake our hearts, and worke grace therein,
for though neither the party administering, nor the things administered can break our hearts, and work grace therein,
c-acp cs dx dt n1 j-vvg, ccx dt n2 vvn vmb vvi po12 n2, cc vvi n1 av,
(24) sermon (DIV1)
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3904
yet the Lord can and will do it:
yet the Lord can and will do it:
av dt n1 vmb cc vmb vdi pn31:
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3905
therefore let vs not thinke the worse of that precious Iewell, because it is brought by a simple messenger,
Therefore let us not think the Worse of that precious Jewel, Because it is brought by a simple Messenger,
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3906
and and in a plaine boxe, as it were:
and and in a plain box, as it were:
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3907
neither let vs lightly esteeme of pure gold, because it is carryed in a leatherne bagge,
neither let us lightly esteem of pure gold, Because it is carried in a leathern bag,
av-dx vvb pno12 av-j vvi pp-f j n1, c-acp pn31 vbz vvn p-acp dt j n1,
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3908
but let vs value the gift according to the worth of it, and according to the diguity of the giuer.
but let us valve the gift according to the worth of it, and according to the diguity of the giver.
cc-acp vvb pno12 vvi dt n1 vvg p-acp dt n1 pp-f pn31, cc vvg p-acp dt n1 pp-f dt n1.
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3909
If men should iudge according to corrupt reason, they would neuer thinke that a poore man by speaking vnto them, by powring a little water vpon them,
If men should judge according to corrupt reason, they would never think that a poor man by speaking unto them, by Pouring a little water upon them,
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3910
and by giuing them a little quantity of bread and wine, should make them Kings and fellow-heires with Christ Iesus for euer:
and by giving them a little quantity of bred and wine, should make them Kings and fellow-heirs with christ Iesus for ever:
cc p-acp vvg pno32 dt j n1 pp-f n1 cc n1, vmd vvi pno32 n2 cc n2 p-acp np1 np1 p-acp av:
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3911
but if in this gift we looke vnto the Sonne of man whom God the Father hath sealed and ordayned for that purpose,
but if in this gift we look unto the Son of man whom God the Father hath sealed and ordained for that purpose,
cc-acp cs p-acp d n1 pns12 vvb p-acp dt n1 pp-f n1 ro-crq np1 dt n1 vhz vvn cc vvn p-acp d n1,
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3912
and cast the eye of our faith vpon the promises that are made through him,
and cast the eye of our faith upon the promises that Are made through him,
cc vvd dt n1 pp-f po12 n1 p-acp dt n2 cst vbr vvn p-acp pno31,
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and the all sufficient power that is in him, we shall easily conceiue that all this may be wel effected:
and the all sufficient power that is in him, we shall Easily conceive that all this may be well effected:
cc dt d j n1 cst vbz p-acp pno31, pns12 vmb av-j vvi cst d d vmb vbi av vvn:
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for he is a rich fountaine, Of whose fulnesse we all receiue. What though our capacity be slender? Gods word giueth wisedome to the simple.
for he is a rich fountain, Of whose fullness we all receive. What though our capacity be slender? God's word gives Wisdom to the simple.
c-acp pns31 vbz dt j n1, pp-f r-crq n1 pns12 d vvi. r-crq c-acp po12 n1 vbi j? npg1 n1 vvz n1 p-acp dt j.
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What though our hearts be hard? GOD is able and ready to soften them. What though our hearts be hard? GOD is able and ready to soften them.
r-crq c-acp po12 n2 vbb j? np1 vbz j cc j pc-acp vvi pno32.
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What though we haue plaid the hypocrites? So had these here vnto whom our Sauiour directeth this exhortation.
What though we have played the Hypocrites? So had these Here unto whom our Saviour directeth this exhortation.
q-crq cs pns12 vhb vvn dt n2? np1 vhd d av p-acp ro-crq po12 n1 vvz d n1.
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They pretended to seeke for the bread of life, when their coming was onely to haue their bellies filled:
They pretended to seek for the bred of life, when their coming was only to have their bellies filled:
pns32 vvd pc-acp vvi p-acp dt n1 pp-f n1, c-crq po32 n-vvg vbds av-j pc-acp vhi po32 n2 vvn:
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yet Christ doth not cast them off, but biddeth them labour for the food that endureth to eternall life:
yet christ does not cast them off, but bids them labour for the food that Endureth to Eternal life:
av np1 vdz xx vvi pno32 a-acp, cc-acp vvz pno32 vvi p-acp dt n1 cst vvz p-acp j n1:
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and then promiseth to giue them eternall life. And so will he deale with vs, albeit we haue bene dissemblers:
and then promises to give them Eternal life. And so will he deal with us, albeit we have be dissemblers:
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yet if now we turne from our hollownesse to soundnesse, and from our hypocrisie to plainenesse, we shall be sure of a blessing.
yet if now we turn from our hollowness to soundness, and from our hypocrisy to plainness, we shall be sure of a blessing.
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This is further for the great consolation of all Gods faithfull seruants.
This is further for the great consolation of all God's faithful Servants.
d vbz jc p-acp dt j n1 pp-f d n2 j n2.
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Is the vertue and effectuall working of the Word and Sacrament the gift of Christ, by the appointment of the Father, through the grace of the holy Ghost? then certainly they are highly in Gods fauour on whom this is bestowed.
Is the virtue and effectual working of the Word and Sacrament the gift of christ, by the appointment of the Father, through the grace of the holy Ghost? then Certainly they Are highly in God's favour on whom this is bestowed.
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If once we haue any testimony of grace, the Lord hath greatly magnified his loue towards vs:
If once we have any testimony of grace, the Lord hath greatly magnified his love towards us:
cs a-acp pns12 vhb d n1 pp-f n1, dt n1 vhz av-j vvn po31 n1 p-acp pno12:
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according to that speech vttered by Wisdomes own mouth:
according to that speech uttered by Wisdoms own Mouth:
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Blessed is the that man findeth me, he shal receiue life and fauour from the Lord: Blessed is the that man finds me, he shall receive life and favour from the Lord:
vvn vbz dt d n1 vvz pno11, pns31 vmb vvi n1 cc n1 p-acp dt n1:
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And therfore (as Christ telleth the woman of Samaria ) if we knew who it is that offereth such mercy,
And Therefore (as christ Telleth the woman of Samaria) if we knew who it is that Offereth such mercy,
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and what the gift of God is, we would esteeme it more highly, and seeke it more earnestly then ordinarily we do.
and what the gift of God is, we would esteem it more highly, and seek it more earnestly then ordinarily we do.
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The Manna that they had in the wildernesse was counted excellent food;
The Manna that they had in the Wilderness was counted excellent food;
dt n1 cst pns32 vhd p-acp dt n1 vbds vvn j n1;
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and they extraordinarily graced and fauored that did eate thereof, because Angels were the Ministers of it:
and they extraordinarily graced and favoured that did eat thereof, Because Angels were the Ministers of it:
cc pns32 av-j vvn cc vvd cst vdd vvi av, c-acp n2 vbdr dt n2 pp-f pn31:
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how excellent then is this heauenly Manna, which is by Christs owne hand conueyed vnto vs,
how excellent then is this heavenly Manna, which is by Christ own hand conveyed unto us,
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and made effectuall for our good and comfort? Surely we can neuer be ioyfull and thankfull enough for this inestimable treasure.
and made effectual for our good and Comfort? Surely we can never be joyful and thankful enough for this inestimable treasure.
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The end of the eight Sermon.
The end of the eight Sermon.
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THE NINTH SERMON.
THE NINTH SERMON.
dt ord n1.
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MARKE. 14.18.19.20.21. 18. And as they sate at table, and did eate, Iesus said, Verily I say vnto you, that one of you shall betray me, which eateth with me.MARK. 14.18.19.20.21. 18. And as they sat At table, and did eat, Iesus said, Verily I say unto you, that one of you shall betray me, which Eateth with me.
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19. Then they began to be sorrowfull, and to say to him one by one, Is it I? and another, Is it I? 20. And he answered,19. Then they began to be sorrowful, and to say to him one by one, Is it I? and Another, Is it I? 20. And he answered,
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and sayd vnto them, It is one of the twelue that dippeth with me in the platter.
and said unto them, It is one of the twelue that dippeth with me in the platter.
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21 Truly the Sonne of man goeth his way as it is written of him,21 Truly the Son of man Goes his Way as it is written of him,
crd av-j dt n1 pp-f n1 vvz po31 n1 c-acp pn31 vbz vvn pp-f pno31,
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but woe be to that man by whom the sonne of man is betraied, it had bene good for that man if he had neuer bene borne.
but woe be to that man by whom the son of man is betrayed, it had be good for that man if he had never be born.
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THis History containeth in it especially and principally the Institution of the Lords Supper:
THis History Containeth in it especially and principally the Institution of the lords Supper:
d n1 vvz p-acp pn31 av-j cc av-j dt n1 pp-f dt n2 n1:
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wherein 2. things are chiefly to be obserued: 1 A conference that was before it. 2 The maner & celebration of it.
wherein 2. things Are chiefly to be observed: 1 A conference that was before it. 2 The manner & celebration of it.
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First for the conference, it was betweene our Sauiour & his Disciples at the eating of the Passeouer, before the institutiō of the other Sacrament;
First for the conference, it was between our Saviour & his Disciples At the eating of the Passover, before the Institution of the other Sacrament;
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wherin 1. Christ Iesus doth discouer vnto them the practise and treason that was conspired against him; Iesus said:
wherein 1. christ Iesus does discover unto them the practice and treason that was conspired against him; Iesus said:
c-crq crd np1 np1 vdz vvi p-acp pno32 dt n1 cc n1 cst vbds vvn p-acp pno31; np1 vvd:
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Verily I say vnto you, that one of you shall betray me, &c. that is, shall treacherously deliuer me into the hands of the high Priests. 2. They make answer: Verily I say unto you, that one of you shall betray me, etc. that is, shall treacherously deliver me into the hands of the high Priests. 2. They make answer:
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where the affection wherewith the eleuen deliuered the same, is expressed:
where the affection wherewith the eleuen Delivered the same, is expressed:
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Then they began to be sorrowfull, and to say to him, one by one, Is it I? and another, Is it I? Then they began to be sorrowful, and to say to him, one by one, Is it I? and Another, Is it I?
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Sorrowfull they were, because their Master had told them, that he should be betraied into the hands of sinners,
Sorrowful they were, Because their Master had told them, that he should be betrayed into the hands of Sinners,
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& that one of thē should do it, & euery one was doubtfull & distrustfull of himselfe:
& that one of them should do it, & every one was doubtful & distrustful of himself:
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and therefore partly that they might be better acquainted with their owne hearts, to the intent that if they were of such an ill disposition, they might be helped against it:
and Therefore partly that they might be better acquainted with their own hearts, to the intent that if they were of such an ill disposition, they might be helped against it:
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partly that each of them might haue comfort that he was not the man:
partly that each of them might have Comfort that he was not the man:
av cst d pp-f pno32 vmd vhi n1 cst pns31 vbds xx dt n1:
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and partly that they might be cleared euery one of thē before his fellows they aske our Sauiour, saying:
and partly that they might be cleared every one of them before his Fellows they ask our Saviour, saying:
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Is it I? Iudas indeed proposeth the same question, but not with the like affection,Is it I? Iudas indeed Proposeth the same question, but not with the like affection,
vbz pn31 pns11? np1 av vvz dt d n1, cc-acp xx p-acp dt j n1,
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nor to the like end & purpose, but onely that he might thereby cloake his vnfaithful and vngodly plots & practises against his Maister, hauing before this compounded with the high Priests for the betraying of him.
nor to the like end & purpose, but only that he might thereby cloak his unfaithful and ungodly plots & practises against his Master, having before this compounded with the high Priests for the betraying of him.
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Next is set downe the reply of our Sauiour vpon this their answer:
Next is Set down the reply of our Saviour upon this their answer:
ord vbz vvn a-acp dt n1 pp-f po12 n1 p-acp d po32 n1:
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wherin he declareth 1 The grieuousnesse of the treason. 2 The miserable estate of the traitor.
wherein he Declareth 1 The grievousness of the treason. 2 The miserable estate of the traitor.
c-crq pns31 vvz crd dt n1 pp-f dt n1. crd dt j n1 pp-f dt n1.
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First the grieuousnesse of the treason is set forth, Verse 20, in that it was contriued by (one of the twelue) one whom Christ had chosen to be an Apostle,
First the grievousness of the treason is Set forth, Verse 20, in that it was contrived by (one of the twelue) one whom christ had chosen to be an Apostle,
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and a principall Embassadour vnto himselfe:
and a principal Ambassador unto himself:
cc dt j-jn n1 p-acp px31:
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one that was so familiar with him, as that he did sit at his owne table, eate of his owne messe, yea in his owne dish:
one that was so familiar with him, as that he did fit At his own table, eat of his own mess, yea in his own dish:
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It is one of the twelue (saith Christ) that dippeth with me in the platter. It is one of the twelue (Says christ) that dippeth with me in the platter.
pn31 vbz crd pp-f dt crd (vvz np1) d vvz p-acp pno11 p-acp dt n1.
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2 Secondly, the wretched condition of the traitour is declared Verse 2•. (Truly, the sonne of man goeth, &c.) Where the Lord Christ Iesus preuenteth some obiectiōs that might arise in their hearts:
2 Secondly, the wretched condition of the traitor is declared Verse 2•. (Truly, the son of man Goes, etc.) Where the Lord christ Iesus preventeth Some objections that might arise in their hearts:
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for thus they might reason in themselues.
for thus they might reason in themselves.
c-acp av pns32 vmd vvi p-acp px32.
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Do you know of such a treason? and who it is that goes about it? Why then will you yeeld your selfe into his hands? were it not good wisdome to preuent it,
Do you know of such a treason? and who it is that Goes about it? Why then will you yield your self into his hands? were it not good Wisdom to prevent it,
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and to vse meanes to escape? No (saith our Sauiour) that may not be, (The Sonne of man goeth his way, Ver. 21. as it is written of him) I cannot, I must not auoide it, nor decline from it:
and to use means to escape? No (Says our Saviour) that may not be, (The Son of man Goes his Way, Ver. 21. as it is written of him) I cannot, I must not avoid it, nor decline from it:
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for the Lord hath appointed it, yea manifested it in his Word, which cannot be verified, vnlesse this be fulfilled:
for the Lord hath appointed it, yea manifested it in his Word, which cannot be verified, unless this be fulfilled:
c-acp dt n1 vhz vvn pn31, uh vvd pn31 p-acp po31 n1, r-crq vmbx vbi vvn, cs d vbb vvn:
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therefore seeing the Lord in his wisedome hath made this to be my way, I will be contented to walke in it.
Therefore seeing the Lord in his Wisdom hath made this to be my Way, I will be contented to walk in it.
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Vpon this they might reply againe:
Upon this they might reply again:
p-acp d pns32 vmd vvi av:
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If the Sonne of man go away as it is written of him, then he that doth betray him, effecteth no more then that which the Word of God hath foretold of him ▪ which may seem to be no fault,
If the Son of man go away as it is written of him, then he that does betray him, Effecteth no more then that which the Word of God hath foretold of him ▪ which may seem to be no fault,
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& therfore to deserue no punishmēt.
& Therefore to deserve no punishment.
cc av pc-acp vvi dx n1.
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Yes (saith Christ) Woe to that man by whom the Sonne of man is betraied &c. It was preordained indeed,
Yes (Says christ) Woe to that man by whom the Son of man is betrayed etc. It was preordained indeed,
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but that doth not lessen the fault, neither shall it diminish the punishment of him that is the traitour:
but that does not lessen the fault, neither shall it diminish the punishment of him that is the traitor:
cc-acp cst vdz xx vvi dt n1, dx vmb pn31 vvi dt n1 pp-f pno31 cst vbz dt n1:
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but woe vnto him: it had bene good for that man he had neuer bene borne, whatsoeuer matters of present contentment he may seeme to enioy.
but woe unto him: it had be good for that man he had never be born, whatsoever matters of present contentment he may seem to enjoy.
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And thus much concerning the conference that passed betwixt Christ and his disciples: now followeth 2. The maner of the celebration of the Lords Supper.
And thus much Concerning the conference that passed betwixt christ and his Disciples: now follows 2. The manner of the celebration of the lords Supper.
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Verse 22. And as they did eate (to wit the Passeouer,) Iesus tooke the bread &c. In which words together with those that follow, two things are to be noted: 1. The dealing of our Sauiour with the Elements. 2. His speaking to the Communicants.
Verse 22. And as they did eat (to wit the Passover,) Iesus took the bred etc. In which words together with those that follow, two things Are to be noted: 1. The dealing of our Saviour with the Elements. 2. His speaking to the Communicants.
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1 Concerning the first, it is said of the bread that he 1. tooke it, and 2. blessed it, and 3. brake it, and 4. gaue it. He tooke the bread ) meaning that bread which was prepared by them for the Passeouer,
1 Concerning the First, it is said of the bred that he 1. took it, and 2. blessed it, and 3. brake it, and 4. gave it. He took the bred) meaning that bred which was prepared by them for the Passover,
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and by Gods prouidence for this Sacrament. And when he had blessed it:
and by God's providence for this Sacrament. And when he had blessed it:
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that is, prayed for a blessing vpon it, that it might be effectuall, both to his elect Apostles that were present,
that is, prayed for a blessing upon it, that it might be effectual, both to his elect Apostles that were present,
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and to all those that should faithfully receiue it, to the end of the world:
and to all those that should faithfully receive it, to the end of the world:
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and had also praised God, for giuing himselfe to be the redeemer and Sauiour of the world,
and had also praised God, for giving himself to be the redeemer and Saviour of the world,
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and vouchsafing vnto his Church this Sacrament, and causing the bread to be of such great force and vse,
and vouchsafing unto his Church this Sacrament, and causing the bred to be of such great force and use,
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as not onely to represent vnto them his sufferings, but also to confirme their faith in him,
as not only to represent unto them his sufferings, but also to confirm their faith in him,
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and to exhibite the vertue of his passion vnto them: hauing thus blessed it, it is said that (he brake it);
and to exhibit the virtue of his passion unto them: having thus blessed it, it is said that (he brake it);
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which he did in a double respect one was, that so it might be more diuisible, to euery one a part:
which he did in a double respect one was, that so it might be more divisible, to every one a part:
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another was, that it might be more significant, to expresse Christs sufferings. Concerning whom though it be said, that a bone of him should not be broken:
Another was, that it might be more significant, to express Christ sufferings. Concerning whom though it be said, that a bone of him should not be broken:
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yet that phrase is vsed to declare the passion of the whole manhood, that he was broken for our iniquities, Isaiah 53.5.
yet that phrase is used to declare the passion of the Whole manhood, that he was broken for our iniquities, Isaiah 53.5.
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When he had broken it, it is added, that hee gaue it: assuring them thereby that he bestowed himselfe vpon them.
When he had broken it, it is added, that he gave it: assuring them thereby that he bestowed himself upon them.
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Likwise for the cup, it is said:
Likewise for the cup, it is said:
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Hee tooke it, and when he had blessed it, that is, praied, and praised God for it in the same sort as he had done for the bread, he gaue it to them. v. 24. 2. Now concerning this speech to the Communicants, it consisteth partly in a Commandement. Promise.He took it, and when he had blessed it, that is, prayed, and praised God for it in the same sort as he had done for the bred, he gave it to them. v. 24. 2. Now Concerning this speech to the Communicants, it Consisteth partly in a Commandment. Promise.
