-+ %^ '^^I }d the thing figmfiedare gitien andreceifted. The other fart of a Sacrament, which is the rvord.To what vfes the Sacrament ferueth vs more then the word, Fatilts which ^ermrt the Sacrament ^ Cr'c, serm. nil. Out of I. Cor. 11.25. Incrcating of the Sacra- ment ofthe Lords Supper: Sheweth the dipterfe Names both in the Scriptures and by the Ancients giuen vnto this Sacrament of the Lcrds Supper. The ends why this Sacrament was inflituted. The things both outward and inward contained in thii Sacrament, That the things figmfied tn both Sacraments are one , but the JigKes are not one : why m Baptifme there is but one figne , and in the Lords Supper two ? What power and perpetuity the bread hath to be aftgne. How the Signes & the thing (ignifiedare conioynedtn the Sacrament? How the Signe and the thinir pgnifed^s receiued, What inconueniences are caft in by the Paptfls agatnfl this fpiritua/i receiuing ofChrift in the Sacrament, How thefouie is [aid to eatethe body anddrtnk^ the blood of Chrifl, Faith is that which couplet h vs to ChrtJ^, tAJimiluude explaining the fame, Serm. V. Out ofthe I. Cor. 1 1, 23. Incrcating of cbc Sa- crament ofthe Lord Supper; Sheweth our vnion with Chrifl by vertue of communion of the f^me Spirit, The defjjition of the Sacrament of the Lords Supper, ■ why this Sacrament is called a feale : Why a holyfeale. Why thefeale isfaid to be annexed to the Couenant^Why the Sa- crament fhould be adminiflred publikely . Why this feale mufl be mmiflred according to Chnfis tnffitution. That the wordnndele^ ment mti^ concurre inthe inflttution of a Sacrament, What we meane by the word^ in a Sacrament : what the Paptfls vndrrfland by the word, in thts aUion , and our differences from them. How A 4 the THE CONTENTS. tke outward Elements are fanSitfled, How the Pafifis fanBifie thefe Elements, The refpitattoofTranfuhftantitHto by dtuerfear^ guments. The reafons why the Tapirs cannot thtnke Chrtfls body ^refent tn the Sacrament vnleffe it be really and Jubflant tally pre-^ fent.The'Dtfiers opwions concerning theprefence of (^hrifls body tn the Sacrament. How a thing is [aid to be abfent and frefent^ How the body ofChnf} ti frefent,Our difference with the T^apifts, to whom the words ought to be direUed^&c* Serm. VL Out of Jfaiah 58. Inmc^trng of Hez>echiahs SickcncffcjV.i.i.^; Sheweth that the greatefi are not exempt from great and fore trials, That Herechiahs difeafe was (thostgh not in thegrea- . tefi extremity ) that which ti^e by an emphafls call the Stckeneffe, why Godthfuvijiteth his children. The time when the King feU into this difeafe. What is car duty in the like cafe of dtflrejfe , from the T^rophets plaine dealing with the King,' That the PrO' phet (as appear eth) was not too rigorous inhisdenuntiation, in adding affliction vpon affliSlion to the King, The Kings excellent hehatiiour in this Sickneffe: Hisgefitire in the fame expreffing the Jtgnes of a good conference. His recourfe {in extrcmitie ) to the fame great power which now didfmite him ^ feeme to he his ene- fnyiour le^onfrom thence, Serm. VII. On Ifa, 38, 4. 5. 6, Intrcating ofHezechiahs Sicknc{re,(hcweth The fpeedy iffue and hearing of the Kings prayer : our leffons from thence : It is a mercy to be viflted at home, as this King was. The author of the Kings comfort was God^vfmg the meanes of his minifter and word. Why mention is made of Dauid in this com* fort the King receiued. Why Dau id is called the Kings Father. Our leffons from this preface. That the Lord Is neare the prayers of his children. That as this King receiued more then he asked from God ifofor the moflpart do M the Saints. Scf- THE CONTENTS. Serm, VIIL On Ifaiah 5 8. 7. 9. v. i o. 1 1 . Intreating of Hszechiahs (icknefle, Shewethrvhy the Ki?jg fought afigne , horvfome refiifepgnes, Hoivthefigne wa^ (Ijewed. fVhy the Stgne rvasrvrought \nthe Di- alL Why tn t he bodte oft he Sunne* What profit is to be gathered of fignes,By whofe power thisfigne wjis vorouoht. The force of prayer^ The Kings thankftdne^efor the benefit recemed* A(hort fpimme of the Kings life, Our leffonfrom thence. The Kings fong , ff:emng frfi vphen he rvM troubled. The dinerfltie of the f ear e of death tn the godly and rvick^d. The way to efchue the fear e of death, 7 he reafons tvhy death Jeemes now fo grtemtis to the King, A cenfure of thefe his reafons, Serm. IX. Out of If^iah 38.12. 1 ^14. Intreating of Hez.echiahs fu knefle. Sheweth the (imilit tides whereby the King amp li fed his prefent lamentation. Why the Patriarkj conuerfed in tents. Our vfei thence. The extremitie of the Kiygsdifeafe. Why God [uffereth his children tofallintofuch extremities. Our lejfons thence. By rphat meanes the King in this extremitie feek^th vnto God, Why the King fought the prorogation of his dayes. In what re^ecl it is lawfulltojecl^ the prolonging of our dayes. That faith and doub- ting may remaine m onefoule. If Chrtfl in his agonie hadcontra- rievoyees , no maruell this King had alfo^Horv this Kingteacheth vsto pray tn extremitie, Serm. X. OnIfaiah,^S.J^, 16, Intreating of Z/^^- chiahsCulinQff'c, Sheweththe Kings thankefulneffe in three things. That a good confciencegtueth thanhes for euery thing receiued How the King expreffeth the greatneffeofthe mercy receiued,What e^eBs this m§rcy did breedein htm, Horv the fweetnejje of this m^cy did THE CO INTENTS. ptdl^ him btirfi forth Inpraife efthe word. How A inAn(hall\now if the Spirit of life he begun in him. How the Spirit ii [aid to he nouri^jed in vSy and how ham(hed^ c^c. Serm. XI. On Ifaiah 3 8# I <5. to the end of the chaptcr,In- ttcniD^ofHezechias (ickneflc, Sheweth , how from the other effects of the word , the King contwueth to extollthe fame. The time n hen this King did thus faJlflcks, The manner of the Kings deliuery.Th At fm ii the onelie thtngpunifhed in the wicked^ andpargedtn the godly. That remif- fion offinnes cnreth alldifeafes. That rvhen Cjodforgiueth Jinnes, he alfo forgetteth them* That God onely forgiueth fmnes. The caafe andreafom^why GoAdtd for gine this Ktnghisfnnes, Doc-^ trine from thettce , why the Lord worketh by meanes andfecon* dory caufes. Serm. XII. Out o^Pfalme 16, From i. to the 8. vcr. Intrea- ting of the great dcliuery in 88. from thcSpanifh tyranny; Sheweth thepurpofe of the Prophet in this Tfalme : what is meant by the name of God, That the true knowledge and praifes of god accompany each other. The profit e which comet h to vs by thankcfgiuing. That it is a mercy tohaue God nearevr , and to dwell with vs. The place of this ouerthrow.JVhat that is, which driueth god from any place . Horw this viUory was obtained. How the Lord is faid to rebuke, Gods former dealing with his Church, To what end the Lord appointeth enemies vnto his Church, How of Gods great mercy es foUoweth admiration, Serm. XIII. OtiPfalmcjC. 8 9.IO.II.I2. Intreating of the former fubie(^, SbcTvethjthat God onely did thi^ great rvorke. The effeEls that this THE CONTENTS. thli^eat rfiorkhr ought forth, One leffonfrom tbeytce, The time of thts great wdgment.The ttmes of godt fitting and rt^ng To rvhat end God commonly rifcth, tyfn oiiefltort of the Church preuen^ ted. Exhortation to thankefninejfe. That rve (hould vpon extra-- crdittorj mercy es chtefiyfitrre vp ourfelues to the fame, Serm. XIIII. On Tfalme 40. preached in a publikc faft en- ioyned by authority. The parts of this Pfalme. In the i .part, from Dauids expert^ ence dtuerfe obferuations. Horv Hope differethfrom Fatth, The Itfe of hope, Hope and mourning may fl and together, Hopp to oh' taine patience in tronble. How to k^oixf rfhen God heareth our prayer ^though he grant not in ft ant ly ourfute. How conflant mour- ning in trouble vnto God, argueth certaine dcUuerance. Why the Lord delay eth to helpe his fer Hants, The end rphy our prayers are heard. Two forts ofabufmg the grace of God, Serm. XV. Out of 2,Tini.i.22.preached at the publikc Re- pentance otiheEarlc Both well, in the Church of Edinborough. Sheweth thefumme and meaning of the words -.what thefe things he,whichallyongm€n [houldflte. What U meant by thelu^scf youth, whence the reftraint offinne doth come, 'By what meanes the Lordreftrawethfinne in vsJVhat things yong men (hould feekc ^fier. The definition and forts of Repentance, In rrhatreffeEls v^rdly forrow is called a blind terror. What godly forrorc is, A caution to be obferued tn Repentance, What the great eft finne a A man can commit is. The ejfeSIs of godly forrow. The manner of Repentance : Why fome parts of Repentance , haue the nameof Mortification and Viwfication, That in the worke of Repen- tance ^ the dwell fiajeth nothing more then ourfncere confejfion of Sinnes, t^ caution to beware ofPrefumption,That there be trfo fortes of Repent once, ^c, Scr. THE CONTENTS. Serm. XVI. Out or2.TiiT». 2.13. In way of an Exhcrta- tion to a Prouinciall Aflcmbly, Sheweth at whofe hands the Paflor ought chiefly tofeeke appro- hation, Hotv to okaitie true approifation. Theweightofmmu fieriall fufiSiton. Thegroundemrke of the mintftery^ Whereupon it eoMeth. IT hat it ii to rule in the Ij>rd^ &c. \. THE FIUST SERMON, VPON THE PREPARATION TO THE LORDS SVP PER. I. Cor. II. 2. Let euery man therefore examine himfeife^ mdfo let him eate of thfj Bread, anddrmke of this Cup, Elbeloued in Chrift lefus : The Apoflle in che words which we haue read , deliuereth his counrcil,and giueth his aduice ; and not oncly giues his aduice, but giucshisadmo* nition and command ; That we fhould not come to the Table of the Lord , that we fiiould not come to the hearing of the word rafLly : but that cuery one of vs fliould come to this holy w^orke with rcuc- rence; thatwc fiiould prepare and fandlific our lelues in. fome meafure. And feeing we go vnto the King of hcauens Table, it becomes vs to pur on our beft array. In a word, he deliuereth the whole dodlrine and matter of this prepara- tion, when he faith ; Let euery man, and let euery xvoman , trie and examine themfelnes. As if he would fay, Let euery one of youytrie arid examiney our foulesHih^t is,trie the eflateofyour owne hearts, and condition of your owne confciences. Marke and behold in whatefiate your heart is with God, and in what eftate your confcicncc is with your neighbour. He biddeth not your neighbourto try you , he biddeth not your companion to try your heart; but be biddeth your felfe in perfon,to trie your owne confcience ; he biddeth your felfe, trie your owne heart ; becaufe none can be cer- taine of the eftate of your heart, or of the condition of your confcicnce,butyour felfc. B Nowi > THE I. SERMON. Now he excludes not others from the triall of you nei- ther ("for it is lawfull for the Paftor to trie you, J but others cannot trie you fo narrowly as ye your felues may ; for no man can know fo much of me as 1 know of my fclfe. No man can becercaincof thccdateofyoiir heart and condi- tion of your confcience; and yet you your felues may be certaincofit. As for others, men may iudge of your heart and confcience according to your works and cffe6^s ; and except your woikes and effeds be very wicked and altoge- ther vicious , we are bound in confcience to iudge charita- bly of your hearts and confciences.Therefore, there IS none fo mecte to trie the fpirit of man, to try the heart or confci- ence of man,as is the man himfelfe. The heads to Now that this triall may be the better made, yehauefirft beinircatcd tovndefftand what it i$ that ye fiiould trie: what ye call a ohnthisScr-j confcience, which theApoftles commands you to trie. N ext,ye are to confider for what reafons & caufcs y e fliould try your coofciences. Thirdly,& laft of all ye, arcto know in what chiefe points ye flhould try and examine your confciences. Then, that we fpeake not vnto you of things vnknowne, it is neceflary for cucry one of you(' feeing there is none of you that lacketh a confciencc)to vnderftand what a confcience is; & as nccre- ly as God flnall giue me grace,! will bring you to the vndcr- (hnding and knowledge of a con/cience. Definition of 1 call a confcience, a certaine feeling in the heart, refem- confcieoce, hling the iudgcment of the liuing God , following vpon a withihccx- deed done by vs, flowing from aknowlcdgein theminde, pofitionofc accompanied with a certainemotion in the heart , to wit, ihV^f^ feare orioy, trembling orreioycing.Now,vvc will examine the parts of this definition. I call it firft of ail, a ccttaine fee- ling in the heart ; for the Lord hath left fuch a rtampe in the heart of cuery man , that he doth not that thing fo fecretly, nor fo quietly , but he makes his owne heart to fmite hirn, and to ftrike him : he makes him to fcele in his owne heart, whether he hath done well or ill. The Lord hath placed this fpeling in thy hearty why?Be- caufc THE I. SERMON. 5 caufc the eyes of God lookc not Co much vpon the outward countenance and exterior behauiour, as vpon the inward hearc.Forhefairh to^^w//r to Rcepe health hi thyfoulc, is this; Ye muftflie, efchiie, and for- beare, whatfoeucr may trouble the health of your foule, W'hatfocuer may trouble the quietnes and peaceable efJate cfyourconfcience? caftitout, forbeoreit, and efchueit. Thisgencrall is good. But let vs fee what it is that troubles the quiet eflatc of the confcience.Onely finne; nothing but an euill nature. Therefore we muft of nece(!itie , to keepe health in out foules, forbcare and efchue finne ; we muft flic and auoidc finne* Ir is not pofliblc chat ye cankeepe a good confcience,and ferue the zffc6\ions of your heart .* Sc there- fore to keepc peace and health in thy foule , thou mu(^ take leane of thy lufts, thou muft renounce the Infts 5c aiFe(flions of ^y heart, and thou muft not do as thou waft wont t6 do: thou rauftnotbe.giuen to theferuiceofthi'nc affcf^ions,8c of ihmc appetite, lo put them in execution as thou haf^ for- merly done. But in cafe thine affedliotis or luft command thee to do any thing, what is thy part ? Thou mulVtry how far this may ftand with the good will of God , and how far that affeilion which commands thee, may agree with the lawofGod. Is there fuch an harmonic J as that that thing which thine affedi^il^ommands thee, may ftand with Gods law and holy will ? Then no queftion, it is a fanc^ified aflfc^lion. ti THE I. SERMON. aflrc<9:ion,thou maift put it in execution. But after this tryall, if thoufinde thine 3flFc(5lions to be exorbitant and out of rule, carrying thee from God and agaim'^ his law beware of it, rcfift ir,put it not in execution ; for if thou fulfill the will of thine affections , what pleafurccanit bring with it? Ic may well bring a flattering pleafurc in the cntrie,but it clo • fctheucr with a bitter remorfc in the end. Then to elchue this bitter remorie , fliould ye not a!l try your affcdions? Ye muft examine and try them by the fquare of Gods law, ye muft fee how far they agree with his Jaw, and how farrc they diflenc from it, and fo farre as they are diflbnant from that law, let euery man deny himlelfe, renounce his affc^i- ons: and fo,this triall being taken in this mancr by thy Celfct it fandifieth thine affecSlions.maketh Chrift to lodge in thy f6ulc,maketh thy confcienccto be at refl.And the holy Spi- rit this way maketh both body and foule to be in good health, and toreioyce.Thcn flic fromfinne. This is thefc- cond Icflbn. The third leflTon is this; Study to do wcll.Wouldefl thou kcepe health in thy foule? Studieto do better and better continually : At theleaft, haue apurpofe in thy heart, to do better daily, which is the laft leflbn. Seeing that when wc fludie to do beft, and that the iuft man,ihat is,the mofl holy n)an,falleth fo often as feuen times a day,yearather,feuenty times, what is thy part in thcfc flips andfnares? Though thou fall, as thou canft not efchue to fall, lie not flill there, fleepe not there where thou hafl falne.-it is a fliamc to fleepe there,thereforearifeagaine. And how fliouldeft thou i^fe? By lifting vp thy foule, and running to theFountaineof grace and mercy; by repairing to ChriflTcfus, taobtainc mercy for thy foule, and to craue that he would fend out of himfelfe that mcafure ofpcace, that may put ihy confcicncc at reft, and reflore thy /bule to health. So, lie not where ihoufallcfl, but incontinent arife and craue mercy, and in obtayning mercy , thou flialt repaire thy fall , thou flialt a- mend thy life by repentance, and b| repentance thou flialt get peace, thou flialt bauc thy confcicncc at refl , and gee health THE I. SERMON. xj health to thy foule. Now kccpc this rule, if thou defircft to kccpc thy fouIc in health : looke that thou flcepe not in fin as DauidAx^ : lie not i\'\\\ when thou art falne, and fo fall ffom one finne to another; as from adultery to murther, from murther to the next, &c. As commonly ifa man fleepc in fin, and rife not I'n time , one finne will draw on another; for there is no finne alone, but alwaies the greater and more haynous that the finne is , it hath the greater and worfe fins wayting on it . Therefore when ye fall , delay not to arifi:, butrcpaircto the fountaine ofmercie and fecke grace in time: run to prayer,run to the Church of God whcrefoeuer it be,whethcr in the ^M or in the townc : run to Chrift le- fus and craue mercy of him, that ye may haue peace in your confciences ; and fo by ihefe meanes euery one ofyou fhall preferue health in your foulcs. Bythefc meanes ye fliall learne what difference i" betwixt this liuing word of mercy and grace, which founds in our religion; and that (laying letter that klNeih the foule ofeuery one that heares it, I meanc that idolatrous dodlrine of that dumbe Mafle* I mention this vnto you becaufe I fee that many in the/e daics arc falne to it , and the Lord is beginning toabfiraCt his grace and mercie from this Countrey for the contempt of this quickning word which hatb fo clcarcly founded here,aod which ourCountreymenforthegrcatettpart(run- ning headlong to the diuell in a dumbe guifejtrauell vtter- Jy to banifii. Is not this a miferablc thing that fo few ofyou hauf eyes to confider and difcerne of the time of peace, mercy and grace, which is fo abundantly offr ed ? The Lord of his mercy giue you eyes in time. Thus far concerning the reafons wherefore euery one of you (hould trie & examine your owne confciencesrand this trial! ought not to be for a day or for a yeare, but it ought to be euery day and euery yeare of thy whole life.For that con- Icicncc that fhouldreii for euer with the liuingGod, that confcicncc which mufieuer behold the face of the Sonne of God, itcannotbeouer-wellcleanfed, we cannot looke o- ucr-narrovvly to it.The more curious wc be in fearching out of 14 THE I. SERMON. of this confcience, we arc the better occupied; I (pake of out owne confciences, I fpeakc not of our neighbours. lo what Thirdly, I come to the points wherein euery one of you ^^°" ^^ fliould trie & examine your feluc^^ Euery one ofvou ought mineourcon- ^^ ^^^^ ^^^ examuic your conicicnces m two things : Firft, (cicnccs. whether thou be at peace with God who is the Lord of hea- uen,or nor. Next, examine thy conlcicncc whether thou arc inloueand amitie with thy neighbour, or nor. Wouldeft thou know whether thy confcience be atvnitieand peace ■with God, or not? Thou fhalt know it this way; the God of heaucncan haue no focietienor companie with that foulc which is alwaies vncleane, that is cuery way defiled ; no he cannot. Now I fpeake not fo precifely that I make a foulc to be fully fanv^ified and perfe6^1y holy in this life ; no, in this life there arc wonderful! iniquities , groffefinnesand great faults wherewith euen the righteous are defiled : but this is my meaning; There is no foule can be at peace with God, or wherewith the Lord can haue any focietie but infomc meafure it mufl be fandificd and made holy. For God can- not make refidencc in afoulethat is alwaies as a (linking dunghill ; and therefore of force in fomc meafure it muft be fandtified; there muft ^^c fo much made cleane in onccorner or other of that foulc, wherein the Lordofhcauen by his holy Spirit may make his refidence. Now let vs fee whereby the heart is (an^idcd.Peter^AB* 15.9, faith, That the foule of man is purified by faith , that the heart ofman is purged by faith. So faith openeth and purgeth the heart. ByfaithinChriftlefusandinthe merits of hisbloud we haue peace with God: *Bein£ wflt^ed hy faith y roe hapte^eace tovcards God through our Lord leftu Chrift^ faith the Apoft le, Rom,^, i . Now then this point comcth in, That ye are to proue your felues whether ye be in the faith or not ; as the Apoftle faith, 2. Cor. 13.5. Proue your felnes ivhether ye are w the faith . Examine jf your foules be feafoned with this faith, for if yc haue notfaithin Chrift, Chrift is not in you; and if Chrift be not in you, ye arc in an euill THE I. SERMON. j^ cuill ffate, ye are in the eftate of the reprobate and damned. So euery one ought to looke carefully and fee if he hauc a beliefc in the bloud of Chrift or not: whether he belieue to obtaine mercy by his merits,and fan^iification by his bloud ornoc. For if chou haueno meafure of this faith, thou ha(l no meafure of peace with God, by reafon our peace with God isingcndered andgroweth daily more and more by true faith in Chrirt. Now this faith where it is true,where it is liuely and cou- ples the heart with God, as I hauealreadie faid , it muft breake forth in word and deede, it can by no mcanes be held in, but it will breake forth. It muft breake out in word in glorifying theGodof heaueav\ho hathforgiuen vs our finnes ; it muli breake forth in word , by gluing a notable confefTionofihofefinnes wherein we haue offended him.Ic mu(i breake out in deed in doing good works , to te(hfie to ihe world that thing which is within thy heart ; to tcliific to the world that thou who haft this faiih art a new man ; that by thy good example of life and conuerfaiion thou maift edifie thy brethren, the fimpleones of the Church of God, and that by thy holy life thou maycft draw fin- ners to repentance, that they feeing thy good light may be compelled to glorifieGodinthee. Then in thefirft point of triall let vs looke to ihefe three, to theheart, to themouth.to the hand.Take heed that there be an harmonic betwixt thefe three , for if the heart be in- wardly coupled with God, there is no doubt but the mouth will outwardly glorifie him; and if thy heart and mouth be renewed and be one. of aecefflty thou wiltcxpreflctt in thy conuerfacion.There muft be an agreement betwixt the heart .zad the hand, thy conuerfationmuftbe changed with the bearr,and be holy, hGneft,and godly as the heart is. So that if thy conuerfation be good , it is a lure token that thou arc atonewith God : but ifthy conuerfation be not good, fpeake what thou wilt, thy heart is bur defiled, this true and liuely faith l^ath no pla.cein jr.. Then wouldell thou know when thou art atonewith God? When thy conuerfation, thy l6 THE I. SERMON. thy heart and thy mouth fay all one thing, then wirhout queftion thou hart the worke of faith wrought by the holy Spirit in thy heart, which maketh thee to be at peace w'ith C3od. This is the firrt point wherein ye (hould trie your fclues. The ncxtpoint is Ioue,ye muft trie whether ye be in loue and charitie with your neighbours or not ; for as thou art not coupled with God but by the hand of faith, fo chou art not coupled with thy neighbour nor ioyned with any mem- ber of Chrift in this world , but by the hand of loue, amity and charity. Take away louc,thou art not a member of this body : for loue is the mairter finnew, and couples all thcfc members of Chrifts bodie together, and makes them to grow vp in a fpirituall and myfticall vnity; loue is the onely marke whereby the children ofGod, & members of ChriftJ bodic,are knowne from the reft of the world : loue is that holy oyle that refrcfheth our foules, and makes vs like vnto God ; and the more we grow in loue, the moreGod by his Spirit dwelleth invs, for God is loue. So that except in fome meafure loue towards thy neighbour dwell in thy heart, thou canfl: haue no focictie with thy neighbour , and far lefle with God. If the manners of men were examined by this rule,we fhould find a multitudeof godlefle people in this Country ,wbo haue their hearts raging with malice one agalnft another : and where the diuell and the malicious fpirit d wcllethjthcrc is no place for the holy Spirit. And al- though the Lord hath gone about by all meanes poflible early and late to inftru(^ them, and to infufc into them this precious loue and amity towards Cod and their neighbour, and fo to alter their conditions; yet they will not fuffer themfelues to be wakened, vntill the great vengeance and maledid^ion ofGod fall vpon them. This loue, this honeft and godly conuerfationfloweth alwaiesfrom the rooteof faith. So that if thy heart haue faith in any meafure be it nc- ucrfb little, in that fame meafure thou muft haue loue to- wards thy neighbour : and this loue is neuer idle . but is vr- tcring it fclfe in one cfFe of that Image which he had loft through finnc long before; be being I fay loft by this finne, and left in this defperate e- ftatcinhimfelfe, what doth God? The euerliuingGod,one- ly wifcjwhofe waies are vnfcrchable^hath found out a way, how that man this way loft,yct he may be faued : herein he C fought iS THE I. SERMON, fought counfell, from whom ? Not from any creature, buthccounfcllcd wichhimrclfc;ThepcrronsofthcTrinitic tooke counfell of themfcIucs,onc God was moucd to feekc counfell from himfelfe, onely moued in himfe]fe:for he had not an cxrernall principall without himfelfe to induce him. Sohcfeekingthiscounrellathimfclfe, and being moued in himfelfe thereto , zsEphef,!,^, what doth hef When all men fliould haue died for euer, it pleafcd him of his infinite mercy to fcle6l out of all, and to t\c6\ a ccrtaine number out of the loft race o^z^danty that fiiould haue peri(hed for cuer. In this his counfell and decree , moued I fay of him- felfe, and fecking counfell from himfelfe onely, hefcleflsa certaine number out of this rotten race, which certainc number he will haue fani^lified, he will haue iurtified,he will haue glorified. And therefore to bring to paflc the workc of their faluation: what doth he ? He appoints his owne natu. rail fonnc (£ox he had but one naturall fon ) he appoints the fecond perfon of the Trinity, his owne naturall fonne,God, in power, glory, and maieftie , as high as himfelfe, equall with God the father in all things; he appoints him to worke this worke, to bringto pafle this workc of ourrcdemption, and cternall faluation. ('This is but the myftery of it in fomc meafure dlfclofed. j AikI therefore in the fulnes of time,(for hcdifpenfeth all things according to his wifedomejat fuch time as he appointed, he makes his fonne to come downe, to feifc himfelfe in the wombe of the Virgin, to take on our flcfii, to take on thelikenefle of finne ; he tooke not on^fin, but he tooke on the likcnes of fin. What call I that likenes/ Gurficfhis thelikenefle of finne: he tooke on ourflefh and nature,the likenes of finne; which was perfef^ly fan6^i- ^?d the very moment of his conception, in the very wombe of the Virgin: He tooke on this flefh, thatin this flefli and nature, finne might be banifhed and caftout ofvs for cuer. And whereas we (hould all ofvs haue gone one way, (for there was no exception of perfonsby nature) Chrifilefus our fauiour hath eledled vs ; and according as his Father in his fccrct clcdlion before the beginning of the world,had clcilcd THE I. SERMON. 19 clewed v$, the fame Chrift lefus in his ownc time calleth v$, and makcchvs partakers of that faluation, which he hath purchafed; and he repaircs not oncly that image which vvas loliin our forefather tyfdam: he placeth vs,not in a terrefiri- all paradifc, where y^dum was placed at the beginning (znd what more could haue bene fought by vs?}buc he giues vs a farre more excellent image then we loft, he placeth vs in a more high and in a more celcftiall paradife then we loftiFor fo much the more heaucnlyfs the paradife which he giues vs, as the fecond Adam is more excellent then the firft, and as the Sonne of God, andGod himfeifc, is farre aboue any creature that euer was, man , orAngell. Therefore it comes to pafTc that by the benefitc of the fecond y^^^/w, Chritt lefus our Sauiour, the Sonne of God, ("whereas had wc remained in that Image wherein our forefather was created, wc Hiould haue fetlcd our felues in the earth for euer , we could not haue craued a better para- dife then an earthlie paradife for earthlie tabernacles i ) By benefit ofthe Son ofGod,! fay, it comeih to paflc, that we are plucked vp out of the earth to the heauen, and to a hea- uenly paradile. And what haue we to do with heauen ? Arc we not made of the earth, to rcturne to the earth ? Becomes not an earthly paradifc an earthly body? Yet the Lord in his mercy fendcth downehis Sonne, todraw vs vpoutofthc earth CO the heauen. This is fo high a thing that it cannot beeafilyconfidered. For this drawing of vs toaheauenly paradife, is a thing more then could haue bene thought on. That we fhould liuc the life of Angels in heaucn,how could the heart of man thinke on this ? Yet it pleafed the liuing Lord,in the great riches and bov^clsofhis mercie, and in the exceeding grcatnes ofthe power of his mercie towards vs.'fthc Apoftle in that Epiftle to the Efhepans cannot get Words enough to cxpreffc this , he knowes not how to be- gin, nor how to end, when he fpeakes ofthe riches of that, mercie ; and if ye lookc well into that Epiftle to the E^he^ fioMs.yc (hall finde more high and excellet ftiles giucn to the riches of that mercie, in that Epiftle, then in any other part C 2 of -o THE L SERMON. ofthc Scripture:) It plearcdbimlfay.ofhisownemercic, not to giuc vs fimply chc Image which we loft^ nor to leaue vs in this carth;but it plcafcd him to giue vs a better Ima^e, and befide that,to place vs in heauen, there to rcmaine with himforeucr. Nowreftcthhis mcrcieand grace here? No: But that this fali^ation, which he hath alrcadie purchafed & brought about by his Sonne our Sauiour Chrift lefus, michc be wholly accompli{hed,hauingno:hing wanting in it: as he redeemed vs, in his owneperfon pcrfeif^ly, fo he makes this fame redemption to come to our knowledge, & makes vs fureofitin our confciences: and to this end what doth he? As by his death he purchafed our full redemption, fo he makes it knowne vnto vs,hc intimatesit vnto vs ; by our in- ward calling, letting vs both findeandfeele in our hearts, what he did in his body for vs.For our Lord when he makes his fcruants to proclaime this redemption, and to intimate it to our confciences, heworkesthis lewellof faithinour foules , which aflures vs that the Son of God hath died for vs. For what could it auaile vs to fee our redemption, to fee our faluation, and our life, afarre off, ifa way were not found out, and a hand and meanes giuen vnto vs, whereby we may apprehend that faluation, & applie it to our felues? What can it auaile a ficke man, tofeeadrugge in an Apo- thecaries fhop , except he may haue it , and apply it to his ficke bodie? So to the et>d that this worke ofourredemp- tion and faluation may be fullieandfreelieaccomplifhed; looke how freelie he hath giuen his onely Sonne to the death ofthecroiTe for vs, asfreelichath he found out this way and meanes,and offered vs this hand, whereby we may take hold on Chrift,& apply him to our fouIes.This meanes, toconclude,isfaich: Thereis nota way,noran inlirument in the Scriptures of God whereby we can applie Cbrif^to our foules , but oncliethe inftrumcnt of faith : therefore, faith cannot be enough commended, Turne to faith, and it will make thee turnc to God ; andfo conioyne thee with God, and make all thine aii'^ions well pleafing vnto him. THE I. SERMON. at • There is .no good a6lion that we do though it fccmencucr fb good before the world, but icis abhomination before God if it be not done in faith , and will further our con- demnation : hauing faith , all the creatures ofGod are fcr- uiceablc vnto vs , they muti all confpire to the furtherance of the workc of our faluation ; As on the contrarie, wanting faith, there is none of the creatures of God but fhall be enemies vnto vs and confpire to our damnation. For faith conioynes vs with the God ofheauen , and makes vs heauenly .* This lewcll of faith fcafons all the gifts and graces which God giueth vntovs: all the riches of the earth is of no value to my foule without faith. And what auaileth it any man to haue all the knowledge and wife- dome in the earth without faith > For the diuell hath all this knowledge, and is not the better. What auaileth itn^e to conquer all the Monarches, kingdomes, atui whole riches in the earth : what can all thefe auailc my foule ? Nothing but accufe me if I want faith. Therefore,all the benefits and gifts of God without faith auaile nothing but to aug- ment our miferie : All the gifts and graces of God are abu- fed without faith ; faith onely maketh thee to vfc the bene- fits and graces ofGod rightly; Faith only fliould be fought, kept, and entertained here m this life ; hauing faith , all the reft of Gods graces are profitable vnto thee, for this lewxll kccpeth them all in order and maketh them all fruitfull; whereas wanting this iewtll there is nothing here on earth but it will teftifie againf} thee. Let ys then fpeakeofthis faith how it is wrought in you. How faith is Itakemy groundoutoftheEuangelifl Tobft^ (5.44, where crcatcdinour our Sauiour faith , No man can come to me , except the 'father ^°"^"' rvhich hath fent me draw him: In the which words we fee clearly,that except we be drawnejCxccpt we be compelled, except we bethruft, except of vnwilling we bemade wil- ling by God the father , it is not poflfible for vs to come 10 his Sonne ; What is the reafon of this that the Spirit ofGod muft draw vs,and make vs willing or euer we come to God? Becaufc by nature wc are not onely wounded and lanced by C 3 finnc * ii THE I. SERMON. finne and iniquicic , but as the Apoflle flieweth, Ephef. 2.1. PP^e rvere wholly dead in trefpajfer andjtmtes : yea obferue how voide any dead bodieisofanaturalllife, fo voide are ourfoulesfthoughthcybcliuingthenaturalUifejfo voidc arc ihcy of the life of God , of that heaucnly and fpirituall life whcreunto wc in this life do afpircivncill fuch time that the Spirit of God draw our hearts and minds , that is , quicken our hearts and minds . No, ic is not a drawing as we commonly fpeakc , it is a very quickning of a dead thing: Itisaquickningof that thing which was void of the life of the Spirit.Then except the Spirit of God draw vs, that is, quicken vs with that fpirituall and heaucnly life, it is not pofilble for vs to come to heauen . And except he noiirifli this life whichhe hath begun, it is not podible that we can ftand in this life: So the Spirit of God is faid to draw vs,that is, to begin this life in vs,and by the fame holy Spirit to continue andnourifli this life in vs. Now by the drawing of the Spirit our foulesarc quickned; andbythc drawing of the Spirit I vndertUnd no other thing but the framing and creating of faith in our foules, which makes vs new creatures. Now let y$ fee what order the Spirit of God keepeth, in drawing vs and informing and creating this faith in our foules: Firftof all Idcuide the foule into no more parts then commonly it vfcth to bcdcuided , that is, into the heart and the mind. Our mind then being a cloud of darkncflb altogether blind naturally ,there being nothing in that mind of ours but vanitie,error and ignorance^whcre- by wevanifhaway & can neuer long continue in any good rcfolution or purpofe; whatdoththcSpirit of God? The firftworke that euer the Spirit of God doth, he taketh or- der with the mind : and what doth he to the mind ? He ba- ni(hethdarknefle,bechafeth out vanitie and blindneflc that naturally lurketh in the mind ; and in ftcad of this darknefTc heplaceth in the mind a l'ght,a celeftial and heauenly light, a light which is rcfident in Chri(i lefus onely.-Then the Spi- rit chafeth out that cloud of mift and darkneflTe, and placeth light in the mind. And what worketh he by this light ? We getting THE I. SERMDR ^ 6n<5lificd vnderftanding, incontinent he mak«s vs to fee God : not oncly as he is God the Crcatorof the world, but alfo as he is God the Redeemer, and hath redeemed vs in his Sonne Chrif] lefus. Now before I obtaine this light, what is my heart aad mind doing? There is not one ofyou but hauc experience as I my felfe haue, in what eftate the heart and mind is before that this hght enter; The mind hetb drow- ned in blindnedc, and the heart is hardned, and they both confpire together in vice to fct vp an Idoll in Head of God, adomcrticallandinuifiblcldoll: what fort of Idoll is that? No doubt fome worldly or flcfhlyaffcdlion or other .'this is fet vp in the throne of shy heart; and on this Idoll thou beftowef) the feruicc of thy whole heart, of thy whole mind,ofthy wiiole fouleandbodie: So that the feruice of thy foule and bodie which (hould be bef^owed vpon God onely, is imployed vpon that Idoll which is fet vp in thy heart, that is,in the place ofGod , in the ftead of the molt high God. And thou art more addi<5^cd to the feruicc of that Idoll then euer thou wall to the feruice of the lining God : yea vntill fuch time that this Idoll of ours be banifhed , and that this blindncfle whereby this Idoll is ferued betaken away, there is not one ofyou but are feruants to one luft or other ; and thy foule that (hould be confecrated to the fer- uice of the lining God, is imployed vpon one afFedion or other, vpon fomc worldly or fleflily luft of thine owne. But from the time that the Lprd beginneth to fcatter the clouds of our naturall minds and vnderftanding, and beginneth to chafe away this thicke mift of the darke foule , and placcth therein fome fparkc of heauenly light which floweth out of Chrift,and whereas we were children of the night and dark- neflc before, he maketh vs to be light in the Lord, and to be children of the light and of the day. Then we fee that all the things in the world befides the liuing God, are vanities, de- ceiueable allurements , vnconflant fhadowes, fleeting and flowing without any abiding: and then we fee that our hearts and our minds were fet on euill continually.Then we begin to abhor that Idoll,and to feeke to ferue God onely, C 4, Now 14 THE I. SERMON. Now except the Lord of his mcrcic and goodncflc place in vs this light, vntill fuch time as we get feme glimmering of this light, we can neucr fee our owne vanicie, nor yet fee God. Thisihenisthefirftvvorke of the Spirit, he banidieth darknefle and crrors,& placcch light in our minds.Now this firft worke ofche Spiric,is tcarmed oftencimcs in f Scripture vnder the nameof faith:for the mind hath ic owne afTcnt and perfvvafion ui^ownc kindas vvel as chehearthatb:& there- fore the mind being illuminate and feafoncd with this light, the a(rentiog& knowledge in the fame mind is called faith. The Aportlesand Euangeliftsgiue to this knowledge the name offaiih: for from the time that thou once haft an eye to fee God,and whom he hath fent Chrift Icfus, when once thougetteftafightofhim andacceflctohim, if it were no more then in the mind,it is called faith. But we muft not ftand ftill hcrc;if faith go no further then the mind, it is not the faith that we are feeking For the faith that iuftifieth and doth vs good mutt open the heart, as well as it openeth the mind ; it mutt banitti that Idol! and affe- ^ion out of the heart,and in ftead thereof place a throne for Chrift lefus. So that except the good Spirit of God go fur- ther then the mind , and banith this Idoll as well out of our hearts as out of our minds , we haue not that iuftifying faith whereby we may looke for mercie. Yea the Spirit of God mutt not oncly ttayattheinlightg[iingofthy mind , but it mutt moUifie this heart of thine and change thine affeflions. And whereas thy atfedlions were wicked and euill, Gods Spirit mutt change thy will: and he neucr can change thy will except he make the ground of thy heart good , that it may be fet on God,and bring forth good fruite abundantly to the owner. And what teacheth this? Thistcachethyoutofceke for anhonett heart , and to fceke inftantly vntill ye obtaine it. For what auaileth it any man to know what is good or what is euill , except he haue a way (hewed him, how he fhall ef- chucthccuill, andamcanes giucn him to make himfeife partaker THE I. SERMON. 25 partaker of the good ? Is not this an idle and vnprofitable knowledge to me, to fee a farrcoffand to know that this is good for me, when I find not a meancs how tobepartakerof thatgood that ic may be efpecially good to mc ? Is it not an idle knowledge alfo toperceiiiethat this is ill forme, that it will do me hurt if I doit; and yet that fame very thing I will do,& no other ? So the Spirit of God linkcth thcfc two together in this worke,' and as he reformeth the mind, he rcformeth alfo the heart and makechyou to be partakers of that good which yc rec;and to efchue that cuiil which ye perceiue. And this is the fecond worke of the Spirit, not onely to prcfcnt a thing to thee,but to make it ihine m eflfci^. For howbeit the mind would do this part ncuer fo vvcll,.ind let thee fee that Chrift is thine, and prefcnt nim to thee neucr fo often ; yet if thy hcartbe not reformed, that will and crooked aftedlion chac is in thy heart, will preferre it fclfe to Chrill, and will make thee to account allbutfollie inrefped ofthatldoll. And therefore it were an idle and a foolifli thing to mc to fee my faluation, except I gctgrace tobepartakerof it: and what auaileth it thee to fee the works of the diuell, to fee thine owne finnes that flay thee , exeept thou get grace to efchue them? And fb the fecond worke of the Spirit is this;he enters into the heart,he danteth the heart and won- derfully changcth it, making the will of it obedient: he moUifieth the afFe(Slion which was hard before , in fuch fort that it is made to poure out thy affection in fome meafure on the liuing God , whereas it was poured out on one Idol! or other of thine owne before.Then except the heart wil do his part as the mind doth his part, the whole foule is not confecrate to God : for God hath not made the foule that the heart (hould ferue thee, and the mind onely fliould ferue him ; but thy feruicc is then onely acceptable to God when thou confecratcft thy heart ^s well as thy mind to him. AC r A Now this matter is focleare that it needethnottobe il- ofUJ^^prc. luflratedby fimilitudcycttomakcitmojcplainc vntoyoii, hcufion of ^6 THE I. SERMON. tHc corpbrall I will fliew you by a fimilitudc,that the apprchcn/ion of the foodc,toil- mind is not enough except ye get the apprchenfionof the lullratethc heart alfo. In corporall things, in meatc and drinkc which piritiM . feruefor the vfe ofyour bodies, there muft be of this meate and drinke two forts ofapprehcnfions : and as there is two fortsofapprchenfionof the nieate and drinke that is the foode of the body : fo there is two forts of apprehcnfion of the body and bloud of Chn{^ lefus, which is our meate and drinke fpirituall. Of meate and drinke corporall there is an apprehenfion by the eye and by the tafie, that while the meate is prefcnt vnto you on the table , your eye taketh a view of that meate , difcerneth it and maketh choice of it : and not only the eye, but alfo the tafte difcerneth the meatr, and thetafteapproouing it| that is called the firft apprcf*- hcnfion. Now vpon this which is the firft , the fecond apprehen- fion foDowethrthat iSjafter that ye haue chewed that meatc, fwallowed it andfent it to your ftomacke, where it dige* ficth and conuerteth into your nouriture :, then in your (To- macke ye get the fecond apprehenfion. But if your eye like not that meate, neither your taftelike it, the fecond appre- henfion followcih not ; for thou wilt fpet it out againe or reiedl it, preferring fomc other meate vnto it that thou li- kcft better. That meate which thou likeft not enters neuer into thy ftomacke,and fo it can neuer be conuertcd into thy nourifhment: for it is onely the fecond apprehenfion of the meate that is the caufcofthenouriflimentof thebody in our corporall foode; fo that if ye chew not this meatc and fwallow it, it feeds you not ; then it is onely the fecond ap- prehenfion that nourifheth our bodies. It is cuen fo in fpirituall things, ffo farre as they may be compared j in the foode of Chrirt lefus , who is the life and nouriture ofour foules and confcicnces. There rauft be two forts of apprehenfion of Chrifi lefus. The firft apprehenfion is by the eye of the mind; that is, by our knowledge and vn- derftanding : for as the eye of the body difcerneth by an outward light, fo the eye of the mind difcerneth by an in- ward THE I. SERMON. 27 ward and renewed vnderftanding , whereby we get the firft . apprehenfion ofChrifl. Now if this firft apprchcnfion ofChrift like vs well, then thenextfolloweth : we begin to cart the a fFc 6! ion of our hearts on him; wc haue good will to him : for all ouraffe- ^ions proceede from our will, and our afFcdtions being rCf newed and made holy,we (ct chem wholly vpon Chrift. We louehim, and ifweloue himwe take hold of him and di- geft him ; thac is, we apply him co our foules: and fo of this Jouc & liking of him the fecond apprehenfion doth follow. But ifwehaueno vvilItohim,ifwehauenolouenor liking of him, what do we ? Then we reie6^ him and prcfcrre our owne Idoll and the feruice of our owne afFcdions to htm; and fo the fecond apprehenfion followeth not. Wc cannot digert him ; and if we digeft him not, that fpirituall life can- not grow in vs.for marke^in what place the eye femes to the bodie, in the fame roomefcrueth knowledge and vnder- ftanding to thy fbule; and looke in what place thy hand and thy mouth, thy tafte and thy ftomacke feruc vnto thy body, in that very place feruc the heart and affcdions vnto thy foule. So that as our bodies canot be nourifhcd except our hands take, and our mouthes eate the meate whereby the fecond apprehenfion may follow: likewifeour foules cannot feede on Chrift^ except wc hold him and embrace him heartily by bur wils and affed^ions. For wc come not to Chrift by any outward motion of our bodies, but by an inward motion & apprehenfion of the heart. For God finding vs all in a repro- bate fence, he bringethvs to Chrift by reforming the affe- ^S^ion of our foules,by making vs to louehim. And therefore the fecond apprehenfion whereby wedigeft ourSauiourj Will ncucr enter inco our foules , except as he pleafcth the eycjfo he pleafe the will and the affcdion alfo. Now if this come to paflc that our wils and affedlions are wholly bent vponChrift, then no doubt we haue gotten this IcwcU of faith. Hane yc fuch a liking in your minds^ & fuch alouc in your hearts of Chrift,that yc will preferre him before i« . THE I. SERMON. before all things in the world ? then no queftion faith is be- gun in you. How fairh is Now after a thing is begun , there is yet more required : no.;n c ^^^ thouph this faith be formed in your minds, in your iQy,^ hearts and loules, yet that is not enough ; but that which is formed muft be nourifhed ; and he who is concciued muft be entertained and brought vp ; or elfe the louc that is be- gun in me by the holy Spn it, except by ordinary meanos it be daily entertained and nouril1ied,it will decay; except the Lord continue the working of his holy Spirit, it is not pof- fiblethat I can continue in the faith. And how murt we nourjfli and kcepe faith in our foules ? Two manner of waics. Firft, we nourifh faith begun in our foulcs by hearing of the word; notofcuery word, but by hearing of the word ofGod preached: and not by hearing of euery man , but by hearmg the word preached by him that i« fcnt. For this is the ordinarie meanes whereunto the Lord hath bound himfelfe; he will worke faith by the hea- ring of the word and receiuing of the Sacraments. And the more that thou heareft the word, and the otfner that thou xeceiutft the SacramentSjthemore thy faith is nourifhed. Now it is not onely by hearing of the word and receiuing of the Sacraments that wc nourifli faith. The word and Sa- craments are not able of themfclues to nourifli this faith in vs,cxcept the working of the holy Spirit be conioyned with their minif^erie. But the word and the Sacraments are faid to nourifh faith in our foulcs , becaufe they offer and cxhi- bite Chrirt vnto vs, who is the meate, the drinke and life of our foules : and in refpedl that in the word and Sacraments we get Chrift who is the foode ofour foules, therefore the word and Sacraments are faid to nourifh our foules. As it is faid, A61, 2, 42. The Dtfciples ofChriftconmuedinthe Apoftlef doHrine and fellowfhip ,^ hreakingof bread and prayers', by the/c meanes, entertaining, augmenting, and nourifliing the faith that was begun in them. Tlien the holy Spirit begets this faith, wo rkcs this faith, creates this faith, nourifheth dc cnterujnech this faith in our foulcs by hearing the word preached. THE I. SERMON. 59 preached, andby the receiuing of the Sacraments; which are the ordinariemeanes^ whereby the Lordnouridicth vs, 2nd continuerhthis rpirituallfoode withvs. Forjobfctiic by what mcanes the fpirituall life is bcgunnc, by the fame nieanesitis nouri/lied, andenrertained; asthis tempofall life is entertained and nour;(hed by the fame means where- by it is begun. Then f'^eing by thcfe meanes the ho!y Spirit begets this Conclufion workcoffaithinourfoules, itisour dutytocraue that he wnb an ex-* would continue the worke which he hath bcgunne. And for bortation. this caufe we (hould refort to the bearing of the word when it is preached, and to the receiuing of the Sacraments when they arc miniftred , that w^e may be ft dde in our fouJcs to lifeeuerlafling. Butalas, weare comerofiicha lothingdifdaine, orreie- d^ing of heauenhe foode in this Country,that where men in the beginning would haue gone, fome twentie miles, fome fortiemiIes,to the hearing of this word: they wijlfcarcclie now, come from their hoiifes to the Church, andremaine there but one houre to heare the word , but rather abide at home.WcljI fay,too much wealth withdrawes their hearts; & the abundance of this word ingendersfucha ioathfom- ncs,]^ it is a rare thing to find out any that haue that thirrt & defire to heare the word , as they were wont to haue in the beginning. And for thofe that are in higher places, they wii here it fel" dom,or not at alhfor they cannot endure to heare the thing chat accufeththem, and conuiwp€. D hearty 34 THE 11. SERMON, heart, that tbcrc be a naturallconfcnr, that thy doings pre- iudgc not thy hcart,that chy mouth preiiidgc not thy heart, but that mouth and hand may teftifie the finccritic of the heart. If the heart, the hand, and the mouth, confent and a- free in one harmonic together; no queftion, that heart that Tcaketh- forth into fogood fruits is coupled with God; there is no quertion, the light of thy ailions, the hcamcs 8c (hining of thy life, (hall make the name of thy good God to be glorified. Therefore^the whole weight of thy triall ftands chiefly vpon this point, to fee whether we be in the faith or not;to trie and examine whether Chrift dwell in vs by faith or noti forwithout faith there can be no coupling or conioynirtj^ betwixt vsand Chrift; without faith our hearts cannot be fan6^ified and cieanfed; and without faith we cannot worke by charitie: fb all depends on this onely. And therefore that ye might the better vnderftand whether ye haue faith or no, I was fomewhat the more cxa6l in this matter, and I began to let you fee how the holy Spirit createth faith, and worketh faith in your foulcs,heart$ and minds: Ibegan to (hew you what order the holy Spirit kept in forming & in creating this notable inftrument in your hearts & minds. Not onely how he ingendcrs and begins faith,butalfo how he entertaineth it, how he nourifheth it. Andl (hewedyou the externall meanes and inflruments,which he vfeth to this eflFe(^ ; To beget faith in our fouIcs,thc holy Spirit vfeth the hearing ofthe word preached by him that is fcnt , and the roinifterie ofthe Sacraments,as ordinary meanes and inftru- menrs : which ordinarie meanes are onely then effef^uall , when as the holy Spirit concurs inwardly in our hearts with the word ftriking outwardly in our eares , and with the Sa- crament outwardly receiued. And except the holy Spirit grant his concurrence to the word and Sacrament, word and Sacrament both will not worke faith. So all depcndeih vpon the working ofthis holy Spirit: the whole regene- ration of mankind,t he renewing ofthe heart and ofthe con- fciencc, depend on the power ofthe holy Spirit j and there- fore THE 11. SERMON. ^^ forcitbehooueth vs carefully toitnploy our fcluesin cal- ling vpon God for his holy Spirit, By the fame mcafies and no other , that the holy Spirit begetccth fairh in vs, by the fame mcanes he nourifhcth and augnienteth i hat which he hath begotten: And therefore as we got fairh by the bearing of the word, fo by continuall and diligent hearing webaue this faith augmented and nourifhed ij vs. And from hence I tooke my exhortation , thatifyc would haue that fpiritu- aUIife nourifbsd in you,and ifye would haue a further aflu- ranceof hcauen, ofneccfTicie ye muli both continually Sc diligently heare the blefled word of God. Now it reftcih that euery one of you carefully apply this do6lrine toyourowne foulcs, and enter into the triall of your owne confciences , to fee if this faith as I fpakc, be be- gun in your hearts and minds, or not:how farre,or how lit- tle the holy Spirit hath proceeded in that worke, trie with nic,and.I with you. The fiift cffedl of the holy Spirit where. by ye may trie your minds,whetherye be in the faith or notj is this: Reuolue in your memories and remember, if at any time it pleafed the Lord in kis mercie to turne the darkncs ofyour minds into light, to caufe that nacuralldarkneflc which was within you to depart: through f which darkncs, reithcr hadye an eye to fee your felucs what you were by nature, nor yet had ye an eye to fee God in Chrift, nor any partofhismercie. Examine,! fay, whether this darknefle of ihc4iaturall vnderftandingbe turned into light,by the wor- king of the Spirit or not . If thou art become a child of the light, a child of the day ; if thou art becomef as the Apoftlc fpeaketh) light in the Lord : if there be this alteration made in thy mind , that whereas naturally before, it was clofcd vp in daikenc{fe,whereas it was filled with vanities a^d eirors, whcras jt was clofed vp in blindnes: If the Lord bath at aay time inlightened the eye of thy mind , and made thee to fee thine owne mifery.to fee the vglines of thine owne nature, to fee the haynous fins in the which by nature thou lieft ; if he hath granted to thee an infight of thy felk in feme mea- futc; and on the other fide,if he hath granted thee theremc- D 2 die> 1$ THE II, SERMON. die , and hath giucn thee an infight of the mercie of God in Chrift Icfus, if thou haft obtained an infight of the riches of his grace in Chrift; no doubt the holy Spirit hath begun a good workc in thee, a worke which will bring forth re- pentance, which In his owbc time he will perfeit. So this is the firft care which ye ought to haue, and the firrt point wherein ye ought to examine your minds , to fee if there be any light in ic,'whcreby ye may know your miTeric, & haue dninfightofthe free mercie of God in Chrift Icfus. This being done, that thoufindefta fight of thefc two in thy mind, from thy mind go to thy heart : and as thou haft tried thy mind, fo try thy heart : And firft exammc thine heart, if ic be altered or not, that the will of it be framed and bowed to Gods obedience, that thy affedlion be turned into the life of God, and be poured out on him,as it was poured out on vanities , on filthinefle, and on the world before. Trie whether the ground of thy heart and the fountainc from whence thy motions and afFcdlions procccde befandiified or not : for from a holy fountaine holy waters muft diftill : from a holy fountaine, holy motions, holy cogitations, and fan^ified ccnfiderations muft flow. Trie then and examine your hearts, if the Spirit of God hath wrought any fuch reformation , as I fpcakeof in your hearts or not. And that ye may percciue the working of the holy Spirit the better in your hearts and confciences , ( for the holy Spirit hath his chiefe refidcncc in your hearts) I will declare vntoyou the firft effedl that euerthe holy Spi* rit bringeih forth in the heart, in framing it , in mollifying it, and in bowing it vnto the obedience of God. Ycu {hall know the working of the holy Spirit by this cflPe^l: namely, ifyour minds fee and behold what is ill, fee & behold what is good, perceiue and difcernc your owne mifcrie and your finnes,which haue brought this mifcry vpon you;and with- all perceiue and behold the riches of the mercie of God in Chrifi lefus. If as your minds fee thcfe two, your hearts be reformed and prepared to loue the fight of them: and as you fee in your mmds the mercy of God, and that in Chrift, THE 11. SERMON. 