A divine message to the elect soule delivered in eight sermons upon seven severall texts / by that laborious and faithfull messenger of Christ, Mr. William Fenner ...

A DIVINE MESSAGE TO THE ELECT SOULE : The Heads of these ensuing SERMONS contained in this BOOK . Viz. The use and benefit of Divine Meditation The danger of deferring Repentance . The Arraignment of vain and evill thoughts . The Judgement of the World passed by the Saints . The punishment of unworthy Receivers . The Duty of Communicants . The Duty of Reprovers and Persons reproved .

The second Edition , corrected and amended by a worthy friend of the AUTHORS .

A DIVINE MESSAGE TO THE ELECT SOULE : DELIVERED In eight Sermons upon seven severall Texts .

By that laborious and faithfull Messenger of CHRIST , Mr. William Fenner , B.D. Somtimes Fellow of Pembroke Hall in Cambridge , and late Minister of Rochford in Essex .

The second Edition , corrected and Enlarged .

I have sent unto you the pestilence , after the manner of Egypt ; your young men have I slain with the sword , and have taken away your horses , I have made the stink of the Camp to come up to your nostrils , yet have ye not returned to me , saith the Lord : therefore thus will I do unto thee , O Israel ; and because I will do this unto thee , prepare to meet me thy God , O Israel .

Amos 4.10.12 .

Printed at London by T.R. and E.M. for John Stafford , and are to be sold at his house in Brides Church-yard , 1647.

THE EPISTLE TO the godly Reader of these pious Sermons .

THE Author of these ensuing Sermons , Master William Fenner , was so deservedly famous in the Church of God , and so well knowne unto mee in particular , and one to whom I was so much obliged when he was living , as that I could not thinke it sufficient to give a bare Imprimatur unto his Sermons , but have added this Testimony also , that thereby all good people might be encouraged to read these Works of his , whose life and conversation was a continuall Sermon , and who spent himself in studying and preaching , and whose memory will be ever pretious unto

Your loving friend , Edm. Calamy .

TO THE READER . Good Reader ,

THe Author of these Sermons , having served his time , and being fallen asleep , The lot is fallen upon me to appear in their behalf , and to seal unto their worth and usefulnesse for publike service , as far as thou pleasest to seal unto my judgement and faithfulnesse in such a case , with thine opinion and approbation . For the truth is , that the strength and value of my testimony concerning them , is like to extend no further , then thine doth concerning me : So that if I adde any thing to their credit and estimation in the world , by my recommendation , it is by the mediation of thine ingenuity and fairnesse towards me . But if thou shalt please to be at any reasonable cost in the reading of them , and lay thy judgement and conscience as close to the Spirit , as thou must thine eyes to the letter of what thou readest , I make no question but I shall be the gainer , and not they , by this engagement of my self for them . True worth , especially when it overcomes , and breaks out of the cloud of obscurity , alwayes returns more then what it receives from any mans testimony : neither is there any method or trade so proper and certain , whereby to raise an estate of honour and reputation to a mans self , as the bestowing or casting honour and reputation upon others , so he be carefull and dexterous in the choice of his subject . John Baptist by giving testimony only to one , Jesus Christ , out-grew the common stature of those that are born of women , in true greatnesse , Mat. 11.11 . And yet there was little or nothing ( in effect ) added to Jesus Christ himself by his testimony , Joh. 5.34 . It is an ingenuous and inoffensive way to serve our selves out of other mens excellencies , by advancing them : neither do the generality of men in their practice , more generally consent upon any principle of reason & equity , then this , To recompence such men with terms of honour , who are unpartial and free in subscribing and acknowledging the worth and eminencie of others . And as many that are but of mean condition in the world otherwise , yet maintain themselves comfortably , by trimming and dressing the gardens and orchards , and vineyards of rich and wealthy men : so may men that want other personal abilities and excellencies of their own , subsist upon terms of a convenient reputation , only by vindicating , adorning , and setting forth the endowments and gracefull parts of other men .

The subject or argument of these Sermons , is partly that noble and high-importing strain of Christian devotion ; Preparation for that solemn enterview of Jesus Christ in his death , at his Table ; The great severity of Gods proceedings against despisers of admonitions and reproof . Both theames of savoury consideration for all those that love not death ; and more especially for those , who desire not only to be saved , but to be saved upon sweeter and more comfortable terms then as by fire , 1 Cor. 3.15 . Those that were chastened with weaknesse , and sicknesse , and death , amongst the Corinthians , 1 Cor. 11.30 . were yet saved , ver. 32. but this was as by or through fire : though they did not perish , were not consumed by the flames of Gods displeasure against them , yet they were sorely scorched with them , the smell of this fire was strong upon the garments of their flesh : They discerned not the body of his Son Jesus Christ , in his ordinances ; but in stead of that holy , reverend , and deep-studied behaviour which was due unto it , both from their inner and outward man , as being a creature of the highest and deepest sanctification that ever God sanctified ; Sanctified not only to a more excellent and glorious condition , but also to many ends and purposes of far higher and deerer concernment , both for the glory of God , and benefit of Men themselves , then all other creatures whatsoever , whether in heaven or in earth : They handled and dealt by it in both kinds , as if it had been but a common or unsanctified thing ; thus they discerned not the Lords body . And as they discerned not his body , so neither did God ( in some sense ) discern theirs ; but in those sore strokes and heavy judgements which he inflicted on them , had them in no other regard or consideration , then as if they had been the bodies of his enemies , the bodies of wicked and sinful men ; thus drawing the model and platform of their punishment ( as usually he doth ) from the structure and proportion of their sin . And if the moral or spiritual seeds and originals of our outward and bodily afflictions , as sicknesses , weaknesses , either upon our selves or ours , declining estates , losses , &c. ( which still lie deeper than the natural ) were but carefully and narrowly sought out , it is much to be feared we should finde a great part of them ( at least ) in the bowels of the same Sin so frequent amongst us , I mean , of Not discerning the LORDS Body . The just and righteous God builds up the breaches that we make upon the honour belonging to the body of his Sonne , with the ruines of that honour which he had given unto ours in health , strength , life , and many other outward comforts and supports . But thou wilt heare more of these things in the Sermons themselves : the wholesome Admonitions and Reproofs wherein contained , with the rest of that heavenly provision for thy Soule , which thou shalt find here gathered together , and laid into thy hand , I heartily wish may be sanctified unto thee by the highest hand of the Sanctifier ; that so thy sins and corruptions may flie seven wayes before that Spirit of power which here pursueth them , and thou never presume to return back again unto them more . The God whom we serve , is able to performe this great petition , by Jesus Christ . To whose grace the peace of thy soule is faithfully and feelingly recommended by

That poor and unworthy servant of Christ and his Church , John Goodwin .

The Contents and Heads of the eight following Sermons . The Contents of the first two Sermons from HAG. 1.5 . THe Preface showing the usefulnesse of Meditation , together with the danger in neglecting it , Page 1 The opening of the Tex in severall particulars , pag. 4 Doctrine . Serious Meditation of our sins by the ●ord , is an especiall means for to make us repent , 4 The definition of Meditation in four particulars , 4 1 It is an exercise of the mind , 4 2 A setled exercise of the mind , 5 3 It is to make a further enquirie into all the parts of the truth , 6 4 It labours to affect the heart , 7 Two Reasons . 1. Because Meditation presseth ●ll Arguments home to the heart , 7 2 Because Meditation fastens sin close upon the ●oul , and makes the soul to feel it , 9 1 Use . For the reproof of severall sorts of men ●hat are loth to put in practise this so necessary a duty , 12 Four lets of Meditation . 1. Vain company , 14 2 Multitude of worldly businesse , 14 3 Ignorance , 16 4 That naturall aversnesse is in the heart of man unto it , 16 This aversnesse of heart consisteth in three things 1 In the carelesnesse of the heart , 17 2 In the runnings and rovings of the heart , 17 3 In the wearisomnesse of the heart in meditation , 17 2 Use . For terror unto all those that dare sit down in security , never at all regarding this soul searching duty , 18 Four means or helps to meditation . 1 With all seriousnesse tell the soul that thou hast a message from the Lord unto it , 20 2 Observe sitting times for meditation : viz. 1 The morning , 21 2 The night , 22 3 The evening , 22 4 When the heart is after some extraordinary manner touched with Gods word or providences , 22 3 Call to mind what evill thou hast done ever since thou wast born , 23 4 Rouse up thy heart and thoughts as high a● heaven , 23 3 Use . For the reprehension of those that meditate upon their sins , and how they may with the more freenesse commit sin , 24 Four grounds upon which meditation must be raised . 1 Meditate on the goodnesse , mercy and patience of God , that you have oft abused by your sins , 26 2 Meditate on the justice of God that you have so oft provoked , 28 3 Meditate on the wrath of God that you have so oft kindled , 29 4 Meditate on the constancie of God , who is a constant hater of all sin , 30 Four directions how to carry Meditation home to the heart . 1 Weigh and ponder all the foregoing things in ●hine own heart 33 2 Strip sin , and look upon it starknaked , and in ●ts own colours , 33 3 Dive into thine own soul , and search thine ●eart to the quick , 34 4 Prevent thine own heart by meditation , and ●ell thy soul that it will one day wish , that it had not ●eglected this so necessary a duty , 36 Four duties to be discharged , that we may put life to Meditation . 1 Let Meditation haunt and dogge thy heart with the promises , and threatnings , mercies and judgements of God , 38 2 Let Meditation trace thy heart in the same steps , and run over all thy duties discharged , 41 3 Let Meditation hale thy heart before Gods Throne , there to poure out thy complaints before the Almighty , p. 43. and let thy complaint be 1 Full of sorrow , 44 2 A full complaint of all thy sins , 44 3 A complaint aggravating all thy sins by all their circumstances . 45 4. A self-condemning complaint , wherein the complaint of Ezra is illustrated in eight particulars , 46 4 Let Meditation when it hath searched out thy case , and made it appear how wofull it is , cast thee down before God , 49 Four motives to stir up the soul to Meditation . 1 Consider it is the part of a fool not to meditate ; It is a madnesse for a man to walk on in a course , and not to consider whither it will tend , 50 2 Consider , not to meditate , is the brand of a Reprobate , 52 3 He that meditates not , robs God of his honor , 52 4 All the service that a man performeth unto the Lord , will be abominable , if he meditate not before it , and after it , 53 The reason why we have so many vain thoughts in our holy exercises , is , because we prepare not our hearts thereunto by meditation , 54 The Contents of the third Sermon . Proverbs 1.28 . 1 THe opening of the context in 5 particulars , 59 2 The opening of the words of the Text in four particulars , 62 1. Doctrine . Those that will not heare the Lord when he calleth upon them by the ministry of his word , and voice of his Spirit , the Lord will not hear them , when in their misery they call upon him . 62 3. Reasons of the point . 1. The law of Retaliation , of rendring like for like , requires it . 64 2. Because Gods two Attributes of Mercy and Justice , have their season in this life , and when Mercy hath acted her part , then commeth Justice upon the stage for to act her part . 66 3. Because it is Gods manner for to doe so in temporall things , and therfore much more in matters of grace and salvation . 68 God giveth to men a day , and no Man nor Angell knoweth how long this day lasteth , or when this season of grace shall have an end . 71 , 73 And as there is a Personall day , so there is a Nationall day . 74 Object . 1. A man may be called at the 11th or 12th houre of the day . 75 Ans. Those that were called at the first hour , came in at the first houre ; these that came in at the twelfth houre , were not the same that were called at the first hour . 75 Object . 2 The day of grace lasteth as long as the day of life . 77 The Objection is cleared under three particulars . Ans. And it is answered , that the day of grace may end to a particular man long before his death . 1. Because God may harden a mans heart . 78 2. Because God may sear mens consciences . 78 Object . 3. Suppose I go on in my sinne , and repent upon my death-bed , will God hear me ? Ans. The answer is negative . 80 Object . 4. Suppose I humble my self by fasting and prayer , will not God hear that ? The answer is negative , if thou neglect the day of grace . 81 5. Obj. At what time soever a sinner repents , he shall find mercy . Ans. It is true , if he repent from the bottom of his heart , but a man may have many a degree of repentance , and yet never repent from the heart , 81. Self-love may make a man do much . 82 2. Doct. It may be this very day , even this particular Sermon , this instant hour may be thy day , that art now in thy sinnes , that if thou repent not at this very one Sermon , thou neglectest eternal life for ever . 82 Four Reasons of the point . 1. Because Gods patience is in his own breast , and who can tell how long it will last ? 83 Wherein Joel 2.13 . is opened in five particulars . 84 God usually giveth some signes of death beforehand . 86 But the day of grace may end , and a man never have any warning of it . 86 2. Because Gods patience giveth no marks or incklings of its ending before it ends . 86 3. Because God keepeth a strict account how many opportunities he hath vouchsafed . 88 4. Consider it is a wonder that the day of grace is not ended already , and that thou art not now in hell . 90 The Contents of the Fourth Sermon , upon Philip. 3.18.19 . 1. An explanation of the severall parts of the Text , in five particulars . 98 Doct. That those whose minds and thoughts run habitually on earth and earthly things , their end must needs be destruction . 99 6. Reasons . 1. The curse of God is the desert of vain thoughts . 99 2. The curse of God is the event of vain thoughts . 99 3. That man whose thoughts are habitually on the things of the world , can never truly repent . 100 4. Because that man whose thoughts run habitually on earthly things , hath no part in Jesus Christ . 102 For the thoughts and affections of the heart are the feet of the soul . 102 5. Because so long as a mans thoughts run habitually on the things of the world , that man hath no true love of God in him . 105 6. Because so long as a mans thoughts run after the world , he can never depart from his sins . 106 2. Uses . 1. For humiliation , because these vain thoughts bearing sway in the heart , they make that mans end to be destruction . 108 2. For the terrour of those men who suffer their hearts to be taken up with vain thoughts . 111 Object . But I think of God , and of Christ , of faith and repentance . 113 Ans. 1. Consider whether thy good thoughts be meerly cast into thy heart ; or whether they be raised by thy heart , 113 A wicked man may have a thousand good thoughts , and yet go to hell in the midst of them , 114 2 Thou hast good thoughts , but consider whether they be fleeting or abiding thoughts , 116 There are two kinds of vain thoughts : First , vain because the matter and substance of them is vain ; Secondly , vain for want of durance and lasting , though not vain for the matter of them , 116 3 Thou thinkest of God , but consider whether thy thoughts be studied or accidental thoughts . When a good thought commeth into a godly mans heart , it leaveth a good impression behind it ; but when a good thought comes into a wicked mans heart , it leaves no impression behind it , 117 , 118 A godly man not only thinketh of God ; but he studieth how to think of God . 119 4 Thou thinkest of God , but consider whether thy thoughts of God be profitable , or unprofitable thoughts , 120 Thoughts are not free ; 121. Not free 1 From Gods knowledge , 121 2 They are not free from Gods word , 122 3 They are not free from the wrath of God , 123 Three meanes , in the use whereof we may rid our selves of vain thoughts . 1 Love the word of God , 123 2 Go unto God by prayer , 124 3 Consider thou hast not so learned Christ , 125 All vain thoughts arise from these three Heads . 1 From the variety and abundance of the thoughts of the world , 125 2 From the Fountain of corruption that is in mens hearts , 126 3 From the damned malice of Satan , and his temptations both within and without , 126 1 Materially thoughts are vain , 1 When the matter of them is vain , 126 Such are the thoughts of the world , calling or recreation : these are evill , 1 When we think of them primarily , that is , before we think of God , 127 2 When we think of them too usually , too often , 129 3 When we think of them too savourly , 130 4 When we think of them without counsel , 131 5 When they are thought needlesly , 131 2 Thoughts are vain formally , when though the matter of them be never so good , yet the manner of thinking them is evill , 132 It is possible for a wicked man to go to hell , though he perform the same things for the matter of them that a godly man doth . 132 3 Thoughts are vain efficiently , when the heart that thinketh upon them is earthly , and vain 134 4 Thoughts are vain , when the drift and end of the soul in thinking on them , is vain , 136 Wicked men will be thinking of God , 1 To make God amends for their dishonouring of him by their wicked thoughts . 137 2. To collogue with God , and to flatter him . 138 3. To smother and choke their own consciences . 139 The Contents of the Fifth Sermon upon 1 Corinth . 6.2 . 1. An explanation of the text , together with the verses foregoing and following . 144 Doctrine . The Saints shall judge the world . 146 Objection . How shall the Saints judge the world ? 146 Answer . 1. By their consent unto Christs judgement . 146 2. By their applause of Christs judgement . 147 3. By their Majesty ; then shall they shine as the Stars in the Firmament , and the wicked shall be amazed at the sight of them . 148 4. By their lives and conversations , by their accepting of the Lord Jesus Christ , shall judge the worlds rejecting of him . 148 Four Reasons of the point . 1. First , because of that mysticall union that is betwixt Christ and his Saints , so when Christ judgeth the world , the whole body of Christ may be said to judge the world . 149 2. In regard of their sufferings with Christ , as they are judged by the world , so they shall be judged of the world . 149 3 For the greater terror to all wicked men at the day of judgement , 150 4 Because the mouthes of wicked men may be stopped , and that they may have no excuse for themselves , 150 Use 1 For information in five particulars , 1 Hence we may learn that the Saints , by their now being Saints , do now judge the world , 151 Wherein Heb. 11.7 . is cleared from an objection , 2 Hence let the world learn that when any one sinner is converted , there is one Judge more to sit upon them , 153 3 Hence we may learn that it concernes all the world to take notice of every grace in Gods children , because there is never a grace in any of the Saints , but it shall make for the condemnation of them that want it , 154 4 Learn hence , that if the Saints , then much more the world that begets them , shall judge the world , 155 5 Learn hence also that the Ministers of God by every Sermon they preach , shall judge the world , 157 Use 2 For to condemn the world , who see not an amiablenesse in the faces of the Saints , who shall one day be their judges , who shall judge both Saints and Angels , 157 2 This sheweth the folly of the wicked , who prepare not for these Judges , 158 Lastly , it condemnes all those that do not see glory and majesty in the faces of Gods Saints , he that revileth the Saints , revileth his judges , 159 , 160 Who shall judge the World . 1 God the Father by way of authority , all judgement is originally from him , 161 2 God the Son by way of dispensation , 161 3 God the holy Ghost by way of conviction , 161 4 The word of God by way of form , it being the platform , according to which Christ will judge the whole world , 162 5 All the Ministers of God shall sit as Justices in common , 164 6 All the Saints from one end of the world to the other , shall assist the just Judge of heaven and earth , 164 So that the wicked shall not be able to plead , 1 Their ignorance , 165 2 Nor their poverty , 166 3 Neither their sinning at their masters command , 170 4 Neither callings nor tradings , 167 5 Neither the sinfull times they live in , 167 Use 3 First , for the just reproof of many of the Saints of God , because they are not so circumspect over their wayes , as they ought , how will they be able to rise up in judgement against the wicked for such sins as they themselves live in ? 168 2 It may serve to condemne some of the Saints of God in regard of that little difference that is to be found betwixt the wicked of the world , and them in their lives and manners , that it is hard to tell which is a Saint , and which is a reprobate by their conversations , 170 3 It may serve to condemn the scandalousnes of many persons in their behaviour and actions , 171 The Contents of the Sixth Sermon , 1 Cor. 11.30 . DOct. 1 from the 18 verse , That whosoever will come to the holy Communion , they must examine themselves , that so they may come worthily , 175 The Apostle gives three Reasons of it , 1 From the end of the Sacrament , 176 2 From the wrong men offer to Christ , if they come in their sins , 177 3 From the woful wrong that a man doth to his own soul , that commeth without preparation , 177 The Vses of the point are these , 1 For the reproof of those that comming unpreparedly get no spiritual strength thereby , 178 2 For terror to unworthy receivers , 179 3 To shew they make themselves liable to Gods temporary plagues , 180 4 For instruction to examine our selves , 180 5 He concludes with an use of exhortation , 181 An explanation of the words , 2 Doct. God doth most severely punish the unworthy receivers of the Lords Supper , 183 4 Reas . 1 Because Christ himself instituted it , 184 2 Because Christ is the matter of it , and therefore the more heynous the defilement , 187 3 Because Christ is the form of it , wherein confirming grace is sealed to the soul , 190 4 Because Christ is the end of the Sacrament , 191 Use 1 For instruction ; shewing whence sicknesse , weaknesse , &c. come , 193 2 From whence comes hardnesse of heart &c. 194 Use 2 For comfort unto every poor afflicted soul &c. 198 Use 3 For terror to those that come unpreparedly , 199 Object . Do all that come unworthily eat and drink their own damnation ? Answ. A man may eat and drink his own damnation three wayes , 1 In regard of guilt , and liablenesse to Gods wrath , 203 2 In regard of the seal and obligation in the conscience , 203 3 In regard of the sigillation in heaven , 204 Lastly , the conclusion , denouncing terror to all those that dare rush upon this holy ordinance , 205 But for comfort to all them , who with all diligence set upon the preparing of their souls for this great Ordinance , 206 The Contents of the Seventh Sermon on 2 Cor. 11.28 . The words of the Text explained , 210 Doct. 1 We must not rush upon the Sacrament , 210 There are none of the Ordinances of God that a man may rush upon without examination , 211 Three Reasons . Naturally we are no invited guests to the Sacrament , 212 2 Though we are invited , yet it may be we are not disposed : for naturally we are strangers to God , and the covenant of God , all this indisposition must be wrought off before we can come comfortably to the Sacrament , 213 3 This is a solemne Ordinance , and therefore an ordinary disposition will not serve the turn , 213 Many a reprobate may eat and drink in Christs presence , 214 Use . To forewarn men lest they unpreparedly rush upon any of Gods Ordinances , especially upon the Sacrament of the body and blood of Christ , 215 The Text divided into Four parts . 216 Doct. 2 There is a necessity that we should receive the Lords Supper , and receive it often , 217 Doct. 3 The manner of performance of duties is to be regarded , 218 Five Reasons . 1 The Lord commands the manner as well as the matter , 219 2 Circumstances overthrow actions , if they be not rightly and duly observed , 219 It's instanced 1 In prayer , 219 2 In preaching , 220 3 In receiving the Sacrament , 221 4 In brotherly reproofe , 221 5 In eating , drinking , and marrying , 221 3 Because only the right manner of doing duties gets the blessing , 223 4 Because Christ himself is an example unto us , in this he did not only obey his Father in the matter of his commands , but in the manner of them , 224 5 Because otherwise we canaot glorifie God , 225 Use . 1 First , to condemne that naturall Popery that is in the hearts aef men &c. 227 Use 2 For discovery why people are so willing to do duties for the matter and not for the manner , 229 The Reasons of it are these : 1 Because the matter of duty is easie , but the manner is difficult , 229 2 Duties for the matter of them , may be done with a proud heart , 231 3 They may be done with an unholy life , 232 4 The matter of duty bringeth not the crosse ; and many zealous for the matter , are persecutors of goodnesse , 234 Use 3 To exhort men to labour to perform duties aright , 235 Three motives to perswade people to perform duties after a right manner . 1 Because no Ordinance at all else can be effectual unto us , 236 2 All is but hypocrisie if the manner be not regarded , 236 3 It is only the right manner of doing duties , that pleaseth God , 238 4 Doct. Every man must prepare himself before he come to the Lords Table , 239 4 Reas . 1 Because the Sacrament is Gods Ordinance , 239 2 Because the Lord Christ hath made great preparation in providing it , 241 3 Because Christ in this ordinance offers for to come into the soul , & he looks for good entertainment , 24● 4 Because the Sacrament is a part of Christs last wil and Testament , therefore when we know our Lords will , we must prepare for the doing of it , 243 The Contents of the eighth Sermon upon Proverbs 29 , 1. 1 , A double exposition of the Text. 1 Doct. From the first exposition , viz. He that reproveth another , and is guilty himself in the same kind , or in any other kind , and hardeneth his own heart in it , that man shall be destroyed without remedy , 244 7 Reasons . First , because the office of a reprover bindeth him to be blamelesse , 2 Because such a reprover as is guilty himself , can never reprove to a right end , 250 3 Neither can he do it in a right manner , 251 4 Such a reprover is an hypocrite , 252 5 Such a reproving of another mans sinne , makes him inexcusable in his own , 253 6 It is an absurd thing for a person to reprove another for that whereof he is guilty himself , 254 7 Such a reproving is a signe of impenitencie , 254 Object . Shall not a wicked Magistrate or Minister reprove others , &c. Ans. He is bound to reprove , in regard of his office ; ●ut is bound in conscience to amend himself first , 155 Use , For instruction : first , Let every reprover take heed lest he make himself inexcusable , 256 2 Let him endeavour to walk unblameable and inoffensive , 256 Two Doctrines from the second exposition of the Words : viz. Doct. 1. The Lord doth not destroy man willingly , but for sinne , 261 Doct. 2. It is a great mercy for a man to be reproved for his sin , 261 Three Reasons of the Second Doctrine . 1 Because reproofs primarily come from love , 262 2 They tend to the good of a mans soul , 264 3 It is brutish not to take reproofs in good part , 265 Use 1 First for information , that God is bringing destruction upon a Kingdom , when he takes away reprovers from them , 267 Use 2 For the reproof of those that despise the reproof of the wise ; they despise not men , but God , 269 The grievousnesse of their sin who stand out against reproof , is aggravated under severall heads , 270 Doct. 3 The Lord proportions punishments to mens sins , 271 Reas. 1 Because hereby a mans punishment appears to be so much the more equall and worthy , 271 2 This stops mens mouths , and convinceth their consciences , 3 All the standers by may see the equity of it , when the punishment is according to the sin , 273 Use for instruction , First to teach men not to complain of Gods dealing with them , if their punishment be ( for the kind of it ) according to their sin , but rather let them learn to see Gods immediate hand in it , 274 2 To teach men to consider how God many time● proportions punishments to sins : 1 For kind , 275 2 For quantity , 275 3 For quality , 276 4 For time , 277 5 For place . 277

The Authors Preface upon these ensuing Sermons .

THE cause of that little heavenlines which is in the profession of Christianity , is the want of Meditation . Many can meditate cursorily , but that is not enough : it must be a sticking Meditation that must affect the heart . That place in 2 Pet. 2.8 . is marvellous pregnant , it was the means why Lot was so touched with the abominations of Sodome : That righteous man ●welling amongst them , in seeing and hearing their ungodly deeds , vexed his righteous soul from day to day . Many heard and saw too , besides Lot , and were not vexed . Why ? Other matters stuck in their thoughts , they never throughly meditated on it ; but he vexed himself , that is , the meditation of those evils , and bringing them home to his soul , vexed him . The word is a fit word , implying two things : First , the searching and examining of a thing , his meditating heart examined their sins ; how many they were , how grievous , how damnable , how likely to pull down some vengeance or other upon them . Secondly , the wracking or vexing upon trial ; so it was with Lot , he observed all their evils , and weighed them in his soul , & then he wracked his spirit with the consideration of them . The Evangelist useth this very word for tossing : this word that is here put for vexing , he puts for tossing of a ship in the seas , Matt. 14.24 . The ship was toss'ed with the waves : so meditation did tosse his soul with vexation , sometimes down to the deep : O miserable wretches that we are ! or , How brutish , how beastly , and how hellish are our sins ? Sometimes up ; O that the Lord would humble us and spare us ! Sometimes over head and eares in the storme , O fool that I was to chuse my dwelling amongst such men ! These meditations vexed hi● soul : Many have studied meditations , and yet are not acquainted with this cordiall meditation : Many Minister● that study Divinity all the day , that study the Word all the week , that study their Sermons all the year , may yet for all this , be carnall Ministers . Why ? Because their meditation is but inventing and mentall meditation ; thi● meditation is a practicall meditation , the thing meditated feeds the heart : that meditation is like a fluttering Pheasant that flutters before their eyes ▪ it feeds their eyes indeed , but never feeds the stomack , as long as they neither catch nor eat it . The saving mysteries of God flutter before their eyes , and before their understandings , they feed their eyes with knowledge , but never feed their souls unto everlasting life , unlesse they fowle for it , dresse and digest it in their hearts . There is an apt word , Gen. 24.63 . Isaac went out to meditate in the field : the originall hath it , to signifie mutuall conference , his mind conferred with the truth , and the truth with him , a mutuall working he wrought upon the truth , by meditating of it , and it wrought upon him ; by leaving an impression upon his soul : this is a rare practice in the world , and yet as necessary as most , it is the art of the soul in being heavenly , it is the inuring of thee to every good duty : for by meditation a man comes to have his mind and heart fixed upon every thing that he would : Would he pray ? he that hath inured his heart to meditate , his mind is fixed in his prayer . Would he receive the Sacrament ? He that hath inured his heart by meditation , his mind is fixed in the Ordinance . David that was excellent at meditation , had a fixed heart , Psal . 57.7 . Psal. 112. 1.7 .

A SERMON OF The use and benefit of Divine Meditation . HAGGAI . 1.5 .

Now therfore saith the Lord of Hosts , Consider your wayes .

THe Prophet reproveth the people because they could finde in their hearts to mind their own houses and yet were carelesse of the house of the Lord : the Lord had sent a drought and a famine , and sundry punishments upon them for this thing , and yet they laid it not to heart ; and therefore he sends Haggai the Prophet unto them to call them to repentance ; and ( which is an admirable course , and little thought of in the world ) he begins with holy meditation and consideration : Now therefore thus saith the Lord , consider your wayes ; that is , both in regard of the course of them , your wicked wayes ; and also in regard of the bitter fruit of them , your wretched and unprosperous wayes . Here be two things very remarkable according to the Text ; 1. The repetition and inforcing of it again ; for he urgeth it again , Consider your wayes , in the seventh verse . 2. The benefit that came by it ; it brought them to repentance ; for they all obeyed the voyce of the Lord , and the words of the Prophet , verse 12. Doct. 1 So that the Doctrine from hence is this , that , Serious meditation of our sins by the Word , is a speciall means to make men repent .

Meditation is a setled exercise of the mind for a further inquiry of the truth , and so affecting the heart therewith ; and therefore there bee foure things in meditation .

The first is an exercise of the mind , not barely closing with the truth , and assenting unto it , and seeing it , and there rests ; but it looketh on every side of the truth : I thought upon my wayes , and turned my feet unto thy Testimonies , Psal. 119.59 . saith David ; that is , I looked on my wayes on both sides , above and beneath ; it 's taken from curious works , which are the same on both sides , so that they which work them , must often turne them on every side ; used Exod. 38.23 . as being workes with two faces , as one well observes : so it was with David , I turned my wayes up-side downe , and looked every way upon them : thou never meditatest , unlesse thou look on thy wayes on both sides with all circumstances . An elegant phrase we have , Dan. 12.4 . Many shall run to and fro , and knowledge shall abound , and be increased . [ Run to and fro ] what is that ? It is not the bodily removing of man from one place to another so much , as busie stirring of the mind from one truth to another , so that it seeth the whole selvedge and compasse of the truth : thou wilt never get the truth to be meditated of , till thou runne to and fro in it , meditate it on this side , and meditate it on that side , looke on it in every nook of it . Meditation is like perambulation when men go the bounds of the Parish , they goe in every part of it , and in every skirt of it : so meditation is the perambulation of the soule , when the soule lookes how far sinne goes , how far the flesh goes , how far the wrath of God against it goes .

Secondly , as it is an exercise , so it is a setled exercise , it is not a sudden flash of a mans conceit , but it , dwels upon a truth . When a man is in a deep meditation upon a thing he neither sees nor hears , nor attends any thing else ; the stream of the heart is setled upon the truth received ; The word of God abides in you , and you have overcome the world , 1 Ioh. 2.14 . How came these young men to overcome Satan ? Not by looking into the word , or onely thinking of the word ; but by letting the Word abide in them . When a man hath been offered an injury , his heart is alwayes setled upon it ; when he eates , his mind runnes on the injury ; when he walkes , and talkes , still his mind runnes on the injury : so thy heart must goe on the truth 2 Tim. 3. Continue in the things thou hast learned : that is , take up thy mansion house in them . A wicked man may turn into the word sometimes to think of it ; but it is as a man goes into another mans house : there is not his dwelling .

Thirdly it is to make a further inquiry : Meditation doth not onely settle upon the truth knowne ; but it also would faine know more of those truths , that are subjected to it ; as a man without may see the out side of the house , but he cannot see the roomes within , unlesse hee come nigh , and draw the latch , and come into the house , and goe into the roomes , and look about them . Meditation pulls the latch of the truth , and lookes into every closet , and every cubboard , and every angle of it . Here is my sin here is my uncleannesse , and here is Gods anger , here is the wofull evill that will follow upon it , and here is a remedy against it . Meditation searches into all the lofts and closets of the truth . The entrance of thy word giveth understanding unto the simple , Psal. 119.30 . The ingresse ( as one expounds it ) or going into thy word , gives understanding ; the wicked stand looking upon the truth without the doores , but it is the ingresse , or going into the truth , that gives understanding . Indeede the truth is like a neat palace , ( saith Chrysostome ) the Spirit of God is like the light of the Sunne that shineth into it ; the wicked they stand without , like fooles peeping in at the windowes , and there bee many thousands of pearles that are not manifest unto them : The house seems dark to them that stand without . Thou must enter into the word , and into every particular truth in it , and goe up staires , and downstaires , and have an eye into every roome . There thou shalt find humility , there contrition , there conversion , there Christ and his Spirit in one closet , there all his Jewels in that , and that box ; all is manifest within doores .

Fourthly , it labours to affect the heart ; it doth not onely labour to know more and more of the truth , but also it labours to bring it home to the heart . The good woman considers a field and buyes it . Prov. 31.16 . that is , ( saith Ambrose ) the good Christian soule , if in civilitie , then much more in Divinity , considers the truth and buyes it , he taketh it for his own , and appropriates it unto himselfe ; Lo this ( saith Eliphas ) wee have searched out : so it is , beare it , and know it for thy selfe , Job 5.27 . When thou canst say of the truth loe this it is , we have searched it out ; I have dived into it , perused it , so it is , even so indeed : all this is , that thou mayest apply it unto thy selfe , and know it for thy good .

Reas 1 The first Reason is , because meditation musters up all weapons , and gathers all forces of arguments for to presse the same , and lay them heavie upon the heart : This usurie is spirituall and good , when meditation , like usurers , who grinde and suck the bloud of the needy , and are not content with their principall , but will have consideration for every pound they lay out yea for every shilling , and that for every week and every month , and every quarter , and every yeare : the poore man could bee content to pay the principall ; but to exact use upon use , this kills him ; so meditation exacteth upon the soul and holdeth it to use upon use . You have committed evill in a corner , but you shall not carry it away so . Item , it was against the knowledge of God revealed ; Item , against many mercies received ; Item , against many judgements threatned , against many checks of conscience , against many vows and promises ; remember that , O my soul . Item , for that , and Item for this ; Item for every lust , and every circumstance , thus oft , and in this place , an● at that time , in that manner . So meditated the prodigall . Luke 15.17 . Looke as it is in warres ; were there but many scores come against an Army , they might be conquered : or many hundreds , they mighr be resisted ; but if many thousands should come against a small army , it would be in danger indeed . Meditation leavieth a whole Army of arguments , a whole Army of curses , miseries , judgements , commandements against the soul : how ever one misery or plague will not knock it down , but the soule may brook it , and goe away with it : but meditation brings a great Armado of arguments , and tells the soule God is against thee , and against thy wayes : God is against thee where ever thou art , or what ever thou doest . Then the heart begins to cry out , as Elisha his servant did , Master , what shall wee doe ? 2 Kings 6.15 . So many horses against us , so many charets , and so many men against us ? Master , what shall we doe ? so many sinnes , and so heynous , so many judgements and so heavie , and so many evils and spirituall maladies ! Oh , what shall I doe to be saved ! that I should commit sinne against a God that hath damned innumerable Angels , millions of Kings , Princes , and Nobles ! that I should commit it against this God , so mercifull to me , so gracious , so patient , so good to my soule ! that I , wretched rebell , should for a cup of drink refuse heaven ! for a lust not worth a straw under my foot , cast off Christ , and grace and all ! how shall I doe ? Then the soule stands in a maze .

Reas 2 The second Reason is , because meditation having bundled up all Items against the soule , and brought in all bills of account , it fastens sin upon the soule ▪ I meane it makes the soule feele it , so that it must needs be convinced without any evasion . Meditation deals with a man as Elisha dealt with the messengers of King Joram ; the murderer he was comming to doe mischeife to the Prophet , and the Prophet did shut the door , and held him fast at the door , 2 Kings 6.32 . and then he made him know that the evill was from the Lord , before he could stirre : so meditation , when the soule would fain out of doores into i●s old course againe , it shuts the doore upon it , and holds it fast Meditation tells the soule , this evill is from the Lord upon thee , O my soule , if tho● stirre in or out upon this or that lust any more ▪ this evill that curse , that vengeance and damnation ; if ever thou stirre forth , thou loses● thy mercy , thou losest Christ , thou losest all possibility of comfort . Stirre not out ; if thou dost , thou wilt roe it . Sometimes when men heare the Word , they go away touched , they resolve not to commit sinne again as they have done ; yet when they are gone , it works not , but the heart recoyles again , and turnes to its old passe . The Reason is , because they meditate not upon the Word , they fasten it not upon their consciences .

It is with the Word as it is with a salve : if a man that hath never so good a salve that will heal any thing in foure and twenty houres , if a man should do nothing but lay it to the wound , and take it off , lay it on and take it off , it will not heale the wound : and no marvell . Why ? hee will not let it lie on , the best salve will not heal the soare nor eate out the corruption , unlesse it be bound on and let lie : so it is with the Word , many a soule heares it ; heart , conscience , affections , all toucht : but when he is gone out of the Church , all is gone his affections die , his heart dies , and his conscience becomes unfruitfull . Why ? he is still removing of the salve , and will not let it lie on , and therefore the Word over-powers not his corruptions ; the Word is like the salve ; conviction of conscience is like the laying on of the salve ; meditation the binding of it to the soare .

St James compares a slight hearer to a man that looks into a glasse , who soon forgets his visage ; but a good hearer doth two things : First , hee stoops down and looks into it , to take a perfect view of his estate ; Secondly , he continues looking into it , James 1.25 . he doth not leave the glasse behind him , but he carrieth away the glasse with him : This man shall be blessed in his deed .

If the pills be never so bitter , yet let a man swallow them speedily , there is no great distaste ; but if a man chew a pill , it will make him deadly sick . Thy sinnes are like those pills , they go down very pleasingly , because thou swallowest them : thou swallowest down thine oathes , lies , ignorance , pride , thou swallowest downe the threats of the Lord ; but if thou wouldest chew these bitter pills , and meditate and ruminate , and chew the cud , drunkennesse would be as bitter as hell ; swearing , and security , and Sabbath-breaking , would be as bitter as wormwood ; thou durst not go on in them , they would make thee look sourly upon them for ever : like a man that hath chewed a pill , he can hardly ever see a pill , but his stomach riseth against it . Behold , I will hedge up thy way with thornes , Hosea 2.6 . I will not be so precise ( saith the heart ) I will goe on as I have done , I will goe after these and these courses ; I will hedge up thy way with thorns ( saith God ; ) meditation is Gods instrument , and sets a thorne in the way to every sinne , to bring the heart backe again . Would the heart lash out into luke-warmnesse ? Meditation sets a thorn in the way ; God will spue thee out of his mouth : Would the heart sally forth into any sinne ? Meditation sets a thorn in the way , Cursed ar● thou if thou dost erre from Gods Commandements . The heart cannot step forth into any lust ; but meditation meets it with a thorn , this curse , and that curse , this plague , and that Plague : Would the heart reach at mercy in its sinne ? Meditation pricks it from it ; mercie is vengeance unto thee , so long as thou hankrest after sinne . Would the heart reach after Christ in his sinne ? Meditation pushes it backe with a thorn : No Christ for thee , but a severe judge , so long as thou itchest after thy vanities .

Vse 1 What shall wee think of them then , which are loth to practise this dutie ? Most men are loth , though they be willing enough to meditate on their worldly affaires . The Mariner meditates and considers his course by his Compass , or else hee might soon runne on the quick-sands ; a Pilgrime is full of thoughts , what ? am I in my right way ? He never comes to a doubtfull turning , but he stands in a study & muses , O which is my right way ? The Merchant meditates , and his minde runnes on his Count-book , or else he is soone bankrupt : The voluptuous man , his thoughts run on his pleasures : the drunkards on his cups , the proud mans on his credit . But it is one thing to looke to that which is thine , and another thing to looke to thy selfe , Take heed to your selves saith the Lord , Deut. 11.16 . Deut. 12.30 . Deut. 4.9 . Exod. 34.12 . as if he should say , think on thy selfe and of thy poor soul ; let thy meditation run on thy poore soule . The heart is untoward unto this duty , and as unwilling as a Bear to be brought to the stake : the Beare would rather be rambling abroad then be baited : so men had rather let their hearts ramble about any thing , then bait them for their sinnes : yea men scoffe at it , saying , shall we alwayes be poring on our sins ? shall wee run mad ? shall we drive our selves to despaire ? cannot men keep themselves well while they are well ?

