I. Wee know .

Which is as much as if hée had said , all men learned , and vnlearned , Iew and Gentile , euen all men , by the light of Nature , know that God heareth not sinners . And héerein we are to obserue , that whereas he saith ( wee ) hée alludeth to that proud and ignorant spéech of theirs , in the verse 24. closely deriding their ignorance . As if hée had said , you Pharises , that are puft vp with pride and vaine-glory , whose hearts Satan hath filled with couetousnes , whose minds the poyson of blacke enuy hath blinded , & whose iudgments , worldly lusts haue corrupted , that you neyther will , nor can discern the truth , nor iudge righteous iudgment , you know this man to be a sinner . Because this man conuinceth you of open rebellion against GOD , laying open the foule corruptions of your hearts , which with your subtle delusions of Almes , Fasting , and Prayer , you kéepe secret and close within your selues , from the eyes of the poore Commons ; and because he glorifieth not your persons , neither any whit respecteth you in the sight of the people , which would be honoured and called Rabbi of euery man ; but contrarily reprooueth your pride , couetousnesse , cruelty in deuouring widdowes houses , and hypocrisie , whereby you thinke your selues greatly disgraced , therfore are you incensed in malice , enuy , and hatred against him , deuising & plotting against him , séeking to insnare and intangle him in his spéeches , if by any meanes , colour , or pretence , you might bring him within the compasse of treason , or danger of Law . Hence it is that euen contrary to your owne knowledge , you say that you know him to be a sinner . But I that haue béene afflicted euer since I was borne , that haue euer till now borne this heauy crosse of blindnesse , & now at length haue obtained mercy , that not onely bodily eyes should be giuen mée , to behold this comfortable light of the Sun , but the eyes of my mind should be opened to behold the son of God , I and such as I , euen we know that this man is not a sinner , whatsoeuer it pleaseth you to know and iudge of him .

Héere wée obseruc , and sée a poore and vnlearned man teaching the learned Pharises , profest Doctors of the Law , and Prophets : and yet are they so ignorant in both , as that a common man must teach them , yea , they are so dull as that they cannot learne , which maketh the man to maruell at them . Surely indéede it is a maruellous thing , that plaine , simple , and vnlearned men should teach learned Clerks , the wise and prudent : yet so it is ; for the Gospell is a Mystery , it is all wonder , for it is not grounded on any principle in nature , therfore it is as great a wonder also , that any man should beléeue it , but that it should be rather to the Iew a stumbling block , & to the Gentiles foolishnes . In Mat. 11. Our Sauiour Christ had preached the Gospel to thrée great & populous cities , Corazim , Bethsaida , and Capernaum , whereof Capernaum was euen lifted vp to Heauen with the wealth , pompe , and pride of this world . In this city there were many rich Merchants , that had knowledge enough by their traffique to encrease their substance . In it were learned men , and great Schollers : In it were prudent and politicke gouernours , yet for all this when Christ preached the Gospell among them , there is none that repenteth , none that beléeueth , none that vnderstandech . They flockt about him to heare newes , for so his doctrine was accounted , and to sée wonders , and when they had sufficed themselues with nouelties , there is no more repenting , beléeuing , remorse for sinne , than if they had béene at a play : but they returned backe againe like the Dog to his vomit , and the Sow to her wallowing in the mire . Héereupon hee declareth the causes héereof , by way of thanksgiuing , for the instruction of his Disciples then present , ver. 25. I thanke thee O Father , Lord of Heauen and earth , because thou hast hid these things from the wise , and men of vnderstanding , & hast opened them vnto babes . It is so O Father , because thy good pleasure was such . Héerein the Disciples might learne . First , that the Gospell cannot be comprehended with mans vnderstanding and reason . Secondly , that there is no power , disposition , or inclination in mans will to receiue the Gospell , being not onely not congruous , but flat contrary to the same . For these Cities , though they were not such brutish sinners as the Sodomites , but ciuilly honest , or naturally vertuous , yet they were as vnbeléeuing , and more vnbeléeuing then the Sodomites would haue béene : therefore they shall receiue the greater condemnation . Thirdly , the Disciples héereby might learne , that to repent and beléeue is the meere mercy and grace of God . Fourthly , that this mercy and grace , méerely procéedeth of the good pleasure of his will . Fiftly , that God being absolute Lord of all the world , and maker of all men , respecteth not persons , but hath mercy on whom hée will , and passeth by whom he will , Rom. 9. 15.

Therefore séeing that these old rotten rags , our darke hearts cannot retaine the new péece ; neither that these olde corrupt vessels can conteyne the new wine of the Gospell , there must a new heart be giuen vs , and a new spirit put within vs , Ezech. 36. 26. 27. We must be borne againe , before we can enter into the kingdome of grace , and of glory , Iohn 3. 5. Now this second birth is not of flesh and bloud , nor of the will of man , but of the spirit of God , who regardeth not persons , ages , sexes , worldly prerogatiues . 1 Cor. 1. 26. 27. 28. Brethren , you see your calling , how that not many wise men after the flesh , not many mighty , not many noble are called : But God hath chosen the foolish things of the world to confound the mighty things , and vile things of the world , and things that are despised hath God chosen , and things that are not , to bring to nought things that are .

Christ chose not , nor called any of the Politicians or Péeres of Ierusalem to bée the planters and builders of his Church and Kingdome , nor yet any of the Pharises , Scribes , or Lawyers , for they were not fit nor apt to make Disciples of ; those rotten , tattered garments , and fusty vessels were too farre worne , and spent , and too much corrupted with fleshly wisdome , worldly policy and craft , sensuality , bodily pleasures , pomp , & vanities of naturall life : So far were they ouergrowne , & throughly corrupted herewith , as they could not empty themselues , nor lay aside these things , to prepare themselues for Christ , vnlesse they should lay their whole selues aside .

But hée chose simple and silly Fishermen , which hauing their businesses , and getting their liuing by sea , had least fellowship and smallest dealings with men which were men of no imployment , little acquainted with the subtilty & craft of the world , and were as babes in comparison of Citizens , and such as deale in great and many matters . These , and such like , as are least infected with the world , and whose bodies are broken and tamed with labour and trauell , hunger and cold , are fittest instruments for the holy Ghost to worke in . They are the fittest by whom God might shew forth his sauing wisedome , and by , and in whom his goodnesse , mercy , and grace might be most clearely manifested to the world . And this is the glory of his mercy and grace , to exalt , honour , and glorifie the foolish , weake , and contemptible things of the world , by calling them to be the greatest in the kingdome of grace : to whom the honour , glory , and wisedome of this world must stoope , and yéeld it selfe in homage : yea , the least in this kingdome is aboue all principality and power .