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1 The commandement is contained in those words, Take, Ver. 22. eate: take the bread, and take my body:
1 The Commandment is contained in those words, Take, Ver. 22. eat: take the bred, and take my body:
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eate the bread, and eate my body: take and eate the bread corporally and by sense:
eat the bred, and eat my body: take and eat the bred corporally and by sense:
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take and eate Christ spiritually, and by faith.
take and eat christ spiritually, and by faith.
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And the like commandement is here imployed, & elswhere expressed concerning the cup, that is, the wine in the cuppe (drinke ye all of this) which they are said here to obey.
And the like Commandment is Here employed, & elsewhere expressed Concerning the cup, that is, the wine in the cup (drink you all of this) which they Are said Here to obey.
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2. The promise is imployed in these words: This is my body: this is my blood:
2. The promise is employed in these words: This is my body: this is my blood:
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that is, liuely signes to signify, and effectual instruments to conuey my selfe, and all the benefites of my death and passion vnto you.
that is, lively Signs to signify, and effectual Instruments to convey my self, and all the benefits of my death and passion unto you.
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Further cōcerning the wine it is said, This is my blood of the new Testament or new couenant:
Further Concerning the wine it is said, This is my blood of the new Testament or new Covenant:
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as if he should haue said, as GOD hath bequeathed vnto you himselfe, his graces, his blessings, and his kingdome;
as if he should have said, as GOD hath bequeathed unto you himself, his graces, his blessings, and his Kingdom;
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so by the shedding of my blood he will confirme this legacy vnto you: and that 2. wa•es.
so by the shedding of my blood he will confirm this legacy unto you: and that 2. wa•es.
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First because as others, so this Will & Testament could be of no force, as long as the maker thereof was aliue. Hebr. 9.16.17.
First Because as Others, so this Will & Testament could be of no force, as long as the maker thereof was alive. Hebrew 9.16.17.
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Therefore by this Sacrament Christ would haue them put in minde of his death.
Therefore by this Sacrament christ would have them put in mind of his death.
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Secondly, as in other, so in Wils it was not sufficient that the party that made it should be dead,
Secondly, as in other, so in Wills it was not sufficient that the party that made it should be dead,
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but it must be proued by authority as it were, to be good, & therefore was this authentical seale of the Sacrament set vnto it.
but it must be proved by Authority as it were, to be good, & Therefore was this authentical seal of the Sacrament Set unto it.
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So that this Testament was sealed by the blood of Christ, concerning the merite & efficacie of it:
So that this Testament was sealed by the blood of christ, Concerning the merit & efficacy of it:
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but by this Sacrament, concerning the application of it.
but by this Sacrament, Concerning the application of it.
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It is called the new Testament or couenant, in respect of that which was vnder the law, from which it differeth,
It is called the new Testament or Covenant, in respect of that which was under the law, from which it differeth,
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and goeth beyond it in diuers circumstances: as afterwards shal be shewed.
and Goes beyond it in diverse Circumstances: as afterwards shall be showed.
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Ver. 18. And as they sate at table, and did eate, Iesus said, Verily I say vnto you, &c. Doct. The Lord Iesus Christ was well acquainted before hand with all that should befall him: Ver. 18. And as they sat At table, and did eat, Iesus said, Verily I say unto you, etc. Doct. The Lord Iesus christ was well acquainted before hand with all that should befall him:
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as may plainely be seene in this place & else where, in that he foretelleth his disciples by whose meanes he should die,
as may plainly be seen in this place & Else where, in that he foretelleth his Disciples by whose means he should die,
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after what maner he should die, with all other circumstances, which at large to relate were not altogether so pertinent:
After what manner he should die, with all other Circumstances, which At large to relate were not altogether so pertinent:
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and this must needs be so.
and this must needs be so.
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First, because he was God from euerlasting, and so knew all, his hand disposing of euery particular thing that in the fulnesse of time came to passe, being preordained by his owne wisedome and counsell.
First, Because he was God from everlasting, and so knew all, his hand disposing of every particular thing that in the fullness of time Come to pass, being preordained by his own Wisdom and counsel.
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Secondly, he as mediator must of necessity vnderstand of all things before:
Secondly, he as Mediator must of necessity understand of all things before:
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because he compounded with his Father for our redemption, not rashly without foreknowledge of that which he should performe,
Because he compounded with his Father for our redemption, not rashly without foreknowledge of that which he should perform,
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but aduisedly, agreeing how much he should endure, & what he should pay: euen so much as should satisfie his Fathers iustice, and appease his wrath.
but advisedly, agreeing how much he should endure, & what he should pay: even so much as should satisfy his Father's Justice, and appease his wrath.
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Thirdly, the Scripture foretold what he was to vndergo:
Thirdly, the Scripture foretold what he was to undergo:
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that one that was neare him should betray him, who was prefigured in the person of Achitophel; that he should suffer a very grieuous kind of death, such as was long before described with the particular circumstances that accompanied it, both in Psalme 22. and Isay 53. besides sundry other places.
that one that was near him should betray him, who was prefigured in the person of Ahithophel; that he should suffer a very grievous kind of death, such as was long before described with the particular Circumstances that accompanied it, both in Psalm 22. and Saiah 53. beside sundry other places.
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Now he was perfectly acquainted with all the Scriptures, and the meaning thereof, they being written by his owne Spirit,
Now he was perfectly acquainted with all the Scriptures, and the meaning thereof, they being written by his own Spirit,
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and therefore it must necessarily follow, that none of his sufferings therein prefigured and foretold, could be hidden from him:
and Therefore it must necessarily follow, that none of his sufferings therein prefigured and foretold, could be hidden from him:
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and as he foresaw what should befal his naturall body, so hath he a continuall foresight of that which shall befall his mystical body, that is, his people, and euery one of them.
and as he foresaw what should befall his natural body, so hath he a continual foresight of that which shall befall his mystical body, that is, his people, and every one of them.
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The doctrine thus proued, serueth first for consolation against all tribulations that may light vpon vs,
The Doctrine thus proved, serveth First for consolation against all tribulations that may Light upon us,
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and all persecutions that may be raised against vs, either by bloudy Papists or other enemies of the Gospel.
and all persecutions that may be raised against us, either by bloody Papists or other enemies of the Gospel.
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When we see them exceeding malitious in their plots, & threatnings, & practises, intending & endeuoring to ouerthrow al the seruants & seruices of God,
When we see them exceeding malicious in their plots, & threatenings, & practises, intending & endeavouring to overthrow all the Servants & services of God,
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and to raze them by the very foundations, and not to suffer one of them to liue,
and to raze them by the very foundations, and not to suffer one of them to live,
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but (if it were possible) to roote out their names frō vnder heauē; though I say, their rage be maruellous great, euen as the rage of the Sea,
but (if it were possible) to root out their names from under heaven; though I say, their rage be marvelous great, even as the rage of the Sea,
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yet neeed we not at all to be afraid of them:
yet need we not At all to be afraid of them:
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for the Lord Christ knoweth all that shall befall vs, as he did all that should betide himselfe:
for the Lord christ Knoweth all that shall befall us, as he did all that should betide himself:
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for the case of his people is as much respected of him, as was the state of his owne body,
for the case of his people is as much respected of him, as was the state of his own body,
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since he tooke vpon him an humane nature, and suffered both in soule and body for their redemption and happinesse.
since he took upon him an humane nature, and suffered both in soul and body for their redemption and happiness.
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Therefore is it that our aduersaries attempt many things against vs, which neuer come to passe (as it fared with Ieremy in the times of old,) because God foreseeth them, and disappointeth them.
Therefore is it that our Adversaries attempt many things against us, which never come to pass (as it fared with Ieremy in the times of old,) Because God Foreseeth them, and disappointeth them.
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But suppose some things do come to passe according to their hearts desire, the Lord knew of them before,
But suppose Some things do come to pass according to their hearts desire, the Lord knew of them before,
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and therefore did not preuent them, because he saw they could not be hurtfull vnto vs. He is as a wise Father, that wil haue his children to seele somewhat that may be for their smart and paine,
and Therefore did not prevent them, Because he saw they could not be hurtful unto us He is as a wise Father, that will have his children to seel somewhat that may be for their smart and pain,
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as knowing it will turne to their good at length: but he will stay any thing that might procure their vndoing and ouerthrow:
as knowing it will turn to their good At length: but he will stay any thing that might procure their undoing and overthrow:
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and therefore Christ pronounceth them happy and blessed that suffer for his name sake, either disgraces,
and Therefore christ pronounceth them happy and blessed that suffer for his name sake, either disgraces,
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or losse of goods, or banishment, or imprisonmēt, or death it selfe.
or loss of goods, or banishment, or imprisonment, or death it self.
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As farre then as any of these may hinder our happinesse, we shal be sure to be freed from them, so that we need not feare any of the things which we shall suffer:
As Far then as any of these may hinder our happiness, we shall be sure to be freed from them, so that we need not Fear any of the things which we shall suffer:
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for if we be faithfull vnto the death, we shall receiue the crowne of life.
for if we be faithful unto the death, we shall receive the crown of life.
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Secondly, this serues for terror vnto wicked men, in that Gods remembrance is equall to his foreknowledge:
Secondly, this serves for terror unto wicked men, in that God's remembrance is equal to his foreknowledge:
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and therefore if he can vnderstand long before what they shall doe, he can as well call to remembrance what they haue done:
and Therefore if he can understand long before what they shall do, he can as well call to remembrance what they have done:
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and sithence he hath an eternal foresight of what shal come to passe, he hath also an euerlasting memory to keepe a memorial of the things that are practised against him and his, to set them in order before the offenders at the last day,
and since he hath an Eternal foresight of what shall come to pass, he hath also an everlasting memory to keep a memorial of the things that Are practised against him and his, to Set them in order before the offenders At the last day,
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and to inflict proportionable punishment vpon euery one of them according to the same.
and to inflict proportionable punishment upon every one of them according to the same.
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Vers. 19. Then they began to be sorrowfull, and to say to him one by one, Is it I? &c.
Vers. 19. Then they began to be sorrowful, and to say to him one by one, Is it I? etc.
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Here we see that euery one of the Disciples (except IVDAS) was mistrustfull of himselfe,
Here we see that every one of the Disciples (except IVDAS) was mistrustful of himself,
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and yet none of them proued to be the traitor. Whence ariseth this doctrine, that
and yet none of them proved to be the traitor. Whence arises this Doctrine, that
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They are likely to fall into least euill, who are most fearefull of falling into the same.
They Are likely to fallen into least evil, who Are most fearful of falling into the same.
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They who are most iealous of their owne corruptions, are best fortified against dangerous falles. Therefore is it said by the wise man: They who Are most jealous of their own corruptions, Are best fortified against dangerous falls. Therefore is it said by the wise man:
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Blessed is he that feareth alwaies, but he that hardeneth his heart shall fall into mischiefe. That was Hasaels case: Blessed is he that fears always, but he that Hardeneth his heart shall fallen into mischief. That was Hasaels case:
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he suspected not himselfe, and therefore when the Prophet told him that he should be a cruell man, that he should slay the yong men of Israel with the sword,
he suspected not himself, and Therefore when the Prophet told him that he should be a cruel man, that he should slay the young men of Israel with the sword,
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and dash their infants against the stones, and rend in peeces their women with child:
and dash their Infants against the stones, and rend in Pieces their women with child:
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he said vnto the Prophet, What? Is thy seruant a dogge that I should do this great thing? As if he had said, I were worse then a dogge if I should euer shew such immanity and fiercenesse, and such beastly violence:
he said unto the Prophet, What? Is thy servant a dog that I should do this great thing? As if he had said, I were Worse then a dog if I should ever show such immanity and fierceness, and such beastly violence:
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but the Prophets words fell out to be true: he would not mistrust his owne heart, and therefore he became sauage as a Wolfe, & fierce as a Lyon.
but the prophets words fell out to be true: he would not mistrust his own heart, and Therefore he became savage as a Wolf, & fierce as a lion.
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The example of Dauid will adde further light vnto this point:
The Exampl of David will add further Light unto this point:
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for as long as he was awed by Gods correcting hand, and fearing himselfe, kept a narrow watch ouer all his waies, he stood firme and vnmoueable against all assaults:
for as long as he was awed by God's correcting hand, and fearing himself, kept a narrow watch over all his ways, he stood firm and Unmovable against all assaults:
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but when he grew fearelesse and carelesse, we know what a grieuous and dangerous fall he had.
but when he grew fearless and careless, we know what a grievous and dangerous fallen he had.
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So Peter and the rest of the Apostles as long as they were afraid of themselues (as concerning this matter of treason they were) none of them fell:
So Peter and the rest of the Apostles as long as they were afraid of themselves (as Concerning this matter of treason they were) none of them fell:
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but when he & the rest grew confident of their owne strength, then they all plaid the cowards, especially Peter that was most resolute in an opinion of himselfe.
but when he & the rest grew confident of their own strength, then they all played the cowards, especially Peter that was most resolute in an opinion of himself.
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For whereas he professed that whatsoeuer his Maister thought of him, he would neuer forsake him:
For whereas he professed that whatsoever his Master Thought of him, he would never forsake him:
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Christ must be content for once to be mistaken and deceiued in him: he was another maner of man then he conceiued him to be:
christ must be content for once to be mistaken and deceived in him: he was Another manner of man then he conceived him to be:
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whereas (I say) he was thus presumptuous of his owne courage in holding out, he that boasted he would stand it out euen vnto death, was daunted with a word:
whereas (I say) he was thus presumptuous of his own courage in holding out, he that boasted he would stand it out even unto death, was daunted with a word:
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and whereas he thought if the mē of warre had come against him with swords, he should haue defied them all,
and whereas he Thought if the men of war had come against him with swords, he should have defied them all,
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and stucke vnto his maister, a poore silly wench with the onely breath of her lips, maketh him lye and sweare, and forsweare his Sauiour.
and stuck unto his master, a poor silly wench with the only breath of her lips, makes him lie and swear, and forswear his Saviour.
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So that from those examples it is euident, that when men are doubtfull and distrustfull of themselues, then they speed well:
So that from those Examples it is evident, that when men Are doubtful and distrustful of themselves, then they speed well:
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but when they are confident of themselues, then they slip and slide, and fall exceeding dangerously.
but when they Are confident of themselves, then they slip and slide, and fallen exceeding dangerously.
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And this may be yet further confirmed vnto vs by reasons: for
And this may be yet further confirmed unto us by Reasons: for
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First, he that is fearefull of himselfe, hath God to be his keeper, who pronounceth him blessed that feareth alwaies: for this his holy seare will stirre men vp to make many earnest and feruent requests vnto the Lord for his strength & gracious assistance, which he neuer denieth vnto those that faithfully craue it at his hands:
First, he that is fearful of himself, hath God to be his keeper, who pronounceth him blessed that fears always: for this his holy sear will stir men up to make many earnest and fervent requests unto the Lord for his strength & gracious assistance, which he never Denieth unto those that faithfully crave it At his hands:
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and thence it comes to passe, that how weake soeuer they be in themselues, yet they grow strong in him,
and thence it comes to pass, that how weak soever they be in themselves, yet they grow strong in him,
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and in the power of his might.
and in the power of his might.
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Secondly, as they haue God to keepe them, so will they with all diligence keepe their owne hearts,
Secondly, as they have God to keep them, so will they with all diligence keep their own hearts,
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and auoide all occasions and allurements vnto euill.
and avoid all occasions and allurements unto evil.
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As one that is afraid of the pestilence, will be very carefull to auoide the infection,
As one that is afraid of the pestilence, will be very careful to avoid the infection,
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and for that end carry wormewood, &c. in his hand, and take somewhat next his stomacke, that may fence him against it;
and for that end carry wormwood, etc. in his hand, and take somewhat next his stomach, that may fence him against it;
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if he be to walke abroad, taking heed what company he comes into, and how hee passeth through any street,
if he be to walk abroad, taking heed what company he comes into, and how he passes through any street,
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or by any dore where the sicknesse is hotte:
or by any door where the sickness is hot:
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whereas on the contrary, he that thinketh it not to be infectious, cares not what company he conuerseth with,
whereas on the contrary, he that Thinketh it not to be infectious, Cares not what company he Converseth with,
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nor what places he cometh vnto, but if he expect a booty, wil goe to their beds sides that are sicke of it,
nor what places he comes unto, but if he expect a booty, will go to their Beds sides that Are sick of it,
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and receiue plaguy stuffe, or plaguy garments, or the like.
and receive plaguy stuff, or plaguy garments, or the like.
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So it is for sinne he that seeth the pit and infection of it, will eschew all company, enticements,
So it is for sin he that sees the pit and infection of it, will eschew all company, enticements,
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& occasions, that may draw him into it:
& occasions, that may draw him into it:
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but as for those who see not or feare not the pronenesse of their nature to fall into iniquity,
but as for those who see not or Fear not the proneness of their nature to fallen into iniquity,
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nor the dangerousnes therof when they are plunged in it;
nor the dangerousness thereof when they Are plunged in it;
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they are altogether negligent in looking to their hearts, and to their behauiour, entertaining impure lusts in their soules, not caring whither they cast their eies,
they Are altogether negligent in looking to their hearts, and to their behaviour, entertaining impure Lustiest in their Souls, not caring whither they cast their eyes,
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nor what sinful obiects they meet withal for the poisoning and corrupting of their affections. Whence it often times commeth to passe, that they are very shamefully ouertaken:
nor what sinful objects they meet withal for the poisoning and corrupting of their affections. Whence it often times comes to pass, that they Are very shamefully overtaken:
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for when they waxe so bold and venturous, it is iust with God to giue them ouer vnto themselues, yea though they be his owne children.
for when they wax so bold and venturous, it is just with God to give them over unto themselves, yea though they be his own children.
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As he dealt with Dauid when his heart was lifted vp, and he presumed that his mountaine was so strong that he should neuer be moued,
As he dealt with David when his heart was lifted up, and he presumed that his mountain was so strong that he should never be moved,
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when he gaue him selfe to his ease, & tooke liberty for his eye, as if there had not bene in him an inclination to adultery, we reade what great sinnes & miseries he fell into:
when he gave him self to his ease, & took liberty for his eye, as if there had not be in him an inclination to adultery, we read what great Sins & misery's he fell into:
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how much more then will the Lords hand be vpon the vngodly ones of the world, that do altogether harden their hearts from his feare, neuer eschewing the baits of sinne,
how much more then will the lords hand be upon the ungodly ones of the world, that do altogether harden their hearts from his Fear, never Eschewing the baits of sin,
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nor the snares wherein Sathan seeketh to take them, and to hold them fast vnto their eternall condemnation?
nor the snares wherein Sathan seeks to take them, and to hold them fast unto their Eternal condemnation?
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Seeing it is so, that as euery one is more fearfull of falling, (prouided that his feare be a godly feare,
Seeing it is so, that as every one is more fearful of falling, (provided that his Fear be a godly Fear,
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and do not driue him to despaire, or to discouragement,) so he is in lesse danger of falling;
and do not driven him to despair, or to discouragement,) so he is in less danger of falling;
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therefore whatsoeuer sinne the Scriptures tell vs, that God doth abhorre, and man is subiect to fall into, we should conclude, that we are likely to be ouertaken with the same,
Therefore whatsoever sin the Scriptures tell us, that God does abhor, and man is Subject to fallen into, we should conclude, that we Are likely to be overtaken with the same,
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and in that regard stirre vp our hearts to a holy feare and suspition of our owne weakenesse, intreating the Lord to preserue vs from them.
and in that regard stir up our hearts to a holy Fear and suspicion of our own weakness, entreating the Lord to preserve us from them.
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Yea though they be monstrous and so vnnaturall euils, such as are mentioned in the first Chapter of the Epistle to the Romans, and 2. Tim, 3.2. let vs be iealous of our selues, lest we should be drawen into them.
