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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So that you ſee the ſumme of theſe words is,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2 Secondly, reaſons whereby the ſame is enforced.

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

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

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

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

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

Now the reaſons of this point are theſe: Reaſons.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2 Secondly the manner of Gods proceeding. viz.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The truth of this will more euidently appeare, if wee well weigh the things that follow: Namely, 1. What miſery grace doth free vs from. 2. What good things it maketh vs to enioy. 1. In this life. 1. Eſtimation. 2. Safety. 3. Comfort. 2. In the life to come, all maner of happineſſe.

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

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

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

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

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

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

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

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

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

This anſwer therefore of Chriſt, conſiſteth of two parts: A Reprehenſion. Exhortation.

In the reprehenſion he declareth:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THis Hiſtory containeth in it eſpecially and principally the Inſtitution of the Lords Supper: wherein 2. things are chiefly to be obſerued: 1 A conference that was before it. 2 The maner & celebration of it.

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

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

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

Next is ſet downe the reply of our Sauiour vpon this their anſwer: wherin he declareth 1 The grieuouſneſſe of the treaſon. 2 The miſerable eſtate of the traitor.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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