Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 2

Ten Sermons for the Worthy Receiving of the Lords Supper · Sermon 2

p. 43The ſecond Sermon of the Lords Supper.

ISAIAH. 1.

Verſe. 16. Waſh you, make you cleane: 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: iudge the fatherleſſe and defend the widdowe.

18 Come now, and let vsus reaſon together, ſaith the Lord: though your ſins were as crimſon they ſhall be made white as ſnowe: 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.

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

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

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

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

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

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

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

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

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

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

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

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

Nay, (ſaith hee) not ſo: Anſwer. for though you be ſo ſtained with ſinne and impiety, as I hauehave ſaid: that not onelyonly your hands, but your ſoules and bodies, and all bee wholly imbrued with bloody and cruell dealing, and your ſinnes be as red as skarlet or crimſon, which are double dyed, and died in the woll, ſo that you thinke it impoſſible to be brought to any whitneſſe and pureneſſe againe, (as indeede in regard of men it is impoſſible) yet God is able to make you as white as ſnow. Albeit you hauehave receiued a double die of ſinne, one in your conception, and another in the whole courſe of your conuerſation all your life long: Yet the Lord is of that power, that hee is able to make you white as well. There is no ſinne ſo hainous; no ſinner ſo abominable, but vponupon his humiliation and conuerſion, hee can and will make him as cleane, and as pure; as iuſt and as righteous as Adam was before his fall, and as if hee had neuer tranſgreſſed at all. Not that hee ſhall be without infirmities: but in Gods account, and acceptance through Chriſt, hee ſhall be as holy as the Angels are now in heauen, or as hee himſelfe ſhall be, when he is an heire of glory in that bleſſed kingdome. Pſalm. 32.Ps 32For whereſoeuer ſinne is pardoned, there it is couered from Gods eies; hee will except neither againſt the greatneſſe, nor againſt the multitude of them: but where ſinne hath abounded, p. 48Rom. 5.20.Rom 5:20grace ſhall much more abounde. Thus much for the firſt obiection.

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

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

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

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

So that you ſee the ſumme of theſe words is,

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

1 Firſt what they muſt doe, to the 18. verſe. Namely that they ought,

1 Bewaile their ſinnes, and forſake them. 16.

2 Learne their duties, and doe them.

2 Secondly, reaſons to ſtirre them vp ſo to doe.

1 One taken from the benefit that will redound vntounto them, if they practiſe the former things, to wit, that they ſhall bee ſure of the free and full pardon of all their ſinnes; and they, and their ſeruices ſhall be accepted, and bleſſed of God.

2 Another taken from the danger they are in, if they refuſe to doe this: they ſhall ſurely taſte of ſome fearefull vengeance of God: Yee ſhall bee deuoured by the ſword.

Waſh you, &c. In theſe words he alludeth to the cuſtome of the ceremoniall law, mentioned in Exodus, where God expreſly commanded that before the people ſhould heare the Law deliuered from mount Sinai, Exod. …9.10.Exod 9:10they ſhould ſanctifie themſelues, and waſh their cloathes. Whereby two things were ſignified.

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

2 Secondly, that (notwithſtanding this) if they endeauour to waſh thēſelues, the Lord wil be pacified towards thē, & receiue both thē, & their ſeruices. Now this waſhing which he exhorts thē vntounto, is that which was figured by that outward oblation, & clenſing of themſelues, & is to be performed of al that hope for merciemercy from the Lord: and that, by lamenting and grieuing p. 50for their corrupt and ſinnefull nature and behauiour, whether againſt God or men. This is all the waſhing that wee can attaine vntounto, or that God looketh for at our hands. For to ſpeake properly, nothing can cleanſe vsus, but Chriſt his blood, which is therefore called cleane water, Ezek. 36.25. And none can performe that worke, but God alone, and therefore in that place, he appropriateth that action vntounto himſelfe, ſaying, I will powre cleane water vponupon you, &c. From all your filthines and from all your Idols will I cleanſe you.Ezek. 39.25Ezek 39:25

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

Before the Lord promiſeth any cleanſing on his parte, hee requireth this kind of purging on our part. Iam. 4.8.9.Jas 4:8Jas 4:9This is cleare in the Epiſtle of Iames, where he vrgeth them to draw neere vntounto the Lord, (to wit, in the miniſterie of the word, in partaking of the holy Sacrament, in faithfull and feruent praier, and the reſt of God ordinances) and then he telleth them, that God will drawe neere vntounto them, namely, in his merciemercy and goodnes, and in all the fruits and effects thereof. But then they muſt waſh themſelues: for hee is a God of pure eies, and cannot indure iniquitie, and therefore hee ſaith, Clenſe your hands yee ſinners, and purge your hearts yee hypocrites. But they might reply, and ſay, Is it ſo eaſlie a matter to cleanſe our hearts, and our hands? Doth not ſinne cleaue faſt, and ſticke cloſe vntounto the ſoule?