Yea though they be monstrous and so unnatural evils, such as Are mentioned in the First Chapter of the Epistle to the Roman, and 2. Tim, 3.2. let us be jealous of our selves, lest we should be drawn into them.
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For reproofe of them that are bold and venturous, to be in dangerous places with suspected persons, they will warrant you for euer being insnared:
For reproof of them that Are bold and venturous, to be in dangerous places with suspected Persons, they will warrant you for ever being Ensnared:
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but let them know that none are more likely to be ouertaken by idolatry, adultery, or any such fowle sinnes, then they are
but let them know that none Are more likely to be overtaken by idolatry, adultery, or any such fowl Sins, then they Are
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Verse 20. It is one of the twelue that dippeth, &c. Doct. No bands of kindnesse can make wicked men faithful vnto godly men. Verse 20. It is one of the twelue that dippeth, etc. Doct. No bans of kindness can make wicked men faithful unto godly men.
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That which is here related to haue fallen out betweene Christ and Iudas, will hold true betwixt all Christians and Iudas his fellowes, that though they be neuer so well dealt with, and neuer so courteously vsed,
That which is Here related to have fallen out between christ and Iudas, will hold true betwixt all Christians and Iudas his Fellows, that though they be never so well dealt with, and never so courteously used,
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yet they will proue vnfaithfull, and requite euill for good, if it may be for their aduantage.
yet they will prove unfaithful, and requite evil for good, if it may be for their advantage.
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Christ Iesus (as we may obserue) had dealt maruellous friendly with Iudas:
christ Iesus (as we may observe) had dealt marvelous friendly with Iudas:
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he had admitted him to his seruice, to be domesticall, to be one of his Apostles (which was so great an office in the Church as neuer man had greater,) to sit at his owne table, to eate of his owne messe, at so holy a banquet as was the blessed Sacramēt, &c. yet after al this he most lewdly & basely for a little money betraieth and deliuereth him into the hands of his mortall aduersaries.
he had admitted him to his service, to be domestical, to be one of his Apostles (which was so great an office in the Church as never man had greater,) to fit At his own table, to eat of his own mess, At so holy a banquet as was the blessed Sacrament, etc. yet After all this he most lewdly & basely for a little money betrayeth and Delivereth him into the hands of his Mortal Adversaries.
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This (as all must needes acknowledge) was exceeding great vnfaithfulnesse, & very wretched dealing:
This (as all must needs acknowledge) was exceeding great unfaithfulness, & very wretched dealing:
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yet none other than is still to be expected from men of Iudas his spirit and disposition.
yet none other than is still to be expected from men of Iudas his Spirit and disposition.
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This Dauid complaineth of, & exclaimeth against in Achitophel, the figure of Iudas: My familiar friend (saith he) whom I trusted, which did eate of my bread, hath lifted vp the heele against me.
This David Complaineth of, & exclaimeth against in Ahithophel, the figure of Iudas: My familiar friend (Says he) whom I trusted, which did eat of my bred, hath lifted up the heel against me.
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He had highly preferred Achithophel, made him of his Counsell, yea the principall man of his Counsell:
He had highly preferred Achitophel, made him of his Counsel, yea the principal man of his Counsel:
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he vsed him as his familiar friend, not onely in matters of state, but in matters of religion, &c. Yet for all this, he fell from him in hope of greater promotion, ioyned with his rebellious sonne Absolon, fought to depose him from his kingdome,
he used him as his familiar friend, not only in matters of state, but in matters of Religion, etc. Yet for all this, he fell from him in hope of greater promotion, joined with his rebellious son Absalom, fought to depose him from his Kingdom,
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yea to depriue him of his very life:
yea to deprive him of his very life:
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He lifted vp the heele against me (saith that good King,) comparing him vnto cattle that are fat fed, who feeling the prouender to pricke them, do kick with their heeles against their maister.He lifted up the heel against me (Says that good King,) comparing him unto cattle that Are fat fed, who feeling the provender to prick them, do kick with their heals against their master.
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The like sinful and vnthankfull dealing may be seene in Ioash. 2. Chron. 23. Iehoiada the high Priest had preserued his life, by keeping him close from his grandmother Athaliah, who had slaine all his bretheren:
The like sinful and unthankful dealing may be seen in Joash. 2. Chronicles 23. Jehoiada the high Priest had preserved his life, by keeping him close from his grandmother Athaliah, who had slain all his brethren:
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and this he did not without perill to himselfe:
and this he did not without peril to himself:
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afterwards he caused Athaliahs life to be taken from her, and the crowne and kingdome to be established vnto him:
afterwards he caused Athaliahs life to be taken from her, and the crown and Kingdom to be established unto him:
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yet notwithstanding all this kindnes, whē he fel from God and from religion, he forgot Iehoiada, and cruelly murdered his son, Zecariah an holy Prophet of God,
yet notwithstanding all this kindness, when he fell from God and from Religion, he forgotten Jehoiada, and cruelly murdered his son, Zecariah an holy Prophet of God,
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for doing the message of the Lord vnto him, in reprouing him and his princes for their idolatry.
for doing the message of the Lord unto him, in reproving him and his Princes for their idolatry.
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To this point our Sauiour giueth further testimony, telling his Disciples what should fall out vpon the preaching of the Gospell:
To this point our Saviour gives further testimony, telling his Disciples what should fallen out upon the preaching of the Gospel:
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The brother shall betray the brother to death, and the father the sonne, and the children shall rise against their parents, The brother shall betray the brother to death, and the father the son, and the children shall rise against their Parents,
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and shall cause them to dye. and shall cause them to die.
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What nearer bonds then these, especially that of children to their parents, who haue bene the meanes of their life, of their education,
What nearer bonds then these, especially that of children to their Parents, who have be the means of their life, of their education,
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and in a word, of all the good things that they either do or shall enioy,
and in a word, of all the good things that they either do or shall enjoy,
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and that not without great paines and charges, and troubles vnto themselues? yet for all this,
and that not without great pains and charges, and Troubles unto themselves? yet for all this,
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if children be impious, and their parents religious, they will not sticke to betray them, and to put them to death.
if children be impious, and their Parents religious, they will not stick to betray them, and to put them to death.
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So that by these proofes it is cleare and euident, that no bands of kindnesse or of nature will hold, where the bands of religion are wanting.
So that by these proofs it is clear and evident, that no bans of kindness or of nature will hold, where the bans of Religion Are wanting.
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And there is reason for it: for
And there is reason for it: for
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First, the Diuel hath the disposing of al vngodly mens hearts, and therefore vntill such time as he grow kinde vnto Gods children, nothing in the world, (but Gods ouerruling hand) can make his lims true and trusty friends vnto the members of Christ:
First, the devil hath the disposing of all ungodly men's hearts, and Therefore until such time as he grow kind unto God's children, nothing in the world, (but God's overruling hand) can make his limbs true and trusty Friends unto the members of christ:
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for Sathan hauing the command of them, will enforce them (will they, nill they) to be vnkind, vnthankfull,
for Sathan having the command of them, will enforce them (will they, nill they) to be unkind, unthankful,
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and vncourteous vnto Gods seruants that haue bene most beneficiall vnto them.
and uncourteous unto God's Servants that have be most beneficial unto them.
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Secondly, there is in all vnregenerate men abundance of pride, which maketh them to thinke that whatsoeuer is done for them either by GOD or men, it is due debt,
Secondly, there is in all unregenerate men abundance of pride, which makes them to think that whatsoever is done for them either by GOD or men, it is due debt,
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and nothing more then their deserts do require:
and nothing more then their deserts do require:
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and therefore when they are sat and full, they spurne with the heele against the giuers.
and Therefore when they Are sat and full, they spurn with the heel against the givers.
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And this let vs set downe for a certaine ground, that they which shew themselues vnfaithfull and disloyal vnto GOD, notwithstanding all his benefites, will neuer be true and firme friends vnto vs,
And this let us Set down for a certain ground, that they which show themselves unfaithful and disloyal unto GOD, notwithstanding all his benefits, will never be true and firm Friends unto us,
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how nearly & strongly soeuer they are linked vnto vs in outward respects: he that is not Gods friend, can neuer be our faithfull friend.
how nearly & strongly soever they Are linked unto us in outward respects: he that is not God's friend, can never be our faithful friend.
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Thirdly, wicked men do loue sinne better then any benefite:
Thirdly, wicked men do love sin better then any benefit:
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and therefore will they fall out with their kindest friends rather then with their beloued corruptions,
and Therefore will they fallen out with their Kindest Friends rather then with their Beloved corruptions,
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and be discourteous vnto any, yea aduenture the damning of their own soules eternally, rather then crosse their wretched lusts,
and be discourteous unto any, yea adventure the damning of their own Souls eternally, rather then cross their wretched Lustiest,
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and set themselues against their sinfull affections.
and Set themselves against their sinful affections.
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For instruction, to teach vs a point of wisedome, that seeing all sinners are so vnfaithfull,
For instruction, to teach us a point of Wisdom, that seeing all Sinners Are so unfaithful,
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therefore we should beware how we trust them, and how we commit our selues or our secrets vnto them:
Therefore we should beware how we trust them, and how we commit our selves or our secrets unto them:
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for albeit their lookes be faire and smooth, and their speeches and outward cariage seeme louing and kind:
for albeit their looks be fair and smooth, and their Speeches and outward carriage seem loving and kind:
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yet if they feare not God, they will lye in waite for an aduantage, and do vs a mischiefe before we be aware,
yet if they Fear not God, they will lie in wait for an advantage, and do us a mischief before we be aware,
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if we take not the better heede of them: and therefore let vs not expose our selues vnto them.
if we take not the better heed of them: and Therefore let us not expose our selves unto them.
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Indeed our Sauiour did lay open himselfe vnto Iudas, because he knew that Iudas was appointed for that work,
Indeed our Saviour did lay open himself unto Iudas, Because he knew that Iudas was appointed for that work,
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and the will of his Father must needs be fulfilled:
and the will of his Father must needs be fulfilled:
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but we not hauing the like reason, must not imitate our Sauiour herein, nor acquaint such persons with our counsels:
but we not having the like reason, must not imitate our Saviour herein, nor acquaint such Persons with our Counsels:
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much lesse let vs prouoke them, and cast our selues into their danger: for if they haue vs once in the snare, there is no hope of mercy,
much less let us provoke them, and cast our selves into their danger: for if they have us once in the snare, there is no hope of mercy,
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except the Lord worke for vs extraordinarily.
except the Lord work for us extraordinarily.
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Let men therefore looke heedfully vnto themselues, and beware as of others, so of vntrusty seruants, of vngodly children, yea of vnholy yoke-fellowes:
Let men Therefore look heedfully unto themselves, and beware as of Others, so of untrusty Servants, of ungodly children, yea of unholy yokefellows:
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for there is no fidelity to be expected, where the true feare of God is not planted in the heart.
for there is no Fidis to be expected, where the true Fear of God is not planted in the heart.
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They are bound to pray for them, to instruct them, and shew them any kindnesse that ciuility or Christianity bindeth them to performe:
They Are bound to pray for them, to instruct them, and show them any kindness that civility or Christianity binds them to perform:
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but herein their wisdome must appeare, that they bee not too open-hearted vnto them, nor too ready to put them in trust in matters of great importance.
but herein their Wisdom must appear, that they be not too open-hearted unto them, nor too ready to put them in trust in matters of great importance.
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Secondly, here is matter of comfort to all such as are faithfull in their dealings, that would rather lay downe their liues, then deale dishonestly, or discourteously:
Secondly, Here is matter of Comfort to all such as Are faithful in their dealings, that would rather lay down their lives, then deal dishonestly, or discourteously:
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this is a great grace of God, to require friendship to their friends, & to shew themselues thankfull for benefites receiued.
this is a great grace of God, to require friendship to their Friends, & to show themselves thankful for benefits received.
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And indeed true and sound thankfulnesse can be in none, but onely in those that are truly gracious:
And indeed true and found thankfulness can be in none, but only in those that Are truly gracious:
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wicked men may be glad of a good turne, and in outward complement of words and behauiour make a semblance and shew of thankfulnesse:
wicked men may be glad of a good turn, and in outward compliment of words and behaviour make a semblance and show of thankfulness:
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but to be truly ioyfull, as seeing GODS hand in a kindnesse receiued, and heartily and in conscience to loue the party whom God hath made an instrument of that good, with a desire and indeauour to requite the same, this cannot possibly be in any, but in GODS people.
but to be truly joyful, as seeing GOD'S hand in a kindness received, and heartily and in conscience to love the party whom God hath made an Instrument of that good, with a desire and endeavour to requite the same, this cannot possibly be in any, but in GOD'S people.
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Verse 21. Truly the Sonne of man goeth his way, as it is written of him, Verse 21. Truly the Son of man Goes his Way, as it is written of him,
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but woe be to that man, by whom the Sonne of man is betraied. The death of Christ and the manner and meanes of it, were prophesied of before,but woe be to that man, by whom the Son of man is betrayed. The death of christ and the manner and means of it, were prophesied of before,
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yet is not Iudas therby excused. Whence ariseth this point, that
yet is not Iudas thereby excused. Whence arises this point, that
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A wicked man may fulfill the will of God to his owne condemnation, and do that which God hath foretold, to his vtter destruction.
A wicked man may fulfil the will of God to his own condemnation, and do that which God hath foretold, to his utter destruction.
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God had said, that Iudas should be a traitour: he is a traitour:
God had said, that Iudas should be a traitor: he is a traitor:
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God had determined (& Christ had cōfirmed it) that he should be a diuel he is such an one, yet al to his wo.
God had determined (& christ had confirmed it) that he should be a Devil he is such an one, yet all to his woe.
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So was it declared before vnto Abraham, that Pharaoh should grieuously afflict the Israelites: he did accomplish Gods will in that behalfe,
So was it declared before unto Abraham, that Pharaoh should grievously afflict the Israelites: he did accomplish God's will in that behalf,
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and verified that which God had forespoken, but to his owne vtter ruine.
and verified that which God had forespoken, but to his own utter ruin.
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In like sort the Prophet Nathan in Gods name denounced before hand this iudgement against Dauid, that he would raise vp euill against him out of his owne house: In like sort the Prophet Nathan in God's name denounced before hand this judgement against David, that he would raise up evil against him out of his own house:
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Absolon effected it accordingly, but to his owne ouerthrow.Absalom effected it accordingly, but to his own overthrow.
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So Herod and Poutius Pilate, the high Priests and the Gentiles consulted together, to put to death the holy Sonne of God,
So Herod and Poutius Pilate, the high Priests and the Gentiles consulted together, to put to death the holy Son of God,
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and therein did nothing more then Gods hand and his counsell had determined before to be done;
and therein did nothing more then God's hand and his counsel had determined before to be done;
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yet notwithstanding they perished in their sinnes, as many of them as repented not.
yet notwithstanding they perished in their Sins, as many of them as repented not.
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And to heap together no more proofes in a matter so euident, we may note in the Scriptures,
And to heap together no more proofs in a matter so evident, we may note in the Scriptures,
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how the enemies of the Church are compared to Goldsmithes, for that they purged Gods people from their drosse:
how the enemies of the Church Are compared to Goldsmith's, for that they purged God's people from their dross:
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and to Launders, because they washed away their spots, &c. and yet heauy iudgements are denounced,
and to Launders, Because they washed away their spots, etc. and yet heavy Judgments Are denounced,
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and haue bene from time to time executed vpon them for such works. And good reason it should be so.
and have be from time to time executed upon them for such works. And good reason it should be so.
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First, because they are not allured vnto it by vertue of any commandement, but driuen vnto it by a secret prouidence of God.
First, Because they Are not allured unto it by virtue of any Commandment, but driven unto it by a secret providence of God.
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Secondly, they do it not in loue vnto God, but in malice against God, or men: or both;
Secondly, they do it not in love unto God, but in malice against God, or men: or both;
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as Iudas in a splene conspired against his Maister, because he found fault with his hypocriticall dealing.
as Iudas in a spleen conspired against his Master, Because he found fault with his hypocritical dealing.
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Mark. 14.6. &c. and 10. &c.Mark. 14.6. etc. and 10. etc.
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Thirdly, they aime not at Gods honour, though they accomplish that which tendeth to his honour:
Thirdly, they aim not At God's honour, though they accomplish that which tendeth to his honour:
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but they seeke themselues some way or other, in that which they doe.
but they seek themselves Some weigh or other, in that which they do.
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Which serueth for the iust reproofe & terror of those, that when they are conuicted of any haynous crime, cast off all the fault with this:
Which serveth for the just reproof & terror of those, that when they Are convicted of any heinous crime, cast off all the fault with this:
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I was predestinated vnto it, and vnlesse God had appointed it, I could neuer haue done it.
I was predestinated unto it, and unless God had appointed it, I could never have done it.
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What of that? therfore they hope there is no danger hanging ouer their head for such facts.
What of that? Therefore they hope there is no danger hanging over their head for such facts.
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But what then will they say of Iudas? did not he do that which God had decreed? yet our Sauiour saith, woe to him: and we may as well say, woe vnto thee:
But what then will they say of Iudas? did not he do that which God had decreed? yet our Saviour Says, woe to him: and we may as well say, woe unto thee:
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for whatsoeuer they imagine, the necessity of their sinning, in respect of Gods decree, doth nothing diminish the grieuousnesse of their offence,
for whatsoever they imagine, the necessity of their sinning, in respect of God's Decree, does nothing diminish the grievousness of their offence,
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neither shall it at all mitigate the extremity of their punishment. This is for our instruction, that we should frame our obedience in another manner:
neither shall it At all mitigate the extremity of their punishment. This is for our instruction, that we should frame our Obedience in Another manner:
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and for that purpose reason thus with our selues:
and for that purpose reason thus with our selves:
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haue I a cōmādement for this which I do? is it a duty warranted by the Word, which I now performe? Some do that which God hath appointed,
have I a Commandment for this which I do? is it a duty warranted by the Word, which I now perform? some do that which God hath appointed,
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but it is onely by a prouidence, not in any conscience:
but it is only by a providence, not in any conscience:
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how doth my obedience differ from theirs? Do I practise good duties because God calleth for them? then shall my seruice be acceptable vnto God:
how does my Obedience differ from theirs? Do I practise good duties Because God calls for them? then shall my service be acceptable unto God:
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do I forbeare euill because he forbideth it? then do I that which is pleasing vnto him, otherwise not.
do I forbear evil Because he forbiddeth it? then do I that which is pleasing unto him, otherwise not.
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In this maner let vs sift our hearts, performing euery thing in that manner, and to that end which God hath ordained, that we may not onely doe that which the Scripture saith (for so did Iudas, ) but that which the Scripture warranteth,
In this manner let us sift our hearts, performing every thing in that manner, and to that end which God hath ordained, that we may not only do that which the Scripture Says (for so did Iudas,) but that which the Scripture warrants,
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and in that sort as it approueth: for so Gods seruants are bound to do. It had bene good for that man, if he had neuer bene borne.
and in that sort as it approveth: for so God's Servants Are bound to do. It had be good for that man, if he had never be born.
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It is good for vs that he was borne, because we haue benefite thereby:
It is good for us that he was born, Because we have benefit thereby:
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but not for him, because whatsoeuer matter of contentment he had in his life time, turned at length to the increase of his misery, and to his perpetuall damnation.
but not for him, Because whatsoever matter of contentment he had in his life time, turned At length to the increase of his misery, and to his perpetual damnation.
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Whence this point may be gathered, that
Whence this point may be gathered, that
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All the delights and contentments of wicked men in this world, cannot counteruaile the miseries that they shall feele in the world to come.