Another example hereof there is in the poore family of Lazarus of Bethania , whether Christ often resorted to dinner , to supper , and to lodging , and where he had his heartiest intertainement . Why ? was not Ierusalem the most conuenient place for the Lord of Heauen and earth , the King of glory to be intertained in ? Was it not more fitting that Herod the King , that Pilate the Romaine president , or rather that Caiphas the high Priest , or that some of the Princes , or at the least-wise , that some of the Elders should haue giuen him royall intertainment , according to the maiesty of a King ? Where were the Scribes and Pharises that sit in Moses chaire , whose Disciples they boasted themselues to be ? How could they be better imployed , then in receiuing and glorifying the Sonne of God before all the people , teaching all men by their owne example to reuerence , to fall downe , and worship him ? Why doe they not with all submission , and prostrate humilitie , as their Maister Moses commanded them : heare this Prophet that the Lord their God hath raised vp vnto them , which is greater then Moses , than Elias , than Salomon , being the Lord of life , the Prince and Sauiour of the world ?

If Christ had appeared in earthly royalty , worldly ostentation , pompe , power , dignity , then would Annas and Caiphas the high Priests , the Elders , the Pharises haue gathered to him , and giuen him royal intertainment , because they would haue hoped by him to haue béene freed from the tributes , taxations , and seruitude of the Romains , from the pollage and pillage of the Publicanes and Officers ; because that by him they might be honoured and graced in the sight of the Commons , and because that by him they might be promoted to worldly dignities .

But because his appearance was spirituall , not worldly , hée hath neither forme nor beauty , Esa. 53. 2. they saw nothing in him wherefore they should desire him . They saw onely out of their proud , couetous , and enuious hearts , matter of contempt , because that for the endlesse comfort of the meanest and basest estate , he appeared in forme of a seruant . And though the brightnesse of the glory of the Father , together with his mercy , compassion , and goodnes towards man more manifestly shined heerein , yet they looking on him with fleshly eyes , iudge of him according to the outward appearance , Ioh. 7. 41. Therefore as a seruant they estéeme him , and vse him . And because he wholly did the workes of God , in gathering together and sauing the Elect , to the onely honor and glory of God , and not to the honour of himselfe , and of them especially , therefore do they condemn him for the most wicked man , and handle him like the vilest creature of the earth .

Let our litterall teachers , that are so ripe headed , but dead-hearted , and all common Protestants , commonly carnall Gospeliers , thinke and consider well of this , and apply it to the present times , and their present selues , if so be that in séeing they can perceiue , and in hearing they can vnderstand . For as Christ the head was receiued , intertained , and vsed then , so shall his true members be to the worlds end among them that professe his name . For this is the mistery of iniquity . And the Apostle testifieth that the afflictions of Christ are accomplished in his members . And all that are in Christ Iesus shall suffer persecution , though not at all times with extremity ( as very many of the children of God haue done ) yet in some measure and degrée euen in the most reformed and established Church , yea , and almost in the best reformed house . Noahs family was the most godly , and best in all the world , yet is there in it an vngratious Cham. In Abrahams house a mocking Ishmael . In Isaaks , a prophane and reuengefull Esau : and amongst the Disciples of Christ , a couetous theefe and a traitour .

Where was our Sauiour crucified , but amongst his owne ? He came amongst his owne , but his owne receiued him not . Iohn 1. And where are the members of Christ afflicted & persecuted , but amongst their owne ? The brethren of Christ , euen Church-men , ( as we say ) betrayed him , sold him , put him to death : so the brethren of the godly shall be their persecutors , euen they ( I meane ) of the same profession , as Dauid complaineth . It was not mine open aduersary , that did me this dishonour , but euen thou my companion , and familiar friend , wee tooke sweet counsell together , and went to the house of God as friends .

Vse .

This teacheth Christian men , not to thinke the better of themselues for their worldly wisedome , wealth , honour , learning , degrées in the Vniuersity , &c. Séeing a man in the ample possession of all these , these may be the least in the kingdome of heauen . ( I speake not this to derogate from learning . ) In Luke 10. 17. The seauenty Disciples , that Christ sent to preach in the Cities , whether himselfe would come , returned againe with ioy , saying , Lord , euen the Deuills are subdued to vs through thy name : but in vers. 20. Christ curbeth their reioycing which sauoured too much of the world , Reioyce not ( saith hée ) that spirits are subiect to you , but that your names are written in the booke of life .

Whereby wee plainely learne , that a man may be excellently furnished with gifts for the discharge of any calling , and for the ministery as well as any other , and yet notwithstanding be a reprobate : for the letter killeth , but the spirit giueth life . Therfore let a man glory in a good conscience , which is a continuall feast . Let him reioyce in that he féeleth the loue of God shedde abroad in his heart ; and in the testimony of the holy Ghost , assuring his spirit , that hée is one of the sonnes of God .

Secondly , this teacheth the poorest , not to thinke the worse of themselues for their meane estate , because they want these outward things , 1 Cor. 7. 21. 22. Art thou called being a seruant ? Care not for it : For hee that is called in the Lord being a seruant , is the Lords freeman : likewise also he that is called being free , is the Lords seruant . And Iam. 1. 9. 10. Let the brother of low degree reioyce because hee is exalted : Euen to be the brother of Christ , the sonne of God , and heyre to the kingdome of glory . Ver. 10. And he that is rich in that hee is made low ; for as the flower of grasse so shall he vanish away . The inward man of the one is euer flourishing , & the outward man of the other perishing . He that hath much worlds wealth , and dignity , and but a small measure of Grace is inferiour to him that hath a great measure of grace , and but little , or no worlds wealth . For spirituall things among themselues admit comparison , but betwéene spirituall things , and earthly things there is no comparison at all . This knowledge and consideration that worldly men want , whose felicity consisteth in these outward things : this , I say , in the children of God worketh lowlinesse of heart , humility of minde , méekenesse of spirit , in such sort as that they had rather make themselues equall with them of the lower sort , than to stand vpon comparisons , and to striue for preheminence , as the fashion of the world is . Lazarus the beggar found matter of reioycing and glorying in Christ , though depriued of all earthly things . Dauid the King found matter of reioycing and glorying in Christ onely , Psalme 4 6. 7. 8. As other men , euen the men of this world reioyced and gloried in the increase of their substance , with the rich man in Luke 12 : So he on the contrary reioyced in the loue , fauour , and countenance of the Lord . And Psalm . 119. Thy Law is deerer vnto mee , than thousands of gold and siluer . And Paul the Apostle found matter of glorying in Christ onely : Phil. 3. 8. He counteth all things losse for Christ , and iudgeth them to be but doung . And as concerning any worldly thing , hée will glory onely in his infirmities , and reioyce in this , that he is counted worthy to suffer for Christs cause .