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

This dutie is further commanded in the Prophecie of Ieremie, where hee ſpeaketh to the whole Church of the Iewes, Iere. 4.14.Jer 4:14in this manner: O leruſalem, waſh thy heart from thy wickedneſſe, that thou maieſt bee ſaued: how long ſhall thy wicked thoughts remaine within thee? In which place is declared what they muſt waſh; their hearts: For they being made cleane, whatſoeuer proceedeth from thence muſt needs beſutable theunto. Secondly, from what they muſt waſh them; from their wickedneſſe: and laſtly, to what end; that they might be ſaued. As if the Prophet had told them in plainer termes; God is readie to giuegive you ſaluation, and deliuerance, both from your ſinnes, and from your miſeries: but your owne backwardnes hindreth good things from you: you doe not your dutie, and therefore God withholds his merciemercy, and therefore waſh thine heart, O Ieruſalem, that thou maiſt be ſaued. And that they needed this waſhing, hee proueth by this euill fruit that did continually ſpring out of their ſinnefull hearts, ſaying, How long ſhall thy wicked thoughts remaine within thee? As if he had ſaid: If you doubt of the badneſſe of your hearts, looke what thoughts you entertaine therein; in the night, and in the day: when you are at home, and when you are abroad: on the way as you ride, or walke: on your beds as you ſleepe, or wake &c. Conſider how many vaine and idle thoughts: how many worldlie and couetous deſires: how many luſtfull and carnall, yea wicked and impious imaginations, you hauehave ſwarming, and as it were muſtering together by whole troopes and armies within your minds, and within your hearts: eueryevery one of which is a ſufficient ſummons to put you in minde, to cleanſe your ſoules: for if they were pure and vndefiled, ſuch cogitations and affections woul dnot bee ſtirring there, neither ſo often, nor ſo much as now they are.Ioel 2.13.Joel 2:13

The Prophet Ioel in like ſort vrgeth the ſame vponupon thoſe of his time, ſaying, Rent your harts, and not your cloaths, &c. But how muſt that be done? Verſe 12 hee had told them in the verſe immediatlie going before; Turne vntounto the Lordwith all your heart, and with faſting, and with weeping, and with mourning: which is thus p. 52much in effect; vſe all meanes to get godly ſorrow, and holy remorſe for ſinne: for that is it, that will bruſe the heart indeed, The effect of godly ſorrow.and make it gentle and pliable. For as worldly griefe and heauines doth harden the heart, and make it like a flinte: ſo ſpirituall griefe doth ſoften it, and makes it tender as fleſh: and a fleſhie heart is alwaies a cleane heart, as doth appeare in that former place of Ezekiel, Ezeck. 36.25.where ſoftnes of heart is ſet downe as an effect that euer followeth vponupon the thorow cleanſing of the heart. And as this is commended: ſo the practiſe thereof is Prophecied and foretold by Zacherie in his 12. Zache. 12.10. &c.Chap. and the good iſſue and effect thereof declared in the 13. Chap. As touching the firſt, we may read it in the 10.11.12.13.14. verſes of the former Chapter. I will poure vponupon the houſe of Dauid (ſaith God) and vponupon the inhabitants of Ieruſalem, the ſpirit of grace &c. and they ſhall lament, &c. where we may note firſt, the grieuouſneſſe of their mourning, (when once Gods holy ſpirit hath entered into their hearts) in that they ſhould make ſuch wofull lamentation, as one would doe for his onelyonly ſonne, and for his firſt borne: or as the Iſraelites did for Ioſiah, their godly, and zealous, and faithfull King, and gouernour, 2 Chro. 35.252 Chr 35:25when hee was ſlaine by Necho King of Aegypt, in the valley of Megiddo, where Ieremy, and all the reſt mourned for him with an exceeding bitter lamentation. And ſecondly, wee may note the ſinceritie thereof, in that they ſhould not weepe for company (as an hypocrite may doe) but eueryevery one aparte, and in ſecret before the Lord. For ſo it is ſaid, And the land ſhall bewaile, Verſe 12 eueryevery familie apart, the familie of the houſe of Dauid apart, and their wiues apart: the family of the houſe of Nathan apart, and their wiues apart, &c. all the families that remaine, eueryevery familie apart, and their wiues apart.