The poore man he hath no time for this tedious duty : the rich man , he needs it not , the wicked they dare not ; so no man will : No man repented him of his wickednesse , saying , What have I done ? Ier. 8.6 . No man would meditate and thinke with himselfe , what is my case ? how stands my condition before God ? what evill have I done ? In the Ark , and in the old law , if there were any beast that chewed not the cud , it was a signe of an unclean beast : the word implies the bringing up of their meat into their mouthes again , and sitting downe to chew it again . But now men like unclean beasts , swallow downe the food of their soules unchewed , and will not meditate thereof , that it may turne to good nutriment ; but like Cormorants , they take it downe by whole-sale , and are never the better . So the Word is to them as the Quailes to the Israelites , while the flesh was yet between their teeth , ere it was chewed , the wrath of the Lord was kindled against them , and smote them with a very great plague , Num. 11.33 . so the Word of God sticks in their teeth ; ere they chew it , or meditate upon it , the wrath of God fals upon them , and strikes them with a very great plague of hardnesse of heart , and leannesse of soule . But the truth is , you that will not now see your sinnes , nor meditate on them , you shall see them , and meditate on nothing but on feare . Lord , when thy hand is lifted up , they will not see , but they shall see and be ashamed , Esay 26.11 .

Let. 1 Now the Lets of serious meditation are , First , vain company . When Peter saw the people touched , Acts 2.37 . he said unto them , Save your selves from this untoward generation , vers . 40. as if he should say , If you love your selves , God hath touched your hearts , suffer not Satan and these wicked instruments , to steale away these impressions of terror from your soules . If ever you love your soules , sort not your selves with this untoward generation . See as it humbles you , so let meditation follow upon it , so that it may still humble you . Ill company brings a man to the gallowes ( as the proverb is ) and ill company will bring a man to hell ( say It ) and meditation cannot be admitted to it . David would not have a wicked man to abide in his sight , when he was to meditate : he wisht that there were never a wicked man in the world ; much lesse would he keep company with them . My meditation of him shall be sweet ; let the sinners be consumed out of the earth , and let the wicked be no more : Blesse thou the Lord , O my soul , Psal. 104.35 .

Let. 2 The second Let is , multitude of worldly businesse . A dream ( saith Solomon ) comes through multitude of businesse , Eccles. 5. Multitude of businesse causeth the mind so to run on them , that they do even dream of them in their sleep , as Lucretius , Seneca , Claudian , and many others of the heathens have observed . He that over-imployes himself , his meditations of heaven are dreaming meditations , his thoughts dreaming thoughts , he can never seriously meditete on the good of his soul . Many ingrosse businesse into their hands , never thinking they have enough ; they are so greedy after the world , and so carelesse of heaven . So they make their hearts like high-way ground : the word sown in their hearts is like seed sown in the high-way , where is such a through-fare , and a broad Carriers road of earthly affairs , that all the word and meditation thereof is troden down as the grass in the high-way , which cannot grow ; so neither meditation in a busie-bodied heart . For a good meditating mind , ( Nemo ad illam pervenit occupatus , saith Seneca ) no man ever came to it surfeited with imployments . David although he had abundance of State affairs , both his hands full , yet he would not have his hands to be over-charged , but that he might meditate in Gods word : My hands also ( not all downe to businesse onely in the world , but also up to thy Law ) will I lift up to thy commandements which I have loved , and I will meditate on thy statutes , Psal. 119.48 . Take not too much upon thee , like those grasping worldlings , that wil have a finger in a hundred things : Martha , Martha , thou art cumbred about many things , but one thing is needfull , and Mary hath chosen the better part , Luk. 10.41 . and what was that one thing ? Mary was sitting and meditating in , and pondering Christs words , not ( as Theophylact expounds it ) as if he would say , Martha , Martha , thou art cumbred about many dishes , but one thing is needfull , only one dish ; though indeed so it be , yet he here speaks not only of one dish , but of many cares which hinder that one necessary dutie of hearing and meditating on the word of God .

Thirdly , ignorance . A man cannot meditate of a thing he knowes not ; nor thou of thy sinnes , if thou be not skilfull in Gods catalogue of thy sinnes ; nor of mercies and promises if thou beest not verst in them ; nor of his Precepts , if thou be not expert in them . The Psalmist proveth that he had more knowledge then all his Teachers : Why ? Because he used to meditate . I have more understanding then all my Tutors , for thy testimonies are my meditation , Psal. 119.99 .

Fourthly , aversenesse of the heart : The heart is like the swine , meditation is like the yoke : the Hogge would fain get into forbidden fields for to grub them ; the yoke , that hinders him ; but he cannot abide it ; every step he takes , he lifts up his foot to strike it off if he could ; so the heart would faine break through hedges , and get into forbidden wayes , and if thou wouldest meditate , it would every moment lift up its heele to put thee besides it : If it cannot put thee besids it , it will marre it if it can ; and therefore David praid to God to settle his heart upon the right , and put his yoke upon him , or it would never be stedfast else upon meditation . Let the words of my mouth , and the meditations of my heart , bee ever acceptable in thy sight , O Lord , my strength and my redeemer , Psal. 19.14 .

This aversenesse of the heart consists in three things : First , in the carelesnesse of the heart , the heart prizeth not meditation , nor the things of grace that are to be meditated on ; it will not be at the cost and charge , nor at the paines for them . To what end is a price in the hands of a foole , seeing there is no heart to get wisedome ? Prov. 17. ●6 . The heart will not be brought to Gods price ; it would faine have the wares at a cheap rate .

Secondly , in the runnings of it ; the heart is like a vagrant rogue , he would rather be hanged then tied to his parish . Thou canst not bring it to prayer , but it will bee a gadding on by-thoughts : thou canst not bring it to a Sermon , but it will be roving after wandring imaginations : thou canst not bring it to a meditation but it will bee a gossiping forth . When Christ came to bind men with his blessed cords , and bind their hearts to him , Psal. 2. they fall a meditating afterwards , but it was meditating and imagining vain things , verse 1. and when they saw they were to be tied up , Tush ( say they ) let us break their bonds a sunder , and cast their cords from us , verse 3. What , do Ministers call us to such strictnesse , thinking to imprison our hearts in their stocks ? away with their bonds , no we● will have none of it .

Thirdly , in the wearisomnesse of the heart : It is a weary of meditation as a Cur is of the whip , and the chain ; Oh how it barkes and maunders , till it be loose ! yea , though it be never so eager upon it at the first , it 's jaded presently . When God called the Jews to sanctifie his Name , they thought in their hearts , O what a wearinesse is this ! and yee have snuffed at it , ( saith the Lord ) yee brought that which was lame , and torn and sicke , Malac. 1.13 . What a wearinesse is it to meditate ? saith the heart ; it snuffs , it is untoward , it is lumpish ; it would fain teare of a peice of the duty , or bring it wanting a legge , or without soundensse and sincerity ; yet some of them ( saith Calvin ) were so humbled , that they thought on the Name of the Lord , Malac. 3.16 . they thought , and meditated , and forced their hearts to consider throughly .

Vse 2 This may serve for terror unto all those , who for all this that hath been spoken , dare sit down without it ; yea , the world will not beleeve these things , nor meditate therein : yea , they blame Gods messengers , that call so sore upon them . Habukkuk was so served ; he preached the mercies of God to the humble , and the judgements of God to the wicked : they ask him why he was so mad ? well ( sayes the prophet ) I will stand upon my watch , and see what the Lord sayes unto me , that I may answer to them that reprove me . Hab. 2.1 . What did the Lord tell him ? Write the vision , and make it p●aine upon Tables that ●e may run that reads it , vers. 2 , Will they not beleeve ? Will they rove ? Will they not meditate steadily upon these things ? Will they not let their hearts stay and meditate and consider ? The vision shall be so plain , that he that runnes may read it . If thou wilt not stay , and meditate herein , the Word is so plain to thy condemnation , that if thou didst but think of it with a running thought , thou maist read thine owne vengeance , thine owne woes , in regard of the multitude of them . He that runnes by a way full of holes and pits , though he stand not meditating where are the pits , yet he may run and see them . The book of God is full , leaves and cover , and all , of woes against thee , Lam. 2.10 . It is written without , there thou maist read thy sins written ; it is written likewise within , there thou maist read thy plagues .

Secondly , in regard of the greatnesse of them , he that runnes along ▪ and loe a great towne on fire , though he stay not to meditate on it , what or where it is , yet he may runne and read it : so is the curse of sinners a great curse , Zeph. 1.10 . he that runnes may read it .

Thirdly , in regard of the proximitie and neernesse of them Hee that run●es , if a sword come out by his throat , though he doe not stop to meditate , what is this at my throat , yet he cannot but see it . Behold the Judge standeth before the doore . Jam. 5.9 . Take heed how thou grudgest , or sinnest in any particular ; behold the Judge standeth before the doore ; behold it and meditate on it with thy heart ; if not , he is nigh enough , thou canst not step out of doores unto any sinne , but though thou runnest , thou must needs see the Judge that wil Judge thee , Iteming thy sinnes ▪ noting thy wayes , observing thy courses , ready to unhaspe the doore on thee , to hale thee unto hell in thy sinnes . Whose end is destruction . Whose ? Even those that mind earthly things . Phil. 3.19 . If thy mind and meditation run more on thy ground , cattell , goods , kitchin , house busines , earthly talk , discourses , thoughts , more then of heaven , thy end is destruction . If thy thoughts will n●t stay here , doe but runne , and thou maist read it ; Think not that I am come to destroy the Law or the Prophets , I am come t● fulfill them , Mat. 5.17 . Some ( saith Chrysostome ) might think now Christ is come , it is no matter though wee bee not so strict , Christ is enough : Think not thus ( saith Christ ) but rather thinke and meditate that I am come to fulfill it my selfe , and to see it fulfilled in those I mean to save , so as to make it the rule of their lives . Themistocles said , he could not sleep in his bed for continuall thinking and meditating on Miltiades his Triumphs : And how canst thou sleep in thy bed , if thou wouldest but meditate on these places of Scripture ? Retire thy self apart , there is no casting up of a mans account in a crowd : Let mee alone , I am busie ; so we use to say , when wee would be private .

Means 1 Thou must do with thy soul as Ehud did to Eglon , who said , I have a secret errant to thee , O King , and so all went out , and he said I have a message from God to thee , & so stabd him at his heart , Judg. 3.19 . So ( for Ehud was a type of Christ , saith Lavator ) I have a secret errant to thee , O my soul : and so let all go forth : I have a message from God to thee , a message of wrath for thy Pride , a message of wrath for thy vain hopes : Thus , saith the Lord ; Cursed art thou , O my soul ; stab it to the heart with this spirituall Dagger , wound it with the blade and haft and all , till thou have let out the fat and the dirt , the filth and iniquity all out . The Prophet speaking of mens looking on Christ whom they have pierced , this meditating and laying to heart that they have crucified the Lord Jesus , saith that they shall mourne every one in private , the house of David apart , and their wivis apart ; the house of N●than apart , and their wives apart ; the house of Shimei apart , and their wives apart ; every family apart , and their wives apart , Zach. 12.2 .

Means 2 The second means , if thou wouldest meditate aright , observe the times of privacie .

First , the morning , that is the best time for study : David chose the morning for meditation , Psal. 5.1.3 . Let them heare this ( saith Chrysostome ) that rise betimes in the morning to serve their Hogges and their Dogges , their bellies and their backes ▪ before they serve God in meditation or prayer , unlesse it be the mumbling and roting a few [ Lord have mercy upon us ] that pray not till after many other businesses , it may be not then neirher . David prayed and meditated in the morning . In the morning thou washest thy face and thy hands , but thy soul hath more need , which thou washest not : in the morning thou puttest thy cloathes on thy body : but thou puttest not on afresh the new man upon thy soule ; in the morning thou shakest off sleepinesse from thine eyes , but thou shakest not off drowsinesse from thy soule . Thou lookest into the glasse in the morning , to see if thy face be as it should be ; but thy soule is not composedly looking into the glasse of Gods word . In the morning look up in prayer , look up in thanksgiving , look up in meditation .

Secondly , the night too ; O Lord , I meditate on thee in the night watches Ps. 63. not as carnal ones do , when they cannot sleepe , then their mind runnes on their Cow and their Calfe , their markets and vanities , this neighbour and that neighbour , like Petronius his dogge , that was hunting while he lay asleepe in his kennell .

Thirdly , in the evening ; I prevent the night watches , that I might meditate , Psal. 119.148 . he did not as wicked men doe , sleepe like a horse in the stable on his litter , with his neck tied to the manger ; they goe to bed with their hearts roped to the world , worldly thoughts , this thought and that thought , and God knowes what .

Fourthly , when the heart is touched at a Sermon , or Sacrament , or observing of any judgement or mercy , or act of Gods providence , it is best striking when the Iron is hot . David when his heart was touched at the reproaches of the wicked , then he meditated , Ps . 119.23 . When the Instrument is in tune , then it is good playing upon it ; when a Churle is in a good mood , then it is fittest to deale with him . Oft will thy heart be out of tune , oft churlish and in an ill mood : if thou lettest the good opportunity go , thou knowst not when thou shalt have such another . When the fish is nibbling at the bait , then it is good twitching at the angle rod ; when the heart is a nibbling at grace , then give a pluck at it by meditation . See Act. 17.11 . now while the tide ●asts , see thou maist get into the haven .

Means 3 Thirdly , rub up thy selfe and thy memory ; call as much to mind as thou canst , what evill thou hast done ever since thou wast borne , what in the womb , what in thy cradle , childhood , youth , age ; what a servant , what a Master ; what as a servant , what as a sonne , what as a neighbour , what as an inferiour , what as a superiour ; either in thought , or word , or deed ; how often thou ●ast omitted good duties , or done them by ●alves ; Item for this , and Item for that . They shall remember themselves , and turne unto the Lord , Psal. 22.27 . First they shall remember themselves , and say , What have I done , O wretch ! how carelesly have I lived ! Secondly , so meditating , they shall turn unto the Lord . Many say , Oh! they cannot remember their sinnes . They lie in a thousand particulars ; for they can remember to commit them wel enough . See Lam. 3.19 , 20.21 . our Greek translation turnes it , I sp●ke to my selfe , and meditated : as if they should say , O what a rebell have I been ! how unthankfull , how unprofitable under all the means of grace ! I may thank my sins for all the plagues of the Almighty that are upon me : if he had damned me , I had been well served . What followes ? The heart bowed , and was humbled , as it is in the text .

Means 4 The fourth means . Rouze up thy heart . As it is with the eye of the body , so it is with the eye of the soul : when a man would look wishly upon a thing , as if he would look through it , he sets his eyes on it , as Paul set his eyes on Elymas , Ah thou child of the Devil , thou , &c. Acts 13.9 . Meditation is the setting of the eye of the soul upon a thing : set thine eye upon thy selfe and say , Ah thou child of the wicked , why hath Satan filled thy heart ! O wretched heart ! whence hadst thou thy self-love ? hadst thou not it from the Devil ? God might do well to send thee to the Devill , if thou lovest so to bee his Broker . Se● thine eyes stedfastly upon thine owne wayes and thou shalt see infinite hellish evils in thy sins .

Vse 3 The third use is for reprehension . What is more usuall then this that men make sleight account of their sins ? Nay , when God tells them in their hearts . Thou shalt not do this , thou shalt not doe that , yet they meditate and think , Why may I not ? Samuel bid Saul stay for directions from him , before he sacrificed unto God . It seemes that God spake to his heart , Stay till Samuel comes to direct thee : yet Saul forced himselfe to disobey , and to doe sacrifice , 1. Sam. 13.12 . he was bold , as Vatable turnes it ; hee confirmed himselfe , as Pagnin translates it : hee thrust himselfe upon the doing of it ; God forbad him , he would doe it : God urged him in his conscience not to doe it , yet he would doe it : God again whispered to him to doe it not , yet hee forced himselfe to doe it ; as if he should say , I hope I may doe it , I have stayed seven dayes wanting an houre , or a piece of an houre ; and a little piece breakes no squares . No ? God rejected Saul for that venture ; God would have forced him by meditation , O no , doe it not , by no meanes : he made him think , Oh , it is against Gods commandements , I may not doe it . No , but neverthelesse he forced himselfe to doe it . Thus God deals with thousands and millions in the world : Be not a drunkard ; God flings the meditation into the conscience yet a drunkard thou wilt be : be not a drunkard again ; a drunkard notwithstanding thou wilt be : Be not again ; they force themselves , they will goe to the Ale-house . And so of all other sinnes . If men will cast oft this work of meditation darted into their soules , they cast off their owne mercy . God tells them , pray not , hear not , offer not , without directions from me ; they dread not the commandement , they will : I trust prayers are good , I will say them . Thus they will not meditate , or if they doe , they break it off before it comes to any strength or perfection : yea , Gods owne servants , that desire to look towards Sion , is not this your complaint oft ? I cannot find sinne heavie : I confesse the word discovers it to me , but I cannot be troubled for it . Look as it is with men in the world , if five hundred pounds weight bee laid upon the ground , if a man never pluck at it , he shall never feele the weight of it . Your sinnes are not many hundreds , but many thousands , yea many ten thousands : selfe-love , security , hardnesse of heart , base fears , &c. it is impossible to reckon them . The least vain thought that ever you imagined , the least vain word that ever you uttered , were weight enough to presse your soules down to hell . Therefore what are so many sins , and so great , and so often committed ? What are they ? they are as heavie as rocks and mountains ; yet ye feele them not so heavie . Why ? Ye weigh them not ; if ye did , yee should finde them heavier then the sand , as David did when his sinne was ever before him ( Psal. 51.3 . ) that is his sinne was ever in his thoughts , and in his meditation , his sinne was ever like a huge Milstone before him , and he was ever tugging and pulling to remove it out of his way .

Object . I , but you will say , How shall I come to feele my burden ?

Answ. I answer , three things are here to be discovered .

First , the ground upon which our meditation must be raised .

Secondly , the manner how to follow it home to the heart .

Thirdly , how to put life and power in it .

The ground I referre to these foure heads : First , meditate on the goodnesse , patience , and mercy of God , that hath been abused by any of your sins ; the greater they have been to you , the greater is every sinne : this maketh them out of measure sinfull , because God is out of measure mercifull . There are many sinnes in one , when a man sinnes against many mercies . See Iudg. 2.2 , 3. Why have ye done thus ? I have done thus and thus mercifully unto you , why have yee done thus unthankefully to me ? Why was my mercy abused ? Why was my goodnesse sleighted ? Why was my patience despised ? as if the Lord should say , I speak to your owne consciences , think of it , meditate of it , why have yee done this ? Doe ye thus requite the Lord , O foolish people and unwise ? Is not he thy Father ? Meditate of it first , and tell me then . For it is a question put to thy meditation to answer . Do yee thus requite the Lord ye foolish people ? Wert thou ever in want , but God supplied thee ? Wert thou ever in weaknesse , but God strengthened thee ? Wert thou ever in straits , but God delivered thee ? When thou wert in sicknesse ! he cured thee when thou wert in poverty , who relieved thee ? when thou wert in misery , who succoured thee ? Hath not God been a gracious God to thee ? Every soule can tell , never poor sinner hath had a more gracious God , then I poore sinner have found to my soule . All my bones can say , Lord , who hath been like unto thee ? This heart hath been heavie , and thou hast cheered it : this soul hath been distressed , & thou hast eased it : many troubles have befallen me , and thou hast given me a gracious issue . This poore man ( saith David , pointing to himselfe ) this poore man cried , and the Lord heard him , Psa. 34.6 . And shall I thus reward the Lord ? shall I sinne against this goodnesse ? Then what shall I say ? Heare . O heavens , and hearken , O earth ; Sunne , stand thou still , and thou Moon bee amazed at this , and be avenged on such a heart as this . The Oxe knowes his Owner , and the Asse his Masters Crib ; but here is a heart that will not remember to know the Lord ▪ Heare , O heavens , this villany crieth so loud , that your eares may heare it . Heare all yee Angels , and be astonished , here is villany to make your eares glow : yea , hear Hell , hear Devi●s , if ever there were worse committed by you . When men are but ingenuous , if they have received any kindnesse from a friend , they were never in want but hee relieved them : never harbourlesse , but he housed them ; never to seek , but he found them : Let a man deale thus kindly with a man , if this man should deny him any ordinary favour , he will be ashamed of himselfe , ashamed to come into his presence . What will he think , his house was mine , his cubboard was mine , and his purse was mine , and his friends were mine , and that I should deale thus unkindly with him , even nature rebukes me . This serious meditation will help to breake thy heart .

The second ground of meditation is to meditate on the justice of God : God is a just God as well as mercifull . Speak all yee Devils in hell , Doe yee not feele that he is a just God ? Speake Sodome , Speake Gomorrah , your fire and brimstone can testifie that he is a just God : Speak Adah , Zillah , and all yee that were drowned in the old world , your deluge can testifie he is a just God , His judgements are in all the world . 1 Chron. 16.14 . What is become of drunken Nabal , and swearing Saul , and covetous Ahab , and proud Iesabel , and mocking Iehu , and envious Shimei ? What is become of all blind Jebusites , and prating cavilling Dio●repheses ? Justice hath taken hold of them . What is poverty ? What is nakednesse ? What is famine , sicknesse , the gout the stone , Feaver , plague ? These are the little arrowes of Gods justice . What is shame , disgrace , crosses , afflictions , unseasonable raines , dangerous weather , warres , rumours of warres ? What are all the evils under the Sunne ? They are the little finger of Gods justice . Thou spiest them here and there , in every Town , and in every parish , in every Countrey : doe they not all witnesse that he is a just God ? Read Psalm 7.11 , 12 , 13. God hath bent his bow already ( saith David ) the arrow is ready to slie out of the string : It will not be long before it hit thee , if thou meditate not upon amendment : God is angry with the wicked every day , as an angry man useth to say , I will be revenged on thee . Wilt thou not give over thy sins ? I will be revenged on thee . Read Psal 11.5 , 6 , 7. Meditate on this ; he will neither spare King nor subject , nor rich nor poore , nor noble nor base , nor Judges and Justices ; yet judges and Justices may spare , but God will not spare : they may bee bribed to pardon , but God will not be fee'd to spare them that goe on in their wickednesse ; and doe I think to escape ? Nay , my soule , thou canst never escape , except thou obeyest .

The third ground is , Meditate on the wrath of God ; Oh! what wrath is it ? Can I stand against it ? It burnes like an Oven , and all the proud , and all that doe wickedly , shall be as stubble , and the day of wrath shall burne them up . Behold this , saith the Text. Malac. 4.1 . Behold it , and meditate on it . Can I goe naked in a hot fiery oven ? Can I lift up my hands against it ? My hands will be scorched . Can I kick against it ? My legs will be baked . Can I blow upon it with my mouth ? my mouth is fired . Did I ever see lime burned ? were I in the limes roome , could I endure that boyling ? and yet if I live in my sinnes , I shall be as the burning of lime , Isay 33.12 . Let thy heart meditate terror : Who among us shall be able to dwell ( that is the meaning of it , as Montanus sheweth ) who among us shall dwell with devouring fire ? who among us shall burne with everlasting burnings ? vers. 14. Gods mercie shall say , Take him wrath : I would have converted him , but he would not . Gods goodnesse shall say , Take him wrath : I would have been kinde unto him , but he hath abused me . Gods patience shall say , Take him wrath : I have suffered him a great while , that he might have time of repentance , but he repented not in that time . God smote Egypt in their first-borne . Why ? For his mercy endureth for ever . God overthrew Pharaoh and his hoast : Why ? For his mercy endureth for ever . Psal. 136.15 . He smote great Kings , Sihon a King , and Og a King : for his mercy endureth for ever . So will God damne thee that art a drunkard : Why ? for his mercie endureth for ever . God will confound thee that art a worldling : Why ? for his mercy endureth for ever . God will be revenged on thee that art a Luke-warmling : Why ? for his mercy endureth for ever . This may well make thee tear the haire of thy head , rather then let thee go on in thy sinnes . See Jerem. 7.29 . Meditate on this .

The fourth ground : meditate on the constancie of God . As the Lord was an enemy to wicked men , so he continues the same God still , a constant enemy to them still . As the Lord would not endure sinne heretofore , so hee is constant , hee still will not endure it . Did the Lord once say , Weep and howle yee drunkards ? Joel 1.5 . he is constant , so he saith still . Did the Lord say , he would burn up Sabbath-breakers ? Jer. 17.27 , he is constant ; so he saith still . Who ever hardned his heart against the Lord , and prospered ? Job 9.14 . as if he should say , I put it to thee to meditate of it : canst thou shew me a president ? did ever any man harden his heart against Gods Word , in his sin , that prospered ? Did Senacherib prosper in his will-worship ? Did Judas prosper in his coveteousnesse ? Did Jeconiah prosper in his stubbornnesse ? Where is the Scribe ? where is the receiver ? where is he that counted the towers ? ( saith the prophet ) Your fathers where are they , saith Zachary ? Did not my words take hold of them ? and are they not all now in hell , that have ever lived and died in their sin , from the beginning of the world ? Thou canst not shew me one drunkard , or one mocker , or one profane person , or one forma●l professor , from the day that man was created upon the earth , that is not now in hell , if he be dead . Meditate on this , how canst thou expect to be the one onely in all the world that shall escape , if thou livest and diest in thy sins ? If hell were opened , and the bottomlesse pit were lookt into , thou shouldest see every soul that ever lived , and died in their sins , even every soul ; there is not one soul missing . Meditate on this ; when I die , do I think I shall not be there ? nay I shall be there too , unlesse aforehand I enter into the strait gate , and walk in the narrow way of newnesse of life .

The Second SERMON OF The use and benefit of Divine Meditation . HAGGAI . 1.5 .

Now therfore thus saith the Lord of Hosts , Consider your wayes .

NOw followes the manner , how to follow Meditation home to the heart . Here are foure things to be practised .

First , weigh and ponder all these things in thy heart . It 's said of Mary , shee pondered , Luke 2 , 19. and kept all these sayings in her heart : verse 51. The words signifie two things : First , shee compared these things together . Secondly , she cast them all in the scales together . Dost thou know God is mercifull ? ponder it with his justice . Dost thou know that Jesus Christ died for sinners ? ponder it with the true drift of it , how that it is not to let men go on in their sins , but to save them from their sins . Dost thou obey God in this or that Commandement ? O ponder thy life with the rest , Ponder the path of thy feet , and let all thy wayes be established . Prov. 4.26 . A man that eates his meat well , forty morsels well , yet one crum going awry throttles him . Thou walkest in these and these Commandements ; yea , but there be other Commandments besides these : dost thou walk in them too ? thou must , if thou meanest to have thy wayes to be established . The Jewes had their continers , talents , mind's sicles , which were greater weights ; so they had also their gerahs , and agorahs , smaller measures , and smallest of all : so have thou greater and lesse weights ; great ones to ponder the great Commandments , and lesse to weigh even the least of Gods Commandments : and see thou make true Evangelicall weight , or else all will not be well . Suppose a man were to pay a 100 pound of good and lawfull money , and in weight , upon forfeiture of all that he hath , if he weigh it not ; but the Creditor doth , and finds it light ; he is undone . If thou ponderest not thy wayes , God will ponder them : Prov. 5.21 . the word signifies , he weighs , and ponders them in a ballance , or scales ; he puts the Word of his Gospel in the one , and thy goings and obedience in the other . Thou art weighed , and art found light , thy kingdom is departed from thee : saith God to Belshazzar , Dan. 5.27 . So if thou be light , thou shalt be weighed , and so found , thou shalt lose the kingdom of heaven for ever .

Secondly , strip sin , and look upon it stark naked : sin covers and disguiseth it self , with pleasure , profit , ease , and many a whorish garment , and so inticeth the heart . Even a toad , if she were covered over with gold , those that saw onely the gold , would pocket it up ; if it were naked , they would sling it in the kennell . Why do men love covetousnesse ? Why , its hooded with profit . Why carding , dicing , hunting , hawking , tabring , piping , and more then the word alloweth ? Why ? they are cloathed with pleasure , and delight . It s the duty of Ministers to unmask and uncase sin , and pluck off the vail that covers it from appearing unto men . The not doing of this is the cause , that men do not meditate on the vilenesse of their sins , never are humbled , never escape Gods wrath ; even because they do not discover mens iniquities . Lam. 2.14 . Alas , the profit of thy sins shall cease , the pleasure cease , the ease cease , and all these goodly suits shall vanish away , when the soul comes to die , or to stand before the judgement seat of Christ : sin will remain , but thy silver , and thy gold , where will that be then ? thy laughter , and thy merriment , what will become of that then ? thy delight will be gone . Meditate therefore with thy selfe , my sin is now gainfull , and easie , and pleasant ; but what will my sin become , when I come to lie on my death-bed ? what good will it doe me , when I have most need of succour ? I will never acknowledge him my freind that will turn against me , when I have most need of him . Alas , I must die , I must come to judgement , I must goe either to heaven , or to hell : the profit that I get now by my sins , will it bestead me then ? the pleasure , the ease that I now find in sin , will it help me there ? Alas no , it will then be my break-neck , it will be a Devill unto me : the more I have been delighted with it , the more it will gall me : the more I have gotten by it , the more it will damne me : the sin which I most of all loved , will most of all torment me . Ecclesiast. 11.9 . look thus upon sin .

The third means : dive into thine owne soul and heart ? there is a tough brawn over thy heart that it feels not its sins . Now Meditation must look through , and come to the heart at the quick and cause the truth to dive into the deep places of the soule . When the timber is hard , the workman cannot thrust in the nail with the weight of his hand : no , he must hammer it in . Meditation is the hammering of the heart . It 's a pertinent phrase , Jer. 23.24 . Is not my word like a fire , ( saith the Lord ) and like a hammer that breaketh the rocks in peices ? There be two similitudes , first , of a hammer : the Word of God is the hammer ; meditation is the hand that taketh this hammer , and knocks the nail into the rocky heart , and makes it enter : Wilt thou not feele ? I le make thee feele : ( saith meditation ) wilt thou not take notice of thy wretched estate ? Meditation comes with blow after blow , and makes it take notice . Seeondly , of fire ; the word is like fire ; Meditation kindles it about the heart . A man benummed with cold is senselesse ; the water frozen with cold , though the least peble would have sunk in it before , now a great milstone is able to lie upon it , and not sink ; the water is able to beare it : so is the heart , be it sins never so heavie , as the hill of Basan , yet it bears it and feels no weight : but Meditation thawes the heart , and then every sinne pincheth and oppresseth . Is not my word like fire ? as if he should say , think of it , and muse of it , and meditate of it , and thou shall feele it as a fire . Meditation is the often smiting of the heart with this hammer : so did Ephraim , smite upon his thigh : Jer. 31.19 . like a man in a miserable agony , he thumps his own breast , and in a vexation strikes his hand on his thigh . Oh miserable wretch that I am ! So did Ephraim , Oh what an unruly Ox am I ! how unwilling am I to bear the yoke of the Lord ? Oh and oh the hardnesse of my heart ! oh that I could tell how to beat thee black and blue ! Many men smite their hearts , but they smite them not often enough . When El●sha bad Joash smite upon the ground , he smote thrice and sta●ed . The man of God said to him in anger , Thou shouldest have smitten five or six times , for then thou hadst smitten Syria till thou hadst consumed them , where as now thou shalt smite Syria but thrice . 2. Kin. 13.19 . So men smite their hearts twice or thrice or so , but they will not smite their sins dead : it may be they break the head of their sins , but they recover again , and grow strong upon them , as at first . Thou must smite five or six times , yea fifty times five times , till thou hast quite broken the impostume of thy heart . Meditate on the mercies of God , and with them smite it often and often : Meditate on the justice of God , and with it smite it again , and again : Meditate on the wrath of God , which is as a consuming fire , and with it smite it soundly . Meditate on the truth of the Lord , this threatning and that threatning ; this commandement , and that commandement ; this promise and that promise ; and with all these smite it to powder .

The forth manner ; Anticipate and prevent thine owne heart : meditate what thy heart will one day wish , if it be not humbled , and tell thy soule as much ; thou wilt one day wish , Oh that I had been humbled under the reproofes of the Lord ! Oh that I had been wise to have understood mine owne mercie ! Cursed bee the day that ever I neglected the means of grace ; so the Lord brings in a foolish obstinate sinner , cursing and banning his owne soule , sobbing and howling at the last , Oh how have I hated instruction , and my heart despised rep●oofe ! and have not observed the voyce of my Teachers , nor inclined mine care to them that instructed mee ? Pro. 5.12 , 13. I had Ministers to preach to me , but I would not come at them ●or if I did , I cared not for their doctrine : I had friends that advised me wel , but woe is me damned wretch ! I heeded them not . Thus thou wilt cast the foole into thine owne teeth and fling a thousand curses into thine own face , because of thy madnesse . I might have learned . but I would not ; I might have been humbled , but I would not : I was almost in all evill in the midst of the assembly of the congregation , vers . 14. I lived where the Saints of God were in whole assemblies , but I mockt them , I hated them , I misliked them for being too precise . I was not ashamed of my security , no not in thy sight . Thus thou wilt cry out one day , if now thou wilt not yeeld unto meditation , which must make this as present with thee . Know thou , O my soul , the time of thy visitation is at hand , thou wilt curse thy selfe hereafter , if thou doest not now be moved by Gods mercies , thou shalt never see mercie more : Now be awaked by Gods judgements , or else thou shalt feel them for evermore , now or for ever thou shalt roare for them . Then thou shalt curse thy gains and thy profits that bewitched thee , thou shalt curse thy pleasures and delights that besotted thee , curse thine own heart , and thine own soul , and thine own conscience that have damned thee . Meditation may tell thee , thus it will be with thee , unlesse thou obeyest now . Hear ye me now , oh ye children , and depart not from the words of my mouth , ver. 7. hear the word now , and obey it , let it not depart out of thy meditation . Now be humbled with grace , o● then thou shalt be humbled with horrour : then thou shalt wish , Oh that I had been ruled ! When thou art in hell , then thou shalt meditate , 〈◊〉 it was good counsell that such and such a ●ster gave me ; good counsell that such a 〈◊〉 and such a brother gave me ; but wretch 〈◊〉 I was , I had not grace to follow it ! I had more mind of my pleasures , more mind of my vanities then of grace . Oh if it were to do again , I would not do so for a thousand worlds : but alas , it is now too late . Therefore let Meditation presse this upon thee before-hand .

Now follows the third thing , how to put life to Meditation . Foure duties are to be done to this purpose

1. Let Meditation haunt thy heart , let meditation dogge thee with the hellish looks of thy sins , and follow it with the dreadfull vengeance of God , haunt it with promises , haunt it with threatnings , haunt it with mercies , and haunt it with judgements , and haunt it with Commandments . The heart is like the Beaver , when it perceiveth it cannot possibly escape from the Huntsman , it cuts the member for which it is hunted , and slings it down , and so escapes ( saith Aesops : ) So pursue thy heart with its sins , with the hue and cry of Gods mercies ; pursue it with the hubbub of Gods judgements ; let meditation haunt it , and let thy soul see it shall never be rid of the haunt ; at last it will be content to part with its lusts . Let meditation say , Wilt thou forsake thine own mercies ? If thou livest thus and thus , if thou prayest thus and thus , dead-heartedly , thou kickest against thine own mercie , wilt thou rush upon the pricks ? This mercie thou maist have , if thou wouldst amend ; that vengeance thou shalt have , if thou do not amend : Either cut off thy sins , or else God will cut off thy soul . Return , O Shulamite , return , return , it s the voice of Christ to thee : Let meditation say , Return , O my soul , return , return , and thou mayst be saved ; return , or else thou shalt be condemned . Now what was the effect of this haunting meditation ? Or ere I was aware , my soul made me like the Chariots of Aminadab , vers . 12. That is , my soul musing and meditating on these and these commandments , it so humbled my soul , that it made me yeeld ; yea , and made me run as fast as the Chariots of Aminadab , freely and willingly to Christ .

Deal with thy heart as Junius his father dealt with him : he seeing his son was Atheisticall , he laid a Bible in every room , that his son could look in no room , but behold a Bible haunted him , upbraiding him , Wilt thou not read me , Atheist ? Wilt thou not read me ? And so at last he read it , and was converted from his Atheisme : So let meditation haunt thy heart , hold forth the commandments , promises , threatnings of the Lord , that thy heart may see them ; let meditation haunt thee in thy luke-warmnesse : prayest thou thus luke-warm ? This prayer will break thy neck one day . Repentest thou ? This luke-warm repentance will cause God to spue thee out of his mouth . Hearest thou , speakest thou , thinkest thou ? These luke-warm duties will confound thee ere long , if thou lookest not to it .

Let Meditation haunt thee , as they haunted Nehemiah with warnings , ten times ( saith the Text ) they sent to Nehemiah , they will be upon thee , Nehem. 4.12 . Beware of the danger , the enemy will be upon thee : ten times they warned him , never giving over till Nehemiah looked about him , vers. 13. So do thou haunt thine own heart : they will be upon thee , this curse , this wrath , that hardnesse of heart , this security will be upon thee . Ten times , yea , a thousand times ten times , never give over thine own soul , untill thou hast made it to submit . Indeed there be some , let God send Meditations to haunt them , and follow them , saying , Repent , leave this or that sin , why wilt thou be damn'd with this sin ? Oh forsake it , presently they will gagge the mouth of Meditation , and of conscience , and strike them stark dead : as Abner when Azahel would haunt him , and follow him , and turn neither to the right hand , nor to the left , but follow him at the heels . Turn aside ( saith Abner ) but he would not turn aside from following him . Turn aside from me ( sayes Abner again ) or I will kill thee , but he would not turn aside , he would follow him close : Then he up with his Spear and slew him , 2 Sam. 2.19 , 20 , 21 , 22 , 23 So many deal with the meditation of conscience , when conscience would dogge them , and weary them out of their sins , they will not : when conscience would haunt them , they will not be haunted therewith ; when conscience would follow them up with their desperate wilfulnesse , they gall and wound , and murder conscience to be quiet . But David haunted his heart , and would have it haunted .

The second duty : Let Meditation trace thy heart , as it should haunt thee , so also let it trace thee in the samesteps . So would the Church , Let us search and trie our wayes , and turn again unto the Lord : Lam. 3.40 . The word ( in the originall , sayes Buxtorf ) signifies , track or steps , step by step : this step was in the ditch , that in the mire , that step awry : track them all , that we may ungo them all again , and turn unto the Lord . Never pray but let Meditation track thy prayer : this passage was right , that passage was amisse . Never keep a Sabbath but let Meditation track thy keeping of it ; this duty was sincere , that was rotten : Never do any thing but let Meditation track it . This thought , this word , this action was warrantable ; that was out of the way : track thy heart , as the Lord tracted Eliah , he tract him in the wildernesse , he tracted him under the juniper tree , he tract him in the cave ; What dost thou here Eliah ? go forth : 1 King . 19. What dost thou here Eliah , go , return . He tract him in the mount , Go , return , what dost thou here Eliah ? this is not a place for thee . So let Meditation wait thee : what dost thou here , O sinner ? what dost thou here O drunkard ? in thy covetousnesse , or in thy prophanenesse , what dost thou here ? this is not a place for thee , unlesse thou mean to perish . It may be thou art now scard out of these sins , and art run into civill honesty ; let Meditation still track thee . What dost thou do here , O sinner ? Civilitie is not a case fit for thee , unlesse thou wert better , thou shalt be torn in peeces . It may be thou art driven out of thy civility , and art gone further , to the profession of Religion , though it be without the power of it : let meditation still wait thee . What dost thou here , O sinner ? this sorry kind of profession is not a race fit for thee : unlesse thou be godlier then so , thou shalt be devoured with everlasting fire .

Meditation is like the coursing of a hare in the snow ; the hare fearing to be taken by the dogs , here she stops , there she leaps , here she interleaps , there she goes backward , and forward upward and downward , and all to deceive the dogs , that they may not find her ; but they go smelling and maundring , winding and turning , and track her step by step , till they find her : so meditation in the coursing of the soul , the heart hath a thousand fetches , a thousand meanders and labyrinths , a thousand crosse windings , and compassings , and deceits , and all to puzle Meditation . But Meditation must track the heart , as God dealt with Job , he counted his steps , step by step : Job 14.16 . Meditation is the souls blood-hound , it will never leave howling , the wrath of God , till it hath taken the hearts sin for a prey ; Meditation haunts it out of one sin , and it runs into another ; Meditation haunts it out of that , and it runs into a third : Meditation is a good pursevant , it prosecutes the sinner , and attaches him .

