Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.

The second Sermon of the Lords Supper.

ISAIAH. 1.

• Verse. 16. Wash you, make you cleane: take away the euill of your workes from before your eies: cease to doe euill:
• 17 Learne to doe well: seeke iudgement, releeue the oppressed: iudge the fatherlesse and defend the widdowe.
• 18 Come now, and let vs reason together, saith the Lord: though your sins were as crimson they shall be made white as snowe: though they were red like skarlet, they shall bee as woll.
• 19 If yee consent to obey, yee shall eate the good things of the Land.

IN the former part of this Chapter, the Prophet had charged these Iewes, that though they caried the name of Gods children, and of Gods people, & thought themselues in very good case, yet they were indeed notable traitors and rebels against him; which rebellion of theirs is set out by two comparisons: for first he compares them with the Oxe and the Asse, which though they bee of the dullest sort of creatures, yet the one knowes and remembers his owner: 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 vnmind∣full of God, and of his fauours, and more vnteachable and vn∣tractable 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 there∣with, 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 ap∣peare before mee, who required this of your hands, to tread in my courts? Bring no moe oblations in vaine: incense is an abomina∣tion vnto mee: I cannot suffer your newe moones, nor Sabbaths, nor solemne daies (it is iniquitie) nor solemne assemblies. My soule ha∣teth 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 Sab∣baths, 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, 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 vn∣cleane, 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 fil∣thinesse, by godly and heartie sorrow for the same: and where∣as 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. here∣in 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 obla∣tions, 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 e∣uill 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 be∣fore

the Lord, who hath firie eies, and espieth the least ble∣mish 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: you are naturally wittie to inuent mischiefe and in∣iquitie: but for good, you haue no wisdome, nor sound vn∣derstanding: 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 particu∣lar, seeke iudgement, &c. as if hee should haue tolde them in more words: you haue beene giuen to oppression heereto∣fore, 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 bet∣ter 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 oppres∣sing 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 Fa∣therlesse, and defend the Widdowe: and stretch foorth your hel∣ping 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 pro∣ued 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 vn∣to 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. 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,

grace shall much more abounde. Thus much for the first obie∣ction.

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 con∣sciences; 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.] 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 obedi∣ence, but accepts of a minde that is willing to know and keepe the commandements: who doth not require of penitent sin∣ners 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 recoue∣rie, let them not dispaire: and though those that be impeni∣tent see little danger of an ouerthrow, yet let them not pre∣sume: 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 reconciliati∣on and saluation to all repentant sinners. Wherein is shewed:

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

Wash you, &c. In these words he alludeth to the custome of the ceremoniall law, mentioned in Exodus, where God ex∣presly commanded that before the people should heare the Law deliuered from mount Sinai, they should sanctifie them∣selues, and wash their cloathes. Whereby two things were signi∣fied.

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 grie∣uing

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 there∣fore in that place, he appropriateth that action vnto himselfe, saying, I will powre cleane water vpon you, &c. From all your fil∣thines and from all your Idols will I cleanse you.

Heere then, the purpose and drift of the Prophet is thus much, namely that we should ioyne with God, as working in∣struments in reforming our hearts, and redressing our waies. Whence ariseth this point of doctrine; [Doct. 1] 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. 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 sin∣ners, and purge your hearts yee hypocrites. But they might re∣ply, 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 directi∣on, 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 be∣fore

the Lord, he will assuredly raise them vp, as there it fol∣loweth.

This dutie is further commanded in the Prophecie of Iere∣mie, where hee speaketh to the whole Church of the Iewes, in this manner: O lerusalem, wash thy heart from thy wickednesse, that thou maiest bee saued: how long shall thy wicked thoughts re∣maine within thee? In which place is declared what they must wash; their hearts: For they being made cleane, whatsoe∣uer proceedeth from thence must needs besutable theunto. Secondly, from what they must wash them; from their wic∣kednesse: and lastly, to what end; that they might be saued. As if the Prophet had told them in plainer termes; God is rea∣die 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 need∣ed this washing, hee proueth by this euill fruit that did con∣tinually 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, nei∣ther so often, nor so much as now they are.

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 imme∣diatlie 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 ho∣ly remorse for sinne: for that is it, that will bruse the heart indeed, 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 ap∣peare in that former place of Ezekiel, where softnes of heart is set downe as an effect that euer followeth vpon the thorow cleansing of the heart. And as this is commended: so the pra∣ctise thereof is Prophecied and foretold by Zacherie in his 12. Chap. and the good issue and effect thereof declared in the 13. Chap. As touching the first, we may read it in the 10.11.12.13.14. verses of the former Chapter. 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, 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 re∣maine, euery familie apart, and their wiues apart.