All the delights and contentment's of wicked men in this world, cannot countervail the misery's that they shall feel in the world to come.
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Iudas had life it selfe, which is a thing very delightfull, and of which it is truly said, though by a lying spirit:Iudas had life it self, which is a thing very delightful, and of which it is truly said, though by a lying Spirit:
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Skin for skin, and all that euer a man hath, Iob. 2.4. will he giue for his life. Skin for skin, and all that ever a man hath, Job 2.4. will he give for his life.
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He had also great preferment, being one of the Apostles: and the chiefe office amongst them, namely to be their pursebearer;
He had also great preferment, being one of the Apostles: and the chief office among them, namely to be their pursebearer;
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which liked him exceeding well, because he was a thiefe, and stole from them much of that which was giuen:
which liked him exceeding well, Because he was a thief, and stole from them much of that which was given:
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yet notwithstanding all this, and whatsoeuer else can be named, our Sauiour saith, it had bene good for him that he had neuer bene borne.
yet notwithstanding all this, and whatsoever Else can be nam, our Saviour Says, it had be good for him that he had never be born.
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The like may be said of Saul, Ieroboam, Ahab, and many other kings.
The like may be said of Saul, Jeroboam, Ahab, and many other Kings.
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Who would accoūt it a good bargain to haue their kingdomes with all the honours and delights which they could afford:
Who would account it a good bargain to have their kingdoms with all the honours and delights which they could afford:
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and their victories with all the glory that accompanieth the same, vpon this condition, that he shall endure the same miseries and torments in hell, that they do? Certainely no wise man would willingly make such a match:
and their victories with all the glory that accompanieth the same, upon this condition, that he shall endure the same misery's and torments in hell, that they do? Certainly no wise man would willingly make such a match:
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for what shall it profit a man to winne the whole world, and to lose his owne soule?
for what shall it profit a man to win the Whole world, and to loose his own soul?
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First, the best delights and contentments of this life are mixed with many troubles, sorrowes, and feares:
First, the best delights and contentment's of this life Are mixed with many Troubles, sorrows, and fears:
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but their miseries in the life to come are pure miseries, without any mitigation or comfort in their paine and torment.
but their misery's in the life to come Are pure misery's, without any mitigation or Comfort in their pain and torment.
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Secondly, their pleasures heere are few, and short, and of small continuance: but their paines hereafter shall be innumerable, and endlesse.
Secondly, their pleasures Here Are few, and short, and of small Continuance: but their pains hereafter shall be innumerable, and endless.
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Thirdly, all their delights in this life are but snares, and all their good cheere and dainties but poysons,
Thirdly, all their delights in this life Are but snares, and all their good cheer and dainties but poisons,
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and the more men take of them, the more grieuous shall their punishment in hell be.
and the more men take of them, the more grievous shall their punishment in hell be.
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For instruction, that we should not endanger our soules for the enioyment of the pleasures of sinne for a season;
For instruction, that we should not endanger our Souls for the enjoyment of the pleasures of sin for a season;
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yet many are so foolish, that so they might satisfy their fleshly desires, they care not though they doe it with the price of their soules:
yet many Are so foolish, that so they might satisfy their fleshly Desires, they care not though they do it with the price of their Souls:
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so they may haue their pleasures and commodities, and fulfill their beastly lusts, they will euen sell themselues vnto destruction as Ahab did:
so they may have their pleasures and commodities, and fulfil their beastly Lustiest, they will even fell themselves unto destruction as Ahab did:
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not caring what miseries they cast themselues into, nor what snares they intangle thēselues in,
not caring what misery's they cast themselves into, nor what snares they entangle themselves in,
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so they may accomplish their brutish and diuellish purposes, being therein more silly then the poore bird or fish, that once perceiuing the snare or the hooke, will not easilie meddle,
so they may accomplish their brutish and devilish Purposes, being therein more silly then the poor bird or Fish, that once perceiving the snare or the hook, will not Easily meddle,
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nor aduenture the danger the second time.
nor adventure the danger the second time.
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Secondly, if it be so, that all the cōmodities and delights of this life cannot counteruaile the miseries of damnation,
Secondly, if it be so, that all the commodities and delights of this life cannot countervail the misery's of damnation,
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then on the other side why should it not hold as true for our comfort, that all the losses and sorrowes of this life cannot counteruaile the happinesse of saluation? for the Apostle saith, that the afflictions of this present time, are not worthy of the glory that shal be shewed vnto vs:
then on the other side why should it not hold as true for our Comfort, that all the losses and sorrows of this life cannot countervail the happiness of salvation? for the Apostle Says, that the afflictions of this present time, Are not worthy of the glory that shall be showed unto us:
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the one being light & momentany, the other weighty and eternal.
the one being Light & momentany, the other weighty and Eternal.
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Let vs suffer neuer so many disgraces and losses, & go through neuer so many hard brunts, our blessed estate in heauen will answer for all:
Let us suffer never so many disgraces and losses, & go through never so many hard brunts, our blessed estate in heaven will answer for all:
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so that as it was said of Iudas, it had bene good for him he had neuer bene borne, notwithstanding all the delights that he enioyed;
so that as it was said of Iudas, it had be good for him he had never be born, notwithstanding all the delights that he enjoyed;
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so may it as truly be said, happy we that euer we were borne, notwithstanding all the miseries that we haue endured:
so may it as truly be said, happy we that ever we were born, notwithstanding all the misery's that we have endured:
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yea though they haue bene as great as theirs, of whom mention is made Hebrewes, 11. that they were racked,
yea though they have be as great as theirs, of whom mention is made Hebrews, 11. that they were racked,
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and stoned, and hewen in sunder, &c. for they endured all in hope of a beter resurection.
and stoned, and hewn in sunder, etc. for they endured all in hope of a beter resurrection.
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Verse 35. and so should we if God bring vs vnto the like extremities. And thus much of the conference, now followeth the institution of the Lords Supper.
Verse 35. and so should we if God bring us unto the like extremities. And thus much of the conference, now follows the Institution of the lords Supper.
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The end of the ninth Sermon.
The end of the ninth Sermon.
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THE TENTH SERMON.
THE TENTH SERMON.
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MARKE. 14.22.23.24. 22 And as they did eate, Iesus tooke the bread, and when he had giuen thankes, he brake it,MARK. 14.22.23.24. 22 And as they did eat, Iesus took the bred, and when he had given thanks, he brake it,
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and gaue it to them, and said, Take, eate, this is my body.
and gave it to them, and said, Take, eat, this is my body.
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23 Also he tooke the cup, and when he had giuen thankes, gaue it to them,23 Also he took the cup, and when he had given thanks, gave it to them,
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and they all dranke of it.
and they all drank of it.
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24 And he said vnto them, This is my bloud of the new Testament, which is shed for many.24 And he said unto them, This is my blood of the new Testament, which is shed for many.
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ANd as they did eate, Iesus tooke the bread, and when he had giuen thankes &c. or as the word fignifieth (blessed,) that is prayed vnto his Father for a blessing to be bestowed vpon the receiuing of it, not onely vpon those that were then present,ANd as they did eat, Iesus took the bred, and when he had given thanks etc. or as the word fignifieth (blessed,) that is prayed unto his Father for a blessing to be bestowed upon the receiving of it, not only upon those that were then present,
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but vpon all that should afterwards to the end of the world faithfully partake of the same.
but upon all that should afterwards to the end of the world faithfully partake of the same.
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In that Christ Iesus seekes the blessing of this ordinance from the Lord, the doctrine is that
In that christ Iesus seeks the blessing of this Ordinance from the Lord, the Doctrine is that
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The vertue and efficacie of the Sacrament, is from Gods owne hand, through the mediation of Christ Iesus.
The virtue and efficacy of the Sacrament, is from God's own hand, through the mediation of christ Iesus.
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God giues it, and Christ procures the benefite of it vnto his people: and this is common to all other ordinances and seruices with the Sacrament.
God gives it, and christ procures the benefit of it unto his people: and this is Common to all other ordinances and services with the Sacrament.
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To this purpose it is said, that Moses gaue not that Manna vnto the Israelites in the wildernesse from heauen,
To this purpose it is said, that Moses gave not that Manna unto the Israelites in the Wilderness from heaven,
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but my Father (saith Christ) giueth you the true bread, Iohn. 6.32.33. which giueth life vnto the world:
but my Father (Says christ) gives you the true bred, John. 6.32.33. which gives life unto the world:
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that no Minister nor creature in heauen or earth can bestow vpon any.
that no Minister nor creature in heaven or earth can bestow upon any.
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First, one generall reason of this doctrine is, that euery good giuing, and euery perfect gift is from aboue,
First, one general reason of this Doctrine is, that every good giving, and every perfect gift is from above,
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and cometh downe from the Father of lights. and comes down from the Father of lights.
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Now what more excellent & perfect gift can there be then the body and bloud of Iesus Christ? and therefore if God be the author and giuer of all other good things, this must of necessity proceed from his bounty in a speciall manner. Now what more excellent & perfect gift can there be then the body and blood of Iesus christ? and Therefore if God be the author and giver of all other good things, this must of necessity proceed from his bounty in a special manner.
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A second cause why God wil haue the disposing of his graces in his owne hand, is, that there might be a difference betweene him and all his Ministers,
A second cause why God will have the disposing of his graces in his own hand, is, that there might be a difference between him and all his Ministers,
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and that he might retaine that prerogatiue for Christ Iesus alone: for he it is that giueth the meate which endureth to euerlasting life.
and that he might retain that prerogative for christ Iesus alone: for he it is that gives the meat which Endureth to everlasting life.
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And the reason is because the Father hath sealed him, that is, the Lord hath authorized him by the broade seale of heauen,
And the reason is Because the Father hath sealed him, that is, the Lord hath authorized him by the broad seal of heaven,
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and will et none to be copartners with him in that office:
and will et none to be copartners with him in that office:
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he is the Lord Treasurer of all graces, and therefore he must blesse his ordinances vnto vs,
he is the Lord Treasurer of all graces, and Therefore he must bless his ordinances unto us,
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if euer we looke for benefite thereby. In which regard Iohn Baptist saith: I baptize you with water, & that is all that he could do;
if ever we look for benefit thereby. In which regard John Baptist Says: I baptise you with water, & that is all that he could do;
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as for washing of the heart, and purging of the conscience, that he attributeth wholly vnto Christ Iesus:
as for washing of the heart, and purging of the conscience, that he attributeth wholly unto christ Iesus:
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He will baptize you with the holy Ghost and with fire. He will baptise you with the holy Ghost and with fire.
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Iohn would not arrogate that vnto himselfe, lest he should treacherously lay claime to that which is proper vnto the crowne.John would not arrogate that unto himself, lest he should treacherously lay claim to that which is proper unto the crown.
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The like faithfulnesse in giuing God his due, we see in the Apostle Paul, who saith, I haue planted, Apollos watered, 1 Cor. 3.6. but God giueth the increase:
The like faithfulness in giving God his endue, we see in the Apostle Paul, who Says, I have planted, Apollos watered, 1 Cor. 3.6. but God gives the increase:
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thereby intimating, that the best Ministers are but as Gardeners in the Lords Church: they can but put the scions into the stock, or the roote into the ground.
thereby intimating, that the best Ministers Are but as Gardeners in the lords Church: they can but put the scions into the stock, or the root into the ground.
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And as possible it is for a man to make a tree, as for a Minister to make a Christian:
And as possible it is for a man to make a tree, as for a Minister to make a Christian:
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and as possible to put sap into a dead blocke, and to make it grow and flourish,
and as possible to put sap into a dead block, and to make it grow and flourish,
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and bring forth fruit in aboundance, as for a Minister to put into any the least drop of grace,
and bring forth fruit in abundance, as for a Minister to put into any the least drop of grace,
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or to adde any whit vnto it, where it is already wrought.
or to add any whit unto it, where it is already wrought.
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Thirdly, the Lord wil haue the vertue of the Sacrament to be in his owne power, to bestow where & how he will, that there might be a difference betweene Communicants, to wit, betweene the good and the bad.
Thirdly, the Lord will have the virtue of the Sacrament to be in his own power, to bestow where & how he will, that there might be a difference between Communicants, to wit, between the good and the bad.
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If it were in mens hands to dispose, and did consist in the deede done,
If it were in men's hands to dispose, and did consist in the deed done,
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as ignorant Papists imagine, men would bestow it promiscuously, and wicked hypocrites should haue as good a share as those that are truly religious,
as ignorant Papists imagine, men would bestow it promiscuously, and wicked Hypocrites should have as good a share as those that Are truly religious,
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and the worst speed as well as the best:
and the worst speed as well as the best:
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for men cannot search the hearts of their people, to see with what prepararation they come:
for men cannot search the hearts of their people, to see with what prepararation they come:
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and there is that loue in them (which is a thing commendable) that they desire all might be faued.
and there is that love in them (which is a thing commendable) that they desire all might be faued.
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If Moses could haue giuen euery man in Israel grace when he gaue them the Manna, he would haue done it:
If Moses could have given every man in Israel grace when he gave them the Manna, he would have done it:
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he that could haue bene content, that his name should be razed out of the booke of life for their sakes, would not haue stuck with them for such a matter.
he that could have be content, that his name should be razed out of the book of life for their sakes, would not have stuck with them for such a matter.
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If Abraham could haue circumcised Ismaels heart, when he circumcised his flesh, he should not haue bene excommunicated for his prophanenesse:
If Abraham could have circumcised Ishmaels heart, when he circumcised his Flesh, he should not have be excommunicated for his profaneness:
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but God hath alwaies heretofore, and doth still keep this power in his owne hand, that so he may enrich with grace those whom he thinketh fittest,
but God hath always heretofore, and does still keep this power in his own hand, that so he may enrich with grace those whom he Thinketh Fittest,
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and deale with euery one as he knoweth their hearts.
and deal with every one as he Knoweth their hearts.
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Moses was the Minister of Baptisme, to those that passed through the red sea, yet with many of them God was not pleased: Moses was the Minister of Baptism, to those that passed through the read sea, yet with many of them God was not pleased:
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for onely those that are good in his sight shall taste of his good gifts.
for only those that Are good in his sighed shall taste of his good Gifts.
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And therefore Christ praieth not for the world, but onely for those which he hath chosen out of the world, & such as shall beleeue through the preaching of the Gospell, that they may be partakers of the benefite of his ordinances.
And Therefore christ Prayeth not for the world, but only for those which he hath chosen out of the world, & such as shall believe through the preaching of the Gospel, that they may be partakers of the benefit of his ordinances.
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First for instruction, if euer we would speed well when we come to the Sacrament, let vs make the Lord our friend,
First for instruction, if ever we would speed well when we come to the Sacrament, let us make the Lord our friend,
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sith the distribution of grace pertaineth to him alone, let vs seeke it at his hand,
sith the distribution of grace pertaineth to him alone, let us seek it At his hand,
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and not bring any sinne with vs which may offend his glorious presence: which if we can do, we may and must expect a blessing from him.
and not bring any sin with us which may offend his glorious presence: which if we can do, we may and must expect a blessing from him.
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It is not the goodnesse of the Minister that can do it (though it be a good comfort to haue a holy mans praier for vs) it is as possible that a man should appoint where the raine shall fall, as where grace shall fall:
It is not the Goodness of the Minister that can do it (though it be a good Comfort to have a holy men prayer for us) it is as possible that a man should appoint where the rain shall fallen, as where grace shall fallen:
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and though it should be concluded by Parliament, what daies it should raine, and in what parts of the land, it were of no force:
and though it should be concluded by Parliament, what days it should rain, and in what parts of the land, it were of no force:
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for God alone hath the ordering of the cloudes, and so hath he also of the graces of his Spirit.
for God alone hath the ordering of the Clouds, and so hath he also of the graces of his Spirit.
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Secondly, this maketh for the comfort of such as come preparedly vnto the table of the Lord, with a true heart,
Secondly, this makes for the Comfort of such as come preparedly unto the table of the Lord, with a true heart,
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though burdened and wearied with many corruptions.
though burdened and wearied with many corruptions.
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Christ hath praied that the Sacrament may be effectuall vnto them, and therefore it shall be so:
christ hath prayed that the Sacrament may be effectual unto them, and Therefore it shall be so:
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and he hath praised God for giuing it vnto his people, and therefore it shall not be in vaine:
and he hath praised God for giving it unto his people, and Therefore it shall not be in vain:
cc pns31 vhz vvn np1 p-acp vvg pn31 p-acp po31 n1, cc av pn31 vmb xx vbi p-acp j:
(26) sermon (DIV1)
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neither their owne weaknesse, nor the meanenesse of the Elements, nor the imperfections of the Minister, shall hinder the powerfull working of Gods ordinance.
neither their own weakness, nor the meanenesse of the Elements, nor the imperfections of the Minister, shall hinder the powerful working of God's Ordinance.
d po32 d n1, ccx dt n1 pp-f dt n2, ccx dt n2 pp-f dt n1, vmb vvi dt j n-vvg pp-f npg1 n1.
(26) sermon (DIV1)
649
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But we are base creatures, and the Minister is no better then he should be.
But we Are base creatures, and the Minister is no better then he should be.
cc-acp pns12 vbr j n2, cc dt n1 vbz av-dx jc cs pns31 vmd vbi.
(26) sermon (DIV1)
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Indeed if Grace were to be fetched out of such dirty ditches as we are, we could looke for little good;
Indeed if Grace were to be fetched out of such dirty ditches as we Are, we could look for little good;
av cs n1 vbdr pc-acp vbi vvn av pp-f d j n2 c-acp pns12 vbr, pns12 vmd vvi p-acp j j;
(26) sermon (DIV1)
651
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but God is a cleare fountaine, and from his fulnesse shall we receiue grace vpon grace.
but God is a clear fountain, and from his fullness shall we receive grace upon grace.
cc-acp np1 vbz dt j n1, cc p-acp po31 n1 vmb pns12 vvi n1 p-acp n1.
(26) sermon (DIV1)
651
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But alas, neither we, nor our Minister can pray so earnestly nor praise God so heartily,
But alas, neither we, nor our Minister can pray so earnestly nor praise God so heartily,
cc-acp uh, dx pns12, ccx po12 n1 vmb vvi av av-j ccx vvi np1 av av-j,
(26) sermon (DIV1)
652
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when we communicate at the Lords table, as God requires, and we ought to do.
when we communicate At the lords table, as God requires, and we ought to do.
c-crq pns12 vvb p-acp dt n2 n1, c-acp np1 vvz, cc pns12 vmd pc-acp vdi.