These thrée examples teach all men , of all estates , degrées , and callings , to reioyce in Christ alone , and to estéeme of themselues by their Christianity , not by worldly prerogatiues . For , as for the prophane rich , though he had all the world , with the glory thereof , yet the losse of all shall be his inheritance : and the godly poore , though hée want all , or rather séeme to want all for the time present , yet shall hée haue not onely this world , but the world to come for his inheritance .

Thirdly , this reformeth the erronious conceit of them who measure men by the measure of their learning : they haue indéede the greatest meanes and helpes , but the grace of God is the onely cause reuealing the mistery of Christianity , to whom hée will . Otherwise the most learned men are often the most enemies of Christ , and Christians , and when they thinke themselues to be most wise , they become the greatest fooles . To this purpose Dauid acknowledgeth , Psal. 119. 98. 99. 100. That he had more vnderstanding than his teachers , than the ancient , than eyther the man of great reading , or the man of much obseruation , and great experience by reason of yéeres , And why ? because hée kept the commaundements . For indéede how much a man practiseth , so much hée sauingly knoweth , and vnderstandeth . He that knoweth a country , and can plainely describe it onely by the mappe , is not to be compared with him that hath trauailed it through , although the one be learned and eloquent , and the other vnlearned , and plaine of spéech . The man that hath no tast , may by relation of others , talke , and discourse of tasts , and the differences therof ; euen so may hée talke much of the Lord , that neuer tasted how swéet the Lord is , and speake much of the Scriptures , in whom they were neuer powerfull to his conuersion . Hereof the Lord complaineth by Ieremy ; They say the Lord liueth , and yet they sweare falsly , Ier. 5. 2. Likewise by Ezechiell : They say , let vs goe and heare the word of the Lord , and sit before the Preacher , as the people vseth to do , but their heart goeth after their couetousnesse , and after their pride , and after their adultery : Ezech. 33. Their outward pompe sheweth their inward humility , and not their heart-sicke , but braine-sicke deuotion .

Thus much of the ground [ we know . ]

The Doctrine , [ God heareth not sinners . ]

The Interpretation of the words .

First , to heare , signifieth two things . First , it signifieth the infinite knowledge of God , whereby all things lye open to his eye-sight , neither is there any thing hid from him , no not the most secret intention of the spirit , and he is therefore called in Gréeke , Kardiognostos , a Searcher of the heart , Psal. 139. 1. 2. 3.

Secondly , it signifieth the loue and fauour of God , whereby hée doth not onely know , but acknowledge , approoue , and grant the prayers of the godly , whether they be vocall , or the desires , and sighes of the heart . Contrarily , not to heare , is to forsake men , and leaue them to themselues , to disallow , not to accept , to deny and not to regard their prayers , and desires .

Sinners , ] Are all men vnregenerate : whereof some are brutish , some ciuill , some outwardly religious . As for the regenerate , though they sinne , yet they doe not commit sinne , 1 Iohn 3. 8. 9. that is to say , sinne doth not raigne in them , Rom. 6. 12. Sinne raigneth when men obey it in their lusts .

That God heareth not sinners , it is euident , Prou. 28. 9. Hee that turneth away his eare from hearing the Law , euen his prayers are abhominable . Here is a lesson for them that come to heare the Word in a statute pace . Esay saith , When you shall stretch out your hands , I will hide mine eyes from you : and though you make many prayers , yet I will not heare you . Esay 1. 15. Zachary saith , As hee cryed and they would not heare , so they cryed , and I would not heare , saith the Lord , Zach. 7. 13. As we are dead , dull , and drowsie in the worship and seruice of God , and vnthankfull to him for his benefits , mispending the same on our lusts : euen so in affliction and trouble , the Lord will be also heauy , and slow of hearing . Are you come to inquire of me saith the Lord ? as true as I liue when I am asked , I will not answer , Ezech. 20. 3. Here is a lesson for them that neuer offer to the Lord , prayer , praise , and thanksgiuing for all the good things that they hold of him , inioy by him , and daily receiue from him : And Dauid goeth further , Psal. 66. 16. If I incline my heart vnto wickednesse , the Lord will not heare mee . Héere is a lesson for hypocrites that babble much and pray little , comming néere to the Lord with their lippes , but kéepe their hearts from him .

There be sundry reasons why the Lord heareth not sinners .

First , because they are not the Sons of God , but the seruants of sinne , and therefore haue they not the spirit of Sons , whereby they might call God Father : but the spirit of feare : not of Sonne-like feare , which proceedeth of loue and reuerence , but of seruile and slauish feare , whereby they rather auoide the presence of God , as of an inexorable Iudge , and are then most quiet in minde and least troubled in Conscience , when they haue the least to doe with him , and when they thinke , speake , and heare the least of him . Héerein euidently shewing themselues to be sonnes of sinfull Adam , who knowing himselfe guilty , shrouded himselfe in the thicket from the presence of the Lord . This is the cause , why sinners hate the Church , where God speaketh vnto them , and they should speake vnto God , and contrarily loue the Tauerne , Ale-house , and vaine company , euen a filthy polluted Conscience , wherein the worme beginneth to gnaw vpon euery occasion . This is the cause why they so hate , yea , persecute with deadly hatred the most godly Preachers , euen because they take them to be their greatest tormentors , saying in their spirits as Ahab said to Elias , Hast thou found me O mine enemy ? 1. Kin. 21. 20. Art thou hee that troublest all Israell ? 1 King . 18. 17. And as Amaziah said of Amos , The land is not able to beare his words , Amos 7. 10. And as Ahab spoke of Micah to Iehoshaphat . There is one Micah , the sonne of Imlah , by whom we may aske counsell of the Lord ; but I hate him , for hee neuer prophesieth good vnto mee , but euill , 1 King . 22. 8.