37 if ye hauc hearts to defirc mercy , ifye hauc a thirfliDg and car ned defirc to be partakers of mercy ; where this dcfire & thirii is thcre^ holy Spirit 1$, he hath no doubt opened the heart. On the other /ide, if as thou feeeft mercic, thou feeft thy m^fery ; if as thy mind fceth thy miferie,it fccth alfo the fountainc from whence thy mifcrie floweth, to wit, from thine owne finnes ; if then thy heart alfo hate this, the holy Spirit is there ; if as thou fecft iinne,which is the caufe of thy miferie,wiih the eye,which is giuen thee in the minde;thou hatcrt this finne with thy heart, no qucftion the holy Spirit is there. And as thou hatcft it, if alfd thou forrow for It (for it is is not enough to hate it, ifthou lament not the com- mitting of it, and with a godly forrow deplore itj the holy Spirit is there. And thirdly, ifwith thy lamenting, thou haft a care andaftudy toefchuethatfin, ("forwhatauailes itto lament, iflike a dogge returning to his vomite,thou fall into that fame gulfeagaine?)rherefore,where there is an hatred of finne, a forrow for finne, a care and a ftudie to efchuc fin; no queftion, the holy Spirit hath opened the heart, and is working out that pretious inftrument. Obferue all this in a word, all the operation of the holy Spirit and woiking in the hcart,and by this examine thine heart: See and perceiue if the holy Spirit hath entred fo farre in thee , to workc in that hard heait of thine anearneftanda diligent fiudie, a carefull folicitude, continually to be reconciled with the great God whom thou haft offended; Is there fuch a thing as a thirft, as a defire, to be at amity with him, whom thou haft offended, to be reconciled with the God of heauen> whom thou haft offended by thy manifold tranfgreffions.^ wherethis care and ftudie of reconciliation is, ifthiscarcSc ftudie of reconciliation be in the heart, there is no doubt but the heart that thirfteth for this reconciliation, is hearti- ly content not oncly to renounce finne , to renounce all the impieties that fcparated thee from God; but the heart that is endued with this thirft, will be heartily content to rc- nounccit fclfe, to caft downe it felfe as ftubborne as it was bcforcto caft downe it felfe at the feeteofthe mighty God, D 3 and 3^ THE II. SERMON, and be wholly content atalhimcs after to be ruled by his holy will : Not to follow it awnc luft,it ownc will and ap- petite , as It did before ; but to rcfigne it fclfc wholly into the hands of the mighty God, to be ruled by his will, at his plcafurc.andtoobey his comtnands. And except ye findc this difpofition in your ownc hearts, toacquiteyourfclues, to renounce your fclues , it is a vaine thing for you to fay, thatye hauc a thif ft to be reconciled . So the greater rhirfl of reconciliation that we haue,and the more that the care & ftudy ihereof growcth;ihe greater that the apprehcn(ion of my niifery,orthedccpegulfcs,andvcry hels(whereuntomy foule is fubie to the very brinkeofdelperation. Thefe doubtings and flammerings let vs fee that this faith ofours would be perpetually nou- rifhed , and that we haue need continually to pray for the incrcafe of it. Itpleafeth the Lord at fomctimcs to let his feruants haue a fight of themfelues , to caft them downe, and to let them fee how vgly finne is ; It plcafeth him to let them fall into the bitterncfTe of (innc ; and to what end ? Not that he will deuourc them, and fufFcr them to be fwal- lowed vp ofdcftru(5tion. Though Hezekiah cryeth out: That like an hungry Lyon, the Lord is like to deuoure him , and bruife him in pe eces; yet the Lord fufFers him not to defpaire.And though Danid cry, I cannot away with this confuming fire ; I cannot en» dure the fire of the Lords iealoufic, yet he dcfpaireth not. Butthe Lordcafteth his fcruants very low. To what end? To the end that they may feeic in their hearts and confer- ences , what Chrift fuffcred for ihem on the Croffe, in foulc and body. Yea,we would thinke that there had bene plainc collufion betwixt the Father and the Sonne,and that his fuf- fering had bene no fuffering, except we felt in our foules in fome meafure, the hell which he fuftained in full mcafure. So to the end that we might clcarely vnderftand the bit- tcrneflc of finne , that we might know how farre wc are indebted to Chrirt , who fuffered fuch torments for our finncs,and that we may be the more able to thanke him, to praife his holy Name , he fuffers his owne fcruants to doubt,but not to defpaire ; he forgiues their doubting$,hc forgiues their flammerings, and in his owne time hefup- ports them, »id brhigs vs vnto the waters of life. Thefc THE II. SERMON. 49 Thcfc doublings, as I haue ofccn faid, may lodge in one pp"^*»°g ^ fouk with faith; for doubting and faith are not dircdiy op- lodaJ^aMc pofitc : onely faith and dcfpaire are opposite; and therefore loulc. faith and dcfpaire cannot lodge both in one foule. For de- fpaire ouerthroweth the pillars ofhope; and where there is no hope, there can be no faith. But as for doubting, it may lodge, it will lodge, and hath lodged in the foulcsof the bert feruants that euer God had.Marke the fpeech of che A- p o fl I e , Wf are alrvaies in doubt ^ {d\\\\\\Cyhtitwe defSaire not, S o ^ ^^^ * ^ doubting and faith may lodge both in one foule. And from whence floweth this doubting ? We know that in the regenerate man, there is a remnant of corruption: for we haue not our heauen in this earth ; though we begin our hcauen here, yet we get it not fully here. And if all corrupt tion were taken away, what fliould there want of a full heauen here ? So it is onely begun in this life, and not per- fe(5led; therefore there remaincs in the foule a great corrup- tion, which is neuer idle but continually occupied . This corruption is euer bringing forth the birth of finne more or lefle ; euery finne hurts the confcicoce: a hurt con* fcience impaireth the perfwafion, & fo comes in the doub- ting. For there is not a finne rhat we commie , but it bani- ftieth light , and cafteth a mift ouerthe eyeof our faith, whereby we doubt and ftaggerin our fight: and were it not that the Lord in his mcrcie taketh vs vp , giueth vs the gift of rcpentancc,and makcth vs euery day as oft as wc fin, to crie as oft for mercie , and fo to repaire the lofTe that wc haue of faith, to repaire the loffe that we haue of the feeling of mercie , we would wholly put out that fame light. But it pleafeth the Lordthough webe eueryday finning, to giue vs the gift of repentance; and by repentance to repaire our faith; to repaire the fenfe and feeling of mercie in vs, and to put vs in that fame ftate of perfwafion wherein wc v/crc before. Therefore if God begin not, continue not, & end not with mercie, in that very moment that he abftrad^s his mercie from vs, wc will decay. So we muft be diligent in calling for mercie v we muft be inftant continually , in E fcckiog yo THE II. SERMON. fecking to haue a feeling of mcrcic. Thus much for the doubting. Adoubting Now howfocucrit befureand certainc, that the faith of and wcake the beft children of God isofcen fubie6tto doubting; yet it ^*"]^A."ii ' is as fure and certaine.that it is neuer wholly extindt ; albeit uer decay. it were neuer lo weake, yet it Ihall neuer vttcrly decay and perifh out of the heart , wherein it once maketh refidence. This comfort and confolation the Spirit of God hath fet dovvne in bis word, to (upport the troubled heart; That howfocuerfaifh be weake, yet a weake faith is faith: and vvhcrcthat faith is, there will euerbemercie. Ye hau e HI Romanes 1 1 . 29. that the gifts and calling of God - aremthofit repentance, Buz among all the gifts that are of this fort/aithisoneofthcchiefeftuhereforcitcannotbc reuo- kedagaine. Ye haue in I fide 3 ,That faith vfos oncegiuen vnto the Saints. Once giuen,that is, conftantly giuen, neuer to be changed, nor vtterly taken from them. The Lord will not repent him of this gift; but the foule which he hath loued once he will loue perpetually. Ic is true and ccrtaine,that the fparkles of faith which are kindled in the heart by the Spirit of God , may be obicured and fmothered for a long time ; they may be couered with the afliesofourowne corruption, and with our owncill deeds and wickedncflTe, into which we daily fall. It is true that the cfFcc5^s of a liuely faith will be interrupted, and that thy lufts and afFe6^ions will preuailc for a long timerfo that when thoulookeft onthy fclfc, vpon the iudgcments of God thathang ouer thy foule and bodie, & when thou loo- ked vpon thy diflolutc Hfe,and on the anger of God againft this diflblute life : in the mind, in the heart and confcicnce of him that hath fo fmothered and opprefled his faith, ic will oft rimes come to pafTe in his owne iudgement, hauing his eyes fixed onhimfelfe onely,that he will thinke himfeifc to be a reprobatc,to be an outcaft , and neuer able to rcco- uer mcrcic. Where this corruption burfteth forth in tbis groflc man- ner. THE II. SERMON. jt ncr,afccrthatthe Lordharh called thee; lookc howfoonc thcLord beginneth CO waken thee againe,incontinent thou fixert thine eyes vpon thine ownc life, and entred into a deepc confideration as well of the weight of thy finne,as of the weight of the wrath of God , which thou feeft follo- wing thereupon; and art loath to remit thefe cogitati- ons, to thinke vpon the decpeneffe of the mercie of God. Refting on thefe confiderations, it cannot bur come to pafTethatin thine owoe ludgcmenc thou art an out-caft. And yet God forbid it were fo; for thorgh thefc fparks of the Spirit be couered by the corruption that is within thy foule,yet thefe fparkles are not wholly put our. And to let you fee that ihey are notextinguifhed,though The fparkles they breake not forth in the outward effects, that the world of fai\b may know thee to be a faitbfull man as hcretofore;yet thefe ^l^ough ihey fparkles are not idle,& thou fhalt find them not to be idle in ^^^j^"]^°^^^' thee. As for confirmation of my argument^that howfoeuer not'wholly' our bodies arc letloofe to all difiblution, after our effe6lu- put out, nor all calling within vs in our foules, that yet the fparkles are «e idle, not idle ; ye fee that though the fire be couercd with the afhes, yet it is a fire: there is no man will fay, that the fire is put out, though it be coueredNomoreis faith put out of the foule, though it be fo couered that it neither giuc heatc nor light outwardly. An example of this we hauc clearely in the Prophet Va- md, after his lamentation in that Pfalme of Repentance, Pfil. ^i. ii.hepraycth to God in thefe words, Cafi me not away from thy preferjce. And what addeth \\z}Ayid takj not thy holy Spirit fromme. Had he not loft the Spirit ^yhii adultery and murther? No: for he would not haue faid then , Take it not from me: but, Reflore it to me. It is true that he vfcth the like in the verfe following , Re fioremeto the toy ofthyfaltiation. Not that he w^ anted the Spi- rit wholly , but that the Spitit lacked force in him , and needed ftrengthening and fortification: it would be flirred vp, that the flame of it might appeare. Therefore I fay, in E 2 that ji ;THE 11. SERMON, that D4uid fpcakcch (o plainly after his adulteric and mur- ther, Take not thy Spirit frommcy it is a ccrtaine argument, that ihc faithful! hauc neuer the Spirit of God aiwaies ta- ken from them in their greatcft diflToIutions. The fecond point is this: Howprouelthatthefefparklcs arc not idle, though the outward cffedls be interrupted? AsT>auid fcic this in his confciencc , fo cucry one of you may fccic it in your owncconfcicnccs. The Spirit of God in mans heart cannot be idle ; but tbefc fparklci during the time that the bodie is let loofc to all diffolutions , thefc fparklcs are accufing thy diflolution, arc finding fault with thy manners; thcfe fparklcs fufFer thee not to take the pleafure of thy bodie without great bic- ternefTeandcontinuallremorfe. Andthefe fparkles where they arc, will make the foule wherein they dwell to vtter thefe fpeeches at one time or other, once inthctwcnty- foure houres ; AIa4, 1 am doing the emllvohich I wouldnotdo, if I had power or flrength to rcfift my affc6lion:& if I might be matter of my afFedtions,! would not for all the world do the euill which I do, Againe, if I had power to do the good which I would do , I would not leaue it vndone for all the world. So thcfe fparkles, though they hauc notfuch force and llrengthprcfcntlyastorefirt the affc<5^ion &abftainefrora doing euill deeds , yet perpetually in the heart they are fin- ding fault with thy corruption, and fufFer thee not to take thy pleafure without paine, but laft of all force thee to vt- ter thefe fpeeches ; Jfl hadfirengthto repfty Iwouldmt do the euill which 1 do. Where thefe fpeeches are^no queftion they are the words of a foule which the Lord hath begun to fan- dtifie : and being once fan6lificd,in defpite of the diuell and of the corruption that is in vs, this faith (hall neuer peridi ; but if the whole foule without contradiftion,with a greedy appetite and pleafure be carried to euill, and hath no forro w for itjthat foule is in an ill efface; I canlooke for nothing in fuchafoulcbutdcath, except the Lord of his great mcrcic prcucntit. But But where this rcmorfeand forrow, and fuch fpcechcs are in the foulc, that foule , in the time that God hath ap- pointed, iliallrecouer ftrength. The Lord fliailneucrfuf- icr thofe fparkes co be wholly taken away ; but in his ownc lime he fliall fortifie them, and make them to breake out be- fore the world in good works. The Lord in his owne time vvili fandlifie them , he will fcatter the a/hes of corruption, iiirrevp thefparkles, and make them to breake our into a better life then cuer they did before; as ye maycleere- ly fee that D/j«^'"^'* what is meant by a figne in the Sacrament. Nextlwilllet ""'°°* you vnderftand what is meant by the thing fignified. Third- ly, how they two are coupled, by what power and vertuc they are conioyned ; and from whence this power and ver- tue floweth. Fourthly , and Ia(t of all , I will let you vnder- ^* fland whether one and the felfefame infirument giueth the /igne and the thing fignified, or not; whether they be giucn in 6^ THE III. SERMON, in one aftion or two; whether they be ofFred to one inHru- mcntortwo ; or if they be giuen after one manner or two, to both the inflrumcnts.Marke thefc diuerfitics; the diuerfc manner ofthcrecciuing, the diuerfitie of the inftruments,& the diuerfitie of the giuers: and ye (hail find little difficultic in the Sacrament, t. ^ Now to begin at the fignes, feeing all Sacraments arc The figocsm (^gnes, what (all we the fignes in the Sacrament ? I call the t c acramec. ^g^^^g jj^ ^^^ Sacrament whatfoeucr I pcrcciuc and rake vp by my outward fcnfcs by mine eye efpeciaily.Now ) c fee in this Sacrament , there arc two forts of rhings fubicdl to the outward fenfcs, and to the eye efpecially: ye fee the Ele- ments of Bread and Wine are fubicdl to mine eye;thcrcforc they murt be fignes. Ye fee againe, that the rites and cere- monies,whereby thefe Elements are diftributed,broken,& giuen, are fubicd to mine eye alfo . Then I muft make two forts of fignes ; one fort ofthe Bread and Wine,and we call them elementall ; another fort ofthe rites and ceremonies, v/hereby thefe are diftributed, broken, and giuen ; and wc call them ceremoniall. Be not deceiued with the word Cc- remonie; thinke not that I call the breaking of ^ Bread, the eating ofthe Bread,and drinking ofthe Wine,Ceremonies: thinkc not that they are vaine , asyee vfe that word Cerc- nionie for a vaine thing , which hath no grace nor profitc following after it. No,aithoughIcallthera Ceremonies, there is neucr a Ccremonie which Chrift inftituted in this Supper,but it is as eflentiall as the Bread and Wine are, and ye cannot Icauc one iotte of them, except yeperuertthc whole inftitution : for what euerChrift commanded to be done, what euer he fpake or did in that whole a6lion, it is cfTential and muft be done;& ye cannot Icauc one iot there- of, but ye will perucrt the w hole action. Wbytbey arc The rcafon wherefore I call them C^gnes is this; I call them called figocs. j,Qj fignes by that reafon that men commonly call thcra fignes,becaufe they fignjfieoncly; as the Bread fignifies the bodie of Chrift, & the Wine fignifies the bloud of Chrifi: I call them not fignes bcciufc ihey reprcfcntonely j but I call them THE III. SERMON. 6^ them HgneSj bccaufc they haue the body & bloud of Chrift conioyned with them. Yea fo truly is the bodic bfChrift conioyncd with that Brcad,and the bioud ofChrift conioy- ned with that Wine, that as foonc as thou receiucl^ that Bread in thy mouth (if thou be a faithfull man or woman) fo foonc rcceiueft thou the bodie ofChrift in thy foule, and thatbyfaich: andas foone as thou recciueft that Wine in thy mouth , fo foone thou receiueft the bloud of Chrift in thy foule J and that by faith: In refpectof this exhibition chiefely, that they arc inftruments todcliuerand cxhibite the things that they fignifie, and not in refped onelyof ctieir rcprefentation, are they called figncs. For if they did nothiagbutreprefent or fignifie a thing abfent, then any pisf^ureor dead Image (hould be a Sacrament, for there is no pi<5iure,as the picture of the King , but at the fight of the pi6turc the King will come in your minde , and it will figni- fie vnto you that that is the Kings picture. So if the fignc of the Sacrament did no further , all pidures fhould be Sa- craments ; but in refpec^ that the Sacrament exhibites and deliuers the thing that itfignifieth , to the foule and heart, fo foone as the figne is deliuered to the mouth , for this caufe cfpecially it is called a figne.There is no pidture of the King that will deliucr the King vnto you ; there is no other image that will exhibitc the thing whereof it is the image: therefore there is no image can be a Sacrament. Then in re- fpe6l the Lord hath appointed the Sacraments as hands to deliucr and cxhibite the thing fignified/or this deliuery and exhibition chiefly they are called fignes. As the word of the Gofpell is amightie and potent inflrumenttooureuerla- fiing faluation : fo the Sacrament is a potent inftrument appointed by God to deliucr vs to Chrifi lefus, to our euer- larting* faluation. For this fpirituall meate is drefled and gi- uen vp to vs in fpirituall diflics : that is, in the minifterie of the word, and in the minifterie of the Sacraments. And fuo- pofe this minifterie be cxternall , yet the Lord is faid to de- liucr fpiricuall and hcaueniy things by thcfe external things. Why? Becaufe he hath appointed them as inftrumenrs F whereby 66 THE III. SERMON, whereby he will deliuer his ownc Sonne vnto vs. For this is certaine, that none hath power to deliuer ChrilHefus vnto vs, except God and his holy Spirit : and therefore to fpeakc properly, there is none can deliuer Chrift but God by his owne Spirit : he is deliuered by the rainifterie of the holy Spirit; it is the holy Spirit that feales him vp in our hcarts,&: confirnies vs more and more in him : as the Apoftlc giucth himthisftile, 2.Cor.i.22. To fpeakc properly, there is none hath power to deliuer Chrirt but God the Father or himfelfc. There is none hath power to deliuer the Mediator but his owne Spirit ; yet it hath pleafed God to vfc fome inflruroents and meancs, whereby he will deliuer Chrifllefus vnto vs. The meancs arc thefe ; the minifterie of the word, and the minifteric of the Sacraments ; and in refped he vfeth thefe as meanes to deliuer Chrift,they are faid to deliuer him.But here ye hauc to diftinguifli bctwecnetheprincipall cfficicnc deliucrcr,& the inftfumentall efficient, which is the word & Sacramets: keeping this diftindtion , both thefe are true ; God by his word,& God by his Spirit,deliuereth Chrift lefus vnto you. Then I fay,I call the fignes, becaufe God hath made the po • tent inftruments to deliuer ^ fame thing which they fignifie. ^* Now I go to the thing fignified , and I call the thing fig- Whatis the nified by the fignes in the Sacrament , that which Irend the thing fignificd in the Sacra- fied thticby. mcnt. You may perceiue cafily that there is a coniunvf^ion by the eflre(5^,aUhough you cannot fo well know the manntc ot coniundlion.And why?You hcare not the word To foonc fpoken by me, but incontinent the ( thing which my words wherot I fpeake, (ignifie)cometh inro your mind.It 1 fpeake ofihings paft,of things tocome, orof things that arc ncucr fdferabrcnt, Icannofobnerfptake to you of them in this language, but prefcnily^ thing fignified cometh into your mind; no doubt becaulc there is aconiuniiion be:wecnc the word and the thing fignificd . So euery one of you may cafily perceiue that there is a coniundtion betweene the word and the thing Signified by the word. As for example: fuppofe Parif be far dirtant from vs; yet if I fpeake of Parts, the word is nofooncrfpokenjijuttheCitic will come into your mind. If I fpeake of the King, although hcbcfarrc diftanc from vs , the word is no fooner fpoken but the thing fignifred will come into your mind . So this coming of the thing fignified in the heart and mind, maketh it plaine vnto you , that there is a coniuncf^ion betweene the word and the thing fignified by the word. To tell you of this fort of coniund^ion it is not foeafic, becaufc the thing (ignificd isnot prelent'vntotheeye , as the word is to the eare. If euery thing figmfied were as prefent vnco your eye as the word is to the eare,it were eafic to fee the coniun6lioot but now feeing the coniun^ion is Riyfticall , fecret, and fpirituall, therefore it is hard to make you vnderftand it. Euerobferue what foniun«5^ion is be- tweene the hmple word «5i the thing fignified by the word; the fame kind of coniunf^ion is betweene the Sacrimeni & the thing fignified by the Sacrament: for the Sacrament is no other thing but avifible word. I call itavifible word, wV vvhy? T H E n I. S E R M O N. 75 why? Bccaufe ittonueycih thcfignificationof it, bjthe eye CO the mind ; asthisisanaudible word, bccaufe it con- ucyeth the fignificacion ofit by the eare to the mind. In the Sacrament Co often as ye looke on it , yc lliall no fooner fee that Bread with your eye, but the body of Chnft fliall come into your mind; ye fliall no fooner fee chat Wine, but afcer the preaching and opening vp ©f the parts of the Sacrament, the bloud of Chnrt (hall come into your mind. Now this coniunflion betwccne the (igne and the thing fignified in the Sacrament , ihndcth chiefly as ye may per- ceiue in two things.FirHJn a relation betvveene the figne & the thing fignified ; which arifcth from a likencflc and pro- portion betwixt them two : for if there were no proportion and analogicbctweene the figne and the thing fignified by the figne , there could not be a Sacrament or a relation. So the fir(^ part of this coniuni^ion ftandeth in a r€lation,which arifethfrom a certaine fimilitudeand likenefTe which the one hath with the other. And this likeneiTe may be eafily perceiued: for looke how able the Bread is to nourifh thy body to this life earthly and temporall; the flefhofChrift fignified by the Bread , is as able to nourifh both bodic and foule to life cuerlafting. So ye may percciue fome kindc of proportion bctwcenc the figne and the thing fig- nified. The fccond point ofthc coniuni^ion ftandeth in a continual and mutuall concurring the one with the other; in fuch fort chat the figne and the thing fignificd are offered both togc- lher,receiued together at one time, and in one action ; the one outwardly > the other inwardly ; if fo be that thou haft amouth in thy foule, which is faith, to receiue it. Then the fccond point of coniunf^ion ftandeth in a ioynt offering, & inaioyntreceiuing: and this I call a concurrence. Then would you know what manner of coniun<^ion is betwccne the figne and the thing fignified ? I fay , it is a rclatiuc coniunflion, a fccrctandamyfticallconiundion, which Randeth in a mutuall relation. There is no more to be ob- fcrucd -l6 THE III. SERMON, fcrued herein but this onely.that if ye conioyne thefc two, ye be carcfiill not to confound them: beware that ye turnc not the one into the othcr,but kccpe cither of them in his owne integrity,withoutconfu(icn or permixtion of the one with the other; and fo ye fhall haue the lawful! coniun(5ticn that ftiould be in the Sacrament. There is not a leflbn that can be learned cut of this,at the leaftthatlcanmarkeor gather, except oncly the leflbn of the kmdncfle and goodnefle of the eucrliuing God, who hath inuented fo many wonderfull forts of coniunt5^ion,and all to this purpofe, that wc might be conioyned to aduancc this great and myrticall coniundiion betwixt the God of glorie and vs : In the which coniun(5iion,our weale, felicity and happineffe in this life,and in the life to come,doth onc- ly fland; That he is fo carefull to conioyne himfclfe with his word and Sacraments , that vs^e in his word and Sacraments might be conioyned with him. If we were moouedwith the care and louc of God cx- preflcd in thefc coniun6lions, though it were ncuer fo little on our parts , afluredly we would neuer defraud our felues of the fruite of that happie conianflion, nor bring it in fuch a loathing and difdaine as we do at this day ; for wc by fol- lowing and, preferring of our pleafures to Chriftandhis counfcll, haue madethe ftoraacks of our foules fo foule and ill difpofedjthat either they receiue him not at all,or if he be recciued, he is notable to tarrie.And why PBecaufc afoulc ftomacke is not able tokeepe him r for incontinently wc choke him {o, either with the lufls of the flefli or with the cares of this world , that he is compelled to depart. And if Chrift be not both eaten and digefled , he can do vs no good:& this digefiion cannot be where there is not a gree- die appetite to the receit of him ; for if thou be not hungric for him,he is not rcadie for thee. And I am aflured,if all the men in the Countrie were examined by this rule, that there were none that receiue Chrift but he that hath a flomackc and is hungry for him, I doubt that few fliould be found to receiue him. I fearc that we haue taken fuch a loathing and difdaine THE TIL SERMON. 77 difdaine ofthat heauenly foodc, that there is not fucha thing as any kind of hunger or appetite of it in our fouler. And what is thecaufeofthis? I will tell you: Suppofewe haue renounced the corporall and grofle idolatry wherein our Father were plunged 5i drowned,& which men in fome parts go about to ered now : yet, as the msjiners of thi* duuntrey, and the behauiour of euery one of vs doth tefli- fic, there is not a man that hath renounced that damnable i- doll that he hath in his owne foule, northeinuifibleido- ktry that he hath in his owne heart and minde.There is not a man but to that fame idoll vvhcrvvith he was concciued & borne, and whercunto he addi6^ed himfelfe and was a flauc before,b«t to that idoll he giueth his feruice yet. And there- fore maruaile not, when thou hart addid^ed thy feruice/ec thy affedion, and poured ou: thy heart vpon thatpleafure ofthineowne,vpon that idoll ofthine owne, vpcnthatluft and mifchiefcofthine owne, maruaile not if thou haue no appetite to Chri(^ nor to that heauenly foodc. When thou haQ thy fouIe poured forth on fomc villany and wickedne(re,andhaft fent it farre afield, how is it poflR- ble for thee to retire it and draw ithomeagaine, toimploy it where thou rhoulde(^,on Cbrift lefus ? Then let cuery one in his owne ranketake heede to his owne domeflickc idoll that lodgeth within his owne heart, andpreafe to cicare himfelfe of it ; or otherwife ye cannot fee the face of Chrift, nor bepartakers of his kingdome. There is not another leflbn in Chriftianity but this: thi» is the firll and the laft leflbn, to (hake ofFyour lufts and afFe- diionspccceand peece, and fo by little and little renounce thy felfc, that thou mayft embrace Chrift. I grant there is a greater progrefle in this point in fome then in others; fome lefle, fome more profit in this : but except in fome meafurc ye cart ofFyour felues, and whatfoeuer in your owne eyes yc account mort precious, to come by Chrift, ye are not wor- thy of him. And this is very hard to be done : It is very ea- fie for a man to fpcake it, to bid a man renounce his owne idoljwbich I call his atfe^ions 5 but it is not fo foonc doone^ af. 78 THE III. SERMON, affuredly a flronger muft come in to caft out chc afFc£^ions ; yea, a (ironger then the diucll muft come in to driue out the diuell, who makcth refidcnce in the afFcdlion, or elfe he will remaine there for cuer. Therefore there arc not many that haue renounced themfclues ; and examine chine heart when thou wilt, if there be any thing in the world that ihoulo- ueft better then Chrift; jfthoube not concent to leaue fa- ther and mother, to leaue wife and children, or whatfocuer is deareft vnto thee in this world, forChritt, chouart not worthy of him. If thou be not content to caft ofFwhatfoe- uer makcth thee a ftranger to Chrift,thou art not worthy of him.And is this a fmali matter,feeing there is no part or po- wer of our foules but it is enemy to this,and repines againft this heauenly coniundlion ? Is this an eafie thing , to caft off and renounce our felues , that we may come vnto Chrift ? There is no greater thing then this ; it hath not entred into cuery heart, toconfidcrofthis; for this workc of our new creation is teonc thoufand times greater then the worke of our firft creation: and therefore it is moftneccflary thatc- uery man take heede vnto himfelfe ; for the diuell is fo craf- ty in this point , that he ere6leth euer one idoll or other in our foules; and fometimcs vnder the fhe w ofvertue ; which ofall is moft dangerous. And in cuery worke that wc take in hand be it neuer foholy, he is at our right hand, and maketh himfelfe to haue intereft in it: and he contents him- felfe not with this , vnder the (hew ofvertue to corrupt vs; but he is fo watchful, that cuen in the beft z^ions and when ye are beft occupied in your moft vertuous adiions, he mix- cth then with finnes, & fo doth all that lyeth in him to make you lofe your profite, and lofe your rewards, Forwhciaye are beft occupied, he gocth about to engender in you an o- pini'on ofyour fcIueSjand fo defraud God of his glory.Or o- therwife, in doing ofgooddeedes he maketh you fofiackc and negligent, that if ye do them, ye do them coldly, or fb indiicreetely that he makes you begin at the laft firft, and makes itthat fhould befirft,lart ; and fo as ^*«r/^<« vvas,to be occupied and oucrbufie in thofe things which are not fo ne. THE III. SERMON. yp tlfCcfPary as the things wherein Afaiy was occupied : £o^ diefhould haue preferred firftthe heating of the word, to the preparing of Chrifts Supper. This is but to giue you an in-fighc, and to let you fee that the diuell is fo crafty, that either hecaflerh in afalfc conceit ofourfelues, in doing any good deede, orelfe makes vs to do that lalt which fliould be firfi ; or then makes vs altogether fo fluggifh and fo ncgligent,that we do the worke oTthc Lord coldly: and foone way or other, heholdcth vseuer in a continuallbu- finefle , {o that we cannot be halfc watchfuil enough. For we haue to do with principalities and powers, with fpi- riruall wickedneffes, which are abouevs, and within vs alfo: for there is not that man that hath corruption within him, butSathan is in him; we cannot therefore be halfe watchful! or ftudious enough to caft out the diucll , to re- nounce our fcluco, and to fubmit vs vnto the obedience of Chrift. Thus farre concerning the coniunflion*. Now feeing that thefigne and the thing fignifled areHowthe diuerfejtrerteth to be conhdered howthcfigne isdeliue- %"<^»3"^/^c red,& how the thing ficrnified isdcliucrcd: and after what !:"o^"/' manner they are rcceiued. And therefore conccrnmgthis, ^^a recciucd. ye haue thefe things to marke.Firft, to confider whether the Coniiderati- /igne and the thing fignified, be dcliuered vnto you by one onsihcrcoti manornot. Secondly , to confider whether the figneand i. the thing fignified, be deliuercd vnto you in one a&ion or 2, not. Thirdly, whether both thefe things be giuen by one 3, inftrument or not. And fourthly , ye arc to confidcr,whcther a^ the fignc and the thing fignified be offered and recciued af- ter one manner or not. Now after that ye haue confidercd all thefe, in theendyefhall finde that the figne and the thing fignified, arc not giuen by one perfon. Ye (hall finde next, that they are not giucn in one fort ofadion. Third- ly, yefliall Bode that they arc not both offered and gi- ucn by one inf^rumcnt. And foorthly,yc fhall find that they are not both giuen and recciucd after one manner. So fin- ding this diucrfity,ye haue this to do;marke the diuerfity of the offerers and giuers ; markcthc diuerfity of thea(5lions; matke 8o THE III. SERMON. markc thirclly,the diucrfity ofthc inftruments : and fourth- ly,cbc diucrfc manner ofrecciuing,Marke all thefe diligent- ly, and ye (hall find liccle difficulty in the Sacramenc. And firft comakcicdearc vntoyou^I fay, that the figne and the thing (ignificd by the fignc, arc not both giucn by one ; and this ye (ee plainely . For as for the figoc , that Bread and that Wine , ye fee your felues, that the Minifter offers vnto youchefigne, hegiuesyou that Sacrament ; asthatfignc js an eat thly and corporall thing , (o it is an earthly and corporall man that giues it. Now the thing fignified is of another nature : for it is an heaucniy and fpiriiuall thing; Therefore this heauenly thing is not giucn by an earthly man ; this incorruptible thing Is not giuen by a naturall andcorruptible man. But Chrift Icfus hath locked vp and rcferued the miniftery of this heauenly thing to himfelfe onely : therefore there are two giuers in this Sacra- ment;the Minifler giueth the earthly thing; Chriftlefus the Mediatour,giuesyou the heauenly thing in this Sacrament. For Chrifl, in giuing the earthly thing,wil not vfe his ownc minitlery immediately, nor the miniliery ofan Angell, but only the miniftery ofan earthly man. And as for the difpcn- farion of his owne body & bloud, he will notgiueit cither toheauenly creature, orcarthly man ; but he keepeih this miniftery to himfclfe, and he difpenfeth his ownc body and bloud, to whom and when he pleafetk And why Mf any raaa in the world had power to giuc Chrifls body & bloud, no queftion,this man fhould hauepower to clenfe theheart & confcience; for the bloud of Chrift hath this power with it; andconfequently, fhould haue power to forgiuefins. Now, it is onely God that may forgiue finnes; and therefore it is not poll^ble that the miniftery of theheauen- Jy thing can be in the power of any man. Example we hauc inM«theBaptift, Math 3. 1 1. Saithhenot,The miniftery that 1 haue, is ofthc clement ? I am con-.manded to minif^er the element of water onely ; but as for the miniftery of fire, and ofthc Spjrit,Chrift hath referued it vnto himfelfe.Ther- forc looke not to get the Spirit at mans hands , but at the hands THE in. SERMON. 81 hanffs ofChrJft hirafelfe oncly. And without this inward minifterie the outward minifkrie is not worth a ftravv. For my outward minifteric, yea fuppofeitwerethcminiftcrie of an Angell , and fuppofe Chrift were prefcnt in the fledi to minilhrvnto you thefc outward things; except hecon- ioync the inward mhiii^erie of his Spirit therewith , h auai- leth nothing : it may well be as aprocefle againft you, in the day of that general! aflemblie; but to your faluation it will neuer profit you.Therfore this ye ought alwaies to pray for, chat the Lord would water your hearts by his holy Spirir,as he watercth your eares by the hearing of his word. Then there are two offerers; the Minifler offers the figne , Chri(l lefus offers himfclfe, the thing fignified. The three per- fons, one God, offer the Mediatour , or the Mediatour of- ^ fers himfelfe,and that by the power and vcrtue of his owne Spirit. As there are twoofFerers,twoperfons that offer and glue Thcfigne 8c the Sacrament and thing fignified by the Sacrament ; fo the thing (ig- thefe two are offered and giuen in two adions. Chrift who ^^^^^ "^vvo' is the heauenly thing is offered and giuen vnto you , by an anions, bv inward, fecret and fpirituall af^ion , which is not fubiedl to two inftrul the outward eye. The (igne againe is offered and giuen in mcms,and af- an outward adlion after a corporall and vifible manner. As ^^^ '^° ^*^' there are two fores of a6^ions , fo there are two forts of in- °^"' ftrumentswhercuntothc fignc and the thing fignified arc offered ; for the thing fignified, that is, Chrirt, is neuer offe- red to the mouth of my bodie; the bloud of Chrift,the flefli of Chrifl; whole Chrif^ or the Spirit ofChrifi, is not offered either in the word or in the Sacrament to the mouth of my bodie. Let the Aduerfaries find me that in any part of the Bible, that there is any other manner of receiuing Chrifl then by faith, and let them haue the vii^orie. So there is not an inftrument as I told you , neither hand nor mouth to re- ceiucChri(^,but faith onely. As Chrirt who is the thing fignified, is receiued by the hand and mouth of faith; fo the fignc which fignifieth Chrift,is receiued by our owne na» turall mouth and band. Yc haue a mouth in your heads, G and $2 THE III. SERMON. and in your bodies , as proper to rccciue the figne, as faith is to rcceiuc Chrift. So the figoe and the thing fignificd arc offered andgiuen, nottooneinftrumcntbuttotwojthc one to the mouth of the bodic, the other to the mouth of the foule. Now markc by what way thefe things are offered and gi- uen, by the fame way they are rcceiucd ; as the fignc is corporall and naturally offered to a corporaii inftrumcnt, fb i« it rcceiucd after a corporall and naturall manner: for thou muft take the Bread and Wine , eicher by thy hand or by thy mouth. The thingfignified is not taken after a cor- porall manner,but after a fecrct and (piriruall manner: and as it is offered fo it is taken. There can be nothing clearer then this ; the one is taken after a natural! manner,the other after a fecrct andfpiricuall manner. So in this laf^ part ye haucthcfc things tomarke, to diftinguifh betweene the outward adion and the inward, betweene thefigneandthe thing fignified, and to kcepe a proportion and analogic be- tweene the inward and the outward actions : ye may furely perfwade your fclues, that ifye be faithful!, Chrift is as bu- (le working inwardly in your foules , as the Minifter is wor- king outward!y towards your bodies : looke how bufie the Minifter is in breaking that Bread , in pouring out that Wine, in giuing that Bread and Wine vnto thee,as bufic is Chrift in breaking his ownc bodie vnto thee, and in giuing the iuyce of his owne bodie after a fpiritual! and inuifible manner. So kcepe this diftin^lion.andyemayafTureyour fclues that by faith Chrift is as wc!l occupied towards your foules, to nourifh the, as the Minifter is outwardly towards your bodies.Kcepc thi$,and ye haue the whole Sacrament. Then from this difcourfe and dedu(5lion you may Icarnc a double matter, whereof the Sacrament confiflcth. It ftan- dcth on two forts of materials; that is, of an earthly mat- ter, and of an heauenly matter : the figne and the thing (ig- nified. And as there is a double matter in the Sacrament, fo the Sacrament muft be handled after a double manner ; by an outward a(5lion^ and an inward a^lion: kcepe the diftin- ^lon THE III. SERMON. 85 flion in thcfc things, bctwcenc the figne and the thing fig- nificd,ahd ye (hall not cafily flip inthe v,ndcrftanding of the Sacrament. This being faid concerning the gcnerall confideration of the Elements, ( for all this yet appertainech to the Ele- . mcnts ) It refteth that we fpeake foniewhat concerning the word, which I call the other part of the Sacrament.I meanc and vnderftand by the word whereunto the Elements are Of tbc other annexed, that thing which quickneth this whole adlion, p»rtof the which feruethas it were a foule , and giucth life vnto the ^^l"^^"?* whole adlion. For by the word and appointmeat of Ghrift ^^^^^ in the word, the Minifter knowcth what is his part,the hea- rer knoweth what is his part, & euery one is prepared how' todeIiuerandhowtoreceiue;iheMinifterhow he flioiild deliuer, and the hearer how he fhouldrecciue. Sotheln- ftitutionof Chriftisthequicking of the whole a6lion: for all the af^ion is warranted from the Inftitution fet downc In his word . In the Inftitution of Chrift , there are two things chiefly to be confidered : a Command , and aPro- mi(e. The Command is this, where he Ciiih,Take,eate. The Command requireth obedience. There is a Promife alfo in the inftitution, and it is contained in thefe words, This is v$y hodie.T\\Q Promife craueth faith : as the Command craueth obedience, fo the Promife crauethbehefc.Therefore come not vnto the Sacrament , except ye bring both faith and o- bedience with you. If thou come not with a heart minding to obey Chrift,at the leaft more then thou waft wont to do, thou comeft vnto thy ownedamnation. And if thou brin- ^efta heart void of faith , thou comeft vnto thine ownc damnation. So let euery one that comcth vnto the Sacra- ment, bring with him a heart minding to do better ; that is, to obey and belieue Chrift better then he did in time paft. Except ye bring thefe two in fome meafure, come not vnto the Sacrament : for whatfocuer thou docft , exceptitflow fromfaithjit can profite nothing.Thus farre briefly concer- ning the word. Now it will be demanded, what necde is there that thefe Sacraments andfeales (hould be annexed G 2 to §4 THE in. SERMON, thewor^? wherefore arc they annexed, feeing wcgccno more in the Sacrament chcn wc gee in the word, and \vc get as much in the very fimpic word as we get in the Sacra- ments > Seeing then we gee no new thing in the Sacrament but the fame thing which we get in the (imple word,where- fore is the Sacrament appointed to be hung vnto ihe word? It is true certainly that we get no new thing in the Sacra- ment, nor we get no other thing in the Sacrament then "Wc get in the word: for what morcwouldefl thoucraue then to get the Sonne of God if thou get him well? Thy heart cannot vviili nor imagine a greater gift then to hane the Sonne of God^ w ho is King of heauen and earth : there- fore I fay, what new thing wouldcft ihouhaue? for if thou get him, thou getteft all things with him ; thy heart cannot imagine a new thing befides him, Wherefortg then is the j^nfvfcr. Sacrament appointed ? Not to get thee any new thing; I (ay T . it is appointed to get thee that fame thing bctter^then thou By the Sacra- hadft it in the word. The Sacrament i-s appointed that we '"^^^'^^P?^' may take better hold of Chrift thenwx could inthefimplc more fully ^^^^^^ 5 ^^^^ we may pofTefTc Chrifl in our hearts and minds, ihenbythc more fully and largely then we did before in the fimpic fimpleword. word. That Chrift might haue a larger fpacc to make resi- dence in our narrow hearts , then he could haue by the hea- ring of the fimple word ; and to poflefle Chrifl more fully, it is a better thing.For fuppofe Chrifl be one thing in himfelfe, yet the better hold thou hafl of him,thou art the furcr of his promife. The Sacraments arc appointed that I might haue him more fully in my foule ; that I might haue ^ bounds of it en- largedjthat he may make the better refidence in mc.This no doubt is the caufc wherefore thefe Scales arc annexed to the euidenceof the fimple word. ^* They ferue to this end alfo , to feale vp and confirmc the Thcyfcructo ixui\\ that is in the word : for as the office of the Scale hung confirme the ^^ ^^^ Euidcncejs not to confirme any other truth then that Mdio^the"^' which is in thcEuidence; and though ye bclieued theEul.. word. denccbefore,yctbytheScalcsycbelieueitbcttcr; cuen ^o the THE in. SERMON. S5 the Sacratnenc aifurcs me of no other truth, then iscontai- ned within the word : yet bccaufe it is a fcale annexed vnto the word, it perfwades me the better of the fame: for the more the outward fenles are wakned, the more is the in- ward heart and minde perfwadcd to beUcue. Now the Sacrament wakneth all the outward fenfes, as the eye, the hand, and all the reft: and the outward fcnfes being mooiicd,no queftion, the Spirit of God concurring therewith moucs the heart the more. The Sacraments arc then annexed vnto the word,to fcale vp the truth contained in the word,and to confirme it more and more in thy heart. The word then is appointed to worke beliefe; and the Sa- crament is appointed to confirme you in this beliefe. But except ye fcele the truth of this inwardly in your hearts, ex- cept ye haue your heart as ready as your mouth, thinke not that any thing willauaile you. All the feales in the world Will not worke, except the Spirit of God concurre and fealc the fame truth in your hearts, which the Sacrament feales outwardly : except he make deere the fight of thy mindc in- wardly , and worke a feeling in thy heart, both word and Sacrament (hall lofe their fruite & effcd which they (hould haue. All the Scriptures are full ofchis; the whole Scriptures of God are but a flaying letter to you , except the Spirit of God concurre to quicken inwardly. Therefore yoiir whole Eihorutio^ indeuour (hould be, to preafe to feele Chrift inwardly in your hearts, that finding him in your hearts,and feeing him in your minds, both word and Sacrament may be efFe(5uaIl? If not, your foules remaine dead, ye are not tranflated from that death wherein ye were concciued, Tiiereforc all the ftudy of Chrirtians fliould be when they fee the Sacraments and heare the word, to labour to finde and feele in their hearts and minds, that which they heare and fee ; and this I call to finde Chrift quick in your owne foules. This cannot be except ye fandifie his lodging: for if all the corners of thyfoule remaine a dunghill, Chrift cannot dwell there: andtherforeexept ye ftudy for continuall growth in fan(5li- fication,and feucr your felucs from eucry thing, thatfeucrs G 3 you %6 THE 1 1 1. S E R M O N. you frotn Chrift> it is not poffiblc thac he can liuc or dwell in you. This is a great Icflbn, and it is not poflibic to do this, ex- cept . as I haue faid, a ftrongcr come in, and pofTcfle vs, and make V5 to renounce our felues. Then the feales had not bene annexed to the word except for our caufe : for there is no neccflicy on Gods part, thac God (hould either fweare, or confirmc by feales, the thing that he hath fpoken : for his word is as good as any oath or fcalc. But the necefTity com- meth of vs : there is fuch a great wcaknefTe in vs, that when he hath fvA^ornc, and (ec his feales vnto his word , we are as neereto belieue as if he had neuer fpoken a word, Soto helpc our bclicfe, our weakncfTe and inability that is in vs, (for we arc fo vnable by nature,that we can belieue nothing but that which is ofour felues ; and the more we leane vnto our feluesjthe further we are from God;J I fay to helpc this wonderfull weaknefle whereby we are ready to miflrurt Godineueryword, hchath annexed his Sacraments; and befidcs his Sacraments, he fwcares the things that concerne moft our faluation. As in thePriefthoodof Chrirt, PfaL 1 lo. 4. he will not fpeake onely, but he fwearcs, and that for our weaknefle and infirmities : but yet if he abftrad the niiniflery of his Spirit, all thcfe meanes will do no good. Fauhs wbich Now the laft thing is,how the Sacrament is perucrted; & pcrucrtthc how wc are defrauded of the fruit &efFedtherof.Two forts SaCTAmcot. of faults peruert the Sacrament, & defraud vs of the profite & vfe thereof & thefe faults are either in the forme,or in the perfon. In formc,if the cflentiall forme be fpoyled, we get nothing; for when the Sacrament is fpoyled of theeflenti- all forme^it is nor a Sacrament.Therc is an eflencial forme in Baptifmc,& an cflentiall forme in the Lords Supper, which if they be taken away, ye lofe the vie of the Sacrament. The cflentiall forme of Baptifmc is : J hapttz^e thee in the Name of the Father, the Sonne y andtheholyGhofi. Leaueout any of thefe three, or do it in the name ofany one of the three pcr- fons onely, ye lofe the cflentiall forme of Baptifmc, In the Lords Suppcr,ifyc Icaue out the Icaft ccremonie,ye lofe the cflcn- THE III. SERMON. ty efTentiall forme, and fo it is not a Sacrament, I fpeakc of the elTcntiall forme, in rcfpcd^ of the Papifls, who kecpe the cf. fcniiall forme in Baptifme,ihough ihey haue brought in tri- fles oftheir owne,and mixt with it;yccin rcfpcd they kecpe the fubftantiall forme, it is not neceflary that they who were baptized vndcrihem, bcrebapiized. Indcedejf chevertuc of regeneration flowed from theperfonjit were fomcthing; but in re{pe(5l Chrirt hath this,to glue to whom and when hepIeafeth^theerTeniiall forme being kept, it is not necefla- ry that this Sacrament be reiterated. Now what are the faults in the perfon that pcruerts the Sacrament ? The fault may be either in the perfon of the gi- uer, or in the perfon of the rcceiuer: ( I ipeakc not of thofc commonfaults which are common to all, but of fuch faults as difable the perfon ofthe giucr , to be a diflributcr of the Sacrament, and taketh the office from him)fo when the per- fon ofthe giuer is this way difabled, no queflion, it is not a Sacrament. Then againe in the perfon of the Receiuer the fault may be; if their children be not in the couenant , but out of it, they get not the Sacrament. Indeed if the Pa- rents afterward come to the coucaant,the children (though they be gotten out of the couenant j may bereceiued. E- uen fointhe Lords Supper, ifamanbeladen with any bur- then offin, without any purpofe to repent, he ought not to receiue it. So then ifye come without a purpofe to repent, ye lofe the vfe ofthe Sacrament: itisonely this purpofe to repcntjthatmaketh me who receiue t^e Sacrament, to get thefruireand efre(ft thereof; therefore eucry one whogo- cth to the Sacrament , muft looke what purpofe he hath in his heart. Haflthou a purpofe to murder, to continue in a- dulteiy,or to commit any other vile flnne that is in thy heart, and art not refolucd to repent? In fhewing thee to be with- out repentance, thou flieweft thy felfe to be without faith*, andconfequendy thoucomeft to thy condemnation, ^nd not to thy faluation : take heed then what your purpofe is ; for if with a diflblutelifc, ye haue a diflblute purpofe, yc come vnto your eucrlafting perdition. G ^ I 8^ THE III, SERMON. CoDClufioQ with aa ex- I had thought to hauc entrcd particularly into the hand- ling of this Sacrament; but bccaufethc timcispaft,Cand fomcof you I doubt not arc to communicate jonely this: Remember that yeaddrcffcnotyour felucsto that Table, cxccptyc findc your hearts in fomc fort prepared, Thefirfi degree of preparation ftandeth in contrition, in forrowing for finne, in a feeling ofyour finnes, wherein ye haue offen- ded fo gracious a God. If ye be able as that woman was, by the teares of a contrite heart to wafhthe fcete ofChriff, humbly to kiflc his feete, and to get hold of the foote of Chrifi ; though ye dare not prefumc fo high as to get him whclc,ye are in a good cafe : but if thou want all thefe , and haft them not in fomc mcafure,thou wanteft all the degrees of preparation. Therefore let none come to this Table, ex- cept hebaueihefein fomemeafure. But where there is a difplcafure for finne, a purpofc to do better , and an earneft fobbing and fighing to get the thing that thou wanteft; in that foule where God hath placed this defire of Chrlft, it is the workc of Gods Spirit,and Chrift will enter there. And therefore though that foulc be farrc from the thing thatitftiouldbcat, let him notrefufe to go to the Lords Tabic, but let him go with a profeflion of his owneinfir- mitie and weakeneffc, and with a defire of the thing that he ■wants. Euery one of you that findeth himfelfc this way dif- pofed, let him go in Gods name to the Lords Table: and the Lord worke this in euery one ofyour hearts, that this roinifterie may be effg^uall in euery one of you at this time, and that in the righteous merits of lefus Chrift. To whom with the Father and the holyGhoft, be all honour, praifc and gloric, both now and for eucr, Amen* THE THE FOVRTH SER- MON.VPON THE LORDS SVPPER IN PAR.TICVLAR. I. Co R. II. 23. Tor I fjAUe received oft he Lord , that which I alfo hane deli- keyed vntoyou : to wit , that the Lord lefus in the night that he ivus betrayed , tooke Bread, C^c, E ended the confideration of the Sacra- ments in generall in our iaft Exercife, vvel- belouedin ChriR lefus : now ic remaines that vveproceede to the confideration of this Sacrament of the Lords Supper in par- Of the Sup- ticular. And that ye may the better attainc ?" ?■ ^ ^ ▼nto the knowledge and confideration or the great varietie licular. of matter that is contained in this Sacrament of the Lords Supper , I fhall endeuour as God fhall giue me grace, to (ct Heads to be downc ccrtaine things for the eafier vnderrtanding ofit. intrcatcdof. And firfl of all I will let you fee what names are giuen vnto i« this Sacrament in the Bible ; & I will fhew you feme names that arc giuen to this Sacrament by the Ancients. Next I will let you vndcrfland for what chicfe ends and rcfpc^^s this Sacrament was inftituted and appointed by Chrili le- fus. Thirdly, I will come to the things that are contained in the Sacrament; how thcfe things are coupled, how they are deliucred , and how they are receiued. And hi} of all, I will anfwcr ccrtaine obied^ions , which may be obied^ed to thecontraric of this do(5^rine; and as God fhallgiue me grace 1 will refute them, andfo end this prcfentEx- ^^^ " r ft h aJ Now we find fundry names giuen vnto the Sacrament generall. of 2. 3- 4* 90 THE IIII. SERMON, of the Lords Supper in the bookc of God ; and cuery name Ofthcfiames ^^"*^* * fpcciall rcafoii with it . Wcfindcthis Sacrament giucnvnto called the bodie and bloud of Chrirt. This name is giuen thisSacramet, vnco it,no doubcbecaufeic is a heaucniy and fpirituall nou- both in the ricure ; it containcs a nouriturc of the foulc , that is able co Bjblc, and by poyf i(|^ a^d traine vp the foule to a life fpiritualhto that jifc ncicors. ^yp^jj^i^jng . for this caufe it is called the bodic andbloud ofChrirt. Itiscalledallb the Supper ofthc Lord, to put a difference betwixt it and a profane fupper: for this is the Lords Supper, a holy fupper; not a profane or common fup- per: a fupper appointed for the increafe of holinefle, for the foode of the foule in holinefle, to feede the foule vnco life euerlafting. Not a fupper appointed for the bellie; for he had ended that fupper that was appointed for the bellie, or cuer he began this Supper which was appointed for the foulc.A fupper no doubt hauing re(pc<5t to the circumflancc of time, byreafonitwasinftituted in that very fame time when they vfed to fup.It is called alfo in the Bible.The Ta- ble of the Lord. It is not called the Altar of the Lord: but theApoftlecallethit a Table to fie at; and not an Altar to Hand at : a Table to take and receiue at; and not an Altar to offer at. It is called alfo the Communion and participation of the bodie and bloud of Chrift : we haue thefc names gi- uen vnto itjbefides fome others in the Scriptures of God, The Ancients of the Latine and of the Greeke Churches, gauc it fundrie names for fundry refpe(Sls. They called it a publike adlion; & this was a very generall name.Sometimes they called it a thankfgiuing. Sometimes they called it a banquet of lone; and fometi'mes they gaue it one name & fometimcs another.And atlafl in the declining el^ate of the Latin Church & in the falling eftatc of the Romane Church, this Sacrament began to be peruerted; and with this de- cay there came in a peruerfename, and they called it the Afajfe, They trouble themfelues much concerning the de- riuation of this name ; fometime they feeke it from an He* brew originall ; fomcrime from a Greeke; and fometime from a Latine originali ; but it is plainc that the word is de- liucd THE nil. SERMON. pi riued From the Latinc ; and it is a word which might haue benctollerable whcnit wasfirft mftituted: for no doubt, the Sacrament at the firft inftitution oFthisword was not then wholly peruertcd; but now in procefle of time cor- ruption hath preuailedfofarrc, that it hath turned the Sa- crament into a facrificc; and where we (liould take from the hand of God in Chrift, they make vs to giue. This is plaine idolatric : and therefore whereas the word was tollerable betore,now it ought not to be tollerated any vvay,itoughtnotto befufFered. And certainly, if we had eaten and drunke as ofc the bodie and bloud of Chrift in our foules , as we haue eaten that bread and drunke that wine which are (he figncsofhis bodie and bloud,we would not haue fufFcred this word of the Majfe.much leffe the very a^lionof itjto beforifeinthisCountrey. But bccaufe we haue but played the counterfeits, & defrauded our foules of the bodie and bloud of Chrift, and tooke only the outward Sacrament; therefore it is that our zeale dccayeth, there- fore it is that our knowledge and light decayeth ; and for want of Zeale, loue and knowledge, the word ofthcAfaffe is become cuftomable vnto you, & not oncly the word, but the very adiion.l will not runne out herein:! oncJy tell you, what Cometh of the abufe of the hearing of the word, what Judgements follow vpon the abufc of the recciuing of the Sacraments. Now I come to the ends wherefore the Sacrament was Second head appointed. This Sacrament was inftitutcd in thefignesof S^"^*"^'^* Bread and Wine ; and was appointed chiefelyfor this end, y^hy t^ ^ to reprefentour fpirituall nouriture , the full and perfc(5^ cramcnt was" nouriture of our foules .