Then for the good effect that ſhould follow thereupon, it is contained and expreſſed Chap. Zache. 13.1.13. verſe 1. the words are theſe: In that day there ſhall be a fountaine opened to the houſe of Dauid, and to the inhabitants of Ieruſalem, for ſinne, and for vncleanneſſe. Whence it may bee gathered, that when once we fall a waſhing in this ſort, we ſhall not long waſh alone, but God will ioyne with vsus, and open a fountaine of merciemercy vntounto vsus, to waſh away all manner of ſinnes, whatſoeuer they are, or p. 53hauehave beene; and to giuegive vsus grace in ſteed thereof: And this promiſe is made, not onelyonly to the houſe of Dauid: that is, See Chap. 12.8. for this interpretation.to ſtrong Chriſtians: but alſo to the inhabitants of Ieruſalem, that is, to weaker Chriſtians. Till ſuch time as wee finde this worke of the ſpirit in vsus, albeit wee be of the number of Gods elect, wee hauehave nothing to doe with that fountaine: no key can open it, but this alone, of true and heartie griefe and remorſe for our euill workes, and waies that are not good.

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

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

2 A ſecond reaſon, 2to ſhew the neceſſitie of this inward touch for ſinne, is, No faith without it.that without the ſame it is impoſſible wee ſhoud hauehave any faith: for the promiſe is made to them that are wearie of their corruptions; as a poore priſoner is of his bolts and Irons: Luke 4.18Luke 4:18euen to them that account ſinne to bee a bondage and a captiuitie vntounto them. Math. 11.28.Matt 11:28And none hauehave any warrant to come vntounto Chriſt, but thoſe that are wearie and heauie laden: if they feele not their ſickneſſe, the Lord Ieſus Chriſt is not a Phiſitian for their turne: he wil not bind vp the wounds, p. 54nor cure the maladies of any, but of thoſe, who are touched and pained with the ſenſe and feeling of the ſame.

For reproofe of thoſe men and women that are audacious and venturous enough to come before God, Vſe 1 and to preſſe into his preſence, with theſe, or the like requeſts; Lord bee mercifull vntounto vsus; Lord waſh vsus from all our ſinnes, &c. and yet they themſeues neuer labour to make their hearts cleane, but rather cloake and couer, nay excuſe and defend their faults. Such doe but take the holy name of God in vaine: they make not praiers of faith, that ſhall preuaile for them; but praiers of ſinne, that ſhall ſtand in record againſt them; being ſinnefull and abominable in Gods ſight. They draw neere with their lippes, Matth 15.8.Matt 15:8but their hearts are farre from God: and therefore in vaine they worſhip him.

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

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

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

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

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

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

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

Another excellent meanes is, 3not onelyonly with patience to endure, Suffer admonition.but with earneſtneſſe to intreate, the admonitions and reproofes of thoſe, which hauehave beene, and are acquainted with our courſes: for wee are ſo full of ſelfe-louelove, that others may eaſily diſcerne more euill in vsus, then wee can eſpie in our ſelues: and thoſe of all other, are the beſt, and moſt faithfull friends, that will mercifully, and wiſely (though ſharpely and roundly) tell vsus of our faults: as Nathan dealt with Dauid, when his heart had beene a long time hardned by lying in ſinnes vnrepented: 2. Sam. 12.2 Sam 12which priuate admonition of his (as wee may obſerue) was a more effectuall meanes for his rouſing out of that dead ſlumber, then any, or all the publike ordinances of God: as the ſacrifices of the Law, and Sermons of the Prophets &c. which all that while hee had frequented. And ſometime it is found by experience yet ſtill, that a wholeſome, Note. and ſound, and wiſe reproofe of a Miniſter of God, or ſome Chriſtian friend in priuate, throughly ſet on, and effectually applied, hath done that (through Gods bleſſing) that many holy and excellent Sermons could not effect and bring to paſſe, for the reclaiming of diuers from the by-paths of iniquitie; wherein they had a longtime wandred and gone aſtray. Which is not ſpoken, as if this priuate dealing were to bee preferred before Gods publike ordinances: but that wee may hauehave each of them in due eſtimation: that as we ſhould not deſpiſe Prophecying, 1 Theſ. 5.10. Heb. 13.22.1 Thess 5:10Heb 13:22but ſuffer the words of exhortation in the aſſemblies of the Saints: ſo we ſhould admoniſh one an other, and be admoniſhed one of an other, Heb. 3.13.Heb 3:13dailie, in priuate, leſt any be hardned through the deceitfulnes of ſinne.