Secondly , the Lord heareth not sinners , because they do not pray aright , yea , their petitions are full of rebellion , and derogatory to Gods Maiesty . Therefore euen as the Prince throweth a wicked petition from him , and casteth the petitioner into prison , and it may be , punisheth him with death , as King Salomon did Adonijah for asking Abisag to wife : so the Lord dealeth with those petitioners , as Dauid saith , let euen their prayer be turned into sinne . So that the Lords answer to such requests is like the answer of Salomon to Bathsheba , concerning Adonijah , God do so to mee , and more also , if Adonijah hath not spoken this word against his owne life .

Now the wicked cannot pray rightly , because they know not the Lord , nor his wayes , what pleaseth , what displeaseth him . And the reason hereof is , because they despite the word of the Lord . The wicked know well what they would haue of God , but they cannot abide to know what God would haue of them . Gods benefits they loue , but faith and obedience they loue not .

Thirdly , the Lord heareth not sinners , because they aske temporall things to consume them on their lusts : and spirituall gifts , many desire to glorifie themselues therewith . Therefore , saith Salomon , the scorner seeketh wisedome , and findeth it not , Prou. 14 6. And S. Iames saith , yee aske , and receiue not , because you aske amisse , that you may consume it on your lusts . Ye Adulterers , and Adulteresses , know ye not that the amity of the world is enmity with God , and whosoeuer will make himselfe a friend of the world , is an enemy of God ? Iames 4. 3. 4. Euen as the Adulterous wife asketh gold , siluer , iewels , costly apparell , &c. of her husband , that she may bestow them on her louers ; so do all wicked men , euen all the men of this world aske , and desire of God , all good things for the sustenance of their bodies , and maintenance of their persons onely , to chéere and delight their flesh therewith : to adorne and beautifie their persons therewith , but not to glorifie God with the same . Heerein they make vse of God to serue their owne turnes of him ; as it is now a common practise of these wretched times for one man to loue another , onely for the vse that may be made of him , for his owne gaine . And as it is the practise of rouing whoremongers , to marry a woman that is old , or of base parentage , because shee is rich , that with her goods they may maintaine their Strumpets : Euen such is the dealings of sinners with God : They seeme to draw néere vnto God , but it is with flattering and dissembling hearts : for their heart goeth a whooring after his benefites , to set their whole affections thereon , to mispend the same vpon their bodily lusts , without feare . The wicked héerein are like Abimelech , the King of Gerar , that gaue kind intertainment to Abraham , Gen. 20. and to Isaak , Gen. 26. for their supposed sisters sake , because they were faire and beautifull to looke vpon : so the wicked make a shew of praising and thanking God for his benefits , like dutifull children , but it is for the benefits sake , to commit spirituall fornication therewith , whereby they anger and prouoke the Lord to burne in iealousie , and in the fiercenesse of his wrath , vtterly to consume them .

Fourthly , the Lord heareth not sinners , because they are not thankfull for benefites receiued , therefore the Lord denyeth their requests , and in stéed of a blessing , sendeth them a cursing . And if God deale thus with his owne children , how much more with the sinner and the vngodly . Because that Ezechiah rendred not according to the reward bestowed on him , but his heart was lifted vp , therefore wrath came vpon him , vpon Iudah , and Ierusalem . 2 Chron. 32. 25. And Dauid saith , that wrath came vpon Israell for their vnthankefulnes , and disobedience . And the great complaint that the Lord maketh of their vnkindnesse , sée Micah 6. 2. to the vers. 5.

Fiftly , the Lord heareth not sinners , because they aske not in faith . They repose no trust in Gods promises , but are tossed too & fro as waues of the sea with the wind , Iames 1. 6. 7. The blind heart of the wicked lusteth , and in his lust , and for his lust , he commeth to God , but when God heareth not , then hée playes with his wit , and casteth about euery way to obtaine his fleshly desires : but if by his owne deuises , and deuised meanes , he cannot preuaile , then hée commeth to God againe : If God heare him not , then he goes to his shitts againe , euer and anon intermingling broken , rude , and vntempered prayers , with earnest expectation of his sinfull desires , as though God should be euer at hand to helpe and further him in his lustfull procéeding . And if hée cannot obtaine his desires , then is hée angry with God , and leaueth praying , as the wicked say in Iob. 21. 15. What benefit haue we by praying to the Almighty ?

Obiection .

But God doth often heare the vnlawfull and vnholy prayers , desires , and requests of the wicked , and graunteth the same , as well as to the godly .

Answere .

It is true : but not in such manner , and for such ends , as hee heareth his owne children . First , he granteth the wicked , and rebellious their requests and desires of indignation and wrath . The Israelites being weary of Manna , because that to feede alwaies of one dish , became wearisome and loathsome vnto them , wished that they were in Egypt againe , where they had varieties , and change of meates , as Fish , Cucumbers , Pepons , Léeks , Onions & Garlicke , therefore they required flesh of the Lord , and they were not disappointed of their lust , Psal. 78. 30. They did eate , and were wel filled ; for he gaue them their owne desire : But , while the meate was yet in their mouthes , the heauy wrath of God came vpon them , and slew the wealthiest of them , yea , and smote downe the chosen men that were in Israell . The rich man , Luke 12. had his desires granted : for he desired and sought for wealth all his life long , and that his worldly estate might prosper and flourish , and so it did , hée was not disappointed of his lust . But as hee withdrew his heart from the Lord , and set his affections on earthly things , therein putting his confidence ; euen so the Lord withdrew his grace from him , and for his reward , left him in the hand of hell . To this purpose the wise man saith , Eccles. 5. 12. There is an euill sicknesse that I haue seene vnder the Sunne ; to wit , riches reserued to the owners for their euill . The like to this we sée in that miserable caitife , Eccles. 48. that had neither sonne nor brother , nor any kinseman that néeded his wealth , yet was there none end of his trauell , neither could his eye be satisted with riches . Wherein we may sée that the Lord granted his couetous desires , but in his wrath doth withdraw his grace from him .