Now because the heart is most cunning , and hardest to be trackt by its sent , when the heart hath taken up abundance of good duties , and attained unto sundry graces , these good duties and common graces drown the sent of the hearts wickednesse . As Huntsmen observe , that the hounds cannot well hunt in the Spring , as Theophrastus , and Pollux , and others observe : the sweet odors of the flowers and herbs ( sayes Oppian ) hinder the hounds from smelling the hare : so it is with Meditation ; it is hard for it to track the heart in the green Spring time of civill honestie and formalitie . And therefore let Meditation make diligent search , saith he . Psal. 77.16 .

The third duty : hale thy heart before God , and let Meditation bring it before his throne , and there powre out thy complaint against it before God , there out with all thy villany , and article against thy self , and bring as many complaints against thy self before heaven , as there be drops in a bucket full of water . So do the godly : I powred out all my complaints before him , ( Psal. 102. in the preface ) I powred out my complaints , as a man powreth out water out of a vessell ; generally men are willing to call for mercie , but they are not so willing to bring complaints unto God against themselves : ye shall have them whisper after the Minister , as he is begging for pardon and mercie , but they will not do so , whiles he is complaining of their sins ; the hellish and devillish abominations of their heart . These are men of corrupt minds , reprobate concerning the faith , and shall never have mercie , till they be as forward to complain of their sins , as to be plaintives for mercie .

When a man in Meditation meets with a hard matter , that he cannot sufficiently dive into , he breaks it to another : so do thou to God ; break all thy heart to God , tell him of thy hardnesse of heart , of the pride of thy heart , of the desperate prophanenesse of thy heart : but take these rules with thee .

First , thy complaint must be full of sorrow : Psal. 55.

Secondly , it must be a full complaint , of all thy sins , and of all thy lusts ; Lam. 2.18 , 19. Poure ou● thy heart like water before the face of the Lord . Water runs all out of a vessell when you turn the mouth downward ; never a spoonfull will stay behind . The wicked will not complain of their sins fully : they make hypocriticall professions . If it be a sin , I am sorry for it ; ( saies one ) if it be naught , I cry God mercie ; ( saith another ) when their own consciences tell them it is a sin , yet they will not complain of it absolutely .

Thirdly , thy complaint must be with aggravation : thou must aggravate thy sins by all the circumstances , that may shew it to be odious , as Peter did : when he thought thereon , he wept Mark 14.72 . the originall hath it , he cast all these things one upon another . Wretch that I was , Christ was my master , and yet I denyed him ; such a good master , that he called me before any of my fellow Apostles , and yet I denyed him ; I was ready to sink once , he denyed not me : I was to be damned once , he denyed not my soul , and yet I denyed him ; he told me of this sin beforehand , that I might take heed of it , and yet I denyed him . I said I will not commit it , nor forsake him , and yet I denyed him : yea , this very night , no longer ago , did I say and say again , I would not deny him , and yet I denyed him , yea , I said , though all others denyed him , yet would not I ; and yet worse then all others , I denyed him with a witnesse , before a maid , before a damosel ; nay , more filthy beast that I am , I said I did not know the man ; nay more , I sware I did not know him ; nay , more then all this , I did even curse my self with an oath , that I did not know him : nay more , all this evill did I , not above five or six strides from my Lord and Saviour : nay more , even then , when if ever I should have stood for him , I should have done it then , when all the world did forsake him . Oh wretch that I was , I denyed him ! he cast up all these circumstances together , and meditating on them , he went out , and wept bitterly .

Fourthly , thy complaint must be a self-condemning complaint : thou must condemn thy self , and lay thy self at hell gates , and set the naked point of Gods vengeance at thy throat . Thus and thus have I lived , damned , cast-away , as I have deserved to be ! So did Ezra in the behalfe of the Jewes , Ezra 9.

For , 1 He fell on his face ; he did not bow down on his knees ; but like a man astonished , he fell on his knees , ready to feele on the ground in amazement .

2. He spread out his hands unto the Lord , verse 5. as if he should say , here is my heart-bloud . Lord here is my breast , Lord ; we deserve thou shouldst stab us with thy wrath .

3. He blushes to look heaven in the face , verse 6. so vexed to think on the sinnes of his people , that he is even confounded to beg mercy .

4. He is ( as it were ) dumb and speechlesse before God : And now our God , what shall we say after all this ? for we have forsaken thy commandements , verse 10. Shall I excuse the matter ? alas ! it is inexcusable . What shall we say after all this ? Shall we call for thy patience ? We had it , and yet were little the better . Shall we call for mercie ? Why we had it , and yet our stubborne hearts would not come downe . I know not what to say for our selves : for we have sinned against thee .

5. He declares Gods truth , that he had warned them by his Prophet● , ( vers. 11.12 . ) but no warning can better us .

6. He shewes how God had punished them , yet they would not be humbled : for all that God had brought upon them lesse evils then they deserved , and wrought deliverances for them , which they could not have expected ; What shall we say , should we for all this break thy Commandements ? verse 13 , 14. What can we expect but hell and confusion ?

7. He is sensible of Gods judgements and righteousnesse : O Lord , thou art righteous : as if hee should say , How canst thou spare us for this sinne ? How can it stand with thy righteousnesse ? How is it that such hell-hounds as we are , should live above ground , when thou art so righteous a God ? It is a wonder that the earth opens not her mouth for to swallow us up quick : for , O Lord , thou art righteous .

8. He laies downe his soule , and all the peoples soules at Gods feet ; as if he should say , here we be , thou maist damne us if thou wilt ; Behold , we are all here before thee in our trespasses : for we cannot stand before thee , because of this , ver. 15. Behold here we are : rebels we are : here are our heads and our throats before thee , if now thou shouldst take us from our knees unto hel , & from our prayers unto damnation , we cannot aske thee why thou doest so : Oh it 's mercie , it 's mercie indeed , that we have been spared . Thus meditation must bring our hearts before God , and there complaine against them before heaven .

Meditation should deale with the heart , as the Father did with his possessed child , who carried him to Christ ; saying , Master , my child is possessed with a Devil , even a dumb spirit , and I spake to thy Disciples that th●y should cast him out , but they could not Mark 9.18 . Bring him to me ( saith Christ ) vers. 19. How long is this agoe since this came to him ? Of a child ( saith the Father ) and often it hath cast him into the fire , and often into the water to destroy him ; but if thou canst doe any thing ( as certainly thou canst doe all things ) have compassion on us , and help us . verse 22. And then Christ helpt him . So let meditation drive thy heart to God , saying , Lord here is my heart ( I beleeve ) possest with a Devill ; for it is a most abominable sinful heart : I brought my heart to thy Ministers to cure it , to Sermons to Prayer , to all other good duties , but they could not help me : my heart is a Devillish heart , still my heart is wicked , and rebellious still , the Devill , oh ! the Devill is in it still ! Oh , how he tempts me ! he holds me , hee casts me into the fire of this lust , and into the water of ever-flowing iniquity . Have thou compassion , come and help me ; for my heart is miserably vexed with Satan ; when I pray , the Devill stuffes me with dead thoughts , and drousie desires ▪ the Devill fills me with wandring Imaginations , and I know not what ; when I hear the Word the Devil makes me to rise up against it , or forget it , or not obey it ; when the Sabbath is come , the Devill sets me on thinking my own thoughts , and speaking mine own words ; when a Sacrament is come , the Devill hinders me in selfe-examination , the Devill disappoints me of my preparation : Oh have thou compassion on me .

The fourth duty ; let meditation , when it hath held thy heart before God , there cast thee downe before him : when Meditation hath searched out thy case , and made it appeare how wofull it is , then let it lay thee along before God , with What shall I do to be saved ? So it did with them in Acts 2.27 . as if they should say ( saith Chrysostome ) we have not one jot of hope to finde mercy , so long as we live as we do . What shall we do ? Say what thou wilt , our ears are ready to hear it ; command what thou wilt , our souls , what ever it be , are willing to do it : bid us suffer what ever thou pleasest , tell us what it is , and we will endure it . They did not say , ( notes Chrysostome ) How shall we be saved , as wicked men do : they desire to be saved , but their maine care is not to see what they must do , they are told what they must do , and yet refuse to do it ; but thy chiefe study must be , to cast thy selfe down before God , with the good Jaylor , Sirs , what shall I doe to be saved ? Acts 16.30 . First , what must I do ? and then to be saved . First , thy care must be what to do to get out of thy sins , how to be rid of thy lusts , and then to be saved ; as if he should say , I see I am at a damned passe , and therefore I was a making away my selfe , the fire of hell did slay my soule : but now is there hope of salvation ? is there indeed ? Oh tell me , I am willing to do any thing , what must I do ? Keep nothing back of all the will the Lord ; be it punishments to suffer , tell me of it , I am ready to beare it ; be it precepts for to do , though never so irksome , O let me know it , and I will not refuse it . What must I doe to be saved ? When the heart is thus humbled upon sound meditation , it 's willing to do or suffer any thing . Jonah is willing to be cast into the sea , being humbled . Jonah 1.2 . Here I am , Lord , deal with me as thou wilt .

Motive 1 The first Motive . Is it a folly not to meditate ? Should a man walk on in a course , and not meditate whether it will tend ? When he falls into mischeife , what will he say ? I never thought of this before , I never considered that this would be the end . Now it is the part of a fool to say , I never thought , as the Latin proverb hath it ; when the Steed is sto●len , if he should then shut the Stable doore , what wouldest thou say ? Hee should have thought of that before . The rich man in the Gospell had these meditations in his heart ; he thought within himselfe , What shall I do , because I have no roome where to bestow , my fruits ? He said in his heart , This will I do , I will pull down my barnes and build greater ; and will say to my soule , Soule , soule , thou hast much goods laid up for many yeares , eate , drinke , and be merry ; Luke 12.17 , 18 , 19 , 20. Thou fool ( said God ) this night shall thy soule bee required of thee ; then , whose shall these things bee that thou hast provided ? God said thus unto him ; not as if God spake thus familiarly unto him ( saith Theophylact ) but it is a parable , and God sayes so in his word , Thou soule , this night shall they requir● thy soule of thee . In this night of thy blindnesse , in this night of thy security , shall they require it : hee doth not say , I will require thy soule of thee , but they : he doth not say who , but they , the Devils in hell , God knowes who shal● come , thou shalt die , and they shall fetch away ●hy soul to hell : they shall require it . A godly mans soule is not required , but ●ather he requires God to take away his soule : he is willing to die , that he may be with Christ : but a wicked mans soule is required of him : hee would willingly not ●ie , but that his soul is required of him and he must die . Doubtlesse the rich foo●e now thought with himselfe , I never thought that I should have died so soone , and therefore now he ●alls ( it may be ) to his Lord , Lord , and cries God mercie . But what will they say to him ? Thou shouldst have thought of this before .

The wise man shall inherit ●lory , but shame shall be the promotion of so●es , ●rov . 3.3 . ●he wi●e and prudent , those that truely meditate of things before hand , shall have glory ; but fools that hope to be promoted to glory and salvation , shame and confusion of face shall be all their promotion ▪ and when they come thereto , besides their expectation ; what will they say ? We never thought it would be thus with us before ; but fooles as we were , we thought to be promoted to heaven : like Haman , when King A●ashuerus said unto him , What shall be done to the man whom the King will honour ? O thus and thus ( saith Haman ) for he thought , I am the man whom the King intendeth to honour , Esther 6. ● . but when Haman was presently after to be hanged on a gallowes , he might rightly say , I never thought of this before . So what shall be done to the man whom the Lord will honour ? Thus and thus sayest thou , he shall have mercies , blessings , heaven : I , for thou thinkest I am the man that God intendeth thus to honour ; but when thou art come to hell , what wilt thou say then ? I never thought of this before , that so it would be .

Mot. 2 The second Motive is , Thou wouldest be loth to have the brand of a Reprobate : Not to meditate , is that brand ; The wicked through the pride of his countenance , will not seek after God ; neither is God in all his thoughts , Psal. 10.4 . He scornes to be so poring upon Bibles , to be so wracking his mind with his sins ; He hath said in his heart , God will not require it , vers. 13. God requires no such scrupulosity nor strictnesse .

Mot. 3 The third Motive is , Thou wouldst be loth to roh God of his honour , and the maine part of his service , whis is Meditation . Thou shalt love the Lord with all thy heart , and with all thy soule , Matth. 22.38 . How can this bee true of them ( saith Chrysostom ) who become vain in their imaginations ? Thou shalt love the Lord thy God with all thy heart , soule and mind : And so do I ( saist thou : ) So dost thou ? What , and not love God with all that is in thy heart ? Thy thoughts are in thy heart , thy meditations are in thy mind ; If thy thoughts then , and meditations be not of God , thou dost not love God with all thy heart . David did not only pray , that the words of his mouth , but also that the thoughts of his heart should be ever acceptable to the Lord , Psal. 19.14 . not only that he might be full of heavenly communication in his mouth , but also of holy meditation in his heart . Behold ( saith he ) thou requirest truth in the inward parts , Psal. 51.6 . And meditation is one of the duties of truth in the inward parts .

Mot. 4 The fourth Motive : Thou wouldst be loth that all the worship thou givest to God , should be abominable : so it will be without meditation ; meditation before it , meditation after it .

First , Thou must meditate before thou goest about a duty of Gods worship : consider before thou hear the word of God , meditate what thou art going about , Hearken O daughter , and consider , incline thine eare , Psal. 45.10 . First , consider and meditate , and then incline thine eare . This is part of those words often in Scripture , Be ready , be ready : Be ready and come up saith God , Exod. 34.2 . ) Be ready against the third day , Exod. 19. Gather your selves together , Zeph. 2.1 . that is , prepare to meet thy God , O Israel , Amos 4.12 .

Secondly , meditate after the duty . When men part with men , they use to give one another a farewell , and not bluntly deliver their mind one to another , and so turn their backs one upon another . Lysias could not write a letter to Felix , and break up abruptly , but he gave him a farewell , Acts 23.30 . Neither may a man when a duty is done , go away bluntly from God , but give him a farewell by holy meditation . It 's an unseemly kicking of a duty , as most men do when they are come to the end of their prayers , to whom with the Father and holy Spirit , be ascribed all praise and glory , Amen ; Come , is dinner ready ? or , what news do you hear ? This is unmannerlinesse towards the ordinances of God . A man that hath been at a ●oo● dinner will sit a while after it , or walke a while , he will not presently run to his worke , that the meat may digest the better : So when thou hast been at Gods dainties , sit after it a while , pawsing and meditating thereof , as often as thou well mayest , let it have its working a while .

What is the reason thou hast so many by-thoughts in prayer ? Because thou dost not meditate before-hand and after . Hence it is that thine eyes are not directed to the duty , but like a blind Archer thou shootest but by aim ; when the good Archer shoots , he must have the white in his eye still , which he must levell at . My voyce shalt thou hear betimes in the morning , in the morning will I direct my prayer to thee , and will look up , ●s . ● . 3 . How came that ? you may look on his meditations , vers . 1. By meditation he was wont to direct and levell his prayer to God . Wicked men know that God is before them , as a blinde man may le●rne that the But is before him , but they see not God before them to direct their prayers unto him : they pray at rovers . Thou must use then to meditate of God , that thy prayers may bee directed : if thou prayest not thus , thy prayers are like them in the Prophet , who drew neer to God with their lippes , but their hearts were far from him , like an arrow beside the But , or far from the mark , either wide or short . They have not cried unto me with their hearts , when they howled upon their beds , Hosea 7.14 . They prayed , but they prayed not to me ; ( saith the Lord ) as the White may say of a bungling Archer , hee shoots , but not at me : when he shooted , he shot another way . God counts all such prayers no better then howling of Dragons and wild beasts ; ( so the word signifies saith Scindler ) God would as lief , and rather too , that a Dog , or a Wolfe , or Dragon should howl in his hearing , then hear such a prayer as this is . The onely way therefore to performe duties of Gods worship purely , is cheifly meditation , meditation , meditation .

THE DANGER of deferring REPENTANCE , DISCOVERED In a Sermon preached at Maidstone in Kent , Septem. 25. 1629.

By that Reverend and faithfull Minister of the Word , WILLIAM FENNER , B.D. Sometime Fellow of Pembroke Hall in Cambridge , and late Parson of Rochford in Essex .

London , Printed by T.R. and E.M. for J.S.

A SERMON OF Mr. WILLIAM FENNERS at Maidstone , Septem. 25. 1629. PROV. 1.28 .

Then shall they call upon me , but I will not answer : they shall seek me early , but they shall not find me .

THere is a good English Proverb amongst us , that he that neglects the occasion , the occasion will neglect him . Solomon wisely begins his Proverbs with it : for he bringeth in the Wisdom of his Father in these five particulars : first , making a generall Proclamation in the 20 verse , Wisdome crieth without , shee uttereth her vice in the streets . He compareth God unto a Crier that goeth up and down the City from street to street , and from doore to doore , crying his commodity , even the richest that ever was , which is a Christ , a Christ for redemption , a Christ for sanctification , a Christ to enlighten those that walk in darknesse , and in the shadow of death . Ho , every one that thirsteth , here is a Christ for you .

Secondly , here is a mercifull reprehension , in the 22. verse , O yee foolish , how long will yee love foolishnesse , and yee scorners take pleasure in scorning ? Foolish indeed to be without Christ : foolish to be without grace , foolish to chafer away our souls for sin . How long yee scorners will yee take pleasure in scorning ? will you still persist in your wickednesse , and never have done with your sins ? will you never turn back again , but damne your souls for ever ? O yee foolish , how long will you love foolishnesse ?

Thirdly , here is a gracious exhortation in the 23. verse : turn you at my correction : lo , I will poure out my mind unto you , and make you to understand my words . As if he should say , Do you not see how you are going apace to confusion ; and that the way you take , leadeth unto destruction ? turn ye therefore , turn ye back again , for there is a Christ behind you : O turn ye ; for if ye go on in your sins , you perish for ever .

Fourthly , here is a yearning promise made unto the world , in the end of the 23. verse ; Lo , I will poure out my spirit upon you , and cause you to understand my words . As if he should say , return back again with me , and you shall have better welcome then you can possibly have , if you go on in your sins : the Devill will never let you gain so much by your living in your lusts , as you shall do by repentance for them , and forsaking of them . For behold , I will poure out my spirit upon you , whereby you shall be far greater gainers , then you shall be by your sins .

Fifthly , here is a grievous threatning against the world , even all those that have loytered out the day of grace . As time and tyde stayes for no man , no more doth the day of grace : Because I have called , and you refused ; I have exhorted , but you have not regarded ; I have denounced judgements against you for your sins , but you have harned your hearts ; now a day of woe and misery shall come upon you , a time of vengeance and desolation shall over-take you ; there will a day come wherein there will be weeping , and crying Mercie ( Lord ) mercy ; but I tell you beforehand what you shall trust to : let this be your lesson , now I call , and you will not hear ; now I stretch out my hands , but you will not regard : you shall seek● me early , but you shall not find me : and shall crie , but you shall not be heard .

The words are a thunderclap against all those that procrastinate their repentance , and returning home unto God , wherein note , first , the parties themselves that do prolong this time of grace , they : that is , they who when God cals on them , will not hear ; when God invites them by his mercies , patience , and forbearance , by his Ministers and servants , by his corrections and judgements , by all fair means and foul means , yet withstand the means of grace : they are the men , they shall call , but God will not answer .

Secondly , here is their seeking after God ; they shall call upon me .

Thirdly , here is their earnest and diligent seeking unto God ; they shall not onely call , but seek to , and not onely seek , but seek as to labour to find : nay they shall seek me early ▪ even strive to goe about it with all haste , and flie to repentance , but they shall not find me .

Fourthly , here is the unseasonablenesse of the time of their seeking , then : that is a demonstrative , then ; even a time which the Lord points at : as if he should say , you shall see then these men will be of another mind , then they will be glad to be converted then they will be glad to come out of their sins , then they will be glad to get grace , and seek reconciliation with God : but alas ! they saw not this then , but God foresaw it well enough ; then shall they call , but I will not answer , they shall seek me early , but they shall not finde me .

Lastly , here is the frustration of their hope , which hath two things in it . First , in regard of their selves , in regard of the slaw of their seeking , it being not aright . Secondly , in regard of the ●ustice of God , who rewards every man according to his works . But I will not hear them . Whence observe this point of Doctrine .

Dect . 1 Those that will not hear God when he calleth them ; God will not hear them , when they call upon him . Those that will not hear the Lord when he calleth upon them by the ministery of his Word , and voice of his Spirit , the Lord will not hear them , when in their misery they call upon him .

Thus the Lord dealt with the people in Ezekiels dayes ; the Lord called them to repentance and obedience : but when they stood out , and neglected the opportunity of grace , and seasons of conversion , see how God deals with them : though they cry in mine eares with a loud voice , yet I will not hear them ( saith the Lord. ) When men have gone beyond the time of Gods mercie , and out-rowed the tide of Gods forbearance , and will not return , the Lord sets it down with himself , that his wrath shall return upon them , he will no longer forbear : they had a time wherein the Lord did pitie them , and offered grace and mercie unto them , but they neglecting this season , and withstanding this proffer of grace , God resolves with himself they shall never have it again . There was a time wherein God did pitie them , but now he will not pitie them any more ; twenty five yeers he called unto them ▪ and sought to bring them home ; but because they stood out and refused , the Lord saith , I will love Ephraim no more .

Beloved , there is a double day , a white day , and a black day ; there is a day of salvation ; Isa. 49.9 this is the day in the which the Lord said to the prisoners , Come forth : and to those that lie in their sins , repent and beleeve . Now if any man will come forth and humble his soul before the Lord , let him come and welcome , for it is a day of salvation . But there is another day of damnation , which is a dark day , a black and a duskie day , wherein the Lord will visit the sins of the world , and revenge the quarrell of his Covenant . Hos. 9.7 , The day of visitation is come , yea the day of recompence ; the people shall know it ; the Prophet is a foole , and the spirituall man is mad . Beloved , we are fools , and all the spirituall men under heaven are mad , that lay not this day to heart . For the day of the Lord is a day of visitation , and all the world shall rue it , though now men sleepe in security . If once mercy be rejected , and God turn away his eare from a man , then grace shall be no more , the doore of life shall for ever be shut up against him : and when once this day comes , he hath lost his own peace , and deprived himself of eternall happinesse .

Reas 1 Now there are three reasons of this point ; the first is the law of retaliation , of rendring like for like , which is the justest law that can be made with man , for to give unto every man according to his works , to make him take such as he brings , ( as the Heathen call it ) to give a man quid for quo . Now if God call upon thee , and thou wilt not hear ; it is righteousnesse with God , yea equity with God ( that is more ) that when thou callest on him , he should not heare thee . For thus runs the tenor of Gods Word , Prov. 28.9 He that turns away his eare from hearing the Law ▪ even his prayers shall be abominable . He that turns away his eare from Gods Law , God wi●l turn away his eare from his prayer . He that turns , it is spoken in the present tense , that is , he that now turns away his eare , his prayer shall be abominable ( in the future tense ) that is , the Lord marks what master or servant , what father or mother , what husband or wife , what man or woman it is , that turns away the eare of his head , or the eare of his heart , from hearing his will , and obeying of his Commandments , the Lord takes speciall notice of it , and sets it down in his Calender , and records it in his Memoriall ; keeping a strict account thereof : as if God should say , Well , is it so ? I now call , and will not this man or that woman answer ? Do I now stretch out my hands , and will not they take care to obey me ? Well , let them alone ( saith God ) there is a day coming , that I shall be a hearing of them ; times of sorrow and misery will take hold of them , and then they in their afflictions will cry unto me , but I will not hear ; they will begge for mercy , but I will not regard : they will seek me early , but they shall not find me .

It was one of the Articles of high Treason brought in against Cardinall Woolsey , that he had the pox , and a stinking breath , and yet durst come into the Kings presence : So it will be an Article against thee of high treason before the King of heaven , if thou come into his presence with the stinking breath of thy sins , living in thy lusts , and wallowing in thy silthinesse , all thy prayers are but as so many stinking breaths in the nostrils of the Lord , and every duty that thou performest unto the Lord , shall be as so many Articles of high treason against thee , for to condemne thee , because thou livest in rebellion , and a Traitour against God .

His prayer shall be abominable : he doth not say , I will turn away mine eare from hearing his prayer , which turns away his eare from hearing my Law , ( that is the true exposition of the words ) no , like for like is sometimes in justice : for if a man should strike a Magistrate a box on the eare , it were not justice for him to give him another : for it is a greater sin to strike a Magistrate , then any other common person ; and therfore a greater punishment the Law requireth : So God doth not say , he will turn away his eare from hearing his prayer , but will serve him in a worse kind , he will count it abominable , yea abomination , ( in the abstract ) it shall be loathsome , yea loathsomnesse it self in the worst manner . Galat. 6. As a man soweth , so shall he reap : if thou sowe sparingly , thou shalt reap sparingly : if thou sowe a dull eare to Gods Word , thou shalt reap a dull eare from God to thy prayer : for God will reward every man according to his works .

Reas 2 Secondly , because of the time of Gods attributes : both mercy and justice have their season in this life ; and when mercie hath acted her part , then commeth justice upon the stage , and acteth her part ; so that God will have his attributes manifested to all the sons of men , yea to the face of the whole world . There is no market , nor Fayre day that lasteth alwayes : if the countrey will not come in , the Tradesmen will put up their wares , and be gone : but if they come in time , they may have a peniworth : otherwise if they come too late , they will find none . For the Merchant will not alwayes dwell in tents , but away he goeth , and will not stay for them . Beloved , Gods standing is now open , and his shop set wide unto the sons of men ; if men will not come in , cheapen and by without money , whiles God offers his wares , he will put them up and be gone . For the Merchant will not lose his wares , which he should do , if he should alwayes remain in the open ayre with them ; if he alwayes continue in the fields expecting customers , his wares would spoyl and rot . So it is with God , how many sweet counsels doth he lose ? how many sweet exhortations ? how many blessed Sermons , and holy Sacraments , and Sabbaths , doth he lose ? how many checks of conscience ? how many dayes of grace , and motions of his spirit have been squandred away in vain ? do you think that God wil lose all these ; and let them rot upon the stall , with staying for you ? No , no : the day of grace and mercie will have an end , and grace and mercie will have an end ; and then the day of wrath and vengeance will step up . To day if you will hear his voice , then barden not your hearts : then they hardened their hearts , and would not be led by Gods mercies to forsake their sins ; Therefore he swa●e in his wrath that they should never enter into his rest . If it be so with you as it was with Israel in the wildernesse , in the day of temptation , you do not know but that your sinnes may now begin to pluck vengeance upon you . I tell you , if you harden your hearts this day , you do not know but this very day the Lord may clap an oath upon your heads , that you shall never enter into his rest . For one and the selfe-same occasion lasts not alwayes : as every day is not a Market day , nor every week in the yeare a Faire week , nor every season in the yeare a time of Spring or harvest ; so every day of a mans life may not claime to be the day of grace . Therefore if a man fore-slow it , now he fore-sloweth his own happinesse , and putteth off his owne peace for ever .

Excellent is that annotation of Gregory on Job 27.9 . Will God heare his cry when trouble commeth upon him ? Beloved , now Gods patience is troubled , wilt not thou repent ? Now Gods Spirit is troubled , wilt not thou obey ? Now Gods Justice is troubled , wilt thou not relent ? Now Gods Word is troubled , wilt thou refuse to hearken ? Will God heare his cry ? He speaketh interrogatively , as if he should say , Art thou so mad , so vaine , so foolish , to promise to thy selfe being an hypocrite , that God will hear thy prayer ? Oh no , then justice cometh to take place .

Reas 3 Thirdly , it is Gods use to doe so in other things , even upon the contempt of temporall blessings ; and therefore much more in matters of grace and salvation . Thus God promised to give Israel the Land of Canaan , Num. 12.22 . but the text saith , They tempted God ten times , that is , ( as some Expositors expound it ) many times ; or ( as others ) ten severall times . But what ever the meaning of the text be , certainly it was very many times ; so long , til at last he sware in his wrath that they should never enter into his rest . Beloved , though there be many a hot swearer that regards not an oath ; yet certainly if the Lord sweare , we may beleeve him : the Word of God is as strong as oaths : if he say it upon his word , wee are bound to beleeve it : how much more then , when he confirmes it with an oath ? Therefore if the Lord sweare thou shalt not , how darest thou , how canst thou hope or think ever to enter into his rest ? This was almost fourty yeares before he died , that the Lord made this oath against them : and God knowes how many thousands of them fel short , not only of the land of Canaan , but also of the Kingdome of heaven .

So God took Ismael an hundred and seventeen yeares before he died : twenty yeares God offered him grace and repentance , but he would not take warning ; a mocker he was , and a mocker he would be : for he mocked Isaac when he was a child of six yeares old ; and no meanes would reclaim him , before he heard the voice , Cast out the bond-woman and her sonne : Out with him , ( saith God ) for he shall never be heire with my sonne : this was an hundred and seventeen years before Ismaels death .

And so God took Saul , five and thirty , or six and thirty yeares before he died , according to Josephus Chronology , ( if it bee true ) ; howsoever , hee took him divers yeares before his death : for so the Scripture makes it plain , 1. Sam. 15.20 . The strength of Israel will not lie , nor repent : for he is not a man that hee should repent . Therefore because thou hast rejected the word of the Lord , the Lord also hath rejected thee from being a King . And do not think that thou by thy prayers , and crying God mercie , canst ever alter him : for his councell is immutable , and hee is strong in his decree , and cannot change . Hitherto Grace and Mercie have been offered thee , which if thou hadst embraced , thou mightst have found mercy from the Lord , and the Kingdome should have been established and confirmed unto thee : but now it is too late : for the strength of Israel cannot lie .

God took Esau fiftie yeares before his death : for so long he lived , after he sought the blessing with teares : but he was a hunting when God was a calling : he was following his prophanenesse when God was wooing him to repentance . At last when he called for repentance , and sought it earnestly , yea his soule was carefull for to get it ; yet he could never obtaine it , though hee sought it earnestly with teares fiftie yeares before he died .

Now if the Lord so severely punish contempt of temporall blessings , O how will he punish the contempt of proffers of grace and salvation ! I tell you God will be more strict in revenging of this sinne , then of any other sinne : he will come with Martiall law against all those that contemne his Gospell , Joh. 3.18 . He that beleeveth not , is condemned already . Doth Christ preach repentance and salvation , and the Kingdome of God ; and wilt thou not repent and beleeve ? Martiall Law ( beloved ) martiall Law , hang him up ; for he is condemned already . Even like a souldier that rebels against his General , & forsakes his Colours , they doe not cast him into prison , and stay for the Assizes , or Sessions , but give him Martiall Law , even hang him up : So if the Lord sound his Gospell in thine eares , and offers thee conditions of peace , knocking at the doore of thy heart by his Spirit , and thou refuse to open to him , thou art condemned already : for the Strength of Israel cannot lie , nor repent . Oh therefore take heed now whiles his word sounds in thine eares , while his Spirit secretly whispers in thy heart to thee , open to him , for else thou art condemned for ever .

Take notice then , that God doth commonly give men a day , and no man or Angel doth know how long this day lasteth . To some it lasteth to their last gasp ; to some , to their old age ; and to some , it is cut off in their childhood . God gave the Angels a day , the which because they neglected , they are reserved in chains of darknesse untill the great judgement day . God gave Cain a day , Genes. 4. During all the time of this day , though Cain sinned again and again , and went on in his sinnes a great while , yet he heard nothing but a still voice , If thou do well Cain , shalt thou not be accepted ? but if thou dost ill , sinne lieth at the doore . But when no meanes will prevaile , but Cain will go on adding sinne to sinne , and murder unto all the rest of his sinnes , and so let go the season of mercy , the Lords tells him from heaven , that the day of grace is past , the gate of mercy is shut against thee : for thou art now accursed from the earth . As if the Lord should say , Before I gave thee a day of salvation , and offered thee mercy , but thou wouldst not accept of it ; but now I have clapt a curse upon thy soul , that thou shalt never claw off . So God gave Nineveh a day to repent , Jona . 3. Yet forty dayes and Nineveh shall be destroyed . God gave the Fig-tree a day , even three yeares , before he would have it cut down . God gave the old World a day of an hundred and twenty yeares ; during this time God sent unto them Noah , a Preacher of righteousnes , to call upon them to repent , and so set it down also , that his Spirit shall not alwayes strive with man , but his time shall be an hundred and twenty yeares : yet one writes , that the Lord cut off twenty of the hundred and twenty yeares , because of their iniquities , which were so grievous , and provoked him so much , that they hasted him to come before he would have done . In all this space if they had repented , they should have found mercy from the Lord : but when this time was gone , and the day of grace was out , the Deluge came in upon them , and God by his judgments overthrew the whole World .

Object . You my ask me when this day or season of grace doth end , or cease .

Answ. I answer , that neither men nor Angels can tell ; but this I say , it may be yet this day of grace lasteth unto thee , now it may bee God speaketh whom to thy soul , now it may be God warms thy heart , and givs thee good purposes & resolutions : now it may be the Lord Jesus passeth by thee in a good thought and desire ; lay hold on it , for thy day may cease this very night , for ought thou knowest . Luke 17.22 . The time shall come ( saith Christ ) when you shall desire to see one of the dayes of the Sonne of man , and shall not see it . Now is the day of Christ upon you , now is Christ offering and preaching himself to you : but if you let this day passe , thou mayst desire to have one of the drops of that bloud that hath been offered to thee , and yet never have it : thou mayst desire to feele one rap of that Spirit that hath knockt at thy heart , and yet goe without it : thou maist intreat for one dram of that mercy that hath been offered , and thou hast rejected , but it shall never be granted to thee : God may clap that fearfull sentence upon thee , Now henceforth never grow fruit more on thee , never repentance come into thy heart more . If now thou wilt not repent and be converted , the Lord may set it down in his decree from this day forward , that thou mayst fumble about thy sinnes , but shalt never get victory over them : thou mayest ever bee mourning for thy corruptions , but never mourne aright for them : thou mayest blunder about repentance , but never doe the work .

Ezekiel 24.23 . You shall not mourne nor weep , but you shall pine away for your iniquities , and mourn one towards another . There is many a soule for contemning of God , and not taking up repentance while they may have it , this plague of God is come upon them , that they are ever repenting , and are never able to repent , ever poring upon their sinnes , but never able to come out of them ; they pray and pray against them , but their prayers moulder away under them : for they shall pine away for their iniquities . What is the reason ? he showeth in the 13. verse : Because I would have purged thee , and thou wast not purged , thou shalt not be purged any more . Because I gave thee line upon line , precept upon precept , motion upon motion , Sacrament upon Sacrament , Sabbath upon Sabbath , and Ordinance upon Ordinance , because I used all fair meanes and foul meanes , I awaked thy conscience , and stirred up the motions of grace in thee ; but because I would have cleansed thee , and thou wast not cleansed , thou shalt never be cleansed . A fearfull sentence it is , if mens hearts were soundly opened to consider rightly of it .

And as there is a personall day , so there is a nationall day ; if the Nation turne unto God during that time , then that nation shall find mercy ; but if they neglect that day , then God will hide those things from their eyes that belong to their peace , as Christ saith of Jerusalem , Luke 19.42 . O Jerusalem , if that thou hadst known in this thy day , those things that did belong to thy peace ! but now they are hid from thine eyes : in this thy day ; if thou hadst known it during that day , it had been happy for thee ; but now the day of grace is gone , the Lord hath concealed it from thee , and thou shalt never perceive it any more .

Some mens day of grace God endeth even in their very childhood ; therefore if there be any little ones , any children here in this congregation , that are of age to know what belongs unto an exhortation , to them I speak , that they take heed how they rebell against the commandment of a father or a mother , or master , against the teaching of Gods Word , for though you be children , yet God may inflict judgements upon your heads ; for not only the day of grace , but also the day of life may be cut off from children , as 2 Kings 2.24 . Four and twenty children were torn in peeces for mocking the Lords Prophet . Some mens day of grace is not shut up untill their youth , some not untill their old age , some not untill they are a dying ; and if they refuse then , they are alike , yea sure to perish for ever ; I know the day of grace may have several returns , but at last Gods Exchequer will be finally shut up .

Object . May not a man be called at the eleventh or twelfth hour of the day ? The day of grace lasteth alwayes ; and doth not the Apostle call the day of life the day of grace ? 2 Cor. 6.2 .

Answ. Is it true , the Lord calleth men at the eleventh and twelfth hour ; but yet , look and you shall see in the twentieth of Matthew , that they were not called at the first houre , nor at the second nor third houre , nor at the sixth and ninth houre , i. he doth not say he found the same men that he found at the first , and third , sixth and ninth houres , but he saw others standing idle : No , those that were called at the first houre , came in at the first houre ; and they that were called at the third houre , came in at the third houre ; and they that were called at the sixth and ninth houre , came in at the sixth and ninth houre . Well , doth God call thee in thy childhood , in thy youth , or in thy middle age , now at the first or sixth , or ninth houre , now come in and labour in Gods Vineyard , and worke out your salvation with feare and trembling , and make use of the season of grace , now whiles it is upon you : for if thou be called the first houre , the sixth is for another , and not for thee ; if thou be called the sixth houre , the ninth houre is for others and not for thee ; if thou be called the ninth houre , the eleventh houre is for others and not for thee ; The Text saith , He came and found others standing idle in the market place , and said unto them , Why stand yee here idle ? And they say unto him , No man hath hired us ; as if they should say , We never had any means of salvation , we have had no Ministers to preach unto us ; but now God calls upon thee to come in , this is thy houre , look unto it . If God call thee , see thou come in , whether it be at the first or third houre , at the six or ninth houre , lest the Lord in his wrath clap bardnesse of heart upon thy soul .

Object . But you will say , that the day of life , and the day of grace are parallel'd and likened one to another ; and therefore there is hope so long as a man remaines in the Congregation of the living .

Answ. I answer , it is true indeed , that the day of grace lasteth so long as the day of life : 1. In regard of others , for others are so to esteeme of it , the Minister is to look to his people , as to a people to be converted as long as they live .

2. In regard of a mans owne selfe , he is so bound to beleeve , for the commandment of faith standeth in force on a man , so long as he liveth , and therefore infidelity and despaire cease not to be sins , till a man is actually in hell ; when he is in hell , then they are no sins , because then he is not commanded to beleeve , but are part of the punishment of the damned ; but whilst a man lives it is a sinne , for men are now bound to lay hold upon Christ and to beleeve , at what houre of their life soever .

3. It may be said to last all a mans life long , because it is bounded within the compasse of life : for no man hath a day of grace after this life .

But what is the meaning of all those Scriptures which show how God doth deliver up men unto the Spirit of giddinesse , and unto the Spirit of slumber ? And what means the hardning of mens hearts , and searing of mens consciences , but only to show that the day of grace may end unto a particular man , ten , twenty , thirty , nay forty yeeres before his death .

1. Because God may harden a mans heart , Jerem. 13.10 . and deale with them as with Israel in the Rock , so shut up their hearts , that they shall never melt at any Sermon , never be wrought upon by any judgement , God having closed them up in a rocky heart , that he saith of them , Can the Blockmore change his skin , or the Leopard his spots ? then may they do good that are accustomed to do evill . The blacknesse of the Blackmore is only in the out-side of the skin , yet all the Art under the heavens cannot blot it out : So if once hardnesse possesse thy soule , all the preaching of the Ministers , and all the means of grace in the world can never bring it unto that frame and temper , as to make it melt under the hand of God ; I tell thee , thou that usest to come unto Sermons day after day , and refusest to repent , living still in thy sinnes , there is no hammer nor beetle in the world more hard then thy heart : as those men and women that sit under the preaching of the Word , and hear the doctrine of life , like raine from above , beating and knocking on their consciences , and on their hearts , to awaken them out of their sinnes , and yet notwitstanding will not repent at last , they prove to be deafe Adders , that stop their eares against the Word , charme the Charmer never so wisely .

2. God may seare mens consciences ; Doth thy conscience tell thee that thou art a luke-warmling , and wilt thou not be reformed ? Doth thy conscience tell thee that thy prayers and all thy religion is rotten and unsound , and that thy repentance is hypocriticall and naught ; and that for all thy vaine hopes , thou art but a dissembler , and yet remainest in thy sinnes , and wilt thou not be bettered hereby ? Take heed ; for that man that runns on in sinne against the voice of his own conscience , that man sinnes the sinne of Saul , 1 Sam. 13.8 . God bid him stay seven dayes untill Samuel came : Saul stayes full seven dayes within one houre ; at last his lust began to bawl : What ? shall I stay for a Prophet thus long ? Stay , sayes his conscience ; Why ? ( sayes Saul ) I waited for him so long , even seven dayes lacking but one houre . Stay ( saith God to his conscience ) for the Word of God bids thee stay so long : he stayed one day , and two dayes , and six dayes , and seven dayes but one houre ; Stay ( saith his conscience : ) no , hee would not ; but I forced my selfe , ( saith the Text ) as if hee should say , I hardened my heart to do it , though the word of the Lord , & my own conscience bid me stay and not do it , yet I forced my selfe to do it : What was this mans sinne ! Was it his offering of Sacrifice , and calling upon God by prayer ? No , the Lord commands us to call upon him in time of distresse ; and being commanded , it was lawfull . Was it his sinne to meddle with the Priests office ? No : for he did but appoint the Sacrifice , the Priest offered it . What ? was it the breaking of one houres time ? No : for he had sinned more against God then so : but this was his sinne , that he went against his own conscience , when God stood in the way , when conscience stood in the way ; conscience said stay , but he would not stay : God bid him stay , but he would not stay . And this is the sinne of many thousands amongsts us ; mens consciences tel them that they must not be drunkards , mens consciences tell them that they must not be worldlings , they must not be swearers , they must not be luke-warme professors , they must pray better then they do , and have other faith then yet they have , if ever they meane to be saved ; wilt thou yet against thy conscience force thy selfe to go on in thy sins from day to day , and never be reformed ? take heed lest the Lord be provoked to set thy sun upon thy head , and shut up thy heart , and tonclude thy eternall destruction .