p. 573 In the next place, 4Meditate of Gods infinite mercy in Chriſt.when wee by our owne ſearching and examination, and by others plaine and faithfull admonition, hauehave found out a great ſea of our corruptions, then let vsus inwardly and ſeriouſly ponder vponupon the infinite merciemercy of the Lord our God, in giuing vsus his dearely beloued ſonne: and the inconceiuable louelove of the ſonne, in ſubmitting himſelfe to become a ranſome for vsus: and that without any intreaty, deſert, or deſire on our parte: yea, euen then, when wee were his mortall enemies. This was it, that cauſed them, in the 12. of Zacherie, ſo to mourne and lament, becauſe they conſidered what Chriſt had ſuffered in their behalfe. And this ſhould breake and melt our hearts (as it did theirs) that wee wounded and pierced our deere Sauiour by our tranſgreſſions: for the Chaſtiſement of our peace was vponupon him, Iſa. 53.5.Isa 53:5and by his ſtripes we were healed. If he would ſhedde his precious blood for vsus; why ſhould we thinke it much to ſhedde a few teares ouer him? and ſo the meditation of the ſeuerall ſufferings of Chriſt, and of Gods gracious promiſes made vntounto vsus, in, and through him, ſhould cauſe our hearts to be diſſolued into teares.

4 Fourthly, we muſt as often as fit occaſion is offered, 5goe vntounto the houſe of mourning; Make vſe of others croſſeswhere we may be put in minde of our wofull eſtate, by reaſon of our wicked nature and ſinnefull cariage, in violating the Lords holy precepts and commandements: and this is commended as the parte of a godly wiſe man by Salomon, in Eccleſiaſtes; where it is ſaid, Eccleſ. 7.6.Eccl 7:6The heart of wiſe men is the houſe of mourning: but the heart of fooles is in the houſe of mirth. And the reaſon why this is a part of wiſdome, is rendred in the 4. verſe. It is better to goe to the houſe of mourning, then to the houſe of feaſting; becauſe this is the end of all men; and the liuing ſhall lay it to his heart.

And if others chaſtiſements ſhould affect vsus: Of our ownemuch more ſhould Gods correcting hand vponupon our ſelues, mooue vsus: and and when he ſmiteth vsus, wee ſhould ioyne with him, and take his part, and ſmite our owne hearts; and then if Gods ſtroakes on others, or on our ſelues, doe make vsus mourne for our rebellious behauiour againſt the Lord, happie and bleſſed are wee: for ſo ſaith the Prophet, Bleſſed is the man, O Lord, Pſal. 94.12.Ps 94:12whom thou chaſtiſeſt, and teacheſt in thy Law: and our Sauiour alſo, p. 58Bleſſed are thoſe that mourne, Mat. 5.4.Matt 5:4&c. therefore when we finde our ſelues inclined to heauines, in reſpect of any outward ſcourge that lieth on vsus, or on our friends; let vsus take hold of the occaſion, and turne the courſe of our griefe another way: which if we can attaine vntounto, and make our ſin to be our greateſt ſorrowe, Chriſt Ieſus ſhall bee our greateſt ioy: and wee being mourners of Sion, ſhall be comforted in due ſeaſon: our iniquities ſhall be remoued as a cloud, and ſcatered as a miſte, and wee receiued into euerlaſting fauour.