(26) sermon (DIV1)
652
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What of that? were not Christs praiers and praises such as must needes be pleasing to the Lord? If they were (as cannot be denyed) let vs neuer be discouraged for these imperfectiōs of ours:
What of that? were not Christ Prayers and praises such as must needs be pleasing to the Lord? If they were (as cannot be denied) let us never be discouraged for these imperfections of ours:
q-crq pp-f d? vbdr xx npg1 n2 cc n2 d c-acp vmb av vbi vvg p-acp dt n1? cs pns32 vbdr (c-acp vmbx vbi vvn) vvb pno12 av-x vbi vvn p-acp d n2 pp-f png12:
(26) sermon (DIV1)
653
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for Christ was appointed to be an vniuersall Minister for all his elect, & in the perfection of his petitions & thankesgiuing, all the blemishes that are in ours shall be hidden and couered Thirdly;
for christ was appointed to be an universal Minister for all his elect, & in the perfection of his petitions & thanksgiving, all the blemishes that Are in ours shall be hidden and covered Thirdly;
c-acp np1 vbds vvn pc-acp vbi dt j n1 p-acp d po31 vvb, cc p-acp dt n1 pp-f po31 n2 cc n1, d dt n2 cst vbr p-acp png12 vmb vbi vvn cc vvn ord;
(26) sermon (DIV1)
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this is for the reproofe of such prophane persons, as come vnchearefully and heauily vnto this Sacrament:
this is for the reproof of such profane Persons, as come uncheerfully and heavily unto this Sacrament:
d vbz p-acp dt n1 pp-f d j n2, c-acp vvb av-j cc av-j p-acp d n1:
(26) sermon (DIV1)
654
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and if the respect of their gouernour, of the lawes, and of their owne credite did not moue them, they would altogether absent themselues from it:
and if the respect of their governor, of the laws, and of their own credit did not move them, they would altogether absent themselves from it:
cc cs dt n1 pp-f po32 n1, pp-f dt n2, cc pp-f po32 d n1 vdd xx vvi pno32, pns32 vmd av vvi px32 p-acp pn31:
(26) sermon (DIV1)
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these are wretched persons, that make no more account of this singular pledge of Gods fauour.
these Are wretched Persons, that make no more account of this singular pledge of God's favour.
d vbr j n2, cst vvb dx dc n1 pp-f d j n1 pp-f npg1 n1.
(26) sermon (DIV1)
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Hath Christ prayed vnto his Father for a matter of no worth? and giuen thanks vnto him for that which is of no estimation? But let such vnbeleeuing and sinfull wretches go and as for vs, let vs be assured for our comfort, that when Christ became asuitor to his Father, he was in such fauour with him, that he obtained that which was worth the hauing,
Hath christ prayed unto his Father for a matter of no worth? and given thanks unto him for that which is of no estimation? But let such unbelieving and sinful wretches go and as for us, let us be assured for our Comfort, that when christ became asuitor to his Father, he was in such favour with him, that he obtained that which was worth the having,
vhz np1 vvd p-acp po31 n1 p-acp dt n1 pp-f dx j? cc vvn n2 p-acp pno31 p-acp d r-crq vbz pp-f dx n1? cc-acp vvb d vvg cc j n2 vvb cc c-acp p-acp pno12, vvb pno12 vbi vvn p-acp po12 n1, cst c-crq np1 vvd n1 p-acp po31 n1, pns31 vbds p-acp d n1 p-acp pno31, cst pns31 vvd d r-crq vbds j dt vhg,
(26) sermon (DIV1)
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and deserued praise & thankesgiuing both from him, and from all his people, as that which should be a meanes of their euerlasting happinesse.
and deserved praise & thanksgiving both from him, and from all his people, as that which should be a means of their everlasting happiness.
cc j-vvn n1 cc n1 av-d p-acp pno31, cc p-acp d po31 n1, c-acp d r-crq vmd vbi dt n2 pp-f po32 j n1.
(26) sermon (DIV1)
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Verse. 22. Take, eate, this is my body, &c.
Verse. 22. Take, eat, this is my body, etc.
n1. crd vvb, vvb, d vbz po11 n1, av
(27) part (DIV2)
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This is the commandement that our Sauiour giueth vnto the communicants, to wit, that they should take the bread, and take his body: eate corporally, and eate spiritually:
This is the Commandment that our Saviour gives unto the communicants, to wit, that they should take the bred, and take his body: eat corporally, and eat spiritually:
d vbz dt n1 cst po12 n1 vvz p-acp dt n2, pc-acp vvi, cst pns32 vmd vvi dt n1, cc vvi po31 n1: vvb av-j, cc vvi av-j:
(27) part (DIV2)
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receiue the signe and the thing signified, the one as well as the other:
receive the Signen and the thing signified, the one as well as the other:
vvb dt n1 cc dt n1 vvd, dt crd c-acp av c-acp dt n-jn:
(27) part (DIV2)
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for so much doth the promise which is annexed (This is my body) imply.
for so much does the promise which is annexed (This is my body) imply.
c-acp av d vdz dt n1 r-crq vbz vvn (d vbz po11 n1) vvb.
(27) part (DIV2)
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As if he should haue said, This bread broken before your eies, doth plainly represent vnto you my body (that is the whole manhood, a part being put for the whole) which is giuen for you,
As if he should have said, This bred broken before your eyes, does plainly represent unto you my body (that is the Whole manhood, a part being put for the Whole) which is given for you,
p-acp cs pns31 vmd vhi vvn, d n1 vvn p-acp po22 n2, vdz av-j vvi p-acp pn22 po11 n1 (cst vbz dt j-jn n1, dt n1 vbg vvn p-acp dt j-jn) r-crq vbz vvn p-acp pn22,
(27) part (DIV2)
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and shall be broken for you, that so you may haue a spiritual communion with me,
and shall be broken for you, that so you may have a spiritual communion with me,
cc vmb vbi vvn p-acp pn22, cst av pn22 vmb vhi dt j n1 p-acp pno11,
(27) part (DIV2)
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as there is a naturall vnion betwixt you and this bread which I giue vnto you:
as there is a natural Union betwixt you and this bred which I give unto you:
c-acp pc-acp vbz dt j n1 p-acp pn22 cc d n1 r-crq pns11 vvb p-acp pn22:
(27) part (DIV2)
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and the like is to be vnderstood of the wine. The words thus expounded according to the simple meaning thereof, affoord vs this doctrine, that
and the like is to be understood of the wine. The words thus expounded according to the simple meaning thereof, afford us this Doctrine, that
cc dt j vbz pc-acp vbi vvn pp-f dt n1. dt n2 av vvn vvg p-acp dt j n1 av, vvb pno12 d n1, cst
(27) part (DIV2)
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Christ Iesus in the Lords Supper, by corporall foode doth giue vs a most sure possession of himselfe, and neare vnion with himselfe.
christ Iesus in the lords Supper, by corporal food does give us a most sure possession of himself, and near Union with himself.
np1 np1 p-acp dt n2 n1, p-acp j n1 vdz vvi pno12 dt ds j n1 pp-f px31, cc j n1 p-acp px31.
(27) part (DIV2)
656
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The bread and wine are not onely pledges of what shall be bestowed on vs, but effectual means to exhibite the things promised vnto vs:
The bred and wine Are not only pledges of what shall be bestowed on us, but effectual means to exhibit the things promised unto us:
dt n1 cc n1 vbr xx av-j n2 pp-f r-crq vmb vbi vvn p-acp pno12, cc-acp j n2 pc-acp vvi dt n2 vvn p-acp pno12:
(27) part (DIV2)
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and therefore Christ vseth these words:
and Therefore christ uses these words:
cc av np1 vvz d n2:
(27) part (DIV2)
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Take, eate, this is my body, which is giuen for you, which is broken for you: and so of the wine: Take, eat, this is my body, which is given for you, which is broken for you: and so of the wine:
vvb, vvb, d vbz po11 n1, r-crq vbz vvn p-acp pn22, r-crq vbz vvn p-acp pn22: cc av pp-f dt n1:
(27) part (DIV2)
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Drinke ye all of it, this is my bloud which is shed for you. Drink you all of it, this is my blood which is shed for you.
vvi pn22 d pp-f pn31, d vbz po11 n1 r-crq vbz vvn p-acp pn22.
(27) part (DIV2)
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Now what can be nearer vnto vs then our meate and drinke? We haue greater interest in nothing then in our foode:
Now what can be nearer unto us then our meat and drink? We have greater Interest in nothing then in our food:
av q-crq vmb vbi av-jc p-acp pno12 cs po12 n1 cc vvi? pns12 vhb jc n1 p-acp pix av p-acp po12 n1:
(27) part (DIV2)
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for that is made a part of our selues.
for that is made a part of our selves.
c-acp d vbz vvn dt n1 pp-f po12 n2.
(27) part (DIV2)
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If we eate meate in another mans house, after we haue receiued it, it is more ours, then his that prepared it;
If we eat meat in Another men house, After we have received it, it is more ours, then his that prepared it;
cs pns12 vvb n1 p-acp j-jn ng1 n1, c-acp pns12 vhb vvn pn31, pn31 vbz dc png12, cs po31 cst vvd pn31;
(27) part (DIV2)
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no one ioint is so neare another, nor the soule so neare to the body,
no one joint is so near Another, nor the soul so near to the body,
dx pi j vbz av av-j j-jn, ccx dt n1 av av-j p-acp dt n1,
(27) part (DIV2)
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as our foode is neare vs, when once it is digested and turned into nourishment vnto vs:
as our food is near us, when once it is digested and turned into nourishment unto us:
c-acp po12 n1 vbz av-j pno12, c-crq a-acp pn31 vbz vvn cc vvn p-acp n1 p-acp pno12:
(27) part (DIV2)
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which doth plainly represent vnto vs the neare coniunction that is betwixt Christ & euery worthy receiuer.
which does plainly represent unto us the near conjunction that is betwixt christ & every worthy receiver.
r-crq vdz av-j vvi p-acp pno12 dt j n1 cst vbz p-acp np1 cc d j n1.
(27) part (DIV2)
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Hence proceedeth that speech of the Apostle:
Hence Proceedeth that speech of the Apostle:
av vvz d n1 pp-f dt n1:
(27) part (DIV2)
656
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The cup of blessing which we blesse, 1 Cor. 10.16, is it not the communion of the bloud of Christ? the bread which we breake, is it not the communion of the body of Christ? that is, do not these cause vs to haue an effectuall cōmunion with him in all his gracious merits?The cup of blessing which we bless, 1 Cor. 10.16, is it not the communion of the blood of christ? the bred which we break, is it not the communion of the body of christ? that is, do not these cause us to have an effectual communion with him in all his gracious merits?
dt n1 pp-f n1 r-crq pns12 vvb, crd np1 crd, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? dt n1 r-crq pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? cst vbz, vdb xx d vvi pno12 pc-acp vhi dt j n1 p-acp pno31 p-acp d po31 j n2?
(27) part (DIV2)
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Now if question should be made, why Christ should make choise of bread to be a signe in this Sacrament, rather then of any other more excellent and glorious creature:
Now if question should be made, why christ should make choice of bred to be a Signen in this Sacrament, rather then of any other more excellent and glorious creature:
av cs n1 vmd vbi vvn, c-crq np1 vmd vvi n1 pp-f n1 pc-acp vbi dt n1 p-acp d n1, av-c cs pp-f d n-jn av-dc j cc j n1:
(27) part (DIV2)
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The answer is, that he did it for diuerse reasons.
The answer is, that he did it for diverse Reasons.
dt n1 vbz, cst pns31 vdd pn31 p-acp j n2.
(27) part (DIV2)
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1. Because it was his will, as it is said concerning the Gospel, that it pleased him by the foolishnesse of preaching to sone them that beleeue.
1. Because it was his will, as it is said Concerning the Gospel, that it pleased him by the foolishness of preaching to soon them that believe.
crd p-acp pn31 vbds po31 n1, c-acp pn31 vbz vvn vvg dt n1, cst pn31 vvd pno31 p-acp dt n1 pp-f vvg p-acp av pno32 cst vvb.
(27) part (DIV2)
659
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There is besides his pleasure, great wisedome in it, because it is very fit to represēt that vnto vs for which it was ordianed it being substantiall foode,
There is beside his pleasure, great Wisdom in it, Because it is very fit to represent that unto us for which it was ordianed it being substantial food,
pc-acp vbz p-acp po31 n1, j n1 p-acp pn31, c-acp pn31 vbz av j pc-acp vvi cst p-acp pno12 p-acp r-crq pn31 vbds vvn pn31 vbg j n1,
(27) part (DIV2)
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and therefore called the staffe of mans life, on which it doth as it were leane, and whereby it is vpholden:
and Therefore called the staff of men life, on which it does as it were lean, and whereby it is upholden:
cc av vvd dt n1 pp-f ng1 n1, p-acp r-crq pn31 vdz p-acp pn31 vbdr j, cc c-crq pn31 vbz vvi:
(27) part (DIV2)
660
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4313
and besides, this is for euery mans stomach, and for euery ones state, and may euery where be gotten,
and beside, this is for every men stomach, and for every ones state, and may every where be got,
cc a-acp, d vbz p-acp d ng1 n1, cc p-acp d pig n1, cc vmb d c-crq vbi vvn,
(27) part (DIV2)
660
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And yet withall we must know that bread cannot fully expresse the efficacy of the spiritualll food Christ Iesus, which we are to feed vpon:
And yet withal we must know that bred cannot Fully express the efficacy of the spiritualll food christ Iesus, which we Are to feed upon:
cc av av pns12 vmb vvi d n1 vmbx av-j vvi dt n1 pp-f dt j n1 np1 np1, r-crq pns12 vbr pc-acp vvi p-acp:
(27) part (DIV2)
660
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4315
for bread is earthly, that food is heauenly; bread preserueth the corporall life, and that but for a time;
for bred is earthly, that food is heavenly; bred Preserveth the corporal life, and that but for a time;
p-acp n1 vbz j, cst n1 vbz j; n1 vvz dt j n1, cc cst p-acp p-acp dt n1;
(27) part (DIV2)
660
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Christ not onely preserueth, but giueth, not a naturall, but a supernaturall, not a temporall, but an eternall life.
christ not only Preserveth, but gives, not a natural, but a supernatural, not a temporal, but an Eternal life.
np1 xx av-j vvz, cc-acp vvz, xx dt j, cc-acp dt j, xx dt j, cc-acp dt j n1.
(27) part (DIV2)
660
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4317
Thirdly, God made choyce of bread, in respect of his owne glory, that the weaker the meanes are, the stronger his hand might appeare to be.
Thirdly, God made choice of bred, in respect of his own glory, that the Weaker the means Are, the Stronger his hand might appear to be.
ord, np1 vvd n1 pp-f n1, p-acp n1 pp-f po31 d n1, cst dt jc dt n2 vbr, dt jc po31 n1 vmd vvi pc-acp vbi.
(27) part (DIV2)
661
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4318
If we had bene to receiue gold or gemmes, or precious stones, our senses would haue bene more wrought on then our hearts,
If we had be to receive gold or gems, or precious stones, our Senses would have be more wrought on then our hearts,
cs pns12 vhd vbn pc-acp vvi n1 cc n2, cc j n2, po12 n2 vmd vhi vbn av-dc vvn p-acp av po12 n2,
(27) part (DIV2)
661
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and we should haue more regarded the signe then the thing signified:
and we should have more regarded the Signen then the thing signified:
cc pns12 vmd vhi dc vvn dt n1 av dt n1 vvd:
(27) part (DIV2)
661
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4320
the which inconueniences, with other of the like kind, the Lord by giuing vs bread, hath preuented.
the which inconveniences, with other of the like kind, the Lord by giving us bred, hath prevented.
dt r-crq n2, p-acp n-jn pp-f dt j n1, dt n1 p-acp vvg pno12 vvd, vhz vvn.
(27) part (DIV2)
661
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Seeing then that the bread (as also the wine) in the Lords Supper is of such excellent force and vse,
Seeing then that the bred (as also the wine) in the lords Supper is of such excellent force and use,
vvg av cst dt n1 (c-acp av dt n1) p-acp dt n2 n1 vbz pp-f d j n1 cc vvi,
(27) part (DIV2)
662
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as to put vs in mind of Christs death and bloudshedding, to testifie his vndoubted, true and reall presence to euery faithfull communicant,
as to put us in mind of Christ death and bloodshedding, to testify his undoubted, true and real presence to every faithful communicant,
c-acp pc-acp vvi pno12 p-acp n1 pp-f npg1 n1 cc n1, pc-acp vvi po31 j, j cc j n1 p-acp d j n1,
(27) part (DIV2)
662
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and to refresh and feede the soules of the worthy receiuers vnto eternall life:
and to refresh and feed the Souls of the worthy Receivers unto Eternal life:
cc pc-acp vvi cc vvi dt n2 pp-f dt j n2 p-acp j n1:
(27) part (DIV2)
662
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4324
in which regard they doe as farre surmount common bread and wine, as the waxe wherewith a pardon or charter,
in which regard they do as Far surmount Common bred and wine, as the wax wherewith a pardon or charter,
p-acp r-crq n1 pns32 vdb c-acp av-j vvi j n1 cc n1, c-acp dt n1 c-crq dt n1 cc n1,
(27) part (DIV2)
662
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4325
or any other euidence is sealed, is of more worth then that which is to be sold in the trade mans shop.
or any other evidence is sealed, is of more worth then that which is to be sold in the trade men shop.
cc d j-jn n1 vbz vvn, vbz pp-f dc n1 cs d r-crq vbz pc-acp vbi vvn p-acp dt n1 ng1 n1.
(27) part (DIV2)
662
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4326
Seeing (I say) that the bread is of such singular vse, this maketh,
Seeing (I say) that the bred is of such singular use, this makes,
vvg (pns11 vvb) cst dt n1 vbz pp-f d j n1, d vvz,
(27) part (DIV2)
662
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4327
first, for the confutation of the Papists, which hold that after the words of consecration there remaineth no bread at all,
First, for the confutation of the Papists, which hold that After the words of consecration there remains no bred At all,
ord, p-acp dt n1 pp-f dt njp2, r-crq vvb cst p-acp dt n2 pp-f n1 a-acp vvz dx n1 p-acp d,
(27) part (DIV2)
662
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but that it is transubstantiated into the very body of Christ.
but that it is Transubstantiated into the very body of christ.
cc-acp cst pn31 vbz vvn p-acp dt j n1 pp-f np1.
(27) part (DIV2)
662
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I•ndeed we graunt that as the bread, so Christ his body is there offered and receiued by euery faithfull communicant:
I•ndeed we grant that as the bred, so christ his body is there offered and received by every faithful communicant:
np1 pns12 vvb cst p-acp dt n1, av np1 po31 n1 vbz a-acp vvn cc vvn p-acp d j n1:
(27) part (DIV2)
662
Page 73
4330
but how? nor corporally, but spiritually: not from the Ministres hand, but from God hand;
but how? nor corporally, but spiritually: not from the Ministers hand, but from God hand;
cc-acp q-crq? ccx av-j, cc-acp av-j: xx p-acp dt ng1 n1, cc-acp p-acp np1 n1;
(27) part (DIV2)
662
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not by sense but by faith. And for the further clearning and confirming of this truth, many reasons might be brought,
not by sense but by faith. And for the further clearning and confirming of this truth, many Reasons might be brought,
xx p-acp n1 cc-acp p-acp n1. cc p-acp dt jc n1 cc vvg pp-f d n1, d n2 vmd vbi vvn,
(27) part (DIV2)
662
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4332
but I wil produce but onely some few.
but I will produce but only Some few.
cc-acp pns11 vmb vvi p-acp av-j d d.
(27) part (DIV2)
662
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4333
The first is taken from the expresse words of the holy Ghost in the Scriptures who mentioneth bread after the words of consecration:
The First is taken from the express words of the holy Ghost in the Scriptures who mentioneth bred After the words of consecration:
dt ord vbz vvn p-acp dt j n2 pp-f dt j n1 p-acp dt n2 r-crq vvz n1 p-acp dt n2 pp-f n1:
(27) part (DIV2)
663
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saying (the bread which we breake) 1 Cor. 10.16. and againe, He that eateth this bread &c. ) I Corinthians 11.27.28. A second reason is this: saying (the bred which we break) 1 Cor. 10.16. and again, He that Eateth this bred etc.) I Corinthians 11.27.28. A second reason is this:
vvg (dt n1 r-crq pns12 vvb) vvn np1 crd. cc av, pns31 cst vvz d n1 av) pns11 np1 crd. dt ord n1 vbz d:
(27) part (DIV2)
663
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4335
We receiue the same in substance which the Fathers did in the wildernesse, I. Cor, 10.1. for the Manna is there called spirituall meate, and the rocke is said to be Christ:
We receive the same in substance which the Father's did in the Wilderness, I. Cor, 10.1. for the Manna is there called spiritual meat, and the rock is said to be christ:
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(27) part (DIV2)
664
Page 74
4336
now it is certaine that they did not corporally eate the body, and drinke the bloud of Christ,
now it is certain that they did not corporally eat the body, and drink the blood of christ,
av pn31 vbz j cst pns32 vdd xx av-j vvi dt n1, cc vvi dt n1 pp-f np1,
(27) part (DIV2)
664
Page 74
4337
because he had not then assumed our nature:
Because he had not then assumed our nature:
c-acp pns31 vhd xx av vvn po12 n1:
(27) part (DIV2)
664
Page 74
4338
and our Sauiour denieth the Manna to bee the true bread, which came downe from heauen.
and our Saviour Denieth the Manna to be the true bred, which Come down from heaven.
cc po12 n1 vvz dt n1 pc-acp vbi dt j n1, r-crq vvd a-acp p-acp n1.