Object . Suppose I go on in my sinnes , and follow my wicked courses now ; what if I seek him hereafter , and humble my soule before him with fasting and prayer , and when I lie upon my death-bed , I send a ticket unto my Minister to pray for me , will all this do me no good ?

Answ. Surely no , ( saith God , Jerem. 15.1 . ) Though Moses and Samuel stood before me , yet my affections could not be toward this people : cast them out of my sight . Dost thou lie sick upon thy death-bed ? were Samuel , Job , or Daniel the Minister of thy Parish , and thou shouldst send thy ticket unto them , desiring them to remember thee in their prayers ; if Noah stood in the Pulpit , and Job and Daniel were here before the Lord for to plead for thee , yet he would not hear thee .

Object . But , suppose I humble my self by fasting and prayer , will not God hear that .

Answ. No if thou neglect the day of grace . Jer. 14.12 . when they fast . I will not hear them : and when they offer oblations , I will not accept their cry : but I will consume them by the sword , by famine , and by pestilence . You may set up your fastings , prayers , and humiliations , you may lament and mourne , and pine away your selves in your sins ; but it is not all your prayers and fastings , it is not all your lamentation and mourning , that will do you good , so long as the counsell of the Lord is rejected . Because I called , and ye would not answer ; therefore you shall call , but I will not hear : they thought that the Lords eares would alwayes be open , and that when they called the Lord would have answered ▪ and that the day of grace would ever remain ; but God saith , I will not hear them : they would never have sought if they thought the Lord would not hear them , but all their seeking was in vain .

Object . You will say , at what time soever a sinner repenteth he shall have mercy .

Answ. It is true , if thou repent from the bottome of thy heart , but thou maiest come with many a degree of repentance , and yet never repent whilest thou livest : if thou repent from thy heart , and root out thy sins , then God will put away thy sins ; but thou maiest go on in repentance and calling upon God , and performing many duties of Religion , and yet be hardned ; look how much Religion will stand with self-love , so much thou maiest have after the day of grace is gone . Selfe-love may make a man flie to prayer , and run after Sermons , and go on in many holy duties , and give over many sins ; look how far self-love may drive thee unto holy duties , so far thou maist go , and yet notwithstanding remaine hardned . O therefore let us not delay , nor put off the time of grace , nor let go salvation while it may be had ; then shall they call , but I will not answer : he doth not set down when this time is ; it may be it is now , it may be not this seven yeers , it may be not till thy death .

Doct. 2 Doctr. It may be , this very day , even this very Sermon , this very houre may be thy day that art now in thy sinnes , that if thou repent not at this very one Sermon ▪ thou neglectest eternall life for ever ; lose the benefit of this Sermon at this time , and thou maiest lose eternall salvation , and never have it more . The thiefe that robd this day , how doth he know but this one robbery may bring him to the gallows ? So the man that sins this day , how doth he know but that this very dayes work may bring him to hell ? Deut. 32.35 . To God belongs vengeance : their feete shall slide in due time . Therefore if a man sin against him , he may stand to day , and to morrow , and many dayes ; but when the due time comes , even the time which God hath set , then up goes his heels , he shall slide and break his neck : thy houre-glasse runs in heaven , and thou seest not when the sand comes to the bottome , but when t is out , then down thou goest to hell for ever .

There was one resolved to kill Julius Caesar such a day ; the night before , a friend sent him a letter to acquaint him with it : but being at supper , and busie , I will not look upon it now , ( saith he ) to morrow is a new day . The next day when he should have read his letter , he was stabd ; Whence this Proverb came in Greece , To morrow is a new day . God sends thee a letter and a message from heaven to day ; hear his voice to day , repent and come out of your sins , or for ever to hell ; to day be converted and sanctified , or for ever be hardned . Dost thou refuse to hearken to day , and puttest it off untill to morrow ? it may be to morrow may be a day of Gods wrath , and then thou maiest be hardned , seared , and bound over unto the great day of Gods vengeance : to morrow God may set the decree upon thy soul , that thou shalt never repent . Therefore if thou refuse this , thou refusest all ; for what knowest thou , but this very day may be thy day ?

Reas 1 The reason is , because Gods patience is in his own brest ; and who can tell how long it will last ? Hast thou Momus his glasse-window , to look into Gods secret counsell ? hast thou a key-hole to look into Gods treasurie ? canst thou stand on tiptoe , to look over Gods shoulder , to look into Gods decree , to see how long his patience will last ? It may be God hath suffered thee till this day , thou art guilty of ten thousand sinnes , and yet he is patient towards thee ; God hath stayed thus long for thee , that hast sworne I know not how many oaths , God hath born thus long with thee that hast told I know not how many lies , prophaned I know not how many Sabbaths contemned I know not how many ordinances , and sleighted I know not how many judgements , yet Gods patience is in his own brest , it is the long sufferance of God . Thou mayest say , I would fain have it to morrow , and this seven yeers , but alas , it is his long sufferance and not thine : and how dost thou know when he will conclude it ? it may be this day as well as to morrow . Joel 2.13 . Rent your hearts , and not your garments , ( saith the Prophet ) for the Lord he is gracious , and mercifull . This word [ for ] hath a great deal of force in it : First , It is a descriptivum [ for : ] for he is gracious and a mercifull God : therefore rent thy heart , and let thy soul burst within thee , that thou hast sinned against him : for he is a mercifull God , and it may be he will pardon all thy sins , and heal all thy rebellions committed against him .

Secondly , it is an upbraiding [ for : ] upbraiding thee for thy sins : rent thy heart therefore , why ? he is a patient God ; wilt thou goe on in thy sins against such a patient God ? and rebel against such a loving Father ▪ that hath loved thee with so much compassion ? Rent thy heart , for he is patient .

Thirdly , it is a comforting and incouraging [ for : ] rent thy heart for there is incouragement for thee to repent , give over thy sins , and go to the throne of grace . For there is much mercie to welcome thee , and great patience for to bid thee come home , and abundance of grace for to incourage thee : therefore rent thy heart and come home unto the Lord , for he is patient and long-suffering .

Fourthly , it is a forewarning [ for : ] rent your hearts , for the Lord is gracious and mercifull , slow to anger , and of great kindnesse ; yet his mercie lasteth , yet his patience endureth , yet hee hath all his attributes , and yet he is pleased to manifest the same , still tendring grace and mercie unto thee . Oh turn unto him , while these endure , or else thou shalt perish for ever .

Fifthly , it is a threatning [ for ; ] now he is gracious , now he is mercifull , but his mercy will end , his patience will end , and then if thou hast not rent thy heart before , it will be too late then . Therefore as ever thou lovest thine own soule , now rent thy heart and turn unto God .

It is Gods own proclamation ; The Lord the Lord , slow to anger , and of great mercie , forgiving iniquity and sin . Yea what man soever it be , that humbles his soule before him he shall find grace and mercie with him ; yea abundance of mercie , pardoning iniquity , transgression and sinne ; yea any thing : Let but a soul come prostrate before him , humbling his soule , he will pardon his sin . But as it followeth in the words ; He will by no means clear the guiltie ; if notwithstanding all Gods patience and mercie , thou go on in thy sins , the Lord will never forgive thee , but will visit thy sinnes upon thee unto the third and fourth generations , because thou hast withstood the day of grace . Beloved , men run on in their sins , as if so be an Angel from heaven should cry unto them and tell them , yet God will be good unto them , yet God will show them mercie , and forbear them . Beloved , let your consciences answer , if you ever heard the Lord God say to any of you , thus long I will forbear you . No , Gods patience is in his own breast , and therefore no man knows how long it will last .

Reas 2 A second reason is , because Gods patience giveth no marks or inklings of it , before it ends : commonly when God strikes a man with death , he giveth some signes of warnings of it before , as sicknesse , and pains , and gray hairs , and many sorrowes , &c. Now because thy life is in Gods hands , thou carest not for it , but venturest to go on in thy sinnes , hoping to have some warning , though thousands be cut off without it ; but the day of grace may come to an end , and yet thou never have any inkling or warning of it before-hand : commonly when God strikes a man with death , he tells him of it before-hand by aches and pains , as if the Lord should say , Now thou shalt die , now will I take thee out of the world . But when the Lord taketh away the day of grace from a man , though the spirituall man may take some notice of it , yet there is no sensible apparition of it , but after the day of grace is set upon a man , he may be as strong and lustie as before , he may come to Church as well after as before , performe religious duties , and do many good things , as well after as before ; as Saul went on in duties of Religion , as well after Samuel had pronounced the Lords doome upon him ; how many times was he offering sacrifice unto the Lord after the Prophet told him , that he was a man rejected ? how many good speeches came from him ? as when Samuel met him , he salutes him with these words ; Blessed be thou of the Lord , I pray thee turn again with me , that I may worship the Lord . A man would have thought that Saul had been a good convert . No , no , before all this his judgement and doome was set upon him ; God steals upon him and saies nothing ; he claps his plague upon their souls , and holds his peace .

Isa. 42.14 . I have a long time held my peace , I have been still , and refrained my selfe ; now will I cry like a travelling woman , I will destroy , and devoure at once . The Lord shews here how he deals with men , they go on in their sins , but the Lord holds his peace ; they provoke him every day , but the Lord refraines his anger : but now all at once his wrath breaketh forth upon them . Psal. 64.7 . God will shoot an arrow at them suddenly , their stroke shall be at once . The Lord suddenly shoots a swift arrow at thee ; no sooner it is shot , but it enters into thy bowels . When the Lord comes upon a man ; he comes suddenly ; when he ends the day of grace upon him , he doth it suddenly . He ended the day of grace on the Scribes and Pharisees even in the very Sermon time , while Christ was preaching unto them , they were delivered up to hardnesse of heart : so many were delivered up to hardnesse of heart in the time of Hosea's prophecie , Hos. 4.17 . Ephraim is joyned to idols ; let him alone ( saith God , ) as if he should say , Sermon , let him alone ; Preacher , let him alone ; Sirrit , let him alone ; Christ , let him alone ; Beloved , if we stand out against God , and reject the day of grace , the Lord may say . Word , let such a man alone , and never convert him ; Christ , let such a man alone , and never redeem him ; Spirit ▪ let such a man alone , and never sanctifie him ; Sacraments , let such a man alone , and never seal up any comforts unto him : a fearfull signe that men are come to this houre , do we not see that men come to the Word , and the Word lets them alone in their sins ? do not men come to the Sacrament , and the Sacrament leaves them still in their filthinesse ? men come unto good duties , but good duties let them alone , and do them no good : and this is the condition of many thousands in the world . Therefore oh think upon this you that have made a league with your sins , and an agreement with hell : hear this delivered to you this day , that the day of grace may be ended , and God may come and clap his curse upon men , and never give them any inkling of it at all .

Reas 3 A third reason is , because God reckons upon every houre , if God kept not a strict account of time , how many Sermons ▪ you have had , how many mercies you have injoyed , how many crosses he hath warned you by : if God kept not a true tale and account of every houres time ; you might rub on many dayes , and moneths , and yeers , and spend much time in fulfilling of your lusts ; but God keepeth a reckoning of these things , yea of every houre , and of every minute . Acts 17.30 . The times of ignorance God regarded not ; but now he admonisheth all men to repent . Alas , when men live in their sins through blindnesse and ignorance , and know not God , the Lord takes no such strict notice of them , but lets them go on longer and longer ; but when the Lord sends them his Word and Gospel , and affords them the means of grace , he doth the more strictly look unto them , and takes the more exact account of them ; before they had the means of grace , the Lord winked at them , and did not so narrowly watch them : but looked over mens igonrance , ( as the originall hath it ) but now God sends his Word and Gospel , he admonisheth all men to repent , he winks at never an houre , but sets down how oft thou hast had exhortation from thy Minister , how often thou hast had warning by sicknesse and aflictions , how often thou hast had checks from thine owne conscience , how many admonitions thou hast had from thy friends , how many times thou hast had the sound of the Gospel to sound in thy eares to bring thee home unto God , John 2.7.11 . This is the first beginning of miracles that Jesus did . John 4.58 . This is the second miracle that Jesus did , saith the Text , God sets down this , is the first , this is the second time : This is the second Epistle I wrote to you , saith Paul . Oh this is the third time I wrote unto you , 2 Cor. 13. that when I come I will not spare : so God sets it downe in his catalogue , this is the first time that I have warned this man , this is the second time , this is the third time , that when I come I will not spare ; the Lord accounts how long he hath sought unto thee , and intreated thee by his mercies , how long he hath allured thee by his word , how long he hath warned thee by his judgements , how oft he hath smote thy heart with fears , and thy conscience with terrors . Now if for all this thou wilt not return , just is it with God to cast thee down to hell for ever .

Reas 4 The fourth Reason , and last : it is a wonder that the day of grace is not ended already , and that thou art not now in hell . When a thing in this kind is looked for to be done , it is a wonder that it is not done : It is a wonderfull mercie of God unto this Kingdome that yet the day of grace is continued amongst us , in regard of our long fear and expectation of the contrary . For from the highest to the lowest we have highly revolted more and more , & provoked God to his very face . What contempt of Gods word ? what neglect of Gods Ordinances ? what prophanation of Gods Sabbaths ? what scoffing and deriding of Gods servants ? how doth wickednesse and prophanesse stand up in the highest roome , climb up into the highest chambers ? But as a whore condemned to die being with child , is repreived for a time , untill her child be brought forth : so this Land hath gone a whoring from God , yet so long as God hath some children to be brought forth , which are not yet come unto the birth , he lets his grace and Gospel continue untill these children be brought forth . Therefore now ( beloved ) if we stick at the birth and come not forth , a hundred to one but we shall miscarry .

When Christ comes first to thy soule , he witnesseth grace and mercy to thee , if thou wilt repent and amend ; yea he witnesseth forgivenesse of sins , redemption and salvation , if thou wilt beleeve ; but if not , he will be a swift witnesse against thee , Malachi 3.5 . if thou continue and goest on in thy sins : Agree with thine adversary , while thou art in the way quickly , Matth. 5.25 . Now God is in the way with thee , Christ and his Spirit are in the way with thee ; thou needest not now say , who shall go up to heaven and bring downe the Spirit to thee ; Christs Spirit is now knocking at thy heart , and now God offers his mercy to thee , now thou art in the way , now he calls unto thee to accept of his mercie , now hee commands thee to take Christ , now hear him caling to thy heart , now he tenders grace unto thee , imbrace it : now receive Christ and make up thy peace with him : remember the saying of the Apostle , 2 Corinth . 13.5 . Examine your selves whether you be in the faith ; prove your selves . Know you not your own selves , how that Jesus Christ is in you except you be reprobates ? As if the Astostle should say , I have been an Apostle to you this yeer and half , I have preached thus and thus long unto you , I have wrote one Epistle to you to reforme those abuses that were among you , and now I write this second Epistle , to declare the whole will and counsell of God to you . Now cast up your reckoning , examine your selves , and make up your account : see if you have gained Christ . O , I have Christ , ( saith one ) I have Christ , ( saith another . ) I , but prove it , saith the Apostle , and try your selves : know ye not that by this time Christ is in you , or else you be reprobates ? As if he should say , if yet Christ be not in you , and grace wrought in your hearts , if yet you lie festring in your sins , and go on in your wicked wayes , it is to be feared you are reprobates : either you or we are reprobates , you for not obeying , or wee for not delivering the truth of God unto you : But I trust that ye shall know that we are not reprobates : verse 6. God forbid that this word should be ever spoken unto any soule in this Congregation : but this let mee say , is there any man here that goes on in his lusts , and in his carnall course of life , in pride , security , hardnesse of heart , and impenitencie , that hath not the soundnesse of grace ? he hath a fearfull signe and brand of a reprobate , whose conscience is stifled : it is a fearfull signe , if he be not a reprobate before God , yet he is one that is not approved , but for the present in a wretched and miserable condition . Now is the time of grace wherein God hath spoken to your souls , remember that vengeance that is coming towards you if it be rejected ; now the Lords fatlings are ready ; his Oxen , and Sheep are slain , and laid upon the board ; Christ is sacrificed , and his blood is shed , and the grace of the Lord Jesus Christ is tendered to you ; you that have grace , get more grace ; you that have no grace , get grace and Christ , and take heed of neglecting any opportunity of grace , for that may come unto thee in one hour , that will never come againe .

FINIS .

VAIN THOUGHTS ARRAIGNED At the Barre of Gods JUSTICE . SET FORTH In a Sermon preached at Linton in Kent , Septem. 29. 1629.

By that Reverend and painfull Minister of the Word , WILLIAM FENNER , B.D. Sometime Fellow of Pembroke Hall in Cambridge , and late Parson of Rochford in Essex .

London , Printed by T.R. and E.M. for J.S.

A SERMON OF Mr. WILLIAM FENNERS Preached at Linton , Septem. 9. 1629. PHIL. 3.18 , 19.

For many walk , of whom I have told you often , and now tell you weeping , that they are the enemies of the Crosse of Christ , whose end is destruction , whose belly is their God , whose glory is their shame , ●nd who mind earthly things .

THE Apostle in the closure of this Chapter , setteth out unto us a twofold kind of life : First , the life of the godly , and that 1. by way of Exhortation , verse 17. Brethren , be followers together of me , and mark them which walk so as you have us for an example : 2. By way of declaration , verse 20. But our conversation is in heaven , whence also we look for the Saviour , even the Lord Jesus Christ . Then secondly , hee sets forth unto us the life of the wicked , which walked otherwise then the Disciples and Apostles of Christ walked , in these words read unto you . The Apostle warned those wicked men again and again , but they would not take warning , neither did they think themselves so bad as he made them , and therefore they thought they should speed well enough ; he preached to them in the Pulpit , and wrote unto them , though he were six hundred miles and more distant from them , ( and that weeping too ) that they are enemies to the Crosse of Christ : whose end is destruction , whose God is their belly , who mind earthly things .

The words may be const●ued two wayes ; either as being meant , 1. Of severall wicked men , as first of Heterodox walkers , such as walk contrary to the Apostles : 2. Of wicked persecutors of the Gospel , enemies to the Crosse of Christ : 3. Of Drunkards and hypocrites , whose God is their belly : 4. Of Ambitious and proud persons , whose glory is their shame : and 5. of covetous and carnall minded men , who minde earthly things : or as Chrysostom expounds the words ( and so it seems is the meaning of them ) to be meant of one sort of men , who mind earthly things , they are such as walk otherwise then the Apostle walked . Who are they that mind earthly things ? they are enemies of the Crosse of Christ : Who are they that mind earthly things ? Whose hearts and affections run more after the things of this life , then after the crosse of Christ ; Their God is their belly . Who are they that mind earthly things , and think only how to increase their living , and enlarge their estate , and make them sure unto themselves ? their glory is their shame . Who are they that mind earthly things ? that give their hearts ( the flower of man ) and their affections ( the flower of their soules ) unto the world , and unto the base things of the world , still they are they that mind earthly things , which set either their loving thoughts , or their carking and caring thoughts , or their fretting and vexing thoughts ; or their eager , covetous , and vain thoughts on earthly things , they are they that walk otherwise then the Apostles of Christ walked ; These are those that are enemies to the crosse of Christ , whose God is their belly , whose glory is their shame , who mind earthly things , whose end is destruction .

Hence then will we observe this point :

Doct. That those whose minds and hearts run habitually on earth and earthly things , their end must needs be destruction .

Jerem. 6.19 . Heare O earth , ( saith God behold I will bring evill upon this people , even the fruit of their thoughts , because they have not hearkened unto me , but rejected my Law . Wherein we may see 3 things , 1. That the curse of God is the desert of cursed evill & vain thoughts : 2. That the plague and curse of God is the event of evill and vain thoughts ; evill thoughts do not onely deserve Gods plagues , but also bring them : 3. Here is notice given to all the world ; Heare , O earth : as if he had said , here is a reckoning that you little dream of , I will bring a plague upon you not onely for your idolatry , for your whoredome and fornication , but even for your vaine thoughts , Prov. 24.9 . The thoughts of the wicked are sinne ; the Lord doth not only condemne the actions and courses of wicked men , but sets his curse upon their very thoughts . Sinne is of an homogeneall nature , of which every part of a thing is the whole ; every piece of stone is stone , for it hath the nature of the whole : even so it is with sin , the least part of sin , the least thought of sin , the least shiver of sin , is sin , and abominable before God .

Reas 1 The reasons why those , whose hearts and thoughts run habitually on earth and earthly things , must needs end in destruction , are , 1. That mans end must needs end in destruction , that never repents : Now , so long as a mans thoughts runne usually and habitually on the things of the world , that man never repents ; repentance not onely cleanseth the outside of man , but the inside also , even the heart ; repentance goeth as farre as the Law of God goeth ; where the word of God begins , there repentance must needs begin : now the word of God begins and strikes at the heart , as saith the Apostle , The word of God is sharp and powerfull , sharper then any two-edged sword , piercing to the dividing asunder of the soule and spirit , the joynts and marrow , and is a discerner of the thoughts of the heart , Heb. 4.12 . Now then if the word of God strike at the thoughts of the heart , then repentance must goe and teach so farre to reforme and amend the things of the heart , or else he never repents . Let a man sweep his house never so much , yet it is not clean so long as there remains one Cob-web in it : so if thy heart be swept from drunkennesse , whoring and swearing , and yet if the old Cob-web of vain thoughts remain in any corner of thy heart , not washed out , nor swept down , thou hast not as yet repented : Oh Jerusalem ( saith God by his Prophet ) wash thy heart from wickednesse , that thou maist be saved : how long shall thy vain thoughts lodge within thee ? Jer. 4.14 . Mark how the Lord inforceth his exhortation : see how he backs his counsell ▪ [ that thou maist be saved : ] as if he had said , thou canst not be saved , unlesse thou wash thy heart from vain thoughts : how long shall thy vain thoughts lodge within thee ? He doth not say , why doe vain thoughts come in thee ? for they will come into the best & most holy heart ; but how long shall they lodge within thee ? If but vain thoughts do lodge in man & take up their nest in his heart , if a man let his thoughts dwell upon vain things , and hee give way unto them , and use them as his market , trade and recreations , hee cannot be saved ; it is an emphaticall kind of speech : as if the Lord should say , O Jerusalem , thou never considerest this , and thus he doth as it were pity and compassionate them in their blindnesse and ignoran●e , and horrible besottednesse , that think that thought is free . Beloved , when the Lord comes to reckon with the world , he will not only reckon with them for their pounds and shillings , for their hundreds and thousands of sinnes ; for their murders , whoredomes , blasphemies , &c. but he will call them to account for their least sinnes , the pence and farthing sinnes , even their very thoughts : agree with thine adversary quickly , while thou art in the way , lest he deliver thee up to the Jaylor , and thou be cast into prison : thou shalt not come out untill thou hast paid the utmost farthing ; thou must deliver up thy farthing as well as thy pound sinnes , or else thou never agreest with thine adversary . When the Lord by his prophet calls upon his people , exhorting them to repentance , he willeth and exhorteth them to change their thoughts , Esay 55.7 . Repentance is the change of the thoughts , according to the English Proverb , ( I have changed my thoughts : ) Look unto thy feet when thou goest into the house of God , Eccles. 5.1 . Thou canst never go to the House of God without thy feet : the thoughts and affections of the heart , are the feet of the soul ; and thou canst never go to God without them ; and therefore if thy heart and affections run habitually on earthly things , thou didst never repent , and so thine end is damnation .

Reas 2 The second reason is , that mans end must needs be destruction that hath no Christ in the world : now so long as thy thoughts run habitually on earthly things , thou hast no Christ . It is not enough for a man to hang on Christ , for many a man doth so , and yet is cut off from Christ , and perisheth for ever : thou must not onely hang upon Christ , but thou must also get into Christ . As in the old world , when the deluge came , and the waters increased so greatly , that the mountaines and high hils were covered with them , and the people could not save themselves by getting unto the tops of the mountains , no question but many seeing the Ark swim above the water , did climb up and hang upon the sides of the Ark , thinking to save themselves , yet none of them were saved , but those that were gotten into the Ark : so many a man will catch hold of Christ , but his hold will be gone , and he perish for ever , unlesse he get into Christ . Now a man can never get into Christ , unlesse his heart bee purged from vaine thoughts : For Christ when he entreth into a man , cleanseth his heart from vain thoughts , 2 Cor. 10.5 . If Christ once come into the heart , he will set up his throne there : he will hold up his Scepter of Righteousnesse in it : when Christ cometh , see what a work hee will make in the heart , he will not suffer a proud thought to remain there to upbraid him : he will not suffer ever a sinfull lust to stand up to beard him ; but he will cast down every imagination , and all high things that exalt themselves , and he will bring every thought into subjection unto himself . Therefore if thy thoughts run after the lusts of thy owne heart , thou hast no Christ in thee : for Christ ( beloved ) will never dwell in a foule house : I know there is no wheat without some darnell , no gold without some drosse , no wine without some lees ; so there is no man but hath some sin ; no man so clean , but hath some defilements of sin upon him ; therefore if a man have not his cleansing grace of Christ in him , cleansing the heart from vain things , there is no Christ in him : for Christ will never dwell in a foule heart . Now beloved , the very vain thoughts of a man defile him : as Christ saith , Matth. 7.21 , 22 , 23. Out of the heart proceedeth evill thoughts , and they are they that defile a man All these , not onely murder , and adulteries , and uncleannesses , and all other abominable sins , which mens conseiences startle at , bul evill thoughts defile a man : Assure thy self that so long as the league of these evill thoughts is not broken , thou hast no Christ as yet within thee . Hence is that exhortation of the Apostle , Colos. 3.12 . If you be risen with Christ , then seek those things which are above .

Brethren , you must remember that there be two kinds of exhortations in Scripture : the one , if a man do them , blessed and happie is he : the other , if he doe them not , yet he may find mercie ; it will be a greif and a sorrow to him , but it follows not that he shall miscarrie . But there are exhortations that tye to obedience , that must be obeyed : or else there is no salvation , as this exhortat●on of the Apostle ; it is not left to our choice to do or not to do but if a man be risen with Christ , he must doe it : he must seek the things that are above : that man then that hath his thoughts run habitually on the world , that man hath no Christ in him ; and therefore his end must needs be destruction .

Reas 3 Thirdly , that mans end must needs be destruction that loves not God ; now so long as thy thoughts run habitually on the things of the world , thou hast no true love of God in thee . For thus runs the Commandment of love , Thou shalt love the Lord thy God with all thy heart , with all thy soul and with all thy might . Matth. 22.37 . It is as if Christ should have said , thou shalt love God with all thy heart , and with all thy heart , and with all thy heart : for the soul , mind , and heart are all one , that no man might dare to keep any part of their heart from God . Every one will say , I love God with all my heart , I go to Church and serve God with all my heart : I hear the Word , and pray with all my heart : I receive the Sacraments with all my heart : Dost thou so ? and yet let thy thoughts run upon the world ? dost thou pray , and yet let vain thoughts lodge within thee ? dost thou hear the Word , receive the Sacraments , and yet letst vain thoughts distract thee ? Dost thou walk in thy calling , and yet lettest vain thoughts steal away thy heart , and yet sayest thou , I love God with all my heart , when thou takest away thy heart from God ? How dost thou think thy thoughts ? with thy heels , or with thy heart ? Surely thou sayest , with my heart : Why then if thou lovest God with all thy heart , thou must give thy thoughts unto God ; God that cals for thy heart , cals for all the heart : now the heart is nothing but all a mans heart ; all the affections and desires , all turnings and windings , all things that are in the heart do but make up the heart : and therefore when God calls for thy heart , he calls for all the powers and faculties of the soule . And therefore the Prophet David would blesse God with his soule , and all that was within him . Psal. 103. So thou must give thy thoughts , and all that is within thee to God , or els : thou givest God nothing ; therefore that mans end must needs be destruction that loves not God .

Reas 4 Fourthly , that mans end must needs be destruction , that never gives over his sinnes : and so long as thy thoughts run after the world , thou canst never forsake sin : thou maiest resolve and think on the contrary , yet so long as thy thoughts run habitually on the things of the world , thou dost not forsake sin . Wicked and carnall men may have the eyes of their consciences opened , and their hearts awakened , whereby they may see their sinnes , and the hellish evill and danger of them : whereupon they may resolve and purpose to forsake them , and then they will make a covenant with God that they will not do thus and thus ; I have been touchie and cholerick , but I will be so no more ; I have beene a prophane swearer and blasphemer of the name of God , but I will be so no more ; I have been a drunkard , and an unclean person , but Lord thou shalt see a reformation in me . Nay it may be he will tell his Minister of it , and his father and his mother , his wife , his children , and all his friends too of it : but when he comes to his cold bloud again , and these cold graces which sluttered so , come to be cold in him , so that his heart comes to it self again , then vain thoughts rest in his heart , and he returns to his old sins again ▪ as the dog to his vomit , and the sow being washed , to the wallowing in the mire .

The Apostle excellently describes a man that can never depart from his sins : They have eyes full of adultery , which cannot cease to sin : 2. Pet , 2.14 . where the Apostle speaks not onely of that adulterie which is a breach of the seventh Commandment ; but of such an adulterie which is a perfect breach of every Commandment , when the heart runneth awhoring after every sin and vanitie : when the eye of the soul is full of adulterie , the heart cannot cease to sin ; when the eye cannot see an object of gain or profit , but the mind is presently engaged and runs after it , when it cannot see an object of delight and pleasure , but it is straightway caught by it : when he cannot see any wrong or injurie done unto him , but presently he is inflamed with revenge , and his heart runs after it : I say that if thy eye be thus full of adultery that thou canst not see the occasions and hints of sin , but presently thou art insnared , and thy soul is taken by it ; thou art the man that canst not cease to sin : therefore untill thou turne the eye of thy soule , which is the thoughts and affections of thy heart , another way , thou wilt never cease to sin . For wheresoever thou lookest , thou wilt be insnared , so long as thy thoughts are evill and vicious ; either upon pride , or covetousnesse , or ambition , or envie , or delights ; thy soul will look asquint on God : and untill these vaine thoughts of thine be crucified , thou wilt only look upon the satisfying of these vain lusts of thine .

Prov. 3.6 . In all thy wayes acknowledge God , and he shall direct thy paths . In all thy wayes think on God , or else thou mayest go to many duties in Religion , but never be direct in thy going ; thou maiest pray a thousand times , but never be established in thy prayer : thou maiest go from Lecture to Lecture , and yet never be established in thy service : thou maiest go about many things and never be established in any thing , unlesse God be in all thy thoughts : a man may go on in a course of Religion , but it is at haphazard , he is inconstant , and unsteady in his course , unlesse in his heart he think upon God ; and therefore his end must needs be destruction .

This then may serve , first , for humiliation to the godly : secondly , for matter of condemnation to the wicked .

Vse 1 First , for humiliation ; are vain thoughts thus damnable , that when they beare sway in the heart , they make that mans end to be destruction ? How then ought this to fill the faces of them that have the Spirit of Christ , with shame and confusion , and to make them in a holy manner to be confounded of themselves , and to think of the emptinesse , naughtinesse , and vanities of their hearts ? Beloved , thou canst not go to prayers , but abundance of vain thoughts will be about thee , like wasps to assault thee ; thou canst not go to the Word , but these vaine thoughts will be a humming in thy eares ; thou canst not go about the works in thy calling , but vain thoughts will haunt thee , and creep into thy meditations , and take away the main burthen of the work all the day long . Beloved , this should make a godly man ashamed , and confounded in himself in the consideration hereof . The Prophet David was so confounded and ashamed hereat , that had not God poured in mercie and comfort into his soul , he had been distracted , and should have despaired , considering the company of vain thoughts that lodged within him , Psal. 94.19 . where hee shows what abundance of distracting thoughts he had ; that if God had not sustained him with comfort after comfort , he had even been been overwhelmed in despair by them .

Augustine saith , a mans thoughts are not in his own power : the heart of man is like tinder ; and if the Devill cast a spark into it , thou canst not hinder it from taking fire ; but thou maiest hinder it from burning further . A ship may have leakes in her , and thou canst not hinder the coming in of water into her : but by thy pumping and industry thou maiest save her from drowning in the water ; even so evill thoughts , though they be rooted out , yet they will come in again ; A mans heart is like to the fig-tree that grew out of the stone wall , which Epiphanius speaketh of ; the branches were lopt off , and it grew again ; the boughs were lopt off , and it grew again ; they cut down the body of it , yet it grew again : they pluckt up the roots of it , yet it grew again : till at last the stone wall and all was fain to be pulled down : Even so it is with vaine thoughts in the heart ; a man may lop them off by godly sorrow ; he may cut them down , and root them up by mortification , and yet they will be sprouting up , and rising up again ; till the whole body of sin be pulled down , and destroyed in a man . Gregory speaks of them , and saith , man may pluck them up , but yet not so but that they will rise again .

The consideration hereof should humble us , and make us lowe in our own eyes : Oh then think with thy self and say , Oh that my thoughts should be so base , earthly and vain ! what , have I not a God , a Christ , a heaven to think upon ? have I not excellent Commandments of my God , and thousands of sweet and precious promises in Scripture to think upon ? and must I be thinking on every bable ? of every straw , not worth the thinking on ? Take the Apostles exhortation , Whatsoever things be true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are of good report : if there be any ●ertue , if there be any praise , think on these things : Phil. 4.8 . What , are there so many vertuous things ; so many holy and pure things ; so many admirable and glorious things-so many heavenly graces , and divine promises ▪ so many blessed passages of holy Writ to take up my mind ? and shall I spend my thoughts and time upon such vaine and cursed things as wil yeeld me no profit ? This should astonish the hearts of Gods people , and greatly humble their souls .

Vse 2 The second Use may serve for matter of condemnation unto the wicked : let this doctrine strike terrour into the hearts of those men , that suffer their hearts to be taken up with vaine thoughts : as Peter said unto Simon Magus , so let me say unto them , Repent of this thy wickednesse , and pray unto God ( vers. 8. ) that if it be possible , the thoughts of thy heart may be forgiven thee . The Apostle doth not onely wish him to repent of his simony and briberie , but also of the least vain thoughts of his heart : pray unto God , if perhaps the very thoughts of thy heart may be forgiven thee : for beloved the very least vaine thoughts that thou thinkest , without repentance is impardonable : there is an impossibility of remission of vain and idle thoughts without true repentance .

Oh what fearfull news is this to the world that lay not this to heart ! Beloved , may we not now run into the eares and hearts of all earthly men with this point , whose minds and thoughts are earthly ? Is it so that he whose thoughts run habitually on the world , his end is destruction ? Then they that make no conscience what their thoughts are , what their imaginations are , what they think of as they goe up and down , how can such escape the vengeance of hell ? Tell me then what thy thoughts are ; are they not of thy hawks and hounds , of thy cattell and grounds , of thy gardens and orchards , rather then of Christ ? When thou walkest in the streets , whereon run thy thoughts , but on thy pleasures , and profits , and earthly delights ? yea of every vanity , and every delight canst thou think , rather then of God and his Commandments . Thou comest to Church , thou prayest , and hearest the Word of God ; but do not vain thoughts come along with thee ? thou goest home again , but do not vaine thoughts haunt and dog thee ?

It is the brand of a wicked man , not to have God in all his thoughts , Psal. 4.10 . when goods and cattell , plough and cart , pleasures and outward contentments are in his mind and thoughts ; when ruffs and cuffs , houses and dishes , tables and faire hangings , or any thing but God can take up their thoughts ; they can have thoughts of every thing , but of God they can think none ; this is the brand of a wicked man , that he hath no bloud of a Christian in him .

It is a true description of a Pagan and Infidel , that hath no knowledge of Christ , to be vain in his imaginations , Rom. 1.21 . When they knew God , they glorified him not as God , but became vain in their imaginations : vaine in their disputes , vain in their reasonings , vain in their thoughts ; in their carriages and disputations ; so then though thou knowest God , and hast things enough in thy mind , that convinceth thee that this God is to be worshipped ; and understandest the worship of God , and the commandments of Christ : yet if thou glorifiest him not as God , giving thy heart and affections to him but art vain in thy imaginations , thou dishonourest God . Hear what God saith unto such , All the day long have I stretched out my hand unto a rebellious and gain-saying people , which walk in a way that is not good , but after their own thoughts , a people that provoke me continually to my face . Isa. 65.2 , 3. As if God had said , I sent Prophet after Prophet , Minister after Minister , to instruct them in the knowledge of my wayes , I laboured to convert them , and to bring them home unto my self , and to work better thoughts in them ; but still they are a people that walk after their own thoughts , that provoke me continually unto my face . There is never a thought of thine , but it is in the verse face of God , both thought and imagined .

But some man may say , I think of God and of Christ , of faith and repentance , and of calling on God , of mending of this and that course ; I think of death , and of my last account and every foot I have holy thoughts in my mind .

But beloved , give me leave , I pray you , for to speak something unto you , which , it may be , may stick by you while you live : I will propound these foure things and distinctions unto you , which I will use .

First , what doest thou think of God and of heaven ? then tell me whether thy thoughts be injective thoughts into thy heart , or thoughts raised by thy heart ; for there is a great deale of difference betweene thoughts injected and thoughts raised : God casts good thoughts into a godly mans heart , which being fit soyl , it fructifies , and brings forth fruit . Again , God casts good thoughts into a wicked mans heart , but because his heart is not sanctified , and therefore no fit soyl to harbour in , they die and vanish : God casts in , and they cast out : God casts in again , and they cast out again : therefore if thou hast good thoughts , examine and try whether they be thoughts raised from thy heart or no ; see whether thy heart be a renewed heart , a sanctified , an holy heart , fit to bring forth good thoughts every day . Beloved , a wicked man may have a thousand good thoughts , and yet go to hell in the midst of them all . God cast a good thought into the heart of the King of Babylon to go against Judah and Jerusalem for to punish his people for their sins , and to avenge himself on them for the breach of his Covenant : but what saith the text ? Reas 1 Howbeit he thought not so . Isa. 10. No , his only ayme was how to get honour , how to inrich , to enlarge his territories , and to bring down the Nations under him , and to make his name and fame to be spread , and declared through all the world . So God casts many good thoughts into many a wicked mans heart to repent , and to leave his drunkennesse , his pride , his swearing and whoring , to be holy and religious : howbeit he thinks not so , but he thinks how to eate and drink , how to be proud and haughty ; how to be rich and great in the world ; how to be vain and licentious : yea thy thoughts are vile and vain all the day long .

Oh that men were wise truly to understand this ! the want whereof is the cause why many thousands go to hell and are damned for ever . I will make it plain to you : A wicked man reasons thus with himself ; I confesse , and it is true , I sinne every day against God , and sometimes drink a pot with my friend , though sometimes I let fall an oath , and am overtaken in my infirmities ▪ yet I thank God , he hath sanctified my heart ; for I think of God and of Christ , and I oft call upon his name , and let my thoughts run on good things ; God and heaven are many times in my mind , and I am sorry when I do amisse , and the Lord hath blest me with a large portion of outward things . Besides I see these and these signes of grace in me , and therefore I think my case to be happy . And thus securely they live , and so they go on , and so they die , and so go to hell and perish for ever and ever . Here is the misery of it , many think of God , and of Christ , of death , and of their last account , of heaven , of hell , of faith , and repentance , of leaving sinne , of crucifying their lusts , and practising of holinesse . Now men think that their thinking of these things , is a part of their discharge , when indeed they are Additions to , and peeces of their talents , which increase their judgements . God casts in a thought of repentance , of holinesse , of the remembrance of death , and last account : Dost thou find thy heart never the better and holier by them ? Then know it is only Gods haunting of thy heart , and Gods calling upon thee , and Gods inviting thee unto repentance , to leave thy sinnes , to come out of thy deadnesse and formality , to prepare for thy death and judgment ; and therefore I say , if thy heart now think not so , if thy heart do not repent , beleeve , and grow more zealous , and thou art not drawn the neerer to God ; I say then , that the more of these good thoughts that thou hast had , the greater thy doome will be : if thou hast had ten thousands of them , if they have beene onely Gods haunting of thy heart , think thou then now of grace , of God , of thy poor soul , which is not bettered by them , nor made holy , then know they are peeces of thy talent , and it doth make thy torments in hell the greater .