Then for the good effect that should follow thereupon, it is contained and expressed Chap. 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, 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 re∣morse 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: therefore when Ephraim fell to repentance, God himselfe witnesseth that hee heard him la∣menting and bewailing his former sinnefulnesse, and the fol∣lie 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 re∣iected. For, The Sacrifices of God are a contrite spirit: 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 com∣fortablie 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 trou∣bled heart.

2 A second reason, [unspec 2] to shew the necessitie of this inward touch for sinne, is, 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: euen to them that account sinne to bee a bondage and a captiuitie vnto them. And none haue any war∣rant 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 mer∣cifull 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, 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 rebel∣lions 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 fel∣lowship, 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; other∣wise 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 ai∣meth at in their correction.

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

And first, because it is a supernatural worke, [unspec 1] 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, [unspec 2] so wee must vse the meanes that God hath appointed; namely,

1 First, to call to minde our many and great offences a∣gainst his maiestie, and to lay before our eies in as particular manner as we can, our corruptions both originall and actuall, before and since our callings: 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 af∣ter 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: and so did Dauid his own corruptions; endeuouring in many words to make them odious in his owne eies: 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 false∣hearted: 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 o∣ther circumstances, are either plainely expressed, or by conse∣quent necessarily implied in that 51. Psalme, whereby hee la∣bours to set out the hainousnesse of his offences, that his own soule might abhorre them, and all the world might see his vt∣ter detestation of them.

Another excellent meanes is, [unspec 3] not onely with patience to en∣dure, 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: 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 ordi∣nances 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 whole∣some, [Note.] and sound, and wise reproofe of a Minister of God, or some Christian friend in priuate, throughly set on, and effe∣ctually 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 in∣iquitie; wherein they had a longtime wandred and gone a∣stray. 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, 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, dailie, in priuate, lest any be hardned through the deceitfulnes of sinne.

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

4 Fourthly, we must as often as fit occasion is offered, [unspec 5] goe vnto the house of mourning; where we may be put in minde of our wofull estate, by reason of our wicked nature and sinne∣full cariage, in violating the Lords holy precepts and com∣mandements: and this is commended as the parte of a godly wise man by Salomon, in Ecclesiastes; where it is said, The heart of wise men is the house of mourning: but the heart of fooles is in the house of mirth. And the reason why this is a part of wis∣dome, is rendred in the 4. verse. It is better to goe to the house of mourning, then to the house of feasting; because this is the end of all men; and the liuing shall lay it to his heart.

And if others chastisements should affect vs: much more should Gods correcting hand vpon our selues, mooue vs: and and when he smiteth vs, wee should ioyne with him, and take his part, and smite our owne hearts; and then if Gods stroakes on others, or on our selues, doe make vs mourne for our re∣bellious behauiour against the Lord, happie and blessed are wee: for so saith the Prophet, Blessed is the man, O Lord, whom thou chastisest, and teachest in thy Law: and our Sauiour also,

Blessed are those that mourne, &c. therefore when we finde our selues inclined to heauines, in respect of any outward scourge that lieth on vs, or on our friends; let vs take hold of the oc∣casion, and turne the course of our griefe another way: which if we can attaine vnto, and make our sin to be our greatest sor∣rowe, Christ Iesus shall bee our greatest ioy: and wee being mourners of Sion, shall be comforted in due season: our ini∣quities shall be remoued as a cloud, and scatered as a miste, and wee receiued into euerlasting fauour.

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

can say somwhat for it: but if we do not nourish it in our souls, but ba nish it thence, we shall bee accepted whatsoeuer our life hath formerly beene: for as God will neuer sprinckle the blood of his owne sonne vpon a carnall, and proud, and pro∣phane heart: so hee will neuer denie to giue the merits of his sonne vnto an heauie, and sorrowfull, and contrite spirit.

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

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

This people here had many ontward obseruations, as doth appeare from verse 12. to the 16. Yet because their seruices were not performed in faith and loue; God did vtterly ab∣horre and detest them. They would keepe the Sabbaths, and frequent the solemne assemblies, but they would learne no∣thing at all: though their bodies were there, their hearts were not there; but either about their busines in the familie, or their affaires and dealings in the world; thinking how to re∣uenge such or such an iniurie; how to releeue themselues in such or such a necessitie, or the like, or perchance worse mat∣ters. They would make long praiers, but their hearts were full of wrath, and their minds full of doubting: and so in other exercises of religion, still they mingled their owne corrupti∣on, in so much that God could haue no liking of them. Such were the Scribes and Pharisies also, who vsed to preach, to