- that as he who hath Bread & Wine inftitutcd. lacketh nothing for the fullnouriflimcnt of his bodie; fo i« he or that foule which hath the participation of the bodie and bloud ofChrift,wantcih nothing for the full and per- fe£i nourirhment of the foulcTo reprefent this full and per- fe6t nouriflimcnt, the fignes of Bread and Wine in the Sa- crament were fet downeandinftituted. The fecond end j, wherefore this Sacrament was inftitutcd is this j That we might 92 THE nil. SERMON, might teflific to the world and to the Princes of the world, who are enemies to our profcffion; that we might openly avow and teflifie vnto them our Religion and our manner ofworfhipping , in the which we avow and worfhip Chrift: and that we might alfo teftifie our loue towards his mem- bers our brethren: this is thefccond end wherefore it was 3. inftituted. The third end wherefore it was inflituted is this; tofcruefor our fpeciall comfort and eonfolation, tofcruc as a foueraigne medicine for all our fpirituall difcafes, as wc find our felues either rcadie to fall or prouoked to fail , bv the diuelljthe flefh, or the world ; or after that we haue fal- len and arc put to flight by the diuell, and would faine flic away from God 5 God of his mercie, and of his infinite pitieand bottomlescompaffion hath fee vp this Sacrament as a fignc on an high hill, whereby it may be feene on euery (ide farre and neere , to call all them againe that haue runne fhamefully away: and he clucks to them as a Hcnne doth to her chickens, to gather them vnder the wings of his infinite mercie. The fourth end wherefore this Sacrament was in- ftituted is this, that in this a^ion wc might thankc him for his benefits , and render to him heartie thanks, that he hath come downefo familiarly to vs, bowed the hcauens as it were and giuen vs the bodie and bloud of his owne Sonne, that we might render vnto him heartie thanks, and fo fandlifie his benefits vnto vs : for this thankfgiuing, this Sa- crament was alfo inftituted. Thus far concerning the ends briefely. Third head Now I come tothe things contained in this Sacrament, general). Ye fee with your eyes there are corporall things, vifiblc things, as the Bread and Wine.There are againe hid from the eye of your bodie, but prefcnt to the eye ofy our mind, fpirituall things,heauenly and inward things;both thefc arc in the Sacrament. Ofthcihingj The corporall, vifible and outward things, are the things contained in vvhich are appointed to fignifie the fpirituall, heauenly,and tbisSacramcc jj,ward things. And why? Nothing without a reafon.Thefe Sward:irf«r. corporall figncs arc appointed to fignific the fpirituall ihings. THE nil. SERMON. 9^ things, becaufe we are corporall, wc are earthly bodies, wc in fundry haue our foule iodging within a carnall body, in a taberna- heads arc ia- clc ofclay , a grofle tabernacle , which cannot be wakened ""ted. nor moued except by the things that are like to it felfe, Ic cannot be induced to the confideration of heauenly things, except by groHc, temporal!, and corporall things. If we had bene ofthe nature of che thing fignified^that as the thing fig- nified is fpirituall and hcauenly,fo we had beene fpirituall.,8c heauenly,we had not needed a corporal thing:fo if the thing fignificd had bene as we are, corporall, earthly, & vifible,wc had not needed a (Igne, to Uade vs to condder of it: Bui be- caufe the thing fignifiedjs fpirituall,^ we are corporal,ther- fore to bring vs vnco the fighc of chefe fpiriruall things, he v- feth a corporall mcancs,& an outward figne. This is cherea- fon wherfore thefe corporall fignes are appointed to (igjiifie the fpirituall thing. The fpirituall thing in both the Sacraments, is one and the fclfe fame,ChriR lefus,{ign!fi£d in both the Sacraments: yet in diuerfc refpc6ls,he is the thing fignificd in Baptifrae, and he is the thing fignified in the Lords Supper. This Chrift lefus , in his blond chiefly , is the thing fignified ia the Sacrament of Baptifme: and why? Becaufe that by his bloud he wafheth away the filth of our foulcs ; becaufe that by the vertue of his bloud , he quickncth vs in our foules, with a heauenly life.-becaufc that by the power of his bloud heingrafteth and incorporateth vs in his ownc body. For that Sacrament is a teflimonie ofthe remiffion of our finnes: that is, ofthe cleanenelTe ofourconfciences, that our con- fciences by that bloud are wafhed inwardly. It tertifieth a!-. fo our new birth, that we are begotten fpiritually to ahea-. uenly Hfclt tefiifieth alfo the ioyning of vs in the body of Chrirt. As it is a tcftimonie, fo it is a feale : itnotoncly tel^i- ficth, but fcaleth it vp in our hearts , and maketh vs in our hearts to feelc thetafteof that heauenly life begun in vs, that we are trandated from death,in the which we were con^ ceiued, and ingrafted in the body of Chi i(^. Markethcn; ChrilUn his bloud, asheisthcwafiiingof ouc 94 THE nil. SERMON, our regeneration, isthcthingfignificdinBaptifme. In this Sacrament of the Lords Supper, againe, this fame Chrift is the thing fignified,in another refpcdl ; to wit in this rcfpec^, that his body and bloud ferue to nouriflimy fouleto hfc cuerlafting : for this Sacrament is no other thing but the i- mage of our fpirituall noiirifhmentjGod teftifying how our foules are fed and nounflied to that heauenly life, by the i- mage of a corporall nourifhmcnt. Soindiuerfe relpe6ls the lame thing,that is, Chrift lefus, is fignified in Baptifme, andisfignifiedin the Lords Supper: In this Sacrament,thc fruites of Chrifts death whereof I fpake, thevertuc of his facrifice, the vertuc of his pa(Iion;I call not thefe fruites and vertuesonely, the thing fignified in the Sacrament of the Lords Supper : but rather I call the thing fignified, that fub- ftanee and thatperfon, out of the which fubftance this vcr- tue and thefe fruites do flow and proceede. 1 grant and it is moft certaine, that by the lawful vfe &participiation of the Sacrament thou art partaker of all thefe fruites: yet thefe fruites are not the firft and chiefe thing, whereof thou art partaker in this Sacrament; but of force thou mu() get ano- ther thing firft. It is true that no man can be partaker of the fubfiance of Chrifi,but the fame foule muft be alfo partaker of the fruites that flow from his fubflance ; yet notwithftan- ding,thou muft difcernc betwixt the fubftance & the fruits that flow from the fubftance, and thou muft be partaker of the fubftance in the firft roome; then in the next place, thou muft be partaker of the fruites that flow from his fub- ftance. To make this cleere; in Baptifme, the fruites of Bap- tifme are remiffion of our finnes , mortification, the killing of finne, and the fealing vp of our adoption , to life euerla- fting.The fubftance out ofthe which thefe fruits do flow,i$ the bloud of Chrift, Ye muft here offeree difcerne be- tween the bloud, which is the fubftance; and betweenc rc- miflion offinnes, wa/hing, and regeneration, which are the fruites that flow from this bloud : fo in the Sacrament ofthe Lords Supper , the fruits of that Sacrament are , the growth of faith, and the increafc in holincfle. The thing fig- nin- THE nil. SERMON. py nificdis thefubrtance; that is,tlie body and bloud of Cbrift is the fubftance , cue of which this growth in faith and ho- lineflcdothprocecde. Nowfce yenotthis;Thacyoumuft difccrne betwcne the fubflance andthcfruiccs, andmuft place the fubHance in the firft place? So that the fubrtance of ChriH,thatis , Chrift him("elfe,isthc thing lignified in this Sacrament. For your ovvne experience will make this plaine vncoyou: Before your flomacke be filled with anyfoode, ye miirt eate tlie fubftance of the food firii-before you be fil- led with bread, ye mui\ eate the fubftance of the bread firft; before your drovvth be quenched with anydrinke,yemurt of ncccflitydrinkethe fubftaneeof thcdnnkcfiffl . Euen fo after this^^anner ; before the hunger ofyour foules be fa- tisfied, & the'thirrt thereofqucnched,ye muft eate the fledi ofChrifl and drinkehisbloudfirft , and that by faith. So consider the one by the other ; looke to what vfe bread and wine ferue to thy body, to the fame vfe the body and bloud ofChridferuetothyfoule; and he that appointed the one toferuefor thy body, the fame God appointed the other to ferue for thy foule. So looke how impolTible it is for thee, to be fed with that food f neuer cometh into thy mouth, or to recouer health by thofe drugs which neuer were apply- cd;it is as impofTiblc for thee to be fed by the bddy of Chrift and to get thy health by the blond ofChrift, except thou firft eate his body, and drinke his bloud. Then ye fee , that the thing fignified in the Lords Supper, is not thefruites fo much as the body and bloud , and Chrift lefus, which is thcfountaineandfubftance, from which all thefefruites do flow and proceed. Then I fay, fuppofe Chrift who is the thing fignified,re- The thing maine alwaies one and the fame in both the Sacraments: yet ^^"^^^^ *° the figncs whereby this one Chrift isfienifiedintheSacra- °L^!.^'*" r 11 1 T^ • T* r cranaentSjis fnents,arenotone,nor of an cquall number, FormBaptjf- oDcthefigni nie the thing that reprefentcrhChrift is Water.Inthe Lords are not one. Supper, the things that reprefent Chrift,are Bread & Wine. Water is appointed to reprefent Chrift in Baptifme,bccaufc it is mccceft to reprefent our wafliing with the bloud of Chrift 96 THE nil. SERMON. Chrift ; for what is fitter to wafli with then water ? So there is nothing meetcr to wafli the foulc , then the bloud of Chrift, In this Sacrament he hath appointed Bread and Wine : why ? Becaufc there is nothing more meete to nou- rifh the body then bread and wine ; fo the Lord hath not chofen thefe fignes without a reafon.As the /igncs in the Sa- crament are nt)C alwaycs one, fo the fame in both, arc not of one number; For in Baptifme, wehauebutonec- Iement;in this Sacrament , we haue two elements. Now Why in Bap. what is the reafon of this diuerfity , that the Lord in the one tifmc there is Sacrament,hath appointed two (igncs,and in the o thcr but buionefignc, Q„e figne? I will Akw you the reafon. He hath appoin- L ra°S ^^^ onely one figne in Baptifme , to wit , Water ; becaufc two. Watcrisfufficientenoughfor the whole. If water had not becnefufficient to rcprefent the thing Signified , he would haue appointed another figne • but in refpe»5l that Wa- ter doth the turne,and reprefcntcth fully the wafliingofour foules by the bloud of Chrirt,what need then haue we ofa- ny figne ? Now in this Sacrament one figne will not fufficc, but there muft be two. And why ? Wine cannot be fufficit cnt alone , neither can Bread be fufficient alone : for he that hath Bread onely, and Wine onely, hath not a perfe6l cor- porall nourifiiment; therefore that they might reprcfent, and let vs fee a pcrfe6l nourifliment, he hath giucn vs both Bread and Wine ( for the perfe(Sl corporall nourifhmcnt flandeth in meate and drinkcj to reprefcnt rhe full and pcife^^noutifhrnentofthefoule. Marke how full and per- fed^ a nourifiiment he hath to his body that hath ftoreof Bread and Wine ; (o he that hath Chrift lacketh nothing of afullandperfed nonrifhment for hisfoule. Then you fee the reafon wherefore there are two fignes appointed in this Twoaucfti- Sacrament, and onely one figne in Baptifme, ons: There remaineth yet concerning thefe fignes, tw^o thing What power to be enquircd.Firft,what power hath that Bread in this Sa- tbc bread cramcnt , to be a figne more then the bread which is vfed in hathtobca common houfes; from whence cometh that power ? Next, sfcramcDt* ifit haue a power, bow long cndurcth and remaineth that power THE nil. SERMON. 97 power with the bread? For ihcfirft, concerning the power ^"'^"jw which that bread hath more then any other bread , I will wcr^ndurcUL tell you. That Bread hath a power giuen vnto it by Chrift & by his i. Anfwer* jnfiitiuion; by the whichinliitucionit is appointed to fig- nifie his bodic, to reprcfenc his body, and to deiiuer his bo- dic. That Bread harh a power flowing from Chrift and his Thatbrcad inftitution, v. hich other common bread hath not : fo that if ^^t^ that po- any of you would aske, when the MinifFcr in this adlion is ^f^*f°"V breaking or dKhibuting that Bread, pouring out and difiri-^^j-'^jj^^*" buting chat Wine; if you would I fay^aske what fort of cre- atures thofe arc? this js the anfwer: I hey arc holy things. Ye mud giue this name to the figncs and feales of the body and bloud of Chritt. That Bread of the Sacrament h a holy Bread ; and that Wine is an holy Wine : W^hy? Becaufc the bleflcd inrtitutionof Chrift , hath fcucred them from that vfe whereunto they fcrued before , and hath applyed them vnto an holy vfe ; not to fccde the bodie^buc to fccdc the foule. Thus farre concerning the power of that Bread ; it hath a power flowing from Chrifl and his inlUiution. Now the fe- 2. Anfwer. cond thing is , how long thispower continueth with that Bread ; how long that Bread hath rhis office. In a word, I That power fay, this power continueth w^th^that Bread during the time continues du- ofthea(9ion; during the fctuice oftheTabie, Lookchow "PS^'^c^cr- long that ad^ion continueth, and that the feruicc of the Ta- |"^^°^dic blelafleth, fo long it continueth holy Bread ; fo long conti- nueth the power with that Bread: butlooke how foone the a6lion is ended, fo foone cndeth the holincfie of it: lookc how foone the feruice of the Tabic is ended ; fo foone that Bread becomes comn)on bread againc, and the holinefle of itccafieth. Then this power continueth not for euer , but it continueth onely during the time ofthea6^ioH5c feruicc ofthe Table. Thus far concerning the Elements, There is befides the Elements another fort of fignes in the Sacrament : there is not a ceremonie in the Sacrament of the Lords Supper, but is a (ignc, and hath it o wnc (pirituall H figni- 5>« THE nil. SERMON. fignification with it : as namely, looking to the breaking of that Brcadjit reprcfcntcth vnto thee the breaking of the bo- die and bloud of Chrift, Not that ^his bodic and bones were broken,butthatit was broken with dolour, with anguidi and diftrcfle of heart ; with the weight of the indignation and furie of God , that he fuftained for our finnes which he tooke vpon him. Then the breakingis an efrcnciali ceremo. nie; the pouring out of the ^.vincalfo is an effcntiali cere - monie. ForasycTeedcarely, that by theWmeisfignified the bloud of Chri(^ , fo by the pouring out oFthc Wine , is fignified that his bloud was fcuercd from his flcfh ; and the fcuering of thofe two makcth death: for in bloud is the life ; and confequently it teflifieth his death.The pouring out of theWincthentclleth thee, that he died for thee, that his bloud was fhed for thee ; fo this is an eflentiall ceiemonie which muft not beleftout.Likewifc the diftribution,giuincr and eating arc eflentiall ceremonies. And what doth the ea- ting teftifie vnto thee? The applying ofthebodie& bloud of Chrift vnto thy fouie. So that there is none of thcfe rites but haue their owne fignification; and there cannot one of them be left out but ye (hall peruert the whole ad'lion.Thus far concerning the fignes. An obferua- Now what profit can ye make of all this difcourfcPLearnc lion. this lefTon, and ye fhall make profile by thcfe things. In re- rpe(5t that euery fignc and ceremonie hath it owne fpirituall fignification , fo that there is not a ceremonie in this whole aibonthac wantcth it owne fpirituall fignification; confi- der this and thinke with your felues at that time cfpecially when ye arc at the Lords Table, and in the fight of that action, that looke what thou fecrt the Minifier doing out- wardly, what eucr it be :( Is he breaking that Bread? is he dealing that Bread ?j Thinke afTurcdly with thy fclfe that Chrift is as bufie doing all thcfe things fpiritually vnto thy foule: he is as bufie giuingvnto thee his owne bodiewith hisowne hand: he is as bufie giuing to thee his owne bloud with the vertuc and cflBcacie of it. So i nthis a\Rion ( if thou bcafaithfull Communicant) looke what the mouth doth, and THE nil. SERMON. ^^ ind how the mouth of the bodic is occupied outwardly: fo is chc hand and mouth ofthe fouIe(which is faith) occupied inwardly. As the mouth taketh that Bread and that Wine; fothc mouth of thy foulc taketh the body and bloud of Chrift , and that by faith. For by faith and a conflant pcr- fwafion , is the onely way to eatc the bodie and drinke the bloud of Chri{^ inwardly : and doing this, there cannot but follow a fruicfull eating. Thus far for the confideration of thefignes. Now cometh in the matter wherein greatefi difflcultie flandeth, vvhcreoflfpakethcIaftdayasGod gaueme the How the grace; yet in the particularl muft fpeake as vvejl as in the %ne$,5:ihe generall, but fomcwhat more fhortly. Then ye hauc to vn- ^^'"g fignifi* derftand for the better information ofyour confciences; & ncd ?D*thc*^" for the better preparation of your foulcs ye haue to vnder- Sacramcor, (land, how that Bread and that Wine which are fignes, are coupled with the body and bloud ofChrift which are fig- nificd thereby ; What fort of coniun(5tion is this , and from whence this coniund^ion floweth 1 fliall be briefe; becaufe I hauc already in mylaft Ledure /pokcn of it ac large. Takehcede, for if ye giue not good attention, it is not poflxble that ye can conceiub this coniundion.Concerning this coniun6lion would you know how thefe two are cou- pled? Then muft you firlimarke the nature ofthe fignes, and the nature ofthe thing fignified ; ye muft obferue both their natures: And why? Becaufe nothingcan be coupled nor conioyned with other, but fo far as the nature of it will fuffer; ifthe nature ofit will not fuffer a coniun(5lion, they cannot be conioyned. Or will the nature of it fuffer a con- iun(5licn? looke how farrc it will fuffer a coniun(5lion,fo far are they conioyned. Seeing then ye muft obferue the nature ofthe things that are conioyned , firft marke the thing fig- nified what the nature thereof is ; marking that, ye fliall fee that the thing fignified is ofafpirituallnature,oraheauenly and myfticall nature.Then may ye conclude, that this fpiri- tuall thing will fuffer a fpirituall coniun(Siion,a royftical and f H 2 fccrct too THE Till. SERMON, fccrctconiunftion. Againc, obfcruc the fignc ; The fignc of his nature f as I hauc told youj hath a relation vnto the thing fignificd : and the thing fignificd , of his nature hath arelationvnto the fignc. So then the figne and the thing fignified will fuffcrio be conioyned by amutuall relation: both the figne and the thing fignifiedjinrefpcftthey hauea mutuall relation the one vnto the other, they will fufFer themfelues to be con- ioyned by a relatiue coniunflion. Now if ye aske me what fortof coniund^ion is betweenethat Bread and Wine and the bodie and blond of Chri(l : to tell you in a word , I fay, it is a fecrc: and fpirituall coniun<5^ion ; fuch a coniunclion as rtnndeth in a mutuall rcfped betwixt the Bread and the bodie of Chrift , and betwixt the Wine and the bloud of Chrirt : then I fay, it is a fecret and a fpirituall coniundlion. Ye would not be To inquifitiue of this coniun6^ion if it were corporall, vifiblc, or locall : if you faw them both before your eyes, you would not aske how they are conioynedj or if thou didrt fee them both in one place. But becaufe you fee but the one with your eyes,and the other is hid, this maketh the coniunflion the more difficult to be vttered and vndcr- ftood.And how is it poffible that yc can concciue this fecret & hid coniundlion, except you hauc the eyes of your mind illuminated by the Spirit, whereby ye may come to the right vndcrftandingr But if ye hauc any infightintothefe fpirituall matters that come by faith, this coniunilion will appeare as clearely by the eye of your faith, as the phyficall coniun6lion doth to the eye ofy our body. Now to haue this matter made more plaine; there is ano- ther coniundion which ferueth to make this coniun^^ion very clearer namely , the coniun(5^ion betwixt the word which I fpcake, and the thing fignified by that fame word. As if I fpeake to you of things in this language which ye vnderftand, be it of things paft though neuer fo long fince; of things to come though neuer fo farrcoff; ofthingsab- fent though neuer fo farrediftant;yet fofoone as I fpeake the word, whether it be of things paQ or to corae,the thing it THE nil. SERMON. loi itfcirewill comcintoyour mind. The word is heard no foonerby your care, but the thing fignified by the fame word comcth into your mind. What makcth the thing fig- nified,though ablentjto come into my mind? This could not be, except there were a coniun6^ion betwcene the word and the thing fignified by the word. As for example; if I fpeake oftheKing who is now a great way difiant from vs,f I pray God blefle him J ye will no foo- ner heare the word, but the King who is the thing fignified by the word, will come into your mind. Ifl fpeake ofchings pa{i,though they be already expired , yet the thing fignifi- ed will prefently come into your mind : fo there isacon- iundionyc fce,betweene the word and the thing fignified by the word. Markethisconiun6^ion, andyefhallgetthe nature of the coniundion and coupling ofchefigne, which is the thing fignified in the Sacramenr. Forobfcrue what fort of coniund^ion is bctwecne the word and the thing fignified by the word, the fame fort of coniundlion is bctweene the Sacrament which is feencto the eye ofyour body, and the thing fignified by the Sacra- ment, which is fcene to the eye ofyour foule onely. As for example ; fo foone as thou fcefi that bread taken in the hand oftheMinifter, thou fceft it not fo foone, but incontinent the body of Chrift muft come into thy minde; thcfc two arc fo conioyned, that they come both together: the one to the outward fenfes; the other, to the inward fcnfes. This is not enough now, bccaufeinthe infiitution ye arc commanded to go further; and not onely tolooketo that bread and that wine, but to take that bread and that wine; incontinent as your hands take the one, fo your heart takes the other ; as your teeth eates the one, fo the teeth of your foule, which is faith, eates the other ; that is,applycth Chrift vnto your fouIe.So ye fee there is a coniun6^ion here, fecret andmyflicall; and therefore Chrift cannot be conioyned butbyafecretandmyfticall coniun(5lion. Thcconiun6tioti bctweeneChrift and vs , is a fecret and myfticall coniun6ii» on, which the Apoftlc in the fiftof the^p^^y: callcththat H 3 fpiri- ibi THE nil. SERMON. fpiriiuall coniunflion , fuUof anbigh myftcry ; ihtscon- iun(5^ion cannot be taken vp at the firlK So feeing the con- iun<5lionis fecret andfpirituall , andnotpcrcciued butby the rpii it of God; all is as nothing except ye hauc fome por- tion and meafurc of his Spirit. All that is taught in the word and Sacraments will neuer do you good , will neuer carry yc>ur foules to heauen , except the Spirit of God illuminate youi m:ndcs,and make you to finde in your foules the thing that ye hcare in die word. Then learne this; feeing the word cannot be vnderftood butby the fpirit of God, crauc that the Loi d v\ ould illununarc the eyes ofyour mindes by his Spirit; and beyou ascarefuUtoget the Spirit as ye are carefuU now in the hearing of the word.Thus farrc concer- ning the coniundion. N ow ye haue heard how the figne is conioyned with the HowtKc thing (ignified,whatremainethfor you toknowPThis relis Cgncjaod (be yet toknow.how the fione is recciucd,& how the thine fic^- thng iigni - j^j^gj jg receiued; whether they be both receiucd with one ' mouth or not; whethcrthc figne and the thing fignified be receiued after one fafhion and maner, or not. And marking the diuerfe maner of receiuing,& the diucrfity of the inflru- ments, yefhallnoceafilyerrcin the Sacrament. The fignc, and the thing fignified , arc receiued by two mouthcs: for yefeethefignes, that is, that bread and wine, whercunto they are giuen ; they are giuen to the mouth of the body. Then the mouth of the body is the infirument that recci- ueth that bread and that wine, which are the fignes. As that bread and that wMne, are vifible and corporall : foihc mouth and inrtrument , whereby they are receiued, isvifi- ble and corporall. The thing fignified by the bread and wine, is not receiued by the mouth of the body ; no, the Scripture denieth that plainely; but it is receiued by the mouth of the foule. Then there arc two mouthes: that bread and that wine , which arc the fignes, are receiucd by the mouth of the body; Chrirt, who is the thing fignifi- ed, is receiucd by the mouth of the fouIc ; that is, by a true faith. Then THE nil. SERMON. 105 Then bring not to the Lords Tabic one mouth onely, (Tor ifye bring the mouth of your body oncIy , it auaileth nothing:)but bring with you alfo the mouth of your foulc, aconftantpcrfwafion inthcdeaih of Chril^, for that is a- uaileable. Now concerning the manner how the figncs are receiued, and che manner how the thing fignified is receiued , ye may cafily know that thefe corporalland nacurajlfignesmuflbc receiued after a corporall and natural! manner, they mu() be taken with the hand or mouth of the body. Agame, a fu- pernarurall thing murt be receiued after a fupcrnaturall ma- tter r And afpirituall thingmuft be receiued af.er a fpi- ricuall manner. So as thcfignes are corporall, snd recei- ued after a corporall manner with the hand or the mouth of the body; in like mannner thething fignified isfpirituall, and receiued after a fpintuall manner v\ith the hand and mouth ofthe foule, which is true faith. Thus ye haue brief- ly dcliuered vnto you the whole preparation, chat is nccef- fary for the vndcrfianding ofthe Sacrament. Now what doClrine gather I from this? Of this laft point, where I fay that Chrift is the thingfignified,& canor be per- ceiued but by faith,cannot be receiued nor digeftcd but by afaithfullfoule: what kindeofreceiuing confirme linthis Sacrament ? I eftablifh no kinde of receiuing of Chrilx but a w^jt jjjnj fpirituall receiuing : he can not be pcrceiued nor receiued ofreceiuine bucby faith, and faith is fpirituall •• Therefore in this Sa- Chrja,isefta. crament I effablifh onely a fpirituall taking of Chrid; ^^'^^ bodie and bloud as he that laid violent hands on him,and thou fhalt be punifhed accordingiy.Much more if thou come as a Iwine or a dog to handle the feales of the bodie and bloud of ChriO; much more , I fay, maycrt thou be reckoned guiltieof his bodicand of his bloud. Thus farre of the eating of the bodie ofChrifl : The wic- ked cannot eate the bodie of Chri(i; but they may be guil- ticofit. The Apofllemaketh this more plainc yet by ano- ther (pccch which 1 hauc iometimes handled in this place. In Hebr. 6, 6, it is faid that z^^poftates, they that fall away, crucifie the Sonne of God againe ; and their falling a- way maketh them as guihie as they were who crucified 4iim. He is now in heaucn , they cannot fetch him from thence tocrucifiehim;yet the Apoftle faith theycrucific him.Why?Becaufe their malice is as great as theirs chat cru- cified him, becaufe they match in malice with them that crucified him ; fothat if they had him on the earth they would do the likeuherefore they arc faid to crucific the Son of God. So in Hel?.io. 29, there is another fpeech: the wic- ked are faid to (bmpe the bloud of Chrift vnder their fectc. Wby?Bccaufc their malice is as great as theirs that Hamped his bloud. Now they are accounted for this rcafon to be guiltie of the bodie and bloud of Chril^, not becaufe they eare his bodie, but becaufe they refufcdit whemihcy might hauc had it. Now the time remaincth yet wherein wc may hauc the Exbortatfon, bodie and bloud of Chrift. This time is very precious,and the difpenfation of times is very fccrec and hath itownc bounds; io8 THE nil SERMON. ucnience. bounds: ifyc take not this time now,it Will away .This time of grace and ofthat heauenly foodc hath bene difpcnfcd vnto you very long: buchowychaue profited, yourliues and behauiours teiiifie. Remember therefore your felues in time, and in time make vfeof itiforyeknownothowlono' it willlaft: crauc a mouth to rcceiue as well thcfoodeof your foules that is oflFcrcd,as ye do the food of your bodies: & take this time while ye may haucitjoraflurcdly thctimc fliall come, when ye (liall cry foricbut/hall notgcticj but in place of grace and mercie, fliallcomeiudgcmcnt, ven- geance,and the difpenfation of wrath. They will not Icaue this matter fo,but they infift yet,and they bring more Arguments to proue that the wicked arc Third incon- partakers ofthcbodie and bloud of Cbrift; 7hAth'ead[(siy they Jj'tf mil grant vohich the mckedmats eates is not naked bread^ hut is that bread which is the Sacrament, Thus then they make their KTowxncm^The Sacrament hath euer conioynedrvith it^he thingfgmfied i IBut the Sacrament is gmen to all^ therefore the thing figmfied isgiuen to all. What if I grant to them all this Argument? There fliould no inconuenience follow. For the thing fignificd may be giuen to all ; that is, offered to all, as it is offered to all men, and yet not recciued of all. Giucn to all; therefore recciued of all, it followeih not. I may offer you two things; yet it is in your owne will , whether you will take them or no , but ye may take the one and refufe the other.-and yet he that of^ fcrs, offered you the thing that ye refufed , as truly as the thing which ye tooke. So God deceiueth no man: but with the word and Sacraments affuredly he giueth two things, if they would take them. By his word he offers the word to theeare, he offers Chriftlefus to the foule. By his Sacra- ments he offers the Sacraments to the eye, he offers Chrift lefus to the fbule. Now it may be that where two things arc truly and con- ioyntly offrcd, a man may receiuc the one and refufe the o- thcr. He rcceiucth the one,becaufe he hath an inf^rumcnt to take it; he rcfufcibthe other bccaufc he wantcth an inftru- mcnc* Refiication of the third ioconucni- eoce. THE ITII. SERMON. lop ment. I hearc the word , becaufe I haue an care to heare it with : Ircceiue. the Sacrament, bccaufc I haue a mouth to recciue ic with : but as for the thing which the word and Sacraments reprcfent , I may refufe it ; bccsufe I haue not a mouth to take it, nor an eye to perceiue it : and therefore the fault is not on Gods part,but on our part. The wicked get the body and bloudof Chrift offered to them conioyntly with the word and Sacraments; but the fault is on their partjthat they hauejnot a mouth to recciue him, and God is not bound to aiue them a mouth. Marke this:Thac if it were not ot'Gods fpeciall grace and mercy , that he gi- uethmcan eye to pcrceiuchim,& amouth to recciue him, I would refufe him as wcl as they. So this Argument holdeth not: Chrifl is ojfsred to all; Ergo Joe is recemed of all. H a p p y vv c r e they, if they could recciue him. Thus far for the :^, Argumct. What refteth now for the full vnderRandmg of the Sacrament } Thcfe things remaine ; That we vndcr- ftand the Sacramentall fpeeches that are vfed in the Sa- crament; for we vfe to fpeake of them ; God vfeth to Jpeakeofthem ; and the Ancients vfe to fpeake of them. Weyfeto f^-y , that the foulc eatech the body of Chritt, How the and drinketh the bloud of Chrifl. Thefe fpeeches would be foulcisfaid opened to you , how the fouleis (aid to eate the body, and [f ^^'^^^^ drinke the bloud of Chrin.'thefc fpeeches are Sacramentall; ^j^^^'^th yetyearenotthewifer; but 1 will make itplaine by Gods bloud of grace. They are Sacramentall; what is that? Ycknowitis Chrift. proper to the body to eate and drinke , they are the proper adiionsof the body onefy. Now they are afcribed to the foulebya tranflation,by afiguratiue manner of fpeaking. That which is proper to the body , is afcribed to rhe foule, and it is faid that the foule eateth and drinketh. The eating of the foule doth refcmble the eating of the body: then the eating of the foule is no other thing but the applying of Chrift to the foule; tobeleeue that he hath (hed his bloud for mc ; that he hath purchafed remiflion of finnes for me. Wherefore then call you this an eating? Thy body eateth when thou applieft the nieate to thy mouth. If then the ea- ting no - THE nil. SERMON, ting of the body be no other thing but the applying of the meat to the mouth; the eating of the foule is no other thing but the applying of the nourifliment to the foule. Thenyc fee what is meant by the eating anddrinkingof the foule ; no other thing but the applying of Chrift to my foule, and the applying ofhis death and padion to my foule*, and this is oncly done by faith : therefore he that lackcth faith can- not eateChrift. Thus farre for the eating and drinking of the fbule, which are Sacramcntall fpceches. There rcmaincth now of alhhcfe great things, 8c of al this ObfcruatioD. doiSlrine which hath bin taughr,but this one IcflforThat thou learne to apply Chrift rightly to thy foule. Thou art a great Diuine,if thou haft learned this wel.-for in the right applica- tion of Chrift to the fick foule^ to the wounded confcicnce, and difcafed heart, here begins the fountaineof all our felicity, and the wcl-fpring of all our icy. And I will tell you what this application worketh : Obferue what the pre- fence of thy foule within thee ('fuppofe thou want Chrift in thy foule^ doth to this earthly body, to this lumpc of clay ; as by the prcfence of the foule,it liueth,it moueth/ic feeleth? as the foule giueth to the body , life,mouing, and fenfes : that fame very thing doth Chrift vnto thy foule. Haft thou once laid hold of, and applyed him to thee ? As the foule quickens thy body, fo he quickens thy foule ; not with ati earthly or temporall life,buc with the life which he liueih ia hcauen : he makes thee to liue that fame life, which the An» gels Hue in heauen; he maketh thee to moue not with world- ly motions,but with hcaucnly,(pirituall and celeftiall moti- ons. Againe, he infpires in thee not outward fenfes,but hea- iicnly fenfes; he worketh in thee, afpirituallfeeling^ihatin thine owne heart and conlcience, thou mayft find the cfFcdl of this word.So by theconiunilion of Chrift with my foule, get a thoufand times greater benefits , then the body doth by the foule : for the body by the prcfence ofthe foule get- teth onely an earthly and temporall life , fubic6^ to conti- nuall mifery ; but by the prefence of Chrift in my foule I fee a bleflcd life, I feeic a blelTcd life : and that fame life takes daily THE IIIL SERMON. ^ m daily more and more iftcrcafc in me. Then the ground of all our perfection and blcflcdncflTc, flandeth in this coniun- dion; & fuppofe thou mighccrt line Methufie/aesyccTs,^nd wert cuer fceking ; yet if m the laft houre,thou get this con- iundlion thou muft thinke thy trauell wcllbcftowed ; thou ha{} gotten enough: for if we hauc obtained Chrift,we haue gotten al with him.Then the applying ofChrift to my foule, is the fountaine of all my ioy & felicity. Now let vs fee how wegetthisconiuni5tion. Thisisafpiricuall coniun6tion, a coniundion hard and difficult to be pure hafed, obtained & gotten of vs. How then is this coniun6tion brought about? vv'hich are the meanes ofthis coniunClion on Gods pariPand which are the means on our part,to get Chrift,to put Cbrilt inourfoulcs,andtomakeChriIionev\ith vs ? There is one meanes on Gods parr, that hdpcch vs vnto Chrin,and there is another on our part.On Gods parr,therc is the holy Spirit, which ofFercth the body and bloudof ChrKUo vs;andon our partjthere muft be a meanes,or elfe though he ofFer,wc will not receiue. Therefore ofneceflity there mu(i befaith in our foules, to receiue that which the holy Spirit ofFers,to receiue that heauenly food of the body and bloud of Chrift which the holy Spirit offer?. Then faith and the holy Spirit are the twomeanesof this fpirituall, and heauenly coniun- £lion. By thefe two meanes, by faith and by the holy Spi- rit,! get the body of Chrifl, the body of Chri(} is mine, and he is giuen to my foule. Now here comes in the queflion; How canft thou fay that the body of Chrift is giuen or deli- uered to thee.feeing the body of Chrift is fitting ac the right hand of God theFathcrPand looke how great diftance is be- twixt heauen and earth, as great diftanceis there betwixt the body ofChrift,and thy body ; how then fay ye, that the body of Chrift is giuen to you? The Papifts vnderftand not this ; and therefore they imagine a grofle and carnall con- iun^lion.Except the Spirit ofGod reueale thefe things.they cannot be vnderftood. The Spirit of God muft illuminate our mindes , and be planted in all our hearts before we can come to the vnderftanding ofthis. T hen wouldcft thou vn- der- ui THE Till. SERMON, dcrftanding of this. Then wouldef^ thou vnderfland how Chrirtisgjuciuhee? This ground is true, that the body of Chrifl is a the right hand of the Father; the bloud of Chrift is at the right liand of the Father : yet notwithftanding, though there be as great diftancc betwixt my body and the body of Chrift, as is betwixt heauen and earth, yet Chrifls body is giuen to mc,becaufe I hauc a title to his body giuen to me : the right and title which is giuen to mcof hii bo- dy and bloud,makes me to polTcffe his body and bloud.Thc diftance of the place, hurteth not my title nor my right ; for if any of you haueapecceof Land lying in the farthcft part of England, if yc hauc a good title to it, the diftance of the place cannot hurt your title: fo I fay, the diftance of place hurts not roy title and ray right thailhauetoChrift. But though he be fitting at the right hand of the Father, yet the title and right that I haue to him makes him mine ; fo that I may fay truly , this Chrift is my property. Then Chrift is not made mine, becaufe I fetch him out ofthe heauens : but he is mine becaufe I haue a furc title and right to him, and hauinga furc tide and iuft right to him, the diftance of place, how farre foeuer it be, can no waycs hurt my title nor right ; but wherc-cuer he be, he is mine, becaufe I haue a right and title to him. Yea not onelyhauela title to him, but this title is confirmed to me; For as I get a title to him in the word, f and if I got not that title to him in the word , I durft not come to the Sacrament ) fo in the Sacracrament I get the confirmation of my title,! get the Sealc which con- firmes my title. Then to come to the point , Chrifts body is fitting at the right hand ofthe Father, and yet he is minc^ and is deliuered to me, becaufe I haue right to his body, be itjwhereitwiil: he was borne forme, giuen to mec, and dcliueredto me. So diftance ofplace hurts not the furety of my title,as propinquity of place hclpes not the furety of the fame. Though Chrift would bow the heauens, and touch thee with his body as he did Ifida^ , yet this could not helpc thee; for if thou haft not a title to him, thou dareft not call iiimthmcSo it is not the nccrcncflc norproximity of place that THE nil. SERMON. xi; that makcih Chrift mine : It is oneJy the right that I bauc to him: I haucrighttohimoncly byfaith: Soby faithoncly Chrirt is made mine. But they thinkc they hauc gotten a great vantage of vs, if we be fo farrc from Chrift as the hca- ucnis from the earth; but this fliall be anfwcred byGods grace, Ihauea titletoh'isbodic, his bodieisdiftantfrom my bodie: yec his bodie is not diftant from me,ihat is,ffom my foule; I fay his bodie and my foule are conioyned. It is a Hranae ladder that will reach from the earth to the hca- uens , yet let me tell you, there is a cord that extcndcth from the earth to the heauens ; and conpleth me and Chrifl together, and this is oncly true faith : By true F^itli is that faith, Chrift , though he be in the heauens , is coupled ",^'^^ <^°^- , . J • r L u L T -n pics vs and and conioyned with me who am here on earth , 1 will ^j^^j^ fhew you this by a fimilitude. Is not the bodie of the similitude Sunne in the firmament ? It is impoflTible for you to touch taken from the bodie of the Sunne , yet the bodie of ihe Sunne and ye ^^^ Sunne. are conioyned, How? By thofc bcames that fhineonyou, by that light that fhincth vpon you ; Why may not the bo- die of Chrift then chough it be in the heauens , be conioy- ned with me that am on earth, namely, by the bcames , by the light and gladncfTe that floweth from his bodie? My bodie and Chrifls bodie arc conioyned by tiie vertue and power flowing from his bodie: which vertue and power quickneth my dead foule, makcth me to Hue the life of Chrift, to begin to die to my fclfc: and cuer themorel die to my felfe, the more I liue to Chrirt. This coniunflion now is the ground,as I told you,of all our felicitic and hap- pincflc, andlhauemadeicclearetoyouac this time fofar as God hath giuen mein(:ght. Akvaes ye fee this con- iun»5iion is brought to pafTc by twofpeciall meanes; by the holy Spirit & by faith : If there bene other meanes but thefc two, whac needeQ thou a carnal) or a vifible coniun- 6tion? Faith is inuifible^and the Spirit is inuifible, therefore thou canft not fee it , nor take it vp with the eye of thy bo- die; The power of the holy Spirit is fo fubti!e,fecret and in- uifible, that thoucanft notperceiucitnor take it vp with I the IT4 r ^HE nil. SERMON, the eye of the bodic , and it will vvorkc great cfFeiSs in thy foule or eucr thou pcrceiueft his working. In rcfpc^l there- fore that the meanes of this coniunc^ionare rofubtil! , fc- cret,and fpirituall , why tbinkeft thou to get a light of this coniunftion with the eye of thy bodie r why imagineft thoufuch a carnallconiunf^ionas this, which would do thee no good if thou hadrt it? Koowcrt thou not that the Spirit ihat coupleth vs and Chrilt is infinite ? {o that it is as calie for the Spirit to coiiple vs and Chrifl, how far dilhnt foeuer we be, as it is cafic for our Joules to couple our head and the fccte of our bodies though they be di(iinr. Then feeing this coniun6^ion is the ground and fountainc of all ourhappinertb: and feeing this ground of happincfle is fo fubtilland fo fpirituall , what is your part? Remouc all your outward fenfes,remoueall your natural! motions, re- moue your naturall difcourfes and your natural! reafon, and follow the fight and information of the Spirit of God: Crauc that it would plcafc him to illuminate your vnder- ftanding , that by the light of his Spirit ye may fee clearely the fpirituall coniun6tion . Except the eye of the Spirit be giucn you to perceiue this fpirituall coniun6lion » it is not poflible thatyecangetanyinfTghtinit. But if the Lord of his mercie will beftow fomemcafurcofhis holy Spirit vp- pon you; our of qucftion ye fhall foone come to the vnder- lUnding of it , and ye fhall thinke the time happie that euer ye heard this word. Except ye haue fomepart of this Spirit, it is not poflible that ye can be fpirituall. That which is borne of flcHi and bloud will rcmaine flefh and bloud , except the Spirit come in and make it fpi- rituall. Therefore ye muft be borne aga»ne of the Spirit, ye muft be borne in the bodie of Chriil , his Spirit muft quic- ken you. This is called the quickning and liuing Spirit of Chrift by lohft . And fo foone as the Spirit cometh, what doth it ? It chafcth away darknefle out of the vndcrftanding: where- as before I knew not God, now I fee him, not onely gene- rally k THE IIII SERMON. hj rallythathcisaGod.butthathcisinyGodioQirift.What more doih the holy Spirit? It opcncth the heart asv^ell at theminde: and whatdoth it there? Thofe things where- on IbcdowedtheafFc^ionsof myheartand imployed the loueofmyfoule , are by the working of the holy Spirit made gall come, hemakcththero venometome,and to be as deadly hated of me as poyfon : He workcth fuch an in- ward dilpofition inmyfoule, thathcmakeih metoturnc and flic from thofe things whereon I imployed my loue be- fore, and to imploy it vpon God. This is a great perfe<^ion, Alwaies infome meafurehemakethme to loue God bet- ter then any other thing; Hechangeth the afFcd^ions and inclinations of my foule,he changeth the faculties and qua- lities of my foule: And though our hearts and minds be made new , yet the fubrtancc of them is not changed , but onely the faculties and qualities are changed, in refpe<^ of the which change we are called new creatures, and €xcep( you be found new creatures ye are not in Chrif^. Now to come to the point. This fecret coniun(5lion is Concludon brought to pafTe by faith and by the holy Spirit: by faith wc with an ex- lay hold on the bodie and bloud ofChrirt : And though we I^orution. beasfarre diftanc as heauen and earth are, the Spirit fer- ueth vs as a ladder to conioyne vs with Chrift : As the lad- der of laco^ which reached from the ground to the heauen, to the felfe fame vfeferueth the Spirit of God to conioyne the bodie of Chrif) with my foule. Then obferue the whole in a word : What maketh you to haue any right ortitle to Chrift ? Nothing but the Spirit: nothing but faith. What fhouldbeyourftudiethen? Seekeby allrneanes polTibleto get faith: that as Peter, Af^s 15. 9. faith, your hearts and confcicnces may be fand^ified by faith. And ifyou endc- uour not as well to get faith in your hearts as in your minds, your faith auaileth not. Whatnuailcth the faith that flee- teth in the fanta(ie,and bringeth a naked knowledge with- out the opening of the heart and confent ofthe will? So there muft be an opening of thy heart and confent of thy will to do that thmg that God commandeth, orclfethy I 2 faith 11(5 THE V. SERMON, faith auaileth not. Thcnftriue to get faith in your hearts and minds; and doing fo, yc do the duties of Chrirtians. This is not done without the diligent hearing of the word, and diligent recciuingof the Sacrament. Then be diligent in thcfe cxercifcs, and be dihgcnt in prayer; Praying in the holyGhoft, that he would nourifh your foules inwardly with the bodic and bloud of Chrift:That he would increalc faith in yoor hearts and minds, and make it to growvp more and more daily .vntill you come to the full fruition of that biciled immottalitie ; Vnto the which the Lord of his mercie bring vs ; and that for the righteous merits of Chrifl lefus .* To whom with the Father and the holy GhoQ , be all honour, praife and glorie, both now and euer: Amen, THE FIFTH SERMON, VPON THE LORDS S V P P E R. I. Cor. II. 11, For Ih^Herece'med of the Lord , that which I alfo hane deli- uered vntoyon : to wit , that the Lbrd lefta in the night that he WM betrayed , tooke Bread, &c, E haue heard(vvcl-beloued in Chrift lefus) in our laft exercife, what names were giuen to the Sacrament of the Lords Supper , as well in the Scriptures as by the Ancients of the Latine and Eart Churches; we heard the chiefe ends wherefore, and whereunto this holy Sacrament was at firft indituted: we heard the things that were contained in this Sacrament , what they were, how they arc coupled, how they are deliuered , and how they are recciued : we heard alfo fome obie(5^ions that might be obici^cd to the contrarie of thisdoi5lrinc; wc heard THE V. SERMON. 1x7 heard them propoundcd^and as God gaue thcgrace^ refu- ted ; we heard how the faithfull foulc is faid to catc Chrifts body,and drinkeChriflsbloud: We heard the manner how Chrift is, or can be recelucd of vs. And we concluded in this poync: ThatChriftlefus the Sauiourofmankindc,ourSa' uiour, cannot be perceiued noryetreceided, but by a (pi- rituall way and apprehenfion. Neither iheflcfh of Chrift, nor the bloud of Chrifl, nor Chrift himfcL^c , can be percei- ued but by the eye of faith; can be rcceiued but by the mouth of faith; nor can be layd hold on, but by the hand of faith. Now faith is a fpirituall thing: for faith is ifie gift cf God, powred downe into the hearts and minds of men and women, wrought in the foule of euery one, and that by the mighty working and operation of the holy Spirit. So the onely wayto lay hold on Chrift being by faith, and faith of itowne nature being fpirituall, itfolloweth therefore that there is no way to lay hold on Chrift but a fpirituall way : there is not a hand to faften on Chrift but a fpirituall hand, there is not a mouth to digeft Chiift but a fpirituall mouth. The Scriptures familiarly by alhhcfe termes dc- fcribe the nature and efficacy offaith. We arc faid to eate the flefli of Chrift by faith , and to How wc arc drinke his bloud by faith, in this Sacrament : chiefly in do- faid to catc ingofrwo things; Firft, in calling to our remembrance the ^^^ ^c^' and bitter death and paffion of Chrift, the bloud that he (hed ^^l^^^^\^ vpon the crofle , the Supper which he inftituccd in rcmcm- q^^^^ ° branceofhim, before he went to the Crofic: thecomman- dement which he gaue : T>9th^mrememhranceofme : I fay, weeatehisflcfli, and drinke his bloud fpiritually. Firft in this point, in recording and remembring faithfully how he died for vs,how his bloud was fhed vpon the crofle.This is the firft point, a point that cannot be rcmembrcd truly, except it be wrought by the mighty power ofthe holy Spi- rit. Thcfecond poynt ofthe fpirituall eating ftandcthin this, Thailand euery one ofyou beleeue (irmely, that he diedfor me in particular: That his bloud was fhedonthe I 9 crofTc ii8 THE V SERMON, croflc/or a ful rcmiflion and redemption of me and my fins, Thcchiefeand principall point of the eating of Chrirt his fleQi& drinking of his bloud, ftandeth in bcleeuing firm- ly that that flcfn was deliuered to death for my finnes ; that that bloud of his was died for the remifiion of ray finnes: and except eucry foulc come neere to himfelfc, and firmely confent and agree , and be perfwadcd,ihat Chrift died for him : that foule can not be faued,that foule can not eate the flefh, nor drinke the bloud of Chrift. Then the eating of the flerti, anddrinking of the bloud ofChrift, fiandcch in a faithful! memorie, inafirmeibeliefe, andinatrueapplying of the merits of the death andpalTion ofChrift, to my owne confcience in particular. There were fundry things obie6led againft thiskindof rcceiuing; Iwillnot infitUorepearethem ; Butbefideall the obied^ions which ye heard obie6^ed againft this kinde of fpirituall receiuing by faith , they fay. If Chrift his fledi norhi^bloud be not perceiued,nor receiued,but by theSpi- rifjby faith in the Spiritrthen fay they,ye receiuc him but by an imagination: if hebenot receiued carnally nor corpo- rally, but oncly by the Spirit and by faith ; then is he not receiued butby way ofimagination,conceite,andfantafie. So they account faith an imagination of the minde, afanta- fie and opinion, fleeting in the hearts of men. I cannot blame them to thinke fo of faith : For as none can iudge of thefwecienefieofhony , but theythathauetafted ofit; fo there is none can dtfcerne noriudgeof the nature of faith, but they that haue felt ir,and tafted in their hearts what it is. And if they had ta(hd and felt in their foules, what faith brings with it ; alas , they would not call thatfpiririiuall lewcll, and onely iewell of ihe foule, an imagination. They call itan imagination: andtheApoftlc defcribingit, Heb. 1 1 . 1 . calleth It a fubfiancc and fubfianriall ground : Marke how well thefe two agree, ^n imagination ^ andaffibjlan- tiall ground. They call it an vocertainc opinion, fleeting in thebraineand fantafieof man: He calleth itaneuidcncc and dcmonftration/mthe fame definition.Scc how dire<5lly con- THE V. SERMON. X19 contrary, the Apoftic and they arc,in the nature offaith.Vp. on this they inter,that as it is true in gcnerall,iie can not be deliuered nor giuen, but that fame way that he is receiued; and looke what way any thing is receiued , the Tame way it is giuen and deliuered : So (as they fay j he being receiued by way orimagination,he is alfo in their fantafie, giuen and deliuered by way ofimagination. For if he be noc giuen,(ay they, to thy hand, to thy mouth, nor to thy ttomack corpo- rally; he cannot be giuen but by an imagination andfan- tafticall opinion. The reafon that moueth them to thinkc that Chrilt cannot be theirs, nor giuen to them truly in ef- fed^ and really, excepthe be giuen carnally, is this: That thing which is fo far abfent and diftant from vs as the hea-i ucn is from theearth, cannot be faid to be giuen vs, nor to be ours ; But by our owne confcffion, fay they to vs, Chrift his body is as farre abfent from vs as the heauen is from the earth ; Therefore Chrift his body, nor his flefh, cannot be giuen vnto vs, except by way ofimagination, and fo not truly nor in cfFei^.This argument framed in this fort,would atthefirft fight feeme tobeof fome force. Butletvs exa- mine the proportion of it .* The propoficion is this; That thing which is fo firre abfent from vs m the hearten is from the earth, cannot hefatdto be delttteredto vs^to be giuen to vs^orany r^ajes to be ours. Now whether is this proportion true or falfc ? I fay,this propofitibnisvB^ue, and the contrariemoft true. A thing may be giuen to vs,and may become ours,though the thing in perfon it felfe be as farre diftant from vs as the heauen is from the earth. And how prouelthis? What maketh any thing to be ours? What maketh any of you elkemca thing to be giuen vnto you ? Isit notatitle? Is it not a iurt right to that thing ? Ifye haue a iufl right giuen vnto you, by himwho hach power togiueit anda furetitle , con- firmed to you by him who hath the power; though the thing that he giueth vnto you, be not deliuered into your hands,yetby the right and title which he granteth toyou,is not the thingyours? There is no doubt of it , for it is not the 1 4 neer- I20 THE V. SERMON, ncerncs of the thing to my body & to my hand,thac makcch the thing mine ; for it may be in mine hand, and yet not be- long tome. Ncyther is it the diftancerior abfencc ofrhe thing that makes it not to be mine, but itmaybcfarrcab- fcnt from me and yet be mine, bccaue the title is mine, and becaufc I haue gotten a right to it from him who hath the power to giue it. So then this ground is true. It is a fu re title and a iu(i right that maketh a thing , though it be far diftantfrom vs, to be ours. Butfo it is, that ahudie and true faith in the bloud and death of Chrirt , maketh vs to haue a furc title and a good right to ike fleili and bloud of ChrifJ, and to his mcrites; lookevvhat he merited by his death, 6c (hedding ofhis bloud vpon the crofle , all that ro» getherwithhimfelfealfo appertainethtomc , and that by a title and a right which I haue gotten to him, of God; which is faith : And the furcr that my title is, the more fure am I of the thing that is giuen me by the title. Now this Sa- crament of the Lords Supper, wasinftitutcd toconfirmc our title, to fealevp our right which we haue to the bodic and bloud, tothc death and padion ofChrirt : and fo the bodie ofChrirt is faid to be giuen to vs, the bloud of Chrill is faid to be deliucred to vs, when our title which wc haue of him, of his death, ofhis bodie and bloud, is confirmed in our harts.For this Sacrament is inftituted for the growth and increafc of our faith , for the increafe of our holincffc and fan<^ification : which faith thegre^kierthatitisinour hearts, the more fure are we, that Chrift his death appcrtai- nethto vs. I grant as I haue faid, that the flefhof Chiift is notdcliuercdintomyhndes , hisfleOi is not put into my mouth, nor cntreth into myflomacke: Yet God forbid tliat thoufhouldft fay, He is not truly giuen, although Chrirtsflcfhbcnotputintothy hand, nor mourhofthy bo- dy: and wherfore/hou!dit?Hath he notappointcd bread & wine for the nouriflimentofthe bodie & may not that con- tent youPAre they not fufficiet to nourifh you to this earth- ly & temporall Iife?Hath he not appointed Chrili to be deli- ucred to the inward mouth of thy foule,to be giuen into the hand THE V. SERMON. 121 hand of thy foule , that thy foule maty fcede on him and be quickned with chat life wherewith the Angels Hue, where- with the Sonne ofGod and God himfelfeliue ? So the flefh of Chrifl is not appointed to nourifh thy bo- die, but to nouridi thy foule in the hope, yea in the growth of that immortall life ; and therefore I fay, though the fiefh ofChrift be not deliucrcd into the hand of thy body, yet it is deliucred to that part that it fliould nourifli ; the foule is that part that ic fhould nourifh, therefore to the foule it is dcliuered. Yea that Bread and that Wine are no more really deli- uered to the bodicand tochehandof thebodie, then the fiefhofChriftisdeliueredto the foule and to the hand and mouth of the foule, which is faith : ihereFore craue no more a carnall dehuerie,nor thioke not vpon acarnall recei- uing. Thou mud not thinke that either God giueth the fledi of Chrifl to the mouth of the bodie; or that thou by the mouth of thy bodie receiuel^ the flcfh ofChrill: For ye muft vndcrftand this principle in the Scriptures of God;our foules cannot be ioyned with the flcfh of Chrift , nor the fledi of Chrift cannot be ioyned with our foules but by a fpirituall band. Not by a carnall band of bloud and alliance; not by the touching of his flefh with our flcfh : but he is conioyned withvs by a fpirituall band; that is, by the po- wer and vcrtue of his holy Spirit. And therefore the Apo- (tic faith , 1.0^.12. 15. That by the meanes of his holy Spirit, all we who arc faithfull men and women, are bapti- zed into one bodie of Chrifl. That is, we arc conioyned and faflcncd with one Chrifl by the meanes,faith hc,of one Spirit; not by a carnall band or any groflc coniun^ion, but onely by thcband of the holy Spirit. That fame holy Spirit that is in him, isincuery oneof vs Ourvnion infomc meafurc: and inrcfpcifloncSpiritisinhimand in wiihchhft 'VS, therefore we are accounted all to be one bodie, and to hy one and be members ofonc fpirituall and myflicall bodie. And in J°^^°^^^P»- the fame vcrfc the Apofllc faith. We are all made to drinke into 122 THE V. SERMON. into one and the felfe fame Spirit; that is,wc are made to drinkeofthcbloud ofChrift. And this bloudisno other thing but the quickning vertue and power that flowcth from Chntt, and from the merits of his death: we are made all to drinke of that bloud when we drinke of the Jiucly power and vertue that flowcth out of that bloud. So there is not a band that can couple my foule with the fleth ofChrift, biitoncly afpirituallbandand afpirituall vnion. And therefore it is that the Apoftle i . C<7r.6.i y.faith, Hethat 16 iojttedvnto the Lord is one Spirit, And lohnizxih, That which is borne of the Spirit ^is Sprit. So it is onely by the participation of the holy Spirit that we are conioyned with the flefli and bloud ofChrift lefus. That carnall band whether it be the band of bloud which runneth through one race , or the carnall touching of flcfii withflefli,thatcarnallband(^lfay^ was neuer eftecmcdof by Chrift. In the time that he was conuerfant here vpon earth, he refpeded nothing that band: for as hewitneffcd himfelfc by his owne words,he neuer had that carnall band in any kind of reuerencc or eftimation in refped of the fpi- rituallband. But as for the fpirituall band whereby we are coupled with him by one Spiritjhe euer efteemed of this band in the time that he was conuerfant on earth, & in a word, he hath left the praife and commendations of the fame. To let you fee how lightly he efteemed of the carnall band of bloud and alliance , which we efteeme fo much, ye may fee in the eight o^Lukct 20. 