Secondly , thou hast good thoughts , but the question is , whether they be fleeting or abiding thoughts : Many think of God , of grace , of heaven , of the word of God ; and when they heare a Sermon , they will think of God ; but these thoughts , though they come into their minds , yet they go away presently , they are in and out at an instant , in a trice , they passe away and are gone . Beloved , there are two kinds of vaine thoughts ; 1. vaine , because the substance and matter of them is vain , and so all worldly thoughts are vain : 2. or else for their want of durance and lasting : and so are all thoughts of heaven , of God , and grace , and of Christ , it they vanish away , they are all vain thoughts , though they seeme otherwise . Haer what God saith , Gen. 6.5 . God saw that the wickednesse of man was great upon the earth , and all the imaginations of the thoughts of his heart were only evill continually : [ all the imaginations ] great is the emphasis of this word [ all ] all the thoughts : yea all universally , are only evill continually .

But you will say unto me , Doth not a wicked man think that there is a God : why , that is a good thought ; doth he not think that this God is to be observed and worshipped ? why , this is a good thought ; doth he not think that sin is to be forsaken ? that is a good thought ; doth he not think of heaven , and of Christ ? how then are their thoughts only evill and that continually ?

I answer , because all the thoughts of a wicked mans heart are vaine : that is , vanishing thoughts , not vaine for the matter , which sometimes may be good and holy , but vaine because they soone vanish away ; thoughts that come and tarry not , that leave no impression in their hearts behind them , these are all vaine thoughts , according to that of the Apostle , The Lord knoweth the thoughts of the wise that they are vaine : 1 Cor. 3.20 . Beloved , in a godly mans heart , when a good thought comes , it abides and dwels a good while in him ; and when it goes away it leaves a good impression behind it ; it leaves a sweet smell and savour in the heart after it is gone , It 's made more holy , and sanctified by it . When a good thought comes into a godly mans heart , it leaves the print of it behind : when a wicked man hath a good thought , he tosseth it up and down , and suffers it not to stay , but presently puts it away : let a thought of the world come in , and he can give it entertainment for seven dayes , yea for seven yeers , yea all his life he sets his heart as a wide gate open to receive them , and to entertain them : but if a thought of God , or of repentance , of holinesse and salvation come into his mind , he is tyred out with it , and it soon vanisheth away ; therefore so long as thy thoughts are thus vain , though for the matter good , if thou hast never so many of them , yet if they abide not , but thou thinkest and unthinkest them again ; if they come and give thy soule a jog , and so away ; the more I say thou hast of them , though thou hast many millions , the greater will be thy doom at the last day .

Thirdly , thou thinkest of God , but the question is , whether thy good thoughts be studied , or accidentall thoughts ; a wicked man that runs gadding in his thoughts here and there , over the whole world upon this and that , and I know not what , in the midst of a lottery of thoughts he cannot chuse but stumble upon some good : he thinks on God , he thinks on Christ , he thinks on heaven ; but it is by the by , these thoughts of his are not naturall ; but if he think of the world , of his pleasures , of his outward delights and contentments , these thoughts arise naturally out of his heart , they are his owne . Now it may be a thought of God comes by the way ; But a godly man not onely thinks of God , but he studies how to think of God : It is his continuall endeavour to bring his mind to be fixed upon God ; it is his whole care for to have good thoughts to dwell habitually in him . There is an excellent phrase used to set it forth , Malac. 3.16 . They that feared the Lord spake one unto another , and the Lord hearkened and heard it , and a book of remembrance was written before him of all them that feared the Lord , and thought upon his Name . Where I pray you for to mark , that thinking upon Gods name , and the fear of God are joyned together : for thinking on God , comes from the fear of God ; a godly man thinks upon God and fears him ; he thinks that God is alwayes with him in every place , and he trembles before him : he thinks God beholds all his thoughts and affections , and he trembles at him : he thinks as he walks up and down in his way , as he is imployed in his calling , as he is performing of any duty of Religion , that Gods eye is upon him and beholds him : and therefore he fears to offend and displease him . A wicked man will sweare and blaspheme the name of God , and by and by it may be he will cry God mercy , and so he thinks of God . The man breaks out it may be into wrath and malice , fury and passion ; and then it may be a thought will come into his mind for to cry God mercy for it , and thus he thinks of God : The man is carelesse , earthly , dead , and luke-warme in the performance of good duties ; and because his conscience tels him it is not good , he will ask God forgivenesse : he will be proud , vain and rotten in his speeches , and then it may be a thought will come into his mind to ask God forgivenesse , and so he thinks of God ; he will think of the world , of his pleasures , profits , and of his lusts and sinnes , and then it may be a good thought wil come into his mind , and then it may be he will think a little of God too . Beloved , this is carnall and devillish thinking on God ; thy thoughts then of God must bee joyned with the fear of God .

Fourthly and lastly , thou thinkest of God , but the question is , whether thy thoughts of him be profitable or unprofitable thoughts : a godly man thinks of repentance , and repents upon it : hee thinks of calling upon God more faithfully and fervently then he did before : and he accomplishes his thoughts : for he goes about it , and his heart is the better for it : Thus it was with David when he said , I thought on my wayes , and turned my feet unto thy testimonies , Psalm 119.59 . I thought on my wayes ( there was his good thoughts ) and turned my feet into thy testimonies , ( there was the profit of his good thoughts . ) But on the contrary thou thinkest on God , but God hath never the more service of thee : thou thinkest of leaving of thy good fellowship , and merry companions ; but for all thy thoughts , thou retainest them still : thou thinkest to give over all thy deadnesse and luke-warmnesse , and to get more zeale and fervencie : yet day after day , and yeare after yeare , thy heart is as dead , vain and secure as before , as ever before . Examine thy selfe and see , thou hast good thoughts ( thou saist ) but where is the profit of them ? thou thinkest of leaving thy wrath , and of bridlling thy filthy passions : but art thou enabled by thy thoughts to put up an injury the better ? It may be thou thinkest on death ; but is thy life the more holy and sanctified by it ? Thou thinkest of Christ and his bloud ; but is thy heart purged by it ? Oh the wretched misery of the most men in the world , because of the unprofitablenesse of their thoughts ! they have many good thoughts , but they want the profitable use of them , they get no good by them .

There is an excellent description of the thoughts of wicked men ( though it be Apocrypha , ) The heart of the foolish is like a Cart wheel , and his thoughts like the rowling Axletree . As the Cart wheele goes round all the day , and yet remaines on the Axletree ; so is it with wicked men , their thoughts wheele and wheele them up and downe a thousand thousand times , their thoughts run upon this thing , and then upon another thing , and so they rowle up and down continually , yet their heart is at the same passe it was still ; an earthly heart it was , and so it is still , a profane heart it was , and so it is still ; a carnall proud heart it was , and so it remains still ; But let these know , that the time hastens wherein God will judge them even for their very thoughts .

Where are they then that say thought is free ? It is true indeed , it is free from mens knowledge , and from mens Courts but not from Gods ; they are not free from Gods all-seeing eye , and know , ledge . me●●aith ●aith the Prophet ) thou understandest my thoughts afarre off , Psal. 139. Beloved , as you are in the Ale-house , or gaming house , as you walk abroad in the fields , as you are employed in your callings , or about any holy duty , God seeth all thy thoughts what is going in , and what is comming out : there is never a thought in thy heart , but God sees it ; how then can thoughts be free ? God will weigh the thoughts of men , Prov. 16.2 .

Beloved , what a fearfull day will that hee , when God shall take his Scales and weigh ( no mans bodies and estates , for then it may bee that rich men and fat and grosse men will out-weigh them that are better : ) but he will take mens thoughts and weigh them , hee will weigh their soules : he will take mens good thoughts , and put them into one scale , and their bad , earthly , carnall , and unprofitable thoughts , into another scale , and to try which weighes heaviest : Now if thy earthly and sinfull thoughts weigh heaviest , then down thou goest into eternall damnation .

Secondly , as thoughts are not free from Gods knowledge , so are they not free from Gods Word ; for Gods word can meet with them : for it is lively and mighty in operation , and is a descerner of the thoughts and intents of the heart , Hebr 4.12 . Doth the word of God discern the thoughts of mens hearts ? Then much more doth the God of this Word , and therefore how can thoughts be free ?

Thirdly and lastly , they are not free from the condemnation of hell and damnation . I am hee ( saith God ) that searcheth the hearts and reins , and I wil give to every one of you according to his works ; or as some translations have it , according to your thoughts : Rev. 3.23 . Now if God will so severely punish thoughts , take heed then how thou tetainest any evill thoughts .

I should here give you some means in the use , that so you might rid your selves from vain thoughts .

Means 1 First , love the word of God , if ever thou wilt come out of them ; prize the truth of God , and labour to get thy mind and thoughts to be● set on better things ; and then the thoughts of the world , and all vain things will vanish away . This course the Prophet David took , Psal. 119.113 . I hate vain thoughts , but thy Law do I love . How came it to passe that he hated vain thoughts ? namely , by loving Gods Law : if he had not loved Gods Law and those excellent things therein , and set his heart on them ; hee could never have hated vain thoughts : The way then to break of thy league with vain thoughts , is to be in league with good thoughts . Dost thou complain of vain thoughts in prayer , in hearing the word , in receiving of the Sacraments , and art thou stuffed and filled with them , that thou canst not think : upon God and holy things ? thou dost here by bewray thine own rottennesse and corruption . And therefore know , that if thou lovest the Lord and his Word , and didst set thy thoughts upon him , thou wouldst never have them so much employed about such base things .

Secondly , if ever thou wouldst rid thy heart of vain thoughts , especially when thou art in holy action , thou must goe unto God by prayer ; there is no greater bridle to restrain a man from vain thoughts , then this consideration , that hee is to goe to God . I speak not this to the men of this world : Carnall men , who can rush into Gods presence hand over head , without any fear or reverence , they can set upon any duty without any preparation : but I speak it to the godly man , whose heart dreads and stands in awe of God : Wilt thou let thy mind rove and run all the day on worldly things ? how then wilt thou call upon God ? Dost thou not know that this is the cause of thy dulnesse , thy deadnes and wandrings of thy heart , when thou art about any good duty , namely , because thou sufferest thy heart to be lashing out , and roving abroad on the world all day , no marvell if it keep his haunt at night : and therefore thy heart being vain God will never hear thy prayer , Job 35.13 . God will never bear vanity . Comest thou to God with a vain prayer ? God will never hear it . Comest thou with a vain eare to the hearing of the Word ? God will never hear it ; or with a vain heart to the Sacrament ? God will not regard it . Lay this seriously to thy heart , if ever thou wouldst have thy heart to the duty thou art about , busie thy mind upon good things ; for if thy heart be accustomed to vain and worldly things all the day , it is no marvell if it returne to its haunt again at night .

Thirdly , consider that you have not so learned Christ : It is the Apostles argument , Ephes. 3. consider then what you have learned of Christ ; hath Christ taught you so ? hath Christ taught you such a love , and given you such a liberty , that you should love the world more then him , and imploy and bestow all your thoughts wholly in seeking after vain things ? Hath Christ taught you such a faith as this ? Hath Christ taught you such a repentance as this , to have your thoughts more upon the world then upon Christ ? to repent of sin , and yet never forsake sinne ? Have ye so learned Christ ? Hath he not taught you such a faith as purifieth the heart , such a sanctification as cleanseth the soul and the minde , such an obedience as bringeth every thought into subjection unto himself ? Therefore if now thou shouldst still retain thy vain , dead , earthly and carnall thoughts , it is not to learn Christ : Christ teacheth thee no such doctrine , nor giveth thee any such licentious libertie ; but thou learnest of the Devill , and of thine owne heart : for all evill and vain thoughts arise from these three heads .

First , from the variety and abundance of the thoughts of the world , which our Saviour calls the cares of this world .

Seconly , from the fountaine of corruption in mans heart , the heart of man being alwayes like a sink , naturally running with filthinesse , or like a living quickset , alwayes bearing : so is it with the heart of man , alwayes imagining vain thoughts .

Thirdly , from the damned malice of the Devill , and his fearfull suggestions and temptations both within and without : the Devill is fitly called a tempter and trier ; for by these suggestions and temptations he feels and tries mens hearts ; and thereby knowing to what they are most inclined , and which way they are soonest overcome , accordingly he fits his temptations for to intrap them . Now these thoughts are infinitely variable , according to the constitution , place , quality , passions , affections , and conditions of men : as of the poor man in his beggery , of the rich man in his abundance , of the Minister in his calling , of the Magistrate in his , and so of all other men . Now the whole world is not able to fill the heart ; how then shall we number the thoughts of it ? But for the better understanding , we will rank them into these four heads , to show how thoughts become vain .

1. Materially , mens thoughts are vain , when the matter of them is vain .

2. Formally , when though for the matter they are never so good , yet the manner of thinking them is evill .

3. Efficientially , when the man that thinks them is vain .

4. When it is a thought that might become the best Saint upon the earth , or a glorified Angel in heaven ; yet the drift of the soule being carnall and vain , the soule thereby becomes vain also .

First then materiall vaine thoughts , are all thoughts of the world , of the works of thy calling , of thy recreations , eating , drinking , sleeping , thoughts of thy wife and children , and the like ; they are vain thoughts , not sinfull necessarily , yet they may come to be sinfull five manner of wayes .

Manner . 1 First , when we think of them primarily , that is , in the first place , when we think of them before we think of God . Tell me then , what are thy first thoughts in the morning ? Hereby a man may know his thoughts whether they bee good or evill . Consider , I say , what it is that first presents it selfe unto thy thoughts : certainly , that which the heart is most haunted withall , and most taken up with , is most naturall unto it : If the heart be carnall and earthly , it will have carnall and earthly thoughts : if it be a godly and gracious heart , it will labour to make God the first in his thoughts . I know the godly man fails in many things , and many unruly thoughts in him may rebell ; but it is the very griefe of his soule , and he will never rest nor be at quiet , till he hath got Balm from Gilead , strength from Christ for the subduing and crucifying of them , even of those vain and sinfull thoughts that stick closest unto their hearts , and are most prone unto them naturally : so that it is the practice of a godly man first in the morning to lift up his heart with his hand unto God ; and when he is up , his thoughts are wholly upon God . See this in David , who considering that the Lord was present everywhere , made this use of it , When I awake I am present with thee , Psal. 139.18 . His heart was lifted up to God , he did endeavour to shake hands with God ( as it were ) in his holy meditations , worshipping and adoring God with his first thoughts : he would be sure to give God the flower and Maiden-head of his first service and thoughts ; as soon as ever he was awake , his heart was in heaven . This shewes that the thoughts of men that ●ive in their sins , are damnable thoughts ? Thou that ar● a drunkard , a swearer , a profane person , a carnall worldling , that never hast repented , I tell thee , that the very thinking of thy meat and drink is damnable , the very thoughts of thy recreations and of thy sleep , are damnable thoughts : to think of the workes of thy calling , yea of setting thy foot upon the ground , or of any thing that God hath commanded thee for to doe , are all damnable thoughts . Why ? Because thou givest not God thy first thoughts . Wilt thou think of thy belly and back , before thou thinkest of God and how to be converted unto him ? Wilt thou think of thy Markets and Faires , before thou ●hinkest of thy reconciliation with God ? The first thing that every soule is bound for to doe , is to get in with God : First seek the kingdom of God . saith our Saviour and the righteousnesse thereof , Matth. 6.35 . Where our Saviour doth not forbid our taking of thought for the things of this life , but that they should not be sought after in the first place ; so that our first thoughts and endeavours should be after the Kingdom of heaven . Therefore all thoughts whatsoever , which are conceived before a man bee converted , and so thinks of God , are all damnable thoughts .

Manner . 2 Secondly , all worldly thoughts are sinfull , when we think of them too usually ( as Chrysostome speakes ) because we think of the universalitie of them . Beloved , it is lawfull to think of the world and to think of our trade and imployments , to think of our corn , of our cat●ell , fields , barnes , wives , children : for if God have commanded or commended these things unto us , then surely he gives us leave to think on them , that so we may accomplish our businesse the better ; but let us take heed they bee not too usuall with us : for we have soules as well as bodies , and there is a heaven as well as an earthly business to think upon : thou art not to live here alwayes , therefore take heed that thy thoughts be not too usuall and common upon the things of the world let not earth and earthly things have too much of thy thoughts . As the Prophet David seeing the thoughts of wicked men wholly to run after the things of the world , he tels them , all their thoughts perish : and so I tell you , if that your thoughts on the world run together with heap and crowd , and then you bundle them up in bundles ( as it were ) they all prove damnable , and shall perish .

Manner . 3 Thirdly , worldly thoughts are sinfull and damnable , if thou thinkest of them too savourly : a carnall-minded man thinkes savourly of the things of the world , the thoughts of earthly things are savoury unto them : a wicked man hee will thinke of God and of the world : but which is the savourest thought to him ? He will think of Christ , of heaven , and of the word of God , and of such a Sermon he heard , but alas , hee finds no savour , taste , nor rellish in them ; he finds no sweetnesse , joy , or delight in them : but when he thinkes of the world , of his gold and silver , of his lands and livings , Oh these are merry thoughts unto him , ●hese are sweet unto him , and pleasant to him , and his heart is not at home in his own nest ; he can think of these seven dayes , nay seven moneths , nay seven yeares together , and yet never be weary , but his thoughts as ful & as fresh as at the first : But bring him to a Sermon , or to a prayer , and he is jaded pres●ntly , his heart is empty , and his thoughts are at an end : For ( saith the Apostle ) they that are after the flesh savour the things of the flesh , Rom. 8 , 5. It is a true note of an earthly , carnall , fleshly heart ▪ to be thinking on earthly and vain things savourly . Thou maist think on the world , but it must be onely with a cast of thy thought● , as one that looks upon a thing with a squint eye : but when thou art to think on God , or on the things of God ; then thou must gather all thy thoughts and affections , thou must lay all the powers of thy soule together , and thou must imploy them only to this work .

Manner . 4 Fourthly , worldly thoughts become sinfull , when we think of them without counsell ; then ( saith Solomon ) they come to nought , when a man considers not afore-hand what thoughts are necessary and needfull and so restraines and keeps off all impertinent thoughts : then his thoughts will prove distrustful , carking thoughts , caring for the morrow , contrary to the rule of Christ , Matth. 6.33 . Take no care for to morrow , let to morrow care for it self . He doth not forbid here Christian provident thoughts : for godly , honest , and sober thoughts , are fitting and necessary , but he seems hereby to cut off all distrusting , carking thoughts .

Manner . 5 Fifthly , worldly thoughts come to be sinfull , when they are thought needlesly . And here I will shew how farre a man may think of the world ; namely , so farre as his necessary busines requires . Suppose a mans businesse be upon merchandise , it is lawfull to think of it , and of his shop and wares ; but if thou wouldest know how farre ; why so farre as is it for thy businesse ; But if thou hast so many of them , that thy heart is taken up with them , and thy mind still on them , then they are sinfull thoughts . There is many a man that in following of his businesse bestowes more thoughts then his businesse requires , he hath ten thousands of superfluous thoughts ; but let such remember the exhortation of the Wise man , establish thy thoughts by counsell : counsell will tell a man when he hath thought enough , and what thoughts are fit for his imployment . Not that any man can carry himself alwayes in that golden mediocrity or mean ; but a Christians care must be daily more and more to pare off all superfluous thoughts of earthly things .

Now we come to the second thing : 2. Thoughts are vain formally , when though the matter of them be never so good , yet the manner of thinking them is evill . It is possible that a wicked man go to hell , though he performes the same things for the matter of them , that a godly man doth : a godly man comes to Church , so doth a wicked man ; a godly man prayes in his family , so doth a wicked man ; a godly man reads the Scriptures , so doth a wicked man ; a godly man repeats Sermons , and conferres of good things , so doth a wicked man . There is no work that comes to the outward act , that a godly man doth , but a wicked man may do the same : here onely is the difference , in the manner of working . I will set it out to you by a place of Scripture ; In a great house ( saith the Apostle ) there are not onely vessels of gold , and of silver , but also of wood and of stone , some to honour , and some to dishonour , 2 Tim. 2.20 . Mark how the Apostle here sets out the reprobate and the elect , comparing them to vessels of honour , and dishonour : the vessels of dishonour are of the same matter that the vessels of honour are of : suppose it be pewter or silver , cast it into an honourable forme , and it will be a vessell of honour ; but cast it into a dishonourable forme , and it will be a vessell of dishonour , for base and mean service ; even so it is between a true Christian and a meer formall professor , the matter of their service is one and the same ; suppose it be hearing the Word , or receiving of the Sacraments , prayer , or the like , the substance and action is the same ; but take the same prayer , and let a godly man cast it in his forme , and it is holy and prevailes with God : let a wicked man take the same prayer , and cast it into his dishonorable forme , and it becomes sinfull , not regarded , and abominable in Gods eyes . For hearing of the Word of God , the godly man heares , and the wicked man heares ; the matter in both is the same ; the godly man he casteth the Word into a godly mould , he heares the Word , and he trembles at it ; he heares the Word and beleeves it , he heares the Word , and his heart bowes to it , and resolves to practise it : a wicked man he heares the Word too , but he casteth it into a dishonourable mould , he heares it with deadnesse and dulnesse , without trembling , without faith and obedience . So a godly man may think thoughts of God , and so may a wicked man think thoughts of God , the matter of both is good ; yet the thoughts of the wicked are vaine , though hee thinks of God , because he casteth it into his dishonourable frame : he feares not God , his heart trembles not at God , but his heart is as full of dead earthly affections as before ; he thinks of hearing the Word , but it is after his own fashion , he thinks of praying , but he prayes with his owne spirit , and not with the spirit of Adoption .

The Psalmist tels us , that the whoremaster , the drunkard , and the thief , thinks of God , but it is after his own fashion : Psal. 50.21 . These things hast thou done ( saith God ) and I held my tongue , and thou thoughtest that I was even such a one as thy self : A wicked man goes on in his sins , and thinks that they are not so devillish and abominable , as some say that they are : and he thinks that God thinks so too ; he is earthly , carnall , luke-warme , and dead-hearted , and if he repent at the last , he thinks all will be well , and hee thinks God is of the same mind too : he goes on in his drunkennesse , swearing , pride , and hypocrisie ; and he thinks if he do but remember to ask God mercy , and to cry , Lord receive my soul , when he is going out of the world , he thinks he shall not go to hell , but be carried to the joyes of heaven , and he thinks God is of his mind , that God thinks so too : But mark what the Lord saith , I will reprove thee , and set thy sins in order before thee . Oh consider this you that forget God , lest he teare you in pieces , and there be none to deliver you .

Thirdly , mens thoughts are vain , when the heart that thinks upon them is earthly and vain ; wherefore if all the wicked men in the world should lay their heads together to think a good thought , yet they cannot : for their hearts are vain hearts , sinfull hearts , they may think of excellent propositions concerning God , his worship , his word , and service ; but so long as the heart that thinks upon them is carnall and vain , they cannot speak that which is good , as saith our Saviour : Matthew 12.34 . How can you speak good things ? Object . Why , may some man say ? may not a wicked man read a Chapter in a Bible ? are the words so hard to be understood , and pronounced ? cannot a wicked man take a Sermon and read it , and hear a Sermon and repeat it ? what are letters and syllables so hard to be pronounced ?

Answ. I answer , ( beloved ) that is not the meaning of our Saviour [ How can ye that are evill speak good things ] : no , no , a wicked man may read Gods Word , and propound good questions , as well as a true Christian ; but he cannot speak good words , that is , he cannot speak h●m from a good heart ; and therefore his heart being carnall and vain , good words in his mouth are as a jewell in a swines snout : It is a word indeed , but not a speech , when he reads or pronounceth Gods Word . Aristotle saith , that speech is nothing but the expression of that that is within the heart . Now then , if the word and truth of God be not ingraffed in thy heart , if thy heart be not heavenly when thou speakest of heavenly things , thou dost pronounce them , but not speak them . But when thou speakest of earthly things then thou speakest to the purpose ; because thy heart is set upon them , and thy minde and the tongue goe together , there is no jarre or discord betwixt them : but if thy heart be not pure , though thou speakest good things , or holy things , yet in Christ sense thou speakest them not : For ( say I ) how can a vain , evill , corrupt heart think good thoughts ? An evill tree cannot bring ●orth good fruit ( saith our Saviour ) ; he doth not say , that an evill tree cannot be made good , for it may be graffed into anothe● stock ; divers wayes there are to make it good : but so long as it is a corrupt tree , it cannot bring forth good fruit ; Doe men gather grapes of thorns , or st●ges of thistles ? Dost thou goe to a drunkard , and thinkest there to finde any religion in him ? or to a whoremaster to finde grace in him ? Dost thou goe to a swearer or a prophane person , and thinkest thou to find any feare of God in them ? Indeed sometimes there may be some morall good found in them , but they are as a pearle in a dung-hill out of its place .

Fourthly , all mens thoughts come to be vain , when the drift and end of the heart and soule in thinking of them is vain .

But thou wilt say unto mee , the end of my good thoughts is Gods glory . What ? is it not to Gods glory that we goe to the Word and Sacraments that we pray and give almes ?

I answer ▪ the end of every good work in it self is Gods glory ; but is it the end of the worker , speaker , or thinker ? I make no question but the end of a good action in it self , is the glory of God ; so the end of prayer is the glory of God , the end of all preaching and Sermons is the glory of God , the end of giving of almes , and of all good thoughts , is the glory of God , but the end of the man that prayes and preaches , what is that ? the end of the hearer and giver of almes , what is that ? the end of him that speaks well , what is that ? Beloved , must men have false and corrupt ends , which we will branch out into these three heads .

For the first ▪ men will be thinking and plodding from morning till night of their worldly businesse : Now because they know they must think on God , to make God amends , perhaps they will think on him at night , when they have dishonoured him all the day . So men will swear and swagger drink and be drunk , and when they have done , say , Lord have mercy upon me , and so they think to make God amends . What ( beloved ) will yee sweare , swagger , drink , be drunk , and lie , be secure and worldly , and then ask God forgivenesse to make him amends ? This is to break Priscians head , that you may give him a plaister . Will you trespasse your neighbour , that you may ask him forgivenesse ? This is a damned and devilish religion ; yet this is the religion of many men in the world , you shall have them keep daies and weeks and yeares in the observation of the times of Gods worship ; they will keep the Sabbath in comming to Church , they will hear Sermons , pray and think of God : but all this is to make God amends for the wrong that they have done him : they know they have offended God , and therefore they will do something to make him amends : like those wicked men in Jeremies time , who did steale , murder , commit adultery , swear falsly , and burn incense unto Baal ; and walk after the gods whom they knew not , and then come and stand before God in his house , which was called by his name , and said , We are delivered , though we have done all these abominations . As if God should say unto wicked men , What , will yee swear , steal , lie , and be earthly , giving up your selves unto all manner of lewdnesse in the breach and contempt of my commandements , and then think by making a prayer unto me , and by lifting up your eyes unto me , and by giving your eares to hear my word , thereby to make me recompence ? No , no , I have showed thee , O man , what is good , Micah . 8.

Secondly , the end of mens thoughts is commonly to collogue with God . Let a man be under the crosse , in calamity , pain , and misery , then God shall heare of him often , then he will think of God , and of his sinnes : nay , the beastliest wretch in a whole Parish , upon his sick-bed , then , Oh how will he call upon God , then send for the Minister , let him pray for me , read a chapter or some good book ; then God shall have service upon service , then he shall have the first , second , and third course . But all this is but to be raised up again ; and then when he hath received a little strength , he fall off again : like the Jewes , who when God slew them , they sought him : and they returned and enquired early after God ; neverthelesse they did but d●ssemble with him with their mouthes , and flatter him with their double hearts , Ps. 78.34 . There is many a man that seeks to God , yea , that seeks to him with tears , and performes many a good duty , and yet he doth but flatter with God , he doth it but to curry favour with him : hee is afraid of sicknesse , crosses , plagues , and death , and curses upon him , if hee should not doe so : and therefore to prevent this , he will dissemble some service to God .

Thirdly , to smother and choake their owne consciences ; their hearts think and tell them , they must think of God , their consciences tell them , that they must have some holinesse , some religion ; that they must keep the Sabbath in some sort , that they must pray , and goe to Church : and hence it is , that the drunkard , swearer , whoremaster , will sometimes have thoughts of God , and will be performing some outward acts of Religion , Why ? his conscience otherwise would not let him be at rest , but it is as the Devils bandog to drive him to it .

Thus when the Prophet commanded the people to worship the Lord , to reverence his name , to hallow his Sabbaths ; their consciences told them that they must doe so , or else all the threatnings of wrath and vengeance denounced by the Prophets would come upon them , Hence it is that the Lord by his Prophet exhorts , saying , Arise yee , and depart , for this is not your rest : your mind hath another haunt , you have this and that black lust , this is not your rest . Doth thy heart rest on God and good things ? If thy heart be good and holy , so that it takes up its rest in God , and in Christ , then it is well ; but if thou only turnest aside to good duties , and fallest as it were by chance upon holy things ; away , away ( saith God ) this is not your rest . Aristotle saith , that the being of a thing cons●steth in the end of a thing . Therefore if the end of thy thoughts and courses be earthly and vain , then certainly thy religion is earthly and vain . Thou goest up and down ; what is it that thou lookest after ? Is it that thou maiest have grace , or that thou maist follow thy calling , and get thy living ? is it this that thou wouldst have , for which thou keepest such a digging and scraping , and such a laying up ? Then thy end is carnall and vain , and thy drift and end declareth the truth of thy soul , that it is carnall and vain .

THE JUDGEMENT OF THE WORLD By SAINTS at the last Day .

DELIVERED And learnedly discovered in a Sermon preached By that vigilant and painfull Minister of the Word , WILLIAM FENNER , B.D. Sometime Fellow of Pembroke Hall in Cambridge , and late Parson of Rochford in Essex .

London , Printed by T.R. and E.M. for J.S.

A SERMON OF Mr. WILLIAM FENNERS Upon this ensuing Text. 1 Cor. 6. part of the 2d verse .

Know yee not that the Saints shall judge the World ?

THE Corinthians thought Paul had converted many poore mean men amongst them , Chapter 1.26 , 27. God hath chosen the foolish things of the world to confound the wise , and the weak things of the world to confound the things that are mighty : yet the Nobles , the Lawyers , the Counsellers , the chiefe men in the Citie , the Apostle had not converted one of them , or at the least very few . Brethren , you see your calling , who they are that be converted to the obedience of the Gospel of Christ from the evill of their wayes : not many wise men after the flesh , not many rich not many noble , some few there be , here and there one ; but for the most part they are a company of poor beggerly Christians : Now ( it seems ) these poor Christians having controversies one with another , went to Law among themselves , and that before unbeleevers . The Apostle condemnes this their going to Law , and would have them cease their suits and quarrels one against another before the unjust and unbeleevers , and that by four Arguments :

First , by the shamefulnesse of it , verse 5. I speak it to your shame ; as if he should say , Are you such fooles , that you cannot take up these matters among your selves ? that you cannot make references of your wrongs to mediate one to another , but that you must go to Law before unbeleevers ?

Secondly , from the scandalousnesse of it . It is a thing so scandalous and offensive to those that are without , that I wonder any of you dare be so bold as to go to Law one with another . What will the world think ? What , are these the men that professe the Gospel ? Are these they that have the Wisdome of God in them , and that are led by the Spirit of God ? And have they no more understanding in them , then when they have any matter of controversie , they cannot end it among themselves , but must go to Law before the unjust and unbeleevers ? ( as they terme them . )

Thirdly , from the uns●emingnesse of it , in the second verse . Do you not know that the Saints shall judge the earth ? What ? hath God made you Judges of the world , and doe you goe to be judged by the world ? Or , as Ambrose speakes hath God appointed you to be Judges of the men in the world , and are you not fit to be Judges of the things of the world ?

Fourthly , from the strangenesse of it ; Dare any of yuu ? He speakes interrogatively ( vers. 1. ) It is a strange thing that you should come to that impudencie against the Gospel of Christ ; one would think that you should tremble and quake at such a thing as this is . What , is there never a wise Christian amongst you ? never an understanding professor that is able to take up a controversie , or decide and judge between his brethren ? what a strange thing is this ? Then hee backs it with foure Arguments .

1. Because they were Brethren , vers. 6. Brother goes to Law with brother .

2. Because it was about the things of this life What ? hath God made you Judge of heavenly things , of Angels , and are you unfit to Judge of the things of this life ?

3. It was ab●ut small matters ( ver. 2. ) whereas you shall sit upon men and Angels , and the weightiest matters in the world , the greatest things of Gods law , judging them to the greatest penaltie and punishment even to eternall damnation : and are yee unworthy then to judge even of the smallest matters ?

4. And lastly , Because it was about such things , as the meanest Christian in the towne might have taken up , and have ended : Set up them that are least esteemed .

Doe you not know , that the Saints shall judge the world ?

Doct. I need not goe far for a point , the word affords it ; The Doctrine is ; That the Saints shall judge the world .

It is an old truth , yea as old as the world it selfe ▪ you may read it in the fourth verse of Judes Epistle : That Eno●h the seventh from Adam prophecied , saying ; Behold the Lord cometh with ten thousands of his Saints . God will not onely come to judgement himselfe , but he will come attended with all his Saints , even with all the god●y , to execute vengeance upon all the world . So our Saviour told Saint Peter , and not onely him , but all that follow him in the regeneration : They shall sit on thrones , judging the twelve tribes of Israel ▪ Mat. 9.18 . They shall judge the Nations , and have dominion over the people , Wisd. 3.8 .

Object . And now because doubt is the best way to attaine unto knowledge , let me answer a doubt , that may creepe in by the way ; How shall the Saints judge the world ?

Answ. Ans. Not by pronouncing of judgement upon the world , for that Christ alone shall do ; Then shall the King say to them on his left hand , Depart yee cursed , Mat. 25. But the Saints shall judge the world these foure wayes : 1. They shall judge the world , by their consent unto Christs judgement , God traines up his children in this world , & educates them , and tea●heth them how they may judge the world hereafter ; he teacheth them in this life how to assent with his proceedings in the world ; so that they are able to say , Righteous art thou , O Lord , and just are thy judgements ▪ Psal. 119.137 . Now if the Saints be trained in this life to assent unto Gods proceedings with the world , much more then will they be able to know and consent unto Christs judgement , when he shall come with his Saints to judge the world : Now the Law saith , that consenters are agents : and therefore because the Saints shall consent to the judgement of Christ , therefore they are said to judge the world . 2. The Saints shall judge the world by their applause of Christs judgement : they shall not only give consent unto the judgment of Christ , but they shall also applaud it and commend it : when God shall say to all drunkards , swearers , lyers , Sabbath-breakers , and to all unbeleeving , impenitent , and graceles sinners , Depart yee cursed into hell fire , then though it were his owne father that begat him , or his mother that bare him , though it were his owne brother or sister , wife or child , that hath been as dear as his own life and soule to him ; yet they shall clap their hands for joy , and applaud the most righteous sentence of God upon them ; and they shall sing Hallelujah , salvation , and honour , and power , be to the Lord our God for true & righteous are his judgements , Rev. 19.1 , 2. Let them goe accursed as they are ; for it is a righteous sentence passed on them . 3. They shall judge the world by their Majestie ; they shall not only stand against the wicked , and consent to , and applaud that sentence that Christ shall passe against the wicked , but they shall be invested w●th robes of majestie , and with a diademe of glory : then shall the righteous shine as the starres in the firmament , and the wicked shall be amazed and astonished at the fight of them : as you may read in that platforme of judgement , Matth , 25. where Christ sets his Saints over against the world , that so the world may look upon them , and be confounded at their sight . 4. They judge the world by their lives and conversations ; ( as Ambrose saith rightly ) then is the world judged by them , when as the courses and manners of the world are not found upon them . Therefore it is a pretty observation of Hilary ( if it be the meaning of the Text ) ( I will not say it is ) upon the 2. Psalme ; Be wise ●ee Judges : God hath appointed you to be Judges , to sit on his bench with his Sonne ; learne then to be wise , get to be indued with spirituall wisedome and understanding , and to shine in all integritie and righteousnesse ; and then turning his speech to the wicked , he say's , Kisse the Sonne lest he be angry , However it be yet this is a truth , that by the lives of his Saints , he will judge the world ; there faith shall judge the worlds infidelitie : their repentance shall judge the worlds impenitency ; their accepting of , and taking the Lord Jesus , shall judge their rejection and neglect of Christ Jesus , their zeale shall judge the worlds luke-warmnesse , and their holinesse shall judge the worlds prophanenesse .

Reas. 1 1. Bcause of the misticall union that is betwixt Christ and his Saint● ; He is the head , and they are his members ; now that which the head doth , we ascribe to the whole body ; when the head speakes , the whole body speakes ; when the head sees , the whole body sees : so when Christ judgeth the world , the whole body of Christ may truely be said to judge the world . As much as you did it unto one of these ( saith Christ ) you did it unto me : so in as much as Christ passeth sentence even all the members of the mysticall body of Christ judge with him .

Reas. 2 Secondly , in regard of compassion : I speak not of the word [ compassion ] as it signifies [ pitie ] but of compassion of suffering with Christ , seeing that Christ was reproched , contemned , hated , misused , and condemned by the world , the Saints are likewise with him ; seeing they pertake of the afflictions , humiliations , and debasements of Christ here ▪ they shall also be made pertakers with Christ in his glory . Here the wicked judge the Saints , and call them hypocrites , and dissemblers , and laugh and scoff● at them , and wonder at them , as the Prophet brings in Christ speaking . Esay . 8. Behold , I and the children that thou hast given me , are for signes and wonders in Israel : The wicked count them for wonders and monsters in the world , judging them hypocrites and liers , which have nothing in them but rottennesse and dissimulation . Now the rule of like for like shall take place here , and as they were judged by the world , so they shall be Judges of the world .

Reas. 3 Thirdly , for the great terror to all wicked men at the day of judgement : for as it is with a thiefe , not only when the Judge shall command to hang him , but all the Justices , and all the Countrey shall cry out , Hang him , hang him , he is judged the more terrible ; so God will not onely say of all wicked and ungodly sinners , Damne them damne them , but he will have all the Saints in heaven , and all the Saints on earth to cry out , Away with them , away with them , let them be damned , Psal. 50.4 , 5. This will make their judgment so much the more terrible .

Reas. 4 Fourthly , the Saints shall judge the world , because God will so convince them , that their mouthes shall bee stopped , they shall have never a syllable to excuse themselves withall , when they shall see men flesh and bloud as themselves are , when they shall see men and women , that have lived in the same towne , enjoyed the same Ordinance of God , lived in the same family , that did partake of the same blessings , and of the same crosses and afflictions with themselves , subject also to the same corruptions and sinnes as themselves , when they shall see these at Christs right hand , they shall have never a word to excuse themselves withall : As when the Apostles had healed the creeple ( Acts 3. ) if the people had judged them for wicked and pestilent men , the creeple would have convinced them , and shewed that they were of God ; if they should have cried , Root them out , the creeple would have condemned them , and told them , that they did good . And when the wicked shall see the Saints at Gods right hand , will they call them hypocrites and dissemblers ? they themselves shall see , that they are sincere ; will they call them Puritans ? why , they shall then see that their purity stands them in good stead : then the ungodly shall not stand in judgement , nor the sinners in the Congregation of the righteous , Psal. 1.6 . Thus the point is clear .

Vse 1 The first Use then is for instruction , whereby we may learn , that the Saints by their now being Saints , doe now judge the world : if by the lives of Saints then God doth judge the world , then there is never a Saint in a town , or City , or Parish in all the Countrey , but he judgeth all the wicked that are about him : How ? By living godly , by hating the sinnes of the times , by keeping his or their garments clean from the pollution of the world : For by doing this , he judgeth the world . See it in Noah , Heb. 11.7 . By faith Noah being warned of God , as yet moved with feare , prepared an Ark for the saving of his house , by which he condemned the world .

Object . But some men will say , Could Noah be said to condemne the world by making the Ark ? All the world did not see him when he did it .