giue much almes; to pray, and fast often; and had a verie smoth outside: for so much Christ grants them, that they were painted Sepulchres, faire to behold and looke vpon: and graues so couered ouer with greensward, that one might walke ouer them againe and againe, and yet neuer perceiue any rotten bones therein. Notwithstanding all this, the vengeance of God is denounced against none more often and earnestly by our Sauiour, then against that kinde of people, as appea∣reth plainely in the Gospell. And why? because they tooke not away the euill of their works: for which cause, the Lord Iesus tels them, Yee are they which iustifie your selues before men, but God knowes your hearts: for that which is highly esteemed a∣mong men, is abominable in the sight of God.

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

And the same detestation of such hypocriticall seruing of him, the Lord sheweth in an other place of this Prophecie. Where first hee declareth what kinde of worshippers he requi∣reth and delighteth in. To him will I looke (sath hee,) euen to him that is poore, and of a contrite spirit and trembleth at my words. Thus ought all to bee disposed and affected, that expect any fauour from the Lord: that because hee is so holie, and migh∣tie, and glorious, they must come with feare and trembling, through a sight and feeling of their owne basenesse and vn∣worthinesse. Which if they striue to doe, the Lord promiseth that hee will looke vpon them with a mercifull and gracious eie. Then in the next verse, hee setteth downe what account he maketh of ceremonious worshippers, that contented them∣selues

with offering oblations of bullocks, and sheepe, &c. thinking that God was beholding to them for the same: they trembled not at the word, neither were sorrowfull, nor heauie hearted for their sinnes: yet because they were at coste and charges to serue God in sacrifices and incense, they thought themselues as good as the best: but the Lord sheweth there that he condemneth and abhorreth them and their oblations, saying, hee that offereth a sacrifice, and doth not offer himselfe, it's all one as if hee were a murderer (for to that effect are the words) He that killeth a bullocke, is as if hee slew a man: and hee that sacrificeth a sheepe, as if hee cut off a dogs necke, (which was then an vncleane beast, and reiected (amongst others) by the Leuiticall law) he that offereth an oblation, as if hee offered swines blood: (which was likewise forbidden at that time, and coun∣ted an abomination to be offered to the Lord.) And as for their incense, and bowing downe in Gods house, he sheweth that it is as if they bowed to an Idole, and blessed it: it was as hate∣ful and lothsome in Gods eies, as the most vile and monstrous Idolatrie that was. For hee required of them in those out∣ward oblations, that they should haue spirituall affections: [Note.] without which the other were so farre from pleasing him, that they grieuously prouoked him. Hee that did bring a beast to bee killed, was thereby to professe before the Priest, that hee deserued for his transgressions, to bee killed himselfe. Now when hee could stand by, and see the beast slaine; with a bold face, and a senselesse heart, not trembling at the consi∣deration of his owne wretched deserts; the Lord professeth that he will neuer looke with a pittifull eye vpon such an one, but esteeme him as a notorious malefactor, and punish him ac∣cordingly: and that he was of power so to doe, he maketh it e∣uident in that place by this, that his hand had formed the hea∣uens and fashioned all the wonderfull works that are on the earth. And they were not so wittie to deceiue the Lord, as hee was wise and mightie, both to hunt them out; and to execute strange and fearefull iudgements vpon them.

Besides these places, there are reasons to confirme this Do∣ctrine: for, [Reasons. 1]

1. First, God doth as strictly command the manner of our

obedience, as the matter of it; and lookes as much that it should be well performed, as that it bee performed. Hee en∣ioynes the Minister not onely to preach true and sound do∣ctrine, but to deuide the word aright, and to apply it wisely and fitly, giuing euery one their portion in due season. Hee commandeth the people, not onely to come to the Sermon, (for so the wickedest may doe) but to come with a good and honest heart. Hee biddeth vs not onely to pray, but to pray in the holy Ghost: (as Iude speaketh) and to pray feruently, as Iames saith, The praier of the righteous auaileth much, if it be fer∣uent. And so for all other duties, hee would haue vs to be care∣full how wee doe them, as well as that we doe them.