21. for there they coming to h i m , fay , Afafler^ thy Mother and thj brethren fiand with^ cut, andweuld fee thee \ yefliallhearehisanfwcrvnto them, }iow little he efteemed of that carnall band; in the ii,verfey in a manner denying that band, he faith; Mj Mother andmj brethren , are thofe which heare the word of God and do it,, As if he would haue (aid. It is not that carnall band ^ I efteeme : it is not that carnall coniun6lion that I reuerence: it is the fpirituall coniun6lion by the participation of his holy Spirit; whereby we arc mooued to hcarcthc word of God,to giuc reuerencc THE V. SERMON. 123 reucrcnce to it aiid to obey it. This carnall band was neuer profirabIe,as that in the 8. of Lptke doth plainly tcrtifie.-fbr if the touching of Chrifts flcfli had bene profitable , the nnultitude, whereof mention is made in that Chapter, that thrufied and preafed him , had bene the better by their carnall touching. Butfo it is that there was neuer any of them the better by their carnall tou- ching; therefore the carnall touching profiteth nothing. SaithnotChrifthimfelfe,7iw,4.ii.whcrchc giucth the Sacrament the fame name and calleth it a feale. And further, ifthc wifedotne of Chrift in his Apoftle had bene foIlowed,and ifmen had not inuented new names of their owne for this Sacrament, but had contented & fatisficd thcmfelues with the names which God hath giucn by his Apoftle, & that Chrift himfclfc hath giucn to this Sacrament; I am afluredjnone of thefe contro- uerHesand debates(which neuer will cea(re)had fallen out: but where men will go about to be wifcr then God,and go beyond God in deuifing names which he neuer gaue.vpon mens owne inuention fuch debates haue fallen out. A leftbn by the way,that no flefh prefume to be wifer then God,but let them ftoupe & keepe the names which God hath giuen CO this Sacrament, Third. THE V. SERMON. 127 Thirdly, I fay, annexed to theCoucnant ; annexed and Wbythcfealc bung CO the Charter: becaufe it cannot be called afeale Jsfaidtobc properly except it be bung to an Euidence. What it is by |u" q^j. nature the fame it rcmaincth , and no more, if it be not an- nexed to fome Euifknce: ic is onely the hanging of it to the Euidence that maketh men account it a fealc •, not being e- fteemedcxcfptitbehangedro the Euidence. Euenfoitis here ; if this Sacrament be not miniQred and ioyned to the preached word, to the preaching of the couenant ofmercy and gracCjit cannot be a fealc ; but what it is by nature,it is no more. As by nature it is but a common peece of bread;. To it is no more if it be not annexed to the preaching ofthe word, and miniRrcd therewith as Chrift hath commanded. Thcrfore I fay, the fealc mu(l be annexed and hanged to the Euidence^to the preaching ofthe word, for the confirming ofthe Euidence; otherwifeit is not afcalc. But it is not fo with the Euidence which is the word of God : for ye know any Euidence will make faith though ir want afeale; and it will feruc to make aright , if it be i'ubfcribed without a fcale : but the feale without the Euidence auaileth nothing, Euen fo it is with the word of God: though the Sacraments be not annexed to the word , yetthe word will ferue the turne; itferueth vsto gecChrift , it ferueth to ingender and beget faith in vs , and nnketh vs to grow vp in faith^ But the feale without the word can ferue vs to no holy vfe? therefore I fay, the feale muft be annexed to the word prea- ched, to the couenant ofmercy and grace. Now it followeth in the definition , that this feale muft Why tbc be miniRred publikely. V7hcrcforc fay I publikly ? To ex- ^*"^"^cni elude all priuate adminiRration of this Sacrament. For if this "? j Sacrament be adminittred to any priuately,it is not a Sacra- pubhkdy. ment. Why? Becaufe the ApoRle calleth this Sacrament a Firftrcafoa, Communion : therefore if ye adminiRer it priuately,ye lofc the Sacrament. For this Sacrament is a Communion of the bodyandbloudof Chrift: thereforeof neccffity itmuRbc by way of communication ; and fo the a^ion muft be pub- likely miniRred. — Second- 128 THE V. SERMON. Sccon«^, faith \\t, the bodie of Chri^ to befo in heauen as it was on the earth , when he went vp to hea^ Hen, But it was circumfcribed in a certaine place on the earth. ^r^^?, it is fo in the heauen. And confequcntly,it can- not be in the MafTe-brcad and inhcauen both at one time, Thelaft reafon is this: A humane bodie is vifible and pal- pable; but Chrift hath a humane bodie, and he is corporally prefent,as they fay : therefore Chritt his bodie is vifible and palpable. I prouc my Propofition by Chrift his o wne words taken outof Zi«;^24. 39. In the which place, to perfwade the A- poftlcs ofihe veritleofhis bodie, and to proue euidently that it was not fantafticall, he vfeth the argument taken from thefe two qualities, and he commandeth his Apoflles to fcclc and fee; giuing them thereby to vnderftand, that as thefetwo fcnfes are the moft certaine of all the reft, fo arc they moft able to dtfcerne,whethcr he was a bodie or a Spi- rit. As if he would hauc faid,If I be ?ifiblc and palpable, yc may 140 THE V. SERMON, may be out of doubt that Ihauc a true bodie. For as the Poet faith.which TertHllian citeth alfo to this fame purpofe; Tangere emm, & tangi, nip corftis, nulla potefl res. By ihcfeargumenrs ir may be euidently fccnc , how this Tranfubftantiation may no way Hand with the veritie of the bodie ofChrirt lefus . And as it fights with the flcHiof Chrift Icfus, fo it repugnes dire^^ly the articles of our faith. Second fort ForinourBeliefe we profe(rc,that Chrift afcended out of o ^^gu^Jcnf-jhis earth to the heauen, where he lits at the right hand of the Father, where he gouerns and dircds all things in hca- ucn and earth ; from the which place, he is to come at the laft day to fudge the world. This article tcachcth vs , that he hath changed his dwel- ling which he had amongft vs on earth^and is alcendcd in- to the heauens,wherc he hts at the right hand of his Father, and (ball remaine there ("according to the tcflimonie of P^- reakfteffe^4ndJs rai* fed i» power. And a little after ; This corruption mufl put onin- corruption , and this *»ortahtiemuflpHtonimmQrtal$tie.^y\\\\% cleare ^ntithefis^ Taul plainly defcribeth the glorification ofa bodie ; for he oppofeththefe two, the vtrglorified and the glorified bodie; And to the vtrglorified bodic he afcri- beth corruption, ignominie,infirmicie,carnalitie,and mor- ralitic: To the glorified bodie he attribotes incorruption, gloric, power, fpiritualitie and immortalitie. Of this oppo- Ijtioti we may gather ea%, what the refurrcaion and glo- rification THE V. SERMON. I47 rificatioH bringcth to the bodic. In a word, by them we fee that the bodie is oncly fpoyled of corruption, (liamc, infir- mitic,naturalltic,and mo r tali tic: and it bccomcth onely fpoylcdofali the infirmities of our nature,that itmay be dothcdwitha more glorious apparell ; as with incorrup- tion,power,glorre,fprrituaIitie,and4mmorcalitie. We fee then,that this glorification imports a change indeed; buc I bclecue no man will be fo mad , as to thinke this change to be made in the fubftance : for if that were fo , the old fubftance behoued to decay,and a new fiiould arife: but wc heare no fuch thing in this difcription. And as little is the change made in the quantitie : for we find no word either of augmentation or diminution of any fubflancc, which behoued to be, if it were in thequantitic.Themoft that wc can perceiue, this mutation confiftcth in the qualities, by the which the bodic carteth ofFthe old coate of infirmitie, and is clothed anew with the coate of gloric : for Chrift af- ter he did arifc,he both went and came,wa$ fecne and tou- ched. Of the things before deduced, it clcarely followeth, That in refpe(fl the glorie of the bodic of Chrift hath wrought nothing in his nature and fubftancc, and confc- quently in his naturall dimenfions, neither yet in any other eflentiall propertie , that therefore the glorification of his bodie frceth it not from the rules of Nature, For fo long as that nature of a true bodie remaincth, there are no fuper- naturall gifts whereby it may be glorified, were they ncuer fo high (fo far as they may be gathered out of ^ Scriptures) that may hurt either the nature or the naturall propertie of it: For there is no gift nor qualitie that may hurt nature, but that gift that is againft nature.But the fupernaturall gift is neither vnnaturall, neither yet againft nature: therefore it cannot hurt nor impaire nature. And my reafon is this; Thofe gifts that decore and beautifie nature, they cannot hurt nor impaire nature : But all fupernaturall gifts beauti- fie and decore nature; Therefore they cannot take away either nature, or yet the naturall propertie. They leauc vs not fo ; but out of this do<5lrine o^Taule, L 2 con- 14S THE V. SERMOR concerning the glorificacion of the boclie,thpy draw an 6b* icfliontoprcfTcvs withall. Paui gtzntcih chat a glorified bodie is a fpiricuall bodie. buc a Ipiricuall bodie is an inuifi- blc body ; Therefore a glorified bodie is inuifiblc; and by confequcnce,thcbodicofChrittisinui(ibie. Though ihe argument be not formall : yet to be fliort I deniecheiraffumpcion.'for ifthere were no more but that Word, bodiCjthat word mighc be an argument that the fpiri- tuali bodie is not inuihble. But yet to open the matter more clcarely, according to the meaning of Saint Pa/tJ in that place: Saint Paulin a word as it were, in the 44.verre of that Chapter, fhcwcih the change that fhall be in the qualities of the bodie by the refurred^ion. For he faith , that our na- tural] bodies (hall become fpirituaU bodies: and then in the next verfe immediatly following, he expoundeth ihefe two qualities : for in the45.Yerrc,That is called a natural! body, faith I]e,whuh is maintained and quickned by a liuing foulc onely, fuch as /idants was. And againe , that is faid to be a fpiricuall bodie . which together befidcs the foule is quick- ned with a farrc more excellent venue, to wit, with the Spi- rit of God, which defcendcth from Chrirt the fecond Adam vnrovs. Then according vnto this ground I anfwerwith AugHfime ad Conftanttumi As the naturall bodie is not a foulc, but a bodie; cucn fo the fpirituall bodie is not faid to be a foule, but a bodie. And by confequent, itjsnotinuifi- ble. For the further explaining of this head,! will giue them one ly one knot to loofe, & fo end this point. Then I reafon: If therefore Cbrilh body is naturally and really in the Lords Supper, becaufe that it is glorified: It followeth confe- qu-ntly.that when it was not glorified,it could not be real- ly prefcnt. But it was not glorified when this fupper was hrfl inrtituted . Therefore it was not really prelcnt in the bread at Chrifts firft Supper.If his bodie was not really pre- fent in the bread at the firft Supper , it cannot be naturally prefeotnow. For whatfoeucr theyvfe nowintheadn^ini- flration of their Supper or of their Mafle, ( call it as you Will) according to their owneconfeffion , ihcy vfc it accor- ding THE V. SERMOR 149 ding CO the ordinance, forme> and manner chat Chritllcfus himlclfc vfcd in iiis firft Supper: For they fay plainly in thcic difputacion at Poyffie.^nd in all the reft of chcir works,That Chrift Icfus (irft of all obferucd that forme which they vfe in their Maffc, and left ic to his Apoftlcs and to their fucccf- iburs, that they fhould do the like, Andfoby their ownc words chey haue intanglcd rhcmfelues, and crucified ihetr MaflTe : what can they anfwere to this ? They will not fiand dumbel am fure: for maintenance of their religion they muft fay fomc thing. Thus they fay,That though the body of Chri(^ which was locally prefcnt with the reft of his dif- cipleSjWas not glorified,yec the body which he exhibitedjn the bread was glorified. They might as wel haue held their peace,and fay nothing. For marke the words ofthc textas they are written, Luke 22. ip.where it is (My^ndhetooke the bread, and when he hadgiffe?t thank^s, he brake it, andgaue to themfaying.This is my body whtch isgiuenforyoH'. and Saint Pasil^ I . Cor. 1 1. 24. hath thefe words, 7V?i^f,^ praife and gloric, both now and cucr, ^w«i, _■ jLoiit/wiu vii'^iij "^ THE SIXTH SERMOM VPON THE 38. CHAP. OF the Prophecic of Is a 1 ah, preached inihc prtfence of the Kings Maieflie. Isaiah 3*^ : 'i^ajjgrn r 0.0 I j4hout that time wm He^ki^h ^cke^vnlo the deaths And the prophet Ifntahthefonneof 'iy4moscame vntohim, andfatd vntQ him , Thus faith the Lord, Put thine houje in an order, for thoHjhaltdie.andnot Ittie, i t^nd Hez^k^ah turned his fau vntoihn v^^^ and frajefi to the Lord. :\ '\ Ct^u ec lo^.bsri .ijtd sn'voT ^ida :? And [aid, I hefeeth thee. Lord; teniifHh'er now how I hake VfAlk^d hefdre thee in truth , and mth a perfeSi heart , and haue done that nhich U good in thy fight j and Hc^ekiah wept fore, Nthf fe words v\hich I haueprcfently read fwelbcloued in Chrift Icfus, jthe heauie diteafe whcreinto this gotily King fell, is at length defcribed , and the manner of his bchainour vnder this difeale h well fee dovvffe. it pleafcd the Lord to excrcife this godly King with this heauie tentation amongfi many moe. AikI luppofc it be true that d ifeafcs are common to all flefli, yetthc triannerhow to bcbaueour felucs vnder difeafcSjis ■otGomraon. Therefore let all fledi take hecdcco the feuc- railpartsofthishiRoric, that they may learncfo to bebauc themfelues in the day of their miferie , that taking vp this Kings bchauiour, they may in the end obtaioc his com- fort. In f5« T HIE VI. SERMON. Hea/the 18. i. and 1)4/1,4. ^y^^bis condition hath place. Then this being the nature of the threatningsof God, this terrible denunciation how terrible focucr it appeare, yet it hath a condition in xt^to sshyExcept he repent, except he feeke me, andmake his recourfe to me by prayer. For ou t of q ue- flion, the Lord was of minde to punifh Niniue,cxccpt they had preuented him by repentance. So I fayjall the promifcs and threatnings ofGod haue a condition anncxed,which is either openly exprefled, or coucrtly to be vnderftood. And therefore the denunciation hath a fecret condition, and this condition made the King to line ? for fuppofe it be (imply propounded,yet it is not to bring him to defpaircbut one- ly to make him the more inftant to fccke grace & health at the hands of the liuing God.Now haue I touched the great- M 3 neflTc i66 THE VI. SERMON, neffc, the timc,ami the kind of the difeafe. Let vs make our profice thereof ; for'rcis neceffary that thisdoiJlrinc be ap- plycd to our times. Then I fay, praifed be the liuingGodjOur King is not dif- cafed, but furely his country is heauily difeafcd ; for fo long as Papills & Papiftry rcmaine in it/o long as thefe pcHilent men remaincinit^ and fo long as thefe floods of iniquity which flowes from the great men, remaine , there is an heauic judgement hanging ouer this Country. And in my confciencc, I cannot but look for a heauy iudgement vntill thefe things be remoucd.Therc is no great man , but what- foeuerhkcth him , hethinketh itiawfull: And notoncly jsthis in this part of che land , but in all other parts of this Nation groffe iniquities are committed ; and the Church is made a prey to all men, there is fuch difdaine and contempt of the word in the whole eflate.Except thefe things be pur- ged, I cannot looke but the Lord Qiall raife fome if it were out of the furthcl^ Indies to plague this land. Albeit I doubrnot but the liberty ofthe Church here, and the fobs and fighesofthe godly here, haue delayed the iudgement from the whole land : yea, I am aflurcd of it,and therefore I pray God that he may fo worke in yout heartf Sir jby grace, ]^ ye may put toyour hand to purge your part ofthcIle.Thc Lord of his mercy eftablifh your heart by grac^, that for no mans pleafure ye communicate with other mensfinnes. Three manerof wayes w^are faid to communicate with o. ther mens finnes. Firfl, when both with heart and hand wc do one thing with them . Secondly, when wcconfcnt with our heart only. Thirdly,when we ouerfce where we fhould reproue, and forbeare^where wefliould punifh And in this way Magjftrates arc oncly guilty. Thus farre for the appli- cation. Now! go forward to my text. Th Ki o Thelaftthingtbatwehaueto fpeakcbf, isthemannerof bchamour io the Kings behauiourvnder fo terrible a difeafe; we haue in this difeafe. the fecond three verfes, his behauioiir liuely cxpreiTed. As to his behauiour , I fpeakc onely of it as the text /pcaketh; 1 doubt not but he reafoned oiberwife, and gauc other an- fwcrs THE VI. SERMON. t6j fwers to Ifaiah : But I content mc with that which the text faith. Thert inhis behauiourwefce, he retyreth himfelfe, firfl to God by prayer, and to tenifie that he praycth from bishcart.itisfaidchat hewcepedbittcrJy. Surely this is an euidcnc argument that his prayer Bowed from his heart, & was indited by the right Spirit; for if God Icauevstoouc owne natural fpjrir,we neither know what to pray,nor how to pray ; But as it is raid,Rom.8.26. it is the Spirit of God thatinditechourprayer, that raifcth thcfe /ighes and thcfe fobbes,that maketh our heart to melt in thofe teares that arc pleafing to him. Soicappcarcth here by the eainef^neflc of his prayer, that it flowed from the right fountaine, and therefore itcan not be but plcahng to God. This prayer and manner of his behauiour , afTiircth vs of The Kings two things ; firft, it makes vs certainc of his faith ; Second- behauiour ly,ofhis repentance; I fay, itmakesvs certaincofhis faith. '"^'^""C". ror how \s it poffible that lean craue any thing at the f^j-jj^^Q^^^^ hands of him in whom I truft not ? Or how can we call vp- penuncc. pon him(^ faith the ApoiileJ in whom we belicur nor? Then Trayer to God, is An emdent argnment , that we trufl in God, So I fay,it is an argument of his faith, and where faith is , of neccllity repentance murt bcj for thefe two companions, Faith and Repentance , are infcparable. As Peter teflificth in the A6les,i 5 . chap. For fo farre as the heart is purged, fo farre is the life renewed ; fo faith, and newncife of life go- ing together, faith and repentance muft alfo go together. Then his prayer tertifierh His faith, his faith tefiifieth bis re- pentance, his repentance tettifiethof ihefecret condition inclofed in the threatning ; and the condition being fulfil- led, the threarning can not flrike. So by this deduction it mayappearc, that fuppofc the Prophet denounced very ftridliy, yet vndcr the denunciation there was a condition, which condition takeih efFed in the King. Thus far concer- ning his behauiour. Now as to his getture, I (liallbe (hon in it : ic is faid that The Kings he turned him to the wall, he did this out of quefticn for g^^^jc inhis two rcfpe(5ls. Fitft,that he might wecpe the more bitterly: ^""•*^- M 4 for j6S THE VI. SERMON, foritisfaidjthathcpowrcdforih his foulcin teares. And fohc defired not that hefhould be fecnc. Secondly , he turned him to the wall, to the cod that his eyes fhould not carry his minde from God, For we know cafily, that when any of vsis making our prayer in any pubHkc place , there is no obicftthat fallcih before ourfcnfcs, but it will draw vs from that communing which wehaue withGod.Soitis neceflary for them ^ would pray earncfi'- Iy,to withdraw them vnto a fecret place , according aj our niaiftcr commanded his Difciplcsto enter into cheir fecret chamber. Thus farre for his gcrture. The words As to the words of the prayer, they arc fet downe in the of his prayer, third verfetin his prayer he fupprcffcth his petition ( for his petition is the prorogation of his dayes ;) according to the cuftomcof the godly men of old, sls Daniel g. 4. And in place of the petition he fetteth downe the reafon why his petition fhould be heard. As to the rcafons, they arc three in number, 1 , The firft \s,Rememher Lordythat Ihaue walkedmthy truth, 2, Secondly, Ihaue rvalked vp$th anvprtght heart. Thirdly, / 3, hane done that ve>hich ii goodin thy jight, Inall thefc ibreeic would appeare, that he is boaftingof his owne merits: for thewordsappcaretobefullof oftentation and pride. But toanfwertothis , th^Lord meafureth not oftentation and pride by words, but by the heart from whence the words procecde:A broken^a contrite and humble heart,is eucr ac- ceptable to him, vfewhatformeof words you will. And a proud heart is euer difpleafing to him , vfe what forme of words it will. Now what is he doing here? he is not making a vaunt or bragging of his works onely;he is (hewing to God,]^ how- focuer his plague was great, yet he had a good confcirncc, the teftimonie whereofvpheld him : In fuch fort, that {u^ - pofe all outward things faid that God was angry at him.yet he could not be perfwaded in his confcicncc but he was his friend. And therefore in his whole prayer he rcafoncth as though THE VI. SERMON. 169 though he would fay after this manner; Lord,thou knowcft that the prophane men of this countne will thinkc ic an ex- treme curfc that I (Tiall die without children , and by this they v\ille(]eeme the decdcs to bcaccurfcd which Ihaue done before; they will curfe and damne the religion that 1 haue reformed , and the order of thy houfcwhichi haue begun . And yet notwithftanding I am aflured in my con- fcicntc, that I haue the warrant of thy Law in all that I haue done: Fori fought not my felfe.buc thee onely;therc- foref Lord)deliuer me. So this kind of reafoning cora- meth neither ofofientation nor of pride. Now as to my felfe ( would he fay,) when I examine my doings, I find my confcicnce fo pure, that in all my proceedings 1 had a good warrant; and in all my doings I fought not mine owne par- ticular.butthygloric.- And therefore Lord remember me, & take noc my life from me,that 1 be not a tumbling blocke to the weake ones , and a reioycing to mine enemies. This is the onely thing which we are taught here; We fee this good King when ail worldly comfort faileth him, and in his greateff extremitie,hc repofeth himfelfe vpon the tcfti- monieof agood confcicnce; this is the onely thing that fuflaineth him, this is the onely thing that comfortcth him, find wherein now in the very inftant of his death he hath to glorie. Surely when I reade through the Bible, I find that allthe feruants of God in their greateft trouble, had re- courfe to this teftimonie of confcicnce. Ye fee Mofes when he hath to do with Core^ T)atha»j and ^^biramy he hath re- courfeto theteftimonie of his confcience. Ye fee ^Dmid when he hath to do with Sattle , he hath recourfe to this tcftimonie of confciencc.Ye fee Nehemiah maketh recourfe to this : Ye fee Daniel maketh recourfe to this, 6. 2 3 . And Dan. 6.%^, the ApoHleT^^/^, i.Cor. 4. maketh his recourfe to this, i'Cor.4. and faithjl pafle very little for your iudgment or any mans iudgcmcnt ; my glorie is the tcftimonie of mine owne con- fcience. And the Author of the Epiftle to the Hebrevnes , in his laft Chapter; 7 am affttred ("faith he )that J haue kepi a good confcicnce in all things, So go through all the feruants of God, and 170 THE VI. SERMON. and yc (hall fee they hauc had cuer rccoutfe to this tefiimo- nie of confcicncc ; and blcfled is that man that is not con- demned in his doings by his ovvnc confcience. For if we are not able to efchue the condemnation of our o wnc hcarr, how (hall wee be able to efchue the condemnation of God, who feeth all the fccrcts of the hearc ? So that man is more then blefled that is not condemned of his ownc hcarr. For as to this confcience it is a faichfull pledge keeper; the pawnes ]^it recciueihitrendreth; ofgoodturncsitgiueth aioyfuUteftimonie, of euill turncs it giueth a bitter tefti- monie. And fuppofe the mo(^ part of our dcedi be nowco- uered from the eye ofman, and her te(timonie for the mo(^ part hid from our fclfe; yet there is a day coming which now is at hand, in the which all thefe things that are now hid vnder darkeneflfe (hall come to light , and the fecrets of all hearts (hall be difclofed. The bookcs of confcience (hall be caft open , and he that bringech not in thefc bookeSjthc difcharge of his finncs in rcgilicr, purchafed by the bloud of Chrift lefus whereby our confcicnces are onc- ly wa(hen from thefe dead workes; he that bringeth not this difcharge withhim, to him (hall his whole (innesprc- fent ihemfelues. So that not onely (hall he be iudged by the fentencc of the righteous Judge, but his ownec'onfciencc which in this life foreiudged him, (hall codemne him there, and all the Angels of God with his ele^ children fliall iuf^ifie his iudgcment : Therefore it is time we had now our difcharge rcgi(lred. Now would Godlmightobtainc this of the office bea- rers in Church or Policie,that they would now caft them in their life,to haue the approbation of their confcience in the time of their death. The Lord grant it to all them that fcekc toferuehim; But fpecially, the LordmakeyouCSir Jfoto walke in your life , that you may haue a ioyfull tef^imonie of your confcience in your death; that being approued with your ownc confcience , and the te(^imonie of God within your confcience, in the mouth of thefe two faithful witnct- fcsyour faluation may be furc , not in your fclfe, but in the bloud \j^^^ THE VL SERMON. ij:^ bloud ofChriftlcruSjVvhofemcrcicisonclyourtncric. As this is dcfired in him, fo it is required in the reft ofthc office-bearers: Lord grant that they may follow fuch a trade of life, that in their death iheirconfcicnce may make mention of their deeds to their ioy.Thus far for this part of hisbehauiour. ^ Now refteth Sihhing to fpeakc^and fo 1 Hiall cnd:Take vp the manner of his bchauiour voder thisdifcafe, he is ftraitned with the extremitie of his difeafe on the one fide, and^viththe Lordsthreatningon the other; what doth he in this ftraic pinch ? He feeketh by prayer to the fame God that ftrooke him, and now by his Prophet threatneth him. This is wonderfull: for if he had had to do with any other Awonderfull perfon , as namely , if he had had todo with the King of thing to h;)uc ^/^ur as before , it had bene an eaiie matter to hauc retired ^ccourfc vmo to God: But now hauingto do with God , and God appa- ^^^^T":^?^ rently being his cnemy,it is wondctfull that he Hiould hauc ^ °^"^"^* • recoufe to God. This is a notable faith in him, for he hopeth againft hope, he runneth to that fame God that fmireth' him^o notwithftanding that he threatneth him with death, yet herimneth to him, and heappealeth from his iufticeto mercie in the merits of Chrid : he appealeth from God as a righteous Iudge,vnto him as a Redeemer in Chrift, and bis appellation is heard. For, as wefhall heare hereafter (by Gods gracej he is healed : Thus farre concerning his repen* tance.Now as to the prorogation of his dayes, the quedion might rife,whethcr it was lawful! for him to crauc it or nor. I (hall touch it but in general!; and firrt I fay, in Hezfchia^ perfon it is very lawfull; for he lacked pofiericic,andin this the promife of God had not taken effei^ in him , and fo it was lawfull for him to fecke the accomplifhment of the Lords promife made to bis father Z)^«r/W:and alfo tlie refor- mation of the Church was but new begun , the common- wealth was not as yet eftablifhed , and all thefc craued the prcfcnce of the King. Soifwelooke to the particular , in him it was lawfull. 1 come to the generall , it is lawfull at fome times to fcckc at God prorogation of daycs , and my reafoH 172 THE VI. SERMON, rcafonis this; Length of daycsis oncofthegreatcftblcf- lings cemporall chat we haue, as in chat promife annexed to the commandcment appearcth. And as the ApofJIe in the 2. Chap.27. to the Philip, when he maketh mention of the difcafc o^ EpafhrodttHS, he faith , No donht he xvMftchjsverie neare vnto death , bnt the Lord had mercie on htr^y a^d not onC' lyvponhimyhntonmeAlfo, So be count^WBc prorogation ofdayes a fpcciall mercie. And there is no mercie nor bene- fit of God buticmaybecraued, fo that ic be craned to the right end. For we dirc6ling our life to the glorie ofGod, and vfing it as Pilgrims and ftrangersfccking our home, and hauing it ready to lay downe in the hands ofGod at his pleafure , why is it not lawful! to craue it ? Indeed lohn in his 12. Chap. 25. vcr. feemethtogainfay this, where he faith , He that loueih this Itfe (hall lofe it. This knot may be fooneloofed. There is a loueofchis life which is commen- dable, and there is aloue whichis worthieof reproofe, whereof /^^« fpeaketh , to wit, an cxtraordinarie loue, and ' fuch a loue whereby we place our whole felicitie in this life, not looking for a better after this. So this loue is damned by lohn?i\iZ other loue which is of God,is whe we are rea- die to lay downe our life at his Maiefties fecte , andfeekc the prorogation of our life for no refpe^ but for his glory, (as this King did,) ashcfliewethclcarely inthe end of his owncwords,in the 18 and ipverfes.Thusfarre concerning the petition . So if we refpc(5l God and his glorie we may feeke this blelTing. Alwaies ye fee in the greateft extremitic, the onely comfort that he hath is the teflimonie of a good "^"' confcicnce : And this ought to be our ftay when we arc threatned of God, either with plague or any other cala- mitic. Well, as I faid in the beginning, if it were pofliblerhac the Lords threatnings could make vs tohauerecourfc to him that he might cleanfe our confciences in time , we fliould haue as great comfort in our trouble asthisKing had. Would God he would giue vs melting hearts. Lord workc this in you (Sir) that as he hath honoured you V - A THE VII. SERMON. 17J inyourbynh, fo ycmav honor him by your doings inyour goucrntrcnt.Thc Lord of nis mercy giuc vs hearts to craue thi^; Lord giuc vs hearts to fi^h for inc cnin^s wc cannot a- rocnd ; Lord giuc vs grace to hauc rccourlc to Chntl Iclus, and by his mercy 10 enter into that City, for wjihoutic thcrcii nothing but fvvine and do^i, nothing butPapiihic and idolatric. Let vs, Kay. haue recoulcro thisGod.who is onciy abicto prelcruc both Church and Countrie. To this Go i be all honour , praifc and gloric , for cucr and c- ucr. Atncn, THE SEVENTH SER^ MON; VPON THE 38. CHAP. of the Prophecic of I s a 1 a h, preached in the prcfcncc of the Kings Maieliic. The text. 4 Then came the word of the Lord to iPtUhfuyin^ , 5 Go,M9idfay vnta He<,fi^h,Thw fdtth tie Lord God of DoMtdthy pMthrr: I hxne heitrdthy prayer^ andfeenethytearcsi Beholdj 1 rvtiladde vnto thy dajes fifteeney cares. , . 6 And I vhi deltmcr thee out of the hand of the Kin^ ofApjur, md this City :for I i9tll defend this City, N the defcribing of this Kings difeafc » wc RecapimU- obrerucd;fir{^ihemanncrand kindcofthc "on. 'difeafe.Wc noted fccondly, the time when it lookc h:m. We noted thirdly, the great- , ncflcofthisdifcafe. Andlart otall, wemar- ^kcd his bchauior vndcr this difeafc. As to the kind ofthe difcale, wcmarkcd it to hauc bene a pci^i- lent kindc of byle like vnto the botch of Egypt, a bylc of the worft kind that could be in thofe dayes. So it plcafcd the Lordcocxcrcife the patience of his tender fcruaot; fup- pofc X74 THE Vn. SERMON, pofe he had an entire liking of this King, yet it pleafed him fo roughly co handle him. Vpon this we marked, that the fauor & hatred of God fhould not be efteemed by any cx- ternall thing in the earthifuppol'e plagues and afflictions be common both to good &euill;yetthe caufe from whence they come is not common & the end whcreonto they tend is not common. The Spirit otGod aflurcth vs,that this kind of exercife is the onely v\ay to purge our iniquity. By this kinde of exercile the finnes o^Iacoh are remoued. Then let no man iudge the woe of his brother by reafon ofafflidtion. Secondly, we marked the time when he tooke this difeafe, we noted this time co haue bene the i4.yeare of his reigne, fliortly after he was deliucred out of the hands of ^^»^- cheribi So he is not fo foone deliucred from onefeaxcfull warre, but he falleth in the hands of a terrible plague. And here wc gathered,that the life ofa good Kuig is a continu- all griefe,and a continuall tentation : fo that the iflue of one trouble is the beginning ofa greater , and their whole life is as it were, a continuall vexation. So it pleafcth the Lord to exercife the patience of his owne, to the end he may en- gender a bitternefle of this life into them , that this life be- ing bitter, they may feekc fora better; for the Lord fcedcth not his owne as flaughter oxen; No,butheholdeththeir backes vnder continuall erodes , that by this they may learnc to haue their mindes aloft, that they may learne how to vfe the world and all thefe trifles beneath , to wit, as they may ferue them to the life to come* Thus for the time. A*s for the greatncfle of the difeafe , we painted it forth bytwocircumftances. Firft, by nature it was deadly, for there was no force of nature that could preuaile oucr it. Secondly, theferuant of God by adenunciation afTured him that it was deadly, and this aggrauateth highly the ^catnefle of this difeafe. Vpon this denunciation , wc tooke vp a gencrall Icilbn concerning the promifes aftd threatnings of God: to wit, that in all his promifes and thrcatnings , there is a condition annexed , which either is THE VII. SERMON. 175 is cxprcfiTcd, or perpetually to be ^vnderftoocl; So ic is herciforfuppofe the Prophet vfcd thefimple forme of de« nunciation, yet it was not to bring him co dcfpairCjbut that he might the more earneftly fcekc grace and mercy at God, Laflly we marked his behauiour voder this difcafc, and wc found, that fuppofe the plague threatncd him on the one hand, and God terrified him on the other hand ; yet m this extremity he maketh his rccourfe to him that tcrrifieth him. Icwasanesfie matter to haucretyrcd tohim , when the King of /^sfhur terrified him.But this is a wonderfull tri- umph of faith,]^ the Lord appearing to be bis eiitmy,yet he maketh his recourfe vnto him. This he could not baue done, except he had bene fuflained by theteftimony of a good confcience ; it is not pofTible that he could haue rctyred to God that is a confummg fire in a guilty confcience , except he had bene vpholdcn by the teHimony ofagoodconfci. ence; hauing this teftimony , he knew that this threatning was to amend him and not to flay him, in word, and not in- dztdc, Vpon this wc gathered this obfcruation;Ble{red is the man that is not condemned in his owne confcience: for ifwc cannot efcape the condemnation of our owne heart, how much lefle can we be able to efcape the condemnation of God who made the heart? ^ox The Lord condemneth m mm but him whom his cofifciencefirfl condemneth : fo the Lord hath placed this confcience here , to refemble the judge- ment which is to follow after. For whom the confcience condemneth, afTuredly the Lord condemneth. And whom the confcience with the warrant of the word approueth,no qucfiionthe Lord approueth. Then the the leHTon we ga- thered was this: All office-bearers ought fo to behaue the- felues in this Iife,that in their death they may haue the tefti- mony of a^good confcience: for it is not pofliblc that the confcience can tcftifie well, except in time he take vp a new trade ofliuing, except you kccpe your hands free of other roensfinncs. And therefore! exhorted all inferiourmagi' ftrates, fuperiour,and in fpcciall the fupreme,that the Lord by his fpirit would fo rule your confcicnccCSir^chat ye may kcepe ..^""^^ 17^ THE VII. SERMON. keepe your felfe free from other mens iniquities.Thus farre Vvc proceeded m our lalt cxercife. Now followeth the comfort that the King being placed in this extremity did findc: the Lord lendeth him comfort from heaucn. The forme and manner of the comfort is fee dowceinihefevcrfeswhichi hauc read; but the circum- flanccs arc more particularly fct downc in the 2. King. 20. chap. Alwayes this order is kept in thcfe verfcs: Firft m the l}iiiifion. 4* vsr^ Js fct downe the circumftance of time , when this comfort was offered; and vponthc circumftance of time, thccircumftance of place, where he was when he receiucd thi^ comfort may cafilic be gatherd.Bcfides this,the pcrfons, the Author, the giuer of this commidion, the Mioifier and bearer are noted.Ynto this vcrfcbefore that he come to the comfort, he vfeth a preface : m the end of this preface there is a narration, that the Lord had beard the kings prayer, ^ had Icene his teares. In the third place he propoundeth the comfort. Andlaftofall, we hauc the confirmation of this proportion , by a wonderful! fignc and miracle from heauen. Then to come backe tothc4. verfe, he touched the cir- cumftance of time very obfcurcly , when the King receiued this comfort , for it is faid , Thencame the xvordofthe Lord, This particle fT'^^wJ isrelatiuctothartime, which is more chearely fet downe in 2. King, 20, This then is to be vndcr- flodjWhen the Prophet was in the middle court, when the word ofthc Lord came vnto him, and commanded him to ftay:look how much fpacc there was betwixt the Kings bed where he lay,and the fecond hall,as great (pace is there be- twixt the denunciation, & the recalling thcreof.He was not as yet paffcd the fecond hall, when the word of the Lord came vnto him , and commanded him to go backe, and to recall that famefcntence in a moment with one mouth, which before he pronounced : now be commandcth him to pronounce the contrary, Thisisawonderfullchangeiii ftich a fuddainnes,and vpon this fuddainnes there arc many notable things that offer themfclues worthy of confidera- tion. THE VII. SERMON. 177 lion. Firft, of this Tuddaiiincj niaikc this leflbn; wc fee how Firftlcffoo. pifhic and cffe(^uall the prayer of the King hath bene ; this prayer i$ fo effid^uall chat in a moment it moucth the great God to reiierl'- that fame fentcncc which he had pronoun* ccd; that which heaucn nor earth nor any other creature was able to alter, he makcth the preyer of his ownc feruant to call backe, Bcfidc this , his prayer purchafcd health of bodic, length of dayes, a fiirc and prolpcrous c(iatf ;?.nd af> tcrward all this is confirmed by luch a wonderful miracle,^ like whereof was ncuerlecnc nor heard of before. Lookc then if the prayers of the faithftill be not wondrous efFe- d^Uall. Ic is not pofiible thar all thefe cfrcCts can flow ofthc picliincfTe of prayer, fc^-ing there is nothing fo weakc in it felfe, but it Cometh ofthe free nature of God, whofe na- ture is to be mercifuil; and it is the nature of mercie to hauc pitie vpon miferic. This is the reafon why our prayers are in an iniUntofcime heard. Andhcre alfo wemay learne how t. Leflbn, wcllGodanfwers to the names that are giuen him, Exod, 34. ^, where he is called exceeding Tjcrcifull , flow to an- ger, rcadietoforgiue: hevtteretiihimfclfe tobc aGodof great compa(rion and exceeding in mercie toward vs: in fuch fort , that in an inftant fometimes he granteth cur re- quefts. Thelart thing that I markc vpon the fuddainnes, is j. Leflbn. the rtriift and entire coniun(5^ion that is betwixt the faithfirll foule in earth on the one part, and God in heauen on the o- ther part. This coniundiion is fo entire and (Uid>,tbat it ma- keen God as prefcnt to our prayers, as if he?uen and earth were ioyned together. This coniundion maketh his Sonne Chrift to be as neare in time of ncede,as if he had placed his throne of grace m the bed where we lie. To proouethis ye fee howTpcedily his prayer mounteth , ye fee how fwiftly the anfwcr recurncth,and with fuch celeritie all this matter is done, as if there were no difhnce betwixt heaucn and carth.So iheleifon is lh\s, The fait Jofnll foule hath God 04 pre- Doarinc. fent^Oi tfheanen and earth xrere ioyned together. There is no di^ itance of place, no diftancc of roomc that can m akc God to confumc time in doing of his vjWl.bmwherefatthis, itwa- iV k£th 178 THE VII. SERMON. keth himfo prefetttt that intentinentlj we get optr dtfpatch,Cr:L\xe ' not therefore ( 6 Papift) any other presence then this , and examine not thi? prefencc by naturail reafon; for where faith hathplace,nattirali reafon mnfl ceajfe.Ex aminenotthefc things by reafon of natiire,which arc abouc nature. Thus far con- cerning the circumftancc of time. T&5 circum- Now of the chrumf^ancc of time I gather the circum- (tjtKc of flance ofplacc , where the King was when he receiucd this ^ " * comfort. For if the Prophet was commanded to turnc backc when he was in the fecond hall, itbchooueth the King robe at home, lying onhisowne bed. And this by the way, is a great figne of the fauour of God toward him, that his fickneffe takcih him at home where he might be be^ cafed without the trouble of others. This is by the way. Third cir- Now as to the third circumrtance : The Author of the cumftaDcc. comfort no doubt was God ; for there is no good gift but itflowethfromhim.Theminifter thathe vfed is his owne Prophet : He vfeth the minifteric of his Prophet in apply- jng of the comfort, not that he was forced to vfc the mini* fterieofman in doing of this thing ; but fo it pleafcth the Lord to ingagc and binde himfelfc to his inftruments , that he will not worke befide them, & fo it pleafed him to bindc him to his preached word , that befide his word he will not worke. And therefore he calleth hi? word a Sword , a fire,- an hammer, and an arrow ; and that from the diuerfe cffed^s that he worketh by his word. As he bindeih him to his word , fo he willingly bindeth him to his feruants. who are- theMinirtcrsofhisword to worke by their miniderie: In fuch fort , that he will not be bound to the word pronoun- ced by euery man and woman, but by them whom he fen- deth.And therefore they are in an error who thinke that by their owne reading of the Scriptures in their priuatchou- fcs, they are able to get as great profitc as by hearing prea- ching : Yea fuppofe they fay they can teade better then he can preach. No,reade as much as they will, their reading fliali neucr bring forth faith , for it is by hearing that faith comctbj and where the minifteric is , and they contcmnc the THE VII. SERMON. 179 the hearing, they contcmnc faith: for faith comcth on©- ly by hearing ordinarily. Thus farrc foT the circumftaa- CCS. Now, the cfFc6l of the comfort is fct downe in three TKc comfoit points ; the firft two points agree with the petition , the t^^^ the King third is fun her then came in his mindc to feekc. The health ^^"*"^°' of bodie is the firrt : it agrecth with the petition: Lengt h of daies is the fecond , ic agreeth alfo with the petition^ The third , is furtherthen he could haue looked for , and more then lie fought , what is that ? A furc efktc, a profpcrous Ctlate, and a glorious cflate promifcd tojiim during all the reftofhisdaics. This was more then he fought. Now as to the order that the Prophet kcepcth ere he come to the com- fort, he vfeth a (liort preface.The words are ihcfcrT^^ Lerd calleth on him and he faith ^ Go to Hcz,ekiah, thns faith the Lord Godof thy father Dauid.Jhh preface difFercth in two points from the preface that he vfed in the beginning of the chap, Fir(l, there is here mention made of Datiid, which is not in the former, and fo oft as euer ye find mention made of Z)4- uid in the beginning of any preface, fo oft let the fingular fauourandmcrcieof God come in your mind. And when cuer yc fee Dauid placed in any preface , let Chrift come in your mind, becaufe Damdwas a type of Chrift. This mention of Dafiidphccd here, is to let the King fee ^|j„ mcmi- that the leadinefle of his comfort flowed from the Meflfias, on ofDauid to wit , lefus Chrift , from whom all true comfort flowed, is Here madcs and without whom there is neither comfort nor confolati- on. He calleth himfelfe the God o^ Dauid] becaufe the principall promifes of grace were made to1>amd and his houfe, and fpccially that promife concerning the Meflias, in whom all the refl of the promifes are yea and Amen , fully accomplifliedin him. This is the firfl point of difference ; the fecond point Why Daaid wherein they differ is this; in this preface he calleth D^- is called He- uid the Kings father ; as if he would fay, The man whom I j"^^^"'^** Joue fo well I fee him to be thy father, and thee to be his child and his fonne, not oncly by nature but by^race ; I fee N 2 thee t8o THE VII. SERMba ih« tobcUis fonne by faith: And therefore thf whole pro- m\(c of grace made to him and his fcede, mu(l properly ap- pcrca.nc to thcc; where othcrwife if thou hadrt bene his fonne by carnall propagation oncly ,thefe promifes ofgrace had no more appertained to thy perfon , then they did appcrtainc lo the perfon o^Achaz thy father. But by reafon thou art not onely his fonne by nature, but alfo by grace, therefore the whole promife ofgrace appertaincs to thee: WHatmakcih for as the Apoftle faith , Rom. 9. Jt is not carnall generation vs the fonncs tloAt mcih^th vs fomes of the promife : for not all that are oflf- of God. y.^^/ ^^g IfraeUn deede. They are not allthefonnes of God, that are the fonnes oftheflejh, but onelj the fonne s of the promife are the children of God\ that is, they that through behefe in the promife of mcrcie become the fonnes ofmercic, and are made the children of God.Then thisbelicfein thepromi- fes.maketh vs not onely fonnes to God, but fonnes to Da- ffidind Abrahams for following the footrtcps of (Abraham in his faith, by imitation of his faith we become his fonnes. Thus far concerning the words of the preface. x.Lcdon. Of this I marketwo or three things, and firft,bythefe words ye fee the Prophet ftayeth not nor bidcthnot, but holdeth forthhiscourfe till he be commanded of the Lord to ftand and Hay,he hath a fpeciall command for him ere he rcturne. This teacheth all OflficebcarcrSjihatinGods errand no man ought to cnterprife any thing at his ownehand, but to haue the Lords own aduice ere he proceed to his worke; we hauc his aduice when wehaue the warrant of his word. L ffo ^^^ fccond thing I marke, as foone as he is commanded to go,he ftayeth not, but fofoone as God faith the word, he obeyeth, hemakethnodoubring, hea^kethnoreafons at Cod , he taketh it not to his aduifemcnt, he maketh no op- po(ition,bui incontinently he obeyeth: and furely this 1$ true, that if euer flefti and bloud had any reafon to haue re- pined , 7/4/4i[^ had reafon at this time. And why? In a mo- ment and with one mouth he was commanded to recall that feuerefentcnce which he had pronounccd,and to pro- nounce the coDttary;which might haue ingendercd a won. dcifuU THE VII. SERMOt?. itt dcrfiiH Tulpltion in the Kings heart in rcrpc<5^ of the fuddain- Bcs. IfJfaiahhzd bene as fliortand as angric as Isfjos , no qucftionhc would hauc asked a rcaion at God: For loftas was not commanded to recall his fentence , neither was he ftntin fuch fuddaioncsto callicbatke, but he feeing the words of his threatning not to come to pafTc, therefore he ftctteth and fliaieth againfl God;whcrc ifhc had benccom- manded in fuch fuddainnes to go and recall his fcntence^j^c may cafily conie<5lure what ftiould hauc benehis pait. This perturbation that was in /o»m letteth vs fee that he was ig. norant of the nature of the thrcatningsofCod. For ifhc had vndcrftood, that in all the threatnings of God there Is a condition annexed , he would not hauc taken it fo highly. And if he had vnderdood that ihc mindc of God was not to caft ofFa finner,he had not taken it fo angcrly. But being Ignorant of this, be falleth into this fuming and fretting a- gainrtGod, So I fay,therc is two things here to be noted ,onc thing to be efchucd of ^e teachers in the petfon o^Ionas , another thing to be followed of them inthepcrfonof T/^m^. The thing thatis to be efthued is this; lonas flandcthfopre- Afauktobc cifcly vpon his reputation, that he is exceeding angry that ^^^^"^^^*" ^•^ God fliould change his iudgement in mercie. Now I fay, °"P^''^°* this fault would be efchued of all, and fpecially of office* bearers ; and I am fure there is no office-bearer,which hath the fearc of God in his heart, who would not rcioycc exceedingly, and be glad to fee all t hefc threatnings which from time to time arc pronounced againft thefe bloudy mcnjallthofc threatnings that are pronounced againft the manifeft oppreflTors, and againR thefe facrilegious perfons; I am aflured there is none but he. would exceedingly re- ioyce, to fee thefe threatnings turned in mercy. Againe, I amaflured there is not a fpiiituall office bearer that hath thefeare of God in his heart , who would not exceedingly reioycc to fee all the threatnings and admonitions diredlcd trom this place to Magiftratcs of all rankcs, inferiour,fupc- riour, and fuprerae,turried in mcrcy.He is more then vnhap* N 3 py. _. 52::^:^^ iti THE VIL SERMON. py that is fo inclined to thrcaming , chat if he fee the Spirit of God offer the concrarie occafion , will not bcathou- Applicaiion fand times more ready to comfort ; A nd therefore the Lord. !• the King, inj^i, mercy giuc you grace, (Sirjthat ye may haue ihattc- flimony of a good confcicnce to vphold you , without the which there is no true comfort. Butalas» whenllookeon the mifery and calamity of this Country,! am almoft out of hope;for whyPYour fubicd^s hauc gotten foch a cuftome of finne and cuil doing.whcrcby they hauc drawne on fuch an habitc and hardnelTe of heart, that nothing ispjcafantto them but that which is difpleafing to God,and nothing dif- jtlcafing to them but]^ which is plcafing to him. What is it,I pray yoUjth^tcufiomewil not bow? What is it that cuftomc will not alterPWhat is itthat continuall vfe will not harden? There is no potion fo bittcr^tafted in^ beginning,but if thou vfe it a htle whilc,it fhall appeare not fo bitter.-continuc yet further in it jt fiiall appeare nothing bitter at all : & go for- ward yet in ir,and in the end it fhal become fweete,fuppofc in ^beginning it were mort bitter. Euenfoitftandethvvith that miferablc man that cafteth his whole delight in ill do- ing, that he hath fuch a cuftome in euill doing, that nothing is pleafing to him but which is difplcafing to God ; and no- thing difpkafing to him but that which h plrafing to God. For the mifchicuous cuftome of euill doing, Dani(}ieth light out of the minde : And as it banifheth light out ofthe minde,it fo banifheth all fcchng out ofthe confcience, and in ftead of light Cometh darkncfle, and in Head of feeling comcth hardnefle. Now the confcience being hardened, & the mmde being darkened, what remaineth but a defperate and an obrtm^te condition Itkc to the diuell, who is faid to be bound in chaincs vnder pcrpetuall darkncsPThis is won- derful, that fuch continuall thundering ofthefc threatnings is not able to moue them. But it is no msruade, for there is no words will mouc them;yea it is impoffible to the bloody manoroppreflor to refaine, from time they be once giuen ouer to finne. For from time the finne hath gotten fuperio- rity in thcm(as Pftfr fayth,^ it commandeth them more ab- folutc- THE VIT. SBRMOR rSj folotely then a Prince would command his rubic6l;for(irinc hath made them fuch flaucs,and they are fo carried wich im- pof ency of their affcdions , that they dare no more reFrame from the fer uice of finne, then a.good feruant from his ma- tters feruice. I pray God chat he fo multiply the Spirit ofgoucrnmentvponyou(Sir,)5^«' commandeth. When the Lord biddeth him blow the blart '" ^^^'*^* of ludgemcnt, he blovveth it : When the Lord biddeth him '^^ **°* come, he comtth,& when the Lord biddeth him go, he go- etb. Then the lefTon is this, We that arc the Trumpetters of the Lord, wc mtj(} not blow as our affcdlions and men bid, bur as the Lord !f iddeth vs: we mull not found theretreatc when we fhould found the march, nor we muH not found the march, wli^n wefhauld found the rcrreate. Wemuft not found iudgemci>c when the Lord biddeth found mercy, and we muft not found mercy, when thc'l.ord biddeth found iudgement. But now the finnesoF the Land crauc that all pulpits found iudgement; Therefore iudgemenc mutt be founded. There is no way to auerc this iudge- menr,but that cucry man according to his caljmg put to his nana to rcforme, accordmg to the boumls and power that is committed vnto him,And the beft way were, that ye that arc Noble men concurre with your Prince, and his Ma- ieflie concurre with heart and hand to repaire theruines of this Country, Thus far re for the fecond le(?bn. Now hcfubioyneth rhe Narrataic- L> the Narratiuc he Gyrh to the King, Thar the Lord hath heard his prayer, ^ndhnthjeenehid teares:2ie time they pafle to ouglier paines and greater tor- ments.Now all thefe torments and vglie paines which eatc them vp , mooue them not, and except the Lord worke it they will ncucr be moued; he hath commanded all to heare his word , and he hath promifed to workc by his feruants who vtter his word , and therefore 1 fayjthefe bloudic men and opprcflTors they ought to be fiere prefent, that the Lord if it be poffible, by this meanes may call them backe by re- pentance , that they m?y prcucnt that terrible iudgement • whereof they hauc but little feeling as yet. But ere they go they will fcclc ic better. Nowlcometothepropo(ition,and there I Oiallend: hcT^gpQjjjjjof propoundcth the comfort fhortly in three points, two of the comfort them are according to the petition. The third is more then ibat iheKiog hecraucd: i^alth of body agrceth to the petition, pro- '^^€^"^<^' rogation of dayes agreeth to the petition,a glorious cftate, a fure 5c a profocrous eftate came not in his minde^ and this alfohegeitethjlicnot oneiy will deliucr himout/^tf/?W/ ofty^fhnr, bm deltuer the whole Citie, And this promife of a profpcrous and ioyfull eftate is more then bethought on or looked for. Of this there might be many things marked, but I Icauc them. And this only 1 obfcrue.Thc Lord hauing Obferuaticni to do with this King . to mske him thankfiill in times com- ming , he gr anteth him more dien he fought , and prouo- keth him as it were after this manner , faying ; What eucr thou lackeft* fcckc itofme.Lackeft thou health of bodie? feekc it ofme. Lacked thou prorogation of dayes? feekc it of me. Lackefl thou n fure, glorious and profperous eftate? feekc it ofme. There cannot be a more affable kindc of in- treating, then is betwixt God and the King-he defireth him whatcuerhclackcstofeeke it of him.ExceptKings humble Applicaiioor them to honour God,& hold them In his continuaU fauour, it is not poflible that they can look for thefe things of him. But by the contrarie, if Kings humble them to fcrue God,& ^ hold ^r ^^^^^ 1^^ THE VII. SERMON. bold them in his fauour , there is no honour nor dignitie that he hath prouided for the by birthrigntorochcrwaics, but it he fee it feruc to their good , in defpitc of ihc world they (hall haueic.Buc if they fall from the fcruicc of God and caft thcmfelucs out of his fauour , they (ball loie digni- tie, birthright, priuiledgc of naturc,anci all other things, & ihcmfclues bc(ide. Examples of thjs w€ haue in the Scrip- tures: C THE VIII. SERMON. 197 it is (aid in the 2. Kings. 