Answ. Beloved , Noah making the Ark an hundred and twenty years , though it was not seen of all , yet all the world must needs baar of it , it being such a strange thing . Now he condemned the world , in that the whole world did not come unto Noah to enquire of him in sober sadnesse , but rather mock● him for building the Ark ; they thought him to bee a peevish melancholy man , and not well in his wits , and so scoft at him , saying , Will he make an Ark to swim upon dry land ? whereas they should have asked him soberly the cause why he did it ; and if they had done so , Noah no question would have told them , that the wrath of heaven was upon the world , and that the floods of Gods vengeance were shortly to bee poured downe upon us : and , because my heart hath beene naught , and I have sinned and provoked the Lords wrath , I feare if I get not into this Ark which the Lord hath commanded me for to make , I shall perish . Now because they would not come unto Noah to ask him this reason , therefore the world was condemned by him : even so the Saints , by making an Ark for their poore soules , even by getting into Christ , ( as the Ark was a type of Christ without whom none can be saved ) the Saints , I say , by getting into Christ , do judge the whole world , when they hear there be men ●hat be no swearers , and no drunkards , and that there bee men that will pray , read , heare the word , conferre of God and of Christ , and that weep and mourne for their sins , that spend their times in the mortification of their lusts , and endevour after holinesse and sanctification ; the whole world , I say , is judged by them . How ? why , they should say : Sirs , what is the matter that you doe so run after Sermons ? that you keep such a stirre about getting faith and repentance more then other men ? that you pray , weep , fast , and mourne , and are so strict in your works ? If thus men would but come unto Gods Saints , and ask them the reason of all these things , the Saints of God would tell them , that the wrath of God would come upon them if they did not do thus : they would never be saved , if they did not thus beleeve , and thus repent , and thus pray , and walk thus holily and precisely , they should be all damned . But the world it falls a mocking and a scoffing at them , and never seeks to prevent the wrath of God ; but it suddenly seiseth on them to their destruction .

Secondly , this teacheth us , that when there is any one sinner converted from the wickednesse of his wayes , and is become a Saint , then all the world may know that there is a new Judge come to sit upon them . Seest thou a drunkard , a swearer , a prophane person converted from his sinnes , and now walks soberly , holily , and purely ? seest thou a man and a woman struck at a Sermon ? Then know that unlesse thou comest out of thy sinnes , unlesse thou doest repent , and walk holily , there is a new Judge added to the rest , that shall judge thee . As our Saviour told the Pharisees , If I through Beelzebub cast out Devils , by whom do your children cast them out ? Therefore they shall be your judges , Matth. 12.27 . where Christ tells them , that their children who were his Disciples ( for some of the Pharisees children did beleeve in Christ and follow him , and had power from Christ to doe the same workes that Christ did ; ) Now they liked it well enough in their owne children , but they could not endure it in Christ : and therefore hee tells them , that their children , whom God had converted , and to whom he had given power to doe the same workes that he did , even they shall bee their Judges to condemne them : And even so may it be with thee , thou that art a father or a mother , God having converted any of thine own children , that child shall be thy Judge and condemne thee , if thou repent not . It may be God hath converted thy brother and sister , and thou art not converted ; thy own brother and sister shall condemne thee , if thou doe not repent and come out of thy sinnes .

Thirdly , we may learn that it concerns all the world to take notice of every grace in Gods children , There is never a grace of God in any of his Saints but it shall condemne the world if it be void of it . The wayes of the Lord are all judgements , because they judge them that will not walk in them . Every grace , yea the very thoughts of the righteous are called Judgements by Solomon , Prov. 12. You may know a crooked thing by laying it to a straight line , and by that it is judged to be crooked : so the thoughts of the righteous which are right , holy and pure , shall judge the impure , unholy , and crooked thoughts of wicked men . Is the child of God humble ? His humility shall judge thy pride . Is the child of God meek and patient in suffering of wrong and injuries ? His meeknesse and patience shall judge thy choler and revenge . Hath the child of God saith given him to beleeve in the Lord Jesus ? His faith shall judge thy infidelity . Hath the child of God the spirit of prayer given him ? It shall condemne thee that praiest only with thine owne spirit . Hath he zeale ? His zeale shall judge thy luke-warmnesse , Doth his speech and communication administer grace to the hearers ? It shall condemne thee that speakest of vaine and idle things . Yea , all the actions of the godly shall judge the wicked : and hence the Saints are said to doe Gods judgements , Zeph. 2.3 . that is , they doe according to Gods judgements whereby he will judge the world : Thus they that do mourn , do judge them that do not mourne : they that bewaile their wickednesse , and the sinnes of the times , judge them that doe not : they that fast , weep , pray , and humble themselves for the miseries of the Church in these dreadfull dayes , they judge them that make no good conscience of their duties .

Fourthly , learne hence , that all the Texts of Scripture , all the whole word of God , that is it that begets these Saints , and therefore they must needs judge the world , the word of God begets mens hearts unto sanctification and holinesse , whereby they become the Saints : and therefore if they , then much more shall the Word it selfe judge the world : and hence it is that all the words of God in the Scripture , are called Judgments , Psal. 105.5 . And our Saviour saith . The word that I have spoken , the same shall judge you in the last day , Joh. 12.48 . The word that I have spoken ▪ where mark he doth not say , The word which you have heard : No there are many swearers , and drunkards , and prophane ungodly wretches , that will not come to Church to hear the word ; there are many wicked men , and dead hearted worldlings , and rotten livers , that will not bee brought to hear Gods Word : it may bee at this present there is many whoremongers , drundards , and wicked persons , that wallow in their filthinesse ? in the Ale-house , Game-house , or Drab-house ; or in the fields , or beds , or at their sports . Well , this word that is now a preaching , whether they will hear it or no , shall judge them at the last day . Now all the wicked in Ashford , that heare the word of God calling upon them to repent , and to come out of their sinnes , but will not , or out of contempt of Gods word , will absent themselves from it ; this word shall judge and condemne them . There is never a drunkard , swearer ▪ or prophane person , though his pew be empty , but this word of God that denounceth the eternal wrath and vengeance of God upon them , if they come not out of their sinnes , this word shall rise up in judgement against them and condemne them eternally . Oh that they could but hear it ! but the word that I have spoken shall judge you , whether you heare it or not .

Fifthly and lastly , hence it follows , that all the Ministers of God shall also judge the world . Sonne of man ( saith God to the Prophet Ezekiel ) wilt thou judge the bloudy City ? Yea , thou shalt shew her all her abominations , Ezek. 22.2 . As if he should have said , Sonne of man , they are drunkards , wilt thou not tell them of it ? They are whoremasters , wilt thou not tell them of it ? They are filthy idolaters , wilt thou not tell them of it ? They live in their sinnes , and in their abomination , and wilt thou not tell them of it ? Sonne of man , tell them of all their abominations , and tell them that they shall go to hell , if they repent not , tell them that they are damned men if they go on , and come not out of their sinnes : Wilt thou not judge them ( son of Man ? ) Beloved , there is never a Minister in England , nor ever a Sermon that is preached by them , but it judgeth every Parish , and every man and woman in the congregation , that do not labour to do what is commanded them , and leave undone what is forbidden them : I say it judgeth them , or else it is a judgement unto them .

Vse . 2 This then serves to condeme three sorts of men in the world : First , all those that despise the Saints , and that see not amiablenesse in their faces . All the Countrey doth reverence the face of the Judge when he rides circuit ; Let the Judge come into the Countrey , and all the Knights , Justices , and Gentlemen in the Countrey wil go out to meet him , and bow unto him ; yet these Judges are but Judges of a few rogues , malefactors , and peasants of the Countrey : Alas , they are far from the dignity of the Saints ? for the Saints shal judge Saints and Angels : all the world Kings and Queens , Lords and Nobles , and Capteins of the Earth , the poorest Saint in Christendome shall judge them . The Apostle , or rather our Saviour faith , to him that overcometh , and keepeth my words untill the end , to him will I give power over the Nations , Rev. 2.26 . Whatsoever he be , if he do the works of Christ , and walk in the Ordinances of Christ , shall have power over the Nations , not onely to contemne their pomps and vanities , their lusts and corruptions , but also to convince their consciences , and to condemne their souls for ever .

2. Shall the Saints judge the world ? Then what fooles are the wicked that prepare not for these Judges ? When the Judge comes to an Assise , all men prepare for him ; the Constables make ready their Presentments , the Juries are warned , and the Clerks make ready their Bills , &c. sest the Judge should clap a fine upon them : and shall the Saints be Judges , and dost thou not prepare thy heart by grace ? Dost thou not get purity and holinesse against that day ? Surely , if thou dost not , the very Saints will judge thee unmeet for heaven , and fit only to have thy portion in hell . When Christ said , To him that overcometh will I grant to sit with me in my throne , Rev. 3.21 . He addes , Let him that hath an eare heare : Will God make his Saints to judge the world ? Then let all wicked men give eare and heare what God saith of his Church : The Saints shall judge the world : therefore let all men take notice of it , and prepare themselves for their judgement .

Lastly , It condemnes all those that doe not see glory and majesty in the faces of Gods Saints . There is majesty in the face of a Judge ; yea a man may discover in them a kinde of a soveraigne majesty . Even so the Saints of God have a majesty in their courses , in their looks , in their thoughts , and in all their wayes ; and in all these they shall judge and condemne the wicked . The wicked may give the Saints nick-names and scorne , flout , contemne , and deride them now in this life , but let me tell them , that how lightly soever they esteeme of them , they shall be their Judges : They may cry out against the Saints , as long since the wicked Sodomites did against good Lot , Gen. 19.9 . This fellow ( say they ) will be our Judge : Why , what had Lot done unto them ? Alas , he did nothing , but when they would have done that Sodomish villany against the two Angels that came to him , Lot went to them and said , I pray you my Brethren , do not so wickedly . So let the godly be in the company of wicked men , that abuse the good creatures of God ; say , I pray you my brethren , do not so wickedly , be not drunkards , be not swearers ; brethren , I pray you do not so vainly , nor so prophanely use the name of God in your mouths ; I pray you my brethren , doe not prophane Gods Sabbaths ; doe not lie , doe not cheat , nor cozen ; if you do these and these things , the wrath of God will plague us for it , Oh then presently they cry out , Who made you our Judges ? As once the Hebrews did of Moses , Act. 7.39 . Dost thou call Saints hypocrites and dissemblers , men that judge before the time ? Thou foole , wert thou not as good to suffer the Saints to judge thee now , whereby thou mayst see thy wretchednesse and misery , and by faith and speedy repentance prevent that doome , which otherwise they tell thee will come upon thee , as hereafter , when if thou hast not repented , thou shalt never escape that doome and vengeance , to which the Saints shall judge thee ? What , wilt thou not suffer them to call a drunkard a drunkard ? an adulterer , an adulterer ? a blasphemer , a blasphemer ? a carnall man , a carnall man ? a worldly man , a worldly man ?

It is a pretty observation out of Cyprian , that because Christ did reprove all sorts of religions , and spared none , he reproved the Scribes , the Pharisees , the Lawyers , the Souldiers , &c. and yet doth not reprove the Priests , because they were Judges of the people , not because he durst not , but he would not : If thou revilest the Saints , thou revilest thy Judges . Take heed then , how thou casts the least aspersion upon the Saints ; do not say , they are rash Judges , uncharitable censurers , dissembling hypocrites ; for they shall be your Judges . O that the people would hearken & be admonished in time , to prevent this judgement . Our Saviour saith , that this is the condemnation , that light is come into the world and men hate it , Joh. 3.19 . But the children of God , whom God calls the light of the world , these lights are come into the world , and men love darknesse more then the light . How can the wicked escape damnation , that have so many thousand Judges to condemne them ? If the malefactor that is Indicted for murther or felony , cannot escape condemnation , that hath but one Judge to sit upon him : thou that art a wicked man , living in thy sinnes without Christ , how canst thou escape , that hast so many millions of Saints to judge thee , yea from Adam the first , till the last Saint that shall be upon the earth ? Surely the wicked shall never escape condemnation : for ,

1. God the Father who judgeth by way of authoritie , he will condemne thee ; all judgement cometh originally from him ; he that hath often commanded thee to repent , and to come out of thy sinnes , he shall condemne thee , because thou hast not obeyed him .

2. God the Sonne , he will judge thee , who judgeth by way of dispensation , Act. 10. First Christ preacheth to thee repentance and remission of sinnes , to which if thou yeeld not , then know , that there is a day appointed , wherein he will judge thee . That Saviour that thou sayest thou desirest , if thou part not with thy lusts , he himselfe will be thy Judge that will condemne thee .

3. God the holy Ghost will judge thee ; that Spirit that now strives and wrestles with thee , that suggests good motions into thy heart , that puts thee in minde of repentance , bidding thee leave and forsake thy sinnes , and live holily , but if thou wilt not , this Spirit shall judge thee by way of conviction .

4. The Word of God shall judge thee , and that by way of forme , it being the platforme , according unto which Christ will judge the whole world . Now suppose there be forty prisoners in the Gaole together , one in for murther , another for theft , another for treason , ( that man that knows the Law , if there be equitie and justice in the Assise ) he , I say that knows the Law , knows who shall be hanged , or quartered , or burned , or set free ; even so , Beloved , that man that looks through the Scriptures , that reads this or that Chapter , this or that sentence , may know that or this man will to hell , if he repent not . Say I this of my selfe ? or sayes not the Scripture as much ? The fearfull , and unbeleeving , and all that love and make lies , shall be cast into that lake that burneth with fire and brimstone for ever , Rev. 21.8 . By this text will the Lord Iesus come and judge the world : and therefore as for all such as live and dye in their sinnes , we may all know , that they shall be all damn'd in fire & brimstone for ever . Hereby I know that all they that make no conscience of idle , vain and earthly speeches , and reproachfull words , they shall give an account for them by this Text , Mat. 12.56 . Doth the Scripture say , that all the wicked shall be turned into hell , with all the Nations that forget God ? I know it shall be so by that text , Psal. 10. for all things shall be done according to the Scriptures Rom. 2.16 . In that day ( saith the Apostle ) when God shall judge the secrets of men● hearts by Jesus Christ , according to my Gospel ; that is , just as Gods Ministers preach ; just as you find it written in the same Scriptures , so will he judge at that day .

Beloved , there is never a Text throughout the whole Scripture , that commands you to leave and forsake your sinnes , but it shall judge you , if you doe not : there is not one Text of Scripture , that commands performance of any holy duty , but it shall rise up in judgement against thee , if thou performe it not . Doth the Scripture say , Be not drunk with wine , wherein is excesse ? Eph. ● . 18 . It shall judge and condemn the drunkard that drinks excessively . Doth the Scripture say , Mortifie your members which are upon the earth , fornication , uncleannesse , inordinate affecti●n● evill concupiscence , and covetousnesse , which is Idolatry ? Col. 3.5 . If notwithstanding these sinnes live in thee this Text shall rise up and condemne thee to hell . Doth the text say , That the fathers to the children shall make known Gods truth , Esa. 28.9 . Eph. 6.4 . Parents bring up your children in the nurture and information of the Lord ? It shall rise up in judgement and condemne those parents that have not instructed their children to feare God . Doth the tex say , Thou shalt teach the word of God unto thy children and that thou shalt tal●e of it when thou sittest in thy house , and when thou go●st by the way , when thou liest down , and when thou risest up ? Deut. 6.7 . It shall judge thee , because thou makest no conscience of holy conference . All these and the like Texts of Scripture , shall rise up and stand in rank to condemne thee , that hast not swayed thy heart , and framed thy life according to the Scriptures .

5. All the Ministers of God shall sit as Justices in common ( from the first Preacher of righteousnesse unto the last . ) Moses shall judge thee , Joshua , David , Esay , Jeremy , Hosea , Daniel , Paul , Peter , &c. they shall all judge you : just as Gods Ministers judge you here , so will God ; he will take all their Sermons , and clap them upon the heads of all rebellious hearers , and so damn them for ever .

Lastly , The Saints shall judge you ; yea , all the Saints from one end of the world to the other , they shall assist the just Judge of heaven & earth , and they shall be interpretive Judges .

Beloved how can the wicked escape condemnation , that have so many thousands of Judges , so many thousand exhortations and reproofes , so many thousand admonitions and invitations , so many thousand mercies & proffers of Christ ? When God the Father , Sonne , and holy Ghost , shall judge them , when heaven and all the Angels in heaven , and all the Saints on earth , shall judge them , and condemne them ? How canst thou escape ? Is there never a drunkard in this congregation ? Is there never a swearer ? never a prophane person ? never a mocker ? never a railer in this towne , that refuseth to hearken to the word ? The men of Niniveh shall rise up in judgement against them , and condemne them , because they still live in their sinnes , notwithstanding they have had not three dayes preaching , nor fortie dayes space onely for repentance , but many years of grace calling upon them . The Queen of Sheba shall condemne many that live in these sinnes , who went many hundred miles to hear the wisedome of Solomon ( for going and comming , it was well-nigh two thousand miles ) but you have the word of Christ preached in your eares , and saying , the Kingdom of God is come among you ; but you will scarce step out of your dores to receive it , or take any paines for it . This one woman shall judge them . There will be no way for the wicked to put off their judgement : then the sonnes of Eli shall have none to advocate between God and them , none to cloke or cover their wickednesse ; they shall then have no excuses for themselves : for would they excuse themselves ? the Saints shall judge them : would they send out excuses ? the Saints shall cut them off .

Would they in the first place say , Alas ! I was ignorant , I knew not how to pray , or to read , or to meditate on the Scriptures , nor to chatechize my family ; I was dull and blockish to conceive such points as were taught me ; and if I did live in sinne , it was ignorance that taught it me , I was never book-learned ? Saith Augustine , this Ignoramus that was as ignorant and as little book-learned as thou , he eschewed those sinnes that thou livest in , got the anointing of Gods Spirit to anoint his eyes , to see and know the things of God which thou hast neglected to get ; he shall condemne thee .

A second excuse is poverty . I have no means to live on ; if I should run after Sermons , I should beg my bread : I have a great charge to keep , and nothing but my labour to maintaine them : and therefore I cannot spare time for meditation ; I have no while to study the Scriptures , to pray and to mourn for my sins , and to get grace . Well , the poore Cobler that liveth next doore to Saint Anthony , shall rise up and condemn thee ; hee was as poore as thou , and had as great a charge to keep as thou : yet hee mourned and wept , he got grace , and hee set time apart for prayer , reading , meditation , holy conference ; he shall judge and condemn thee .

Thirdly , they shall have no excuse by imployment ; I am a servant , I am commanded to doe this or that I find so much businesse to follow , that I cannot find any time for such things . Another saith , I have great imployments , I have many Irons in the fire , and therefore God , I hope , will be mercifull unto me . Well then , Cornelius that had as many and as great imployments as thou , and Eleazar ( Abrahams servant ) who was a servant as well as thou , yet in as much as they walked with God , and waited upon him in his ordinances , they shall judge thee .

Fourthly , they shall have no excuse from their callings and trades , I am an Inne-keeper , and if I should not suffer drinking , and swearing , and gaming , I should not live . Another saith , I am a tradesman & if I should ask at first just so much as I could take , I should never bring customers to my price , and so I should not live of my trade . Well , Rahab was an Inne-keeper , as well as thou , and yet shee lived by faith , and did not suffer such wickednesse in her house . So may a tradesman , that had the same trade , and the same imployment with thee , and as great a trade as thou , and yet have avoided these sinnes and evils that thou fallest into : they shall judge thee .

Fifthly , they shall have no excuse from the times they live in . Alas ( saith one ) I live in wretched times , all the world is given to sinne . Therefore if I should be so strict and precise in my wayes , if I should run after Sermons , pray , sing Psalmes &c. all the world would be against me . There are no Professors of religion but are reproached and miscalled I should lose all my friends , I should be hated and opposed ; yea , it may be ( the time beeing such I should be accused to Councels , and have my life questioned ; there is nothing but disgrace and reproach and persecution ; wherefore I was afraid , and did dispense with my conscience . Ah wretch ! that man that lived in those wicked times in the same town with thee that had the same hatred and reproach that thou wast afraid of , that hath endured all the rebukes of Christ that thou wast ashamed of , yet he went on , and continued unto the end ; he shall judge thee .

Vse 3 The use is for the just reproof of many of the Saints of God , because they are not so circumspect and watchfull over their wayes , as they ought . Dost thou judge others ( saith the Apostle ) and yet dost the same things thy selfe ? Rom. 2.2 . So may I say to all such , Will you give way to sinne ? will you suffer your lusts and corruptions to sway you , and not endeavour to root out or kill them rather ? How wilt thou then judge the world ? How wilt thou then be able to rise up in judgement against the wicked , to judge them for such sinnes wherein thou allowest and livest thy selfe ? Surely God will never account thee for a Saint , if he cannot judge the world by thee . Oh this should rent the heart and bowels of those that go for Christians , that go for Saints , yet live not as the Saints should live . If God cannot take thee , and judge the world by thee ; if he cannot take thy life , and judge the life of all Pagans , Infidels , all luke-warm earthly , and secure sinners , he will not account thee for a Saint . This then first condemnes all unholinesse in the lives of them that be Saints . Beloved , if we did but live like the Saints of God in holinesse and purity in the wayes of God , the Lord would put such splendor and glory upon us , that would even daunt the very face of our enemies , and make them stand amazed at Saints . But it is the contrary with us , the glory of God is departed from us , Spain , France , and other Nations fear us not : Why ? The righteousnesse and purity of Religion is departed from us . For you shall have a Saint come into the company of a wicked man , and yet the swearer will not be afraid to swear before him : the drunkard will not be afraid to bee drunk before him : the filthy speaker will not be afraid to utter rotten speeches before him : the lier will not be afraid to lie before him : the worldly man will not be afraid to discover his vanities before him by his carnall and filthy conference . Beloved , all this is , because the Saints have lost their glory ; if they did live as Saints ought to live , the wicked would tremble to work wickednesse before them . Though a wicked man be a drunkard , and abuse the good creatures of God when no Saint is in his company , yet if a Saint were present , he would tremble , and not dare to do it . Though he were a swearer , a filthy talker , a vain worldling amongst his companions ; yet if he come in the Saints company , and the Saints stand in Gods counsell , then would the wicked tremble and quake to do such things : then would they lick in their tongues , and not dare to speak such blasphemous oathes , such vain and unprofitable words , filthie lies and flanders . It is said of those that gladly received the Apostles words , and were added to the Church , that the fear of them came upon the world , Acts 2.41 . What , did the Disciples go with swords and guns , &c. to keep men in awe thereby ? No , they continued in the Apostles doctrine and fellowship , and did live according thereto , and this made all the world afraid of them .

Secondly , this condemnes the little difference that is betwixt the wicked of the world , and some Sainis in their lives and manners : Beloved , is there so little difference between the Judge and the prisoners , that any one need to come and say , I pray you Sir , shew me which is the Judge , and which is the malefactor ? Is there not a plaine difference both in the apparell and carriage ? The one is in rich apparell , and the other in stinking and filthy cloathes , having his hands manicled , or his legges chained . But it is to be feared , that many of the Saints have neglected holinesse and purity in their carriage and actions which they performe , that one can hardly tell which is a Saint , and which is a reprobate . If a man deale with a Saint , and deale with a wicked man , he seeth no difference between them . Let a Saint do any action , either pray , hear , or conferre , let a wicked man do the like , there is such deadnes , such carnality , such worldly-mindednesse , such luke-warmnesse of affection , that one can hardly tell which is the Saint and which is the hypocrite . Beloved , if the Saints did live like Saints , there would be as plaine a difference between a Saint and a wicked man , in their lives and behaviour , as is hetwixt the Judge and the Rogue that is to be judged by him . Hast thou not con●dered my servant Iob ▪ ( saith God ) how that there is none like him in all the earth ? Iob 1.4.8 . If a man come to be a Saint indeed , there is never a wicked man in the Town and Countrey , that lives and doth as he doth , and walks as he walks , nor prayes as he prayes , nor hears the word as he hears it , nor that conferres or meditates as he doth , that beleeves and repents as he doth , that strives against his lusts as he doth : there is none like him in all the world .

Thirdly , it condemnes the scandalousnesse of many Professors in their behaviours and actions . Oh how do wicked men insult and exclaim hereupon , to see a Professor led away and overcome by some lust ! What ( say they ) are these they that are led by the Spirit of God ? Are these your devout men ? why , they can covet and scrape as well as others ; they can cousen and lie as well as others . I , those that are your great Professors , and hot spurres , they are as covetous , as worldly , as cruell as others , though they will not be drunk , nor swear , yet they will cousen and lie , as well as others . The consideration whereof made the Prophets heart to bleed in him , and to pray , Oh purge me from my murder and adultery , and all other my secret sinnes , lest I cast mire and dirt in the faces of thy children , causing them to beare the reproaches of my sinnes . Oh let not those that seeke thee , be ashamed for my sake , Psal. 69. For thy sake that livest scandalously and offensively , for thy sake that livest covetously and scraping after the world , that art so unjust in thy dealings and promises , mire and dirt , scandals and reproaches are cast upon the children . For thy loosenesse , yea for thy carnall liberty it is that the true professors of Religion are reproached , suspected , and hardly censured in the world . What did Jacob when he was to walk with the people of the Land ? Gen. 35.5.6 . he purged his house , and ( saith the text ) the terror of God was upon all the Cities , hee made them all to tremble at him . I tell you , all the wicked in Ashford would tremble at the Professors that live therein , if they did live and carry themselves like Saints indeed . Oh if all those that did professe themselves to be Christians , were Christians indeed ; and that professe themselves to be Saints , were Saints indeed , living in the power and sanctification of holinesse ; then men would say of themselves , of a truth God is in these men , Christ dwels in them , and the Spirit of God leads and governs them indeed . If thou wouldst judge the world , take heed so as the world judgeth thee , and so thou with the world be condemned eternally . It is said that Herod feared John , because he● was a just man , Mark 6.23 . So if all thy neighbours did know that thou wert a just man , a holy and conscionable man in all thy wayes , and in all thy actions , and that cannot indure swearing , lying , and deceit ; but did see that thou wast just , and one that feared God truly , they would all fear thee .

THE PUNISHMENT Of Unworthy COMMUNICANTS At the TABLE of the LORD : DELIVERED In a SERMON Preached , Decemb. 7. 1628.

By that vigilant and painfull Minister of the Word , WILLIAM FENNER , B.D. Sometime Fellow of Pembroke Hall in Cambridge , and late Parson of Rochford in Essex .

London , Printed by T.R. and E.M. for J.S.

A SERMON OF Mr. WILLIAM FENNERS Upon this ensuing Text. 1 COR. 11.30 .

For this cause many are weak and sick among you and many sleep .

THE Apostle in this Chapter taxeth two abuses which were then amongst the Corinthians : First , the unseemly habit of women in the Congregation , from the first ver. to the 17. Secondly , the prophane usage of the holy Communion , both of men and women , from the 17. verse to the end of the Chapter : And herein , from the 23. verse to the end of the 25. he sets down the Institution of the Lords Supper ; and thence raised a point of Doctrine .

Doct. 1 That whosoever would come to this holy Communion , they must examine themselves , that so they may come worthily ; else it were better that they never came .

So we read in the 28. verse ; But let a man examine himself , and so let him eat of that Bread and drink of that Cup : As if the Apostle had said , Unlesse a man examine himself , and search his own heart , and find out his sinnes , and dive into the secrets of his soul , to bring out his hidden corruptions , confessing them and judging himselfe for them before the Lord , let him never presume to come unto this holy Sacrament .

And then he proves it by three Reasons .

Reas. 1 The first is taken from the end of the Sacrament ; for it is the remembrance of the death and passion of Christ : so it is in the 26. verse , So oft as you eate of this Bread and Drink of this Cup , you show forth the Lords death till he come . It is a reason that the men of this world are not acquainted withall , and therefore it was a good wish of a Reverend Father , that the Sacrament should never be ministred , but there should be a Sermon , to teach men the nature of it , and to instruct them in the Mystery thereof . Wee approach unto the Sacrament hand over head , living in our sinnes , not showing by our coming , that Christ is dead ; we say , and we professe that Christ died for our sinnes , and yet notwithstaning our sinnes live in us , as if Christ had not died for us , or as if we would proclaime , that his death hath had no effect in us . For were we dead with Christ , then sin and the living occasions of sinne , would be dead in us also . My Beloved , we should never come to this Sacrament , but we should shew forth the Lords death thereby , that is , that Christ is dead ( or , rather died ) for sinne , and that sinne is also dead in us .

Reas. 2 The second reason is taken from the damned wrong wee offer unto Christ , if we come in our sinnes , for we are guilty of the body and bloud of Christ , as it is in the 27. verse ; nay , thou sinnest against the Lord Jesus Christ not a jot lesse , then Pilat that condemned him , then Judas that betrayed him , and the Jewes that cryed out , Crucifie him , crucifie him ; yea , thou art as much guilty , as if thy own hand in thy own person had been imbrued in his bloud . Now we know it is a horrible sin to be guilty of the bloud and murther of an ordinary man , yea of a very rogue ; how much more is it a great and fearfull sin to be guilty of the body and bloud of the Lord Iesus Christ , the onely and etrnall Son of God ? yet comest thou to this holy Communion , and bringest no lesse then the guilt of the body and bloud of Christ upon thy soule ?

Reas. 3 The third Reason is taken from the wofull wrong and injury that man brings upon his own soule , that comes unpreparedly without examination of himself ; in the 20. verse , he eateth and drinketh his own damnation ; that is , he maketh him selfe guilty of , and liable to the same vengeance that the crucifiers of Christ had inflicted on them Good had it been for that man ( saith Christ of Judas ) if that he had never been born : So may I say , Good had it been for that man and that woman , if they had never been born , who come unworthily unto rhe Table of the Lord ; for when they eat of that Bread they eate their owne bane ; and when they drink of that Cup , they drink their own damnation .

Vse . 1 Then cometh he to make some uses of this point ; and first he condemns those that as they come , so they goe away from the Sacrament ; no more holy , no more gracious then before ; but as they come in their sins , so they goe away in their sins ; they came drunkards , and they goe away drunkards ; they came worldlings , and they goe away worldlings ; they came mockers , and they goe away mockers : they came in theit wrath , anger , malice , deadnesse , hypocrisie , and luke-warmnesse and so they go away , still never the better , but living in them as they did before : As in the 17. verse . You come together ( saith the Apostle ) not for the better , but for the worse : Whereas if they would have come worthily , they should have gone away the better , they should have received more grace and holinesse ●o walk with God , more power and strength against sin , and corruption ; yea , the Lord would have ratified and confirmed his Covenant with them ; whereas living in contention , and not coming with preparation , they grow the worse by the Sacrament . The Corinthians thought that the Apostle would have praised them for their coming to Church , and receiving the Sacrament : Shall I praise you ? in this ( saith the Apostle ) I praise you not ,

Vse . 2 Secondly , He makes an use of terror against all those that dare come in their sinnes unto this holy Sacrament of the Lord ; for that man that commeth in his sinnes unto the Table of the Lord , 1. though he may think he receives the communion , yet he doth not : for this is not the Table of the Lord , but the Table of Devils . It is true , thou receivest the Sacrament of the body and bloud of Christ ; hut yet comming in thy sinnes , thou receivest not his body and bloud , as of a Saviour to save thee from thy sinnes : Indeed thou receivest the body and bloud of Christ sacramentally ; but it is as the Iudge to condemne thee unto the pit of destruction , for thy damned Impudency in coming so unworthily unto this holy Sacrament . For that man cannot eate the body of Christ , that is not a member of Christ ; therefore thou must be a limbe of Christ , if ever thou wilt receive worthily .

2. If a man come unto the Sacrament , and come in his sinnes , he cometh to his own destruction : for though it be a sweet banquet for to refresh an humble and weary soule , and to make it walk more cheerfully in the wayes of God all the dayes of his life : yet he that commeth unto it in his sinnes , and receiveth it in his uncleannesse , speedeth thereby his own damnation , and receiveth it as his viaticum to hell . The Apostle compares Baptisme to the red Sea , 1. Cor. 10. from which place Chrysostome saith , that as the red Sea was a way for the Israelites to passe through to Canaan , so it was as a grave to swallow up the Egyptians to their destruction : So the Lords Supper is as a grave or open pit whereby many plunge themselves into eternall destruction but as a chariot to the godly to carry them to heaven .

Vse . 3 Thirdly , by comming in thy sinnes , thou makest thy self liable to Gods temporary plagues and judgements ; as appeares in my Text , For this cause many are sick and weak among you , and many are fallen asleep , [ For this cause ] which is not one●y a note of conclusion , but of the cause : For this cause , namely , because they examine not themselves , but come in their sinnes and receive it unworthily . One man hath a disease in his body , that he liveth not out halfe his dayes ; another sick and weak neer unto death ; a third is fallen asleep . Wherefore ? why ( saith the Apostle ) for this cause of receiving unworthily the Sacrament of the Lords Supper .

Vse . 4 Fourthly , for instruction , that because the people of God as well as wicked men , are guilty of unworthy comming to the Lords Table , therefore he exhorts them , that if they would not have the Lord judge them , that they would judge themselves , as in the 31. verse . For if wee would judge ourselves , we should not be judged of the Lord . If we would sit down and search our own hearts and trie our own spirits , and pry into our bosomes , and out with our old corruptions , and unclean lusts and enter into a new covenant with God , of holy walking before him for after time , if we would thus judge and condemne our selves , and mortifie our sinnes , comming with grace un●o this holy banquet , then we might come with comfort unto this blessed Sacrament , assuring our selves that wee shall escape the judgment of the Lord . For those of the Corinthians whom God struck with sicknesse , weaknesse , and death , it was to instruct others that are well and in health , that they venture not to enter upon these holy mysteries with unholy hearts , and unclean hands .

Vse . 5 Fifthly , he concludeth with a use of exhortation in the 33. and 34. verses : Wherefore brethren , when ye come together to partake of the holy Communion , tarry one for another : As if he should have said , Away with all your disorders , and come not with a temporall , but with a spiritual appetite ; provide not thy teeth , but thy heart for these dainties : for this is not a feast for the body , but for the soul therfore away with all your disorders and unseemly coming unto thi● blessed Sacrament , take heed and repent of this sin among you , and of all other sins which you know your own consciences to be guilty of and so come unto this holy communion .

Now , the verse that I have read to you , is a part of that use of terror which the Apostle makes against the unworthy receivers of the Sacrament ; and it contains Gods severe hand and judgment against those that come unworthily : wherein note three things , First , the cause of their punishment , which is the unworthy eating of the Communion : For this cause many are sick and weak among you and many are fallen asleep , Secondly , the punishment inflicted for this sinne , weaknesse , sicknesse , and mortality : For it seems ( saith Peter Martyr ) that the Lord sent a sore plague and pestilence among them for to revenge himself of them for their abuse of the Sacrament for this cause . Thirdly , there is the delinquents , which are you Corinthians : Many are sick and weak among you , and in them all others that come unpreparedly to the Sacrament .

Chrysostome notes here , that our Apostle doth not fetch here an Argument or example of judgment from others , as he had done in the former chapter , but he brings it from themselves , who sensibly felt the wrath of God upon them for this very sinne : As if the Apostle should have said How is it , O Corinthians , that you dare venture to come unto the Communion so unpreparedly , and that you have no more regard of so weighty businesse as is the receiving of the body and blood of the Lord Jesus Christ ? See you not the wrath of God upon your dwellings , and the curse of heaven to take hold of your towne ? you see it this very time , that some are weak and very sick amongst you ▪ neer unto death , and others have been struck with death before your eyes , and the wrath of God is not removed , but lies yet upon you : What will you alwayes goe on , and never cease to provoke the Lord to indignation and wrath against you for your sinnes , untill his jealousie hath utterly consumed you , and clean cut you off ? And howsoever many of you may think that this sicknesse , weaknesse , and mortality comes upon you by chance , as from the infection of the aire , or other secondary causes , I tell you nay , but it is for this cause onely , even your unworthy comming to the Supper of the Lord . Whence we may observe this point of instruction :

Doct. 2 That God doth most severely punish the unworthy receivers of the Sacrament of the Lords Supper .

He punished the Corinthians here with sicknesse , weaknesse , feavers ▪ pestilence , death temporal , and God knows how many with death eternal . Theodoret observes , that the Apostle told them of a thing that was acted amongst them , for if he had told them of such judgements as had been hid from them , and not manifest before their eyes , as if they had not felt the sicknesse in their bodies , and heard the bels tolling daily in their ears , they might have thought that the Apostle had but lied unto them . So the people of Israel , as we may read in 1 Cor. 1.2.3 . verses , they were baptized in the Cloud and in the Sea , and they did all eat the same spirituall meat and drink the same spirituall drink ; yet as it is in the fifth verse , with many of them God was not well pleased . Nay , God was so wroth with them , that within the space of fourty yeares , many thousands of them were destroyed by death here and God knoweth how many thousands of them in hell . For God speaketh of hell , as well as of death ; and their sin was so great , that it made God confirme it with an oath , that they should never enter into his rest . And Saint Cyprian saith , that the Lord hath shewed many miracles , and declared many fearfull judgements upon the unworthy receivers of the Sacrament .

Judas , who Ambrose thought received the Sacrament ( though Hilary and others that hee did not , but only that he did eate the Passeover , and was coming to this Sacrament also ) but see his doome , John 13. as soon as ever he received the sop , the Devill entred into him ; and so it is with all such as come to the Communion in their sinnes without repentance , and unfained resolution of walking ever after worthy of the Sacrament ; I say unto all and every one of them , that as soone as ever thou receivest the Bread and Wine into thy mouth , thou receivest the Devil together with it ; as soon as ever it goeth down into thy body , the Devill goeth after it , and taketh more full possession of thy heart and soul .

Reas ; . 1 Now the reason why the Lord doth so severely punish both with temporall judgements , and with spirituall curses , the unworthy receivers of the Sacrament , is , in regard of the author of the Sacrament , who is Christ : and that not onely as he was man , ( as the Papists would make us beleeve ) but Christ as he was God did institute the same . So saith the Apostle in the 23. verse , The Lord Jesus Christ in the same night that he was betrayed , ●ok bread and brake it , when he had given thanks , and said , Take yee , and eate yee , for this is my body which is broken for you . Now if the Lord Jesus did institute it , what a cursed thing is it for any to defile it , and so sin against Christ ? It is a damnable thing to sinne against God ; but to sin against God , as he is God in Christ , is damnably damnable . The holy Ghost in the second Psalm exhorts to kisse the Sonne lest he be angry , and so thou perish : As if he should say , Adore the Sonne , Adore the Lord Iesus Christ , and so come and eat of this Bread , and drink of this Cup : for if he be angry , thou wilt surely perish ; and if thou sin against God , and so go out of the way , Christ upon thy repentance will set thee in again ; but if thou sinnest against God in Christ , who is the Way , the Life , and the Truth , thou shalt surely perish from the right way : for there is no other way for to bring thee in again , Acts 4.12 . Therefore wofull is thy case , and miserable is thy condition if thou sinnest against Christ , prophaning his holy ordinances which he himself hath instituted , and abusest and despisest that blessed Spirit of his , that comes to seale unto thee the redemption that he hath purchased by his bloud . Better had it been for thee that thou hadst never been born : for if he be wroth , blessed only are all they that put their trust in him , and come preparedly , unto his holy Ordinance , and that by faith embrace the Lord Iesus Christ . But woe unto all prophane persons that live in their sinnes : if his wrath be but a little kindled , then woe to all drunkards , swearers , and uncleane persons ; but blessed is that man that is come out of his sinnes . For if his wrath be so terrible when it is but a little kindled , O how much more fearfull will it be when it is deeply incensed ! Therefore if thou comest unto this holy Sacrament in thy sinnes , without due preparation and examination , what doest thou but even set the wrath of God burning upon thy soul and body from the very bottome of hell ?

When the Lord Delivered the Law upon Mount Sinai , he commanded the people to sanctifie themselves ; yea if a beast did but touch the mountain , he must die for the same , even be stoned to death , or thrust through with a dart , Heb. 12. Much more then now , when the Lord doth deliver the Gospel , especially the ground-work and master-peece thereof , the Lord Jesus Christ , and that in the most blessedest manner that ever God exhibited himselfe unto man ; how much more doth God require purity and holinesse , that all such as come to receive the Lord Jesus Christ in the blessed Sacrament , should be sanctified , purging their hearts , and cleansing souls from all their sin and uncleannesse ? Should not a beast touch the mountaine where God did appeare , and darest thou touch the body of Christ , and drink his blessed bloud in thy sinnes ? The very Angels of heaven will curse thee , and the clouds of heaven will poure down showres of vengeance upon thee : for God hath more severe punishments to inflict upon sinners under the Gospel , then he used under the Law , though then he struck them with more visible and sensible plagues and judgements then ordinarily he bringeth upon men now : as Gebezi for his covetousnesse was strucken with leprosie ; Corah , Dathan , and Abiram , the earth opened her mouth and swallowed them up quick for their rebellion against the Lord : Er and Onan were strucken dead for their wickednesse : Jeroboam had his hand withered for stretching of it forth to strike the Lords Prophet . And though the Lord bring not such sensible punishments now as he did then , ye he knowes how to punish the world a thousand times more then he did then , at this time . As a father hath other kinds of punishments for his sonne , when he is grown up , then he had when he was in coates , and but a child ; then a twigge or two would serve the turne ; but if he comes to mans estate , and then rebell against his father , it may be that he will disinherit him , and cast him out of his family : So in former time God did scourge and whip his people when they sinned against him ; but now he hath drawn out his Church to this age , even to the age of the Gospel , he hath severer strokes of plagues and curses , wherewith to confound all prophane and impenitent sinners , that dare to abuse that blessed Sacrament of the Lord Jesus Christ .