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

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

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

Of the workes

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

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

So for praier, whereas they should lift vp pure hands with∣out wrath, and without doubting; many neuer care what ma∣ner of sacrifice they offer vnto the Lord: but are full of pas∣sion which distracts them, and full of vnbeleefe which ex∣cludes them from hauing interest in God blessings: and so their praiers tumble down againe vpon their heads, and bring vpon them iudgements in steed of mercies. They may truly say, that they haue sought for helpe often, and haue had no hearing; but it is long of themselues: for the sea is not more

full of water; then God is full of mercy to all that call vpon him in truth: and if they could put away their vnbeleefe and hy∣pocrisie, and other euils that are mixed with their suites and supplications, they should finde that none is so kinde a Fa∣ther, as God is: and they should not bee so ready to aske, but hee would bee more readie to giue, if so be they did come in faith, and aske aright as God requireth. The like may bee said for the Sacrament of the Lords Supper: diuers there are that partake of it as often as their neighbours doe; but they are so farre from receiuing benefit and comfort therefrom, that it proues hurtfull and vncomfortable vnto them: and why? be∣cause they put not away the euils of this worke.

But what are they (may some demand?) They are di∣uerse.

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

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

notwithstanding their often communicating at the Lords table.

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

This wee should beleeue and rest vpon: and if wee doe not, wee offer vnto the Lord the greater iniurie: for hee is no de∣ceiuer, but purposeth to bestow that vpon vs in truth, which he makes offer of in shew: euen to giue vs as full a commu∣nion with the righteousnesse of the second Adam, as wee had with the corruption of the first Adam. Euen as the bran∣ches doe partake of the sappe of the Vine: and the members of the body, haue life and motion deriued vnto them from the head: so shall we receiue grace and life from Iesus Christ,

in, and by his holy meanes, so often as wee doe thankefully vse them.

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

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

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

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

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

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

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

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

First, for masters; [unspec 1] (to touch that part immediately before mentioned, as it concerneth them more particularly in their places) it is their dutie to deale with their seruants by admoni∣shing them, and by reprouing them; yea, and if need bee, [unspec 1] by correcting them also: which is as necessarie for them as their meate and drinke: but then they must beware of wrath and outrage; of bitternes & crueltie; and do as the Lord doth here; he telleth the Iewes, that they were worse then bruit beasts, and nothing inferiour to the Sodomites in sinne, and impiety: but how; doth hee leaue them here? Oh no, he deales merci∣fully with them, and shewes them how they may amend all, for otherwise they would haue fretted or dispaired. So must ma∣sters deale; not minister a sharpe and biting reproofe, and then fling away from their seruants in a passion, for that were not to deale as a Surgeon that comes to heale; but as a robber, [Note.] or a theefe, that comes to kill; that giue a gash, or a wound, and so away: nay, as wee must shew them their sickenesse: so we must giue them a medicine: tell them where they goe out of the way, and direct them into the right way: yea, and beseech the Lord also, of his owne mercie and goodnesse, to guide and order them better hereafter; for else our admoniti∣ons will doe them more hurt then good, a great deale. They will hate the reproouer, and despise the reproofe, but neuer leaue the fault reprooued. And thence it is that there are so

manie complaints: neuer man or woman was troubled with such children, or such seruants: Why? what is the matter. Oh wee haue reprooued them, and told them of their faults so often, and so earnestly, and yet there is no reformation, nor amendment of any thing: but looke backe to your selfe now, and perhaps the greatest blame will lie vpon you.

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

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

So for labouring in our vocations. [unspec 2] It's good to rise earely, and to goe to bed late, and to eate the bread of painefulnesse, so that a moderation bee kept, that masters and seruants bee not oppressed; but then we must take heed that we labour not for couetousnes, nor in desire of filthie lucre, but in conscience and obedience to God: [Note.] for otherwise, wee shall bee froward and distempered when things goe crosse with vs: and luste after the world, and dote vpon the vanities of the world when things goe well with vs. If we serue the world, or our selues, in the paines that we take, we shall be vexed, and disquieted with

continuall discontentment; and euer turmoyled & tossed with some inordinate affection: or otherwise if we can get aduantage by doing of wrong, we shal not much sticke at it: and if a com∣moditie lie in our way, wee will bee sure our neighbour shall be a looser, rather then our selues. Whereas if wee aimed at Gods glorie in our dealings and affaires of this life, wee would rather suffer wrong, then doe wrong: and helpe others, then hurt them, knowing that when we doe best, we alwaies speede best.