20. that it was procured by the l^e ^o/cc of Prophets prayer ; It is faid there, that the Prophet prayed pi^^yc^'opfO' that the Sunnc(hould be brought backe. So the prayer of^"""^ the Prophet preuemcd before it came to paflc. Now, that fame very thing which the Lord was purpofcdto do, and promifed to do,yet he wil do it in fuch fort^that he wil hauc the Prophet firrf to aske it. Now this letteth vs fee cleare- ly,that there is no merit in our prayers,thcre is no fuch force or worthinefle in our prayers as to merit any thiog, but the Lord promifeth freely; and as he promifcth freely /o he pcrformcth it as freely. Then wherefore will hehauevsto pray? B^caufe prayer is apart of theworfhipof God, he Why Ac will haue vs to feele what the want of benefits is , he will ^of^ willcih haue vs exercifed in this patt of duty ; that when we get **^® P"y* them, w e may vfe them fo much the more to his glory. What the prayers of this Country, fpecially the prayers Applicatioo. ofchc Church of this towne , haue purchafed in the with- drawing of the Lords threatning, and chiefly of thelaft threatning, I meane that huge Nauie of (hips ; I think now ihemanifert effeds declare. But what honour God hath gotten for it, our manners fince that time clcarely teftifie. For if yee looke to the growth of finne , more ougly finnes wereneuer committed then fince that fame ceaflcd, Sol fay, he is mad , and voide of all naturall light , much more fupernaturall,who thinketh that the Lord hath taken away his hand, fuppofehe ftriketh not. Indeede he hath with- drawne his hand , to let vs fee the force of our prayers, and to try vs how we would vfe thisbenefite; but feeing it is fo highly abufed, if there were no other thing but the birth of iniquity wherewith the land isouerburthcned, ere the Lord want any meanes to punifh the committers and ouer- feers of thefe iniquities, he will rather punifh the land from heauen immediatly , orelfemakeitto fpue out the inhabi- tants. For fuppofe the Lord fpare, yethcwillnotforgiuc this contempt. But this fparing is of the Lords benignity; heletteththemhoordvp finnc againft the day of wrath. I infift no further in it. O 3 Now ipS T HE VIII. SERW ON. TheKin^s Nowfollowcth in order thcKings ch.inkcfuliefrc vnto fo!"hrb°nc-^^^^^*'^ for che benefice which he hath rcceiued And for- ke^ccciucd. rooih,this Kmg is greatly thankefullrand he hath fee downe anulefcin regilkr hisfongof thankefulnclTe, to tefhfie, that heisnothketovs; hehathfct downe a notable fong oflamentation and chankfegiuing , that we rcadeofnonc better in any King except that which is in the ji. Pfal. He hath fee downe a (ong of ianientation,co tertifie his infirmi- tie and direafe;3nd he hath fct downe a fong ofpraife^to tc- ftifie his thankefulnes toward God. Thepartsof Thii fong ftandetho^three parts, Inthcfirftparthelct- the Kings tcth vs fee the great trouble and perplexity , whereinto he Song. ^3s fallen ; what he (aid , and whac he did in his trouble. Inthefecond part, hemakctharchearfallofthegreatneflTe of chebencfitcs that hehath receiued, and promifeth to put his truf] in him, to make his dependance on God, and on no other. lo the third part he lettethvs fee that be isminde- full to be thankful! as long as he liucth , and all his dayes to praife him, and not to be forgetfuil of him.I thinke thcfc be the three parts of the fong. A fliortfum Now ere we enter into the firft part, it is neceflary that of the KingSy^^,^jgr(^3j^jjj^gj.onffgQf this Kings life, and the manner ofhisbehauiour in his whole life; that marking the courfe of his life at leaft , ifye will not follow the courfe of ocher common Chriftians, ye may learne to follow a King. Take hcede then vnto the courfe of his life. In the 14 yeare of his reigne, he was threatned by the King of ^/^»r, he was threatnod by two fundrie AmbafTadours, and God his Ma- rterand he himfclfe was in their face blafphemed. After this in his great extremity what doth he ? He and the Prophet goto the Church and addreflc them to prayer, this is one part of his excrcife. And vpon his inftant prayer what com- methto paffe? He purchafeth a wonderfull deliuerance: and vpon this deliuerance what doth he? HcandthePro- phcc praifct h God. So,here ye fee prayer and prayfe are his chiefeexercifes. Now heisnotfofoonedeliuered, buthc fallcth in the hands of a terrible plague ; and death is fo prc- fent i' THE VIII. SERMON. 199 fcnttohim, that he fceth no outgatc. Now what doth hc> He and the Prophec both pray,l doubt not. What foUow- cch vpon this ? He is deliuercd. What followcth of the de- liucrance ? He and the Prophet thanke God, So here alio yc fee prayer and pray fc. What further? Vpon this delmerance he fallcth into pride & tmbition. he braggcth of all his icw- els and trcafurcs, as if he had conquered them by his ownc induHry. W^hatfoliovvech vpon this? The Prophet threat- nethhim; Vpon this threatning he is humbled: After hu* miliation the Prophet comfortcth him , and vpon his com- fort he thankethGod,and fajth,T^f word of the Lord is good, hut yet let there he^eace and re^ in my dayes. Now take heede CO the whole courfe of this Kmgs life , and ye (Lall fee his whole life to be nothing eis but a falling and nfing, a pray- ing and prayfing of God contmually. For as long as we cary about with vs thcfe.decaying houfes of cl2y,(as lob faith; si arc clogged with them,yea,as long as the dregs of iniquity remaine in our foules , we fhall be fubie^t to a continuall fallmg and rifing,by the grace ofGod,and not of our felues. Ofthe which this his concinuail praying and prayfing of Godfpringeth. He prayeth for flrength in his battels, and he prayfcth God for his victory and deliuerance. Nowtakcvptheledon.andlearneofaKing what fhould AChriftians be a Chrifiians excrcife, that feeing this mortality wherein cbicfccxcr* we dwell,& the corruption wherewith we arc bcfet(for our ^*^<^* fani^ification is but begun , and very imperfe^^ in this life) maketh vs to Aide ; and feeing we arc fubiedl to daily trou- ble, and our life is but a continuall fighting.fhould not this beour exercife, continuall praying andprayfing ofGod? praying God for (kength in the time of our falles and trou- bles, and prayfing him for our vi6^ories ? He that (nail fol- low the life of this King , fhallobtainc the like end. And fuppofe his life be a continuall fighting , yet the Lord fhall eucrtaife him, and comfort him with his Spirit. He that o- mittcth this exercife of prayer,i« moft vnhappyjfor if he cra- uethnotftrength, heisvnworthy of rifing. There is none ofvsbutwcareall fubie^ to thiscflate. And therefore if O 4 wc 100 THE VIII. SERMON. we would rife, wcmurt pray ; yea, pray inftantly and continually. So, I recommend prayer & prayfing vnto you all.Thusfarre concerning the courfc of the Kings lifc.Now Tliefirft pare to come to the firft part of the fong : In the firft part he let" thcloDg. tethvs fee the great trouble, perplexity, and perturbation of minde wherein he was •, he letteth vs fee what he faid in this trouble. Ere he enter to the words , in the beginning of the p. vcrfchc notcth the circumftanccof time, when he was caftinco this trouble and perturbation of mind ; andforfoothjthecircumftanceis worthy of noting. In the circumftanceof time it is faid, Inthe cuttingoffof my dayesi when was that? to wit , at what time the Prophet told him, that it bchooued him to die. Then this trouble and pertur- ^ batio came on me.From the time he had once faid,it behoo- ued him to die, he fell into this fcare,fuppofe a godly King, and as well reported of as any other King in the Scriptures: yetasfooneasheheareththe fentence of death pronoun- ced, he trcmbleth and feareth exceedingly. And furelyic cannot be otherwifcjfor death is a violent feparationand tearing alunder of that which the Lord hath appoyn- ted to be conioyned, to wit, the foule and the body. If the body had temaincd in the firft cftate , and continued vndcr obedience,thefe two had neuer bene feparatcd; but by rea- fonofdifobediencc and breakcngof thelaw of God, in camefinnc, in cometh the violent feparation, incomcth death,which is the reward offinne,as the Apoftle fpcaketb. Rom.^. Thediuerfity It istrueindeede,(for this is neceffary tobeknowne)that ^^^"'^'^n there haue bene many euill men thathaue fought death: wicked°and 9"ditisas true , that thcrehaue bene many good men that godly. ^3"^ fought death : yet neuer one of thefe fought death for it felfe , for it is not naturall to fecke the diffolution of our felues. But thefe euill men that fought death,and put hand on ihemfelues, in their appearance they fought it for a bet- ter; to wit, toefchue the prefent torment and vexation of hell in their confciencc wherein they were, thinking that their miferablc foule , being out of the body, fliouldbeat greater THE VIIL SERMON- ioi greater libcrtic then ifit were detained \q this prifon : But they are all deceiued. For fuppofe bell be begun here, yet it is not ina full meafurevntili this life be done, and To the miferablc caitife dcceiueth himfclfcOn the other (ide,thcrc haue bene good men that haue fought death , but not for it felfc but for a better. Ifthey knew not & felt not that there were a better life to follow after death, they would not feeke it : but by reafon they fee there is a greater ioy tofoU low after it,thcrefore they regard not to tartc in foo'iC mca- fureforthe prefent of ihebitternefleofdeath. Itittruea- gaine & I grant, that death vnto thee who art a Chrifhan is lanilifted in the death of our maifter and Sauiour Chrift le- fus ; ( for blelTed is the death of them that die in the Lord. J But fuppofe the death be fanclified, yet tiiou art not wholly fanjf^ificd : for if thou were as fanc^ificd as the death , thou wouldft not haue fuch athingas terror, paine or griefc in thy death. But feeing in the beft of vs all there is a remnant ofcorruption( would to God it were but a remnant jfo thicke and foule thatitisdiameto fpeake ofit; this cor- ruption vrgeth the coniciencCjfo that where the confcience is vrged, there muft be a feare;3nd the more the confcience be vrged, the greater is the paine and terror. It is true that thisfeare is tempered by faith that dwelleth in the foule, and the hope of ioy that dwelleth in the faithfull foule, hol- dcth this feare in awe, that hope of heauenly ioy fo fwal- loweth vpand deuoureththefearc, and maketh it to ap- pcare to the looker on that the foule hathnofeare:butno doubt there is a feare, and it is fure there is fome griefe. It is onely as I haue faid , the hope of that heauenly ioy that holdeth this feare in awe; where this hope is not, terrible is that feare, wonderfull are thefeterrours, great is thatan- guifh of foule that is there, fo that I cannot find names to cxprcflc it. Terrible it is to fee the countenance of God in his iuftice, there is no creature that can abide it. Terrible it is to fee their owne finnes prcfent themfelue$,the ouglinefTc and guiltinefle of finne.And befide all thefe,to be leftdcfti- tuie of hope , it is not the Icaft part of their gricfc; and yet tb\s 102 THE VIII. SERMON. this is not regarded. For men will not rife to get faith, if ic fliould coft them but an houre,they will not come to hcarc the word. This isa wonderfullandmifcrabiemadnefTethat is in the foulc of man^that he will ncucr prouide for hell vn- till hell catch hjm. The way to Now to cometoourpurpofe, the IclTe the corruptions fltc"otdMih '^^^ '^^ *^^^ Wherein then OiouJd your earco cai gxercife ftand.fhould ye not ftudieco diminifh this corrup- tion ? For he that would be voide of fcare, muft trauell to diminifh this corruption,that the confcicnce mny be cleane, and ye may hauc a good teftimonie, which makcthmcnto be without terrour. For as long as theloue of this world and of worldly things occupieth our foulc, it is not pofTiblc that it can be without feare.-For why? there is no heart that can willingly part with the thing that it louethAvithout ex- ceeding forrow and griefc . Then we fliould trauell to take order with thefe affe<^ions and loue to woildly things, but fo farre as they may ferue to the loue of God , and in Godtoloueourlcluesand our neighbour; that when he calleth no ftrange loue may draw vs from him. There isa common law in all cities concerning the forbidden goods, which arc difcharged plainly to be carried out of the coun- try where we are prefently, and fuppole they were carried, they can ferue to no vfe in thecountrey whither we go.To let you fee the expofirion of the Parable ; I fay, the loue of this world & the cares thereof, the loue of the flcfh and the lufts thereof, are thefe forbidden goods which ferue to no vfe in the countrey whither we go, yea they arc plainly for- bidden by the King of thecountrey. For the heart which is repleniHied with thefe,rhall haue no entrie there.Thcre is aplaine difchargc founded concerning thefe goods, that we cleanfeour hearts ofthem,and prepare our felues to bring ihofe commodities with vs that agree with the nature of that countrie.Let vs make Vs for the loue of God and of our neighbour, and let vs caft ofFall contrarie loue;oneIy let vs loueGod, and in God let vs loue our neighbour. Now if I might obtaine this one leffon for all the reft , I would think e THE VIII. SERMON. 203 tbioke my trauell vcric well bellowed , and therefofe I mfirt Co much the more in it , that it may iinke into your hearts. Now then this good King fe^reth, which teiicch mc that in all Chriftians there is fomc feare. I come to the next, what faith he in his trouble and per- turbation? The efFe6^ of the thing he faith is this; Firfthc faith He farv his owne death prepared for hm: Next , becaufc he was troubled with ic and cali in a great perturbation, he fubioyneth the reafons why be was fogrieucd. And as I may gather them, they are three in number. But ere I come to the reafons 1 will tell you his owne words which he faid in time of his trouble; hcfaid, I Ihall godownetothe gates efthe grane , lam drawing mare to the gates of death , For fo foone as I heard the Prophet fay that I ihould die, fo foone I began to prepare me for it; for if all threatnings come topaflTc as the Prophet hath faid, if 1 find no out- gate in the mercie of God, I muft die.For this I know, that lam a mortall man; and fuppofe J be a King and a glorious King, yet I am not exempted from death, and therefore I will prepare me for it. He knew wel,that fuppofe he made r himfelfe readle, he was not one haire nearer to death. Now furely ifye would follow this King , ye would be a thou- Application, fand times readier and more able to liue then ye arc in your difeafes. But ye are caft vp in fuch a daintie and delicate fadifon , that no man will fufFer to hearc of death , faying , It is a thing that will further man to die. But I fay the con- trarie , and the Spirit of God faith the contrarie, I fay, the readicryebetodie,yeare the readier to Hue; he that faith die contrarie, I fay he fpeaketh an vntruth , if he were the bcflDodorof Phyh'cke, Therefore when fickneife which IS the meflengcr of death beginncth to pull your eares , the firft thing that ought to be propounded to the patient, is to bid him make him readie for death ; for the readier he is to die, as T haue faid , he is the more able to liue. Then ye fee f/ie habitation f faith hej Is departed and transported fromme. As if he would fay, my life is to* depart, and thc- Lord is to tranfport it to another part, I fee death is infant, and the Lord is cutting ofFthis prcfent life ofmine. He letteth vs fee the maner how his life is to be tranfpor- tcd, by two fimilitudes. The firrt fimilitude he taketh from -. 1 IP- ^ fhepheardstent : The fecond fimilitude he taketh from ftcSwo a Wcauer and his web. fimilitudes. Astothefirftfimilitude, he fay th, his life is to be trag. 1. Similitude, fported from him like a (hepbeards tent : Looke how the tents of fhepheards are remoued,tran(portcd andremoued fo,faith the King , he faw his life to be fubie<5l to the fame tranfpottationJtisknowne to you all that reade hiftories, that in the Eaft bote countries,as namely among the Tartars and Arabians where the (hepbeards in the fommer feafons remainevnder tents, fo often as they rcmouc their flocks theyremoue their tents. And inourowne countrie here, whenojrflicpl^ards remoue their flockes, theyremoue theirothernccelfarics, alluding to that famecuftome: Co would the King fay .look how thefe tents are remoued in the fommer feafon & tranfported, my life is fubie(5i to the fame condition. Of this fimilitude we haoe matter full of good dof^rinc; For this fimilitude doth firrt teach vs, that there is nothing more inftable bi vncertaine , then is the life oCm^n here be- neath: There is nothing more fubief^toinf^ability then this life which we liue in this body: For, as co the nature of tents, Do^irioe to be gathered ofthcfirft fimilitude. THE IX. SERMON. • 215 tcnts,ye (cc(whethcr yc call them ccnts,pauillions,or taber- nacles, all is one) by experience there is nothing iporevn- ftablenor vncertaine to dwell in then is a icnc. For why? it lacketh a ground , it lackcth a foundation and rta- bilicy , and in (lead ofa ground ir leaneth onely to ccrtainc pinnes which enter not deepely into the earth; andconfc- quentlybythelightcft blaftofcuery wind they are blownc vp, and when the pinnes fade the tent faJIecli: So the King would teach vs by this fimilicudc, that this life ofouis lac- keth a ground, lacketh a foundation, and lacketh a flabili* tic . And therefore the King in this comparifon, would fend vs to the life which hath the fure ground, foundation and (lability, hefendethvs to that kingdome which as the A- portleyHeb. 1 2. faith » cannot be fbaken by no kind of ftor- niy blafts ; And, as I remember, Hcb.i i 9. i o. there in thefc verfesthe Apoftlemaketh aflat oppofition betwixt thefc tents that lacke a ground and the City of God,faying; that as tents and tabcrnables lackc a foundation andground,fo the City of God on the contrary hath a ground and a foun- dation ; and in fleede of one, he calleth them in the plurall number, foundations, Looke, (faith he) to the Ctty that hath thefoundattons y rvhoje craft fman and hmldtr 'U theGodofhea^ uen. He expoundeth himfelfe what he meaneth by the foundations, in the laftvcrfe,wherche faith, Suchaking- dome as cannot be (haken; that is, whofe ground is fo fure, ihatitcannotbe fliaken nor totter by no proccife of time, nor ftormy blaflsj hen the firft leflbn that y e haue from this pare of the comparifon is thisrLearne to fccke for the City ^ hath fure foundations,fcek for the City that can not be Sha- ken. The Lord giue you grace fo to do. In the other pare of thecomparifon he letteth vs fee,tHat fo long as we arc in this life, we haue no pernament abode nor ccrtainc remaining whereunto we may Icanc. For as yc may perceiue by thehiftorie oi G cnefis ^\\t Patriarkesdwel- vVhy Ac Pa- led in tens, to teftifie vnto vs two things : Firft, to teftifie u.orkesdwcl- that they were no countreymen there, nor natii^e Icdinicws. borne men of that country; but ftrangcrsand pilgrimes P 4 in 1x6 'THE IX. SERMON, in that country , and as ihey profcfTed themfelucs , that they we.re not oncly Grangers of that countrey , but counted thcmfelus Grangers To long as they remained on the face of this earth. The fecond thing that they teftifi- ed by dwelling in tents,is, that they were minded not to re- maine there, it was not their purpofc to ^nc their ftafFe (aswcfpeakejj there : But they were vpon their iour- ney, and feeking the way that leadeth homeward , the way ihatledto their natiuc countrie,totheCity that hath the fure foundations , asthey confefTed themfelues. Then ('I fayj there is another leflbn that we may reape of this fimili- tude: It ceacheth vs that we haue no permanent being here, and we ought not to fettle our hearts , nor cafl our Ipuc on any thing here ; but feeing we are fubie6^ to flitting and rc- mouing, not knowing what houre we fhall be warned to remoue , there is nothing more fure then that we mu(t re- moue, and nothing more vnknowne then the time. There- fore it becomethvs now in time while wehaueleafurc, to tranfporc our goods, and to fend them before vs where wc are to remaine, to fend our fubftance where wc arctoar bide for euer. For proofc hereof your owne experience tea- cheth you,that there is none ofyou who haue warning and are certaine that ye are to remoue,but ye wil iranfpon your goods and fend your fubflance where ye are to abidcTher- fore/ecing^ this is concluded principally in allyour hearts, i,hatthereis no remaining here but we muft remoue, and ye arc vncertaine in what moment yc ftialbe warned to rc- mouc/it becometh vs to fend our goods, fubftance & riches before vs. And ifit be true that our Maifter fayth» that the heart foUoweth the treafure, let both heart and treafurc be fentthithenfurely this is a fingular leflbn, ifit were learned. For he is a mad man, & more then mad, that willplace his felicity where he is not to remaine, and where he know- cth not what houre he (hall be warned to depart: 1 am aflu- red there is none here but they will fay as I fay. Yet on the other fide it is as true, there is none here but he doth as pleafcih himfclfc. Therefore I will call oncly one thing to your THE IX. SERMON. 117 your mindes.I remember there is a parable fee do wne,Luke i2.i<5.concerning a rich man who did cart downe his barns andinlarged them for his great abundance: when all this was done,he faith to his foule,Takc riiy rcft,eatc and drinkc and take thy pleafure , for 1 haue laid vp enough for thee. This infatiable focle (as our mafter calleth him there)kucw not that he was tenant at wilj^and he knew not of the thing that was to come; but as if he had had the times and fcafons ^his command, he byeth this rcfolution with his foule: But ye fee in this parable how foone he is difappointed,and hisfoule getteth notthe vfe of this conclufion : for that fame night it is taken from him. Well, I know there are nonefo grofle that in words will lay this conclufion with this rich man ; but 1 know againc,there are none fo wife but in cffcvl they doit ; There are none by t they fay the fame to their foule in deed. Alwaies Ifay,aIlfhereconclu(ions arc falfeand proceed of a fooIi(h braine, and the wifdome that bringech on this conclufion is plaine follie, and their foules fhall be difappointed. There is no certaine conclufion but that which flowcth from the tfUth:This word is fure, there- fore thou murt haue thy warrant out ofthcwordofGod: this word faith thou haft nocertainty,no not an hourche*e. Thtrefore this word admonifiieth all to be readie.And ifyc would be rich, feeing riches is theblelTlng of God , be rich in good works,and fend your riches before you,and be rich in Godjthat ye and your riches may remainc together there foreuer. If I might obtaine of you this lelTon and no more, I would thinke this dayesexcrcife well employed. Thenletmcn takefucha refolution with themfclues that they may be fo difpofed, that when themcffenger of death comethj he cannot come amifle,come when he will. Thus far concerning the firft fimilitude. The other fimilitude rs taken from a Weaucr and his The fecond web. And in the words he faith after this manner : / haf^e, fimilitwdc. faith he , voroHght my Itfe^or ypouenthe web of my Itfe to the ojf-^ anting. As the Weaucr weaueth his web, fo is my life wo- uen rcadic to be cut off; as if he would fay in effe^, I fee I haue aig THE IX. SERMON, hauc (hortncd my daycs , there is no remaining for me , I hauc brought my life to the offcutring ; I haue prcuenicd the iuftti.TJcby mine owne doing, I hauc procured my ownc death. In which words he would teach vs» that by his owne doings he hath procured & hai^cuf d his owne death, and by his euill life rfiortned his time. Ic is true indeed , that as by finne death entred into the world^fo by the mul- tiplying of finne our death is haftened. For that difeafc is northatftrikethonbodieorfoule , butitfloweth of (inne, yea the death of fouje and bodie flo weth of finne.Thc thino that fliortcneih our daycs isfinne, the thing thatmaketh our daies euill and croublefomc, is (innc,faith lacob, Sinnc maketh our daies full of anguifh and griefe , full of trouble and forrow ; Sinnc vvrappeth vs in a thoufand cares and ex- ceeding vanities whereby wc are dccciued, and finnc con- fumfth vs with vnprofitable labors and trauels which are not neceflarie. And what more r Sinne weakneth this body of ours by deceiueablc plcafures , it vexeth our mind with Tuch feare and terrors as I cannot expreffc them : Short- ly , all the euill that euer God inHi^leth^ it flowcch of finnc. Application. ' ^nd if it be true that this good King had occafion to fay, that his finne procured his dcath;lf fo godly a King,fo good a youth, had occafion to fay this , that finne fiiortened his dayes, what may the youth of this countrey fay ? what may I pray you,our yong Nobilitie fay? Surcly,if this King wal- ked in fuch paths as made him to draw neare to his death, it appeareth well that they haue taken poft in this way,cuc- ry one (^ as appeareth^ contending who fliould runne the fpeedieftcourfetoan euill end, except God preuentir.Thc Pfalmift faith , that the bloudie man fiiall not liuc halfc his dayei; ifthisbetrue, what (hall become ofthc bloudie a- dulterer,of the Sacrilegious blafphemcr,much more the Pa- pift and the Idolater ? In the which and infinite other vices they runne polh If a man hauing this one vice,fhall not end ihehalfeof his dayes, how much more fiiall his dayes be (hortened in whom thcfe vices concurre all in one ? this is fure THE IX. SERMON. up fure, it cannot faile. I leauc the great men, and come to the inferior fort; Locke to the prophane multitude, ye fee in their behauiour how fpeedily they runnc this port. There are two finnncs which are ioyncd together in them; to wit, gluttonieanddrunkcnnelTc. And there are none but they know, that thcfe two are the founcajncs of all bodily difea- fes.and of the chiefe difeafes of the foule,vvhereby they pe- rifhfor euer. Now what; I pray you, {21th Sa/awo?i^ Prouer, 23.withvvhom(faith he jlodgethfeare,forow, contention, debate and ftnfe? with whom but with the drunken man, and with him that loueth wine r & yet ye fee how the grea- teft patt in city & country are defiled with thefe vicQSy pro- curing fo farre as in them lieth , an euill end to their owne foules. It is a terrible thing to fall into the hands of God, and yet fo many as let them loofeto thefe vices muft fall into his hands. For it cannot be but the wrath of God from heaucn muli be powred vpon fuch vngodlinefTcAnd thene is none who hath powred forth his louc and taken himfelfc to thcfe vices , but fureiy, except he be wonderfully preuen- ted,he fhal periili in his (inne.And this is not one ofthelcart iudgemcnts of God -• Forlohn 8. it is counted one of the mort terrible iudgcments, when the Lordthreatneth the Phariiics that they fhaJl perifhin their finne. If the word which is now founded might hauc bene able to hauc called men backe , fureiy it hath bene clearelyand continually founded : but when I looke to the effe»fls, it appcarcth well that this word hath bene founded to the hardning of the greatcrt part, andtofealevp their iudgement againft the day ofthe Lords v^ratb, which day they haue blotted out of their minds and put out of their knowledge,that they Hiould not fee it. The Lord nourifh this light by his Spirit in vs , whereby we may fee that there is a heauen and that there is a hell ; that feeing the danger, we may prcafc to ef- chue it; and feeing the felicitie,wc may hafte vs to embrace ;t.Would God it were fo.Thus far for the firfl part of the fi- militude. He goeth forward and he faith , He hath cut him of from. his 210 THE IX. SERMON. hli beAme^ or from the throombs that go about the beamc» as yc call thero.As if he would fay after this manner : As the Wcauer doth cutoff the web fromthe throombs of his beame , fo the Lord hath taken rcfolute purpofe to cutoff my life from his beame. In this changing of the perfons he letteth vs fee a great difcretion and knowledge in himfelfe; he afcribeth the cutting offto God, but he taketh the caufc to himfelfe; he afcribeth the chaftifement to God, but he taketh the finne whichis thccaufeofthe chaftifcment, to himfelfejand he acknowledged God to hauc his beginning in this worke,and himfelfe to haue his hand in it alio: he ac- knowledgeth God to be a doer , as in all works God hath his working; And there is no workefo abhominabic as it flowcth from the indrument, but as it flowcth from God it is both holy and iuft. So this wife King taketh the caufc of his chartifcment from God to himfelfe : Happie is he that in time condemneth and iudgeth himfelfe ; that he may efchue the condemnation ofGod.Thus far concerning the firft part of our diuifion. Now in the end of this verfe and of the verfe following, the Kingfcttethdowne the great furic and rage of hisfick- Hcflc. It was apcrtilent feauer , and fo the raging furie be- hooued to be exceeding great . He vttereth the vehcmency ofhisdifeafein the words following, and he fpcaketh as if he would fay after this manner;If God hold on as he begin- neth , i>ythe fame Jtckftejfe ere night he will make an end of me. And in the verfe following he faith,I propound to my felfc and I looked for \t,Thatltkea dettonring Lion he (houldbruife my bones y he fhould bruife them (hortly, yea ere night. For I take all this to be fpoken on one day. His words The words indeed ( theterrible difcafc of the bodie ex- bcfidc the cepted j vttereth more. For it is not poffible that fo good a ho^lrlxT King could haue fpoken fo ofGod,excepthe had felt fomc the difcafc of <^ther thing then any diftreffc in his bodie. So in vttering of his IbuJc. thcfe voyces he letteth vs fee,that he had the paines offoule and trouble of confcience ioyncd with the dileafe of his bodre, and that he feltGodtobeasicwcreaconfuming fire THE IX. SERMON. an fire, It 15 not poffiblc that he could haue vttcrcd fuch voices of God, as to call him a deuouring Lion, except he felt ano- ther kindc of feucrthen any naturall feucr, YcfceCD^W when he is in the like cxtiemitic of bodie and foulc , he crieth Pfahnc 6. that his bones are vexed and do quake for feare. Of all the difeafes that can come vpon any perfon , no qucftion the difeafc of the foule and confciencc is the grea- tcft. And ofall the difeafes and troubles that ouertakc the confcience, no qucftion this is the greateft , when with the fight of finne v^'hich is enough and more then enough for any to fuftaine,whcn with this light there is a feeling ofthe wrath of God ioyned. O! then this fickncfle is infijppor- tablc, when with the fight of finnc is ioyned a touch and feeling ofthe wrath of God: Mercifull God,if the horror be not exceeding great and terrible , fo thac it is a wonderfuFl matterthat the foule can (land vpon any aflurance of faith, but it fhould iacotincntly run to dcfperation! Yet it is true, that there is neuer a one ofthe chicfe feruants of God but he hath had experience of this either leflc or more: and he hath bene touched with the feeling of that hell which the reprobate fiiall haue in a full meafure. The ends why the Lord fufFereth his dearc children to be Why the in fuch cxtremities»are thefe^to let them fee exprefly what Lordfuffcrcih Chrift hath fufFered , while as he fuffered the full weight of^^'^^ff'^^^ his Fathers wrath inflamed againft their finnes. And not j^^ difcafe of onely againft their finnes, but alfbagainft the finnes ofall ihcfoulc. the dc6\: He cafieth them, I fay, into this cxtremitic, to let them fee what Chrift hath fufFered for them; how far they are bound to Chrifi,and how prcciousthat redemption pur- chafed by his bloud fhould be vnto vs. For it is not poffiblc that any man can make much of that benefite which they know not to be a benefit; fo it is not pofllble foryouto make much of heauen, except you haue had fometafteof hell. And therefore it is that he fendeth his feruants to hea- uen , eucnby the gates of hell; to let them fee thac there was no conniucncc betwccnc the Father and the Sonne.For it aaa THE IX. SERMON. It might haue bene thought(as many of chc wicked thinke) chat there had bene aconniuencebetwecneGod theFacher and his Sonne Chrift : And therefore I fay, he letteth them taftc of thcfc di(ha6lions and pangs of hell , that they may fay : I fee he hath felt hell in another fort, that hath redee- med vs from hell: And where that I cannot fuHainc thi* which is tempered in a fmall mcafure , it hath bene a great burden indeed which our Sauiour hath fuf^ained, whilfli he fuftained hell for our finnes, and for the finnes of the whole eled^.O then,this exercifc is to let them fee how far they ard bound to God. Application. j)^q diflblute life of the prophane multitude letteth vs fee clearely.that there is neuer a one of them that haue knownc the meaning of thisarticle, and this is a fcaled letter to ma- nie of you all.' Therefore it is that they make no account of the death of Chrift,and thinke that he died for himfelfe.For it appeareth they haue no touch nor remorfe of finnc,which is the thing that will deflroy them except it be preuen- led . Their manifeft contempt teflifieth this ouer well , for they go forward without remorfe in all kind of (innes^ the more they are forbidden, I remember the Apo(iIe is more fharpe in his threatning againft thefe men, then anie man can be: For he faith, Heb.i o. at the end : If he that con- temned Mofes or any part of his lawes died without mer- cic,how much more (hall he be worthie of punifliment that contemneth the perfon of the Sonne of God ? that treadeth the Sonne of God vnder foote, and countethhis bloud an vnholy thing? who will not apply the mercie of Chrift to themfelues, and reie<5t the Spirit of Chrift whereby they fliouIdbefan6^ified. Thcfc thrcatnings,fuppofe they take not effci^ fuddainly , as alio the promifcs , fuppofc they be notbcleeued of you , yet they muft be vttered by vs, that thefe wallesmay teftifie and bcarc witneflc to your con- fcience /that there was a Prophet here : Thefe things were told vs^and we had time to haue done them if we bad lifted. Erel leiue this, it is necelTarie for you all that ye marke the THE IX. SERMON. 225 the examples of thefc hcauie difeafcs-Therc arc few that arc touched with thcm,although they arc very worthy of mar- king. I (ay.ic isneccifarie that the examples of thefc difca- fes be markcd,whcther it be men or women thathaue them, we (hould marke them, if it were but to learne this leffbn: We may fee how eafie it is for God to reprefle the pride of the flefh ; we may fee how cafie it is to the Lord to daunt the fooHfhneflTe and wantonncffe of youth; in an inftant cftime,inthefpaceoftwehjchoures , a glorious King is brought to the gates of deach.Then ye fhould fay with your feluesj It is time for vs to change our courfe, we fee how cafie it is to the Lord to bring high conceits lo w . The Lord doth this to this King , and he fccketh no fire nor fword, he vfeth no excernall armor, nor he feeketh no forreine inttru* ment to do it, but he taketh of the ftuffc that is within him, he taketh the matter of finne wherein he was conceiued & borne, Ynhappie finne which is thcmatier of all judgments and plagues, it is the matter of death both inbodieand fouIe.This matter within our felues is as readie at the Lords hand as if it were in his owneftore-hou(e,ro plague thee bcft,that intendedft to gainftand him.The ye that haue your health and the benefit ofit, learne to vfe it well : for if ye a- bufe it and vfe it to defile your bodies, which he hath ap- pointed to be the temples of his holy Spirit; looke how cafie it was to him to bring the King low, aseafieand farre cafierftiall it be to him to bring the beft of you downc^ Then I fay, ye that haue the benefit of health, employ it to thehonourof him , and comfort of his Church, that gauc you it. Thus farre concerning the fecond part of our diui- fion. In the third part contained in the i4.verfe, he letteth vs fee what he did in this great extremitie,the raging furie of hisfitknelTc being fo great, he letteth vs fee what was his cxercifc; and he faithfas ye may fee in that verfe,) that not- withftanding God handled him fo, yet he makethhis re. courfe to the fame God who plagued him, and hefecketh and preffcth fricnd(hip at the fame God who thrcatned him. 224 THE IX. SERMON. By what him.He fcckech him as yc may fee in that vcrfc^two manner waiesHeze- of waies, fo Jong as his tongue fcrucdhim, that thcextre- chiahfought roitie ofhisdifcafc tooke no^away thevfeof itfromhim. ^o<^' And whereas the extremitie of the diTcf^e tooke his Speech from him, that he could not vttcr his mindby words,yct he kaueth not off, but where he might not vtter his mind by diftind^ voyces and words , he fccketh him by a dolorous inourning,/%/ hath oppreffed me, refrefh me or weaue me otft^ perfifting in the fimi- litude : As if he would fay , 1 fee well the rage and furic of my fickneflcis fo gr^at, that neither force of nature nor any naturall meanes is able to comfort me, the force of the dif- cafe hath ouercome all force ofnature and naturall meanes: Therefore, feeing there is no hclpe in nature, I make my re- courfe to the God ofnature , to whom it is very eafic to giue hclpe where nature hath refufed it. And therefore I de- fire of the omnipotent God that he would weaue out the reft of the web of my life,to reflore me to my health , to his glory and to the comfort of his Church, This I thinkebe the fumme and meaning of his prayer , whether he mour* ned, whether he moncd, whether he fpake or chattered. Why the K. As to the words, the petition would onely be confidcred. fought the It might appeare ftrange that the King rfiould fecke the prorogation prorogation of his dayes, as if there were not a life better of his daycs. ^y^^^ this,or a day after this;but if yc weigh the matter well, andconfidertheraceof thehiftorie , ye (hall find that he had many particulars that mooued him to feeke the proro- gation of his dayes ; and chiefly we know that Mamffes his fonne was not yet begotten, he lacketh as yet children , in . whom he might fee the pledges ofGods fauourandaccom- plifliment of the piomifcs made to him and his fathers houfe, THE IX. SERMON. 225 houCc, and /pccially of that promifc concerning tlicMef- lias. Now lacking children, in whom hcflbould fee the accomplifhmcnc of this promifc, had he not good rcafon to feeke the lengthening of his daies vntill he fee the pro- mife accomplifhed ? As to the gcnerall, I infixed in it before; and therefore ^"^^^f' I fhali be the (liorter. I fay , it is lawfull in feme rcfpea E"f";^^^ to craue prorogation of dayes;for feeing it is the benefite of i^^ proroga- God, feeing the feniantsof God haue fought it before, tionofdayci. and feeing the ApoHIe countcih it a fpcciall mercy of God, as we may fee in the pcrfon o^E^^.phrodttus, Phil. 2. verfe 2p.we muft alfoetteeme the fame a fpeciall mercy. Who- foeuer knoweth furely in their minde, that the lengthening oftheir dayes will ferpe better to thcglory ofGod , and comfort of his Church,ihcn prcfent death;! fay,ic is lavvfuil, and they may in faith crane it ; Although there is a generall condition to be looked to in this, as in ail other petitions, that ycfubmic your will and affc^^ions to be ruled by the good wil ofGod,in fuch fort,that ye haue your life and the commodities of it ready to lay dovvne at his feece , ready to offer vp in facrifice when it pleafeth him. Ofthislfhallgatheroneortvvo notes, and fo I (hall end Fiiftleflbn. this prefcnt exercife. The firft thing that I wil you to markc, is the contrary voices that this King vttereth in the 14. vcrfc and in the verfe foregoing: Readethefe verfes.andyeniall fee how contrary he is CO bimfclfe. In the 1 3. verfe ye fee he vttereih voices full of doubting , and as it appeareih, full of de(paire,at the leafi full of doubting,he vttereih fuch voices as if God had bene his deadly enemy. In the fourteenth ver. he vttereth the flat contrary. And he maketh his recourfe to the fame God, whomhefeecmethtomake his enemy, in the 1 3 . verfe , and he fceketh a bleding of him ; which tcfti- fieththathe trufted in him: for none can call on him in whom they truQ not. So this is his behauiour in this difcafe: one while he thinketh God a confuming fire, another while hehathhisrecoufetohim as his onely refuge. One while he vttereth voices full of doubting, another while he vtte- Q^ rcth Z26 THE IX. SERMON, rcth voices full of confidence. Now the qucftion arifctb : VVIactlicr Is it poffible that fmh and doubting can hauc place both in faith and ©nc tbulc?! fay,it is very pofl[ibIc,& there is ncuer a one of J' ^**"^b"^ a ^^'"^"" of God bat they haue had it. And this is furc,thac fedcoVnot. ^^^^^ ^' "^ confcience fo at reft,that it is without al trouble, andnocftatc ofmenfo quiet that is without fomeinquiet- ncflc in this life ; for it is the cuftomc of God , to bring his dcareft children fomctime into doubting ,& fuppofe he do ro,yct in the meanc time be fufteineth them from dcfpaire. Know we not that this faith of ours is impcrfe/ las rpi!l,but asthouwilt: Thcfe are quite S blc *° ^^"^'"^fy' ^^ ^^'^^ ^^ Go6, n^hyhaflthoiiforfakenme, and yet he calleth him, my God, my God. So I fay, it is no new thing, to the feruants of God being in trouble, and hauing fomc rootc of infidelity abiding ftil in them,to vtter voices fome- times full of doubting, and fomctimcs full of faith. Thus farre for the firO. Now againe, to teftific that the foule ha- uing faith hath bene fubicd^ to doubting, and as faith is on the one part, fo doubting is on the other; this is a thing that hath bene in all the feruants ofGod,and fhall be to the end of (he World. The example of this ye haue in Z>rf/y/W,yc haue the example of it here in H^^rt"^/^^, & in all the reft o4 the good feruants of God. Then fuppofc many of you know not what I fayjyct kecpc the leflTon in memory, for it (hall ftand you in great goodfreede. For this is fure, that fuppofe the paincs of the body be great, yet there is as great difference betwixt the paines of the body and the paines of the foule, as is betwixt God and the creature. Ye would choofe rather alUhe torments of the body that can be deuifed, crc ye felt one touch of the confuming wrath of God in the foule. But yet thefe words will not cfFe6lit, for words vvill not mollific the heart, except the Lord THE IX. SERMON. 229 ^ lord by the power of his Spirit wotkc in ihe heart. And therefore I haue to crauc of God, & ye hauc by your pray- ers to a(Ii(i me, that ye be not vnfruicefull hearers of the word; but feeing there is a HeJl , ycmay ftudy topreuent 4t. Now hi\ of all, ye fee the King learneth you a new faflii- THc King on of prayer, and 1 befeech you inarke it. When the extre- J^^cl^cth v« mityisfu great that he may not vtter nor fpeake di(lin6t ■ °^^^P^*^ voices, and his fpccch is taken from him, yet he Icaucth ^' not off to pray :but hath recourfc to his lamenting & mour- ning,conterfeiting the diftin6l voices of the Douc,Crane & Swallow; by this diuerfitie of tunes,vttciing his great anxi- ety. And what fafliion of prayer is this ? I fay , this kinde of fighing,mourning, and lifting vp of the eycs,is as good lan- guage to God, as any language fpokenby the tongue. He vnderftandtth themeaningof thy figh andgrone, better then thou vnderftandcft me that fpeakeft. And how is this? Ic is his owne Spirit that raifcth thefe fighs & grones , that moueththefc mournings. AndIprayyou,knoweth he not the meaning of his owne SpiritPThis the Apoftle declareth, Rom. 8. He knoweth the meaning of his owne Spirit, and therefore whether this Spirit moue vs to figh, to mourne or ^ to fpeake, the Lord vnderftandeth all alike. Thenlearnc' this forme of prayer, when the Lord vifiteth you with fick- neflcj infuchfort that the vfeof the tongue is taken from you , and ye may not lift vp your hands to praife him, nor lift vp. your eies to lookc vnto him , yet let your moanc be made; yea further, fuppofcthe heart would not make moane with the mouth, yet let the mouth , fuppofe it hath nohelpc, honour and glorific God. Yea, I fay more, fup- pofe the cafe ftand fo^as it may be that the heart be contra- ry to prayer, and the mind will not aflift the mouth to pray, yet ere God be not honoured,let him be honoured withthc lip;& if the mouth wil not do it,let the hand do it. And euc- ry member in like maner,to the which the Lord haih giucn leaue, let the honor God; becaufe euen this ftriuing againf! the hardncs of the heart , and prouoking of it with the out- ward members of the body,ispleafant to God:5c no doubt Q^3 k 25© 'THE IX. SERMON. it is he who giucs this will as a fpcciali grace, howbcicwe get not incontinently the per farmanccjfye can learnethif, it is notpoffible that ye can wantprayerrfor prayer isfuch^as fometimes is vttcrcd by tearcs, fomctimes by fighcs, fome- timcs by words,and fometimes by gcftore. And cucr let thy Spirit be well occupied , mufing vponGod and fpirituall things: and whetberthoucace, whether thou drinkc, take thy reft, or what cuer thou do, let thy Spirit haue eucr thy mindcon God, comfort thee with this. When the Lord vi- fueth thee with fuch kindeof difeafe,thatthy tong is taken from thee, let the reilofthy members honour him. And if yebcnotfodifeafedyourfelfe, yet in your vifitation com- fort others herewith , affuring them that this kindc of lan- guageisasvvcU vnderftood as if it were fpoken with the tongue. I end here: This king is not exempted from trou- ble, he is not exempted from tentation both of body and foulc. There is none that caftthemto Hue godly, but of force they muft fuffer trouble ! There is none that will make them for heauen,butof all cftates,pnnccorpeoplc,or what cuer they be, they muft walke in theflrait way.As to them that walke in the broade way , they ftiall grow worfe and worfe,as the Apoftle faith, till they come to fuch an height, vntillatthelaft the Lord anger them by the fame finnes, whereby they anger him.For this is his iuft iudgemcnt, that as thou haft angred him by Aduhery, he (hall anger thee by the fame finnc : Haft thou angred him by blood , he (Kail anger thee by blond alfo. Haft thou angred him by blaf- phemy , he fliall anger thee with the puniftiment of blafphe- my. Haft thou angred him with drunkenneflc, he (ball an- ger thee with the puniftiment of drunkenne(re. Foreucry (in hath the owne puni(bmcnt in thcfelfcfamc. Then as ye would efchue the punifbmcnc of ftnnc:fo caft you to efchuc finne, that fo farre as the Lord will giue you grace , ye may keepe your felues free. And fo ye (ball haue,not onely icy & long day es bere,but euerlafting ioy after this , purchafed to vs in the righteous merits of Chrift Icfus : To who with the Father,& the holy Spirit^^c al honor,pTaife & glory ,for cuer & eucr; Amen. THE THE TENTH SER-. MO N VPON ISAIAH, CHAPTER 38. 1 5 JVhat (hall [fay ? For he hath /aid it to me , and he hath done it : Ifh^all wJk^ weaklie all my year es in thebitterne^eof myfoule, 1 6 O Lord, to them that onerliue them , and to all that are in them, the Itfe ofmyfpirit (haHbe knewne : that thon caujefi me to fleepe^and haflgmen Itfe to me^ N our laft Sermon, (welbcloued in Chrift Icfus; the Kin^ returned co his wonccd ^^P^«*^"* griefcand tookc vp his old lamentation a- gaine, vctcring his trouble in thefc words: My habitation is departed and cranfportcd from me; as if he fliould fay, my life \s rea- dy to depart, death is mrtant , and my remouing is at hand; ^ he (licwcth the mancr of his remouing by two fimilitudes, the one fimilitude is taken from a fiiephcards tcnc,the other from a Weauer and his web . As to the firft,Iooke in what maner we fe the flieepheard tent* flitted and remoued,after the fame manner I fee my hfe to be flitted and remoued.Iti the which we arc taught , not to fettle our flanding here, nor to ^Kz our anker here , but that we miy be ready to re« moue,bccaufc wearevndcr warning, and know not what houre the L ord wil call on vs.Thcre is none ^ is fure that he murt change habitation , and is out of doubt in his conlci- cnce that he is to remoue , that will fettle his heart in that place which he is not able to keepe; but being afluredthat he (hall remoue, he will fend his houfliold ftufFeandfub- ftaocc before him. If this be true in earthly things , how Q^ much %^t THE X. SERMON, much more ought wc, feeing the Lord glucth vs Icafure, to fend our fubftance before vs? And as it is true that the heart followeth the fubfiancc,lct both hart and fubHance be fent toheauen, T/herc they may both meetc vsto our com- fort. Be rich in God, be rich in good workcs^and that kind of fubftance fhall be able to convoy thee, and flhall icrue & fland in ftead to thee both in hcaucn and earth. The fecond comparifon was taken from the Weauer and his web, and the effe6l of it is ihis:as the Weauer bringeih bis web to the ofF-cutting/o^would the King fay,! fee I hauc brought this miferable hfe ofmine to the off-cutting,! haue procured my fuddaine and vntimcly death by mine cull life,! hauc hafted thismeflenger. It is true, that all the difeafes of the body, and the chiefc difeafes ofthe foule flow from finnc. And as death cDtrcd by finne, fo by muhiphcation of finne, death ishaftcned;finne (horteneth our hfe, finne maketh our dayes euill , finne maketh them full of gricfe and forrow, finne inuolueth vs in a thoufand cares,finne wrappcth vs in infinite vnprofitable laboufs; Sinne weakneth our body by deceiueable pleafureSjfinnc vcxeth our minde with fuch ter- rors as cannot be expreffcd. Abcit if this good King had occafiontofay, that his euill fpent hfe (purred him to his deathjwhat may our yong nobility faypif it be true that one finne, blood, cutteth the halfe ofthe dayes, as the Pfalmift fayth ; how much more (hall an heape of finnes concurring in one pcrfon fliorten the dayes ? The facrilegious blaf- phemer, and the bloudy adulterer , and infinite more other iinneSjConcurring in one perfon,fhall not tbefe (horten this miferable life ? The thing which they fearc rooft, & would wiliingliefi efchue , that fame thing ffuch is their iudgc^ ment,) they runnc headlong on. As to the prophane multi- tude, ye fee thcfe two vices, gluttony and drunkennefie, whereby they draw on themfclues fuddcn death : and there isneueraman, but he is fubie(5^ vntoone finne or other, which (horteneth the threed of his Iife,and drawcth on that which he would efchue:Wcll,I will not infift in thefe occa- fions of death j take hccdc whether yc walke in mcrcy,or in your THE X. SERMON. 233 yourowncfinncs.Ifyc walkc in your owne finncs , of all judgements ic is the moft terrible to be left to your fclfc: now mcrcie is offered, and therefore ye that would bctran- flated from death to life, vfc this time diligently. In the fe- cond part of that cxercife I Hicwcd you the rage and fury of his fickncflc, we did let you fee the weight of his fcuer was (o great , that it made him thinke that God was a de- uouring Lion , readie to bruife all his bones to powder: It made him to looke that both foule and bodie (houldbc taken from him that day ere night. Wc fiicwed that thcfc voyces could not flow fro a temporall paine only,but there bchoucd to be a fire in the fouie , a further paine then could come ofany bodily difcafc in the earth. OFall troubles that come vnto man,ihe trouble of confcicnce is the grcate(^; & of all other troubles this is thechiefef!, when befides a fight of finne, there is atouchofcheinfupportableangerS^ indignation oftheliuing God. It appeareth by thcfe voy- ces, that the King felt a touch of this wrath, whereby God appeareth to be a confuming fire. It is the cuflome of God to bring his children into thefe extremities, that feeling the pangs of hell,they may fee how precious the death ofChrift ought to be vnto them; Howfarre they are bound vnto him, what is the dutie they owe vnto him that went be- twixt them and fo bitter a puniflimcnt. This kind of extrc- mitie teachcth vs how eafie it is for the Lord to reprcflTc the pride of the flerti, and to beate downc this wantonnefle of our filthie nature. This glorious Kinginthcfpacc of i2» houres is brought to the ports of the graue and of defpe- rarion in a manner: So ye fee how eafie it is for the Lord to bring the proudeft flefh low , and to do this he needcth not fire nor fword,nor any other inflrument but fuch as we hauc within our felues : he is able to make our owne darlings to be our greatcft tortures : For we carrie within vs either one viper or other which (hall deftroy the foule, except the Lord preucnt in mercie. Lart ofall,we fhew how this King in his greateft cxtremitie bchaued himfelfe , notwithftan- ding God appeareth to be a fire to his foulc, ycc he retireth to ^54 THE X. SERMON. to the fame God : and where he might not by words vttf i? tfaegriefeand trouble ofhis heart when the benefice of his fpecch was taken from him, yet he ceaflech not,but he.figh- ethandmaketh his moane , counterfeiting the Doue, the Swallow and the Crane, hechattcrethand lifceth vp his eyes, vfing all fuch geftures: fo long as he had his tongue he prayeth, and the words are few which he fpeaketh,but they arc fententious ; It hath oppreffed, rejrefhme^ or vvcaue mc out. Asif he would fay, The force ofthisdifeafe and furic of this feuer is fo great, that it ouercomcth all force of na- ture: Therefore, feeing nature will auaile nothing, I flie to the God of nature to whom it is eafie to fuppoit nature, and of this God I craue health and continuance ofmy daies; I craue that as he hath begun , ^o he would weaue out this web to the glorie of his name and comfort of his Church. Fro this laft part we (hewed you two things; we marked firft thefe contrarie voyces into which the feruanrs of God burft foorth in their greatefl troubles, vttcring (bmctimes words full of doubting , and fometimes full of confidence. In the 1 5. verfeGod appeareth to haue bene a confuming fire and a raging Lion to him. In the i4.verfe, hemakcthhis re* courfetothefameGod»andfuppofe hcthreatnedhim,ycc he rcpofeth vpon him. Vpon this we did let you fee, firft, that doubting and confidence may haue place both in one and the felfelame foule : There was ncucr a feruant ofGod but had experience of this : yea it is proper to the children of God to be fubic6l to this doubting, fuppofe in mercie they be kept from defperation. For feeing this faith ofours as long as we are here is imperfe(5l,ho w is it poffible that a- nie faithfoll foule weighing their faith with that perfection which is in God, to whom nothing is pleafant but that which is pcrfci^,how is itpodiblejfay but that foulcmuft doubt ? As the faiihfull againe fee the Scriptures and looke to that pcrfe(5^ion that is required £herein,lookc to the pro- greflc and increafe of faith that is required therein , and fee on the other fide their great wants, how farreweare from this progreflc, how is it poffible but the foule mufl doubt ? Againe* THE X. SERMON. i^j Againclaying afidc this trialjand lookir^ downc vpon our behauiour to the(c finncs that are in our flcfb , and to the lurtswhcrcuoto our hearts are inclined , and to the angrie faccoFGodagainftfinnc , how isitfyoflfiblc bac we mud doubt? Therefore! conclude. There is ne'ueraferuant of God but in their foules they had this doubting; looking on thcmfelucs they doubted, looking on themercy of God in Chrift lefus they belceucd. That notable vclTeil acknow-*. ledgcd himfelfc to be fubietSl to thisutyc wil! thankeGod for it: for a good confcience will mfitf. ocucr (hake ofFthe memory ofGod altogether. So when ye forget THE X. SERMON. jj^ forget to thanks God, It is an cuidcnt argument that the be- nefit is purchafcd in an cuill conrcicncc:For ibc which caufe the curfe of God is hanging oucr your riches. Which ap- pearcth either in your time , or fuppofc the Lord be long- fuffering,inyourpolkritie. Then to tcfhfic that the bene- fits are well come by, bethankfull to God for them , and pnrchafc nothing but that whereof ye haue a ftire warrant inyour conftiencc. Now the third thing that I am mooucd 3* to marke, I fay , this Ictteth vs fee the horrible arrogtncy of the Papilh , who thmkc that they can nor onciy be thank- ful! for his benefits in word,but ^Ifo they are able to do him one good turnc For another in dccde ; and when after their maner they haue fatisficd him,they make a fupcrplus, which they call works of fupererogai ion.Thofe their works of fu- pcrerogation arc a fuperlatiue follic and n)2dnc{Ic which cannot beexpreflcd; that whereas the bertfcruants of God found in experience, that by word they were noc able to fa- tisfie him, they thinkc by their deeds to farisfie his infinite goodneflc. But I Icaue them, and go forward. Hefhewcthinthenext words ihegrcatneflc of the be- The King ncfit, and he takcth it vp briefly vnder two words, after this ^«wcth the manner: He htuhfaid it, and himfeife hath done // : he faid it in ^^^^^^n °^ his promifc,he did it in keeping of his promire;be both faid rcceiuri and did it himfeife, that the whole glorie of the workc might appertaine to him: he faid it freely for I procured the contrary; he kept it as freely : for the Lord is true, fuppofc all the world be falfe. Ye fee how properly he taketh vp vn^ derthefe two words, the mcrcie and truth ofGod;thc mer- cicofGodin promifing, the truth of God in keeping and performing of his promifes : The mercy of God inpromi^ fing frcely,forhcisdebtertono man, and therefore whar, foeuerhepromifeth,hepromifeth freely: for there is none of vs call make ciaime to any better condition, then the na- turall branches might haue made clai me to; and if ye lift to readc of their naturall inclination, ye haue many pUces of Scripture : and in fpeciall I fend you to Deuter. 3 2. Exod. ™J- ^*- 32,Ifaiah48. For there fpeakingofthelewcs, the Lord ira.^'g/' faith. 140 THE X. SERMON. faith.I foreknew ihyftubbornncfTciraw the fiucwcsofchy necke were of braffe , and thy face of yron , I forcfaw that ihouwouldrt rcmaine falfc and vnfaitbfull :ycc notwiih- ftanding I made my ptomifc freely vnto thee, and as freely as I made it, I kept it as fcely. It is I, it is I , faith he in the Ifa. 4?. 43* ^^f^I^^ish, ihatputteth away thine iniquities : it is I, thac for mine owne name fake callcth not thy finnes to mcmo- rie.Ifthis be true in the naturall branches, how much more is it true in vs ? Then we haue nothing to lay betwixt vs & the iudgements of God, but his mercic freely offered vs in the bloud of Chrift Icfus. It is God, faith he , that hath done this: As ifhe would fay, all the reft are Jyarsi onelyGod is true, and ere he failc in one iot of that he faith, he is able to make the world turnc vpfide downe, and to inuert the or- der of nature, as ye may fee in the former part of the Chap* ter, in bringing backe of the Sunneby ten degrees. And therefore this teacheth vs, that there lacketh not in God neither a power nor a will,- oncly on our part there lacketh an hand, an inflrument to rcceiue and belieue the promifcs: And therefore fuppofe there be carts full of proraifes,and as fure promifes that there can be nothing furer, it is notpof^ fible that thefe promifes can auaile any thing , except the Spirit prepare a way for himfclfe, except the Lord create in the foule faith.Therefore all your care and diligence fliould ftand in this, to crauc that with the hearing of the word,thc Lord would conioync the working of his Spirit : that faith being wrought, and the- heart being opened fuIJy, wc may leane and repofe (kdfaftly on the faithfuU promifes of God. An efFeft I" ^^c end of the verfc , he flicweth a bleflcdand happic whichillucd effc<^ which ifiucd out of this notable, benefit : he faith , / out of the fljoll henceforth all the reft ofmyyeares walke, onerpajfrng the lit- benefit. ternejfeofmy foule: As if he would fay , by this bencfit,thc i^riefe of myconfciencc and the terrors and troubles of my foule are remoued.He makeih no mention of the reft of the benefits, ofthe health of his bodie, of his fure and profpe- rous cflatc, which was bothpromifcd and giuen vnto him. But THE X. SERMON. 