(27) part (DIV2)
664
Page 74
4339
Thirdly, if the bread by the words of cōsecration be transubstātiated, it wil follow that wicked cōmunicants may also partake of Christ (for Paul saith, that all, good and bad did eate the same spirituall meate &c. as touching the outward signe and Element,) and so cannot afterwards perish, and be damned;
Thirdly, if the bred by the words of consecration be Transubstantiated, it will follow that wicked communicants may also partake of christ (for Paul Says, that all, good and bad did eat the same spiritual meat etc. as touching the outward Signen and Element,) and so cannot afterwards perish, and be damned;
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(27) part (DIV2)
665
Page 74
4340
for that whosoeuer eateth of Christ his flesh &c. Iohn. 6.55.56. hath eternall life, and he will raise him at the last day:
for that whosoever Eateth of christ his Flesh etc. John. 6.55.56. hath Eternal life, and he will raise him At the last day:
p-acp d r-crq vvz pp-f np1 po31 n1 av np1. crd. vhz j n1, cc pns31 vmb vvi pno31 p-acp dt ord n1:
(27) part (DIV2)
665
Page 74
4341
for he dwelleth in vs, and we in him.
for he dwells in us, and we in him.
c-acp pns31 vvz p-acp pno12, cc pns12 p-acp pno31.
(27) part (DIV2)
665
Page 74
4342
Now it is certain that there is no cōmunion betwixt the Lord Iesus & wicked sinners,
Now it is certain that there is no communion betwixt the Lord Iesus & wicked Sinners,
av pn31 vbz j cst pc-acp vbz dx n1 p-acp dt n1 np1 cc j n2,
(27) part (DIV2)
665
Page 74
4343
neither are they in the state of saluation, neither shall they be raised vp vnto Glory, at the last day:
neither Are they in the state of salvation, neither shall they be raised up unto Glory, At the last day:
av-dx vbr pns32 p-acp dt n1 pp-f n1, dx vmb pns32 vbi vvn a-acp p-acp n1, p-acp dt ord n1:
(27) part (DIV2)
665
Page 74
4344
and consequently, they feede not on him, and the Sacramentall signes are not transubstantiated into him.
and consequently, they feed not on him, and the Sacramental Signs Are not Transubstantiated into him.
cc av-j, pns32 vvb xx p-acp pno31, cc dt j n2 vbr xx vvn p-acp pno31.
(27) part (DIV2)
665
Page 74
4345
A fourth reason is from the end for which the Sacrament was instituted by Christ, and is continued in his Church.
A fourth reason is from the end for which the Sacrament was instituted by christ, and is continued in his Church.
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(27) part (DIV2)
666
Page 74
4346
Then his meaning was not according to his humane nature, to conuerse with his people one earth after a bodily manner:
Then his meaning was not according to his humane nature, to converse with his people one earth After a bodily manner:
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(27) part (DIV2)
666
Page 74
4347
for though he were present with his disciples at the first celebration sensibly in his manhoode,
for though he were present with his Disciples At the First celebration sensibly in his manhood,
c-acp cs pns31 vbdr j p-acp po31 n2 p-acp dt ord n1 av-j p-acp po31 n1,
(27) part (DIV2)
666
Page 74
4348
yet the purpose of it for afterwards, was to continue a memoriall of him, when the heauens should containe him:
yet the purpose of it for afterwards, was to continue a memorial of him, when the heavens should contain him:
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(27) part (DIV2)
666
Page 74
4349
therefore (saith he) doe this in remembrance of me. Therefore (Says he) do this in remembrance of me.
av (vvz pns31) vdb d p-acp n1 pp-f pno11.
(27) part (DIV2)
666
Page 74
4350
Which should be superfluous and needlesse if he were continually conuersant with his members euery where in the Masse, and in the Lords Supper.
Which should be superfluous and needless if he were continually conversant with his members every where in the Mass, and in the lords Supper.
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(27) part (DIV2)
666
Page 74
4351
Fiftly many fowle absurdities do ensue vpon this grosse opinion of transubstantiation, for
Fifty many fowl absurdities do ensue upon this gross opinion of transubstantiation, for
ord d j n2 vdb vvi p-acp d j n1 pp-f n1, c-acp
(27) part (DIV2)
667
Page 75
4352
First, either one Christ in his bodily presence must be both in heauen and earth, and in innumerable places there at one instant:
First, either one christ in his bodily presence must be both in heaven and earth, and in innumerable places there At one instant:
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(27) part (DIV2)
668
Page 75
4353
or else be multiplyed, and many Christs & many Sauiours, and many redeemers, must be dispersed throughout all the Churches, where the Masse is offred, or the Sacrament administred:
or Else be multiplied, and many Christ & many Saviour's, and many redeemer's, must be dispersed throughout all the Churches, where the Mass is offered, or the Sacrament administered:
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(27) part (DIV2)
668
Page 75
4354
and so when the Lord did first celebrate it, there was to be one Christ breaking and distributing,
and so when the Lord did First celebrate it, there was to be one christ breaking and distributing,
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(27) part (DIV2)
668
Page 75
4355
and another Christ broken and giuen: one Christ to Peter, another Christ to Iohn, and to euery Apostle one.
and Another christ broken and given: one christ to Peter, Another christ to John, and to every Apostle one.
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(27) part (DIV2)
668
Page 75
4356
Secondly, how can cruelty be here auoided? how can men deuoure him, and not kill him? how should men swallow him vp,
Secondly, how can cruelty be Here avoided? how can men devour him, and not kill him? how should men swallow him up,
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(27) part (DIV2)
669
Page 75
4357
and yet offer no violence vnto him?
and yet offer no violence unto him?
cc av vvb dx n1 p-acp pno31?
(27) part (DIV2)
669
Page 75
4358
A glorious body may be in many places at once, and be eaten and not hurt,
A glorious body may be in many places At once, and be eaten and not hurt,
dt j n1 vmb vbi p-acp d n2 p-acp a-acp, cc vbi vvn cc xx vvn,
(27) part (DIV2)
670
Page 75
4359
because it is not patible nor mortall.
Because it is not patible nor Mortal.
c-acp pn31 vbz xx j ccx j-jn.
(27) part (DIV2)
670
Page 75
4360
But when the Disciples first receiued him, he was both mortall (for he dyed on the morrow,) and patible:
But when the Disciples First received him, he was both Mortal (for he died on the morrow,) and patible:
cc-acp c-crq dt n2 ord vvd pno31, pns31 vbds d j-jn (c-acp pns31 vvd p-acp dt n1,) cc j:
(27) part (DIV2)
671
Page 75
4361
for he was in an agony and torment that night:
for he was in an agony and torment that night:
c-acp pns31 vbds p-acp dt n1 cc n1 cst n1:
(27) part (DIV2)
671
Page 75
4362
and therefore how commeth it to passe that the nailes should haue force to kill him, which onely pierced some part of his body, rather then their teeth which chewed him whole?
and Therefore how comes it to pass that the nails should have force to kill him, which only pierced Some part of his body, rather then their teeth which chewed him Whole?
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(27) part (DIV2)
671
Page 75
4363
But he himselfe saith, This is my body.
But he himself Says, This is my body.
p-acp pns31 px31 vvz, d vbz po11 n1.
(27) part (DIV2)
672
Page 75
4364
So it is sacramentally and by a Trope: but not literally and simply, as the words may be misconstrued.
So it is sacramentally and by a Trope: but not literally and simply, as the words may be misconstrued.
av pn31 vbz av-j cc p-acp dt n1: cc-acp xx av-j cc av-j, c-acp dt n2 vmb vbi vvn.
(27) part (DIV2)
673
Page 75
4365
The like kinde of speech is vsed in other Sacraments: Circumcision is called the couenant, Gen. 17.13. the Lambe is called the Passeouer, Exod. 12.11. the rock, Christ, 1 Cor. 10.14.
The like kind of speech is used in other Sacraments: Circumcision is called the Covenant, Gen. 17.13. the Lamb is called the Passover, Exod 12.11. the rock, christ, 1 Cor. 10.14.
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(27) part (DIV2)
673
Page 75
4366
And is not the cup sayd as well to be the bloud of the new Testament:
And is not the cup said as well to be the blood of the new Testament:
cc vbz xx dt n1 vvd a-acp av pc-acp vbi dt n1 pp-f dt j n1:
(27) part (DIV2)
673
Page 75
4367
and yet our Sauiour calleth the consecrated wine the fruit of the vine? Matth. 26.29. But Christ saith, Iohn. 6.53.55. Except ye eate the flesh of the Sonne of man, and drinke his bloud, yee haue no life in you:
and yet our Saviour calls the consecrated wine the fruit of the vine? Matthew 26.29. But christ Says, John. 6.53.55. Except you eat the Flesh of the Son of man, and drink his blood, ye have no life in you:
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(27) part (DIV2)
673
Page 75
4368
for my flesh is meate indeede, and my bloud is drinke indeed. for my Flesh is meat indeed, and my blood is drink indeed.
c-acp po11 n1 vbz n1 av, cc po11 n1 vbz n1 av.
(27) part (DIV2)
674
Page 75
4369
He speaketh not there of the Sacrament, but rather of the faithfull embracing of him in his word:
He speaks not there of the Sacrament, but rather of the faithful embracing of him in his word:
pns31 vvz xx a-acp pp-f dt n1, cc-acp av-c pp-f dt j n-vvg pp-f pno31 p-acp po31 n1:
(27) part (DIV2)
675
Page 75
4370
for the Lords Supper was neuer before, nor at that time instituted, and as yet the words of consecration had not bene spoken:
for the lords Supper was never before, nor At that time instituted, and as yet the words of consecration had not be spoken:
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(27) part (DIV2)
675
Page 75
4371
and therefore if this be vnderstood literally without the spirituall meaning thereof, it will follow, that either Transubstantiation was before the Lords Supper,
and Therefore if this be understood literally without the spiritual meaning thereof, it will follow, that either Transubstantiation was before the lords Supper,
cc av cs d vbb vvn av-j p-acp dt j n1 av, pn31 vmb vvi, cst d n1 vbds p-acp dt n2 n1,
(27) part (DIV2)
675
Page 76
4372
or the Lords Supper before the night in which he was betrayed.
or the lords Supper before the night in which he was betrayed.
cc dt n2 n1 p-acp dt n1 p-acp r-crq pns31 vbds vvn.
(27) part (DIV2)
675
Page 76
4373
And in this place he maketh no mention of bread to be turned into his body:
And in this place he makes no mention of bred to be turned into his body:
cc p-acp d n1 pns31 vvz dx n1 pp-f n1 pc-acp vbi vvn p-acp po31 n1:
(27) part (DIV2)
675
Page 76
4374
and the words wrested, would rather argue his body to be transubstantiated into bread, or flesh,
and the words wrested, would rather argue his body to be Transubstantiated into bred, or Flesh,
cc dt n2 vvn, vmd av-c vvi po31 n1 pc-acp vbi vvn p-acp n1, cc n1,
(27) part (DIV2)
675
Page 76
4375
then breade to be changed into his body.
then bread to be changed into his body.
cs n1 pc-acp vbi vvn p-acp po31 n1.
(27) part (DIV2)
675
Page 76
4376
Secondly, as this serueth for the confutation of them that hold there is no bread at all in the Lords Supper:
Secondly, as this serveth for the confutation of them that hold there is no bred At all in the lords Supper:
ord, c-acp d vvz p-acp dt n1 pp-f pno32 cst vvb pc-acp vbz dx n1 p-acp d p-acp dt n2 n1:
(27) part (DIV2)
676
Page 76
4377
so it maketh against such as thinke there is nothing but bread to be expected there:
so it makes against such as think there is nothing but bred to be expected there:
av pn31 vvz p-acp d c-acp vvb pc-acp vbz pix p-acp n1 pc-acp vbi vvn a-acp:
(27) part (DIV2)
676
Page 76
4378
that we are to receiue onely the outward signe in a bare remembrance of Christ his death and passion:
that we Are to receive only the outward Signen in a bore remembrance of christ his death and passion:
cst pns12 vbr pc-acp vvi av-j dt j n1 p-acp dt j n1 pp-f np1 po31 n1 cc n1:
(27) part (DIV2)
676
Page 76
4379
and so do they depraue the mysteries of God, and extenuate his promises:
and so do they deprave the Mysteres of God, and extenuate his promises:
cc av vdb pns32 vvi dt n2 pp-f np1, cc vvi po31 n2:
(27) part (DIV2)
676
Page 76
4380
as if when the Lord calleth all his people to this memorable banquet, he should deceiue them with empty dishes,
as if when the Lord calls all his people to this memorable banquet, he should deceive them with empty Dishes,
c-acp cs c-crq dt n1 vvz d po31 n1 p-acp d j n1, pns31 vmd vvi pno32 p-acp j n2,
(27) part (DIV2)
676
Page 76
4381
and with painted meat in stead of better cheere.
and with painted meat in stead of better cheer.
cc p-acp j-vvn n1 p-acp n1 pp-f jc n1.
(27) part (DIV2)
676
Page 76
4382
It would haue bene a great disgrace for Ahashuerosh to haue dealt so, when he called all his Princes to a banquet: It would have be a great disgrace for Ahasuerus to have dealt so, when he called all his Princes to a banquet:
pn31 vmd vhi vbn dt j n1 p-acp np1 pc-acp vhi vvn av, c-crq pns31 vvd d po31 n2 p-acp dt n1:
(27) part (DIV2)
676
Page 76
4383
and therefore they are iustly to be reproued, that esteeme so basely of this holy feast, seing God offereth,
and Therefore they Are justly to be reproved, that esteem so basely of this holy feast, sing God Offereth,
cc av pns32 vbr av-j pc-acp vbi vvn, cst vvb av av-j pp-f d j n1, vvg np1 vvz,
(27) part (DIV2)
676
Page 76
4384
and exhibiteth truly, though not corporally, his owne Sonne, with all his precious merits to euery faithfull receiuer:
and exhibiteth truly, though not corporally, his own Son, with all his precious merits to every faithful receiver:
cc vvz av-j, cs xx av-j, po31 d n1, p-acp d po31 j n2 p-acp d j n1:
(27) part (DIV2)
676
Page 76
4385
so that euery guest at his table may truly be said to feede on Christ Iesus.
so that every guest At his table may truly be said to feed on christ Iesus.
av cst d n1 p-acp po31 n1 vmb av-j vbi vvn pc-acp vvi p-acp np1 np1.
(27) part (DIV2)
676
Page 76
4386
Thirdly, this is for instruction, that seeing by this Sacrament we may be so nearely vnited vnto Christ, we should come with a large expectation of receiuing good from the same:
Thirdly, this is for instruction, that seeing by this Sacrament we may be so nearly united unto christ, we should come with a large expectation of receiving good from the same:
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(27) part (DIV2)
677
Page 76
4387
and therefore make preparation for the same accordingly, that so we may not come vnworthily, lest we receiue iudgements in stead of mercies.
and Therefore make preparation for the same accordingly, that so we may not come unworthily, lest we receive Judgments in stead of Mercies.
cc av vvb n1 p-acp dt d av-vvg, cst av pns12 vmb xx vvi av-j, cs pns12 vvb n2 p-acp n1 pp-f n2.
(27) part (DIV2)
677
Page 76
4388
Fourthly, here is another instruction, that when we come to this celestiall feast, we fall to it,
Fourthly, Here is Another instruction, that when we come to this celestial feast, we fallen to it,
ord, av vbz j-jn n1, cst c-crq pns12 vvb p-acp d j n1, pns12 vvb p-acp pn31,
(27) part (DIV2)
678
Page 76
4389
and feed of it, as Christ biddeth vs, Take, and eate,:
and feed of it, as christ bids us, Take, and eat,:
cc vvi pp-f pn31, c-acp np1 vvz pno12, vvb, cc vvi,:
(27) part (DIV2)
678
Page 76
4390
let vs set our eyes, our eares, our taste, yea and our hearts also aworke, with all serious meditation, to make vse of those heauenly mysteries:
let us Set our eyes, our ears, our taste, yea and our hearts also awork, with all serious meditation, to make use of those heavenly Mysteres:
vvb pno12 vvi po12 n2, po12 n2, po12 n1, uh cc po12 n2 av av, p-acp d j n1, pc-acp vvi n1 pp-f d j n2:
(27) part (DIV2)
678
Page 76
4391
and when we see the bread broken, let vs boldly conclude, Christ was broken for me,
and when we see the bred broken, let us boldly conclude, christ was broken for me,
cc c-crq pns12 vvb dt n1 vvn, vvb pno12 av-j vvi, np1 vbds vvn p-acp pno11,
(27) part (DIV2)
678
Page 76
4392
and therefore I shall escape the breaking which I haue deserued:
and Therefore I shall escape the breaking which I have deserved:
cc av pns11 vmb vvi dt n-vvg r-crq pns11 vhb vvn:
(27) part (DIV2)
678
Page 76
4393
and when the bread is giuen vnto vs, let vs resolue, Christ with all his benefites is bestowed vpon me:
and when the bred is given unto us, let us resolve, christ with all his benefits is bestowed upon me:
cc c-crq dt n1 vbz vvn p-acp pno12, vvb pno12 vvi, np1 p-acp d po31 n2 vbz vvn p-acp pno11:
(27) part (DIV2)
678
Page 76
4394
and when we eate the bread, let vs assure our soules of this, Christ is made vnto me the true bread, whereby my soule shall be nourished vnto life eternall.
and when we eat the bred, let us assure our Souls of this, christ is made unto me the true bred, whereby my soul shall be nourished unto life Eternal.
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(27) part (DIV2)
678
Page 77
4395
This is the earing that the Lord requireth and accepteth and thus doing we shall shew that there is mutuall loue and kindnesse betwixt him and vs, which is a thing well pleasing vnto him:
This is the earing that the Lord requires and Accepteth and thus doing we shall show that there is mutual love and kindness betwixt him and us, which is a thing well pleasing unto him:
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(27) part (DIV2)
678
Page 77
4396
and therefore he exhorteth all his seruants, saying: Eate, O friends, drinke and make you merry, Cant. 5.1 O welbeloued.
and Therefore he exhorteth all his Servants, saying: Eat, Oh Friends, drink and make you merry, Cant 5.1 Oh well-beloved.
cc av pns31 vvz d po31 n2, vvg: vvb, uh n2, vvb cc vvi pn22 j, np1 crd uh j.