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

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

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

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

Yet it is strange to heare how those that carry the name and profession of Christianitie, will shift off euerie wholsome ad∣monition and rebuke that is brought against them, with this, what? will you not allow vs recreation? but it might be de∣manded of many of them, to their shame, what is your voca∣tion, that talke so much of recreation? what sore labour haue you vndertaken so to wearie you, that you should stand in neede of so much refreshing? In truth if things were well ex∣amined, we should finde, that such make their sports to bee

their vocation, (if they haue any at all) not their recreation. For they doe nothing else, or very little else, but eate and drinke, and sleepe, and play, and so consume their daies, and spend the greatest parte of their life like Epicures, that dreame of no other happinesse, but of following their delights, and giuing themselues ouer to beastly voluptuousnes and sensu∣alitie. And whereas recreation should bee vsed onely as phy∣sicke, they make it their ordinarie diet. If wee should heare a man alwaies inquiring after skilfull Physitions, [Note.] and calling for nothing else but Physicke, Physicke; we would presently con∣clude, certainely this man hath a very sickly body: and what els can we think of those men, that are stil following after vain delights, and in whose mouthes there is nothing so vsuall, as recreation, recreation, what else (I say) can wee thinke of them, but this, surely these men haue very sickely soules. There is very little inward ioy and spirituall contentment in that heart, where so much is sought for from these exter∣nall things.

A third euill in recreations, is, inward fretting, [unspec 3] and outward chasing: especially when they breath out monstrous oathes, [unspec 3] and fearefull blasphemies against the God of heauen: and horrible imprecations, and cursed speeches against his crea∣tures; which are too too vsuall in their carding and dicing, &c. For there are none more outragious people, then those that are caried away with the streame of those vnruly lusts. And whereas many of them will confesse, that these things are a∣misse, and should be mended, but they know not how to doe it: let such know, that how lawfull soeuer such recreations are vnto others, it's sure they are vnlawfull to them. [Note.] For how can they either comfortably pray for a blessing vpon that they go about before they set forth in the morning, whē they rush on such occasions (vnto them at least) of dangerous fal∣ling, and fearefull prouoking of the Lord: or how can they returne at night, to render thankes, and to looke their father in the face with any comfort, when they haue beene all the whole day so busilie imploied in the seruice of the deuill, and of their owne sinfull flesh: what lawfull vse then can they haue of that, which they can neither craue a blessing on, before

they vndertake it, nor giue thankes for, when they haue fini∣shed it: seeing that wee are commanded, Whatsoeuer we doe in word or deede, doe all in the name of the Lord Iesus, giuing thankes vnto God the Father through him. If such men therefore cannot remoue the euils of this worke, [Note.] it were farre better for them to remoue the worke itselfe: (which they may well doe, and yet haue many other honest and Christian refreshings, sufficient for their comfort & contentment) rather then so to misspend their mony, and time, and strength, and to cast away their own soules in the pursuite of such base trifles, and alluring va∣nities, that doe so bewitch the common sort of men.

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

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

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

Notes

• verse 3.
• Connexion.
• vers. 17.
• Psalm. 32.
• Rom. 5.20.
• verse 19.
• Exod. ••9.10.
• Ezek. 39.25
• What wa¦shing is re∣quired of vs.
• Iam. 4.8.9.
• Iere. 4.14.
• Ioel 2.13.
• The effect of godly sorrow.
• Ezeck. 36.25.
• Zache. 12.10. &c.
• 2 Chro. 35.25
• Zache. 13.1.
• See Chap. 12.8. for this in∣terpretation.
• No sound re∣pentance without mourning for sinne.
• Psal. 51.
• No faith with∣out it.
• Luke 4.18
• Math. 11.28.
• Matth 15.8.
• Meanes.
• Pray for it.
• Aggrauate our sinnes.
• Neh. 9.
• Psal. 51.
• Suffer admo∣nition.
• 2. Sam. 12.
• 1 Thes. 5.10. Heb. 13.22.
• Heb. 3.13.
• Meditate of Gods infinite mercy in Christ.
• Isa. 53.5.
• Make vse of others crosses
• Eccles. 7.6.
• Of our owne
• Psal. 94.12.
• Mat. 5.4.
• Good things must be done in a good ma∣ner.
• Mat. 23.
• Luke 16.15.
• Isa. 29.13.
• Isa. 66.2.3.
• verse 3.
• vers. 1.2.4.
• Iam. 3.16.
• Iohn 4.14.
• Works of re∣ligion. Euils of hea∣ring.
• Hebr. 4.
• Corruptions in praier.
• Euils to be remoued by communi∣cants.
• Math. 9.21.
• Vncharitable∣nesse.
• Rules of cha∣ritie. Matth. 18.35.
• Math 5.23.
• Singing of Psalmes.
• Workes of mercie.
• Admonition.
• Workes of our callings
• The masters dutie.
• Reproouing.
• Labour.
• Seruants du∣tie.
• Recreations.
• Corruptions thereof.
• The euill end of them.
• Mispending of time.
• Fretting and chasing, blas∣pheming.
• Coloss. 3.17.
• From before mine-eies.
• Psal. 26.6.