141 But he touched that which troubled him moft, the griefe of his confcience was the thing that troubled him moO , and therefore he maketh mention oncly of it. This bitterncflc made fuch a deepe impreffion in his foule,that in ^ 17. verfc he calleth it bictcr bitternefle, he hath no words to exprcflc thiiBitterneflc, what cuerit was. Where the iudgcmcnts ofGod make fuch aprint inthefoulc , itislongerefinnc can blot it out : and fo long as the memory of the iudge- mentremaincth, itiseafietobcthankfull, itis eafie togo forward in doing fome part of our duty , it is eafie to rtand 15 zwf we fall not into the hands of God; but when we bloc out this memory , we returne to that fame puddle out of the which we were deliuered. Therefore I commend to you to crane of God a Can^hhcd memory , that ye may kepc frc(h the iudgements of God which either yehaue feene ino- thers, or felt in your o wne bodies, that the feeling of thcfc iudgements, may fcrue you to be thankful! to him, and may makcyou to ftand in aw ; and beware to fall into the hands of a confuming fire. Now,this King finding this benefite fo fwccte,hc is com- Thcfwcctnct pelled to burrt forth in the praifc of the word of God, which of the bene- brought forth fo good an effe6^ : And firft hepraifeth it ge- fifc,makcih nerally from the good it doethvnto all men: Then he pray- f "Jl*? , /J!^ r I - . • 1 r 1 . ,1 . ' "i lortD into the leth It m particular, trom his owne particular experience & praifc of the comfort which he recciued in his owne pcrfon. This doc- word,firftio trineisneccffaryand notable for thefe times. Firft,then he gcnerall next praifeth the word,from the good it workcth in all flcfli; By ^" P««»^"^*f' thefc things ffaythhej men liue: that this, by the force of thcfe words it comroeth to paflcjthat we enioy the benefite ofthis naturall life,wherby we Hue in this body vpon earth: For the Lords word calleth on things that arc not, as though they were , and his word maketh them to be. By his word he created heauen and earth , by his word be gauc man life and breath, and whatfoeuer is neceflaryco him; Byhiswordheaffignedtohimthe carth,thefeafons and bounds of his habitation ; To this end that man being. created according to the image of God , he might feeke R Godj i42 THE X. SERMON. God ; and no doubt , be is not farrc from euery one of vs : For as the Apoftlc fayih, Aft. 1 7. In him we Iiue,mouc, and hauc our being. And as this is true in this natural! life, fo is it as true in the entertainment of this hferfor by the benefit of this word we arc fuftained.For our life ftandeth no| one- Madi,4. ly in meate and drinke , but in euery word that proceederh our of the Lords mouth,Mau. 4.th3t is,in euery thing wher- unto the Lord giueth powerto nourifli : For it is the Lords word that giueth power to nouridi vs. And fuppofe meare and drinke were remoued, the Lord is able to make rtoncs tonourifbvs. This good King acknowledged this oood efFc6^ to come of the word, and therefore he praifeth the Word. - Now,after he had praifcd itfrom the general! cfe<^, Jit goeth forward , and praifeth it from his ownc particular experience, and he faith in theconclufionofthefe things: The life ofmjfouleflandeth \ that is, i n thy faying and doing, in chy truth and mercy,in thy promifing, and keeping there- of, ft andeth the hfe of myfoule: as if the King would fay: Not onclie haue I this naturalilife which I lioe in this mi- fcrablc bodie , by the bencfite of the word , but I haue a more precious h'fe,the life of my foule and fpirit, which dif- cerncthme from the reft of mankind, which putteth me in a better cftate then the reft of the world, which niaketh mine hcauen to begin here, whichneuer fhall end. For as there is a life and death ofthe body, fo there is a life and death of the foule. The life ofthe body may be conioyned with the death ofthe foule, and the death ofthe body , mayftand with the \\^t ofthe foule.The life of the body i^andeth in the prcfence ofthe foule ; the life of the foule ftandeth In the prefence ofthe Spirit oflife. Except the foule be borne a- gaine by the Spirit of life,ye fhall neuer fee the face ofGod; before the foule be quickned by the Spirit of life , it remai- neth a dead carion,dcad in finne,dcad in the lufts of tTie flcfh {^% the Apoftle faithj Ephef. a.Colof.i.And confequently, there rcmaineth but a carri6,both in foule & bodyrthefcule being as void of a fpiricuall and heauenly life, as a carion is THE X. SERMON. 243 ofa naturall life. The words of the Apoftle la that place,& in fundry places are, Deadw/tnnc, deadmtreffaffeSiAndinthe vttctrcnmafedlttfis oftheflefi: Where death hath place , life mutt be wholly cxtinguiftied; and where death hath place, there can neither be halfc life, quarter life , nor a breath of lift?; But fo it is,thac death hath place in our foule by nature; Therefore by nature there cannot be fo much as a Ipatke of that heaucnly life in it. And if there be not fo much as a fparke of life in it, where is that halfc or quarter life where- of the Papifts fpeake? They will not haue it dead, but lamed orcrooked: ThcApoflle faith inplaine tearmes, that it is dead; and therefore that fpirituall life muft be wholly put out,and confequently,allkind of will to good,and all fight of God in Chritt is banilhed away ;& this death of the foule rcmaineth perpetually in vsj vntill fuch time that the parti- cipation of the Spirit of life, which is in the body of Chrift lefus, free vs from the lawof finne and from the law of death wiiich is in om owne nature. Rom.8. Now would ye know whether your foule liueth or not ? How a man Would ye perceiuc whether this Spirit of life be begun in fhall know if you or not?I will giucyou certaine effe<^s, whereby ye may i^e Spirit of examine the lifcof the foule. Therearemany cffeas giuen !j|^^ ^^S"o T5 in the Scriptures; as nameIy,Gala. 6. But! Icaue thcm^Sc choofe threefpeciall effects, whereby euery one may dif- cerne of the life of the foule. There is fir ft, that inward peace ofconfiteHce.Thcrt is nesctjthat toy andreioycing vnder trouble. There is ihivdlytal0fieofG9d,afofie ofvertue^and an hatred of w^:whereeuer any ofthefc three hath placcjthere the foule liueth, whcrethou findefi thy confcienceiefrcflied, and thy (bulc recreate from the great terrors & manifold pangs of finne,no qucftion the foule hueth: for this is the effe6^ of the right Spirit , and this is the right peace whereof the vvorld is ignorant , that paflcth all natural! vnderftanding. The more thou makft this peace to gcaw,^ marc thou \mcl\ in thy foule. The more this peace growcth , the more finne dccayeth,the more thou catteft out all that baggage offin, that troubleth the quiet eftate of the confcicnce.In a word, R 2 the 144 THE X. SERMON, the oncly thing that t^oublcth the foule , that difquictcth the confcicncc , and that we haue to caO out, is finne : For finnc is the onely thing that fcucrerh vs from Godwin whom there is onely true peace and quietnefi'e to be found.Thcre- fore our excrcifc fliould chiefly ftand in this , to expeil this enemy and monfteriinne, andtopoffcflethat fauing iuicc and wholfomc peace that paflcrh all vnderftanding. The fecond efFc6^, whereby wc msy know that the foule liueth, is the ioy and reioyci.jg vndcr trouble.For we know by experience,that trouble of it owne nature, cannot bring forth this ioy ,butbringcth forth the contrary cffe^lsjasfad- ncfle, heauineOe and Tbrrow. Now, where the Spirit is fo difpofed that we rcioyce vnder trouble, this is a fure argu- ment of the bleflcd Spirit, the Spirit of life, which oncly quickneth the foule ; and this ioy maketh vs not onely to rcioyce in trouble , but to glory alfo, as fayth the Apolile : For furely the croflc of Chrili is our onely ioy ,& the (hamc ofChrirt IS our onely honour. Hereby w^c ptrceiue the great glory that the Lord ha:h called vs to,that not oncly he maketh vs to beleeue his word : but to fufFcrfbr him alfo: onely ye haue to take heede to your troubles : For this ioy accompanieth not all troubles, but onely thofe troubles that are fuffred for Chrifts caufe, for righteoufncfle fake, & arevnderferued. For thofe troubles that are deferued, the like ioy is not to be found in them. The third effc<5l, whereby we may know that the foulc liueth, is the louc of God, and hatred of euill ; Where this loue is kindled in the foule, where we bcginne to know God, to loue him and to tafk of him, f for it is not poflibJc that we can loue him , except wehaue atafteof his fweet- ncfle) this loue make vs like to God, for God is loue, (zs John (dikh.) Ifloue dwell in thine heart, God dwelicthin thine heart, and this loue is a fureplcdgcofthclifeofthc foule; where this loue is, of neccffity alfo there m^^ be a ha- tred of euill. Now trie and examine,if the Spirit of life hath wrought thcfc cfFcas in thy foule in any meafure, if it were neuer fo ^ fmall THE X. SERMON. 245 fmall ; it is a furc argument that this life is begunne, and the life which God hath begunne, he \A/ill perfcd it.If the loue ofGod were ncuer Co litlc, and the hatred of euill were nc- uer To little: ifany of thefe effects were but inafmallmea- fure^ ye may befure thatChrill dwelleth in your hearts by faith, and that the fouleliueth. Ye that fecle this, (as I would that ye all felt it ) preafe to nourifh and flrengthen this life; not weary in well doing , but go forward in wor- king the works of the Spirit, Sow not inthefiefh, go not forward in the luils and appetites thereof- for ye may learnc oftheApoftle, whacaduantagc this labour bringeth: to wit, ftiame and confuflon, death of the body, and death of foule. Rom. 6, But on the contrary, go forward in nou- rifhing of the Spirit, and in welldoing. Sow in the Spirit, andastheApolHefayth , yefliallreape an eueriafting and incomprchenfiblc life. This Spirit then is faid to be nouriflied and corroborate HowtlicSpi- in our hearts, when we nouriHi the light and knowledge of ^^' " ^^'^ *o GodinChrirtlefus , when we cdifie our fellies in our moft j'^^'^^^^^'j^^"^ holy faith,and continue in theexercife ofpraycr: As by the i^ j/^^jj ^^ contrary we banifh this light of the good Spirit, and by our bcbaniilicd, euill doing we banifli the knowledge ofGod in Chrift,whe we put out chis light, diminiHi our perfwafion,and leaue off theexercife of prayer; For by thcfamemeanes whereby the foulc liueth, they being remoued, the foule dicth.Therforc thofe that would Hue this way , they ought to nouri(h the knowledge ofGod, they ought to be exercifcd in well do- ingjin hearing ofGods word,in edifying them in their moft holy faith, and in continuall crauing of grace and mercy by prayer. Now the King fayth, he hath this life, and he hath ex- perience of the good word in this(for I take this to be a dif- ferent life from the other, whereof he fpake beforc,to wit, this is the life of the foule, which proceedeth of the word of promifej for this word is the power of God tofalua- tion, to all them that beleeuc. Rom. i.S et your he3rts,f3ith Mo/es,Dcux, 3 a, vppn this word,for it is not a vainc word; K s it t4^ THE X. SERMON. it is your life and felicity. The words which I fpcakc (fayth our M3(lcr,^^«,6.)are Spitit & hfc; And from, this John cal- Icth hioi the word oflifc.thc bread oiW^cPeter faith,vvhofTi fiiall we go to? for in thcc arc the words ofhfe.It is he that hath hfc in himfclfe,/<7^»,5.From this a! To it is faidji.Cor.ij. i.Cor,iy. that as the firft Adam was made a liuing foule/o the fccond ^(j/^iw was made a quickning Spirit : andbyreafon wcarc made participant of this fpirit,by the minlHcry of his word, therefore ic is called the word of the Spirit; & by the fame reafoiiwethatarehis Miniftcrs are counted the Miniftcrs of the Spirit, as the ApoQlc calleth vs,2. Cor. g. They chat would reade further of the praife of this word, I remit theni to the 19. Pfalme, where the properties of this word arc cxa6ily fet downc. I will end here. Who fo looketh vpon the precious efFe<$ts of this word , and on the other fide, lookcth vpon our vnhappy bchauior; I am allured, it would aHonifh any Chriftian heart , to be- hold how the Lord can fufFer our contempt fo long as be doih. For formerly, whereas there w3«j skarfly crummcs of this bread of life to be had inthiscountric, men fought it out diligcntly,and ran to hauc it with fuch zealc, that they coropaiTed both fea and land, theyfpared neither traucll nor coft; but forcibly as it were , thronged and thruff ed in, and made irruption in this kingdomc;But now when it hath pleafed the Lord to offer vnto vs great plentic of this foode , we fo defpife the bountic and liberality of this g^oodCod , that we turne this great grace andmerciecf iiis , into iudgcmert and vengeance vpon our owne heads. And as to the greateft part of the multitude, rhcy dif- dain it Co fpitcfully,that they had rather embrace the leaucn of the Pharifies, and draw them ro that company where they can haue no other foode,butfongcs, maskes, mum- mings , and vnknownc Languages : And fo thinkc to C^td their foulesby the mockery of God. Now as to the Gentlemen, Earles, Lords, and Bar- tons, they are fo drunken with facrilegde,that ere they will part with thcfc goods, they had rather part witbihclife of THE X SERMON. 247 ofchcirfoulc; yea, when iccoraeth to this, that the word cannot be entertained but by their expenccs, thcymake nochoyfe, but had rather lofe their foules an hundred times , ere they would bcilow a haifepcnny vpon the Church. This is true in the grcatcft part ? fo it is the Lord that wonderfully continucih the light amongftvs , that kcepeth a face of a miniftcry in Scotland. There is no good cnccrrainmenc, but a very great poucrty in ihemoft part of the Miniftcry.See then if the iudgcmcnt o^ God pronoun- ced, 2 Thcf. 2. goeth notfaftforuard, whchath giueh vsoucr,asappearcth, to be dcceiuedby the mighty pow- er and working of the Diuell ; infuchfort, thateueric manftriucth, whofiiallput his appetites furthcft incxe* cution. Oh! vnhappy and wrathfuU countrcy, that hath fo abufed the merciful calling and great benignitie of God; it isa wonderfull thingtolooke vpon this matter, and to confider our great ingratitude. The more that knowledge groweth , the more confcience dccayerh , as if confcicncc and knowledge could not both reflin onebreatt: looke totheworkcsofallmen , it appeareththat the bringing in of light hathbaniChed confcience which was in the time ofdarkneflc. What can be the caufc of this, that as light groweth, the e(fe(^ of light decayeth? It is a thing that paffcth the vnderttanding of man , and the end of it (hall be more then terrible. Is it not more then wonderfull , that the more that this Countrey is watered with the fauing and heaucnly dew , themorc our hearts are hardened? What muft this bring forth ? It mutt bring forth at the latt, an eternall confumption , which confumption mutt be fo much the grcater.thc greater that our contempt is .-For hisnotpo(Iible, but that ground which is fo ofc refreshed with raine and dew , and yet bringeth foorth no other thing but thornes and bryars,but at the laft it mutt be burnt vp. How isitpoifible that thornes that are prouided for the fire , but they mutt be confumcd by the fire? And fee- ing our decdes teHifie that we arc nothing but thornes, ofncccttitiewemuftbeburntvp, except the Lordworkc R 4 other- 248 .THE X. SERMON, oiherwifc tbcn Ihauc any cxpe(5lat!on : For the longer that iudgement is delayed, it flball be hcauicr when it ligh' teth , feeing the contempt is fo great • Therefore ihe Lord glue you grace, chat as ye know there is a Hell and eternity of paine , and as ye would efchue it , fo ye may take vp a new courfe ofhfe. But this cannot be , except the Lord worke it by his holy Spirit, except he forget our (innes, andafTurevsoftheremiflionof them in the blood ofChrift. And therefore, Ihaueto crauc with you , and ye with me, that this may come to pafTe , that in the bowels of his mercie we may efchue that tqrriblc dam- nation , from the which the Lord prcfcruc vs, for Chrifl lefus his Sonncs fake. To whom with tiie Father and the holy Ghoft, be all honour and praife,now &foreuer. Amen, THE THE ELEVENTH SER. MON VPON ISAIAH, CHAPTER 38. 16 O Lord, to them t hjtt ouerUt4t them , und to sQ that are w thcm^ the life of my ^irit ^uM be lr^»on>:c: iL.a thoHcaufeflmc tofUefgy dud haf ^wcn life to me, 1 7 'Behold , for f elicit ie J had bitter g-ufe , but it was thy fiesfiere to delmermy Joule from the ptt ofcsrruptton , for thin haft csfl allmyftnnes behind thy bacl^r. 1 8 for the fTMue cannot confcjfe thee , death cannot pratfe ihee , thej that goe downe into the ptt , cavnot hope for thy truth. 19 'But the lifting , the liuing (^mH confejje thee 06 1 do this day , the Father to the childrenprall declare thy truth, I o The Lord xvas readte to faue me : therefore I vnUfittg my fong all the dayes of my life in the houfe of the Lord, I I Then f aid Ifatah, Take a lump of dry figs , and lay it vpon the bile^ andhefJjaJlrecouer. 2 1 Al[o He<^i;jah had Taidyf^'hat if the riijne that Ifbalijra vp into the hcmfe #/ the Lord \^ ourlaf?!c(ron,vvclbcIouedin ChriQIe- |-fui, the King cntrcd into the fccond part^p^ |jy|^, ■ ofhis fong : And firft of all as yc heard, he tiao. burftcrh fporth of hand into the prailcbf God . Then after he fctccch dovvnc the grcatncfTc of the benefits receiucd in two >vords. with (he ch4cfe comfort that he found. And in rc- fpcQ the comfort flowed from the word of God, he ente- red mto the commendation of the word of God. Then firft of all, whilcft the King israufing and paudng rpon the greatncffc 250 THE XI. SERMON, greatnefle of cht Lords benefits, andrauifhed la admira* tionof the grcatneflTc of the workcs of God , he cannoc coniaine himfelfc any longer, but he burncthfoorthinto ihepraifcofGod and faith, what (hall I fay? Apathetickc and abrupt kind offpeech, whereby hcteftifieth that his tongue would not Icrue him to exprcflcthe matter, hit heart was fo fwolnc with praife, that he was not able to vt- ter it in any quantiiie of words. In this doing , fuppofe his words be few, yet he (licweth himfelfc more thankfull then if he had vttered a million ef words. So chankfulnefle ftan* deth not in the multitude of fillables and voyces,but it flan- deth in the heart and difpodrion of the foule. Where the Lord findeth the heart thankfull, there is no word that can flow from that heart but it is acceptable. And howfocucr the Kings words be few, yet in his words he granteih three things. Firft,he granteth the benefit was free and freely bc- rtowed. Secondly, he granteth that he hath nothing to ren- der for it ; yea not fo much as one word, much Icflc a deed. Thirdly ,hc Ictteth vs fee that howfocuer he was not able to anfwcrtothe worthineflcof this benefit , yet he was not idle, but he vttercth praife as God gaue him the grace ; for itisnotpodiblethatagoodconfcicnceand a godly foulc can altogether forget God, but in the due time it willc- uer thankc God for his benefics ; fo that whofoeuer either forgectcth or cafteth off this excrcife, they teftifie their wealth to be cuill purchafed , and that there is a curfe han- ging ouer them and their riches both; which curfe appea- reth either in their owne times or fuddaiply after in their prodigall pofteritie. Therefore ye that would haue the <:urfcremoouedintimc,learneto thankeGodforhis bene- fits, that ye may poflefic them with the bleflfing of God to you and yours. T hereforc he taketh vp the grcatncflTe of the benefit, and comprehcndcth it vnder thefe two words , He ftiidyAftdhehimfelfedidit : he faid it in his promifc , he did it in accomplifbing of his promife ; he did it and faid it him- felfc,thattht whole glorieofthe workefhould appertainc to him : he faid it freely, for the King confcflcd that he dc- ferued THE XI. SERMON. aji fcrucd the contrarie ; he did it as freely in keeping his pro- mifc. For fuppofe all the world be falfe , yet God remained true: ye fee how properly he takcth vp vndcr thcfe two words the mcrcie and truth of God : his mercie in promi- fing, & his truth in accomplifhing. Ail the promifes which the Lord maketh, they flow from his mcrcie, and all his ac- compJifhings, they flow from his truth. His promifes from mercy, why ? He is debtor to no man : Hi 5 accomplirhmgs from his truth,why? He is truth it fcjfe,and there is no pro. mifc that he hath made but he will keepe, yea he will inuert nature rather, as it appearcth in the drawing backc of theSunne whereof ye heard : and heaucn and earth (liall perifhereaiot ofhis promifc faile. Yet notwirhflanding this is true, that theie is fuchaconflancieandfidelitic jn him, all thefe promifes will not auaiievs, except the Lord prepare our hearts; yea except he fanf^ifie our hearts by mcanes vf faith, that in our foul-s we may fee this truth, wc fiiall neuer regard it; and except he giue vs a heart to apply this truth, allthe promifes which he hath made, and is to make, feruefornovfe tovs. Therefore it is theduticof all Chriftians to be infhnt in craning , that the Lord would prepare their hearts by faith , that feeing him in their minds, and feeling him in their hearts , iheymay find his mercie and truth, and repofc in them for euer. After this we cntred into the recommendation ofthe word of God , and generally wc prayfed the word from this, that we haue the benefit ofthis temporall lifeby itjas this is true in gcnerall, ib he goeth forward , and praifeth the word from his ownc experience in particular , and he granteth that not oncly he hath the benefit ofthis temporall life by the word, but of the fpirituallalfo.And as he hath the life whereby he liueth in his body by it, (o hchath by it the life whereby he liueth in the foule. For as there is a life nnd death ofthe bodie, fb there is a life and death ofthe foule. The life ofthe bodie may beconioyned well with the death ofthe foule; for wc mav liuc in thebodie, and be dead in the foule at one timc^ Alto, the death ofthe bodie may ftand with the life ofthe fbulc: 152 THE XI. SERMONL foule : for wc may depart from this life, and go to^ better. The life df the bodicikndeth in theprcfence ofthe foulc, but the life of the foule (hndcth in the prefcncc of the Spi- rit of life: except our foulcs be borne anew againe by the vertue ofthat Spirit of life, it is not poflfible that we can fee God and tafte of his ioy. For by nature we «re not onely hurtjamc & maimed, but altogeiher dead in finnc: fo that looke how voide a corps is of a naturall life, as voide are wc of a heauenly and fpirituall life. The reafon is this , where ^ death hath place, there life mud be wholly put out ; But by nature death hath place invs; therefore the fpirituall life muft be wholly put out. If the Spii it of life be wholly put out, there remaincthnotfo much as a breath, out ofthe which any good cogitations or adtionsmay proceedc. If fo be there is not fo much as one breath, where is all thac free-will ofthe Papifb , where is that intcgritie which re- mainethin the filthie nature? Then I fay, we naturally re- maine in the death of bodie and foule ftill, vntill that by the participation of the Spirit of life which dwelleth in the bo- die of Chrift, vntill I fay, that this Spirit free vs from fin and death : And Co vntill this time we fhall neuer mount aboue the clouds, nor fee the face of God. And therefore as I exhorted you the la(i day,foIinfiftin the fame exhor- tation noWjtbat eucry one of you markc and percciuc your felues, whether you haue fuch a life begun in you ornor. I gaue you three efFeds which will neuer deceiue you. The firt! is , if ye find your felues refrcihed and recreate in your fpirits from the terrours of your confcience and the fcarc of finne ; which recreation and refrefhment ofthe /piric, is called ih^it peace that pafTeih all vnderftanding^ whereof the world is ignorant : he that findeth any of this, if it were neuer fo little within him, noqueftion he hath this life be- gun in him , and the more this peace is augmented, the more the life groweth . But this peace groweth by remoo- uing of finnc. Therefore our whole fludie (hould be to te- mooue finnc; for the onely thing that troubleth the confci* ence is finnc. Take away finne, the confcience ihall be ac THE XL SERMON. 155 reft: Wherefore this a?; the chiefetfFed I willed you to take heede vnco. The kcond eflfcdt is ioy and reioycing vn- der trouble: For we lee trouble of the owne nature Drin- geih notfoorth this cffcdtjbut rather bringcth foorth for- row, heauinefle and lamentation : Then when our fpirit is fo difpofcd , that vnder trouble wereioyce and glorie in it, this is the Spirit of life. This ioy is not in all troubles, it is not in the trouble which we procure, but onely in the trou- ble which we fuflaine for righteoufneflc fake,and which we fuftaineforChiift his fake. The third effect is, ifyehauea loiieoFGod and good men, and ahatredofeuill; where thefe cffc&s are in any meafure , no doubt but the Spirit of life is there. As by the contrary, where thereisaloueof v/icked and cuill men , no queftion , let them fpcake of Chriftas they will, thefpiric of the diuell hath full domi- nion. This Spiritof life we (Lew vvas entertained bynouri- /hing of the knowledge ofGod , when we edifie our fclues in our moft holy faith, when we nouri/h phc excrcife of prayer.As by the contrary the Spirit is put out^when by our cuill doings we put out the knowledge of God , when we diminifh our pcriwafion of his mcrcie in Chrift , & fall fronri the excrcife of prayer. Then ye that haue this life bcgunnc nourifli it by well doing ; for by well doing, no quc^ion our faith is corroborate. Delight therefore in well doing , fowintheSpiritandnotin the flcQi,run not with the thiefe, nor confent not with the murthcrcr : for Co ye (hall be par- ticipant of their punifliment; butfowinthc Spirit, and of this ye 'fliallTcapc ai) eucrlafting and comfortable life, . .^i;- j. wher^othcrwifcoffinnc, ye (hall reape nothing but (hamc and euerlafling condemnation, I haue difcourfed long on this hcadjbecaufc i t is very nece{rarie,and I would wifti you to confider of thefe things. Thinke on the great benefits of God grant edvnto.this counirey: Thinke againevpon our ingraitcudeandvnnaturalibehauiour.ThereisnoChriflian that will weigh thefe two in one bailancc,but he (hall con- clude that it is.wondcrfull why the Lord fuffercth iniquitic in this countrcy fo long to be vnpunifhed. Formerly when there 154 THE XI. SERMON, there was but crums of the bread of life, they ran to fccke it,fo thac they compafTcd both lea and land, and fparcd nei- ther trauell nor coft to be ingrafted into the kingdomc of Chrift : But now when there is pientie of it, vvc hauc taken fuch a lothfomnefle thereof, that we abufe the libcrahtic of God offered to vs, and turne his grace and mcrcie into ven- geance on our owne beads. For as to the multitude, ye fee that they haue alreadie preferred the leaucn of the Pharifes, and gone to mumchanccs, mumries, andvnknownc lan- guage wherein they pudlcd before. As to the noble and gentlemen, they are fo drunken with facriledge,that rather then they will render thcfe goods , they will hazard both bodie and foule. There is none but they fee this, and hauc caufe to lament it. I cannot but berauifhed in admiration when I fee thefe two, to wit, the more that light is offered, our hearts are the harder ; the more that light growcth and knowledge increafeth , confcience decayeth; as if know- ledge and confcience could not dwell both in one councryi. The more light increafeth, the more well doing decayeth: which teftificththat the darkneffe wherein the Papifls li- ued, keeping a confcience in refpedofvs, (hall rife and condemns vs that in fo great light haue loft all confcience. This is a part of ray wonder. Now what muft follow of this? The Apoftle, Heb.6. let^eth v$ fee, that the ground which is often watered and refreflicd with raine in due feafon,and in theraeane time bnngeth nothing foorthbut briers and thomes,which are onely meete faggots for the firc,ihalH)c Application, burnt vp in the Lords iudgemcnt. To apply this, howfoe^ tJcr the iudgement be delayed, of neceflfity there rcmaineth an vtter burning vp , which confumption muft be the grea- ter, the greater that the light is : For the greater light, the greater contempt 5 and the greater contempt , thehcauicr miiftiheiudgement be. AndfureIy,Ilooke with myfclft and am in a conftant expectation , that except matters pro- cccde otherwise in this countrie then they haue done, it (hail be made a fpcflacle to all other countrici ia the earth. Thus ftrrc we proceeded in our laft cxcrcifc. iuo:, n Now THE XL SERMON. ^55 Novvinthe end of the id.verfe, hccondnueth and be prayfetb that famcblcfled word of God, from other cfFcds which hcfound inhisowneperlon,and in the end of this verfc he faith ; By the benefit of the word I haue obtayned health ofbodie: For as (icknelTe had taken all ftrcngth from me, and had fpoilcd me of my force , by the bcnefic of the word lam reflorcd to my ftrength,to my force and wealth againc: Yea not onely by the benefit of the word am Irertored to my health,but by the fame benefit I am prefcr- uedinmy health, and continue therein. So that looke from the beginning: Firft , he afcribeth the life of the bodic to the word : Secondly, he afcribeth the life of his foulc to the word, he afcribeth the health of his bodie and foulc to the word: And lafl of all, he afcribeth the continuance of the health ofbodie attd Ibulc to this uord. What comfort is there to be found, but it is in the word ? What comfortcan flChriftian heart wifli,but it is in the word? Yea I fay more. It is not pofliblc to the mouth nor to the heart of man to cxprcCre the comfort which the foiile hath in this word.Ic is notpoifible to the mouth to vttcr the ioy which it worketh in them in whom this Spirit isefFe<5^ualI. Notwithftanding all this great benefit that floweth of the word , let vs fee swho runneth to this word to feeke comfort ? If we lookc to the prophane multitude, yea to the beft of vs aH,ther€ is neuer a one that runneth to this word vnclll all worldly comfort dofaile vsrBut when nature and all naturall mcanes Iwth left vs, then we run as it were compelled to the word ; yea we are fo late in running, that oft times we get an euill tnfwer whert we come, and the gates are violently {hut vp- pon vs, as they were on the foolidi virgins. Well, the word is daily and continually founded: Therefore fecke to get comfort of this word in time . Looke that ye heare this word with great rcuerence, andrtudie topra^ifeitdayly more and more in your daylie life and conucrfaiion. Now in the 1 7. verfc of this Chapter he notcth the time: Diuifioo. Firft, when he fell intb this difeafe : Secondly, he Jctteth vs know the manner how h;e was dcliuercd. As to the time when 2^6 THE XI. SERMON, when he fell into it, he faith it was in time of peace, after he wasdehuered from the hands of Sanacheriif , ^nd when he was at cafe in great wealth and abundance ; and as he him- felfe confefleth, when he was beginning to forget God and to abui'c the great benefit of his dcliuerie ; at that fame time God beginneth to pull his eare, and he caftcth him ouc of the hands of a featcfuli warre into the hands of a terrible plague. I marked in the entry of this Chapter fome things vpon this circumftance. And therefore I content me oncly with this obferuation; We may perceiue by this famecircura- ftance,how hard a thing it is to flcfli and bloud to beare the cup ofgreat wealth and long health euen. Yea it is a thing altogether impoflible to fle(L« to beare the cup ofprofpe- ritie and health equally any long (pace , but except the Lord exercife vs by one exercife or other, hold vs in awe and tune our eare, like fed horfe wc begin to re- pine. Therefore I fay/eeing this is a common fickneflc vnto all fleflifasi haue fpoken j we haue to fecke our counfell of ex^/^thefonneof 7^^, who fearing to fall into thefe in- conueniences defireth two things of God : firft heprayeth that he will remooue all vanitie and lying words from him; that is , that he will remooue and forget his finnes, and de« liucr him from euill. Secondly, that he will neither tempt him with ouer great abundance,nor yet with ouer great po- uerty ; that he would not tempt him with ouer great abun* dance , left he fliould forget him , nor yet with ouer great pouertie, left he (hould fpeake euill of him; but chiefly he craueth of God that he will grant vnto him his daily bread ; that is, vnto euery one of vs according to the nature of our calling and eftate, fo much of thefe temporall goods as he knoweth meeteft for his glory and our faluaiion.Then to efchue the inconueniences of abundance,which do make vs forget God, & of pouertie that maketh vs to blafphemc God» beg of God that he would grant you your dayly bread. Buc THE XL SERMON. 257 But I pray you,what marucll is it,ihat a wealthy and glo- Applicauoo. rious King in the time of his grcatcft profpciitic fiiould fall into the ignorance ofGod? What maruell is it that a King, who commonly takcth vnto him an abfolute power, and hath none about him but flatterers for the moft part; and who continually drmkcth in vanitie at all his lenfcs like water, what maruell is it that he fall into the ignorance of God ? when we fee our owne meane Lords who are not KmgSjto fall into fuch proud contempt, thatthcy areal- waies rcadie,as appcareth, to take vp open warres againft God? fo that Ifi/tanwzs no greater profeft encmie then they are like to be if they continue. Suppofe a King fall into this ignorance of God, what maruell is it, feeing that thefe meane Lords in very meane wealth do the like, yea and the greaterPWell this King was chaflifed in the mercie of God, chat he fliould not fall into the condemnation of the Re- probate. And thac man if he be not chafti/ed in time by the mercfe ofGod^, he (hall find it terrible to fall into his hands. It is terrible to fall into the hands of a confuming fire: fporc with flefli as they plcafe,but icft not with God;he Hiall find in experience if he runne out this courfe , that he (hall curfc the day of his birth, & difclaime the houreithat euer he faw this light, except that fame God whom he blafphemed^prc- ferue him in mercie. In the end of the verfe he letteth vs fee the manner how Tbemanncr he was deliuered , and he /he weth in the end of that verfe, tow the King that k pleafed the Lord to turnc his bitter bitternefTe into a ^^* *^^^^"^* farre better contentment of fpirit.The way whereby he did '^^' itwasthis, heremooued hisfinnes from him, he forgaue him his iniquitie; for except the Lord had forgiuen him his finnes , it had not bene pofiible that ihebicternefle of his foule and confcience could be remooued. Then fofooneas he turned him to his Cod, acknowledged his hfe by^gone, and fought mercie by all manner of waies, as fomecimcs by word, by groning, by tcares,by fighs, by dolorous moanc and lamentation,and by all kind of humble gefiure, he ob. tained mercie; fo that the Lord did caft his whole finnes S behind ajS THE XL SERMON, behiad his backc. The caufe chat moucd che Lord to (htw mercy , he notcth in the middcft of that verfe. There was noocca(ionintheKing, for he dcfcrued the contrary; jt was oncly the louc of che Lord , oncly the kindncffe of the Lord in Chri() lefus his Medias , who was to come of this King himfelfe. In the manner ofhisddiuerance, this King acknowledg- ed three things which arc worthy of marking. Firft , the Sin is thcon Kingacknowlcdgcth,- thatfinne isthc onely caufeofour lytfein^thatismjfery^ whether it be in our confcience, bodyorfouic; p..n.flifdin ^y^gj jj^jj j^j fpcaketh very true. For there is nothinc purged uuhc^"^^^°" Can hate m vsbut finne , there is nothing that goiiiy. he can correct in vsbut linne; there is nothing that his fu- rious iealoufie can burne vp but finne; there is nothing that he can purge in vs but finne. Take away finne , and the pu- niflimet of the wicked fliall cea(re:yca,there dial be no fuch thing as a wicked one^and the purgation of the godly fhall not ncede.So both punifliment and purgarion {hall ccafle, finne being taken way ; for finne is the oncly thing that is punifhed in them , and purged invs. Now this King ac- knowledging this, rannc vnto God, confefled his finnes,& Lcflbfl. found mercy. So note the leflbn; Whether the Lord vifitc vs with trouble of body or confcience , feeing that finne is the caufe of our trouble, let vs runne the high way to God, examine our by-paft iife,acknowlcdge our oflFences,and run vnto the throne of grace for mercy: And whofoeuer run- neth to that throne , (hall find mercie in the day of his greatcft necefiity ; this is the firft thing that he acknow- ledged, H ffoo of ^^^ fccond thing that he acknowJedgcth is this ; he ac- finncscurcib knowlcdgeth the remiflion of his fins, f the beft and fureft alliifeafcs. cure that can be applied to any difeafe.) Por there cannot be a better cure, nor a furer cure, then to remoue the caufe of the difeafe : Therefore the rcraouing of finne cureth the difeafe. The vnhappy world when they are vifited with any difeafe , they runne oncly to the body , and feeke the caufe of the difeafe onely in the body , as though the body had the THE XL SERMON. 15^ the oncly wit ; they runnc ncucr to the foulc ; when in the meane time the body is but an inftrumcnt to the foulc. For if the foulc were well, it is impoflible that we could be diC- cafcd. Therefore, feeing thecaufc of chc difcafe lurkcth in thefbule, when the Lord vifiteth.you with any difeafe runnc to the foulc , acknowledge that finnc is the caufc, lay the fault where it is, andcrauemercy ofGod; forthis is the ready way to cure our difeafcs. Would God this Icflbn were learned, for if it were well obferucd , we fliould not fee fo many kinde ofpeftilcnt difeafcs raging in this countrey, as at this day we do. The third thing the King acknowledged, is,that it is not hlsowne integrity that procured his deliuerance; he ac- knowlcdgeth, that it was not his innocency in life, nor his good decdes, as may appearc in the beginning of the chap- tcr.For in his prayer he appcareth to haue made an oftcnta- tion of his good dcedes and innocency of life .* but here in theendofchisvcrfe he refolueth thisdoubr, helettethvs fee it was the mcrci^ of God in Chrift lefus , that was the oncly caufc of his deliuerance. Thus farre for the meaning of the words. Now let vs marke the forme of fpcech:The forme is this, becaufe Cfaith he j he hath caflallmy Jtrmes hehindehis hacke* This forme of fpcach is borrowed from our cufiome. For thofe things that men may not behold, that arc filthy and abhominable, we caft them behind our backe that we may not fee them. Nowfinnc being the onely thing which is WhcnGoJ abhominable in the prefence of God, when he forgiueth forgiucth he vs our finnes , he is faid to caft them behind his backe. The *'^° forget- only thing "^ hideth the countenance ofGod from vs,is fin; for there is nothing that can feparate man from his creator, but finnc oncly. And what lofe we, when we are feparate from the countenance of God? We lofe true pleafurc and perfcft pleafurc: There can neither be rrue nor perfe(S^ plea- furcjbut in the fight and countenance ofGod. And whileft we are by finne debarred from his countenance, we are de- priued both of true and pcrfcft pleafurc. Then the diligent S 2 care i6o , THE XI. SERMON, care ofaCluiftian fhould ftand in this , that finne dcbarrc him not from the countenance of God .- But we fliould be diligent in begging mercy for Chrift his auCc , that enioy- inghis countcnanccvve may haue faticty of plealbrc tolall for eucr. The fecond. thing that Imarke inihefc words, is this ; Where he faith, He hath cafl all his fnnes ,^c. he faith nor, he hathcal^ a part, and left another part : he faith not, that he hath forgiuen veniall fmnes, and left mor- tal) finnes;but he fayth, ailfinnes, of what fort, ranke,or degree focuer they be, he hath ca(^ them all behinde his backe. Althefeforcsoffinnes that feuervsfrom God , and dcccine vs from his countcnance^may be all brought vnder thefc three forts. Vnder the fir(i I vnderftand this original] corruption,thisfoulepuddle,ihis rotten root, of the which all thefc rotten fruits do flow and proceede ; This corrup- tion , in the which we are both conceiued and borne, w hich makethvs the children of wrath, deadinfinne, and in rbc vncircumc'(ion ofourflc(h. Vnder the fecond fort, I com- prehend all motions, cogitations, and adions of our whole life , whereby we decline neuer fo litrle,and go afide from that perfe6l duty which we owe to God and to our neigh- bour : So, in a word, I comprehend vnder this fecond fort, all our actual) finnes. This iracurall corruption , which wc call originall finnc 5 by the which it cometh to pafle , that fuppofe the fubflanceofour body and foule be not aboli- fhed, yet both body and foule is fo hurt, changed and al- tered,thac they appeare not to be the thing they were at the firfl. For as to the body , by reafon of this corruption it is fubie6^ to death,and from death it is refolued to powder and allies: As to the foule , fuppofe the fubftanceof itdecay not,yet ye fee the qualities of it are fo altered and changed, thatthclightof the vndcrftanding is turned in darkeneffe, the integriry of the will in wickedneffe, the vprightnes and intention to good, is turned in a declining from good, and inabcntpurpofetodoeuill.Atjd^ortly,inaword,bythis corruption we haue loft the image of God , which fliined fo brightly in vs in our creation. Vnder the third fort of fin, I THE XL SERMON. ^Cx I vndcrfland the lackc of the obedicnce,and want of the ac- complinimcnc of the Law. For by nature io our firft creati- on, wc were not onely bound to abftainc from finne, but to accomplifli all rightcoufncs,and to conformc vs to the will of God perfectly in all things. Now by this corruption wc failcin thispoynt,as wellalfoasin the reft, and fowearc guilty of all fortes of finne; and being guiltie of all Ibrtes of finne,of ncceflfity we muft be Tubied^ to death and condemnation , for the reward of finne (' as the A- poftle faith) is death. Now the King fay th not , that the Lord hath freed him from one or two forts , and not dc- liuered him from the third ; but he faith he hath dcliuered him from all his finnes , and confcqucntly from death and condemnation. For this is the cuflome of God in Cbrift, if ve mark it wel, from the time he bcoinncth to call his chil- dren to repentance, and to worke with them inwardly, he forgiueth them not a part of their fins, but from the time he enters to this worke, at an infant he forgiueth them all ihefinnesof their whole life pafl, prefent, and to come; as the f*arablc,Mat.i8.2 3.teRifieth, where ye fee the Lord forgiueth the whole debt . The rcafon of this is Chrift his Sonne, who tooke our debt on him , and was furety for vs; he died not for a part of our finnes onely , nor fatiffied not his Father for a part onely, but for the whole bufincflc: And therefore the debt being once payed, the Father cannot re- quire further; and fo when hebcginncth to forgiuevs our finnes, he forgiueth vsall our Cannes ^ fimu/ &Jewef, The remiilion of finnes is freely offered to all fle(h in Chrift, by the publifhing of the Gofpell, and is freclie applied by the working ofthe Spirit of God, and is receiued onely by the hand offaith which is in the heart. Except the Lord pu- rific the confcience , cleanfe the heart,and open it,as he did LjdfM heart, offer what remifiion ye will , it is not pofiibic Wc can apply it vnto our fclues, except the confcience and foule be recreated in the fwectnes and peace that ffow- ethoutofChrift. Offer remidion neuer fooft, the confci- ence dare not be fo bold as to apply it to it felfe. And ther- S ^ fore i^j THE XL SERMON, fore the whole flody of a Chriftian fiiould ftand in this,that he be not decerned with prefuroption in Heed of faith,which prcfumption in the end, tcndcth to defperation. And let vs not be flattered by eucryfleight faith & light opinion chac flicth in the fantafie; For iuftitying faith muft open the heart andbcdigeftcd in the heart inwardly, that the heart may be turned thereby . For where the heart is onely touched with a light tafte which is not ftedfaft, incontinently as foon as the truth cometh,this tafte is fpiicd forthibut where this grace is digefted in the heart,in fuch fort^the ftubborn^ nefleofour will is abated , our vnderflanding changed, & our afFe6lions altered, no queflion,we haue acceffc to God, and feeing him in our minde, and feeling him in our heart, there is no ftorme that can make vs to runne from him, but the greater the ftormc is, the nearer we will draw to him. Seeing we know there is a better life with him then is here, all this is the duty of a Chriftian: therfore eucry one of you, trie your hearts and mindcs, vrge God continually, by im- portunate fuiting, and wring this grace out of him, that it may pleafc him to open our hearts. For except the heart be opened, that yce may feele the fwcetncflc, & that your will and afFe6^ions be altered , it is not poflible that ye can be inclined to good. Defire of God therefore increafe of faith, that we may abide the ftorme, blowc when foeuer it will. Now, ere we go from the words of this verfe , he fayth, for iucth ^^ ^ ^' ^^""^ ^^^^ '^^^ ■'^^'^y fi"""*''^ ^^' ^^'^^ he is this ? God (inncs. the Father, Sonne,andholyGhoft,threeperfons, one God, hath done it, no creature but God onely. And ye fee , as ye may readcjLuk?? ^.f the Pharifies were not ignorant of this, that God onely might forgiue finnes.For in that fame place Luke,5. in that conference which the Pharifies haue, they fay , IVhat a hUfphemy is this ^ Who hathforver to forgiue Jtnnes, hm Godonelyf Now,looke to the behauiour of Chritt after thcfc words, who partlie by his filencc approucth them, & partly by a miracle he ratifieth their fpeach to be true , that God in hcaucn hath onely power to forgiue finnes; &: there is THE XL SERMON. t6^ is a good rcafoB, cuen in our nacurall iudgement, that raci- fieththisto be true; for who hath power to forgiue the debt, but the creditor? Now, Godonche is our creditor, therefore Godonely hath power to forgiue;for it is the law of God that is tranfgreffed: For all fin i^ the tranfgrcflfion of f Law,& tberfore al fin offendeth him,mediatly,or immedi' atly.and feeing he properly is offended, he onelie muft for- giue. As to Chrift lefus man, he hanging on the crofle, cra- ucth mercie for his murtherers,of God his Father,and faith, Forgiue them Lord.for they l^ow not what they do. And when he himfclfe forgiueth finnes, in this he te^ifieth , that he is true God, as the Ancients gathered well by this effed that he forgaue finnes,that he was not a fimple creature,but true God aUo: & where the Church is faid to forgiue finnes,they remit in the name & authority of Chrift lefus ; or elfe when thty forgiue, they may be called pronouncers and publj{h- ers of Gods rcmiffion. For in vttering his word, they fhew thcmfclues to be his mouth,& not their owne mouth. As to vs that arc brethren, we are fald to forgiue others , & we forgiue others indeede , but our rcmiffion relieueth not the man of his guiltinelTc, but the guiltinefle remaineth c- uerin thefoulc, vntillGodremoueit : And in refpcdthe guiltinefle remaineth vntill it be remoued by God, & none hath power to wafli away the guiltineffebutGod ; there- fore it is God properly that is the forgiucrof finnes : and forthiscaufcitis, thatDauidinhis 51 Pfalme cryeth out andfayth, Againft thee, againffthee onely I haue finned. Now feeing it is he onely that forgiueth finnes.,lct vs feeke remiffion at God and no other. The laft thing that I marke,is the caufe that moucd God ^^ - to forgiue him his finnes : he faith , becaufe he loucth his t^jj moucd perfon, and for this louc that he did beare vnto him, he nci - God to for- thcrfufFeredthebittcrnelTKforemaineinhisfoule, nor his giueliimhis body to fee the grauc.Itis confefled by the King,that there ^°""' was nothing in himfclfe worthy of this loue : Therefore he is not loucd for his owne caufe ; of neceflity then , hemuft be loucd for that mans caufe that took away his finnc.Now S 4 rcadc 2(^4 THE XI. SERMON, readc oucr^ Scnpturcs,what man is that who hath taken a- vvayourfinncs, taken on him our debt, & difchargcd hioi honeftly and honourably of it, cucn he that is God and man alfo,Chrift Icfus ; and therefore in thefe fame words, quiet- ly he acknowledgeth his Cms to be rcmoucd for the louc which God did beare to him in Chrift Icfus, who was in his loynes as yet according to the fiefti. I fay, there was no man able to beare and difchargc this burden, fauc this man which is God alfo ; able becaufc he was God, and as he was able , fo he difchargcd this burden in his owne time. And Chrift is iuftly theoneiy Mediator betwixt God and Man. Andthereforewhom the Lord ioueth, he louethin him: and towhomthe Lord Hiewcthmercic , itisforhis caufeonelie.For why? hepcrfe6^1yfatisfied for the whole bufined'e, which may be eafily feene in thefe ihrce points. For firrt he deliucred vs from thefe (inncs,which we call ac- tuall finnes. Andhow?by hisperfc(5^fatiffai^ion,whereby he facisficd fully in fuffering hell in his foule , and death in his body , and that on the erode. And io freed vs from thefe a6luallfinnes, and the punifhment thereof; So that in this point he is a perfed Mediatour. Secondly, hedeliuered vs from the puddle and rotten roote, from the which they proccede. For ye fee Chrift Ic- fus was conceiued in the wombe of the Virgin, and that by the mighty power of his holy Spirit. So that our nature in him was fully fan£^ified by that fame power. And this per- fe(5l purity of our naturein his perfon,couereth our impuri- ty :for he was not conceiued in Cm and corruption as we are, but by the power of the holy Spirit, who pcrfeifilie fandifi- ed our nature in him, eueninthemomentof his concepti- on. So he being throughly purged,his purity coucrcth our impurity. Now in the third point alfo he is a perfcd Mcdiatour,for hcnotonelyfatisfied forourfinnes, but he accompliOied the whole law for v s , yea and more then the law required; for the fecond Table requircth onely that we fiiould louc our neighbour as our felfe. BucCbri^did more then this: for THE XL SERMON. i^j for none loucth his neighbour fo, that willingly he will die for him. So ChrilHn dying for vs, fticwcththac heloueih vs more then the law required : And fo hc.notonelyac- complidicd the law for vs , but did more then the law re- quired. Now this pcrfef^ righccoufnefle of his cometh in bc- tweene vs and his Fatherland coucreth our rebellion and difobedicnce; or elfe we could not be free from condemna- tion in this point alfo. All thefe,to wit, perfed puritic, per- fed fatisfad\ion,and perfed righteourne(rc,are to be found in Chril^ perfeilly . And therefore onely mercie and rc- midion of (inne is to be fought for in him, and he that hath notChrifttobc hisin^ercelTor, that man (hall neuertaftc ofmercie. N ow let vs go to the 3pplication:what manner of inter- ceffion can Chrili make for that mail that.blafphemeth his Father? Ic is not podible that the Son can interceede where tiie Father is bla(])hcmcd wilfully and willingly. Yea of ail iudgemcnts this is a mo(^ terrible Judgment, where the (pi- rit ofblaiphemie hath fuch power, that he maketh a man to vtter fuch voyccs againft his maker. Thus farre concerning ihcfc words. Now inthenexttwo verfe$hcgiucthtworcafons,wher- The rcafoos fore the Lord forgauc him his fins, and deliuered him from whcrfore the the death of his bodie; and he fhewethinthac i8, and 19 Lordforgauc verfes,that the Lord in this worke had his owne entrie and ^''^^''^^^^ fpcciall refped to his owne gloric, which glorie he (aw would beaduanccd more by the lengthening of his dayes then otherife by the (hortning theieof. Secondly, that the benefit of his deliuerie would be a matter of praife to al generations to the end of the world : For it is faid, The fa. ihers (hal inftrud their children; and fo fathers and children in their extremities they (hall runnc to God for the like mcrcic.Now for ihefe two ends, that God might be pray- led of the King in his owne perfon , and of his poftcri- tie, andofallihc po(lerities thereafter, the Lord befto- wcth this benefit vpon the King , and giueth him health. ^66 THE XI. SERMON. I take vp the rcafons in ihcfe two vcrfcs, tl^e i8. and 19. And the firrt reafon is taken vp in the 18, and bcginninon. cannot aduance Gods gloric,but: we (hill further our owne laluationj and we cannot neglcd the one, but we fhall neg- lect the other. Seeing then thatthefe t^vo are necefTarily conioyned , for Gods fake let euery one remember to fee forward the glorie of God in his life fo farre as he may, ac- cording to his elhtc and calling. This life is fomiferable in it fclfe , and there is none that feeth the confufion of this countrey to grow fo faft, that can lookc for any rcdreflc of thefc things in his own time.So here beneath is no com- fort , all runneth on to fuch a defolation and miferable con- fuhon, that of all lines of the earth our Hues were moft miferable, if we had not a fight of a better. For all ioy to be looked for here beneath is taken away. Well , I leaue this fecond pare and come to the lafJ. The third part of this fong is in this 20.verfc,which is theconclufion of the whole fong. In this conclufion the King tcfUfieth, that he will not orKly praife God for the prefent, for the benefit which he hath recciucd, buthemaketha folemnc promi fe, that fo long as he liueth he will neuer forget this benefit, all the daycs of his life he will praife him , yea praife him in his fong, ^^o THE XI. SERMON, (bug , he fliall praife him with his inflrumcnt, and he flialf praifc him pubHkcIy in the houfc and congregation of the Lord, becaufe the benefit is publikc; he HialJ praifc him in hisbodie,becaufehercceiucd the health thereof, andiie fiiail praife him in his foule, bccaufeheis rcHored to the wonted ioyes thereof. This I thmke be the meaning of the laft verfe. The King in thus doing fheweth himfelfc to be veric thankfull; and if that good fcruant of God (hew himfelfc fo thankfull , how much more fhould we whom he deliuc- reth, notwithrtanding we caft our felues headlong into our difeafes by ourowne follie? But there is neucr a man fb fooneasthe heauiehand of God is off him, but he retoir* neth with the Sow to that fame puddle wherein he was, & with the dogs to that fame vomit againe. As to the praifc I haue fpoken of it before. 1 infift no further, but go to the laft. The laft two verfcs arc added to , and as it appearetb, jppertaine not to the fong , but to the hiftorie; howfoeuer they are added to I will not difpute, it hath pleafed the Spi* rit ofGod fo to do , and fo it Qiould pleafe vs. I haue (po- ken of the laft verfe of ihefe two alreadie,and will not re- peate. As to the firftof thetwo: ye feethereisaniniun. fiion giuen by the Prophet to the King, to take alumpe of drie figs and make a plaifler ,and lay it vnto the byle, and it (hall be whole: This iniun6^ioa is obeyed by the King. Of this iniun6lion it would appeare, that the Prophet playeth the part of a Phyfi tion, rather then of a Prophet of God. For this Simple which he biddeth him apply, per- taineth to the Phyfition of the bodie r (o that it appcareth, he rather doth the office of a Do6lor of Phyfickc then of a Prophet. Yet howfoeuer it would appeare fo , it is not fo; for the Prophet was occupied at this time in vttcring of hiscommiffion: in the which he doth nothing whereof he hath not a warrant. Therefore in the fame words he doth nothing vnbcfecming the part of a true Prophet, and he THE XL SERMON. ayi he hath his fpcciall warrant in this doing. Now what is ihcrcafon, when as the Lord might haue Why the done this without any ordinaric meanes, yet he biddeth ^^J^^^°^\ the Prophet applie the fame plail^er? He doth this, no que- ^^ fLond" ftion,for thcfe three ends. Firft, to let the King fee by this caufes. doing, he would not haue his ordinaric meanes nor fecond Firft cod. caufes be contemned. And fuppofe he may worke with- out them,yct he hath appointed fccondarie caufes to bring about his efFcd^, which he will not haue contemned. The fecond end which was the chiefe end , he faw that the Second cuAi Kings faith was but wcakc; for the Prophet promifed that within three dayes he fhould paflcvp to the Temple , and the Kinos fore was not come as yet to a maturitie, but ra- ging on him: io bethought this ah-noft impoffible , and could fcarfly apprehend the truth of this promife. Now to fupport his faith he vfeth an extcrnall obie6l : For the moe and the more pithie the obie<5lsbe, the more our faith is ftayed and confirmcd.Thcrcfore in the Sacraments we haue Co many obie^c with God ,for where he iibeftknowne,he is bcft true praife ot loued« And this loue can neuerbeidle> but muft burft forth THE XII. SERMON. 