For hée had not power giuen him of God to eat , drinke , and to delight his soule , and to reioyee in the good vse of his goods , but to liue in continuall labour , sorrow , gréefe , trouble , feare , despayre , and drudgery all his life . And héerein is the witty , and wicked worldling deceiued all way , that whiles hee thinketh to make a friend of the world , it becommeth his enemy in the end . For thus the goulden Idoll Mammon rewardeth his seruants : He leaueth them at the last in the hand of hell , from which he is not able to deliuer them . The world like a stickering whore deceiueth them , causing them by her manifold allurements to commit fornication with her . But as Dalilah hauing bound Sampson ( who doted too much on her ) forthwith cryed , the Philistimes be vpon thee Sampson : euen so deceitfull and louely Mammon hauing tyed and bound downe to the earth , the plunged hearts of her muddy Mammonists , calleth for the Diuells to prey vpon their soules . Examples héereof are the rich man , and Diues .

Secondly , God granteth those things that the wicked desire , wish , and pray foryet he heareth not the wicked . The reason is , his owne children request the same , whom he heareth , and so the vngodly are made partakers of their desires , through the prayers of the godly , amongst whom they liue . The men of the earth desire earthly things , and they obtaine the same for the godlies sake , whom notwithstanding they hate , and despise . In Pauls dangerous voyage , both Paul and the martiners desire safety , and for his sake were they saued , which otherwise should haue perished , yet the Souldiers would haue killed Paul , Acts 27. 42. Whiles faithfull Iacob dwelt with churlish Laban , his substance multiplyed , and prospered , yet when God blessed Iacob also with great increase , Laban and his sonnes murmured , and hung downe the countenance , enuying his prosperity . For this is the malice of the wicked , that whereas they enioy the fat of the earth , and the good of the land for the godlies sake that are mingled among them , yet they hate the godly , snatching and catching all things from them ; yea , they iudge them vnworthy of any thing , and if it were in their power , would make them their slaues and drudges : yea , and would depriue them , not onely of goods , but also of life .

And héerein obserue the darkenesse of their hearts , yea , their extreame madnesse : for if the godly were taken from amongst them , as iust Lot was taken from among the Sodomites , then should fire and brimstone suddenly raine downe vpon their heads . When as the wicked Iewes had crucified Christ , chased away the Apostles , and wéeded the Christians out of Ierusalem , then came fire , sword , famine , and vtter destruction vpon them : Euen so , if all the godly were taken out of the world at this instant , the day of iudgement in a moment should necessarily follow . For as soone as the wheat is shorne , then the tares must presently be cut downe . For they haue done harme to the wheat , and doe harme in the land . There is no profit in their growth , but in their burning .

And héere let all flowters , worldlings , disdainefull persons , polliticke catchers , despisers of the word , and them that are good , know , that God doth not maintaine the world , and preserue all things therein for their sakes , but for his owne children , from whom they snatch , and catch all that they can , to dishonour God and his children therewith .

They are the children of Abaddon , or Apollyon the destroyer , that abuse all things to the dishonour of God , the disgracing and harming of the godly , and to their owne condemnation ? And this is the kingdome of the Deuill héere on earth .

Goe to now you cunning catchers , you flouting politicians , you proud and wanton damsells , you lustfull and Epicurish Gluttons , and thou muddy Mammonist , on whom haue yee ieasted ? vpon whom haue ye gaped and thrust out you togue ? Are ye not rebellious children and a false seede ? Bastards and not Sonnes ? Are ye not witches children ? the seede of the Adulterer , and the Whoore ? Esay 57. 3. 4. You boast your selues to be the children of God , and the true members of Christ : As for others , you make mocks on them with your mouthes , and you deuise terms for them to make them sectaries , and hypocrites : they are your gazing stocks , and taunting Prouerbs : But where is your Deuotion ? Where is your Zeale ? Where is your Feruency ? Sobriety ? Prayer ? Thanksgiuing ? Humility ? What fruits of the Spirit appeare in you ? What loue of God in the zealous exercises of Gods worship ? What contempt of the worlds pompe , pride , vanity in your moderate liuing , and sober conuersation ? What regard of the afflictions of Ioseph ? Yea , your bodies are your Idolls , and your soules like drudges doe homage to your bodies . This appeareth in your excessiue fare , in your excessiue apparell , in your excessiue varieties of fashions , in your excessiue curiosity in the putting on thereof .

In these excesses ye compare one with another , emulate one another , and striue to goe beyond one another . Your backes and bellies are grown to be so chargeable , & require so great maintenance , like to the Idoll Bell , as that the land is hardly able to beare you . You grow so insupportable that the earth groneth vnder you . I would ye knew ( but mockers pleasing themselues in their owne fancies will know nothing till they be made sober , & taught by iudgements ) that these are no fruits of the spirit , but of a sensuall appetite , they are no signes of Christianity , but of a dissembling and proud heart , and of lust that reigneth in your mortall and corruptible members .

It is to be feared that as God giueth you your hearts desires in all these things so some heauy iudgements hang ouer your heads , to purge this shamelesse corruption , and filthy rottennesse out of this land , that hath had rest for many yeares . It is a shame , and an abhomination to sée what priding and decking there is of these corruptible carkasses , how this earthly masse of mortality , this lumpe of sinne and death , doth magnifie and exalt it selfe .

It is a wonder to sée what pride in apparell , what curiosity in the fashion , and putting on of the same is to be séene on the Lords day , a day of humility and denotion : but such fleshly shewes and swaggering seruice the Lord abhorres . For a penitent , humble , lowly , and deuout heart , doth not shew foorth it selfe in such flourishes . Such were the conditions and practises of the Iewes in Esayes time , Esay 3. and in Ezech. 33. 30. to the end . They come to thee as the people vse to come , and my people sit before thee , and heare thy words but they will not do them ; for with their mouthes they make ieasts , and their hearts goeth after their couetousnesse . And loe , thou art to them as a ieasting song of one that hath a pleasant voyce : for they heare thy words , but do them not . Ciuility swallowes vp Christianity in this present age , and pride deuoureth hospitality , the very name whereof is worne out of mans memory .