The second Reason is , in regard of the matter of the Sacrament , which is Christ also ; who as he was the efficient cause , so in regard of Sacramentall relation , he is the matter of the Communion , 1 Cor. 10.16 . The Cup of blessing which we blesse , is it not the Communion of the bloud of Christ ? and the bread which we break , is it not the communion of the body of Christ ? Now the better matter any thing is of , the more heynous is the defilement of it : A master will not be so angry for casting his earthen vessels into the mire , as he will be for casting his rich jewels . The Bread and Wine in the Sacrament , are the blessed Communion of the precious body and bloud of Christ , and darest thou to defile them ? Knowest thou not that thou dost greatly increase the wrath of the Lord against thy soule thereby ? That soule whatever it was from Dan to Beersheba , that came in his uncleannesse to partake of any of those holy things which the children of Israel hallowed to the Lord , whether he were man or woman , rich or poore , that person was to be cut off from the presence of the Lord , Levit. 12. whereto the Lord sets his seale for the confirmation thereof ( I am the Lord : ) And as sure as I am the Lord , so will I see it accomplished . So my beloved , let me say unto you of England , from Dover to Newcastle , or from the o●e end of the town unto the other , that soul who toucheth any of these holy things with an impure heart , and cometh to partake of them with his uncleannesse upon him , living in his sinnes , and wallowing in his lusts , casting off the feare of the Lord , and making no conscience to walk in Gods wayes , that soule shall surely be cut off that cometh so unworthily unto the Table of the Lord ; not only the hand that taketh it , and the mouth that eateth it , but even the very soul of him that so cometh , shall perish from the presence of the Lord . So Levit. 7.20 . That soule that eateth of the flesh of the Sacrifices of peace offerings that pertaine unto the Lord , having his uncleannesse upon him , even that soule shall be cut off from his people . Now you know that all those sacrifices had relation unto Christ ; but yet under the Law they were but shadowes , and typicall relations , and were not so lively and effectuall means for the exhibiting of Christ , as the Lords Supper , is : And therefore if such as came in their uncleannesse unto them , were punished with no lesse punishment then a cutting off from the fellowship with the Lords people ; what wrath and vengeance will the Lord bring upon thee that comest with thy uncleannes upon thee unto this holy communion ? Augustine saith , that man that receiveth the Sacrament unworthily , receiveth a greater plague to his own soule , and a greater torment to his own conscience , yea and heapeth up a store of wrath unto himself against the day of wrath . Reas ; . 4 Me thinkes thou that livest in thy sinnes , and wilt not come out of them , when thou hearest these words [ This is my body ] and seest the bread broken before thy face , it should even make thee tremble and quake for to look upon it , more for to touch it , and most of all for to tast it : for it is the Communion of the body and bloud of Christ ; and how darest thou come in thy sins for to defile it ?

Reas ; . 3 A third Reason is , in regard of the forme of the Sacrament , which is Christ too , for as he is the efficient cause that instituted it , and as he is also the matter of the Sacrament , so in the third place Christ is the forme of the Sacrament also , wherein the confirming grace of God is sealed up unto thee . Now as it is treason for a man to offer contempt unto the Kings broad Seale ; so certainly is it high treason against this King of Kings , to contemne this blessed Sacrament , which is the Seale of the righteousnesse of faith . If thou shouldst clip the Kings Coine , I will say that thou art a Traytor . Oh what a traitor art thou then , yea , an accursed traitor in the account of God and Christ , if thou clippest his holy Communion , if thou clip it of thy examination , and due preparation , and so come hand over head , not regarding so holy an Ordinance ! Thou sinnest against the Court of heaven . That which Saint James speaks in generall of the whole worship of God [ Draw neere unto God ] let me apply it in particular unto this drawing neere unto God in this holy Communion , James 4.8 . Cleanse your hands yee sinners , and purifie your hearts yee double minded : Draw neer unto God in the hearing , reading and meditating on Gods word ; draw neer unto God in prayer , and in this holy Sacrament , and receive it for your amendment of life . [ Draw neere to God ] I , that I will , ( saith the wicked man ) I will come to Church , & draw neer unto the holy Communion . Will you so ? ( saith the Apostle : ) No , first , Cleanse your hands yee sinners , and purge your hearts yee double-minded : As if hee should say , never think of drawing neer unto God , or setting foot on this holy ground , and handling those holy mysteries of Christ , unlesse thou first purge thy heart , and cleanse thy soule from all thy filthy lusts and cursed corruptions , lest otherwise thou coming in thy sinnes with thy uncleannesse on thee , and so receiving unworthily , thou eatest and drinkest thine owne damnation , ( as our English translation hath it ) damnation to thy selfe , and not to another . No , God forbid , that thou shouldest by thy unworthy coming , eate and drink condemnation to another , for thou that art a child of God , and comest unto the Table of the Lord with repentance , and a sound measure of preparation , though others that sit in the same pew with thee , for their prophanesse eate and drink their own damnation , yet thou shalt be sure to receive the seale and assurance of thy reconciliation and salvation , with free acceptance of God , through the Lord Jesus Christ ; for every man shall bear his owne burden .

Reas ; . 4 The last Reason is , in regard of the end of the Sacrament , which is Christ also : For as he is the efficient , materiall , and formall cause , so Christ is also the finall cause of the Sacrament : So it is in the 26. verse , As oft as you eate of this Bread , and drink of this Cup , you shew forth the Lords death untill he come . Not that Christ may be eaten with the teeth , or corporally received in the Sacrament , or as if he were there productively , or transubstantially , ( as the Papists say ) ; no , the Apostle shewes , that the end of the celebration of this Sacrament , is for to shew forth the death of Christ untill he come .

Object . I , but ( say the Romists ) unlesse we eate the body , and drink the blood of Christ really , and not the cons●crated bread and wine , how can any man by this unworthy communicating , eate and drink his own damnation , and make himself guilty of the body and bloud of Christ .

Answ. I answer , a man cannot bring this guilt upon himself by eating a peece of bread , or drinking a cup of wine ; but the Apostle hath an answer so fitted for this , as that all the Papists in the world shall never be able to gainsay ; and therefore I pray you to mark it : for he hath joyned these two verses together ; As oft as you eate of this bread , and drink of this cup , you shew forth the Lords death till hee come : Wherefore whosoever eateth this bread or drinketh this cup of the Lord unworthily , shall be guilty of the body and bloud of the Lord ; even for this cause , because it is the shewing forth of Christs death till hee come . Therefore if thou eatest and drinkest unworthily , comming in thy sinnes , and resolvest to goe on in them , that as thou wert proud before thou camest to the Sacrament , so thou art still ; as thou wert cholerick , angry , and impatient before , so thou art still ▪ as thou wert luke-warme and dead-hearted in Gods service before , so thou remain●st sti●l , remember I pray thee , that as oft as thou hast come unto the communion in those thy sinnes , thou hast made thy self guilty of the body and blood of the Lord Jesus Christ . Therfore I beseech you to look to it , and in time to repent , and pray with the Prophet David , Ps . 51. Deliver me from blood-guiltinesse , O Lord , even from the blood of thy Sonne , left one day it bee laid unto thy charge , and required straitly at thy hands . For , for this cause many are sick among you , and many weak .

Vse . 1 Is it so then , that the Lord doth so severely punish the unworthy receivers of the Sacrament ? Take notice ( I pray you ) then from whence commeth all sicknesse , weaknesse , and mortality , and the reason why the Lord doth send so many kind of sorrowes , crosses , and miseries upon men ; namely , because of the unworthy receiving of the Lords Supper . So saith Mr. Calvin , why doe you wonder to see such warres , and rumours of warres , that there is so many bloodsheds , so many Townes and Cities ruinated , and so many Countries sacked and depopulated , so many calamities come upon the Churches abroad , & so many plagues and scourges to over-run Christendome at this day , is not the cause plain enough ? men come unto the Table of the Lord carelesly and unworthily . And , beloved , we shall never see the Lord take away his judgements here from the earth , untill we betake our selvs to a more diligent and holy receiving of the Sacrament . For this very cause there are so many strange diseases amongst us , never formerly known or heard of untill these dayes , as the French Pox , the English Sweat , ( as they call it ) that even the Physitians , themselves are blunted at them ; and ( as Peter Martyr well observes ) hence are all diseases , as plagues , pestilences , ( which were late amongst us ) dropsies , bloody Flux , Agues , Apoplexies , Convulsies , burning Feavers , and impostumes , &c. and all for this cause . One man hath fallen into a Feaver , and we wonder at the cause whence he took it ; but in truth the communion hath cast him into his Feaver , and the Lord will avenge himself on him for the same . Another is sick , and he thinkes that a cold hath brought it upon him ; but it is the unworthy receiving of the Sacrament that is truely the cause of it . A third man dieth before his time , even in his full strength , before in the course of nature he hath ended halfe his dayes ; but the cause is unworthy comming to the Communion , which hath taken hold of him , and cut off the thread of his life .

Many there be that expound these words in a spirituall sense , Many are sick and weak , and many are fallen asleep , that is to say , many have their consciences seared , and their hearts hardned , &c. and this is true also , that because men come unpreparedly , they have their hearts hardened , and their consciences seared , and their soules plagued with many spirituall plagues . But it is as true also in temporall judgements , thou hast had many afflictions , and much sickness laid upon thee ; but thank thy self for it ; namely , because thou hast come unworthily unto the communion , thou hast had much weaknesse in thy body , which hath cost thee much mony , and weakned thy estate ; but thy unholy comming unto the Sacrament , is that which thou mayest thank for it . Thou hast been reproached and contemned , and endured much shame ; but take notice of it , that it proceeds from the fore-going cause , and that is a speciall reason why the Lord hath brought these and many other evils upon thee . Thou canst say the commandements ( for the most part ) by rote ; but thou didst never know the mystery of this one commandement , Thou shalt not take the name of the Lord thy God in vain : Beloved : the Communion is one of Gods own names , and how many thousands are there in the world that take this name of God in vain ? Is there never a drunkard here in this congregation , that hath been at the Sacrament ? Is there never a whoremonger , never a covetous worldling ? Where is the man , whosoever hee bee amongst you all , that is such a one ? He is in the state of damnation . Is there never a luke-warm and carnall Christian , that contents himself with a formall worship , and a dead performance of holy duties , that hath no zeal for God , nor courage for his truth , but is carelesse of all Gods commandements ? whosoever amongst you are guilty of these sins , or any other , and hath come unto this holy Communion in them , they are the persons , that how oft soever they have received , so oft they have taken this name of the Lord in vain : And if I should examine this Congregation from the one end of it unto the other , I fear that every pew would yeeld some one , If not many that have taken a Communion ( which is one of Gods names ) in vain . Should I but examine thee that comest unto the Communion this day , how by the last Sacrament thou receivedst , and the last Sermon thou hast heard , thy faith is strengthened , thy repentance renewed , and thy obedience is increased , and thy care doubled for to walk with God ? whether thou art made by them more zealous for God , more forward in his worship and service , and every day more holy and heavenly minded ; if not , then thou hast taken this Name of the Lord thy God in vain , and the Lord will not hold thee guiltlesse , that is , the Lord will not take away the guilt from thy conscience , but he will let thy sinne lie open , and thou shalt not be cleansed from it nor justified by the very blood of Jesus Christ , but it shall rest upon thee to thy utter ruine and destruction , unlesse thou forsake thy sinnes , and so come preparedly unto this holy Table and banquet . I know here is a covenant of grace , a sweet refreshing for every humbled soul that is hungry & broken for his sinnes and for every poore distressed conscience : let all such come and lay their sinnes upon Christs crosse and welcome : But if there be any that come in their sinnes , and will not reforme their live● , but be as they came sinners , so they mean for to continue , the Lord himselfe will lay this mans sinnes upon his own head , and they shall never be taken away from him but Christ shall at the day of judgement pronounce him a guilty person , to his eternall condemnation .

King Belshazzar that abused but the holy vessels of the Temple , and the Cups thereof , what a dismall plague befell him for it ? Dan. 5.27.28 . God hath numbred thy Kingdome and finished it , thou art weighed in the ballance , and art found too light , thy Kingdome is departed from thee , and is given to the Medes and Persians . So ( beloved brethren ) if any of you shall abuse this Cup of the Lord comming to it with a filthy unclean heart , and polluted conscience , and earthly affections , there is a hand-writing against every soule that thus commeth this day unto the Table of the Lord : thou art numbred and weighed and found too light : thou , O man , and woman , whosoever thou art that prophanest and contemnest these holy things of God , thou shalt be found out , and the Lord will keep thee out by his spirituall plagues , and thy sinne shall never be done away , but be required at thy hands , and stand in everlasting record against thee ; O my brethren , that you would but seriously consider of it , and look about you , it being so weighty a thing that so neerly concernes every one of you .

But I would not have any poor broken heart and humble soul to mistake me , and so-thereby be discouraged : but give me leave ( I pray you ) for to use the words of the Brophet , though spoken in another sense , Psal. 115. Not unto us , O Lord , not unto us , but unto thy Name give the glory : So let me apply this doctrine unto the comfort of all poore broken hearted sinners , and beat off all carnall prophane wretches that live in their sinnes ; not unto you , O drunkards , and swaggerers , not unto you whoremasters and unclean persons , that wallow in ungodlinesse , I say not unto you , but unto the poor afflicted soul and contrite spirit that lieth bleeding and gasping under the weight of his sin , and that trembles and fears being opprest with the sense of its own unworthinesse , panting and breathing after Christ Jesus , and suing earnestly unto the Throne of grace for mercie and forgivenesse : unto thee only belongs this comfort , and therefore take it home to thee , and know it for thy selfe . Art thou troubled with a hard heart , and an unbeleeving soule , and art even wearied and tired out with thy many sinnes and infirmities ? Come thou with comfort unto this holy Communion : for thou shalt be sure to finde saying good by it ; to thee it shall be a spirituall medicine to heale all thy diseases , and to cure all thy strong and prevailing corruptions ; and if thou come unto this holy Table of the Lord , it shall make thee as it is recorded of Saint Laurence , able to suffer Martyrdome , and to get victory over all thy unruly affections ; yea at last thou shalt tread Satan thy arch-enemy under thy feet . Therefore be not dismaied : for the Lord Jesus invites thee to come . What if thy infirmities be many , yet the mercies of God , which he tenders to thee in this Communion , are many more . Samson who was the strongest Souldier and Champion in his time that was in Israel to overcome the Philistims , he yet began his strength in weaknesse , being at the first overcome by a woman : So though the Lord intend to make thee a strong Christian , he will make thee to begin in weaknesse to perfect thy power ; to begin in sinne and misery , that he may make thee to end in glory . I know Gods children here may receive temporall punishments , and bring temporall scourges upon themselves , as we may see amongst the Corinthians here , but it shall be for their good and amendment , namely , for their correction , and not for their ruine and destruction ; that so being chastened by the Lord , they might not be condemned with the world . Therefore if thou comest carelesly and unprofitably , God will chastise thee with the rods of men , as he did Peter , who receiving the Sacrament with his Master over night , yet the next day thrice denied him ; but God whipt his soule , and scourged his conscience for it , and beat him black and blew , so that he went out and wept bitterly : Nay , he could scarce wipe off that sinne , and recover himselfe again whilst he lived .

Wherefore let us take heed of unprepared coming to the Sacrament ; for God will not hold such guiltlesse : Yea , if his own sonnes or daughters transgresse thereby ; hee will make them to feele the smart of it . But now to come to all such as come month by month , hand over head , without any examination and repentance , in their uncleannesse and abomination , making no conscience of their reformation , let me tell them that it shall be one of Christs demands of them in the day of judgement . How oft hast thou been at my Table ? How oft hast thou been partakers of that holy Communion which I gave unto thee ? Hast thou come preparedly , or received worthily , or no ? Hast thou eate bread at my Table with me , and lift up thy heele against me ? Did I command , and thou woudst not obey ? Did I send my Ministers to thee to reform , but thou wouldst not be reformed ? Did I check and reprove thee for thy pride , blasphemies , drunkennesse , covetousnesse , anger , wrath , malice , fornication , hyporcrisie and hrophanesse in the matter of my worship ? and yet wouldst thou still live in these sinnes ? Where are all the Sacraments that thou hast received ? How hast thou behaved thy selfe ? Where are the sinnes that thou hast forsaken , and pleasing corruptions that thou hast abhorred ? What grace and holinesse hast thou received by the meanes thou hast enjoyed ? and how hast thou manifested the same through thy whole conversation ? Oh! woe , woe unto thee , yea and a world of woes unto thee , and unto all such as shall bee silent and speechlesse to those or the like demands of Christ : for they cannot say they have come out of their sins , and have been reformed by the means of grace , and have received spirituall nourishment and refreshing from the heavenly banquet of the Communion of the body and bloud of the Lord Jesus Christ .

A man will especially regard the last words of a deare friend , who is as a mans soul , when he is to speak upon his death-bed , and will be carefull to remember them : and dost thou not more regard the last Will and Testament of our Lord Jesus Christ ? We count it a horrible sinne to alter the last Will of a man that is dead . Beloved , the Lord Jesus , before he left this world , instituted this blessed Sacrament at his last Will and Testament , and hath given us a charge , that as we would not eate and drink our owne damnation by bringing the guilt of his body and bloud upon our soules , so that we should discerne the Lords body , and not come unpreparedly in our sinnes and abominations , without reverence and respect of such holy and high mysteries , as if there were nothing to be received and looked for after , then the bare & naked element of bread and wine , or as if we did come to communicate with unclean Devils . O my brethren , if you had but faith , you would be able to discerne Christ in the Sacrament ; and therefore when thou commest unto it , thou must prepare and sanctifie thy selfe for to communicate with him in those , holy Ordinances and heavenly mysteries of his most pretious body and bloud : For if so be that thou retainest thy sins , and so come unworthily unto this holy Table of the Lord , thou art a great covenant-breaker with God : For thou never comest unto the Communion , but thou makest and renewest thy covenant with God , wherein thou promisest thus much or the like in effect . Lord , I have been formerly a drunkard , but now I promise to give it over , and never to be a drunkard more ; I have been a scoffer at Religion , and a mocker and derider of thy children ; but now I faithfully promise ( Lord ) that I will never do so any more . I have been wicked and sinfull , disobeying and rebelling against all thy holy commandements , and respected not thy judgements and thy promises , and have beene carelesse of thy glory : But now ( Lord ) as I eate this bread , and drink this wine ; so I covenant unto thee , and promise to thee , that I will amend all my sinfull wayes , and become a reformed Christian . And as I ever look that the body and bloud of the Lord Jesus Christ represented in the elements , should nourish my soule unto eternall life : so I promise to be disobedient to the Devil , but faithfull and obedient unto thee . I will stop my ears against the alluring inchantments of the world , and wicked suggestions of the Devill ; but I will open them wide to hearken to thy voyce , that I may obey thy commands . But now as thou hast made ir , so if thou hast broken this thy covenant with God , returning to thy former courses of sin and disobedience against him , know thou , that this covenant of thine which thou hast broken , shall stand in full force against thee : for God will assuredly require it at thy hands : and all the Sacraments which thou hast received , thou hast received them but as so many seales and pledges of thy just deserved condemnation .

Object . But some man may object and say , Do all that come unworthily unto the Sacrament , eate and drink their own damnation ? Then many hundreds , yea thousands are damned : Are all damned that have eat and drunk unworthily ?

Answ. Ans. No ; but a man may eate and drink his own damnation three wayes : First , in regard of guilt and liablenesse unto Gods wrath : and so he that eateth and drinketh his naturall food , his dinner , supper , or breakfast in his sinnes , eateth and drinketh his own damnation : yea , whosoever thou art , that commest unto this holy banquet in thy sinnes , in thy pride , choler , malice , wrath or revenge , covetousnesse , hypocrisie , and deadnesse in Gods service , thou never eatest a bit of bread , but thou eatest and drinkest thine own damnation ; that is , thou eatest and drinkest that which will witnesse against thee another day , Deut. 28.16 , 17 , 18 , 19 verses , &c. If thou wilt not hearken to the voice of the Lord thy God , to observe and doe all his commandements , then all these curses shall come upon thee & overtake thee : Cursed shalt thou be in the City , and cursed in the field , cursed shal be thy basket and thy store . Now if thy bread be cursed , then thou also art cursed that eatest it

Secondly , in regard of the seale and obligation in the conscience ; so he that eateth and drinketh the Sacrament in his sins , eateth and drinketh his own damnation ; that is , he eates and drinks that which seals up his damnation against the great day of account . And thus many amongst us , and I feare the most part of this Congregation , have eate and drunk their own damnation . But this seale may be broken off , and God grant it may .

Thirdly , in regard of sigillation in heaven ; and so he that eats and drinks unworthily , and will not be reformed ; he that receives the Sacrament time after time , but still retains his sins , and will not be humbled for them , not forsake them , he setteth a seale in heaven upon his own damnation , that all the whole world can never break off , but such a one most certainly is a damned creature .

And now ( my brethren ) God forbid there should be any such here , but that this seale may bee broken off : And O that God would put some strength into this word , that it may be broken off by your godly sorrow for your sin , and forsaking of them all : for if this seale be set on your damnation , why do I yet speak unto you , and intreat and beseech you in the name of Christ to come home and be reconciled to him ? and I desire to stand here , as Jehoiadah set Porters at the gates of the City , and of the house of the Lord , to keep off all those that come in their uncleannesse , 2 Chron. 23.19 . So I stand this day as the Porter of the Lord , to keep the Lords watch , that no prophane wretch , no proud hearted sinner , that means not to enter into a new course of life , that no such one come unto this holy communion . I charge that as you will answer the guilt of Christs bloud before Gods Throne , that thou meddle not with it . But now if there should be any that would absent himselfe because he will the more freely go on in his sins , let him know that such a one excludes himselfe from the benefits and merits of Christs death , and shall never have the benefit of a Redeemer at the day of judgement ; but shall perish in his sins for his carelesse neglect and fearfull contempt of so effectuall and powerfull means of salvation and purging , as is the bloud of Christ truly and really offered in the Sacrament . Wherefore if thou comest or comest not , woe is thee , if so be thou livest and continuest in thy sins , and goest on in thy unholy courses .

And now to conclude ; as the Cherubim stood before Paradise with a naked sword to keep Adam out , that he might not enter and so eate of the tree of life : so I bring with me the sword of God , to run it up to the hilts in the heart and bowels of every ungodly man , every rebellious and impenitent sinner this day , that dares presume to rush upon this holy Ordinance of God , with a polluted and uncleane heart . Therefore let me exhort thee , that as thou tendrest the eternall good of thy soul , so thou be carefull not to eate the body of Christ , nor drink his bloud in thy sins , lest thou eate thine owne bane , and drink thine owne curse : Nay , so doing , thy misery will bee so great , as a good man well weighing and considering of it , said , I professe I had rather have all my veins cut open , and my bloud spilt on the ground , then deliver the body and bloud of Christ unto a prophane sinner : for why should I deliver his own bane and destruction unto him ? But now ( my brethren and beloved ) come out of your sins , come and welcome , if you part with your lusts , and so you shall be sure to have his bloud to wash your heart , and cleanse you , his righteousnesse to cleare you , and cloath you , his graces to strengthen you , his spirit to heal and to sanctifie your hearts and natures ; and the Lord Jesus Christ to supply all good that is wanting in you . But if yet notwithstanding all this that hath been said , you will go on in your sins , and live as you did in your swearing , whoring , lying , and drinking , and all manner of filthinesse ; and as you came unto it unclean , so you depart away from it more unclean , and never make any conscience of any reformation , I pronounce this day before God and his elect Angels , that thou shalt surely perish , and thy soule and body be damned and tormented in the scorching flames of hell for evermore . Therefore hearken unto instruction , and give eare unto councell , now whiles that the Lord offers it to you , that so you may not harden your hearts any more , but may heare and obey , that your souls may live , and so coming together to this holy and blessed Communion for the better and not for the worse , you may return home with the blessing of children .

FINIS .

THE DVTIE OF COMMUNICANTS : OR , Examination required of every COMMUNICANT .

In a SERMON Preached , By that vigilant and painfull Minister of the Word , WILLIAM FENNER , B.D. Sometime Fellow of Pembroke Hall in Cambridge , and late Parson of Rochford in Essex .

London , Printed by T.R. and E.M. for J.S.

EXAMINATION Required in every COMMUNICANT . A Sermon preached by Mr. WILLIAM FENNER Minister of Gods Word . 2 COR. 11.28 .

But let a man examine himself , and so let him eat of that Bread and drink of that Cup.

IN the latter part of this Chapter the Apostle treats of the Sacrament of the Lords Supper : And first hee reproves the Corinthians for their unworthy comming to it , as wee see in verse 18. There were Errors , and Schismes , contempt of the poore , drunkennesse , excesse , disorder , ond unprofitablenesse in the duties of God : they waxed worse and worse by the Sacrament . All these , and sundry other abuses were among them ; so that they did not eate the Lords Supper aright as they ought .

Secondly , he reduceth them back to the first prime institution of it by Jesus Christ , as we see in verse 23. that hereby they might both see how grievously they had abused thy Sacrament , and likewise see how they might sanctifiedly use it .

Thirdly , he shewes the danger of unworthy receivers : and this he sets out two wayes : First , by the greivousnesse of the sinne ; such a person makes himself guilty of the body and blood of the Lord , as we see verse 27. Secondly , by the dolefull consequence that follows upon it ; He eats and drinks damnation to himselfe , as we see verse 29.

The sum of the text Now in this verse ( that I may not trouble you with speaking of any more matter then what is necessary for the present Theam ) he shewes how we may prevent , escape , and avoid this danger ; how we may take an order that we doe not fall into this greivous sinne , that we doe not plunge our selves into this grievous misery : Let a man examine himself , and so let him eat of that Bread , and drink of that Cup. A man must examine himselfe , sift his owne soule , and labour to prepare himselfe , before he dare to venture on this sacred businesse . In these words , before we set upon the particular handling of them , we may observe , Observe . 1. We must not rush upon the sacrament . that We must not rush upon the Sacrament .

There must somewhat be done before we can receive it , Let a man examine himselfe , and so let him eate of that Bread , and drink of that Cup. There are none of the Ordinances of God , that a man may safely rush upon . Wouldst thou offer any sacrifice to God ? but thou must stay first , and examine thy self , whether there be not somthing yet undone : It may be thou hast offended God in something or other ; It may bee thou art out with thy brother ; thou must first goe and be reconciled to thy brother , and then offer thy gift , Matth. 5. So , wouldst thou reprove thy neighbour ? Matth. 5. It may be there is somewhat out of order , some indisposednesse in thee , thou art not yet in case to set on this duty ; it may bee thou art faulty , and guilty thy self ; it may be thou hast a beam in thine own eye . First ( saith the Text ) pull the beam out of thine own eye , and then thou maist see cleerly to pull the moat out of thy brothers eye , Matth. 7.5 . Matt. 7.5 . So wouldst thou reforme thy outward man ? But it may bee thy inward man is not reformed ; there is s●me lust in thy heart , some pride in thy will , some stubbornnesse in thy spirit , some Idoll in thy bosome ; First , cleanse the inside of the platter , Matth. 23.26 . Mat. 13.26 There is never an ordinance of God that can bee done , but there must be somewhat done first , a man must doe somthing before , As in the choice of Officers , as Ministers , or Deacons ▪ other Officers in the Church , first , they must bee proved before they be chosen : so in all the Ordinances of God . Would wee come to the Sacrament ? There is somewhat must bee done first , we must examine our selves , and root out all unsanctifiednesse , and indisposition , that cannot stand with the right communicating in the Lords Supper . And so in every other good duty .

Reason 1. Naturally we are not invited guests . The reasons of this are :

First , because naturally we are not invited guests , wee are not such as are invited to the Lords Supper ; we are children of wrath , and as long as we are in such a estate , we cannot come aright to the Communion . This is childrens bread , and it cannot be given to dogges . Christ , whensoever he sets his dainties before his people ▪ he tels us for whom they are , Take , eate , this is my Body that is broken for you . This is the Supper that is made for you , as it is in this Chapter , verse 24. First we must prove our selves invited guests .

It is true , the Lord Christ invites every man to the Lords Supper ; but he invites him methodically , he must bee in such an estate : but every man is not so fitted : a man must be a member of Christ that means to partake of Christs death ; he must be one that is in Christ , he must be able to prove that he is ingraffed into Christ , he must bee able to shew the mark of the Lord Christ on him . Simile . As it is with some of your great dinners , and feasts in this Citie , you have tickets , and all that are admitted to the feast , must shew their ticket before they are admitted ; So thou must be able to shew thy ticket , that thou hast an invitation from Christ , thou must have a mark , and token from Chtist that thou commest , and commest with his warrant .

A second reason is , Reason . 2 We are indisposed . though thou be invited , it may be thou art not disposed . If a man will doe a thing that hee is naturally indisposed to , there must be somewhat done before of necessitie : So the Lords Supper , it is a thing that naturally wee are indisposed unto , therefore somewhat must of necessity be done first . Naturally we are unholy , we are unthankfull , and carnall , we are in our sinnes , strangers from God , and the Covenant of God , and from the seale of the Covenant : all this indisposition must be wrought out before we can comfortably come hither . If Christ would have the very Chamber first trimmed , before he instituted the Passeover , and the Sacrament ; much more will hee have the soule disposed for him , and the heart cleansed from all filthinesse . If hee that ate of the Peace-offering being indisposed , having his uncleannesse upon him , was to bee cut off from his people . Levit. 7.20 . Levit. 7.20 . what will God doe to such people as come hither in their uncleannesse , and indisposition , unsanctified , and unqualified ? Reason . 3 Solemne preparations required to the Sacrament .

Thirdly , suppose we were both invited and disposed , yet this is not enough : This is a solemn Ordinance of God , and an ordinary disposition will not serve the turne . Though every child of God bee ordinarily disposed to every good word and work , to pray , and to heare the word of God , he is prepared and furnished to every well doing ordinarily and habitually ? but a man must be disposed further ; There is a solemne preparation required to the Communion , as in Deut. 16.15 . Deut. 16.16 . there were solemne feasts in the Law : so there is this solemne feast in the Gospel , and there are solemne preparations required thereto . When we come to the Communion , to eate the Lords Supper , it is not eating and drinking in Christs presence ; for so may any reprobate doe , and yet Christ may say to him , Depart from me , thou worker of iniquity . It is not to come and sit in your Pewes , and wait till the Bread come , and take it ; and till the Cup come , and drink it ; so many a reprobate may doe , and the Corinthians did , that did eate and drink their own damnation : But there must be a solemne preparation to it , to be sealed with the Spirit of Promise , to be righteous by faith in the body and blood of Christ ; For a man to be humble and empty of his sinne , to bee thirsty after the pretious blood of Christ , to be fed and built up in the promises ; It is a weighty thing to come to the Communion : a man must bee a worthy man ▪ or else he hath nothing to doe here , As Solomon said of Adonijah , 1 King . 52. If he be a worthy man , not a haire shall fall from his head ; but if wickednes be found in him , hee shall die , 1. King 1.52 . So if we be worthy men and women , not a haire of our head shall fall to the ground , none of the curses shall light on us , that light on unprepared persons : but if wickednesse be found in us , if we be guilty of any sinne , if we live in any lust not mortfied ; if there be any prophanenesse in our lives , in our families , in our courses and callings , though we catch hold of the hornes of the Altar , though we partake of these holy mysteries , yet we shall be so far from having any mercie , as that we shall hasten our own ruine , we set a seal on our own judgment , and make our case worse then it was before .

Let us take notice of it and never dare to rush on any of Gods ordinances . Vse . To take heed of rash performance of duties . You know what became of the foolish man in the Gospel , that when they were invited to come to the marriage Supper , he thought it was nothing but to come with them that came , to crowd in with them , and sit down among the rest ; he considered not what he went about , that he might be prepared accordingly ; the event was this , he was cast out into utter darknesse , Matth. 22.13 . It is dangerous rushing on any of Gods ordinances . To rush upon prayer , for a man to fall down upon his knees , and to utter any thing before the Lord hastily with his mouth , not considering that God is in heaven , and he on the earth . A mans word may damne his own soule , and pull vengeance on his own pate , his prayers may prove a curse , his prayer for mercy may bee turned into vengeance : So the higher the service , 2 Sam. 15.17 . the greater the danger . As the servants of Abigail said to her , Consider what you doe , when evill was determined against them : so consider what you doe when you come to the Sacrament , you come to a weighty thing , to that that will either set you neerer to the Kingdom of God , or to hell and condemnation . But I let this passe , and come to the words themselves .

Let a man examine himself , and so let him eat of that Bread , and drink of that Cup.

In these words observe , Parts of the Text. First , the matter of the duty commanded ▪ that is , to eat of that bread , and to drink of that cup. Secondly , the manner of doing the duty ; not only to eat of that bread , but so to eat ; and not only to drink that cup , but so to drink . Thirdly , the rule of direction how to come in a right manner to partake of it , that is , by examining of our selves , Let a man examine himself , and so let him eate of that bread , and drink of that cup. Fourthly and lastly , the benefit following that direction , and that is in this word But ; But let a man examine himselfe . He had said before , He that eats and drinks unworthily , is made guilty of the body and bloud of the Lord ; and , he discerneth not the Lords body , vers. 27. But , saith he , as if he should say , if a man would prevent this ; if a man would take order that he be not guilty of the body and bloud of Christ , that he do not come undiscerningly to these heavenly mysteries , but with comfort , and title to the promises , with hope and confidence and speeding there of the benefits of Christ exhibited , then let a man examine himselfe , and so let him eat of that bread , and drink of that cup.

Now I will passe over some of these points , Necessity of receiving the Lords Supper . namely , that we are to eate that bread , and drink that cup. There is a necessity that we should receive the Lords Supper . I need not stand on this , you know it is sufficiently proved by the Sacrament of the Law , which was the fore-runner of this Sacrament , that soul that did not partake of that , was to die the death , he was to be cut off from Gods people , Num. 9.13 . Num. 9.13 . If the Lord was so careful of those Sacraments that were inferior to these ( and yet they were of the same substance as these ) that the man that neglected to come to them , to partake of them , was to be cut off , to be excommunicated from the people of God , and to be rent off from the Congregation of the Saints , then how much more for these heavenly , and weighty , and glorious Ordinances of the Gospel , which are far more glorious then them of the Law ? But I will not stand upon that .

I might here take notice too of the frequencie of the duty : The Lords Supper to be received often . for so it hath dependance on those words formerly , As oft as yee eat this bread , and drink this cup , yee shew the Lords death , and so that is , as oft as ye eate , do it in this manner . This is the command of God , that we oft receive the Lords Supper . Basill . In the Primitive times St. Basil observes , that they ate it three or foure times in , a week , on Wednesdayes , Fridaies , and on the Lords day , ; but that was a time of persecution , I will not stand upon that . I think it not needfull : But it should bee often , wee should not trust it only upon Easter and Whitsontide , and Christ tide , three or four times in the year .

Again , I might observe here from this mystery received , in that he cals it Bread , I might observe against the Papists Transubstantiation , that the bread received , is not transubstantiated , it is bread . And against that of receiving in one kind . So let him eat of that bread , and drink of that cup : he doth not say , so let him eat of that bread only , but he directs the command in both kinds . But I let this passe , and come to the seceond thing , that is , the manner how we should do this duty .

Observ . The manner of performance of duties to be regarded So let him eat of that bread , and drink of that cup.

It is not , first let him examine himself , and then let him eat of that bread , and drink of that cup : But let him examine himselfe , and then SO let him eate : implying , that examining a mans selfe helps , or ought to help a man to a right manner : and when he hath gotten a right manner , then to eat that bread , and drink that cup ; that he may do not only for matter that which the Lord commands , but for manner as the Lords commands . Beloved , the Lord stands on circumstances as well as duties : we are all racers , wee run , but we must so run that we may obtain , 2 Cor. 9.26 . 2 Cor. 9.26 So pray that we may speed , so hear that we may be converted , so reprove that we may be edified ; so behave our selves in our places and callings , that we may glorifie God . It is not enough for a man to run , but he must so run , if he mean to obtain . Every man will be speaking and doing good things ; but so speak , and so do , Jam. 2.12 . ●am . 2.12 . The Lord calls upon us to have a care of the manner of duties , as well as of the matter of duties . It is not enough that a man come to eate of that bread , and drink of that cup , but so to eat , and so to drink of it , he must partake of the Lords Table , and so as the Lord enjoyns .

Now the Reasons of this are :

First , because the same Lord that commands the matter , commands the manner too . Reas. 1. The Lord commands the manner as well as matter . The Lord he will have his service well done , as well as done , he will have the work well performed , as well as performed . It is not only the thing that the Lord stands upon , but the right manner and kind of doing it .

When David perswaded his sonne Solomon to worship the God of his Fathers , he bids him not only do the thing , but do it in a right manner , And thou my sonne Solomon , 2 Chron. 28.9 . know thou the God of thy fathers , and serve him . Is that all ? No , but with a perfect heart , and a willing mind , 2 Chron. 28.9 . He commands him to do it , not only for the matter of it , but in the right manner of it . A man may serve God , but if it be not with a perfect heart , and a willing minde , and with a chearfull spirit ; if he be not ready to every command , if he do not open his eares to every rebuke , a man doth not serve God at all . The manner either makes all , or marres all .

Secondly , another Reason is , Reas. 2. Circumstances overthrow actions , as 1. Prayer . because circumstances overthrow actions , if they bee not rightly and duly observed . As for example : In Scripture prayer is an action commanded of God : the Lord commands us to pray , that we call upon his name duly , every day , in all our needs and necessities , upon all occasions continually . But now if we pray not aright , not in that manner that the Lord hath perscribed ; if we pray either with a guilty defiled conscience , with cold affections , with a dead spirit , or without departing from iniquity , or without a pure heart : if a man pray without the right manner of prayer , he marres all his prayer , it is a howling , and not a prayer . They did not cry to mee ( saith God ) when they howled on their beds , that is , when they prayed : but because they did not pray in a right manner , the Lord calls it a howling , and not a prayer . Isai . 59.12 . We roare as Beares , in Isay 59.12 . the Prophet nicknames it , speaking in the person of the people , he calls it the roaring of Beares : The Lord had as lief heare the barking of a Dog , or the grunting of a Swine , as a man that doth not pray aright , with a bleeding heart , with contrition of soule and spirit , with a spirit of grace and supplication . When a man prayes , and prayes dot aright , his prayer leaves that name , it is no more a prayer in Gods account .

2 Preaching . And so preaching , it is an admirable action ; but if a man doe not preach aright , if it be flattering with the enticing words of mans wisdome , or beating the aire , and to shew his owne learning , this overthrowes the action of preaching , hee preacheth not Christ but himselfe ; himselfe , not the Gospel , though the Gospel bee in his Sermon all over , yet himselfe hee preacheth , the action is marred , the circumstance marreth it .

So in the Lords Supper , 3 Receiving the Sacrament . if a man come not prepared , that he have not the Wedding Garment , that he be not aright qualified according to the requisites of the Gospel , this is not to eate the Lords Supper . Saith the Apostle , When yee come together , this is not to eate the Lords Supper : you think you eate the Lords Supper , you take the bread and the cup , and can say , Blessed be God , and I pray God to blesse me : you may come and doe these actions , but the action is altered , the action is diversified when it is not done in a right manner .

So if a man come to reprove his brother , 4. Brotherly reproof . Matt. 7.5 . if himselfe be faulty , do you think this a sufficient reproof ? No , it is hyhocrisie . Thou hypocrite , Matth. 7.5 . his reproof of his brother is hypocrisie .

So for men to tell one another of their faults , and to tell them with a spirit of bitternesse ; this is not Christian dehortation , but biting one another , Gal. 5.15 . Gal. 5.15 .

And so for eating and drinking , beloved , 5. Eating and drinking . eating is lawfull , and drinking is lawfull , and marrying and giving in marriage , all these are lawfull , yet if a man eate not aright , and drink not aright , and marry in the Lord , and eate and drink with title to the Lords creatures , that he have interest in the covenant of God , if Christ be not in it , how shall he have comfort ? Nay , that very nature of his eating is alrered , his eating and drinking , and marrying is a sinne . As our Lord Christ shews of the old world , They did eat and drinke , and were marrying and giving in marriage , till Noah entred into the Arke , and the flood came and swept them away , Mat. 24.37 . Matth. 24.37 . He reckons their eating and drinking among their sins , among the reasons and causes why the flood came upon them , they did eate and drink , and marry and give in marriage .

Object . You will say , Was that the reason the flood came ? And was that an argument of their security ? Did not Noah eate and drink and marry ? And were not his sons married that were in the Arke , and he a grand-father .

Answ. But he did it aright ; therefore his eating and drinking is not brought in as a signe of security , but of the old world , that were carnall and wretched people ; it was ; because they did not eate and drink aright .

There be Rules in eating and drinking , in talking and discoursing , in doing the duties of our callings : There be Rules how you ought to buy and sell , and to do every good word and worke . If these Rules be not observed , the Rules of Gods blessed word , the actions themselves are altered ; though the things be commanded of God , yet they are cursed and abominable things , when the true form and fashion of them is not regarded , though they be never so godly .