27P forth in praifes anchbankfegiuing of him whom It loucth: ^od.accom- For thefe two follow others mutually : the true knowledge romually!" ofGod,and the true prayfing ofGod. Nowletvsfce,andkcvsiurneoucr this argument vpon Application, ourfelues, and fceif theconfcqucnce be true invs. This countrey no wales praifeth God, nor magnifieth his name: and therefore it followeth, he was neuer well knowne here, his name is not great in Scotland. Therefore it is a fure to- ken,]^ his goodnes was neuer well felt in Scotland. Surely, ifamultitude of bcncfitcs might haue moued vs to hauc altered our taftc,we might long fince haue tafted the fwect- ncfle. Ifamultitudeof miracles and many wonders might hauc made him to hauc bene knowne among vs : there arc more (hewed to vs , and more wonderfuU then c- uer was (hewed toTharaoh, But God knowethwh at wc hauc profited, both in our knowledge , and in our feeling. For,as to our knowledge in our hearts,whatfoeucr wc pro- 4 fefTcinourmouthes , (for all that is come and gone, ) wc areforthemoft part asking with Pharaoh^ JVho is the great hhouah , that wefhonld obey him ? And on the other part, wc doubt as much of his Son the Sauiour of the world; fo that weareflill asking with the blindeman, lohn.p. WhoUthe Lordy that we PqohU beleene in him f I fay, if marueilous or wonderous workes might haue raoued vs to know & praife him , he hath (hewed a worke lately, which eucn the more we heare of it, it is the more marueilous. And yet 1 am affu- red,a great part of the circumflances that fhould aggrauatc this matter,are not as yet come to our knowledge. We arc alTembled this day for that end , and to praife him for this benefite,that his name may be great in Edinborough. The Lord grant that cueryone of you , in fomc meafure, may bur(t forth in rhanfgiuing.-that ye may anfwer to our expec- tation, as God hath giuen you grace. And on the other fide, accurfed be he, as he is accurfed from the heauen, that pre- fenteth himfelfeherc to fcorneGod, that cometh hcre,and bringethnot his heart andminde ready prepared infome meaSirc co praife him. I lUnd not here vpon the degrees of T 4 prcpa- a8o THE XII. SEHMON. preparation, howfoeucr it bc,fo it be troft; otherwife here I proaounce him accurfed from the heauen, thatcomcth not hereto praifc God in fome meafurc. Sinec chefe corporall Sacrifices ceaffed in the which God was honoured, there is no fpirituall Sacrifice more accepta- ble to him then the Sacrifice ofthankfgtuing: For as to this The profitc Sacrifice; it fandlificth notonelyourownc pcrrons,but the iJcth'tovsof ^^^^^ creatures appointed to the vfe ofourperfons: For giuingtbanks ^^^^ which is true in meate and drinke,is true in all the reft of the creatures of God ; ye fee by your experience dayly, that your meate and drinke is made wholcfome to your nourishment by thankfgiuing to God after dinner and fup- per, and fo oft as ye refrefli your bodies. This that is true in thele creatures is true inall the reft of the benefits ofGod: So this propofition abideth firme; Thankfulnefic to God fandlifieth the whole benefits of God. It is not poflfibie but ^ a good confcicncc muft praife God in fome meafure. A good confcience cannot caft off che memorie of God and his benefits altogether fbut in fome meafure it muft praife him : Therefore that we may poifeflc this great worke and benefite ofour delluerie in the mercie and fauour of God, andwithhisblefiingina good confcience, let vs in fome meafure giue him praife therefore. Surely the longer ye looke in this benefit, and the more ye weigh it, ye will find it the more worthie of praife. I am foric in my heart that our difpofition is fo euill, that we cannot praife him as we would; yet howfoeuer it be that we can do it as we would,lct vs do it as we may accor- ding to that meafure of grace that is granted to eucric one of vs. And for this default that is in vs, leteueryone of vs APwycr. defire pardon, following me after this manner: Lord be mercifull to our ynprepared hearts. Lord behold vsinthe righteous merits of thy Sonne 5 and fufFer not this euill dif- pofition of ours to be a hinderance to the fecond deliuerie, ifperadueniure that Balaak^Wnh hisPrieft Balaam make the fecond aflault: But Lord in thy mercies fanflifie our hearts more and more to all thy holy vfcs,that thy mercifull prote^ion THE, XII. SERMON. aSi protc^ion may coucrvs; and being inuhoncd therewith, vvc fliall not be found naked , let the furic and rage ofthe enemie alTaile when he pleafech. Let vs I fay after this man- ner be thankfull to God. And futely, the thankfull memory of this benefit (hall be the readie way to purchafe the Se- cond dcliuerie, in cafe fas 1 hauc faid ) the enemies of God, being poflefled with that rcrtlefle fpirit ofthe Diuell, make the fecond affault. Thus farre concerning the firft benefit. The fecond benefit whereby he flieweth himfelfe graci- Vcrfc i. OUs to his people, followcth in the fecond vcrfe j to wic. He A mcrcie made his refidence rvith them, he dwelt to blefle his Church by this? Yea,he maketh his very enemies to do good to his Church, he maketh them that knew him not,to grant entertainment to his Church : And when it plcafeth him, he maketh them to grant her further aflfiftance. - Thelaftendis when hehathvvrongall thefe good vfes ^f * outofthem, whereofthey haueno thankcs becaufethey do it for an other end , he maketh each one of them to be hangmen to other : as ye fee commonly in our Hilands ; he maketh each one of them to buric others, and fo puni- fheth fin by fin in them.Then are they not ouer bufie in pro- curing fuch an euill end? for they cannot aflailc the ap- ple of his eye, but he mufi be angry againfi them. Andfo long as we rcmaine vnder his obedience, he counteth vs as deare to him as the apple of his eye or the blacke of his eye. Andfo who foeuer aflaulteth the Church, fo long as (he . remaineth in his obedience , they fliall winne an euill end . Hath not experience taught this in our time ? hauc we not fcenc THE XII. SERMON. apj fcenc the experience of this in the great men of our time, who haue oppofed themfelues vnto the Church? in the Lords ofthc South, and great men of the North, that haue oppofed themfelues to the Church? Haue we not fccne that ftone which they haue puQied at to remoue,to haue bruifcd them? Well, there is one ofchem lying in prifon not brui- fcd yet; but he fhallbe bruifed if hetakcnotvphimfelfe. And he in the North alfo (hall be bruifed ifhe continue; for there are none yet that euer endeuoured to pufh at that ftone , but it bruifed them. It were better to ftumblc vpon any other ftonc, then vpon that precious corner. For there is none that flumble vpon that fione,but he (hall breake the necke both of body and foulc. I fee this ftone placed to be a ftone of ofFenccjWhereon too many of this countrey (alas^ breake their necks. Indeed, lamfory tofee thatthemott part of this country Oiould make a ftumbhng ftone of that precious corner. Albeit in this point among the reft, we haue this petition to feekc at God , that howfoeuer it be a ftumbling ftone vnto them,it may remaine a fure foundati- on & ground-ftone tovs, on the which we being buil- ded as liuely ftones , may be an holy Temple to our Lord; and that the Lord in time would preuent this vtter exter- mination,whichthediucllinhisrageand members intend. Thus farre concerning the particulars, by iuft proportion betwixt that (ingular deliuery from Senacherib, and our deliuery from Spaine. Now what refteth?ye fee in the 7.verfe,he is rauiflied in Vcrfc 7. admiration ofthe great work and ofthis great benefit; And The end of what doeth he?he burfteth forth in ^ pithy fcntence;T^«?«,^- ^^' ^.^"^^ ** Hen thoHArt terible ; as ifhe would fay. Thou only,eucn thou *^"^"*^*°"' art tcrrible,& haft not any match or copanion.For the prou- dcft man in the carth,& he that \% moft high in his own con- ceit, is not able to ftrike any fuch terror as to dafti a man or ftupific his fenfes. This terror is proper to God only, it is he only that giueth the heart to men, and fpoylcth them ofthis heart when he pleafeth,and cafteth them into a dead flcepe. Therefore,this onely is proper to God j And wherefore is it V 3 thatr thathedoubleththcPronoune, ThoH.thou^ buttotcflific chat ic is he onely that is cerribierHeproueth this in the end ofche vcrre,& how?By an interrogation therc,raying,fr/?(> is able toftand and abide in his f re fence , if once hU anger begin- nethnenerfo little tokindleW,ooVt to the diuell,what became of him from the time he prefumed to make himfelfc com- panion to him ? He was caft do vvne out ofheauen perpetu- ally, Looke to Adam^ from the time he beganne to follow the wit of the diuell, and prefumed in himlelfe, he was caft out ofParadife, And fo, there is no creature that can abide in the prefence ofGod of it felfe. For how is it polfiblc that we that are Hubble , can abide in the prefence of a confu- ining fire ? Is not ftubble the mater of fyre ? euen fo we that arc concciued in (innc,borne in rinne,and are but a mafic of finncs; we are no more but as ftubble is to the fyre , fo arc we in the prefence ofGod who is a confuming fire, except wehaueafconce, except we haueChriCHefus to ftand be- twixt Ys and him.And therefore he is appointed to be a me- diator and interceflbr, toftand betwixt vs and God the Father; to make our prayers acceptable, his merits ftep in betwixt thcFather and vs, his iuftice couereth our wicked- neflcjhis purity couereth our impuriiy , that vndcr this co- ucrture the Father may be well fatisfied, & we may ftand in his prefence, & be defended from the diuel and all enemies: Otherwife,thcre is no creature able to ftand in the prefence ofGod. What teacheth this vs? It lettethvs fee the great weak- neflfc & infirmity ofthe creature in refpefl of the Creator. Is not this a great wcakncffe, when thebleflcd Angels, al- though they ftand & dial ftand by grace,yet they are not a- ble to behold his countenance , but mufi couer their faces with their wings? how much more arc other creatures vna- blcto ftand in his prefence? And yet notwithftanding all this great infirmity which isinvs, which are but wormes ofthe earthjfinfull flefti will fometime forget it {t\^Qi fo that in it ownc conceit it will match it felfe with God,and in his word defpite him, and prouoke him to the combat as it were THE XII. SERMON. ipj v^re^as Inlia did:I baue heard of him ^ hach prouoked God to combat, and ic hach come to mine cares : this is blafphe^ my, Ificbcirue, that man is fallen into the hands of the liuing God; And fuppofchebe dclaycd,becaufc the Lord is long fuffering to try his repentance, if he abufc the Lords patience, that by blafphcmies his wrath be nouriflied andhii anger as it were with coalesinccnfcd, heauyj(hal| his end be. Well,itisan hcauy thing that he is fallen into the hands of fuch a God ; left not with the maiefty of God, whateueryedowithflefli. Indeed, it is no new thing for flcQito miffe'know it fclfe,and fpecially whilcft he hath caft thera into a reprobate (enfe, andjfpoyled them not oncly of fupernaturall light , but of naturall alfo. Alas, they know not what torments abideth them, nor the terrible hell that is prepared for them, except God preuent them in his mer- cy. Indeed, I with that God may preuent them whovtter ihefe blafphemies;and if it be po(Tible, they may be reclai- med, that their life may teftifie their repentance. And now to end this prefent exercife, that I and fo many Cooclufioa. ofyou as are to Communicate may drcflcvs to that Table; let vs remember that he is onely terrible: and feeing he on- ly is tcrriblcjbecaufe he is oncly Lord of body & foulc,onc- ly he hath power to faue and caft away , And feeing it is fb, let vs feare, and retyre our felues to him who is able to pre- ferue and keepe both body and foule, and fandlifie them throughout, and prefent them blamelelTe at that great day of the glorious appearing of Icfus Chrift. To whom with the Father and the holy Ghoft, be all honour^ praife and glory, both now and for cuer. Amen. THE Recapitula- tion. THE THIRTEENTH 5ERMON3 VPON THE -jS. PSALME. 8 ThoH diddeft caufe thy iudgment to be heard fiom heauen , therefore the earth feared And woiftill: When thoH O God, arofe to iudgement , to helpeall the meeke of the earth, Se/ah. I o Surely, the rage ofmanfhaH tptrne to thypratfe : the rem- nantofthe rage [halt thot^rejiraine, 1 1 Vow a»dperforme vnto the Lor dy our God,, all ye that be round about him, let them bring prefents vnto htm that ought to be feared. 12 He fhall cut off the jpirit of Princes : he U terrible to the Kings of the earth, E dcuided (wclbeloucd in Chtift lefusj this Pfalmc in three parts. In the firft part there was propounded vnto you certainc benefits, wherein the Lord (heweth him- fdfe exceeding mcrcifull and gracious to his Church. The benefits wherein he (hew- eth himfelfe ^o gracious were two ; namely : The firft and chicfe benefit wherein he ftieweth himfelfe exceeding mcr- cifull to his Church vvas this ; that he had reucaled himfelfe to her by a familiar and heauenly reuclacion. For why? the Church knoweth notoncly chat whirh may beknowne of God by a gcnerall knowledge, which is common to the whole world, but die knoweth that which may be kno wnc ofGod, by a fpeciall knowledge, heauenly reuelation and fupcrnaturall light ; the which fupernaturall light and hea- uenly reuelation, makcth vs to be counted the children of the THE XIIL SERMON. jp^ thcligbcand of the day.Which fupernaturall light fcuereth Vi from the reft of the world, whoaredarknciTe and the children of the night; rupcrnatutall light is proper to the Church onely : fo that there is none that can know God rightly,but they who hauc rccciued of this light. This fpirituall light is fo proper to the Church,that it dif- cerneth her from all falfe Churches vpon the face of the earth: for as the Apcfile faith; Faith which is no other thing but this light, appcrtaincthnotvntoall; but this gift of iuftifying faith, is nothing elfe but that very light which is giuen to thofe , who before all eternitie were appointed forfaluation. This fpeciall reuelacion is not obtayned or purchafcd by any naturall force : for fo it were common to all men. It is not parchafed by naturall wii or vnderftanding : for the wifdomeofthis world cannot know thofe things that arc of God: Yea,thewifedomcof the world is the grcateft e- nemie to the wifedome of God, and the wit of the world cfteemeth the wit of God tobcplaine foolifhnciTe. This light is not gotten by the fight of the works of God , or by looking vpon this great Vniuerfe ; we get a light indeed by looking on the works of God , but this light conueighcth vs not a far off; we lofc it in the threshold, in the very entric It is choked by our affcdions, and the vile appetites that arc in vs do choke it. Now we get net this fupernaturall li'ghtonelyby the outward minifterie of the word; no;fe- ucrmetheSpirit from the word, the word is nothing clfc butaminifterofdeach tomyfoule, and a (laying letter, it ferueth for nothing, but to be a further teftimonie of my iuft condemnation. Therefore this heauenly light whereby we are made heires of heauen, and the children ofGod , is purchafed by the word and Spirit of God ioyndly : By the word ftriking and piercing the care outwardly, and the Spirit penetrating the heart Inwardly . So where thefc two are conioyncd, that heauenly light is wrought , and it is an carneft-peonic of thy euerlafiing faluation. Of this light and reuelation it Cometh topaffe, that God is 198 THE XITI. SERMON. is wcllknowncin ludah: that is^ in his ownc Church; and of this knowledge ic comcth to paflc that his Name is great in IfracI ; that is, his praifc is highly extolled, and his name renowmed among all them chat know him rightly. By the Name of God is vndcrfiood God himfelfe, as he maketh himfelfe knowne in the wonderful works which he workcth : as when he hath mercie on his Church, he is cal- led a mercifull God ; when hekcepcthhispromifes, he is called a true God; when he deliucrethher mightily, he it called a potent God. And fo as many works as he workcth, fo many Names he hath. Now of this reuclation cometh the knowledge ofGod. For, except the Spirit of God take away the ignorance of our hearts, it is as impoflible for me to know God rightly, as thedumbc element.Except this veile of ignorance which fticketh fo fart vnto our hearts be taken off, that in time the mighty power of God may be rcuerenced, there remaincth no further fight then ferueth vnto our cternallcondemni- tion. Therefore the Spirit muft concurre mightily to take off this vciie of ignorance, that our hearts and minds being renewed, we may begin to be new creatures in Chrift lefus. Of this knowledge it cometh to paffc, that God is reucrcn- ced and his praifes are rounded:for it is impoflible chat thefe who know God aright^ but they murt praife him and reue- rence his Name. God is not like the great men of this coun- trcy : for they, where they arc beft knowne,therc are word loued : But God by the contrary, where he is beft knowne, heisbertloued. And thisloue of Godcan neuer be idle, but it muft burftfoorth into his praifes. So thefe two arc ioyned together : the Spirit of God bringeth know« ledge,which knowledge is helpefull to faith, and true faith euerpraifcthGod, Then examine your knowledge from che cffed , the praife of God , and fee whether the knowledge of God be in this countrey or not. This conclufion muft hold faft; where God is highly praifed , he is well knowne : and the contrary THE XIII. SERMON. ^95^ contrary muft hold as faft, where God is no waies praifc J, he is not knowne there. AfTume now. But ^o it is , that he is no waics praifed in this countrey ; Therefore he was ne- ucr well knowne of vs,his goodnefle and mercic was ncucr wclltaftedof vs. And furcly, if multitude of benefits, or multitude of miracles might hauc made God knowne to vs, we haue had our large part; Yea to omit all the reft, I thinke, though there were no more but this deliuerie pall, it is a fuflficient argument to mooue the hearts of all crea- tures to praife his name.But fuch is our horrible ingratitude that for lacke of praife we bring not oncly a curfe vpon the benefit, but a curfe vpon our owne perfons. And therefore mine exhortation is now, as then, That with fuch hearts as the Lord hath giuen vs , we be rcadie to found his praife for this great deiiuerie: the thankfull memorie of this laft benefit flisll be the readie way to purchafc the next* there- fore with thankful! hearts let vs praife hitn. And where ibey are not ib difpofed, as the worthinefTe of the benefit requi- retb, letvs begmercieforour euill difpofed hearts, Jetvs defire pardon for our vnprepared hearts ; and wiQi that it would pleafe the Lord to fan(5^ifie them further and further to his ovvne praifes ; that being couered with his mercifiill protei^ion, we may at all timesreftvnder his wings and fauegardjfo that we fhall be fure to aflaile the enemy when he pleafeth.Thusfarre for the firft benefit. The fecond benefit wherein the Lord fhewedhimfelfe gracious toward his people is this: he made hisrefidence with this people,which he did with no other nation of the earth; he rakerh his abiding at Shalem, as the tokens and cnfignesofhisprefencedidteftifie. God maketh his refi- dence with no fort of people in j earth bu t with his Church: he hath efpied out and (qIcB, to himfelfe a people among all the nations of the earth^and with them he hath made his re- fidence. It is no flrange language to fay , that God hatbchofen a people to himfelfe , and doth make his refidence with fuch a people. For albeit the maieflic of God fill and rcplenifii bath jco THE XIII. SERMOR both heauen and e^nh , and his power reach eucry where, yet is it as true; our God dwelletb cuery where,hc hach fc- Icdled a fort of people, & a number of perfons, with whom he maketh his refidence.And among ail nations he felcdled this nation ofthc lewes, vnto whom he gaue the vifible en- fignes of his prefence, and in whofe hearts he dwelt. Now it hath pleafed him in mcrcie to tranflate his Tabernacle, & to make his refidchcc with vs : and he hath chofen a few of the hearts of this countrey. where he hath begun his dwel- lingplace: for God d wclleth now in the hearts and confci- cnces of his owne by his holy Spirit ; and furely, fo he hath dwelt with vs thefe 30. yeares , and in fuch puritie that he hath not done the like with any nation in the carth.He hath not remained with any nation without error or herefic fo long as he hath done with vs : So that of all nations we may be counted moftvnworthie, for this entertainment which we giue to God : it is not poffible that he can continue his refidence with vs if he be handled after this fort.- For we all. King, Pricft , and people, haue made defcdion from God, Wcll,the Lord will not wearie himfelfe flill with vs, he will not vexc his righteous Spirit in offering pearles to dogs & fwine, he cannot dwell here.Now ye fee he is beginning to giue a great part of this nation ouer to a ftrangc delufion; ye fee by reafon they loued not the truth , he hath made them to prefer the leauen of the Pharifies to the truth; and this is the righteous iudgemenc of God. And whereunto fee ye all things worke,but vnto an vniuerfall confufionPSo we haue this petition to defirc of God , That he in his niercie would preuent this vtter extermination, which theconfu- fion both in Church and policie vifibly portendeth ; and that he would put it in the hearts of the Magiftrates to fct to their hand, to disburthen the earth of this horrible con- fufion. Now in the fecond part of this Pfalmc he teftifieth , that he made his reHdence at Shalem by a wonderfull miracle, a Worke wrought by himfelfe onely, Againe, in the4.verfc we fee the place noted where this oucrthro w was giuen. As to THE XIII. SERMON. 301 totlicplacCjhcnoteth it by anaducrbe of place. There he ^r^i^^,pointing it out with his finger as it were: It was done there where God dwclleth; there where he hath chofcn a lodging to bimfelfe, there this notable ouerthrow wasgi- ucn. Ye know this and nature hath taught it; there 15 no man will be cali out of his dwelling place willingly , but if they prefume to cad him foorth,hc will (land to the defence of his lodging. So when thcfc men came to caft God out of his dwelling place, he flood to the defence thereof . I compared like with like,and I (hewed -f this qucflion flieth in all mens mouthes ; Where was yonder great ouerthrow giucn?rt is anfwcred and will be anfwercd^about the coafls of the Lords dwelling place, there yonder nauie periflied : They came to cart God out of his Ifle, but he flood to the defence thcreof,and (hewed he was not ready to remooue. And it is certaine. there is no external force in the earth that can cart out God , except wecafl him out by our wicked liues & diuellifli conuerfacionSjhe will neucr be caft foorth. What great comfort 8i commoditic we haue by this dwel- ling of God with vs, iudgeye. Would God he had good neighbourhood ; For fuppofe he maketh his refidence with vs,yet he gettcth euill neighbourhood: and greater vnqui- etneflc is not out of hell then he gettcth on all fides. Well, I tell you it is not pofiible that the Lord can be diflodged by any cxternall force , except we diflodge him by our wicked liues and conucrfations , he will neucr be diflodged: And how farre we are gone forward in this worke,the doings of this countrey clcarcly tcftifie. Let vs fee where he may rcfl, where he may make his refidence, where the cries of mur- ther and blood fliallnot amaze him? Where fliall he fit, where the clamours of bloud , the great complaints & cries ofopprcfiionfliallnotaflonifl>him? What partis cleane, let vs fee,without horrible blafpbcmiesPW^eljhow is it poA fible but this way we muft lofe God ? and lofing God we lofeall. ^ I flicwcd you,thc readic way to entertaine him,was,that feeing he hath chofcn his dwelling place in the hearts and confci- joi THE XIII. SERMON, confciences of his ovroe, it is not pofTiblehe can be enter* taincd,cxccpt we take vp a new farfiion of doing.Thc man* oerofdoing that wc ought to take vp is this; Looke what rcuerencc thou bcarett vnto any Prince or Magi(tratc in the catch externally, let the hke rcuerencc be giuen to God in- wardly ; although there be no proportion becwcene thefc two. And if the exiernall reucrence which thou bearert vn- to a man be of fuch force, chat it will make thee co compofc thy gcfture,and refraine thy tongue, that thou burft not foorch into euill fpcech which may oflFend him: How much moreought the reucrence which wcbcarc to God , dwel- ling within vs by his holy Spirit, make vs to refraine from c- uill thoughts , and from wicked and filthie afFcdions ? For the affedions of the heart are as good language to God, as the words of the mouth are to any Prince. Then I fay, fhould not our third petition be this , that the Lord would rule our hearts Co by his prefcnce, f the cogitations thereof molcft him not, nor the canker ofour affections diflurbc him not ? If this be done,then God (hall make his rcfidence with you. Now after he hath noted the place in the 5. vcrfc, he en- largeth this worke by a notable comparifon ; in the which he letteth vs fee, that there is no maieftie nor power in hea- uen or earth that can come neare in glorie, maieftic , or po* wcr to our great God: that is, there are no armes, force, counfell, nor endeuour, that can preuailc againft God. So the nations that haue God vpon their fide , haue moe with them then be againft them, Vpon this I defired you,feeing we haue fuch an aduantage of the dwelling of God, to pre- pare a cleane chamber where he may make his refidence; he maketh his refidence onely in the hearts of his owne; The heart is onely made cicanc by faith , therefore let vs beg faith,that God may reft with vs; and God being with vs,thc cnemiefliall find moe with vs then with them , furprifc vs when they will. In the 6. and 7. vcrfes he fcttcth downe more particu- larly, the manner of this grcatoucrthrow, after what fort, how THE XIII. SERMON. 30J howcafily he accompliQied this great \A;orke: he Ictteih vs fcc,all this great vidorie did coft him but a word, it coft him no more trauell, but he commanded the wiods,and the winds did vndoc them : For the Lords rebukes are euer efFci^uall, he profFereth not againft his enemies, but he lay- cth on. So this great vid^oric cort him not 14. or 1 5. yeares preparation; itcorthimnot millions of gold and leuyings of men, part m Spaine,andparc in the Low-countries; it coft hira but one word. So it could not be that this workc which was fo mightily & eafily done,could haue bene done except the Lord had done it. Thus farre we proceeded in ourlaft leffon. Now to come to our text. Afccr that he hath (hewed in particular the manner of this deliueric, and letten vs fee af- ter what fort, and howcafily God hath done this worke; and after he hath cried om^Thoft, thou art terrible: being ra- uifhed by thcgreatnefle of the worke, and after that be hath fiiewed the great infirmitie and weakenefTe of the creature, (o ofc as it dare^jrefume to oppofeit fclfe and match it felfc with the great Creator: after he hath done this, he infiftethyct in fetting foorth of this wondcrfull iudgement; andintheS.verfehe Ictteth vsfee, that this great and terrible iudgement was wrought by the power and force of God oncly; it was done extraordinarily from the heauen by himfelfe oneiy. So that the w hole world faw the finger and hand ofGod in it. Then in thebeginning of this eight verfe,Ifay, he ma- Diuifioo, keth it knowne that he did it onely ; and in the end of the verfc he letteth vs fee what his iudgements wrought in the hearts of mcn.In the 9.verfe,he letteth vs fee the^ime when it was that it pleafed him to worke it , and to what end he Wrought it. In the i o. verfe he letteth vs fee w hereunto the great furie and rage of the wicked ferued : and in the end of that verfe he meeteth with an obie(5tion which the Church might haue made: And in thelart two verfcs is contained the conclufion of the Pfalroc. Then to rerurnc to the 8. verfe.- in i^e beginning thereof Vcrfc 8. the 304 1 M fc A II J. MinmuiN. God oncly the Prophet makcth it knowne, that it was God oncly that did this great jjj jj^j^ worke immediately , without the iroploymcnt of ^^^ ^' any creature.And therefore this manner of execution tefti- fied to the whole world jthat God onely was the chicfe do- er of it. Then the chiefe reafon that moued God to do this extra- ordinarily and immediatly with his ownc hand, is this.* Although our God hath infinite wayes and as many mcanes in his hand, at all times ready to dettroy his enemies : yec fuch is the malice ofman, andtheenuy oftheDiucIl ('that poflefleth mzti) to the glory of God , that fo long as God worketh his worke ordinarily, and imploycth this or that inftrument indoingof his worke, fo long man (poylcth God ofhis GIory,and fpoylcth him of a part of his praifc.So f man will fomctimc afcribe the glory to his ownc induftry and wit,or to fortune, or to oncoccafion or other; fothat ere they fufferGod to haue his whole glory.thcy will giuc a part of it to any creature of the earth . For this caufc ^thc Lord worketh extraordinarily, and from heaucn , that the mouthesofall the world, yeaoftheveryenemies, maybe compelled to fay , fand this confeflion muftbe wrung out of them , ) that it is the finger of God that wrought this, without the fuppoi t of any creature. After what fort he wrought this ouerthrow I wil not did pute in particular, whether it were by lightning , thunder, earthquake, vpon this I infift not. The generall is fure and certaine, that it was a worke that flowed from heauen im- mediatly. ThccfFeasof Now he fayth in theend of the vcrfe , that this terrible thisgrcat judgement brought forth two tffc&s in the hearts ofmen: worke. Firft, it brought forth a wondcrfullfeare; and fecondly,it brought forth a great filencc, their tongues were taken from them. The earth feared^nd was fliU3y the carth.the in- habitants of che earth isvnderftood: orifwc will hold vs in our particular, the remanent of Sertacherih army is vn- dcrftood, Imeancthe remanent of the armicthat werefa- ucd from the iudgemcnt : 1 his remanent bcganne to feare, and I n r:, . .d\ XXX* d x:. x\ vm kj i>« ^05 and be afraid with a terrible fcarc^and the tongues of them that were fo flout the night before, held thcrolclues quiet. They that lifted and hoiflcd their armes the night bcfore,& prouokcd God , as it were , to the combat , after the fight of this iudgcment,they hauc their hands to feeke; and they who boaftcd fo much of their valiantncfle^and filled the ve- ry earth with their blafphemies the night before , when they faw this terrible iudgement, were filent,and had not a word to fpcakc. Ic is wondcrfuU, the Lords manner of doing and procee- ding is a hid manner of doing againft his enemies, and few perceiuc the fafhion of the bringing about of hisiudgc- ments.For ye fee,he taketh his enemies in an inftant at vna- warcs ; whilcft amanisin the height of his pride, hebc- reauetbhimofhiscounfcll, hebereauethhim of his force, and fpoyleth him both of heart and hand, in fuch fort, that he iiath no wit to deuifemore then an Afie, and hath not a hand to performe any more then if he wanted hands. Sohebcrcaueth him of his policy &cxquifite iudgement. And how is this done? It is by a blinde feare that he fJriketh them with: hecaftcth them into fuch anguijfh and blind- nefle of minde, that they neither fee God who is the ftriker, nor ,can finde any way out , but are caft into a defpe- rate eftate, and vtter darkeneffe remcdilefle.And fo it com- meth to pafle , that thefe miferable men lay violent hands on thcmfelues , thinking that the foule which now is in prr- fon, as it were, will be in a better eftate,if it were out of the body: butalas,theyaredeceiued. SoIfay,theiudgemen& of God when it lighteth.how long foeuer ic be delaycd,ter- rible fiiall it be when it lighteth on the enemic.It is a feare- full thing to caft our felucs willingly into the hands of a confuming fire. Therefore now feeing ye hauc courfes in hand,ye fhould Vfe-. take good heede to your courfes,looke well about you,and be diligent to know whether ye be on Gods fide or againft him.Ye againe that are not pra6lifers,and meddle not with hig.h matters, take heede how ye walkc in your ownccal- X ling* ^o6 .THE XIIL SERMON. liog. Lookcvnio your tracl«,yc that arc Merchants J Idokc vnto y cwir dcaling,ye that are Lawycrs.liow croked or how ftraightycarc: ye that arc Lords and Judges, wich what conicicnce ye proceed in your vacation, and markc this ; Lookc to his word,Iooke what proficc ye hauc made of his word, cxanaine your calling by his word. And if ye examine your caliing by his word this way,yc (hall find the fruitc or ioiie ofy our calling : but if ye depend on the teftimony of your confciencc, vMthout the examination and rule of his Viord, ye wiUbedecciued; for many do this, and fay,I am not troubled in confcicnce, lam furcmyconfcienceprcf- ftth me not ; when in the meane time they runnea wicked courfe, & trie nor their calhng by the blefl'ed word ofGod: but lookeonely to the eftatc of their confciencc, which in fuch euill aflFaires flatters them; they thinke themfelucs furc cnough.O,butchou art deceiucd.and why? Thy confciencc may be decerned as well as thou. And how? Thy con- fcicnce can giue thee no better warrant of thy doing, neither to accufe nor to excufe , but as (he is informed. So that if (he be rightly informed , (he will giue thee a right warrant; but if (he be euilly informed, (hcwillgiucj thee as euilI a warant and flatter thee : So that of a (light in- formatiojfhe wil giue as flight a tcflimony.Therc is no right information but thats\hich procecdeth of the word; there- fore feeing now yehaue the word fo clearcly taught vnto you,ye (hould trie and examine your callrngs by this word. See what this word biddethyou do, try inparticilJar^ and fay;What warrant ofthe word hauc I to do ihii ?what war- rant haue I of his mouth, for thus domg? And finding a warrant of Gods word, and of his Spirit going together, thou art furc : But where the confciencc giueth a teflimony without the warrant of the word, it is adccciuing tefli- mony without the warrant ofthe word, it is a deceiuing te- flimony. Thcreforc€onioync thcfetwo:Try narrowly in your doings, if the word and the Spirit go together. And ifthcfctwobcioyncd, ihcy (hall fland as two witnefl^cs •with thcc. The A THE XIII. SERMON. J07 The grcatcft impcdimcnt,that ftay cth men from the con- ioyning of thcfe two in their doings , is the affection they haue to their own perfon . the afFcdion and loue they hauc to thcmfelues hindreth this trialliFor we f^e that fuch is the fuperiorityand dominion which that affedlion hath, that it carried! reafon whither it pleafcth; andici^foftrongthat it fuffcrcth not the grace ofGod to enter into vs, but mo- ueih man to giue obedience to the wickcdncs of her luti or appetite; and to fay , Ere 1 will want the feruicc of my lu^ & pleaCurc ofmineappetitcs,I wil make fubiei^ rather^ word to mineappetitejthenfubduemyappeciretothe word,& fo to want my pleafure. fludgeyc what confciencc this is,) They make the word to fcrue their appetites. and neuer fuf- fer the word to mortific their appetites. And of this what Cometh to palTe ? By this kind of dealmg it comcth to pafle, that at laft they lofe their confciencc , fo that it can neither accufe nor excufe,bccaufe they are call aQcepc & Jy in this dead flecpe till they be wakened with a terrible wakening by God, the righteous iudge from beauen. Take heede, for this is the truth. And at that wakening , hefiiallmakethe terroursof ihefefamefinnes f which, if they had followed counfel,they might banc efcbued jterrribly to oucrwhelme them. Now the conicience is at quietnefle and rcfl, and holdeth thee in fecurity ; But alas, it is a fevered fecurity. The inward heart is full offilth, which filthinefle fliall bring fuch terrours in the end with it , that it fhall multiply thy tornaents,and Co opprefTe thee, except in t!n)e thou fearch out thcbottomcof thy confcicnce. 7herefore be not deceiued; as ye are comeinto this world to feme 6c glorifie him, fo euery one in your owne rankes and callings be vprigKt.Ye dealc vprightly in you calling when ye hauc the warrant of the word, for the warrant of the word is not changeable, it comcth not vndcr alteration: Rut once hauc the warrant, and haueit ftill. So whofoeuerobtai- ncththc warrant of the word in this world , that bleifcd mouth fhall be a warrant to them in a greater place. Then take hecdc to this terrible iudgcmcnt, lookeintime, that X 2 out Vetfe 9, The time of this great iudgemear. The time of Godsiitcing. 508 THE XIII. SERMON. out of time it oucrtake thee not with a terrible wakening. Now to come to the ninth verfe. In this verfe he notetb the time when this great iudgemcnt was wrought vpon the enemies ; and he fayth, it was wrought when God arofe ; it was notdone when God faccjfor J whole time when he fate, his enemies were rpcnding their time in raging , murder, opprelTion & blood, as no w ye may fee the great men in this country raging,who arc his enemies. Then all the time that God fatejhis enemies were aloft. And this long luting of God,what did it? whereas it fhould haue drawn them to rc- pentance,it confirmed them in their pridej&increafed their malice. Wcll,God arifech at the la(^,and when he arifeth he : ftrikcth them with a terrible iudgemcnt. Hebringethin God here, after the manner of earthly ludges> after the cu- fiome of our ludges: For fir ft they fit downe,they try, feeke out, and aduife; and after aduifement they refolue , and af- ter aduifcnient and refolution they rife vp, giue iudge- mcnt , and pronounce the fentence. Euen lo the Pro- phet bringeth in God after the fame manner, fitting, and after fitting arifing and pronouncing the fentence. Then the Lord ye fee hath his time of fitting, & histimeofrifing. The time of his fitting , I call the time of his patience,thc time of his long fufFcring,ihe time of his benignity ,where- byheallurcth.yeaif itwercpcflible, his very enemies to turne vnto him : And I call the time of his fitting, the time ofhis delay of the cxccutionof his iudgemcnt. Icallthe time ofhis rifing, the time ofhis execution,the time ofhis bote wrath , and the time of the declaration of his righte- ous iudgemcnt vpon flefii.Thc Lord hath both thefc times, and they who abufe the time of his fitting , fliall not be a- bletoefcapethetime of his rifing, Senacherib abufedthe patience and long fufFering of Gods fitting, but he efcaped not his rifing, as hcdidbeare himwitnefle. All do6^rine Qiould be applied to ourprefcnt efiate ; all mens confci- cnces are afleepe, and except they be now wakened in timcjtcrrible (hall that wakening be which they (hall haue^ when the terrours thereof fhallopprefTc them. Therefore ic IS 15 good that this matter of terror were prcfcntcd in time, to waken the confciencc. For by the way , the biting con- fcicncc is not the wortl of all fort of confcieoccs^but the bi- ting confciencc is in f fecond ranke:for the conscience that biteth thee, and accufeth thee, fcndeth ihce to fecke reme- dy. And the more that ic haftcth thee, the fooncr thou pur- chafeft remidion of thy fiones , and-peaccin ihe body and blood of Chrift lefus. So of all confcicnces the biting confciencc is notthcworfl, but is in the fecond ranke: it fcndeth thee to fecke remedy. Onely of this beware, that thou furnifh not matter to her biting by incrcafing of fur- ther corruption, but cuer caft out fin wherby God i s offen- ded, and this biting nourifhed; and In the end thouflialt finde a true pacification , and a tafte of the right peace that flowethfrom Chrift Icfus , which peace paflcth all vndcr- ftanding. To come to the particular: The Lord isnotrifen asyct in this country, falbcithchatb fitten long. And why hath he fitten,but to fee if his enemies will repent? And hath this taken effect ? No ; for he hath not greater enemies in any part then the great inen in this countrey, where his word is fb clearely preached. So that the greater the knowledge is; the greater is the contempt ; and the greater the contempt is , the heauier muft the iudgement be that abideth them. Now in all this time of the Lords fitting,what arc they do- ing?They are burning and fcalding, flaying and munhcring, and vfingall kindeofopprcflion, and raging fo, as if there were not a King in Ifracl. Well, the Lord fittcth not to this end, that they (hould abufe his patience; he fittcth not that they fliould be confirmed in t heir cruelty, that they (hould lofe their knowledge, or thinke that either there were not GodjOr God were become Hke thcmrducs. Alwaycs I fay, this is not the end wherefore he fittcth, but he fittcth one- ly to this end , that he may draw them by the hand to re- pentance. And now feeing they haue abufed the time of his fitting, heiseucn at therifing; And aflurcdly the Lordfhallrifetobereuenged vp'on the iniquities of the X 3 great gio inn Ain, 511 tv M u N. great mcnofthis Country, whofc finncs do (b abound. And whereby know yc this r By one argument which is in- ioJltble. Exaroinebyyourowne witand iudgcmcnt which yehaucof thebooke ofGod,andby your naturall iudgc- mcnt: Is it poflTiblc that the gtound of this country is able to bcarc a greater birth of iniquitic, both in Hic-Jand & Low- land? Isitpoflibic that itcanbchcauicr loadcn with mif- chicfc in all corners then it is now? Yea the ground raurt b^disburdencd of this iniquity, where the Leiucenant who God harh placed, ouerfeeth it , and will not disburden the earth of her birth : where the Magiftrates that arc inferiors negleil their duties, of neceflity he muil extraordinarily from the hcaucn disburden the earth thcrcof.And fureJy to let this pafTc, if there were no more but thefc horrible con- fusions in all parts, which no man can ouertake,it appeareth that the ludge of the world himfelfc (hall come downc fiiortly to disburden it. And why ? Becaufe I fee all tokens that go immediatly before his c6ming,io be already palTcd; faith is skarflie to be found, yea no faith in promifcs, much lefle faith in Chriftlefus. For iniquity aboundeth fb , and there are fomany confufions Icftvnouertaken by the Magi- ftrate , that it appeareth clearely, the ludgc himfclfe muft ncedes come, and that the ludge of the world (hall be the firft]^ (hall redreflTe thisconfufion. And feeing it is fo,it be- comech not vs to be idle, for furely the time draweth neare. And if the time fhall be (hortcned for the ele^s caufe, now I thinke it (hall be fliortencd for the cries of the poorc of this land.Thcrforeit is no time for vs to flcepclt is time for vs to prepare to go & mccte f great 1 udsc now, whil(^ oyle is offered abuodantly.-buy oyle to your lamps; forfofoonc as the Trumpet blowes , and that he is making homeward from the cloudes to his Fathers dwelling, from whence he fhallcome, it is notimeto haueour oyleto feeke. Now we haue this oyle ofgladncfTe freely offeredrTherfore it be- cometh you to prepare your felues , that when he cometh, whether it beat night or in the morning , bynight or by day, he may ROt findc you ynawares. Thefc iniquities and inn -A.I11. :y c i\ ra KJ i^» 311 andwickcdnefle ofche heart of man are Co dccpe,that if the Ethnik might fay iuftlie, that the labyrinths $c deceits of the hart of man are infini tc;how much more may we fpcak it,ha' uing Ifrem. his'warrant, who calleth it deepe and infcruta- ble aboue^ll things? lerem, 1 7. It is time tliercforc,that wh be bufie iff fceking the renewing, breaking and humiliation of our hearts , for the outward ^arre , fuppofe it appearcth to be whole , where the inward is feftered, it auailcth no- thing, bucraakcthit toferteragaine. Therefore now it is time to ftudy to haue your hearts broken,for once they muft be broken ere they be healed. Once they muft be low ere they be high. For thine heart that was neuer touched with any fenfe of thine ownc finne , and feeling ofGods iudgc- mentjknew neuer what the tafte ofmcrcy meant: For there is no way to go to hcauen,but by the gates of hel.Thereforc it is time to beg of God, that he would bring your hearts to that eftate.that ye may know your fin, & forro w for it; and that he may prepare your hearts Co , that ye may lookefor the accompliftiment of your happineflTe in his coming: And where the hart is fo defirous of chat day, it may be wel- come,comcwhcn it will. The Lord of heauen prepare your hearts : Ic is not polTible that this can be done,0 Lord;ex- cept thou by the mighty power of thy Spirit,humble them, and hammer downc this naturall hardnes that is in them,o- therwife our hearts wil neuer giue obedience to thee.Ther- fore,0 Lord.workeit. Now in the end ofthe verfe he letteth vs fee , to what end the Lord arofe &execuced iudgmcnt: The chiefe caufc that mooued him to rife , was the poore and oppreflcd in all corners ofthe earth. The great complaint and crieof the people in all countries, was the caufe why God did rife. Examine then and try, hath not God good caufc to rife in this couDtric?Iknow wel there can not oe more complaints ofthe poore in a countrie then in this : fo that it is no roar- uell , but he rife and that fuddainlic , he is like vnto him- felfe now as before : Then thefe great complaints and cries ofthe poore, muft make him to rife asyc hauc it, Pfal. X 4 12* ^12 inr. Aiii. ^iii^MUiN, 1 2. And if ihcy prcuent not his rifing , terrible (hall it be f the wicked : for euer with the faluation of his ownc the de« ftruf^ion of his enemies is ioyned. And out of thefc , both faluation & dcftrudion,hc maketh hirofelfe (o be glorified* Then I would chefebloudie men and oppreflbrs^that re- nownc themfelues with fhame and ignominie) knew that the Lord will rife and that fhortly , except they preuent him,\vhcreofI fee no appearance. In the tenth verfehe lettcth vs fee to whatpurpofe the great furie of thefe men ferueth ; and|jn the beginning he lettcth vs fee it with acon(iantafFirmation,^»r« the Apoftata , when he was in his greateft rage, and in the top of his fury prouoking Chrift to the combat: in that high rage whileft he draweth his weapon to flrikc our head ^ he ftrikcth himfclfe ; and after he had giucn himfelfe a deadly wound , he burfteth foorth and faith at the laft , Thouh^ i»9n 6 Galilean: fo out of his owne mouth the Lord drew a confeffion of his praife. Ye reade in the 6,of Exod. of thofc inchantcrs thatoppofcd themfelues to LMofes and ty^^on, and counterfeited all that they did vnylJ it came to the plague of Lice ; there they ftand and fay , It is the finger of the Lord ; as if they would fay , This plague is done by the mightie hand and power of God onely, we are not able to counterfeit it. Here we fee they arc compelled out of their owne mouth to confcflc the praife of the Lord. Semcherib I n c Alii. :> c x\ ivi vj i'^, jl • was compelled to f3y,(who Jill to rcade thai hiftoriejand it is faid that his graue hath this fiiperfcription, thachccon- fcfled it was the great God of hcauen that fought againft him. Now heare yc at the fame prefcnt, what fay the Spa« niards?Theyarecompelledtofay,that it was the finger of the Lord , the mightic hand of the God of Iact)b that hath wrought this ouerthrow without the hcJpe of any crea- ture. So by thcfc examples and manie moeye fee the vc- ritic of this proportion; God maketh the greatcfJ rage and furic of his enemies to be the greatcft matter of his praife. Now in^ end oftheverfehemeeteth an obie(5^ion, which He anfwerca the Church might haueobie(5led. For the Churchin thofc toanobicdti- daycs (as the Church this day) might haue faid , Although ^/^^ ^^^ thisvidory ofthc Lords be ftrange and wonderfull, yet * he hath not flaine all: For we vnderftand that the Lord fhall not make all Chrifts enemies hisfootl^oolc vntill the laft day. And therefore feeing there is a remnant of them who arc endued with that fame relHefTe fpirit that their forefa- thersjwere before , they cannot reft ^ butftillpurfuc and come againft the Church of God. For the fpirit ofthe diuell although it pofTefTe not all j enemies in a like meafurc, yet they arc all poffefTed with one fort and kind of fpirit, which pofTef) their elder brother Cam-yto wit, the fpirit ofperfecu- tion pofTefTeth the all where euer they be fcattered. And as ^^wperfecuted his brother ^^f/, fo wc muft looke to be perfccuted of them : as ye heare this fpirit burning forth in horrible cfFc6ls which come to your eares our of Roan, out of Paris, and out of all ihofc parts. Ye heare there ofthe great perfccutionand bloudierage of the enemies , which tef^ifieth that they are pofTcfled with that fame fpirit of per- fecution wherewith their elder brother ^ain was poffef^. So the Church feeing that the Lord hath not flaine all, but that there is a remnant left^ who arcxndued with that fame reftleffc fpirit of their predecefTors, flie might haue faid, fyho/haUreflrMine the remnant ofthe rage of the enemies f For although that hcic they be called a remnant , yet mrcfpcA of 314 inn Alii. ;> n rv m v^ IN, ofvs they arc not a rcmnant,but an huge muItkude.Thcrc- forc lecing ic is io that they ate pofleflcd wich this fpirit that will make them to conioync their forces , they will renew their aflault, and who (hall reftraine them? Anfwcr. The Prophet anfwers dearely in the name of God , and biddcth the Church cake no thought of their rage : for he that had dcftroycd thercote, would deftroy the remnant! thcGodofglorie that Querthrew the maine armie, would alfo rcftraine the remnant. The Church bath no more adoc but to depend vpon tlie God of armies , and he rhall fight for her. Nowycfcehow clearely and eafily this matter ap- plycth it felfe: Ye know how it is common in the mouthcs of all men, that this fleete which is pcriflied , is counted to hauc come onely to haue fcoured the waters , and to hauc cipicd the forces of the Quccnc of England;there is a grea- ter armie coming, the fecond aflault ftiall be made with greater courage, and fhall haue a better fucceflc.This is the comon obie(5tion, & vpon this the wcake ones of j Church may aske: Who (hall reftraine this remnant? and who (hall oppofe vnto this fecond aflault ? The Prophet anfwe- reth, the God of heauen (hall rcf^raine the fecond a(rault; Themightie God of this Ifle who hath (hewed himfclfe wonderfull from time to time in this countrcy , howfoeuer we be ingratc, he (hall rcflrainc the fecond as he did the firft : So on our part we haue no more ado , but to hold vs in the fight of God. And this is euco avery great worke to hold vs in his eye : for by bending vp of our eye to him,wc (hall draw downe his mercifull eye to vs:and fo being guar- ded with his eye, and being cnuironcd with his mercifull protedion which isvntovsabrafen wall,ihc encmic (hall neuer prcuaile, aflaile when he plcafeth . And this (hall be done onely by holding vs in the (ight of Gods eye. There- fore fo long as euery one ofyou in particular,and this coun- trcy in gcnerall,is able to hold themfelucs in the fight ofhis eye, heauen and earth and all that is therein , is not able to ouercome thetn . But if thou build vp a parpan wall of thine own making betweene thee and him^then not he one- Ij, but all his creature fhall be fearcfull to thee and ready to deftroy thee. For, vvhcrcforc is it that fomc men arc com- monly Co exceedingly afFraid,but only for want of an iffue? andwchaue this iffuc of trouble onely in the fight of his eye ; So that if ihou keepe God , thou haft euer a furc iflue. O then,the care of a Chriftian (hould be this , to repent and forrow for his finnes paft , to demolifh and caft downe this parpan wall of iniquitie that it grow no more, but that by fobsandfighs, peecebypeeceitmay be dcmoliflicd. No queftion, the more (inncisremooucd,ihemorewcarein the fight of his eye; and the more we fee him , the greater comfort fliall we get all manner of waies; There is no other way to be faued but by tjhis. Thus farrc concerning the fc- cond part of ourdiuifion. Now in the third part which is in the laft two verfes , he Exhortation concludeth with a notable exhort3tion,that feemg the God ^o thankful- of heauen hath dcfcrucd fo well of her, (lie fhould (liew her "^^^* fclfe thankful). The leaft thing that (be can do istopraife the Name of God, yea furely it is the Jeaf^ thing : Therefore he faith, Vow, and per forme your vowes; Vow to teftifie your ihankfulnede: Performc your vowes to teftifie yourobe- dience^nd how readic ye are to feruc fo good a God, By vowes here he vnderftandeth not thcfe foolifh vowes, but the a^ion of praife and tnankfgiuing : for fo oft as the Spirit of God maketb mention of vowes, fo oft he meaneth of Yowes of thankfgiuing; as ye may feeclcarely in this bookle fit , out oft he mirie cUjft andfet my feete vpon the rocks ^ a-^d ordered ^y goings, 3 t^nd he h^h J>Ht in my month a new Cong of praife vnto cffr God: muny /hiill fee tt attd feare , and/ha/J trfffl in the Lord, 4 B/eJfed U the man that mak^th the Lord his truff^ nnd re' gardeth not theprond, nor fitch Oi tnrne ajtde to lies, 5 O Lordmj God , thm hafi made thy rvondetfuH works fo mxny^ then none can count in order to thee , thy thoughts toward vs : I would declare and (peal^ of them , hut they are moethen 1 amabletoexpreffe, 6 Sacrifiee and ofering thou dtdfl not deftre: (for mine ^ares kafithau prepared) burnt ojfertng andjmne offering haft thou not required, ' 7 Then fold I , Loe, lam come, for in theroUe ofththooke tt is yrrittenofme, 8 7 dejired to do thy good wilflmy God: yea thy law is with' in mine heart, p 1 haae declared thy right eoufnejfe in the great Congr^ga^ tion: Loe J w$fl not refraite my lipSyO Lord, thou knowe ft, I o / haue not hid thy right eoufnejfe -within my heart , hut Ihaue declaredthy truth and thy faluation : I haue not concea- led thy mercie and thy truth fromthegre<^t Congregation* II Withdraw not thy tender rrterciefrom me, O Lord : let fhy mercie and thy truth alwayprefcrueme. 11 Ttr ' 1 2 F Hope, cncy carieih vs to dcfpaire, and to lay violent hands on our feiucs. So hopcliueth by patience, and patience by hope. Now the matter of patience is trouble vpon trouble. Affll- <5lionengendrethpatienceCfaiththeApo{Ue,)Rom.5.Fora bed ofeafe is not a matter of patience , a profperous courfc is not a matter to alTay our hope : fo trouble vpon trouble, is the matter & exercife of patience ; long putting off & de- lay of things hoped for,is f exercife of true patience,Now^ of this dedu6lion Igather one propofition: That is a fure, OcxSlrinc. conftant & Chriftian hope, which being exercifed by trou- ble vpon trouble , by long proceflc and delay of time , yet remaineth conftant.Who eucr is indued with fuch an hope, he may wait on ftill, he hath a fure and conrtant hope ; But fo is this hope whereof we fpeake , the hope of the gaine. Therefore he had a Chnftian and fure hope. For his trou- bles, y c heard them the other day : he was purfued by the treafonofhisfonne, backbitedbyhisfcruants; ycthcabi- deth patiently. Indeed fometime he burftcth forth through impatience,but in an inflant he took vp himfelfc; & to tefti- fie his long putting off and delay ,he fayth herejn waiting I vvaitedT hen I fay,ye haue it prooued,that Damd had a fure, firme, and conftant hope. The furer that an anchor is, and the more deepe it is fixed/it will be the worfe to plucke vp. Lee the ftorme rage as it pleafeth, continue as it wil,the an- chor that is deeply fixed wil hardly be plukt vp.The anchor of out foulc(faytb the Apoftle)is Hope ; Therfore the more fure & deeply it is fixed, it wil be the worfe to pull vp. Our whole ftudy, diligence & care (hould be,to fee,when & in what place wc fliould caft this anchor of hope, Caft wcour Y a anchoij Hope and mourning may ftand together. 524 THE XIIII. SERMUi^. choron any man , the ftorme fliall not rife Co foonc^ but it (liali vnloofe. CaA wc it vpon any creature , it can be no furcr then the creature it felfc : Therforc when the ftorme comech, it will rife vp. Infumme.caft we it any where bc- Jowvnderthecloudcs, it muft vnloofe in time of ftorme; Then this anchor difFcrs from other anchors , it muft en- ter within the veile,and reach in in SanElafanSiorum.li muft take hold on Chrift fitting at the right hand of his Father. There is no fure ground for our anchor,except it enter with- in the vcile. And ifwcobtaineaccefle that we enter with- in the vcile, there is no ftorme nor continuance of ftorme, ('blow as it picafcth J]^ wil raife it vp, & confequently caufe vs to make fliipwrackeofour foules.The Lord of his mercy grant vnto euery one of vs, vndcrftanding that we may caft the Anchor of our hope aright. As for the fecond thing, concerning the exercife where- in he was cxercifed enduring his wayting on , hcnoteth in the end of the veifc, that he was imployed in crying;and in the laft Pfalme, he wasbufied in praying, fighing and fob- bing, enduring J- time of his long wayting.This was his ex- ercife. And if this exerci fe bad not c6tinued,it had not bene pofTible that hispatience (bould haue continucd.By this ex- ercife he entertaineth patience, and by patience he enter- taineth hope. Foras to this fighing and mourning, it is no waies contrary to the nature of hope, no more then ioy is; for this mourning and fighing rifeth of the long delay, and abfence of the thmg hoped for;as on the other part, the ioy rifeth of the approching and drawing neere in our ex- pe6iations of the thing hoped for. So this fighing, crying, and praying was his cxercife,and they are the onely meanes to purciiarc ftrength, to Rand and continue in hope. As touching the third thing,ye heare what end & iflue this long waiting of his tookc, to wit; a profperous and a happy end. The Lord cnclined his eare to him, and not onely en- clinedhehiseare, but granted him his hearts defire. Vp- pon this ground I matkc one or two things,and fo I fliall go forward. The inc. Aim. ^nivmurs. 