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

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

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

This people here had many ontward obſeruations, as doth appeare from verſe 12. to the 16. Yet becauſe their ſeruices were not performed in faith and louelove; God did vtterly abhorre and deteſt them. They would keepe the Sabbaths, and frequent the ſolemne aſſemblies, but they would learne nothing at all: though their bodies were there, their hearts were not there; but either about their buſines in the familie, or their affaires and dealings in the world; thinking how to reuenge ſuch or ſuch an iniurie; how to releeue themſelues in ſuch or ſuch a neceſſitie, or the like, or perchance worſe matters. They would make long praiers, but their hearts were full of wrath, and their minds full of doubting: and ſo in other exerciſes of religion, ſtill they mingled their owne corruption, in ſo much that God could hauehave no liking of them. Such were the Scribes and Phariſies alſo, who vſed to preach, to p. 60giuegive much almes; to pray, and faſt often; and had a verie ſmoth outſide: for ſo much Chriſt grants them, that they were painted Sepulchres, faire to behold and looke vponupon: and graues ſo couered ouer with greenſward, that one might walke ouer them againe and againe, and yet neuer perceiue any rotten bones therein. Notwithſtanding all this, the vengeance of God is denounced againſt none more often and earneſtly by our Sauiour, then againſt that kinde of people, as appeareth plainely in the Goſpell. Mat. 23.Matt 23And why? becauſe they tooke not away the euill of their works: for which cauſe, the Lord Ieſus tels them, Luke 16.15.Luke 16:15Yee are they which iuſtifie your ſelues before men, but God knowes your hearts: for that which is highly eſteemed among men, is abominable in the ſight of God.

And the like, the Prophet Iſaiah laieth vntounto the Iewes charge elſwhere, Iſa. 29.13.Isa 29:13ſaying, This people come neere vntounto me with their mouth, and bonour mee with their lips, but hauehave remooued their heart farre from mee. Hee blameth them not, for that they came not to Church, or that they refuſed to make an outward ſemblance and ſhew of worſhipping him; either in word or deed, (for herein they were verie forward) but for that they brought a lame ſacrifice, or rather a dead carkaſſe; preſenting before God the outward man, but not caring to bring before him the inward man, which hee chiefely regardeth and looketh after; and without which the other is of no reckning with him, but is eſteemed to bee a vaine and ſinnefull worſhip.

And the ſame deteſtation of ſuch hypocriticall ſeruing of him, the Lord ſheweth in an other place of this Prophecie. Where firſt hee declareth what kinde of worſhippers he requireth and delighteth in. Iſa. 66.2.3.Isa 66:2Isa 66:3To him will I looke (ſath hee,) euen to him that is poore, and of a contrite ſpirit and trembleth at my words. Thus ought all to bee diſpoſed and affected, that expect any fauour from the Lord: that becauſe hee is ſo holie, and mightie, and glorious, they muſt come with feare and trembling, through a ſight and feeling of their owne baſeneſſe and vnworthineſſe. Which if they ſtriue to doe, the Lord promiſeth that hee will looke vponupon them with a mercifull and gracious eie. Then in the next verſe, hee ſetteth downe what account he maketh of ceremonious worſhippers, that contented themſelues p. 61with offering oblations of bullocks, and ſheepe, &c. thinking that God was beholding to them for the ſame: they trembled not at the word, neither were ſorrowfull, nor heauie hearted for their ſinnes: yet becauſe they were at coſte and charges to ſerue God in ſacrifices and incenſe, they thought themſelues as good as the beſt: but the Lord ſheweth there that he condemneth and abhorreth them and their oblations, ſaying, hee that offereth a ſacrifice, and doth not offer himſelfe, it's all one as if hee were a murderer (for to that effect are the words) He that killeth a bullocke, is as if hee ſlew a man: verſe 3.and hee that ſacrificeth a ſheepe, as if hee cut off a dogs necke, (which was then an vncleane beaſt, and reiected (amongſt others) by the Leuiticall law) he that offereth an oblation, as if hee offered ſwines blood: (which was likewiſe forbidden at that time, and counted an abomination to be offered to the Lord.) And as for their incenſe, and bowing downe in Gods houſe, he ſheweth that it is as if they bowed to an Idole, and bleſſed it: it was as hateful and lothſome in Gods eies, as the moſt vile and monſtrous Idolatrie that was. For hee required of them in thoſe outward oblations, that they ſhould hauehave ſpirituall affections: Note. without which the other were ſo farre from pleaſing him, that they grieuouſly prouoked him. Hee that did bring a beaſt to bee killed, was thereby to profeſſe before the Prieſt, that hee deſerued for his tranſgreſſions, to bee killed himſelfe. Now when hee could ſtand by, and ſee the beaſt ſlaine; with a bold face, and a ſenſeleſſe heart, not trembling at the conſideration of his owne wretched deſerts; the Lord profeſſeth that he will neuer looke with a pittifull eye vponupon ſuch an one, but eſteeme him as a notorious malefactor, and puniſh him accordingly: and that he was of power ſo to doe, he maketh it euident in that place by this, verſ. 1.2.4.that his hand had formed the heauens and faſhioned all the wonderfull works that are on the earth. And they were not ſo wittie to deceiue the Lord, as hee was wiſe and mightie, both to hunt them out; and to execute ſtrange and fearefull iudgements vponupon them.