Thirdly , God granteth the withes , desires , enterprises , and indeauours of the wicked , as they are instruments of his iustice , and rods of correction . For by them , as by asword , a fire , a rod , the Lord doth chastise his children , and punish the hypocrites . Yea , by their wickednes , the Lord doth effect those things which may be for his owne glory , and the good of his children , they not knowing what they doe . Fire naturally desireth nourishment or fuell , & wée giue it the same , that we may do our works with it : yet fire intendeth not the doing of our worke , but the consuming of it : Therefore wée call it a good seruant , but an euill master . The Deuill and the wicked are as fire in their owne natures , destroyers , yet by accident ( as I may say ) they are builders and repayrers , for such is the power , wisedome , and goodnesse of God , as that hée doth his owne worke by contrary meanes . In this respect the Lord calls Nabuchadnezzar his seruant , in that by him he punished the rebellious Iewes . Nabuchadnezzar did this out of his couetousnesse , and pride of his heart , magnifying himselfe against God , and his people , yet he executeth the Lords iudgements on the rebellious , and mercy on the obedient . But what was the reward of this his seruice ? what he did out of his own euil heart was one thing ; what the Lord did out of his power and wisedome , is another thing . His wages was according to his owne worke , Esay 33. Woe to thee that spoylest , and wast not spoyled , and dost wickedly , and they did not wickedly against thee : when thou shalt cease to spoyle , thou shalt be spoyled : when thou shalt make an end of doing wickedly , they shall doe wickedly against thee , Esay 45. 1. In this respect is Cyrus called comparatiuely the annointed of the Lord . The Lord will by him execute iustice on Nabuchadnezzar for his tyranny , pride , couetousnes , cruelty , & by him shew mercy on his people in their deliuerance out of their seauenty years captiuity . Thus Iudas , the high-Priests , & Pharises had their desires , they were not disappointed of their wicked proiects , & crafty plots , but the end and proofe thereof was the building of Christs kingdome , which they thought to ouerthrow , and the destruction of their owne kingdome , which they sought to establish by this meanes , Ioh. 11. 48. If we let him thus alone , all men will beleeue in him , and the Romaines will come , and take away both our place and the nation .

The vse of this . Hast thou power ? hast thou wisdome & policy ? hast thou a iudicious , contriuing & plotting head ? hast thou a searching imagination , & strong memory ? hast thou learning and eloquence ? hast thou wealth and friends ? hast thou a healthfull and strong body ? these things are much desired , & admired of the world . But consider what thou art , not what thou hast . How dost thou vse thy power , to build the kingdome and Church of Christ therwith , or to build vp thy selfe in the destruction thereof to thy power , how little soeuer it be ? How dost thou vse thy poli●y and wisedome , and wherein are these gifts exercised ? wherein art thou iudicious , & what is the ground and end of thy proiects ? what vse dost thou make of thy learning ? in what matter , and what causes dost thou practise thy eloquence ? what dost thou with thy wealth , & what vse dost thou make of thy friends & assistants ? what doth thy soule work with those instruments , the members of thy body ? Let not the sword boast it selfe of the good mettall , the curious workmanship , and sharp edge , but rather who doth vse it , and to what end : Whether the Magistrate doth vse it to the terrifying of the wicked , and the comfort of the godly , in their preseruation ; or the tyrant doth vse it to shedde innocent bloud therewith , as King Manasses did . Whether the true man doth weare it for his defence , or the robber to spoyle and kill . If thou beest an vngodly person , and settest thine heart to doe mischiefe , then all these excellent parts are but as a sharpe edge , or whetting , whereby Sathan spoyleth and deuoureth ; but yet so as the will of the Lord , which is cleane contrary to thy will , and Satans will shall be executed by thée , and him , to the punishment of the wicked , to the triall of the godly , to the destruction of thy selfe , and to the glory of God , and good of his elect .

Fourthly , the Lord doth grant the wicked their desires , as they are vessels of wrath . Because he will magnifie his power and iustice in their iust ouerthrow , which is altogether their owne séeking . For all that they desire , aske , wish , and séeke for , is is against themselues , and so they bring euill vpon their owne heads . Rom. 9 22. 23. What and if God would , to shew his wrath , & to make his power knowne , suffer with long patience , the vessell of wrath prepared to destruction , and that hee might declare the riches of his glory vpon the vessels of mercy , which hee hath prepared to glory ? An example hereof in the Amorites , Gen. 14. 13. 16. The Amorites and Canaanites , &c. must be spared 400. yeares , till their wickednesse and strength were come to the full . They must be strong for their multitude , the Giant-like Anakins must be multiplied , their walls must be mounted vp to heauen , their munition good , the land affording store of iron and brasse : and then will God magnifie his power and iustice , in casting them out by a weake people , that were but as Grashoppers in comparison of them ; and his mercy in planting them in , and the glory of his name in both . So Goliah must be a strong Giant , trained vp in feates of warre from his youth , bold and couragious , able to handle a speare and to tosse a pike as thicke as a Weauers beame , and therefore so confident in his strength and skill , as that hée durst oppose himselfe against the whole host of Israell , and euen bid defiance to all men . Contrarily , Dauid must be a Shepheard , the yongest and meanest of all his brethren , not able to handle speare , shield , or sword , or to weare harnesse ; but with a little stone in a sling must hee deliuer the people of God , and destroy their enemies , that the power of God might be made manifest in the ouerthrow of his enemies , and his mercy in the deliuerance of his seruants . The like wee sée in Nebuchadnezzar , in Senacherib , in the foure Monarchyes , in Antichrist , in our owne obseruation euery where .

The vse . If thou dost excell other men in naturall gifts , and worldly prerogatiues , and that the world , and all things concurre together for thy desired aduancement , looke well to thy heart , and to thy affections , what thou aymest at , what thou séekest for , and feare , take héede that thou oppose not thy selfe inwardly , or outwardly against God , his Church , his Gospell , and professors thereof , least thou proue a vessell of wrath , on whom God will shew forth his power and iustice , when thou art at the height , and in most safety , trusting in thine owne strength , and his mercy in deliuering his out of thy oppressing hand . Examples hereof wée haue in Pharaoh , Haman , Antiochus , and others before mentioned . For it is the glory of the Lord to catch the wise in their own craftines , 1 Cor. 3. 19. To bring downe the high lookes of the proud , to cast downe Princes from the Throne into the dust , and to raise the poore out of the dust , to sit with Princes . Psalm. 113.