325 The firft thing I would haue you to Iearne,is this ; learnc ofD4«/^, yourkindcofexercifc in extremity of troubles: Learne of Z)^W the right meanes whereby ye may enter- rainepatience in greateft calamity. The meancs that he fet- tcth downc hcre,are crying,fighing,lamenting and praying vntoGo3 : and in other parts of the Pfalme headdcthalfo many other meanesjthoughthefc be fpeciall. And if thou wouldcrt do well in thefe great agonies , thou, flialt call to memory, the examples ofthe feruants ofGod , whohauc paflcd the like Hraites. If thou do well, thou fhaltcallto me- mory the tcftiraonies of the fauour ofGod , fhewedtothy feifc,ifthou haft felt any m thy life paft:Ifthou do wel,thou Aialt call to memory , tha: the decree of the Lords election is vnchangcable; call to memory that his pow er is omnipo- tent ; call to memory the fingular workcs of the Lord to- ward his Elcc^. Let this be thine exercife in trouble. If this way thou be direv!Jlcd,thoumayn be affured, thou (halt ob- ceyne that ifluc&end that D^«/^^did.Thus for ^firftleflbn. The fccond thing Lmarke here,is this; I fee here, that the Howtokeow Lord, though he put off and delay the effecl of his prayer, when Gcd and grantethnothis defire atthefirft, yethe hearethhiro. ^^^^^^^^^^ I (hall giuc you a ccrtaine argument , \vhcrcby thou may ft Jjj"^^'^ ^ know that the Lord heareth,- although he delay theeflfed^ gTaQt°t}^not of thy prayers. Continueft thou in prayer? haft thou this loftamly our ftrengthgiuentheetoperfeuerin fuitingany thing ? Thou ^uitc. mayft be affured he hearetb : for this is an argument that he hcareth thee, for naturally our impatiency carieth vs to de- rperation:Ourluftisfogreat,fpfcially in fpirituall troubles, that we cannot continue in fuiting ; When thou therefore continueft in fuiting, thou mayeft be furc that this ftrength is furni/hed of God, and cometh from heauen. If thou haue ftvengthjhe lerteth thee fee f he heareth thy prayer, though he delay the effect and force thereof, yet pray continually. This doiflrine is fo neceflary for the troubled conlcience, ihatlthinkeitis the mcetcft bridle in the Scripture tore- ftrainc our impatiencie ; It is the meeteft bit to hold vs in continuall exercife of patience. For if the heart vndcrftand, Y 3 that raoce. Nctc. 320 inn Aim. ^IiJtvMUiN. Note ^^^^ ^^^ ^^^^ ^^^^ reic6lcd our prayer altogether, it is not poffiblc to continue in prayer : Co when vve know that the Lord heareth vs, fupppfe he delay, let vs dcfire patience to abide his good will. Conftaot ^^^ ^^^^^ i^^ing that I markc is this, his crying and wee- mourning in P^"g obteineth a profperous iflTue: for by his long crying he trouble,af. is drawn out of a terrible pit,by his long crying he is drawn furcsccr- outofthemyre and decpeclay. There is no pit fodeepe, « "A^^^*"^' take it as thou wilt , that can fiay the eare of the euerliuing God. There is no diftancecfplace, nor thicknciTe of impe- diments that can ftay the voyce of any fupplianr. Be the pit neuer fo dcepc,wilc thou cry truly,thou ftiait be heard. And it is as true on the other fide, whofoeuercryctb and fhovv- teth, if his pic were neuer fo deepe,be is not drowned: haft thou this liberty to cry, in crying thou rifei!,the more thou continued, the nearer is dcIiuery.Therefore onely he is in a mifcrable eft3te,who being chrowne downe in adcepe and horrible pit, knoweth not, notwichftanding that he is there, nor feeleth not his mifery. For as long as we hauc the knowledge and fome feeling of our mifery, be the pit as vgly as itwill, we are in danger,but not loft; but where knowledge & feeling is away,there we are drownedj there is not one of vs all but fo long as we arc here, wc arc in one pit or other. The pit of iniquity circlethvsfo long as wc are here, there is no meanes to be deliuercd but by feeling our mifery : for feeling makerh vs to cry, and by crying we are heard. Thus much for the Prophets firft experience. Vpon this in the third verfe he taketh occafion to praifc God by reafon of this his fingular experience , which gaue him the matter & argumenr of a new fongjThis fong is cal- led anew fong, by reafon of thencwoccafiqnofthenew deliuery, which occafioneth to him. the matter of new praife. In the end ofthc verfe,he fetteth downe two fpcciall vfes ofthis praife whereunto it tendeth. The firft vfe is, it ten- deth to ftirre vp the Church to follow his example in pray - fing God.Thc fecond vfe of it tendeth to the edification of cuery THE XIIII. SERMON. 327 cucry member of the Church in the feare and worfliipping of God. Of this verfe I gather (hortly two IcflbnSjand fo 1 flialJ go forward. The firlt , who is it that putteth this fong of praife in our L^ffoo^ mouth, whomakethvs tofingtbisncw fong in our heart? onelyGcd putteth the fong of praife in our mouth, and maketh vs to flng this new fong in our heart; for by nature none h%t h know ledge to praife him,nor will praife him.Thc way and manner how to praife him is, by a tafie and feehng of his fweetncfle. It is not pofTible that the heart can praife him, except it haue a tafte thereof. Allthebenefitesof the Lord whether they be fpirituall or temporall, (hould be as many occafions of praife; but this filence is an argument of thehardneffeof ourheait : forfurely, if we were touched with a feeling of this fweetneflc, we would burft forth in praife; but our flothfulnefle fliewcth the hardneflc ©four heart. And where this foule death continueth,:here is no rc- concihation with God. The fecond thing that I marke , is vpon the end of this Lcflbn. verfe. It is not enough to praife God thy fclfe; it is not c- nough to thanke him in thine owne heart : Euc if thoM be a true member of the Church, thou mutt propofe this benefit to the Church: for benefices are notgiuen as particular pri- uiledges to particular perfons : but as publicke teflimonies ofthefauourofGod towards his Church. Therefore eue- ry benefit tliould be propofed to the Church , that the Church may haue occafion to praife God in ir. Now vpon this third verfe,he burfteth forth into ^bac notable fentencc which we haue in the fourth vevCcBIejfedi^ the man thatmA" keth the Lordhis trnl^ y and regardeth -/Jot thepronde. Surely, that man is exceedingly bleficd, who is not caried with the example ofthe proud and vaine in the earth:for why? by na- ture there is neuer a one of vs, but we are allproud & vaine. Secondly, how forcible euill example is, all rhen by ex- perience know. Thirdly, we know the multitude accoun- tcth common cuftome and example for law. Therefore of neccffitic , that man muft be exceedinglic bicffed , Y 4 that WKytlic Lorddclay- cih CO hclpc hisScruani!. jiS THE XIIIL SERMON. that in fuch a fight of euill examples , putteth his tiud in God: Surely, thefe few. in number that depend vpon God , if they be compared with the reft of the world, of all men of the earth they will be counted nioft mifera* blc and vnhappy; andastheApoftlefayth, they were the offcourings and fweepings of the world. For as long as they are here beneath in the kingdome of patience, their life is hid with Chrift, and will not appcarc vntill the Lord appcarc , to be maruellous in his Saints, 2. Thcf. 1 . At the which time their bodies flialifliincsis the Sunnc, and their foulcs fliall fhine as the Angels, In hope ofthis eftate, the poore members of the Church repofein the prefent pere- grination. There arc herctwowaicsfetdowne;Thercisa broad and an open way, wherein rhe proud and vaine men of the earth walke. There is a narrow and aftrait way, wherein the fimple and they that depend on God walke.In- decd the broad way is large, eafieandplcafant, there is no throng nor trouble in ir , as would appeare for a while; but the end of it is ftraitncfle, cuerlafting and terrible firait- ncflfe. On the other fide, the other way is rtrait in the en- try, and many impediments are in that way, yet the end is large and pleafant.and bringeth a ioyfull eternity . I thinkc thatthefoiourner,thatis certaineofa good lodging, may well cndurethe difficulties of the way: And therefore, fee- ing we are certaine of our lodging, & that the way is fliort, let cuery one ftriuc to enter into it, how {Irait fo euer it be, the end is large. The Lord of his mercy worke in euery one ofvs, that we may both know the way, and walke in it till ourliuesend. Thelaft thing thatlmarke vpon this experience: ye fee two ends why the Lord dclaycth to helpehis feruants.The firft and fpeciall end is, that he may be the more glorified , the more that he difFerreth:The fccond end is,that thefe ha/ fty men that will not abide the Icafure of the Lord,may fee themfcluesdifappointed, when they fee the feruants ofthc the Lord fo mightily deliuercd. For there is not onc^- mong(^ a thoufand, that in patience will wait vpon the dc- It- THE XITIL SERMON. 32^ liucrance of ihc Lord,bur runne to this or thofc mcancs,vn- tovnlawfullmeanes, andeucrfecke hclpcfor thcprcfcnt, f?^ ^V^J**" although it be with the hurt oFconfcience. And ihcfc vn- Jjo^^^j^^l*^* lawful! forts of dcliuerics bring euer fliamcin the end: haft. And therefore it is that the Lord dclayeth his deliuc- rance, that partly thefehaftie men may be afliamed , and that his glory might be the greater in the deliucrancc of his owne. In the fife vcrfe the Lord is praifcd from the publikc ex- perience of the Church;for 5' number of his blefilngs which he bcf^oweth, & is to beftow vpon his Church,canot be ex- preflbd. There is no heart able ro conceiue, nor mouth able to expreffe f infinite number of his blcflings. The care hath nor heard(faith the Apottle,) y eye hath not leene,norhath it entred into the heart to coceiue the ten thoufandth pare of the ioy prepared for the children ofGod ; for if this heart of ours were able to coceiue any part of chat ioy,we fliould pofTcfife more of it here then we do. The little fparkes of that ioy and the fccllno thcrcof,haue fuch force in the chil- dren of God, that they carric their hearts out of their bo- dies as ic were , and lift them vp to the veiy heauens ; then how great fhall the full ioy be, I pray you, when the whole fou!c fhall be pofleffed fully ? As for the grcatneflc and ex- cellencie of tfic blefljngs ofCod , the heart of man is no way able to conceiue , or the tongue to cxprcfle. Albeit how euerwcarenot able to conceiue them, leteucryone trauell to make a further and a greater progrefTc in this knowledge: for the more we proficc in this exercife,thc more thankfull may we be to God. Thus much concerning the firft part of the Pfalme. In the fecond part ( I fhall be fhort by Gods grace, ) for this his experience which he hath found,he ofFereth his fcr- uice freely toGod,he ofFereth himfelfcmoft voluntarily; as one who delighted in the law of the Lord ; as one who hath proclaimed his mcrcie and iuftice , and the refl of his vertues in time paft. And he confefleth in the 6. verfe , that this obedience flowed not out of himfelfe, but of the pier- cing 3^o THE Xnil. SERMON, cingofihecareofhis heart. It plcafeth the Lord to pre- pare and open the eares of his heart, that he might obey him; for as to outward facrifice and externall woriliipping, when it is difioyned from the inward fcruiceot the hearr, the Lord hath no liking of it. Therefore it pleafed the Lord topicrcethecareof his heart: And of this it cometh to pafle that he cometh and ofFcrech his feruice willingly, fay- ing : I heare thee crying on me (Lord j m thy bookc. In the firft word of thy bookc,hearken and take heede (6 Dauid,) and here he faith, I am coming. If we follow theliterall meaning of the words, this is the efFc(5l and meaning ; but A myfticall jf wc follow the myrticall fence , there is here a cleare pro- meaning. ^^^^-^^ ^p ^.^^ Mcfliah J For the Apoftle to the Hebrcwes, Chap. lo. 5. bringeth in Chrift Icfus fpeaking thefc fame words of himfclfe , which Dauid here fpeaketh in the 7. 8, and 9, verfes. And for the better vnderftanding of this pro- phecie, the Aportic in that place fctteth downe the circum- Hance of time when he fpake thefc words , to wit: when he came into the world , when he tooke on our nature and was clothed with our flefli, he fpake thele words contained in the 7. 8. and 9, verfes. As to the words , the Apoftle ap- plyeth them otherwife to Chrift then Damd here doth to himfclfe : for in the words which the Apoftle citeth^thcre is a claufe changed : for where Damdfzhh , thou haft pierced mine eare, the Apoftle faith, thou hartgiuenmeabodic. There apj)eareth to be a great diflference here, yet I fay the fcntence remaineth one howfocuer the words differ: And The Prophet jq [^^ y^i, f^g that the fentence is one, this is my reafon. As 1 V ^^^^oring of the eare was a figne of obedience of the fcr- uanttothemaftcr,Exod. 21. fo the taking on of our body and of our flcfh in Chrift, is a perfe<^ fjgnc of his obedience to his Father. And looke how fure a figne of feruice the bo- ring of the eare was to the mafter , as fure a token is the af- fuming of our flcfhjof the obedience of Chrift to his Father. So obedience is fignificd by the onc,and obcdienceis figni- fied by the other ; as for Chrift, he tooke not on this feruilc forme for his ownc caufc 5 but for our caufc, and for vs was his THfc Aim. b tl KMON. 3^1 his earc bored , foule and bodie fuftainingthat full wrath which we fhould haue endui ed eternally: /^nd yer notw ith» ftanding Co vnth^nkfuil are we, that except he bore our care afccr another fortj that is, bore our hearts and (oules as Z^^/^ was, Ad. 1 6. wecanneuer thankc himnorknow him for this benefit. Then the efFe6} and fummc of the Prophecie may be this: Chrift wou'd tclhfic to vs , that he is now by the benefit of the Father become our high Pried, not to offer Icgall facri- ficcs, thebloud of lambs and goats as before; butto offer his o wnc bodie which was the veritic of all other lacrifices, that by this lacrifice our confciencc might be purged . We hauetheaboliOiingofthc oidTeftamentfetdowninthe^. verfe; the eHablifliing ofche new Telhment m the 7, verfc: the oflBce of Chri(i in the 8. verfe. Now as to the Icflbas , I raarke two or three fhorily, and folfhallend. Thefirft leflonrifechoutof thc6. verfe; he faitbinthe6.verfe, it is not the worthincfle ofexternall wordiipping, it is not the worthincflc oflegallfacrifices, that made the prayers of the ancients to be heard : It was not the worthinefre of their ceremonies that made their de- liuerie to be purchafed: It is not the worthinefle of our me- rits and fatisfadiions that maketh our prayers to be heard 5 it is onely the bloud ofthe Lambe that made Dauid to be ^^^lotu heard at that time , arid vs to be heard now,that purchafed his deliuerance then , and our deliuerance now. Accurfed therefore is that religion that mixeth any other m«^its with the merits ofChrift;and double^ccurfed is the religion that derogatechany thing from the honour of this merits; This^ for the firrtletTon. J Thefecond thing that I roarkcisthe endwhy D^^/W/Thecod why prayer is heard, and our prayer is heard : The end is, not to our prayers - abufethe goodneffe of God to the wantonnes ofthe flefh; f ^J'"'^^* not to take occafion ofthe grace ofGod , to pfouokehim the next time to anger ; but the end is , to conftcrate foulc and bodie to his feruice,and to make a pubhke proteftation cucryoneiDhi5ownecaIIing,iobcthankfulIcohim in all time 53* THE XIIII. SERMON, time to come. This is the end wherfore the Lord deliucrcth vs, and hcareth our prayers. Two fortsof I grant there is none of vs but in one mcafure or other wc ibufingthc abufc the grace of God, butthercis anabufing withafigh- gracc otGod jjj^g Qj. fdudaiion ; and there is another with a loofc reine. And whofoeuer abufcth the grace of God with a loofc rcine, he caftcth himfelfe into the hands of God;and who fo caftcth himfelfeofc into the hands of Gpd,at the lart he fliali ncuer come our. So in time let euery one beware to abufc the grace of God this way;but beg a liberty and a renewing ofthe Spirit, that that which is plcafing to hira,may be alfb plealing to vs : and that which is difpleafing to him, may be difpleafing to vs. The laft thing that I marke is this , whereof comcth this willingncfle and free offering of our fclues to the feruice of God? D<«»i^notethitina\vord: Icproccedeth notof ex- ternal! worfhipping, but ofthe boring of the care; except the Lord had prepared the eare of his heart, it was notpof. fible for him to haue brought with him a mind or a will to feruc God. Then this willingncflTe is wrought by the Spirit ofGod, and not onely this willingncflc, but the doing and execution of his will is wrought by the Spirit of God ; For by nature we are hard hearted ; and morevnfit then brute beafts to do the Lords will.And thcrfore whofoeuer would be partaker of the grace ofthe new Teftament, let him looke into himfelfe how farre his will is reformed ; For the more we fubmit our will to the will of God , the more wc are partakers of the grace ofthe new Teftament. So long as wc make the willofmanaruleto our will, we tcfii- fie that wc hauenottafledof the grace of the newTefta- ment : Onely then are we partakers ofthe grace ofthe new Tcftamcnt when the Spirit of grace boweth our will, and makcth it to obey in fbme part the will of God.For I meanc not that our whole will can obey the will of God •• It is not pofTible fo long as we are here, that we can runneoneway: if the affe^ions could runne one way, and bend themfelucs wholly to God, inamanerwefhouldpoflcflc lifccicrnall in THE XIIII. SERMON. 533 in this life. Butfo long as we arc here, we are compafled with two wils/rom the which proccedeth two forts ofmo. tions ; afFe6lion$ and cogitations : In this battell the regc* neratemaiicontinuethtothc end. I require not apcrfedi- on of the will, or a perfcdlion of the heart; but I dcfire a de- light in the law and in the loue of God : a will to loue, and a preafing more and more to fubdue our will to the loue of God. Where this refitting is, the battell is;and where a bat- Note. tell continueth,there is a true Chriftian,who at the laft (hall get the vidtoric. Refift thy wicked will , refift the motions thereof, refift the cogitations thereof, and forrow for the adions thereof: ifthou refift the motions and cogitations ihereofjthou art in good eftate.It is onely the confcnting to the actions and performance thereof that makcth thee guiltie before God.Suppofc thou haft cuill cogitations & Euil thoughts motions,yetiffo be thou refift them, thou art not guiltie n^*k^^5"ot before God.But if thou confcnt and performe the appetites ^j^^j ' of finne, the a^ion will bring guiltinefle, and guiltmes will banifti light; and light being banilhcd , God is baniflied. The obedience of finne banifheth a good will , and placeth in ftead thereof an euill will : (6 the pcrfc(5lion of a Chri- fiian in this life ftandeth in refifting : To trie night and day that thou confcnt not to the anions of thy wicked Will. O then /it is a matter of great confequence to fubdue & tame that great idoll of cuill will. Wc may fpeakeofitas we pleafc , and fay , that we are able to do it, but of all the works of the earth it is the greateft : for fuch is the ftub- bornneffe of our will, that it will do nothing bur what it likethitfelfe. Well, theperfe(5lionof aChril'ian ftan- deth in ftriuing; wemuft either ftriuc, or wc (ball not be crowned. Therefore let euery one beg of God , that be would Contluflofl. wotkc by his Spirit in this life, that he may refift the moti- ons and cogitations of his heart;that he would arme him a- gainft the enticements thereof; that refifting here we may decrowned hereafter. In the laft part of the Pfal. he retur- . ncth J34 THE XIIIL SERMON, ncth to prayer; and as he had found the mcrcifijll deli- uerie of God in time paft, fo he dcfireth that the Lord would continue the fame mcrcie toward him in time to come , and vndertakc his protedion againft the troubles that were to cnfue as well as he had done againft the trou- bles paft. In this part he lettcth vs fee this IciTon , which ifit were well learned,might ft and vs in great ftcad the whole courfe LcffoD. ©four life: to wit, That the whole life of man in this earth (as loh faith ) is a continuall tcntation , and the end of one mifcrie is but an entrie to a greater : fo that our whole ex- crcile (hould be to praife God for fauours paft, and to pray to God for times to come ; that in prayfing and prayer our life being continually fpent , we might holdChrift lefus, who in life and death is exceeding aduantagc. To whom with the Father and the holy Spirit, be all ho- nour and praife, world without end. So be h. THE H D THE FI FTEENT SERMON, VPONTHE SECON CHAPTER OF THE SECOND EpiftlecoTimothie, beginning at the 22, vcrfe; preached the ninth of Noucm- bcr, 1 58^. at the which time the Earlc Botbwell made his publike re- pentance in the Church ofEdinborough. 2 2 Tlee alfo from the Ittfis of youth , and folloiRi> after rig hte^ atifneffe^ftithjopie a»d peace ywith them that call on the Lord with pure heart. 23 Andptit awaj foolijh and vnlearne'd qnefiions , knowing that they ingenderftrtfe, 24 "Bfit theferuant of the Lordmufi notjfrine : hut mufl be gentle toward ad men, apt to teach , fnfering the euiHmen-^atu entlj, 2 5 InpruCiing t hem with mee^eneffe that are contrary min^ ded , proouing if God at any time will giue them repentance ^ that they may know the truth. 16 And that they may come to amendment eut of the fnare of the diuell, which are taken of him at hU nilL N thcfe two Epiftlcs which the Apoflle dire6^eth vnto his DiCdple Timothie , he taketh a very great care to informe Timo- thie , that he may behaue himfelfc accor- dingly in all his proceedings; that he might behaue himfelfc as well in his ownc pcrfon, as in his office towards others bcfide: Inbisowne perfon, inrcfpe(^hcwas ayongman, yonginyeares , aU though i%6\ THE XV. SERMON, chough no other way yong: neither yong in knowledge nor in nianncrs,but fomcwhat yong in ycarcs. In rc/pc(5l of hisyouth,ancioftheimperfe(ftions thataccompanie youth: In rcfped of the continuall follie whcrcunto youth Is drawne, he biddeth him firft remember, that he take heedc to his youth : that he be not caricd with thofe vices , with thofc affedions and lufts that v(c violently to carry yong men away. A$ towards others,he willeihhim to haue a difcretion & forefight of their eftate,to difcernc the perfbns with whom he hath to do;And firtt of all that he confider,whether thefc perfons be friends or aducrfaries, whether they be of one familie with himfclfc in the familieoffaith, orotherwifc ftrangers as yet and aduerfaries to this faith. If they be friends and of the family of faith, as he is , he willeth him to keepeGharitie,to kecpe peace in Chrift lefus and vniiy with them .• that as he keepcth his faith to God , fo he may keepe vnity in loue and peace with them. If againe thofe men be not of the family offaith,but aduerfaries to this faith; they are either obftinate with knowledge, or elfe ignorant,and obftinate with ignorance. Obilinate with knowledge , fuch as are heretickes : Apo- ftates that had knowledge, and haue loft it. In cafethefe men be heretickes, he teacheth in the Epiftle to Titttj how he (hould behaue himfelfe toward them. If they be Apo- ftates, he teacheth in the pcrfon o^Hymemwznd T^hilettu^ how he (hould behaue himfelfe toward them ; to wit, he (hould firft trauell to winne them , if it be poflible : And if thy trauell fucccedeth not, that thou get no gaines at their hands this way, then he willeth Timothie and the Paftors in 7V>w, to go another way to worke; to proclaime their names; yea at the laft to giuc their flefti (as he fpeaketh ) to thcdiuell , that their foulemay be fafe, ifitbcpofliblein the day of the Lord: To proclaime their names, and make their names manifeft to the people , that the peo- ple may be warie of fuch perfons, and fcare to fall into fuch offences. If inn ^Y. DCAiYiv^iN. 33y Ifthcpcrfonsagaine be ignorant, they are either igno- rant with /in)plicity,or ignorant with a wilful fiubbornncs. In both chefc cafes he informcth his Difciple. If they be ig- norant with fimplicity, he recomroendeth vnto the teacher three vertues, meeknefle, gentlenefle, and patience ."Pati- ence not of their euili , nor of their vices ; but patience to- ward their perfons,fufFering them to come and heare. And fuppofe thou fuffer him to come & heare,yet he willcth theie notvo fuffer his vices , hev\illeih thee notto conceale his vices, nor yet to flatter his vices. But this is his meaning; rcproue his vices,aducrtife him of his faults 5 And in thine admonition do the thing that lycth in tbec, that he who is admoniilied , maypcrceiue that the admonition floweth from loue ; and that we feckc nothing lefTe then his (Lame andioflTe; and nothing more then hisweale and honour. This ought to be the behauiour of thofe wh© haue to do with fimple ignorants;for ifit were fo that any man would beare with vices or iniquities that he knoweth to be in any perfon; it were the ready way , notonely tolofc thepcr- fonwith whom he beareth, but to lofc himfelfealfo, ia concealing that part of his office and duty which is cnioy- ned to him. And therefore it is not fucha patience that is required in the Paftor or Minifter,that he fuffers his vices, or conceale the pcrfons vices ; but onely this kinde ofmo- derate,nieeke and good behauiour is required in him , that in his reproofe he may let the perfon fee, fo far as in him ly- eth , that he defireth nothing Icffc then his ftiame, and no- thing more then his amendment. In cafe agaihe , the perfon be ignorant and wilfullwith ignorance ; as there are many that arc obflinate in igno- rance , in fuch fort that the perfon of thePaftor is troubled and wearied with continual! admonition and reproofe,and maketh no (peed at his hands; in fuch fort that at laft the Paftor himfelfe, through the long trauell that he hach iaken,conceiuethadefpaireoftherecoucry of that perfon: ThcApof^le in this place admoniflieth the Paftor notto faint, nor to conceiueby hislong trauels ade/paire, but Z though 338 THE XV. SERMON, though he rcmaine ftubborne, yet to abide vpon him, pro- nouncc the thrcatnings and promifesofGod indifferently, to tary vpon him at lift and leafure, why ? Bccaufe the gift of repentance which turnetb the heart of man, is not in his owne hand,nor is it in the hands ofthe Paftor to giue ir;but the gift of rcpentance,which turneth the heart ofman , is in the hands ofGod; and God will bcftow this gift at fuch time as he pleafcth,& not at that time when the Paftor plea- feth. In like manner the gift of repentance is notvihbly wrought, it is not a corporall gift , that it may be rceciucd by the Paftor at the hrft hand when it is giuen and wrought in the heart ofman: Butitisafpirituallgifc , and inuifibly wrought in the foule ofman. And oft times it is wrought then,when the Paftor Icaft thinketh, and that by the migh- ty and gracious prouidence of our God. Therefore feeing itfallethoutfo oft times, that the Lord will beftow this gift when the Paftor Icatt thinketh, hewilleth the Paftor albeit the man be ftubbornc , not to defpaire. And when the Lord ftiall giue him the gift of repentance , there is do queftion.but many commodities (hall accompany this gift, which commodities are fette downe in the cod of this Chapter. By this gift, firft he fliall be delyuered from the fnarc of iheDiueJl, in the which he was holdencaptiuetodohim fcruicc. By this gift,fecondly , hcfhall come to knowledge; not only to the knowledge ofGod in Chnft, but ofhimfelfe «k his own mifery.Thirdly by this gift of repentance, where, his foule was fick &difcafedbefore,hisconfcience terrified and exceedingly aftonted;that foule by theenioyingofthis gift, (hall be reftored to health , hefliallcometo amende- ment, andtoa wholforoe difpofttionofhcart, minde and confcience . This I take to be the fumme of all that I haue read. The matter is large and the heads arc many that might be handled vpon this text .• Butlpurpofe nottoinfift me- ueryhcad, but to content mconely with fuch points as arcmoft neccflary for pur edification and inftru(5lion.Thcr- forc THE XV. SERMON. 559 forc,T fcle& out of thf? wholc,two points to fpcak of by the grace of God at this time, as his Spirit (hall allift me for ^ he prcfeiir. The two points that I am to ipeakc of, *rc ^^^^^ • ^^ i*^' , Thefirft point,the firft vcrfe that I hauere3d,thefirl^paftof j^j of id this* it, giueth manifeli occafion to it : to wit,what is the firft & Sermoo. chicfe thing from which yong men (hoiild flec.Thefccond pointjthe lart verfe faue one of this text giueth occafi5 to k, and the end of that vcrfe; and ins this, What isthechiefc and principal! thing that yong men (hould follow and purfue. The chiefe and principall thing that yong men fhould flee, euery youth in the world, isthelufts and affecflionsof themindewhereunto youth is inclined, he Qiould//(ftf^f7W thclnfts ofhi^yoHth ; not fo much from the lufts of any other What i$ the riiansyouth,or another perfonsyouth,as from the luHs that '^'c^cihmg are in himlelfe, and the lufts that his yong yeares bring wkh men^ftoufd them. And as he fhould flee from the luflsof his owne flee, youth , fo the chiefe thing that he fliould follow,fceke and purfue, is the gift of repentance^ amendementofhfe, con- uerfion vntoGod, takingvp ofa new courfe, a gift which is as farre out of his hands and from him by nature, as the lurts of his youth are ncare him by nature. And therefore he (hould be fo much the more diligent and earneft in beg- gmg this gift , the nearer he knoweth thefe lufls to be to him , and the further he knoweth this gift to be from him by nature. Ofthefe two points, as the Lordfliallafliftmc by his holy Spirit, 1 thinke to fpeake at this time. And firft concerning the lufls of youth, I vnderfland by What is them, whatfoeuer motions, raging flames, or vicious afFcc- j"^*"' ^V ^^f^ tionSjOrwhatfoeuereuill inclinations a yong man isaddic- ""'^''y*'"^ ted to , from all thefe lufts and enticements youth ought to flee; as there is novice vnderthe Sunne, vnto the which youth is not too much fubied^.For our corruption fo long as w»e Hue in this world is neuer idle ^ but in what age that c-. uerwebe auid, Pfal 5 1 .as if he had offended none in the world but God onely; he cur- nethtothe maieftieoftheliuingGod , and faith, ^gawfi thee ^againfl thee onely haue Ifinmdy and done emll m thy fight. Now there is no doubt but he had offended againft the man whom he flue, againft the wife ofthc man whom he had defiled. Yet as if he had oflfended no creature, he addrcffeth him to God,and craucth pardon and mercy for his finne&of him onely. So THE XV. SERMON. (^-49 So this is the true repentance, where men and Wtffrtch although they hauc offended the creatures , yet they run t6 God onely to feekc remifTion. And indeed this is the right way: for why Pit is onely God that canforgiuc themiheir fianes, although they hauc offended men & women : there is no man nor woman that is able to purge their confcicnce, to take away the guiltineffe of (inne in their confcience.It is onely God, v\'ho by the verrueof the bloud of his Son doth purgetheconfcicncerThereforetheyaddrcflethemtoGod onely. Properly alio it is him whom they haue offended,for as for men and women they may efcape their eies : but it is not poffible thatthey can efcape the all-feeing eye of God, who feeth the fins of the heart as well as the fins of the bo- dy. Therefore in refped^ of his all-feeing eye, icbccomcth them fpecially to hauc recourfe to him, & to addreile them to him ondy.This is called the godly forrow. In this part ye haue onely this to beware of, for the di- Acauttonio ikH is euer ready at thine handcand this caution is not onely oeoblerucd Bcccflarie for an hard wilfull heart, but if men and women ^"'^»sp«tor throughthc wcightineffe ofthcir finnes conceiue ouerdeep ^'^l'^"^**"^^' forrow in their hearts , in this cafe they would be helped. For I fay,at that time the diuel is prefent,and Co foon^c as he ptrceiueth thee beaten downe with the con(idcrati<^ of x thine owne Cms , that thou aft as it were prefently in the pit of hell, thert he is bulie to make thee to doubt^to make thee CO defpaire, and to make thee to thinkc chat thy finncs arc fo rnahy,fo vglie and fo great, that the Lord wil neuer forgiue them; and cafteth in this or chatftay beforeihee, to terrifie thee that thou come not to fceke grace at ^ throniejof grlace. Thcrforc men fliould in this point takcheed to thdmfeloes, they fiiould remit their cogitation, & not hold it euer fixed vpon the confidcration of the vglineffe of their iinncs and weightincflfc ofthcir iniquities; but thou oughtft to remit theCS cogitaoions fometinie , to take thee to the confidcra- tiondf the mercy ofGod,t6 hoifc it vp to the confideration 6>f the gtcatgoodnes of God, to'the infinite ftorcofmcrcy - which he hath promifcd to penitent finners in Chriil Icfus. n^ So 3J^ THE XV. SERMON. So when thou artcaftdownc, and the diucll would draw ibee to defperarion , withdraw rather thine heart to the co- fidcraHon of the riches of the mercie ofGod : And whatfoi- cuer thou thinkc of thy felfe, (and the more abiedl, fo ihou end in humilitie, and notindcfpcration, it is the better^ thinkc nothing of God but more then excellcnc, and of his mercy as a thing that paflTeth all his works, an infinite thin No ; of all the deedcs chat euer he did , it is counted in all ages,the moft notable and honorable dcedc.SoJct noc the diucll deceiuc men in this poynt. As to the kindc of re- pentance which proceedeth ofdcfperation , it is nothing worth , it turncth not the heart nor the minde ; but tiiis rc- peirance whJch turneth the hearts ofmcn , proceedeth of the Spirit of Chrift; So, it is the Spirit of Chrirt that isthc vvoi kcr of this true dolor and conucrfion. As to the inftruments which he vfeih in working of it, they arc two: Firft, the Law: next theGofpeil. Hemuft firft bring in the Law, to bring vs to the acknowledging of our (inne : For, except the Law did threaten vs', we would Deucrcometothe knowledge of our (innes. Then next, he bringetb in the GofpeJl , the promifcs of mercy and grace freely offered in Chrili and through Chrift, to all them that beleeue. SotheGofpeilcomethin the fecond roome. By the Gofpel he worketh faith,& after he haih wrought faith, he draweth out exhortations out of the Law and out of the Gofpell, that according to the Law wemay conformeour Jiucs,and obey the fame in all time to come.So,the Law and the Gofpell are the means, whereby repentance is wrought in the foule of man; exhortations out of the Law and Gof- pell, are themeanes whereby a good life and conucrfation is continued among men. Astothe Author,hcletteth vs fee that this gift grovy- cth not in our ownc breads, nor it proceedeth not of our felues, nor from any creature in heauen or earth , but from* God onely : it is the gift ofGod , giuen freely for Chrift le- fus his fake.For ye may confidcr with your rcIue$,andlookc how impoflfible it w as to make our felues the fonnes ofmen; far more impoflible it is forvstomakeour felues the fons of God. And by repentance we are made the children of God, companions to the Angels, and fonnes of light. So, that the fecond creation which is wrought in vs by the Spi- rit ©frcpcntancc, is a fatrc more great and excellent workc, then THE XV, SERMON. jjj then cur firft creation in this world. In this pare of repentance, whereby we are affurcd ofAciutionto the mercy of God, as there is a caution in the other part to |^^^^^^ ^'^^^^^ be oblcrued, fo there is a caution here to be taken heed of; otrepcnuocc for our nature is fo wicked and corrupt,that it cannot hold it felfe within bounds,nor containe it fclfc in any mediocri- ty. But as when we findc the fire ofGods wrath in any me- fure kindled for finne, we would lookc backe to defperari- on; Soifiheconfcience be acquainted long with theioy, with the tarte of his mercy and of his pcace,ihe diuell in thi5 world deceiueth vs,and draweth vs toprefumption.Thcrc- fore as before, being caft dow ne with the consideration of chine owne (innes,to cfchue defperation,thou withdrawcll thy confideration to the mercy of God ; So now,to cfchue prefumptionjthou muft caft backe thy thoughts to the con- fideration of thy fclfc, of thine owne (innes and iniquities, and lookc what thou wali bcforcthou waft called to repen- tance. This is the way to hold thee low and humble,and to diftinguifh grace from nature. Ascothelbrts of repentance: Oftrue repentance there Xwo forts of arc two forts; an ordinary repentance, wherein euery repentance. Chriftian is bound to walke all the dayes of his life : and an extraordinary and a fpeciall repentance. The ordina- ry repentance is this , when any man after he is called to the participation of grace , falleth into fome fpeciall finne, the rifing from that fin I call a fpecial repentance,as^^^/^x rifing.. In this ordinary repentance we are comman- ded all to walke: the fpeciall repentance fhould waken ihem,thatarefallcn into one fpeciall vice or other. From thcestraordinary, wefliouIdbefcechtheLordcopreferue vs. Alwaye«, if we fall, the Lord waken vs. Nowyehauc heard the parts of repentance, according to the order and diuifion which I hauc layd. There is nothing farther to be fpokcn ofthis head, except ConclufioD, onelythis; We ought to praife and ihankeGod for the vidorythatwc haue gotten ouer our felues through him: Wc haue to confidcr and fee, how farre we are bound vnto Aa 2 him, 35<5 THE XV. SERMON. him, thai he (liould hauc had fuch a fpcciall regard vnto v$ vile finners, chac he hach poured out (^rcames, heapes and conduits of his mercy among vs; which he hath denied to others, who in the judgement of the world, were in a bet- ter cafe then we. Theconfiderationof this, no doubt, will raife a thankcfulnefle in vs, and mouc vs to confider, how farrewc are bound to fo gracious a God. As for the gift ic fclfe , feeing it is not in vs , we ought eucr to be inftant in fecking of it. Therefore 1 recommend this repentance to be foughcof cuery one of you. And ere we go further let v$ pray for it, both to our felues and others. Then remember the things that hauc bene fpoken. What isthe ch'.efcthingthatyongmen fhouldflie, to wit, the Jurts of the flerh:& what is the chiefc thing that they iliould follow and (iri6tly purfuc, the gift of repentance. There- fore from your hearts feeke this gift. And ere we go for- ward to the reft of our a^ion, let vs pray for it , and pray that this matter may haue a good ifTje and fucceede welLSc that for the righteous merits of Chnft. To whom with the Father and the holy Ghoft be all honour, praife and gloric . both now and euer. The Sermon being ended , the Mtni^er direUeth hiffpeach /# the ^fiditory ajfemifiedfor the timet in effeB as foUoweth^ IT is not vnknowne to you all(welbeloued in Chrift lefus) how many means and fi'ndry waye$,the Lord hath to vva- kcn a lleeping confciencc , to bring men to the con- fcflioii of their (jnnes, and to make them to feeke grace and mercy at his hands. And as he lackcth noliore ofinflru- nients and meanes, fo it hath pleafcij him of his mercy,ro the faluationof his foulc who is penitent , and to your good example who heare, to worke this motion in the heart of this noble man: in fuch fort that he is content from his hart, vpon his knees to acknowledge and confefTc ihofc finncs whereby he hath offended the maieftypf God,and giuen c- uill example to the mcancrt and poorcft of you. And to let you THE XV. SERMON. 557 you vndcTftand that this confcfTIon is willing and from his heart. It IS true, and none ofyou can pretend ignorance of it, that by the liberty of the Ad^csof our Church and cu- ftomcrecciued , it had bene law full for him , according 10 theorder,inhi$ ownc Church to hauc made iaiisfadJion: vet, fuch is the willmgneirc of his owne heart, that for tlic bectcrfatisfadlionof you that arc indwcllcrs in this City, he is content in this chicte part and Church of the country, and in tliat fame place , where he ladfhcd innocent blood, to repairethefanic , and in theprefence ofyou all to fcckc mercy at the God ofheauen. The Lord hath put this moti- on in his heart, and that not fuddcnly nor of latei but he in- formed our brother IxmesGibjon , a longtime before his Maiefties departure out of this country , and deflred him to come and llicw vnto vs,^he was willing to make fatisfafli- tion to the Church , not onely for his murther and blood- shed, but for taking the name of God in vainejand for cue- ry thing wherein he hath abufed himrcUc; and tor all his of- fcnhue & radi rpeeches;&generally,forciJcry thing,whcrin he hath offended the leafi ofyou. Which if we had vnder- llood , we had made more hai^c to require jhe praC^ife of itfooner. Al wales we hauc euery oneof vs to thankc God, that he hath fo moued his heart, and to befeech ofthc Lord that it may be from his hart,&: that he may declare the cflFedls of it in all time to come, rhercfore fmy LordJ ye hauc no further ado but fall on youi knee5,& craue ofGod mercy and pardon for your finnes whereby ye hauc ofFco« ded hira. The Lord of his mercy grant it you, THE WORDS WHICH THEEARLE "BothucQt &c. fttered, being vp- ponhis knees : / iffiotdd to God^ that I could mike fuch a Repentance as my heart defireth : and I defireyou all to pray for it. The Lord ofbis mercy ,grant it to hfm,ind to vs all. Amen. Aa ^ THE THE SI XTEENTH SERMON, VPON 2. TIMO- THIE 2-15. IN WAY OF EXHORTA- tion to the Prouinciall affemblic of the Pres- byteries of Louthianc , holden atEdin- boroughthcI6,ofScptcmbcr, 158^. 2. TlMOTHIE, 2, 15. Stiidie to [hew thy felfe apfrooued vnto God, a workemart that needeth not to bea^atned, demding the word of truth aright, T is not vnknown vntoyou(Brcthrcn)ih3t in Timothy wc hauc the true patterne of a profitable Paftor fet down , how he (liould behauc himfelfe in all things, what he fliould do^ what he (hould leauc vndone; what he fliould follow , what he fhould flic : Ineuery thing he is forewarned, but chiefly among many, of one thing, thathefludy not topleafc men, that he hunt not for their praife and commendation. For why? Experience from time totime hath taught,^ thefc men hauc not onely endangered their owne eftate,but haxarded alfo the whole eftate of the Church. As namely, there were two in his owne time, in the dayes of Timothy, who to get a name among men,that they were very curious difputers & fubtill reafonersjmoucd doubts vpon euery tbing,chopped & changed with the truth of God, as if it hadbcne the pro- phane word of man: & at ^ laft, they began to moue qucfti- ons,& raife fome doubts vpon ^ very articles of our belicfe. Andthefpiritofthe diucll fo carried them forward , that from doubting, at the la(i, it came vnto a plaine dcfe^ion. They THE XVI. SERMON. 359 They denied the article ofthc rcfurrc^ion in particular.So iheydidnot onely lofe chemfelues and poyfoncd theAu- ditoric, but they peruerced the trurh of God, fo farre as in them lay , From thefc mens example, the ApoftJe forewar- ned his Difciple, and in him euery Pafior, that they beware not onely of this vaine iangllng about wordes/fpecialiy in tnattcrs of confcience , ) but chiefly beware of the roore & fountaine,from whence they fpringjo wit, of that natural] felfc-loue, which we nourifhali inourbofoiTiCS, and are fo loth to part with in our whofe life. And we haue an example before our cies in our time, of a ^^ ^ , ^' man going about to make himfclfelfe great , and to get the Bi^op'ofT praifeofmcn : who in the end, not onely hazarded his own Andrcwcs. cflate,but endangered the eftatc of the whole Church,fo far as lay in him. So , as the example of Hymetnens was mecte to moue Timothie,io beware of fuch a vice : euen fo, 1 et the example of our Hjmemus, which is yet in our eyes ,* mouc vs,that we fall not into the like fnarc,that we caft not onlyt not to hunt for the praife of men , but alfo that wc apply vstoefchuetheroot and fountaitie from whence itfpring- eth; to witjthat naturallfclfe louc, whereofcuery oneof vs hath a portion. And fince wc are cntred into the fchoolc Chrirt, Ictvsfludy tolearne that one Icflbn, to renounce ourfelues. The Lord giucvs hearts toiearoe it, and make vs to be borne againe in this life,and to renounce our felues in this lifcjwhich are not the workes of man, but the fmgu- lar works ofGod renewing man. Now as he hath fhewed 4»im, what he Hiall efchuc ; and that this is the vice which he fliould chiefly flie ; fo in this 1 5. verfe, he beginncth to admonifh him, that the contrary ofit is the chiefevcrtue which he fiiould embrace, and the onely thing which he fhould aime at, during his wholelife: ' to wit, \\^Qi\OM\^Studjtohe approofiedofGod,Fot{€dnmurt (ludic for iheincrcafe of faith and fanctification. For he fhall ncuer teach with authority and power , except he feele in himfeife the thing that he would hauc wrought in others: how ftali he preafc to fan(5^ifie others, who is not fanif^ified himfdfc ? how (hall he teach hohly who is not holie ? So we mufl flu- die for our owne particular fan^ification , that while as we preach faluation toothers, wcbe not reprobates our (elucs. Next 35i THE XVI. SERMON. Nertwcmuft ftudicto'prcfentour works, and how we hauetrauclled before him. That is, wcmurtftudictofliew our felucs good Payors as well as goodChriftians; and to this efFe^ he Icttcth vs fee what properties arc required in particular of vs, to do the part of a Paftor. And firft of all he (hcwcth vs,that we muft be workmen, not idle; for the mi- niftcric is a worke and no idle bufineffc: And in rcfpedi that men may worke and all out of frame and out of order , therefore he adioyneth, wcmuft be fuch fort of workmen thatneedenot bcarhamcd, thatis, workmen without re- proofc. The worke of the miniftcry ftandeth in two poinrsjn ru- ]ing& teaching; the third thing that he muft do, as he muR beaworthie workman, fohcmuft be a skilfuil workman, that can cut aright and worke rightly; and in the end of the verfe he fheweth him whereupon he ftiail worke,& where- in he (hall trauell ; to wit, vpon the word of truth. And bc- caufe tbefc things cannot be done without great trauell, he biddeth him ftudie for them all. So to come backe, the firft thing that we muft take heed to : We muft take heed that we be notidle.And it is required ofvs f wc be wor kcmen, that is, the minifterie as I haue faid, is a worke and no idle bufincfle. That it is a worke,! haue many places to proue it, but there is one in fpeciall out of the i.Thefla. 5.1 a. where the Apoftle faith, I pray you acknowledge thofe that labor among you , and haue them in great eftimation for their works fake. So the minifterie is a worke, and that we are workmen, Acknowlcdge,faith he, thofe that labor among you,and haue them in moft great eftiroation for their works fake. The worke ofthe minifterie ftandeth in two points, in ruling , and in teaching ; and thcfe are the two points : for rulingwehaue i.Thcf 5. i2.where h\sCz\d, j^ftdr/t/ejfofi in the Lord. And as for teaching, the 17. verfe i. Tim, *j. Chap.Ietteth vs fee ;^ they muft labor in the word. Now by reafon that men may worke, and worke out offramc; and that men tnay labourdiligently, and yet outoforder: he adioyneth adioynetbjthat they mufi be fuch workmen as ncedc not to be aOiamcd ; as he would fay,worthie workmen and with- out reproofe. For the miniftcrie is a vvorthie worke, He that feeketh the office of a'Btfhof^(Jm\\ the Apo(Ue) i.Tim, g.doih fee^ a wort hie vporke. So he mufi be a faithfuil and a v\ orthy workman. To do the part of a faithfnll and worthie worke- man, he muft do two things; he mtift not oncly rule, but rule rightly; hemuft not onely teach , but teach skilfully? That he muft rule righrly,we hauc theApoftle for vs, i.Tim, 5.17. where he faith : The SIders that rule well(zt\d not one- ly fimply theElders that xu\c)arevoorthte, O'c, Now to rule rightly, it is as the Apolllefpcakcth,i.Thef.5.Torule!n the Wbatit is to Lord .'to rule in the Lord againe, istorule (piritually , in f"l^'"^l»c fpirituall affaires as the Lord did. ^^^^' To rule in the Lord j is not to rule as a Lord ; For we preach Chrift lefus to be our Lord, ( faith the Apoftle ) and we are your fcruants for his lake. So to rule in the Lord, is not to rule as a Lord, but vnder the Lord as a feruanr. To rule in the Lord, is to rule as he did. Now he faith of him- fcIfe,Math.i8.7"/?^^ he came not downe to do hU owne will^but hU Fathers mil who fent him: So as the Lord ruled not after hi< owncwill, muchlcflemuftwc rule after our will: yea not after the will ofthcPrince. Wcmuftlayallfortsofwils a- fide, and follow the will ofGod onely For fo many conclu- fions and determinations as flow from the will of man, yea although they were the will ofthePrincc,be{ide the war- rant ofGods word : they are as many nullities,and haue no power to ftrike vpon the confcience,no more then ^ Popes Buls. So he muft lay a(Tde all fort of will, and rule after the Lords will.For his wil is perfc6l, good and hQly,(as the A- poftlefpeaketh. Rom.2 2.a.JFuTther,ifhe will rule as*the Lord did , he muft rule carefully and very diligently; for as it was his meatc and drinkc (is he fpeaketh himfelfcjto do the worke of his Father, fo we muft be carcfull and preferrc his worke before any worke of our ownc, although it con- cerne our body neuer fo neare. To jnoouc ys to diligence wc (hould remember, that we haue 3<^4 THE XVI. SERMON, baue the Citic of God to watch ouer, wc fhould remember that we haue the fpoufc of Chrift to prefent as a pure vir* gin,and wc haue the Iambs of Chrift committed to our fee- ding; for that threefold repetition of ourMaifter bidding Veter f cede his lamhes , what required it but diligence? And whoisabletoanfwcf toihcmcaneft ofthcfe things? And yet I haue not fpoken the halfe of che things that arc rcqui- (ite. So that I marucll not ifof old and of late alfo, there be many loth to enter their flioulders vnder fo heauie a bur- thcn.But it is a great marueil that any fhould be found that can incrude himfelfe to fo vveightie and hard a worke.Who euer he be that runneth fo vnfent, he will ncuer do good in thisworke. As he muft rule rightIy,fo he muft teach skilfullyjand this is fet downe in the end of this verfe,where he biddeih them deuidc the word and deuide aright. As to the former fpeech it is a borrowed kind of phrafc,wherin the Apoftle alludetb totwotbings.firrttothebreadofthefamilie, comparing^ word to houfhold bread,& vs to flcwards, who arc the de- uiders of>^ bread. As it is required in a ftcward ofa great fa* milie that he be difcreet : in fuch fort that he haue a re(pc^ toeuerymansage, abilitieand difpofition, and deuide to them ihereafter:So in vs that arc the difpenfers of this bief- fcd word , there is a fpeciall kind of dexteritie wifhcd, that is , the gift of difcretion , whereby we may skilfully and fruitfully deuide to euery one. He that will do the part ofa skilfull Teacher, muft be a faithfull interpreter, and a skil- fullapplycr, to interpret faithfully; he mufltakehecdeto three things chiefly:nrft he muft take heede to the meaning of the Author , that he take vp his true meaning fo nearcas he can. To take vp his meaning truly,he muft firft take heed to the words what they fignific, he muft trie their fignifica* tion,&afcertriall gather fuch a meaning as the words may bearc , and as their (ignification may agree with : for if he gather a contrary meaning , or another then they may im- port,heis not an interpreter of thcfe words, but a peruerter of them.N€Xt,to fee if the meaning be right,he muft confer them THE XVI. SERMON. ^6$ the with other parts & places of the Scripture: fee how it a- grccth with the analogy of faith. And if he findc any har- mony, there is no doubtbut the fence is true. The third thing chat he muft do,he muft take heed how the words arc placed, in what order they come in , what relation they , hauc to the things that go before , and aifo how they arc faftcned with the things that follow . But he that would intcrpretc truly, mu(i chiefly take hcede to the Scrip- tures ; for all true interpretations mufl be fought out ofthc Scriptures:for feeing that all truth is contained in the Scrip- tures , there can be no true interpretation but that which floweth from thence. Men fhouid not be leaned to where they want Scriptures 5 for no man (hould vie a lie to interpret a truth .- and the woidsofmen without Scripture are onely lyes and vaniues. AITo if the interpreter would be fenfiblc as he ought and Hiouldbe , of force hemuft vfe Scripture, he mu(^ confci re place with place: and that thing which he flndeth obfcurely fpoken in one place,hc wil findc it more clcarely Ipokcn in another.So, many Scriptures arc neccfllary, and he that would interprcte itucly, mufthaue many Scriptures in his met^nory . Tber^foxe we fiiould pray for holy mcmorie§;for our old memories wii not keep thefc thingSjthey murt be fand^ified memoryes that fhall keep ho- ly things.As he muft be a falthfull intcrpretcr,fo he muft be a skilfull appher • for he mu(i D^siidethe p^crdarightJlt is not ynough that he apply,cxccpt he apply it alfo skiifulJ^ : So application isneceflary, skilful apphcatjo,! fay, is n-c^eifary. As it isnotpolfible that we can feedcvpon food, except it be applied to our mouth; as little is it polTible , that our foules can feede, except the food of them be applyed. In- deed things would be applyed skilfully: foras ifthefoodc be applied to any other part but the mouth,the application feruethnot; eucnfoitis infpirituall things, ifiheybenot applied to the right parts, and to the right difeafcs, the ap- phcatio may do them more euill then good. Therefore it is necciTary, that be who woulddothepart of a skilfull ap- plyer^do know the faults and difeales of his flockej which i^ not ^66 THE XVI. SERMON, not poiKblc ta be done in this Towne , except it were dc- uided into pariflics,that euery one might haue a reafonable number to come to him, that he were acquainted with,and accuBomed with their manners and behauiour. This ap- plication, is achiefe point of the Paftors office ; for there is no edifying bcfide it:there is no obediece to God but by it. And therefore, as by interpretation he informeth the mind, andmakethitto vnderftand what he (houlddo, what he fliouldleauevndone : So by application hefiiould fubduc the will, that it may glue obedience and follow thevndcr- flanding. Then in a word, we fee that the gift of gouernment, and f gift of exhortation,are neccffarily requifite to be in a Pa- ftor in feme meafure,in fuch Cott,f he canot be a Paflor,ex- ccpt he haue a part of both thefe gifts,as I haue faid,in (bme roeafure ; And therefore ye haue to take heede to your ad- miflion in admitting of yong men, yefhouldfee how they haue profited in both thefe gifts. And that atl which was made in the laft prouinciall aflemblyjwould be taken heede to, that none be placed in this office,except he haue learned by time the gift of gouernment, together with the gift of teaching in (ome meafurc. And as for application it is fo rc- ccflaryjif it were no more but to turnc ouer ;^ very words of the text vpon the Auditory,it muft not be left ; yca,and the nearer that we go to Gods word , the application is fo much the better ; for his word muft cuer haue a greater force with it then any other word. And when the people heare that God fpeaketh, and not man, it ftriketh a great reuercncc in the hearts of the auditory: And fomuch the more,when we confider the worthineflc and dignity of the fubief^, whereupon we ought to take thefepainesand arc toinrreate. The Apoftle calleth it here the word of truth. The more notable that any fubiedl is, it would be fomuch the more wifely handled; And we haue not fuch a notable fubie6l as this , for there is not a fubie<5^ that hath thefe epithetes, to be called found, wholefome,holy and true^ but this. And bcfide THE XVI. SERMON. ^6f befideihis.thcre is neuhcv health, foundnefle, truth nor ho- lineflc: Therefore wcHiouId not choppc Dorchangc with the word, as ifit were a vainc word, but with great humili- ly it would be handled But who is able to do thcfc things , or to anfwcr to the meancft part of them ? Thefe things crauc an exa6l dili- gcncc,a lingular care and a paincfull traucli. They arc not purchafcd by fluggiflines, they will not giue vsleaucto employ our fclucs eire-where,but they take the whole man, yea the whole thing that he may do , ifit were more. And therefore in refpe6l of this, theApofllevfeth the word JV»- ^,(liewingvs that thefe things are not gotten withoui/«- dy ; that is, without an earneii care and great diligence. All things whcrcuntoaPaflorftiould/?/yi;/y may be taken vp in two words; In faith, and in a good confcience.i'/«^ we for thefe fwo, there is no doubt but we fliall take heede both to our ftlues, and to our office. And thcfc two wc cannot keep, except wc fiudy for the third alfo, which is the keeper of all the rcrt ; to wit, the holy Spirit* We mufi ftudy to en- tertaine and nourifh him, and this is done chiefly, by praying in the holy Spirit: Therefore, wcfbould be ac- quainted with prayer, and be inftant in it, that the Lord would not withdraw his holy Spirit from vs ; but rather in- creafe the power thereof from day today , that wc might findc by experiencc,and by a fenfiblc fccling,thc truth of his hcaucnly promifes within oor fclucs , and fpeciallie of that promife of life eucrlafting. To the which life, Chrift lefus, that great Paftorof the (heepc, who gaue his life for his flock c, bring vs. To whom with the Father and the holy Spirit, be all honor,praife and glory , for cuerandcucr. Amen. FINIS, K -1 .^J - I ^ m