(27) part (DIV2)
678
Page 77
4397
None but those that are friends can eate of his dainties, and all those that are friends will eate of the same:
None but those that Are Friends can eat of his dainties, and all those that Are Friends will eat of the same:
pi p-acp d cst vbr n2 vmb vvi pp-f po31 n2-j, cc d d cst vbr n2 vmb vvi pp-f dt d:
(27) part (DIV2)
678
Page 77
4398
& therefore if euer we would shew our selues to be Christ his friends, if we would enioy the feeling of his loue vnto vs,
& Therefore if ever we would show our selves to be christ his Friends, if we would enjoy the feeling of his love unto us,
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(27) part (DIV2)
678
Page 77
4399
and be assured of our loue towards him, let vs refresh our soules at this banquet,
and be assured of our love towards him, let us refresh our Souls At this banquet,
cc vbi vvn pp-f po12 n1 p-acp pno31, vvb pno12 vvi po12 n2 p-acp d n1,
(27) part (DIV2)
678
Page 77
4400
and not let our Sauiour be at cost in vaine, in making so good and so large prouision for vs.
and not let our Saviour be At cost in vain, in making so good and so large provision for us
cc xx vvi po12 n1 vbi p-acp n1 p-acp j, p-acp vvg av j cc av j n1 p-acp pno12
(27) part (DIV2)
678
Page 77
4401
Vers. 23. Also he tooke the Cup, &c. In that wine is ioyned with the bread, this point may be noted, that Iesus Christ in the Sacrament doth make vs a full meale.
Vers. 23. Also he took the Cup, etc. In that wine is joined with the bred, this point may be noted, that Iesus christ in the Sacrament does make us a full meal.
np1 crd av pns31 vvd dt n1, av p-acp d n1 vbz vvn p-acp dt n1, d n1 vmb vbi vvn, cst np1 np1 p-acp dt n1 vdz vvi pno12 dt j n1.
(28) part (DIV2)
678
Page 77
4402
We haue here not onely bread, but wine, not onely the body of Christ, but his bloud also,
We have Here not only bred, but wine, not only the body of christ, but his blood also,
pns12 vhb av xx av-j n1, cc-acp n1, xx av-j dt n1 pp-f np1, cc-acp po31 n1 av,
(28) part (DIV2)
680
Page 77
4403
euen the whole Christ with all his graces, offered vnto vs. This is promised in the Prophesie of Isaiah, where it is said:
even the Whole christ with all his graces, offered unto us This is promised in the Prophesy of Isaiah, where it is said:
av-j dt j-jn np1 p-acp d po31 n2, vvn p-acp pno12 d vbz vvn p-acp dt vvb pp-f np1, c-crq pn31 vbz vvn:
(28) part (DIV2)
680
Page 77
4404
In this mountaine shall the Lord of hoasts make vnto all people a feast of fat things, In this mountain shall the Lord of hosts make unto all people a feast of fat things,
p-acp d n1 vmb dt n1 pp-f n2 vvb p-acp d n1 dt n1 pp-f j n2,
(28) part (DIV2)
680
Page 77
4405
euen a feast of mixed wines, &c. Meaning that he would make for his Church complete prouision, whatsoeuer might be for health, or strength, or delight.even a feast of mixed wines, etc. Meaning that he would make for his Church complete provision, whatsoever might be for health, or strength, or delight.
av-j dt n1 pp-f vvn n2, av vvg cst pns31 vmd vvi p-acp po31 n1 j n1, r-crq vmd vbi p-acp n1, cc n1, cc n1.
(28) part (DIV2)
680
Page 77
4406
And the like is proposed in the ninth chapter of the Prouerbs, And there is cause why we should thinke this to be so, for
And the like is proposed in the ninth chapter of the Proverbs, And there is cause why we should think this to be so, for
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(28) part (DIV2)
680
Page 77
4407
First he is of sufficient ability, so that he can doe it. And
First he is of sufficient ability, so that he can do it. And
ord pns31 vbz pp-f j n1, av cst pns31 vmb vdi pn31. cc
(28) part (DIV2)
681
Page 77
4408
Secondly, his loue vnto vs his people is such, that he is willing & ready to doe it.
Secondly, his love unto us his people is such, that he is willing & ready to do it.
ord, po31 n1 p-acp pno12 po31 n1 vbz d, cst pns31 vbz j cc j pc-acp vdi pn31.
(28) part (DIV2)
682
Page 77
4409
Some men whē they make feasts, could prouide variety of good cheare, but they are loath to go to the charges:
some men when they make feasts, could provide variety of good cheer, but they Are loath to go to the charges:
d n2 c-crq pns32 vvb n2, vmd vvi n1 pp-f j n1, cc-acp pns32 vbr j pc-acp vvi p-acp dt n2:
(28) part (DIV2)
682
Page 77
4410
others are franke and liberall enough, but they want ability to giue great intertainment, so that they speake that truly which others doe vaine gloriously:
Others Are frank and liberal enough, but they want ability to give great entertainment, so that they speak that truly which Others do vain gloriously:
ng2-jn vbr j cc j av-d, cc-acp pns32 vvb n1 pc-acp vvi j n1, av cst pns32 vvb cst av-j r-crq n2-jn vdb j av-j:
(28) part (DIV2)
682
Page 77
4411
I am sorry that your cheare is no better. But it is otherwise with the Lord:
I am sorry that your cheer is no better. But it is otherwise with the Lord:
pns11 vbm j cst po22 n1 vbz av-dx av-jc. p-acp pn31 vbz av p-acp dt n1:
(28) part (DIV2)
682
Page 77
4412
as he is bountifull and will not spare cost, so is he rich in all aboundance of heauēly treasures,
as he is bountiful and will not spare cost, so is he rich in all abundance of heavenly treasures,
c-acp pns31 vbz j cc vmb xx vvi n1, av vbz pns31 j p-acp d n1 pp-f j n2,
(28) part (DIV2)
682
Page 78
4413
and needs not spare cost, and therefore seeing Christ hath prayed that al his ghests might haue of the best, they shal not faile of any thing that their heart can desire and long for.
and needs not spare cost, and Therefore seeing christ hath prayed that all his guests might have of the best, they shall not fail of any thing that their heart can desire and long for.
cc vvz xx vvi n1, cc av vvg np1 vhz vvd cst d po31 n2 vmd vhi pp-f dt js, pns32 vmb xx vvi pp-f d n1 cst po32 n1 vmb vvi cc av-j p-acp.
(28) part (DIV2)
682
Page 78
4414
Especially seeing it is for his owne glory.
Especially seeing it is for his own glory.
av-j vvg pn31 vbz p-acp po31 d n1.
(28) part (DIV2)
683
Page 78
4415
A mortal sinfull man, euen the king of Persia, for the setting forth of his magnificence and greatnesse, spared no cost in the feast that he made vnto his Princes:
A Mortal sinful man, even the King of Persiam, for the setting forth of his magnificence and greatness, spared no cost in the feast that he made unto his Princes:
dt j-jn j n1, av-j dt n1 pp-f np1, p-acp dt n-vvg av pp-f po31 n1 cc n1, vvd dx n1 p-acp dt n1 cst pns31 vvd p-acp po31 n2:
(28) part (DIV2)
683
Page 78
4416
much lesse wil the Lord of glory in this banquet which he prouideth for his people, feeing that he is incomparably better able, much less will the Lord of glory in this banquet which he Provideth for his people, feeing that he is incomparably better able,
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(28) part (DIV2)
683
Page 78
4417
and more bountifull, and withall seeth and considereth the seuerall needes and necessities of all his children.
and more bountiful, and withal sees and Considereth the several needs and necessities of all his children.
cc av-dc j, cc av vvz cc vvz dt j av cc n2 pp-f d po31 n2.
(28) part (DIV2)
683
Page 78
4418
Here then in the first place, is confuted the error of Popish Priests, that will haue but one kind of food at this table,
Here then in the First place, is confuted the error of Popish Priests, that will have but one kind of food At this table,
av av p-acp dt ord n1, vbz vvn dt n1 pp-f j n2, cst vmb vhi cc-acp crd n1 pp-f n1 p-acp d n1,
(28) part (DIV2)
684
Page 78
4419
and so cause the people to haue a dry feast without any wine at al:
and so cause the people to have a dry feast without any wine At all:
cc av vvi dt n1 pc-acp vhi dt j n1 p-acp d n1 p-acp d:
(28) part (DIV2)
684
Page 78
4420
thus do they sacrilegiously rob Gods people of that allowance which he hath appointed for them,
thus do they sacrilegiously rob God's people of that allowance which he hath appointed for them,
av vdb pns32 av-j vvi npg1 n1 pp-f d n1 r-crq pns31 vhz vvn p-acp pno32,
(28) part (DIV2)
684
Page 78
4421
and him of that glory which is due in respect of his large bounty in this behalfe.
and him of that glory which is due in respect of his large bounty in this behalf.
cc pno31 pp-f d n1 r-crq vbz j-jn p-acp n1 pp-f po31 j n1 p-acp d n1.
(28) part (DIV2)
684
Page 78
4422
For whereas the Lord instituted the cup as well as the bread, and prayed and gaue thanks for the one as wel as for the other, bidding thē drinke all of the wine,
For whereas the Lord instituted the cup as well as the bred, and prayed and gave thanks for the one as well as for the other, bidding them drink all of the wine,
p-acp cs dt n1 vvd dt n1 c-acp av c-acp dt n1, cc vvd cc vvd n2 p-acp dt crd c-acp av c-acp p-acp dt n-jn, vvg pno32 vvi d pp-f dt n1,
(28) part (DIV2)
684
Page 78
4423
as well as eate of the bread:
as well as eat of the bred:
c-acp av c-acp vvi pp-f dt n1:
(28) part (DIV2)
684
Page 78
4424
they teach and practise the cleane contrary And that their sacriledge may not seeme so vile as in truth it is, they produce some shewes of reason for this their dealing:
they teach and practise the clean contrary And that their sacrilege may not seem so vile as in truth it is, they produce Some shows of reason for this their dealing:
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(28) part (DIV2)
684
Page 78
4425
It is needlesse (say they) to adde the wine vnto the bread:
It is needless (say they) to add the wine unto the bred:
pn31 vbz j (vvb pns32) p-acp vvi dt n1 p-acp dt n1:
(28) part (DIV2)
684
Page 78
4426
for when we receiue that, we feede on the whole Christ, and partaking of his body, we must needs withall partake of his blood, which is contained in the veines.
for when we receive that, we feed on the Whole christ, and partaking of his body, we must needs withal partake of his blood, which is contained in the Veins.
c-acp c-crq pns12 vvb cst, pns12 vvb p-acp dt j-jn np1, cc vvg pp-f po31 n1, pns12 vmb av av vvi pp-f po31 n1, r-crq vbz vvn p-acp dt n2.
(28) part (DIV2)
684
Page 78
4427
See here how shamelesly they controll Christ himselfe:
See Here how shamelessly they control christ himself:
vvb av c-crq av-j pns32 vvi np1 px31:
(28) part (DIV2)
685
Page 78
4428
for if we receiue the bloud in receiuing his body, why did he ordain the cuppe as well as the bread?
for if we receive the blood in receiving his body, why did he ordain the cup as well as the bred?
c-acp cs pns12 vvb dt n1 p-acp vvg po31 n1, q-crq vdd pns31 vvi dt n1 c-acp av c-acp dt n1?
(28) part (DIV2)
685
Page 78
4429
They answer, that Christ gaue it onely to Ministers, and so doe they.
They answer, that christ gave it only to Ministers, and so do they.
pns32 vvb, cst np1 vvd pn31 av-j p-acp n2, cc av vdb pns32.
(28) part (DIV2)
686
Page 78
4430
So did he the bread also, and therefore by the same reason, they may administer neither bread nor wine vnto the Laity:
So did he the bred also, and Therefore by the same reason, they may administer neither bred nor wine unto the Laity:
av vdd pns31 dt n1 av, cc av p-acp dt d n1, pns32 vmb vvi dx n1 ccx n1 p-acp dt np1:
(28) part (DIV2)
687
Page 78
4431
and what reason can they alleadge why Ministers may not receiue the bloud in the veines,
and what reason can they allege why Ministers may not receive the blood in the Veins,
cc r-crq n1 vmb pns32 vvi c-crq n2 vmb xx vvi dt n1 p-acp dt n2,
(28) part (DIV2)
687
Page 78
4432
as well as any other? But the words of Christ may decide this controuersie when he saith, Drinke yee all of this, this is my bloud, &c. which is shed for you and for many, for the remission of sins.
as well as any other? But the words of christ may decide this controversy when he Says, Drink ye all of this, this is my blood, etc. which is shed for you and for many, for the remission of Sins.
c-acp av c-acp d j-jn? p-acp dt n2 pp-f np1 vmb vvi d n1 c-crq pns31 vvz, vvi pn22 d pp-f d, d vbz po11 n1, av r-crq vbz vvn p-acp pn22 cc p-acp d, c-acp dt n1 pp-f n2.
(28) part (DIV2)
687
Page 79
4433
And who are those many? euen all that should afterwards beleeue in him. To those for whom Christ his bloud was shed, the cuppe must be administred:
And who Are those many? even all that should afterwards believe in him. To those for whom christ his blood was shed, the cup must be administered:
cc r-crq vbr d d? av d cst vmd av vvi p-acp pno31. p-acp d p-acp ro-crq np1 po31 n1 vbds vvn, dt n1 vmb vbi vvn:
(28) part (DIV2)
687
Page 79
4434
but his bloud was shed for priuate men as wel as for Ministers:
but his blood was shed for private men as well as for Ministers:
cc-acp po31 n1 vbds vvn p-acp j n2 c-acp av c-acp p-acp n2:
(28) part (DIV2)
687
Page 79
4435
and therefore the cuppe must be administred to them as well as vnto the Apostles themselues.
and Therefore the cup must be administered to them as well as unto the Apostles themselves.
cc av dt n1 vmb vbi vvn p-acp pno32 c-acp av c-acp p-acp dt n2 px32.
(28) part (DIV2)
687
Page 79
4436
A second vse of this point is for instruction, that seeing there is such plenty and variety of all good things offered vs at this banquet, no other feasting,
A second use of this point is for instruction, that seeing there is such plenty and variety of all good things offered us At this banquet, no other feasting,
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(28) part (DIV2)
688
Page 79
4437
or voluptuous liuing should either keepe vs from it, or make vs come vnworthily vnto it:
or voluptuous living should either keep us from it, or make us come unworthily unto it:
cc j n-vvg vmd av-d vvi pno12 p-acp pn31, cc vvb pno12 vvi av-j p-acp pn31:
(28) part (DIV2)
688
Page 79
4438
yet how many are there, that do so glut themselues with eating and drinking, and surfetting on their carnall delights, that they are altogether vnfit for the Lords table?
yet how many Are there, that do so glut themselves with eating and drinking, and surfeiting on their carnal delights, that they Are altogether unfit for the lords table?
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(28) part (DIV2)
688
Page 79
4439
Thirdly, here is matter of reioycing for Gods poore seruants, that though they fare hard at home,
Thirdly, Here is matter of rejoicing for God's poor Servants, that though they fare hard At home,
ord, av vbz n1 pp-f vvg p-acp npg1 j n2, cst cs pns32 vvb av-j p-acp n1-an,
(28) part (DIV2)
689
Page 79
4440
yet they may haue as good refreshing as any other in the Lords house: for Christ Iesus doth there prouide a full meale for them.
yet they may have as good refreshing as any other in the lords house: for christ Iesus does there provide a full meal for them.
av pns32 vmb vhi p-acp j n-vvg p-acp d n-jn p-acp dt n2 n1: c-acp np1 np1 vdz a-acp vvi dt j n1 p-acp pno32.
(28) part (DIV2)
689
Page 79
4441
This was Dauids comfort when he was banished from the assemblies of Saints, and could not be present at the Sacraments and sacrifices:
This was David Comfort when he was banished from the assemblies of Saints, and could not be present At the Sacraments and Sacrifices:
d vbds npg1 vvi c-crq pns31 vbds vvn p-acp dt n2 pp-f n2, cc vmd xx vbi j p-acp dt n2 cc n2:
(28) part (DIV2)
689
Page 79
4442
when he could but remember that he had bene at them, and also bene a profitable communicant as oft as he could, it did much refresh his soule,
when he could but Remember that he had be At them, and also be a profitable communicant as oft as he could, it did much refresh his soul,
c-crq pns31 vmd cc-acp vvi cst pns31 vhd vbn p-acp pno32, cc av vbi dt j n1 c-acp av c-acp pns31 vmd, pn31 vdd d vvi po31 n1,
(28) part (DIV2)
689
Page 79
4443
so that it was satisfied as with marrow and fatnesse, with the very meditation therof:
so that it was satisfied as with marrow and fatness, with the very meditation thereof:
av cst pn31 vbds vvn p-acp p-acp n1 cc n1, p-acp dt j n1 av:
(28) part (DIV2)
689
Page 79
4444
he had receiued such store of grace from Gods ordinances, and such a strong apprehension of his fauor, that he counted it better then life it selfe.
he had received such store of grace from God's ordinances, and such a strong apprehension of his favour, that he counted it better then life it self.
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(28) part (DIV2)
689
Page 79
4445
And the cōsideration thereof did not onely comfort his soule, but helped him also in his bodily necessities, in so much that when he was in a barren and dry wildernesse, pinched with hunger,
And the consideration thereof did not only Comfort his soul, but helped him also in his bodily necessities, in so much that when he was in a barren and dry Wilderness, pinched with hunger,
cc dt n1 av vdd xx av-j vvi po31 n1, cc-acp vvd pno31 av p-acp po31 j n2, p-acp av av-d cst c-crq pns31 vbds p-acp dt j cc j n1, vvn p-acp n1,
(28) part (DIV2)
689
Page 79
4446
and pressed with thirst, the very remembrance of those things that were past long before, did cause him more chearefully to vndergoe all his penury and want.
and pressed with thirst, the very remembrance of those things that were passed long before, did cause him more cheerfully to undergo all his penury and want.
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(28) part (DIV2)
689
Page 79
4447
If he then tooke such comfort therein in his absence, how much more should we being present at the same?
If he then took such Comfort therein in his absence, how much more should we being present At the same?
cs pns31 av vvd d n1 av p-acp po31 n1, c-crq d dc vmd pns12 vbg j p-acp dt d?
(28) part (DIV2)
689
Page 79
4448
Verse 24. This is my bloud of the new Testament. That is, this is a signe and seale of the new Testament:Verse 24. This is my blood of the new Testament. That is, this is a Signen and seal of the new Testament:
vvb crd d vbz po11 n1 pp-f dt j n1. cst vbz, d vbz dt n1 cc n1 pp-f dt j n1:
(29) part (DIV2)
689
Page 79
4449
which is so called, because thereby Iesus Christ doth bequeath vnto his people, as all the benefites of 〈 ◊ 〉 life,
which is so called, Because thereby Iesus christ does Bequeath unto his people, as all the benefits of 〈 ◊ 〉 life,
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(29) part (DIV2)
690
Page 80
4450
so the speciall blessing of all, euen eternall life:
so the special blessing of all, even Eternal life:
av dt j n1 pp-f d, av j n1:
(29) part (DIV2)
690
Page 80
4451
and this is tearmed a new Testament, in respect of that which was made the time of the law. That was, and this is:
and this is termed a new Testament, in respect of that which was made the time of the law. That was, and this is:
cc d vbz vvn dt j n1, p-acp n1 pp-f d r-crq vbds vvn dt n1 pp-f dt n1. cst vbds, cc d vbz:
(29) part (DIV2)
690
Page 80
4452
when that was insufficient in some respects, the Lord abolished it and established this in stead thereof,
when that was insufficient in Some respects, the Lord abolished it and established this in stead thereof,
c-crq d vbds j p-acp d n2, dt n1 vvn pn31 cc vvd d p-acp n1 av,
(29) part (DIV2)
690
Page 80
4453
as being much better then that;
as being much better then that;
c-acp vbg av-d j cs d;
(29) part (DIV2)
690
Page 80
4454
for though both of them aime at saluation by Christ, yet it is in a different manner: for
for though both of them aim At salvation by christ, yet it is in a different manner: for
c-acp cs d pp-f pno32 vvb p-acp n1 p-acp np1, av pn31 vbz p-acp dt j n1: c-acp
(29) part (DIV2)
690
Page 80
4455
1 That was obscure, consisting in rites and ceremonies, where by Christ was darkly perfigured:
1 That was Obscure, consisting in Rites and ceremonies, where by christ was darkly perfigured:
vvd cst vbds j, vvg p-acp n2 cc n2, c-crq p-acp np1 vbds av-j vvn:
(29) part (DIV2)
691
Page 80
4456
but this is more plaine and perpicuous, so that Gods mercy and goodnesse towards vs in his Sonne may more clearly and euidently be discerned in this one Sacrament,
but this is more plain and perpicuous, so that God's mercy and Goodness towards us in his Son may more clearly and evidently be discerned in this one Sacrament,
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(29) part (DIV2)
691
Page 80
4457
then it could by all their sacrifices.
then it could by all their Sacrifices.
cs pn31 vmd p-acp d po32 n2.