Therefore , if thou béest high and eminent in the world , be humble and lowly in heart , disrobe thy selfe of all earthly royalty , and set the Lord alwaies before thine eyes , that so thou maist with Dauid be eminent in the Church and kingdome of Christ . Then mayest thou , and shalt thou with ioyfulnes , and with a good conscience inioy the blessings of God .

Moreouer , séeing that God suffereth the wicked to waxe great , that in their humiliation , & deiection the glory of his name may be more manifested to all people , that they may feare him , and praise him : this teacheth the godly being oppressed by their might , to be patient till the Lord come , which is a sure deliuerer of his Seruants : for , as Dauid saith , The patient abiding of the meeke shall not alway be forgotten .

The consideration heereof also affoordeth great comfort to them that feare God , that whiles the vngodly triumph , saying , who is Lord ouer vs , who shall controll vs , wée will tread downe on euery side all that withstand vs ; that whiles they are thus digging pittes to bury the children of God in , and with Haman making gallowes to hang them on , themselues shall fall into the same destruction . Marueile not therefore if one be made rich , or if the glory of his house be increased , as Dauid saith .

III. He illustreteth his doctrine by the contrary .

[ But if any man be a worshipper of God , and doth his will , him he heareth . ] Héere he sheweth whom God heareth , to wit , the godly , which is opposed to the sinner . The godly man hee describeth by his fruits of sanctification . He is a godly man , that is , a worshipper of God , and doth his will . Herein obserus two things .

First , he saith not that ( doth worship ) but that is a [ worshipper ] which word implieth a continuance in worshipping , or habite , whereas hypocrites worship God by constraint , by fits , and in outward shew , and are therefore vnconstant , not being firmely setled on the foundation , as the graft is vnited to the stocke , growing together with it , but rather loose and tottering , as things ioyned together called contigua , and not as things vnited called continua , which haue one spirit . or common forme . He that worshippeth God in spirit without hypocrisie , and in truth without will-worship is one spirit with the Lord , and there is none vnrighteousnesse in him . 1 Ioh. 3. 9.

Secondly note that these words must be taken collectiuely , not distributiuely , that is , they must not be parted , but goe together . The reason is , because that worshipping of God without obedience , is formall hypocrisie , & obedience without workes , is but ciuill honesty , and both are sinnes . The former is false worship and hypocrisie , for disobedience discouers it to be so ; the latter are false workes , or beautifull abhominations , for prophannesse shewes it , and God will heare neither the false worshipper , nor prophane liuer .

Concerning the former , worship without workes is counterfeit , and hypocrisie , the Lord cannot abide it , Esay 1. The Lord saith that their sacrifices , burnt offerings , incense , are abhominations ; that their new Moones , Sabaoths , solemne feasts , solemne dayes , and assemblies , are a but then and wearisomnesse , neyther will he heare their prayers . But they must be washed , they must be purged , the euill of their workes must be taken away , they must cease to doe euill , they must learne to doe well . This was the sinne of Saul , he would séeme to be a true worshipper of God , offering sacrifice , and therein was he diligent enough , but hée was slow enough in doing the will of the Lord , when hee was commaunded to slay the Amalekites man , woman , childe , beast , &c. he spared the King , and brought of the best of the things to sacrifice with , 1 Sam. 15. 21. 22. There be aboundance of Sauls in these dayes . Therefore S. Iames teacheth : Be ye doers of the word , and not hearers onely ; deceiuing your owne selues , Iam. 1. 22. Hee that looketh in the perfect Law of liberty , and continueth therein , he not being a forgetfull hearer , shall be blessed in his deede . And the whole second Chapter throughout . Therefore Worship without Obedience is flat hypocrisie .

Againe , concerning ciuill honesty , or morall life , wherein the common Protestant resteth himselfe with contentment , is odious in the sight of God without sincere worship . For the frame of mans heart is euill continually , Gen. 8. 21. how good soeuer he séeme to be to himselfe , and others that cannot discerne betwéene naturall and spirituall life , but make a confusion of both vnder an outward profession , or rather bare name and title .

All our righteousnes is as a menstrous cloth , Esay 64. 6. and Iob saith , Who can bring a cleane thing out of filthinesse ? Iob 144 vaine therefore are the supposed good works of Papists , séeing that they worship not God rightly , and as vaine are the workes of vaine-glorious worldlings , séeing that they worship not God truely . Therefore worship and obedience must go together , procéeding from a right fountaine , that is , from an humble and obedient heart , purged from hypocrisie by a working faith , and vnfeigned repentance , from sanctified affections , and a good conscience . This is onely acceptable to God , and those actions & obedience that procéed from this fountaine , though stayned with many wants and imperfections , God accepteth as pure , the impurity not being imputed , Psal. 32. 1. 2.

Furthermore , there be sundry reasons why that God heareth the godly : namely , those that worship him sincerely , and doe his will .

First , because that they being redéemed from the bondage of sinne , are the sonnes of God , they haue the spirit of adoption , or of ingenuous and frée-borne sonnes , by which they both know God , acknowledge God to be their God , and loue God their Father , and consequently call vpon him . Prayers procéeding from a prophane heart doe not pierce the heauens , but those which come from Gods owne spirit , therefore S. Paul saith , Ephes. 6. 18. Pray alwaies with all manner prayer and supplication in the spirit . And Rom. 8. 26. The spirit maketh request for vs , with sighes that cannot be expressed . Such holy motions and rauishments doth the spirit of God worke in our hearts , as that wée are not able to expresse the same in words , but with sighes , euen as when words faile vs , wée vse to declare our mindes by gestures . Such prayers come as it were , immediately from the spirit , with little vse of mans discourse , and phantasie , and no vse of the tongue . Esau prayed with wéeping eyes , but with a prophane heart , therefore he is not heard . The Pharises make long prayers with an hypocriticall heart , therefore they are not heard . But Moses prayed onely in minde , and his desire is heard , Exod. 14. 15. Yea , the Lord accepted his prayer as much as if he had earnestly cryed : therefore the Lord sayd to him , Why cryest thou ? Goe forward with the people . So Anna prayed in her heart with submisse and vnperfect words , which caused Eli to thinke that shée was drunke , 1 Sam. 1. 13. Therefore the Lord heard her . And hence it is that the Apostle bids vs pray continually , 1 Thes. 5. 17. For with the heart , minde , or spirit , a man may pray alway . This teacheth vs in praying to pray for the spirit of Prayer .