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

1. Firſt, God doth as ſtrictly command the manner of our p. 62obedience, as the matter of it; and lookes as much that it ſhould be well performed, as that it bee performed. Hee enioynes the Miniſter not onelyonly to preach true and ſound doctrine, but to deuide the word aright, and to apply it wiſely and fitly, giuing eueryevery one their portion in due ſeaſon. Hee commandeth the people, not onelyonly to come to the Sermon, (for ſo the wickedeſt may doe) but to come with a good and honeſt heart. Hee biddeth vsus not onelyonly to pray, but to pray in the holy Ghoſt: (as Iude ſpeaketh) and to pray feruently, as Iames ſaith, Iam. 3.16.Jas 3:16The praier of the righteous auaileth much, if it be feruent. And ſo for all other duties, hee would hauehave vsus to be carefull how wee doe them, as well as that we doe them.

Secondly God is a ſpirit, 2Iohn 4.14.John 4:14and therefore will bee worſhipped, not in outward ceremonie alone, but in ſpirit and truth: giuegive him the beſt words that may bee, if we doe not giuegive him our hearts all is nothing worth.

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

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

p. 63Of the workes

1 Of religion.

2 Of louelove and merciemercy.

3 Of our ordinarie callings.

4 Of recreation.

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

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

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

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

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

The woman in the Goſpel that was troubled with a bloody iſſue, ſaid in her heart before ſhee came to Chriſt, Note. if I may but touch the hemme of his garment onelyonly, I ſhal be made whole, Math. 9.21.Matt 9:21and according to her faith it was vntounto her: for that touch healed both her ſoule and body: yet ſhee had no ſpeciall commandement to come, nor promiſe of good ſucceſſe if ſhe did come, nor experience of any in her caſe that had ſped well before her: if ſhee were thus confident, hauing had ſo few meanes to confirme her, what ſtrength of faith ſhould wee come withall, and what a ſtedfaſt expectation of merciemercy ſhould wee hauehave ſetled in our hearts, when wee come to Chriſt Ieſus in this his ordinance? ſeeing that wee hauehave both a commandement, and a promiſe, and the examples before our eies of ſuch as hauehave found vnſpeakeable good by this holy Sacrament: and there is more reaſon why our Sauiour ſhould pitie vsus, then why he ſhould pitie that woman: for we hauehave a more dangerous iſſue of ſinne in our ſoules, then ſhe had of blood in her body; and many of vsus hauehave beene longer troubled with it, then ſhee was with hers: and hee came rather to heale the ſickneſſe of the ſoule, then to cure the maladies of the bodie. And beſides all the former, hee ſhall hauehave more glorie by ſauing vsus from ſinne, then by healing her from a bodilie infirmitie: and the taking, and eating of the bleſſed Sacrament of the eternall couenant, is much more effectuall to draw vertue from Chriſt, then the bare touching of his garment was: and hee is neerer vntounto vsus now in his gracious preſence, then hee was vntounto her then, in his bodilie preſence.

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

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

1 Firſt, Rules of charitie. Matth. 18.35.Matt 18:35if thou hauehave a grudge againſt any, labour from thy heart to forgiue, and for euer to forget, whatſoeuer iniurie or indignitie hath been offered vntounto thee.

2 Secondly, if thou thy ſelfe haſt done wrong to any other, ſeeke to vndoe it againe. Many when they hauehave beene iniurious vntounto their neighbours, and reuenged themſelues vponupon them, will bee ready to plead for themſelues, and ſay, I am ſatisfied, I hope I need not ſeeke reconciliation with him, for I beare him no malice. But hauehave you not giuen him cauſe of griefe; Note. hauehave not you ſpoken wordes that ſticke in his ſtomacke, and wound his heart: if you hauehave, goe and reconcile your ſelfe vntounto your brother; Math 5.23.Matt 5:23elſe your ſacrifice cannot be accepted: though you hauehave nothing againſt him, yet if hee hauehave ſomewhat againſt you, the rule of louelove requireth that you ſhould ſeeke peace with him, if hee will not ſeeke it of you.