(29) part (DIV2)
691
Page 80
4458
Then the bloud of beastes was shed in stead of Christs, but now hath he shed his owne bloud for vs.
Then the blood of beasts was shed in stead of Christ, but now hath he shed his own blood for us
av dt n1 pp-f n2 vbds vvn p-acp n1 pp-f npg1, cc-acp av vhz pns31 vvn po31 d n1 p-acp pno12
(29) part (DIV2)
691
Page 80
4459
Secondly, that Testament was apropriated to a few; and did belong properly to the nation of the Iewes alone:
Secondly, that Testament was appropriated to a few; and did belong properly to the Nation of the Iewes alone:
ord, cst n1 vbds vvn p-acp dt d; cc vdd vvi av-j p-acp dt n1 pp-f dt npg1 av-j:
(29) part (DIV2)
692
Page 80
4460
and if any other nations would haue their part in it, they must vnite themselues vnto the Iewes: but this hath a larger extent,
and if any other Nations would have their part in it, they must unite themselves unto the Iewes: but this hath a larger extent,
cc cs d j-jn n2 vmd vhi po32 n1 p-acp pn31, pns32 vmb vvi px32 p-acp dt np2: p-acp d vhz dt jc n1,
(29) part (DIV2)
692
Page 80
4461
and pertaineth to all Gods elect throughout the whole world. Thirdly that conueied vnto men a smaller measure of grace;
and pertaineth to all God's elect throughout the Whole world. Thirdly that conveyed unto men a smaller measure of grace;
cc vvz p-acp d n2 vvb p-acp dt j-jn n1. ord d vvd p-acp n2 dt jc n1 pp-f n1;
(29) part (DIV2)
692
Page 80
4462
this offereth great plenty and store thereof. Fourthly that was temporary and to endure but a while;
this Offereth great plenty and store thereof. Fourthly that was temporary and to endure but a while;
d vvz j n1 cc n1 av. ord cst vbds j cc pc-acp vvi p-acp dt n1;
(29) part (DIV2)
693
Page 80
4463
this is perpetuall, and shall last to the ende of the world: and thus much for the differences betwixt the old Testament and the new.
this is perpetual, and shall last to the end of the world: and thus much for the differences betwixt the old Testament and the new.
d vbz j, cc vmb vvi p-acp dt n1 pp-f dt n1: cc av av-d c-acp dt n2 p-acp dt j n1 cc dt j.
(29) part (DIV2)
694
Page 80
4464
Now in that our Sauiour saith: This is my bloud of the new Testament &c. the Doct. is that,
Now in that our Saviour Says: This is my blood of the new Testament etc. the Doct. is that,
av p-acp d po12 n1 vvz: d vbz po11 n1 pp-f dt j n1 av dt np1 vbz d,
(29) part (DIV2)
694
Page 80
4465
Faithfull communicants at the Lord table come not onely to be refreshed at a feast, but to be inriched by a legacy:
Faithful communicants At the Lord table come not only to be refreshed At a feast, but to be enriched by a legacy:
j n2 p-acp dt n1 n1 vvb xx av-j pc-acp vbi vvn p-acp dt n1, p-acp pc-acp vbi vvn p-acp dt n1:
(29) part (DIV2)
695
Page 80
4466
Christs will and Testament being there confirmed vnto them.
Christ will and Testament being there confirmed unto them.
npg1 n1 cc n1 vbg a-acp vvn p-acp pno32.
(29) part (DIV2)
695
Page 80
4467
The particular legacies with Christ Iesus hath bequeathed vnto them are specified in the Epistle to the Hebrewes: This is the Testament that I will make vnto them,
The particular legacies with christ Iesus hath bequeathed unto them Are specified in the Epistle to the Hebrews: This is the Testament that I will make unto them,
dt j n2 p-acp np1 np1 vhz vvn p-acp pno32 vbr vvn p-acp dt n1 p-acp dt njpg2: d vbz dt n1 cst pns11 vmb vvi p-acp pno32,
(29) part (DIV2)
696
Page 80
4468
after those daies, saith the Lord, Hebr. 10.16.17 I will put my lawes in their heart,
After those days, Says the Lord, Hebrew 10.16.17 I will put my laws in their heart,
c-acp d n2, vvz dt n1, np1 crd pns11 vmb vvi po11 n2 p-acp po32 n1,
(29) part (DIV2)
696
Page 80
4469
and in their minds I will write them, And their sinnes and iniquities wil I remember no more. and in their minds I will write them, And their Sins and iniquities will I Remember no more.
cc p-acp po32 n2 pns11 vmb vvi pno32, cc po32 n2 cc n2 vmb pns11 vvb av-dx av-dc.
(29) part (DIV2)
696
Page 80
4470
The substance of which couenant is this, that all their sinnes shall be forgiuen, and both the guilt, and punishment thereof wholy remoued:
The substance of which Covenant is this, that all their Sins shall be forgiven, and both the guilt, and punishment thereof wholly removed:
dt n1 pp-f r-crq n1 vbz d, cst d po32 n2 vmb vbi vvn, cc d dt n1, cc n1 av av-jn vvn:
(29) part (DIV2)
696
Page 80
4471
yea they shall not onely be iustified, but also sanctified, the lawes of God and his promises shall be written in their minds,
yea they shall not only be justified, but also sanctified, the laws of God and his promises shall be written in their minds,
uh pns32 vmb xx av-j vbi vvn, cc-acp av vvd, dt n2 pp-f np1 cc po31 n2 vmb vbi vvn p-acp po32 n2,
(29) part (DIV2)
696
Page 81
4472
so that they shall haue the knowledge of them:
so that they shall have the knowledge of them:
av cst pns32 vmb vhi dt n1 pp-f pno32:
(29) part (DIV2)
696
Page 81
4473
and in their hearts, so that they shall haue the comfort and feeling and fruition of them:
and in their hearts, so that they shall have the Comfort and feeling and fruition of them:
cc p-acp po32 n2, av cst pns32 vmb vhi dt n1 cc n1 cc n1 pp-f pno32:
(29) part (DIV2)
696
Page 81
4474
they shall not onely haue interest in all Gods graces and blessings, but according to their neede shall haue the vse and enioyment thereof.
they shall not only have Interest in all God's graces and blessings, but according to their need shall have the use and enjoyment thereof.
pns32 vmb xx av-j vhi n1 p-acp d ng1 n2 cc n2, cc-acp vvg p-acp po32 n1 vmb vhi dt n1 cc n1 av.
(29) part (DIV2)
696
Page 81
4475
And what treasures are comparable vnto these? if we should receiue many ten thousand pounds at euery Sermon,
And what treasures Are comparable unto these? if we should receive many ten thousand pounds At every Sermon,
cc q-crq n2 vbr j p-acp d? cs pns12 vmd vvi d crd crd n2 p-acp d n1,
(29) part (DIV2)
696
Page 81
4476
and Sacrament, it were nothing to this legacy, which is sealed vnto vs in the Lords Supper:
and Sacrament, it were nothing to this legacy, which is sealed unto us in the lords Supper:
cc n1, pn31 vbdr pix p-acp d n1, r-crq vbz vvn p-acp pno12 p-acp dt n2 n1:
(29) part (DIV2)
696
Page 81
4477
the worth whereof is so much the greater, by how much it hath more excellent appurtenances annexed vnto it beyond that which other Wils haue, for
the worth whereof is so much the greater, by how much it hath more excellent appurtenances annexed unto it beyond that which other Wills have, for
dt n1 c-crq vbz av av-d dt jc, p-acp c-crq av-d pn31 vhz dc j n2 vvn p-acp pn31 p-acp d r-crq j-jn n2 vhb, c-acp
(29) part (DIV2)
696
Page 81
4478
First, when other legacies are paid, they can be no more demanded: but this is still due vnto vs:
First, when other legacies Are paid, they can be no more demanded: but this is still due unto us:
ord, c-crq j-jn n2 vbr vvn, pns32 vmb vbi dx av-dc vvn: cc-acp d vbz av j-jn p-acp pno12:
(29) part (DIV2)
697
Page 81
4479
it is as it were a continuall rent, and the more we receiue, the greater assurance haue we of a larger portion, both of grace and glory.
it is as it were a continual rend, and the more we receive, the greater assurance have we of a larger portion, both of grace and glory.
pn31 vbz c-acp pn31 vbdr dt j n1, cc dt av-dc pns12 vvb, dt jc n1 vhb pns12 pp-f dt jc n1, d pp-f n1 cc n1.
(29) part (DIV2)
697
Page 81
4480
Secondly, whereas when men haue bequeathed any thing vnto vs, we must stay for it, till their breath be out of their bodies: here it is otherwise:
Secondly, whereas when men have bequeathed any thing unto us, we must stay for it, till their breath be out of their bodies: Here it is otherwise:
ord, cs c-crq n2 vhb vvn d n1 p-acp pno12, pns12 vmb vvi p-acp pn31, c-acp po32 n1 vbb av pp-f po32 n2: av pn31 vbz av:
(29) part (DIV2)
698
Page 81
4481
when once we haue this Testament sealed vnto vs, we shall haue present participation of the things therein made sure vnto vs,
when once we have this Testament sealed unto us, we shall have present participation of the things therein made sure unto us,
c-crq a-acp pns12 vhb d n1 vvn p-acp pno12, pns12 vmb vhi j n1 pp-f dt n2 av vvd av-j p-acp pno12,
(29) part (DIV2)
698
Page 81
4482
because the Testatour is already deceased.
Because the Testator is already deceased.
c-acp dt n1 vbz av vvn.
(29) part (DIV2)
698
Page 81
4483
Thirdly, whereas others leaue executors to performe their Wils, the Lord liueth for euer, so that he himselfe that made it, will also execute it:
Thirdly, whereas Others leave Executors to perform their Wills, the Lord lives for ever, so that he himself that made it, will also execute it:
ord, cs n2-jn vvb n2 pc-acp vvi po32 n2, dt n1 vvz p-acp av, av cst pns31 px31 cst vvd pn31, vmb av vvi pn31:
(29) part (DIV2)
699
Page 81
4484
and therefore as it is called a Testament, so is it also elswhere tearmed a couenant:
and Therefore as it is called a Testament, so is it also elsewhere termed a Covenant:
cc av c-acp pn31 vbz vvn dt n1, av vbz pn31 av av vvn dt n1:
(29) part (DIV2)
699
Page 81
4485
for the fulfilling whereof, the Lord hath entered into bonds, and pawned his word and promise, his truth and fidelity, his oath,
for the fulfilling whereof, the Lord hath entered into bonds, and pawned his word and promise, his truth and Fidis, his oath,
c-acp dt vvg c-crq, dt n1 vhz vvn p-acp n2, cc vvd po31 n1 cc n1, po31 n1 cc n1, po31 n1,
(29) part (DIV2)
699
Page 81
4486
yea himselfe, his nature, and all that he hath: so that it is impossible he should faile in performing the lest clause therof. The vse thereof shall be.
yea himself, his nature, and all that he hath: so that it is impossible he should fail in performing the lest clause thereof. The use thereof shall be.
uh px31, po31 n1, cc d cst pns31 vhz: av cst pn31 vbz j pns31 vmd vvi p-acp vvg dt ds n1 av. dt n1 av vmb vbi.
(29) part (DIV2)
699
Page 81
4487
First, for instruction, that seeing there is such a rich treasure offered vnto worthy receiuers of the Lords Supper, therefore we should not suffer any earthly commodities,
First, for instruction, that seeing there is such a rich treasure offered unto worthy Receivers of the lords Supper, Therefore we should not suffer any earthly commodities,
ord, p-acp n1, cst vvg a-acp vbz d dt j n1 vvn p-acp j n2 pp-f dt n2 n1, av pns12 vmd xx vvi d j n2,
(29) part (DIV2)
700
Page 81
4488
as oxen, farmes, or the like, to keepe vs from the same. Secondly, here is a comfort for Gods poore seruants:
as oxen, farms, or the like, to keep us from the same. Secondly, Here is a Comfort for God's poor Servants:
c-acp n2, n2, cc dt j, pc-acp vvi pno12 p-acp dt d. ord, av vbz dt n1 p-acp npg1 j n2:
(29) part (DIV2)
700
Page 81
4489
albeit they haue but a small quantity of earthly things, seeing they haue such interest in Christ his Will, their state is happy:
albeit they have but a small quantity of earthly things, seeing they have such Interest in christ his Will, their state is happy:
cs pns32 vhb p-acp dt j n1 pp-f j n2, vvg pns32 vhb d n1 p-acp np1 po31 n1, po32 n1 vbz j:
(29) part (DIV2)
701
Page 81
4490
they haue a faire liuing, and a goodly heritage, the Lord himselfe is their portion:
they have a fair living, and a goodly heritage, the Lord himself is their portion:
pns32 vhi dt j n-vvg, cc dt j n1, dt n1 px31 vbz po32 n1:
(29) part (DIV2)
701
Page 82
4491
and therefore though they haue not these outward things themselues, yet seeing they haue the owner and giuer of them to bee theirs, they are, richly prouided for;
and Therefore though they have not these outward things themselves, yet seeing they have the owner and giver of them to be theirs, they Are, richly provided for;
cc av cs pns32 vhb xx d j n2 px32, av vvg pns32 vhb dt n1 cc n1 pp-f pno32 pc-acp vbi png32, pns32 vbr, av-j vvn p-acp;
(29) part (DIV2)
701
Page 82
4492
Christ being theirs, all is theirs.
christ being theirs, all is theirs.
np1 vbg png32, d vbz png32.
(29) part (DIV2)
701
Page 82
4493
And as in respect of themselues, so also of their children, this offereth them matter of consolation.
And as in respect of themselves, so also of their children, this Offereth them matter of consolation.
cc c-acp p-acp n1 pp-f px32, av av pp-f po32 n2, d vvz pno32 n1 pp-f n1.
(29) part (DIV2)
701
Page 82
4494
Alas poore creatures (say many) we haue little or nothing to leaue them:
Alas poor creatures (say many) we have little or nothing to leave them:
uh j n2 (vvb d) pns12 vhb j cc pix pc-acp vvi pno32:
(29) part (DIV2)
701
Page 82
4495
but haue you procured them a legacy in Christ his will? if you doe so,
but have you procured them a legacy in christ his will? if you do so,
cc-acp vhb pn22 vvd pno32 dt n1 p-acp np1 po31 n1? cs pn22 vdb av,
(29) part (DIV2)
701
Page 82
4496
though you haue little, he hath much, and therefore neuer be afraid: they shall be sufficiently prouided for.
though you have little, he hath much, and Therefore never be afraid: they shall be sufficiently provided for.
cs pn22 vhb j, pns31 vhz av-d, cc av av-x vbi j: pns32 vmb vbi av-j vvn p-acp.
(29) part (DIV2)
701
Page 82
4497
Thirdly, by this point all such as haue bene Cōmunicans at the Lords table, may make triall of themselues,
Thirdly, by this point all such as have be Cōmunicans At the lords table, may make trial of themselves,
ord, p-acp d n1 d d c-acp vhb vbn np1 p-acp dt n2 n1, vmb vvi n1 pp-f px32,
(29) part (DIV2)
702
Page 82
4498
whether they haue bene worthy receiuers, or not? hath the Lord imparted his graces vnto them? haue they gotten assurance of the remission of their sinnes,
whither they have be worthy Receivers, or not? hath the Lord imparted his graces unto them? have they got assurance of the remission of their Sins,
cs pns32 vhb vbn j n2, cc xx? vhz dt n1 vvd po31 n2 p-acp pno32? vhb pns32 vvn n1 pp-f dt n1 pp-f po32 n2,
(29) part (DIV2)
702
Page 82
4499
and the power of the word in their hearts to quell the strength of their corruptions? &c. if they find this in them selues, they may be assured that the Lord hath graciously receiued thē into his fauor:
and the power of the word in their hearts to quell the strength of their corruptions? etc. if they find this in them selves, they may be assured that the Lord hath graciously received them into his favour:
cc dt n1 pp-f dt n1 p-acp po32 n2 pc-acp vvi dt n1 pp-f po32 n2? av cs pns32 vvb d p-acp pno32 n2, pns32 vmb vbi vvn cst dt n1 vhz av-j vvn pno32 p-acp po31 n1:
(29) part (DIV2)
702
Page 82
4500
but if they find no increase of knowledge nor desire thereof:
but if they find no increase of knowledge nor desire thereof:
cc-acp cs pns32 vvb dx n1 pp-f n1 ccx n1 av:
(29) part (DIV2)
702
Page 82
4501
no vertue of Christ to crucifie their lusts, & to quicken them to good duties &c. they may as certainly conclude on the other side, that they came vnworthily and vnpreparedly,
no virtue of christ to crucify their Lustiest, & to quicken them to good duties etc. they may as Certainly conclude on the other side, that they Come unworthily and unpreparedly,
dx n1 pp-f np1 pc-acp vvi po32 n2, cc pc-acp vvi pno32 p-acp j n2 av pns32 vmb c-acp av-j vvi p-acp dt j-jn n1, cst pns32 vvd av-j cc av-vvn,
(29) part (DIV2)
702
Page 82
4502
and therefore speede accordingly, being sent away altogether barren and empty. For concerning those that are within the couenant it is said:
and Therefore speed accordingly, being sent away altogether barren and empty. For Concerning those that Are within the Covenant it is said:
cc av n1 av-vvg, vbg vvn av av j cc j. p-acp vvg d cst vbr p-acp dt n1 pn31 vbz vvn:
(29) part (DIV2)
702
Page 82
4503
They shall teach no more euery man his neighbour, and euery man his brother, (saying) know the Lord (they were past that) for (saith the Lord) they shall all know me (in a competent measure) from the least of them, vnto the greatest. They shall teach no more every man his neighbour, and every man his brother, (saying) know the Lord (they were passed that) for (Says the Lord) they shall all know me (in a competent measure) from the least of them, unto the greatest.
pns32 vmb vvi av-dx av-dc d n1 po31 n1, cc d n1 po31 n1, (vvg) vvb dt n1 (pns32 vbdr p-acp d) p-acp (vvz dt n1) pns32 vmb d vvi pno11 (p-acp dt j n1) p-acp dt ds pp-f pno32, p-acp dt js.
(29) part (DIV2)
702
Page 82
4504
The end of the tenth Sermon.
The end of the tenth Sermon.
dt n1 pp-f dt ord n1.
(29) part (DIV2)
702
Page 82