Secondly , the Lord heareth the godly , because they alone , being taught by the word and spirit , doe pray aright . As Rom. 8. 27. He that searcheth the heart , knoweth what is the meaning of the spirit ; for hee maketh request for the Saints , according to the will of God , both teaching them what to pray for , and how to pray . Which prayers the Lord accepteth , as S. Iohn teacheth . This is the assurance that wee haue of him , that if we aske any thing according to his will , hee heareth vs . An example héereof , 1 King . 3. 9. 10. Because Salomon prayed not for riches , nor for long life , nor the life of his enemies , but that a wise and vnderstanding heart might be giuen him , to iudge the Lords people righteously , therefore it pleased the Lord , and he granted his prayers . Thus our Sauiour Christ prayed . Not my will , but thy will be done .

Thirdly , the Lord heareth the godly , because they are truely penitent and sorrowfull for sinne , and therefore come into the presence of God , clad with the righteousnesse of Christ , Psalm. 51. 17. The sacrifice of God is a contrite spirit , a contrite , and broken heart , O Lord wilt thou not despise . Psal. 28. 7. Praised be the Lord , for he hath heard the voyce of mine humble petitions . Our Sauiour Christ calleth onely such vnto him , Matth. 11. 28. Come vnto mee all yee that are heauy laden , and I will ease you . For the Lord hath annointed mee to binde vp the broken hearted , Esay 61. 1. Therefore the poore Publicane confessing his sinnes with a penitent and sorrowfull spirit , is heard before the Pharisée iustifying himselfe by his workes . Luke 18.

Fourthly , the Lord heareth the godly , because they pray feruently , I am . 5. 16. The praier of a righteous man preuaileth much if it be feruent . Heereby two things are specially necessary in Prayer .

First , a man must be a righteous man . Hée is righteous that by faith is ingraffed into the righteous ( Iesus Christ ) and in him bringeth forth fruits of thankefull obedience to God .

Secondly , he must pray feruently , that is to say , seriously , or with earnest desire . For this feruency argueth that a man praieth in the spirit , which ouercommeth the dulnes and drowsines of the flesh , which quencheth and oppresseth the spirit .

This wée may sée in the heauy and sléepy Disciples , Matth. 26. 40. though they had a willingnesse , and desire to watch , and to pray , yet the flesh quelled and dulled the spirit . Secondly , feruency argueth the necessity of the thing that wée pray for . Wée most of all , and most earnestly pray for that which wée haue most néede of . Thirdly , feruency argueth Faith in Gods power , that hée is able to helpe , and in his goodnesse , that hée is willing and ready to helpe . For this wée doe know in common reason , that it is against reason to request earnestly a thing of a man that wee know hee is no way able to doe for vs .

But it may bée obiected : if a man be willing and ready to helpe vs , when we haue occasion to vse him , accordingly as hée hath formerly promised vs , what néede wée be so earnest ? So God hath promised that hée will helpe vs when wée come vnto him : why is feruency then so necessary .

To the former part or proposition I answer , that good manners require so much : For otherwise , 1. We should séeme rather to aske a thing of him , than to intreat him , as though for some respects hée were as much beholding vnto vs , when there is no such matter . 2. Wée should séeme rather to require a thing of him , then to desire it . 3. We should cause him to thinke that wée haue no great néede of that which wée request . Hence it is that the humble beggar which craueth earnestly , doth spéede better than hée that asketh carelesly , and much better then hée that asketh commandingly .

To the second part or reddition I answer , that we must come vnto God as a poore harmeles beggar comes to a King to craue almes , in whose presence we must estéeme our selues as but a flea , as Dauid termes himselfe before Saul , 1 Sam. 24. 15. Yea as dust and ashes , as Abraham termes himselfe , approaching néere to the Lord . The Lord will haue vs to call , and crye , and as it were , clamourously to follow after him , when he séemes to turne his backe , euen as the beggar doth , and as the poore widdow in the Gospell did , that claue to the vniust Iudge like a Burre , till she had her petition granted . And this is indéed a speciall fruit of true faith , and an euident signe of trust in God . For hereby wée acknowledge him to be our onely helpe , and none other , and therefore we cleaue fast vnto him , as being otherwise destitute , helplesse , and hopelesse . This was the continuall practise of Dauid on this manner , to pray . This was the practise of the Cananitish Woman whose daughter was possessed with a Deuill , Matth. 15. 22. which Christ there taketh for a speciall argument of her faith .

Wherefore was Balaak so earnest with Balaam to come and curse Israell ? Euen because he was the onely man in his kingdome , on whose helpe he relyed , and wherin he most trusted . I know ( saith he ) that he whom thou blessest , is blessed , and hee whom thou cursest is cursed , Num. 22. 6. Vpon this knowledge and confidence was hée so earnest with him . Likewise vpon our knowledge , acknowledgement , and confidence in God , are wée earnest with him ; otherwise our prayers are cold , and drousie , heartlesse , and lippe-labour , yea almost saying in our harts with the wicked : what profit shall wee haue , if we pray to the Almighty ? A special example of this feruency in Prayer , sée Psalme 143. 6. My soule gaspeth to thee as a thirsty land . Likewise , 2 Chron. 32. 20. Ezechias and Esay pray to heauen against Senacherib , and were heard . Thus Anna prayed , 1 Sam. 1. Thus the faithfull in afflictions pray , Psal. 123. 2. The Iewes in captiuity are taught by Ieremie to pray after this manner . Lamentations 2. 18. 19. O wall of the daughter of Sion , let teares runne downe like a riuer , day and night . In the beginning of the watch powre out thine heart like water before the Lord .

Thus the Lord commaundeth them to pray in the day of their visitation , Ierem. 29. 12. 13. Then shall they cry vnto mee , and I will heare you , and yee shall seeke mee , and finde mee , because ye shall seeke me with all your heart .

Fiftly , the Lord heareth the prayers and supplications of the godly , because they are not wauering minded , but constantly relie on the promises of GOD in the vse of those lawfull meanes , that in his prouidence hée hath appointed for them . Therefore that our prayers may bée heard , wée must pray . First , in the spirit . Secondly , according to Gods will . Thirdly , in Humility ; Fourthly , with feruency . Fiftly with constancy .