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

p. 67And as theſe and the like corruptions are to bee ſeparated from the workes of pietie towards God, ſo

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

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

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

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

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

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

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

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

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

p. 70A ſecond miſchiefe that vſually accompanieth ſuch exerciſes, 2Miſpending of time.is, miſpending of too much time in their vaine delights: which may well be called vaine, when they either wholly, or for the moſt part hinder men from Gods ſeruice, and from the works of their callings, and make them altogether vaine, & idle, & vnprofitable burdēs of the earth. Satan that old ſerpent (whom they ſerue that are thus in bondage to their fond and wretched luſts) hath many cunning wiles, and craftie fetches, both to allure them into his ſnares, and to hold them faſt when hee hath intangled them: and this is one amongſt the reſt; Note. that when one gets, and feeles it comming, hee ſtirreth vp in him ſuch a luſt after gold and ſiluer, or whatſoeuer they play for, that they cannot make an end in any time. And if any one looſe, hee perſwades him (though indeed there needes not any great adoe to perſwade them, their owne corruptions carrying too great a ſway ouer them in this reſpect) to play one game more, to trie if they can recouer that which they hauehave loſt, and not to let the winners giuegive ouer with ſuch dammage vntounto them, and aduantage vntounto themſelues: and ſo let ſlip many a precious houre, wherein, if they were well buſied, they might get moregood vntounto their ſoules, then all the world is worth.

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

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

A third euill in recreations, is, inward fretting, 3and outward chaſing: eſpecially when they breath out monſtrous oathes, 3Fretting and chaſing, blaſpheming.and fearefull blaſphemies againſt the God of heauen: and horrible imprecations, and curſed ſpeeches againſt his creatures; which are too too vſuall in their carding and dicing, &c. For there are none more outragious people, then thoſe that are caried away with the ſtreame of thoſe vnruly luſts. And whereas many of them will confeſſe, that theſe things are amiſſe, and ſhould be mended, but they know not how to doe it: let ſuch know, that how lawfull ſoeuer ſuch recreations are vntounto others, it's ſure they are vnlawfull to them. Note. For how can they either comfortably pray for a bleſſing vponupon that they go about before they ſet forth in the morning, whē they ruſh on ſuch occaſions (vntounto them at leaſt) of dangerous falling, and fearefull prouoking of the Lord: or how can they returne at night, to render thankes, and to looke their father in the face with any comfort, when they hauehave beene all the whole day ſo buſilie imploied in the ſeruice of the deuill, and of their owne ſinfull fleſh: what lawfull vſe then can they hauehave of that, which they can neither craue a bleſſing on, before p. 72they vndertake it, nor giuegive thankes for, when they hauehave finiſhed it: ſeeing that wee are commanded, Whatſoeuer we doe in word or deede, Coloſſ. 3.17.Col 3:17doe all in the name of the Lord Ieſus, giuing thankes vntounto God the Father through him. If ſuch men therefore cannot remoue the euils of this worke, Note. it were farre better for them to remoue the worke itſelfe: (which they may well doe, and yet hauehave many other honeſt and Chriſtian refreſhings, ſufficient for their comfort & contentment) rather then ſo to miſſpend their mony, and time, and ſtrength, and to caſt away their own ſoules in the purſuite of ſuch baſe trifles, and alluring vanities, that doe ſo bewitch the common ſort of men.

Thus hauehave 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 vponupon ſeuerall occaſions, and according to our ſeuerall callings, we are to be buſied and imployed. Theſe euils therefore we muſt with all conſcionable and faithfull endeauour ſeek to remoue: and that from before Gods eies. For whereas many may hauehave this conceit: no man can charge me, I will neuer accuſe my ſelfe, and my companions will certainly conceale, and keepe all to themſelues, and therefore I need not feare the diſcloſing of my actions and dealings, From before mine-eies.this will not ſerue their turnes: for though men cannot touch them, yet there is an all-ſeeing God, that alwaies looketh vponupon them: and where his eie is diſpleaſed, his hand wil ſurely be auenged. And therfore if we would hauehave any bleſſing from any of Gods ordinances, Pſal. 26.6.Ps 26:6let vsus waſh our hands in innocency, when wee compaſſe his Altar, (as the Prophet Dauid ſpeaketh) and clenſe our inward parts from that that God may diſlike, as well as our outward behauiour from that, which men may diſallow of.

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

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