Simile . A garment , though it be never so good , if the Taylor handle it not well , it is marred in the making , if hee bring it not to a right forme , and make it in a right manner , the man that is to have the garment , is disappointed . So Timber , though it be never so excellent , though it be all Oke , or Elm , or whatsoever tree , though it be never so fit for building , if the Artificer deale not well in handling it , the inhabitant that comes there , may curse the day that ever he came there : If it be not well built , it may fall on his head and kill him , and all that belongs to him . So it is in all the Ordinances of God , and the matters of Religion , we must not only do them for matter , but for manner too : for that either makes or marres them .

Thirdly , another Reason is , Reas. 3. The right manner of doing duties gets the blessing because only the right manner of doing duties gets the blessing . A man may pray a thousand times , and never be heard , he may hear a million of Sermons , and never be converted , a man may come to all the Sacraments in the yeare , all his life long , and never be sealed against the day of redemption . A man may do the things , and never get the blessing ; all the blessing lies in the right manner of doing . Blessed is that servant , who when his master comes , shall find so doing , Matth. 24.48 . Matt. 24.48 . He saith not , Who when his master commeth , shall find doing . Christ when he comes to judgement , shall finde many doing ; it may be he will come in prayer time , it may be he will come in the morning , when many thousands shall be at their prayers in their families : it may be he will come at night , when all are at prayer in their houses ; it may be he will come on the Sabbath , when all the Countrey is at Church , hearing of Sermons , hee shall finde many thousands doing ▪ and praying But blessed is that servant , whom his Lord when hee comes , shall find so praying so hearing , so receiving the Sacrament : He shall find many believing but so believing gets the blessing : many professing but it is so professing that gets the comfort . I say , all the blessings of God are promised to the right manner of doing . Now , what is it , when we doe duties , what doe we look for ? Is it not for a blessing ? Why doe we doe the duties , if we doe not doe them so as we may get the blessing ? Now except we observe the right manner of doing them , all is to no purpose .

Reason . 4. Christs example . Fourthly , another Reason is , the example of Jesus Christ ; Christ hath given us an example that we should doe as he did : Now hee did not onely doe that which his Father bid him doe , for ma●ter , but for manner , both in all the words hee spake , and in all the deeds that hee performed . For the words he spake , As the Father hath said unto me , even so speak I , Joh. 12. And in Joh. 14.31 . J●hn 12. John . 14.31 . As the Father hath given me commandement even so doe I. Mark , he did not onely obey his Father in the matter of his command , but in the manner of it . And as Christ hath done thus , so all that are Christs : all the servants of God in all ages , they have been very carefull , especially of the right manner of obeying God . As it is said of Noah , Gen. 6 22 , As the Lord commanded Noah , even so did he , just as the Lord commanded him ; he did not onely make an Arke , but so hee made all the roomes : so hee made it in the same forme and figure , and in the same similitude , just as the Lord set him downe the patterne , even so did he . So the Lord sets down the patterne of every good word and work , of all our prayers , and Sermons , and hearing , and conference , and keeping the Sabbath , and speaking holily : all our actions have their patterne set downe in the word of God . Now as wee are to doe the things , so wee are to doe them in the same manner , as the Lord commands , even so must we doe .

Fiftly and lastly , except we doe it in a right manner , except as wee come to the duty , Reason . 5 From Gods glorie . so wee come to the right manner , wee can never glorifie God ; The glory of God lies in the manner of doing of things . So let your light shine before men , that they may see your good workes , and glorifie your Father which is in heaven , Matth. 5.16 . Mark , the light must not shine onely in our lives and conversations ; but so that the duty must be a means to the glorifying of God . Now the means must have its proportion , and likenesse , and nature , and mold , and frame , from the nature of the end . Look how the end is that the dutie lookes unto , so must the frame and fashion of the duty be : Now if the end of all our actions be , that God may be glorified , that must put a forme and fashion upon every duty , that it may be so , that he may have glory . Suppose a man pray every day in his family , and call all his houshold , his servants , and wife and children , and all under his roof about him every morning and evening : he may dishonour God by prayer every day on this fashion : if a man pray coldly , and carelesly , for forme and fashion , without faith , and life : he makes all the ordinance of God vile , and all the worke of God contemptible : his houshold sleeps , one snorts it may be ; another is infinitely prophane , it may bee ; and though there be divers that would fain be quickned , and wakened , yet his prayer is so cold ▪ there is no life , nor heat ▪ nor warmth in it , that God is exceedingly dishonoured , and all are thereby rather worse then better . So for a mans preaching , though it be never so good a duty , yet hee must labour to preach so , as the Apostle speakes of his preaching and labour in the work of the Ministery , how he may edifie others , and save his own soule . So fight I , not as one that beats the ●ire ; but so as I may get the mastery : We must so preach , that we may attain the conversion of the people ; or else we may rather doe as Hophni and Phineas , the sonnes of Fli , that made the Table of the Lord contemptible , and the Sacrifice of the Lord loathsome in the eyes of the people : So may we do with the ordinance of God .

Take any duty of religion , if it be not done aright , God hath no glory by it . Suppose thou wouldest reprove thy brother , and tell him of his fault ▪ and check him for his backwardnesse , or om●ssion of some duty , and for the commission of some sinne ; if thou doe not doe it with a spirit of compassion , and bowels of Jesus Christ , with an humble heart , with a feeling and a pure conscience ; I say thou gettest a blot to thy own selfe , and causest God to be ill spoken of , and the very way of his name to be dishonored : This will be the effect of it ; and so in every other dutie . And so I come to the use .

Is it so , Vse . 1. To reprove those that barely doe duties , without looking to the manner . that we must not onely come to the Sacrament ; but come aright ; or doe any dutie , but we must do it in a right manner ? This servs to condemne that naturall popery that is in mens hearts , that is of opus operatum , of the deed done ; this is the religion of the Church of Rome , that so a man doe the duty ( indeed it is better if it bee done in a right manner , but ) if it be done , there is somewhat a man may look for by that . If a man come to the Sacrament , the very eating of the Host , the very partaking of the body of Christ , they make it meritorious : so the very hearing of so many Sermons , the very saying of so many prayers , the very performanec of so many duties , the very thing it self , nakedly considered , it is of some validity . This is rooted in the hearts of men , we see it up and downe , people doe the duty , and think all is well enough , when they consider not how it is done . People pray , but not with zeale ; they heare , but not with reverence : People come to the Sacrament , not for the better , but for the worse , they come not in a right manner ; and yet every one hopes to speed , and builds himselfe on this , that God accepts of him . But this is the folly of mens hearts ; it is an evident argument that men goe foolishly to work in the wayes of God . It is the brand of a foole not to be able to observe circumstances . Aristotle the heathen , hee saith , it is the part of a wise man to think of , and understand the manner of actions ; as a wise man saith , he observes circumstances . It is a part of wisdome to observe the right circumstances of every action , as it is Ephes. 5.15 . Walke circumspectly , that is , accurately , as it is in the originall , not as fooles , but as wise . Marke , hee perswades them to a right manner of walking ; not only to walk in a good course , in praying , and hearing , in obedience and sobrietie , in temperance , faith , and diligence in our callings ; but doe it accurately , in a right manner ; doe it as wise men , and not as fooles , they doe it in a wrong manner . It is the part of a foole , I say , to doe a thing , and to leave the right manner of doing it . Now this is nothing with God , the Lord doth not esteeme any action , though it bee never so frequently done , except it bee done with his owne stamp , except it have his owne character upon it .

I remember a story in 2 Kings 17.26 . The Assyrians there observed , that God sent Lions among them , because they did not observe the right manner of the God of Israel : they worshipped the God of Israel ; but because they observed not the right Manner of his word , hee sent Lyons among them , to teare and devoure them in pieces . So though wee pray , and heare , and read , and professe , and have a name that wee live ; and though we be taken for good people , & heap up duties from day to day , and vie performances ; and though we doe them as many times as the children of God ; nay , though we could do them ten thousands times oftner then they , yet if we doe them not in a rightmanner , if wee know not the manner of the God of heaven , and earth , with humble hearts , and selfe-denying spirits , with holinesse of affection , and with puritie of heart : if a man doe them not in a right manner , the Lord will teare him in peices , and hee shall have no deliverance for all that .

Another use shall be , what may be the reasons why people are so willing generally , Vse . 2. The reason why men regard the matter and not the manner of duties . to doe duties for the matter , and care not to doe them in a right manner . It will not be amisse a little to shew the mystery of this thing : for we see every man is willing to doe duties , every man will be praying , and comming to Church , many reprobates , and God knows how many carnall hearts are in this congregation , some drunkards it may be , some adulterers , some it may be , that committed whoredome the last night , some that have been swearing even now , and deceiving in their shops , there are many carnall hearts : yet every man is willing to do duties , to hear , and to pray . Now what may be the reason that people are willing to doe good duties , and yet are loath to come off with their carnall harts ? There are four reasons .

The first is this , Reason 1. The matter of duties easie . Because the matter of the dutie is easie , but the manner is difficult . It is an easie matter to pray , to say , Lord , I have sinned against heaven , and against thee . Lord , I have sworne , I have been a drunkard . I have disallowed the Sabbath , I have done this and that , I pray thee pardon and forgive me , and give mee thy grace ; it is an easie matrer to doe this . It is easie for a man to come to Church , and marke what the Mi●iner saith , and follow him from point to point , and it may be goe over it to his family . This is good , there are few that come thus far . And so it is easie to come to the Sacrament , to take the Bread and the Cup , and to pray for a blessing , this is easie ; but , when a man comes to a duty in a right manner , here is difficulty , when a man doth it with a How ; Take heed How you beare . He doth not call upon people to hear , that is not the matter ; there needs no great diligence for that : but if you will consider How you hear , take heed to that . Here must be a great deal of circumspection ; the soul must be marvellous painfull , a man must offer violence to his own soul ; a man must fight against his own wil , a man must beat down his own spirit , he must crucify his own thoughts , must mortify his own mind & beat down his own soul . It is a hard thing to do it in a right manner , as the Lord commands , if we consider now how to doe it . This is certaine , flesh and blood cannot abide to take pains ; if it can serve God with ease , and pray with ease , that it will doe ; but for a man to weep before God , for a man to indict his heart to the throne of grace , to rend his bowels before his Maker , to t●are the caule of his heart upon his knees ; for a man to vow to God , and pay them ; for a man to rid his hands of all the wages of iniquity , for a man to purifie himselfe as Christ is pure , for a man to wrastle with God , and to take grace according to the covenant of grace , with life and power , to doe it in a right manner : here is religion , and this men cannot abide .

And so for the Sacrament , for a man to come in a right manner , Oh it is difficult to flesh and blood ; for a man to goe and examine all his life , to reckon up all his conversation , to anotomize himself from his cradle to this moment ; to consider how he hath sinned in his calling , in his family , in his shop , in his company , in his spe●ch , and in his life ; to goe and judge himselfe of these , and condemne himselfe , and to accept of his owne punishment , to goe and wrack his owne thoughts , and crucifie his owne soule : Oh! this is hard , men cannot abide this : therefore they go and take the matter , they observe that , and leave out the manner .

Secondly , another reason is this , Reas. 2. The matter of duties may bee done with a proud heart . because the matter of duties may be done with a proud heart ; there is no duty but a man may do it with a proud heart , and never bee humble . A man may pray , and use good words , and make good petitions , and have marvellous good language , and Scripture phrases , and termes , and passages , and an admirable sweet tone , and yet have a proud heart . A man may come and preach a Sermon , he may preach so as that he may strangely affect the hearts of the people , and may make all the people wonder and admire at the gracious words that come from his mouth , and yet have a proud heart .

A man may heare , and heare oft , and hear the best Preachers in the Citie , and delight in hearing ▪ and yet have a proud heart . A man may come to the Sacrament , and sit to ones thinking , as devoutly as any in the Church , and pray when the people pray , and give thanks when others give thanks , and have a kind of morall faith in the Covenant , and a morrall application of the promises , and yet have a proud heart . It is the manner of doing duties that humbles the soule , as St. Paul saith , Acts 20 Acts 20. You know in what manner I have beene with you . Why , what was the manner ? In all humility of mind , saith he , being among the Ephesians , preaching to them in a right manner , leaving them the example of his owne patterne , doing all this in a right manner , he did it in all humility of heart . It is the right manner of prayer that pulls downe the heart before God . It is the right manner of hearing the word , that makes a man melt at it . It is the right manner of comming to the Sacrament , that makes a man feele the comfort of God , and the promises of the Gospel , and to seek and find the admirable things contained in it . Reason . 3 The matter of duties may be done , & yet a man be unholy . It is the right manner that makes a man walke lowly with his God .

Thirdly , another Reeson is ; Because the matter may stand with an unholy life . A man may do a duty for the matter of it , and yet be unholy . This is plain ; how many thousands are there that pray , and yet are vain , and covetous , and carnall ? How many thousands heare Sermons , and yet are unprofitable ? Ever hearing , and never come to the knowledge of the truth . If they were injurious before , they are injurious still ; if they were cousners before , they are so still , if they were drunkards before , they are so still . A man may receive the Sacrament every month , and yet may have his lusts , and roll them as a sweet morsell under his tongue ; he may delight in his secret lusts , and go on in the deadnesse of his heart . It is the right manner of worshipping of God , that purgeth the conscience , and purifieth the soule , and makes a man that there is no room for his corruptions , as you may see , 1 Thess. 2.10 . You your selves know ( saith the Apstle ) how holily and unblamably we walked among you . He speaks there of his manner of walking , and hee saith to them , because it was in a right manner , it was an holy manner ; such walking as excluded all unholinesse and prophanesse . Flesh and bloud cannot abide this . Men they love to pray and be proud ; they love to hear sermons , and to have their profit ; they love to professe religion , and still to carry their secret lusts in their bosomes . People love this alife , to go up to Gilgall and transgresse , to offer sacrifice every new Moon , and every morning , and to find the labour of their hands , this is right ; but for a man to part with his iniquity , that is the thing that goes against the haire .

Reas. 4. The matter of duties brings not the crosse . The last reason is , because the matter of duties bring not the crosse upon a man . A man may do all the duties of Religion , and never be persecuted for it : a man may be as devout as the devoutest man under heaven , and yet no body hate him for it , except he be devout in a right manner , and worship God in a right manner . One man may reprove another that is wicked . A drunkard may suffer a drunkards reproof , and be never the worse : A whore master may serve his quean so , he may call her so , and yet not be spighted , because it is not right . It is the right doing of it that brings the crosse ; 2 Tim. 2.10 as in 2 Tim. 2.10 . Thou knowest my manner of life . It was that that brought afflictions and persecutions .

We may see to this very day many thousands that seem devout men in the Church , they will pray , and will hardly misse any time of prayer morning or evening ; and yet they are farre from being persecuted : nay , many of them are maine persecuters of the Gospel of God , enemies to the crosse of Christ , adversaries to the Saints of God . Act. 15.5 . We see it plain in Acts 13.5 . we read there of devout women that raised persecution against Paul . Marke , they were devout , and because it was not in a right mann●r , they persecuted the Apostles , and set themselves against them that were truly faithfull . Though wicked men do not love to pray aright , yet many of them are much for praying , they care not how much praying they have , and when they are at prayers , they will pray over from the beginning of the book to the end , they love it alife . But if they come to a prayer that moves the heart , that rifles the conscience , that dogges a man into his bosome , that laies a man flat on his face before God , they gnash their teeth at such a prayer . So they love preaching too ; I , it is true , if it be preaching that is flaunting , and glosing , with the enticing words of mans wisdome : but if a man preach to the consience , if he preach the pure naked word of God : and carry it home to mens soules , this makes them gnash their very teeth , and they could eate the Minister of God for his labour . It is the right manner of duty that is accompanied with the crosse .

Thirdly , Vse 3. To labour to do duties aright . if we ought to be carefull to performe duties in a right manner , Let us be exhorted in the feare of God , to go and quicken all our duties , to bring a soule into so many bodies ; we have bodies of praying , and bodies of hearing , and bodies of receiving the Sacrament , and of good duties , let us get a soule into them , labour to do them in a right manner . The bare duty is like a carcasse . It is a Proverb of the Jewes , Prayer without preparation , it is as a carcasse without the soule , that is , a loathsome thing ; so is prayer without life , and without a right manner of pouring it forth . Let us labour therefore in the feare of God , to pray , and pray aright , to heare , and to heare aright ; to seek God , and to seek him with all our hearts , aright , and to do every thing in the right way .

Motives to perform duties in the right manner . 1. Motive . Numb . 11.14 . Let us consider , first , we doe not pertake of any ordinance at all , except we doe it in a right manner . I remember a fit place for this in Num. 11.14 . It is said there , The stranger shall eat the passover , and pertake of it according to the ordinance , and the manner of it . Where the Text puts in the Ordinance of the Passover , and the Manner of it . For it is all one , they are Synonyma's . So the Ordinance in every duty , Gods ordinance in praying , in hearing the Word , in the Sacrament , in reproof , in every good dutie , it is all one as the selfe-same thing . So that if we pray , and doe not pray in a right manner , we have not praied , we doe not partake of the ordinance . So when we come to the Sacrament , the ordinance of the manner of it is all one ; it is one compleat concrete action , we doe not partake of it , except we partake of both .

2. Motive . Secondly consider , it as nothing but hypocrisie , when a man prayes ▪ and doth not pray in a right m●nner ; when a man doth any dutie to God , and not in the right wise , it is nothing but hypocrisie , Mark how our Saviour Christ sets forth the hypocrisie of the Pharisee , Luke . 18.11 . The Pharisee stood and prayed thus with himselfe , he marks his manner of prayer ; Luk. 18.11 he doth not say , He stood and prayed This , these words , but Thus he prayed , he did not pray in a right manner : there was his hypocrisie , and that was the reason he went home not justified .

3. Motive . Mat. 15 6. Thirdly consider : it makes the Ordinance of God of no effect . Thus they make the Commandements of God of none effect , Matth. 15.6 . Hee speakes there of their duties that they did in a wrong manner , and their expounding the Scripture , that they did in a wrong wise ; and their sacrifice , their offerings , and tithings , their precepts , and many things that were all done after another fashion then God had commanded ; therefore saith Christ , Thus , they make the Commandements of God of none effect . So we make all the duties of Gods worship of none effect . Wee know there is never an ordinance of God , but it hath great effect if it be rightly performed . Prayer is of great effect , it is able to rend heaven , it is able to pull down God to the soule , it is able to wrastle out a blessing , to quicken the heart , to obtain of God every thing we want : but if a man pray not aright , a man may pray , and go away never a whit the more holy , nor more quickned , nor neerer to heaven , nor comfort . So preaching and hearing , they are admirable Ordinances , what powerfull effects have they wrought when they have beene done in a right kind ? People have cried out and beene converted at them ; and many a man hath been pulled out of the power of Satan to the Kingdome of Jesus Christ . They had royall glorious effects upon many thousand soules . But what is the reason that our hearing is so in effectuall ? Because wee heare not in a right manner , this makes the Ordinance of God of none effect , it makes Prayer of no effect , the word of no effect , the Sacraments and Sabbaths of no effect ; you see people partake of these things , and are never the wiser .

Lastly , it cannot please God , it is onely the right manner of doing duties that pleaseth God , as in 1 Thess. 4.1 . As yee have received of us , How yee ought to walke , and to please God , Mark , there is the manner , That yee may know HOW to walke , and by that to please God . It is not enough for a man to walke in good duties ; that a man may doe , and not please God : but ( saith he ) yee have received the manner HOW to walke and to please God . It is the manner How that pleaseth God . A man may walke to hell upon heavens ground , Simile . he may go to hell in the wayes of God , it is possible . Suppose a man should go and take ( if it were possible ) all the surface of ground between this place and York , and lay it between this place and Dover , a man might go to Dover upon York ground . So many a man laies the Ordinances of God in hell way : he walkes in the way to hell , and there he layes his prayers , and there his hearing , and his good duties : hee prayes every day , and hears every day , and doth good duties every day , and yet walkes to hell ; he goes to hell on heavens ground . The reason is , because hee doth the duty , and doth not observe the manner how he doth it .

The third thing is , the rule of direction , how wee may come to the right manner of receiving the Sacrament , that is , by preparing of a mans selfe : and the preparation is here set downe by the specification of it , namely , in examining himselfe . Let a man examine himselfe , and so let him eate of that Bread , and drink of that Cup.

The generall scope of these words , and the Apostles meaning in them , is this , That

Every man must prepare himself before he come to the Lords Table . Observ . 3. Every man must prepare himself , before he come to the Lords Table .

I cannot stand on this , I will only name it .

As in the sacrament of the Passeover , there was preparation to the Passeover . In Joh. 19.14 . it is said of the Disciples of Christ , that they made ready the Passeover . In Matth. 26. they made the Lamb ready , and the room ready , and themselves ready , and the Table ready , and every thing ready . So in the Sacrament of the Lords Supper , wherein Christ is the true Pascall Lamb , when we come to eate of him , wee must make every thing ready , faith ready , and repentance ready , and interest in the promises ready , and hunger and thirst after these spirituall dainties ready , every thing must be ready : or else , like a man that comes into the field to battle , that hath not gotten his sword , or his weapons ready , that is the way for himselfe to be killed : so it is when we come to the Communion , and have not all things ready , it is the way to be damned .

The Reasons of this are ,

First , Reason . It is God ordinance because the Sacrament is an Ordinance of God : Now all the Ordinances of God require reparation , they are all spirituall , and naturally a man is carnall , and therefore cannot be prepared . Simile . As it is with wood , there is never a tree in the wood , but it is unprepared for building . Is there any tree in the wood of the fashion of a Chimney , or of a Lintell , or a Doore ? It must first be prepared , as it is Prov. 24.27 . First prepare thy work without , and then build thine house . So every ordinance is to build a man up in the feare of God , in the grace of God : and in Religion : Now man is naturally unprepared for it ; First , a man must fell his wood , and then cut it , and hew it even , and carve it , and plane it fit , and prepare it before he build : So a man must hew downe his owne heart , he must humble his owne soule , and qualifie all within him , and so be sanctified before hee be fit .

As for example : In prayer , a man must bee prepared to prayer before he pray ; he must prepare his heart , and then Gods eares will hearken to it . In Psal. 10.17 . The Lord will have the heart prepared before he heare the prayer . So it is with the word of God , a man must bee prepared before he heare it : As a man that preacheth must be prepared before he preach , as Ezra is said to prepare his heart , Ezra 7.10 . Hee prepared his heart to doe the Law , and to teach it . So a Minister cannot preach , except he be prepared beforehand , with a commission from God ▪ with preserving knowledge , with a coale from Gods Altar , with a spirit of wisedome and understanding , with a law of kindnesse in his lips , with meditation , and with a Theam fitted in his mouth for the people , hee must be prepared with a burning and a shining light ; or else hee shall not edifie the congregation : So it is with all other ordinances . For humbling of a mans soule , a man cannot humble his heart , except he be prepared to it , Amos 4.12 . Prepare to meet thy God , he speaks of humiliation . If a man would humble himselfe before God , if he be not prepared , if his heart be not prepared to let go the world , his worldly profits , and vain pleasures , and carnall acquaintance , his wonted lusts , and former delights . If hee bee not prepared to let these goe , when he comes to keep a Fast , or to afflict his soule , and goes along to do the dutie , to lay himselfe down before Almighty God , some lust or other will stick in his teeth , and intercept his heart , hee shall never be able to doe it : as Samuel said to the people ; If you will turn to the Lord , prepare your hearts to doe it , 1 Sam. 7. So it must bee in all the ordinances of God , and much more in the Sacrament .

Secondly , another Reason is , Reason . 2 Christ hath made preparation for us in the L. Supper . because the Lord Christ hath made great preparations to provide the Lords Supper ; therefore wee must be prepared to eate it . You know what a great deale of adoe there was before this Supper was made . Christ must be incarnate , and fulfill all righteousnesse , he must conclude it upon his suffering ; he must tread the wine-presse alone , and suffer himselfe to be beaten and rejected of God , and men , and suffer death , the cursed death of the Crosse , all these things were concluded upon , before this holy and blessed Supper was provided . Come ( saith hee ) I have prepared my dinner , Matth. 22. Mark , Christ is fain to prepare his dinner , he makes a great Feast : there was great preparation for it ; so there must be great preparation of our soules before we can come to this holy banquet . It is true among men , there may be great preparation for a feast , and little or nothing for the eating of it . Sometimes there are two or three dayes preparation for a Feast , and it is eaten presently . The reason is , because man naturally hungers after meat and drink , and he alwayes provides twice or thrice in twenty foure houres , for eating and drinking : But the Lords Supper is a spirituall banquet , a man is every day , and houre , and moment , naturally unfit for it ; and there is much adoe to put an edge upon mens appetites , and a keennesse upon mens desires , that they may bee fitted and prepared for it .

Reason . 3 Christ lookes for good entertainment . Thirdly , another reason is , because the Lord Christ , when he administers himselfe in this heavenly mystery , he offers to come into the soule , and he looks for good entertainment ; and therefore of necessity there must bee preparation for it . You see when a mortall man , an earthly Prince , or a Noble man comes to another mans house , what a deale of preparation there is to provide for him : there is meat made ready , and purging the house , and sweeping the yard , and trimming up the very pales , and every thing , and making clean all the Chambers , and riding out whatsoever fills it , and every thing that is out of order is set in tune , And , what will my Lord think ? and what will his Majesty think ? he will think he is slighted and contemned : And when he comes in , it may be , his owne children shall serve , and his owne wife wait at the Table ; and there is running up and down of errands , and a great deale of adoe to give such a one entertainment . There is preparation to entertain a man , as Saint Paul said to Philemon , I will that thou prepare me a lodging : how much more when the eternall God shall come under a mans roof , and dine with him ?

Lastly , Reason 4. It is part of Christs last Testament . Because the Sacrament of the Lords Supper , it is a part of Christs last Will and Testament . Now it is a terrible thing when we know our Lords will , and prepare not for the doing of it . Look in Luke 12.48 . he that knew it not , did things worthy of stripes ; but in verse 47. That servant that knew his Lords will , and prepared not himselfe , neither did according to his will , shall be beaten with many stripes , that man shall be damned with much damnation : he shall be damned deeper then any body . Dost thou know that the Lords Table , that this blessed Sacrament , it is part of Christs last Testament ? and wilt thou not prepare thy selfe for it , to get an humble heart , and labour for a holy life , and seek for a thirsty soule , and vow upon new obedience , and enter into Covenant with the Lord Jesus Christ , for a better kind of conversation for the time to come ? Wilt thou not go and examine thine own soul , and go and reforme whatsoever is amisse in thy family , in thy place and calling ? Wilt thou not do these things to prepare for this holy will of Jesus Christ ? thou shalt be damned deeper then any body else , because this is a part of Gods last Will and Testament , and thou knowest it , and therefore woe unto thee if thou prepare not for it .

THE DVTIE OF THE REPROVER , AND The Persons reproved , SET FORTH In a SERMON Preached , By that Reverend and faithfull Minister of Gods Word , WILLIAM FENNER , B.D. Sometime Fellow of Pembroke Hall in Cambridge , and late Parson of Rochford in Essex .

London , Printed by T.R. and E.M. for J.S.

THE DUTY OF REPROVERS And Persons reproved , A Sermon preached by Mr. WILLIAM FENNER Minister of Gods Word . Pov. 29.1 .

He that being often reproved , hardeneth his neck , shall suddenly be destroyed , and that without remedy .

THese words , by reason of the ambiguity in the Hebrew tongue , they bear two expositions , and our English can suffer but one .

The first Exposition is this , He that reproveth another , and hardeneth his owne neck , shall sudden●y be destroyed , and that without remedy . The othet is as we have it here translated , He that being often reproved , hardeneth his necke , shall suddenly be destroyed , and that without remedy .

I desire to speak of both these expositions , for feare I should misse the true sense of this Text.

For the first , it is a truth of God every where confirmed in the Scriptures , that hee that reproves another , and yet hardeneth his owne heare , hee doth but make a rod for his owne back , hee puls sudden destruction upon his owne selfe .

Then Secondly , there is no hinderance from the context , but that this may bee the meaning of the text : you know the Proverbs have little or no coherence , except two or three chapters . Indeed there is a coherence in them , but generally through the Proverbs there is none ; so that if the text it selfe will beare one exposition as well as another indifferently , the meaning none can tell , onely as it is hit .

Thirdly and lastly , the Text it selfe savours this exposition : for so the word in the Hebrew is , A man of reproofes , that hardens his owne neck , shall suddenly be destroyed , and that without remedie .

Now the Question is . Whether the wise mans meaning here be of the actuall reproof , the reproving of another ; or of passive reproof , this is undetermined which of these is meant .

A man can have no light from the coherence , none in the world ; and from the text it selfe , there is as much reason why we should expound it one way ( even almost ) as the other . So that I say , for feare I should let goe the true meaning of the wise man . I desire to speak a little of the active sense . He that often reproveth another , and yet hardeneth his own neck , shall suddenly be destroyed , and that without remedy . From hence I may observe , that .

A reprover ( whether a Master or a Minister , Observ . 1. A guilty hardned reprover , shall be destroyed . or a Magistrate , or a Father , or a private Christian , be he what he will be ) that reproveth another , and yet is guilty himselfe either in the same kind , or else in another , or in any kind ) and hardeneth his own heart in it , that man shall suddenly be destroyed without remedy .

Take a Preacher that preacheth strict doctrine to the people , that is very zealous against their sinnes , he is up with hell and damnation against their filthy courses : he preacheth for quickning , but himselfe is not quickned ; hee threatneth judgments against hardnesse of heart , and yet he hath a hard heart himselfe ; this man puls destruction upon his owne pate . Hee is like the Pharisees , that imposed upon others grievous burdens and heavie to be born , but would not touch them with one of their fingers themselves , Matth. 23.4 .

The Reason of this is , because

First such a reprover of sinne , Reason 1. It is against his office . it is against his office : the office of a reprover binds him to be blamelesse as the Apostle speakes , A Bishop must be blamelesse , 1 Tim. 3.2 . Every Christian should be blamelesse ; how much more Ministers , that beare the office of reprovers ? they should be blamelesse . Nay , if a man , though hee take not the office of a reprover , yet if he beare the person of a reprover ( as every private Christian must when God calls him to it : for every man may be called to reprove ) though he have no authority over another , though hee bee a private man , he may beare the person though not the office of a reprover . Now a man must be unculpable , and unblameable himselfe , or else hee sinnes against his person . If a man reprove another for being carnall , himselfe must be spirituall , Gal. 6.1 . If any man be overtaken with a fault , yee that are spirituall , restore him . The reprover , the exhorter , and admonisher , must be spirituall , if hee would draw another to be spirituall .

Reason . 2 He cannot reprove to a right end . Secondly , such a reprover as is guilty himselfe in that kind , or in any other kind , hee can never reprove to a right end . Why seest thou a moat in thy brothers eye , and considerest not the beame in thine owne eye ? Matth. 7. vers. 3. Why ( saith he ) to what end ? what is that thou lookest at , thou art severe to espye faults in thy brothers eye ? To what end doest thou reprove him ? What is the reason ? What is the thing thou wouldst have , that thou finddest fault with him ? Why seest thou a mo●t in thy brothers eye ? As if hee should say , thy end can never bee good , it cannot bee to doe thy brother good : for then thou wouldest doe thy selfe good first : It is not because thou hatest sin ; for then thou wouldest detest thy owne sinne . It cannot bee out of a good principle , or to a good end . It is either because thou art a busie body in other mens matters , or thou art censorious , thou lovest to be medling ; or because thou hatest thy brother , and wouldest wreak thy malice on him ; thou wouldest fain shame and disgrace him , and by beating him downe , get thy selfe up ; or thou wouldest get a cover to thy owne conscience ; it must be some such end , it cannot be a good end . Christ puts it to a mans conscience , why hee reproves his brother , when hee is faulty himselfe .

Thirdly , another Reason is , Reason 3 Not in a right manner . such a reprover can never doe it in a right manner , as Christ saith , Matth. 7.4 . How wilt thou say to thy brother , let me pull the moat out of thine eye , when behold a beam is in thine owne eye ? How wilt thou doe it ? In what fashion , or sort ? How wilt thou be able to bring this about ? A man that is a reprover , had need to have a very cleare sight of his owne , that sees another mans faults , and will set another to rights ; he had need to have a good judgment , to see all the circumstances of reproof , and rebuke , that deals with another . As long as a man hath a beam in his owne eye , as long as he hath lusts in his own heart , that will blind his judgment , and darken and cover his eyes and make him that he shall not be able to see to goe about it . How canst thou possibly say to thy brother , let me pull the moat out of thine eye , when there is a beam in thine own eye ?

A man that is to reprove another , a Master that will reprove his servant , or a father his children , or a Minister that will reprove his people , or a Magistrate that will reprove those that are committed to his charge , or any brother that will reprove another , he must do it with a spirit of compassion , with bowels of pity , with a sense and feeling : there is a great deale of wisdome and discretion to be observed in this act . Now when a man hath a beam in his owne eye , how shall he be able to do it ? That man that is faulty and guilty himselfe , either he must reprove too harshly , and rigorously , or too sparingly , or too insultingly , hee must do it in a wrong manner , it can never be sincerely and truly done , as long as a man hath a lust in his own heart , and he himselfe is guilty and faulty , that is a reprover of his brother . Nay , the party reproved , is holpen to retort on him , How dost thou tell me of pride , and worldlinesse , and c●vetousnesse ? Who so proud and covetous as thou ? Thus a man shall be ready to be hit in the teeth .

Reason 4. It is hypocrisie . Fourthly , such a reprover is an hypocrite . It is no Christian reproof for a man to do so . Wilt thou go and find fault with thy servant for his lazinesse in thy service , when thou art lazie in Gods service ? Wilt thou find fault with thy brother for his pride , and thou art full of fashions ? Wilt thou condemne the sinnes of the times , and thou livest in some lust ? This is nothing but hypocrisie . Thou makest as if thou didst stand so much for obedience to God ; and oh ! there is this and that sin against God , when thy selfe is a sinner in that , or in another kind ; this is hypocrisie , as Christ saith here , Thou hypocrite , first cast the beam out of thine owne eye , and then thou shalt see clearly to cast the moat out of thy brothers eye . Thou hypocrite : Mark , it is an act of hypocrisie when a man goes to find fault with another , before he has gone to redresse his owne soul ; to purge his owne conscience , and have shook hands with the wages of iniquity his owne selfe , before a man have done this , it is hypocrisie to deal with another . For when a man reproves another he takes a form upon himselfe of one that is zealous against sin , and an enemy to all sinfull practises : Now what is this but hypocrisie , when a man hath not this in him that he pretends ? when a man finds fault with anothers pride , as if he were humble forsooth , with anothers worldlinesse as if he were liberall ; when a man doth so , he incurres the guilt of hypocrisie in reproving another .

Fifthly , another Reason is , Reason 5. It makes inexcusable . because such a reprover is inexcusable , his reproving of another mans sinne , makes him inexcusable for his owne , as the Apostle speakes , Rom. 2.1 . Therefore thou art inexcusable , O man , whosoever thou art , that judgest : for wherein thou judgest another , thou condemnest thy selfe , for thou doest the same thing . Marke , thy owne mouth shall condemne thee ; thou findest fault with another mans pride : it seemes he is to be condemned for it , then God condemns thee for thy pride . Thy pride is a faire mark for Gods justice , because thou condemnest another . Dost thou find fault with anothets hardnesse of heart , and ill will and backwardnesse to any thing that is good , and yet thou art backward ? Thou exposest thine owne soul to the judgement of God ; thou hast taught ( as it were ) Almighty God how to condemne thee for thy owne lusts and corruptions .

Reason 6 It is absurd . Again sixthly , another Reason is this , because such a reprover is an absurd person . It is absurd to reprove another , and be faultie ones selfe , as it is Rom. 2.21 . Thou that teachest another , teachest thou not thy selfe ? Thou that preachest another should not steal ▪ dost thou steal ? This is a strange absurd thing , this reproof doth not sound well in thy mouth : thou stealest , and forbiddest stealing ; thou preachest against adultery , and committest it ; thou speakest against such and such sinnes , thou findest fault with them in the children of God , and art guilty thy selfe , or in thy children or servants , or neighbours , and art obnoxious to them in thine owne practise : this is an absurd thing : these rebukes and reproofes sound not well out of thy mouth .

Reason 7. It is impudencie . Lastly , it is a signe of impudencie , Psal. 50. What hast thou to doe to take my covenant into thy mouth , when thou hatest to be reformd , and hast cast my covenant behind thy back ? And to the wicked God saith , What hast thou to doe to take my statutes or covenant into thy mouth , since thou hatest instruction ? What hast thou to doe to reprove thy brother ? If hee be proud , what is that to thee , as long as thou art proud thy selfe ? thou goest and slingest stones at him : sling them at thine owne heart first . It is a signe of impudencie .

But it may be objected , Shall not a wicked magistrate punish sinne , and a wicked Minister preach against the corruptions of the times , and a wicked master rebuke his servants , and a wicked father correct his children ? Because he is wicked himselfe , shall hee make himselfe more wicked , and contract more guilt upon his soule ?

I answer , that such a man is in a dilemma ; for the man is bound to reprove ; in regard of his office , and yet he is bound in conscience to go and amend himselfe first . I say , he is bound to reprove all those that God calls him to reprove , in regard of his office : but in regard of conscience hee is bound to go and amend his owne fault first . Therefore if it be a Magistrate , such as sit upon life and death , or Nisi prius , or any action between man and man , if hee condemn a malefactor , and there remember himselfe guilty , hee is bound in conscience to arise from the Bench , and goe and amend his owne sinne . And wee that are Ministers , when we preach to the people , and remember our selves guilty , let us lay our hands upon our mouthes , at least in votis , before ever we have the face to go and find fault with the people , it is necessary it should be so . Therefore , I say , a man is in a dilemma , if he doe not reprove sinne , it is against his office , and the person he beares , when God cals him to it ; and if he do reprove , then hee sinnes against the command of God , that binds him to bee blamelesse that is to beare the place of a reprover .

Vse 1. The Use of this is , first , to let us see , that a man that reproves ( I speak not of Ministers only , or of Magistrates , or Fathers , but of every man that reproves , either by tongue , in word , or in thought , if he finde fault in this thought with another man for his sinnes , and his strange doings ) let him take heed he doth but pull a judgement upon his owne head ; he makes himselfe inexcusable , as in Rom. 2.3 . the Apostle there speaking of this very point , Thinkest thou , O man , that judgest him that doth these things , and doest them , that thou shalt escape the judgement of God ? A man that judgeth another , and doth the same things , that man certainly shall not escape the judgement of God , as his brother doth not escape his judgement .

Vse 3. To be unblameable ere we reprove . Secondly , another Use shall be for counsell to every man and woman ( for it is every ones case , God hath called every one of us to reprove one another , Ministers to reprove the people , and Magistrates to judge between man and man , and every neighbour is to reprove when he is called thereto . Now ) let us marke and observe this rule , let every one of us labour with all care and conscience , to be unblameable , unoffensive , to goe humble our owne soules , to cleanse our own consciences , that we may be able to perform this duty . Beloved , we wrong our own soules , if we find fault with others , and suffer our selves to bee faulty .

When Paul was to preach to the people , knowing that his office of preaching required reproving , you see lest he should wrong his own soul , how he laboured to be unblameable ▪ saith he , I beat my body down , when I preach to others , lest I become a cast-away .

Again as a man wrongs his owne soule , so he dishonours God . It cannot be unknown what an unthankfull office , the office of a reprover is ; the world cannot abide reproof , The wicked hate the reprover in the gate Isa. 29.21 . The world is full of scorners , that hate reproofe . Prov. 15.12 . Though some men be not so wicked as to hate reproofe , yet at least they think hardly of them that reprove ; they think they usurp authority over them , and crow over them , or they undertake to bee their betters ; as a reprover undertakes in that thing to bee a mans better . Now when a man is reproved , he is apt to think that his neighbour crowes over him , and excerciseth authority upon him , as if he would grow on him , and be his Iudge . You see Lot when he reproved the Sodomites , though as gently as ever he could . My brethren , doe not so wickdly , presently for all that they thought hardly of him . What , will this fellow be a judg that came but the other day to sojurn ? Gen. 19. Presently they thought ha●dly of him . So we see the Prophet , hee doth but find fault with Amaziah for his fault , and presently the Kings eyes are blinded , and his heart hardened , Who made you of the Kings counsell ? 2 Chron. 25.15 . hee thought him a medler , that pried into State-affaires , and into the Court and Kingdome . A man cannot reprove his brother for his sinne , but it is a thousand to one , if his brother bee not ready presently to pry into him and to look narrowly into his wayes , to espy a hole in his coat if he can , or to make one if he cannot : all mens eyes are upon him , and they look strictly and straitly ; and if any thing in the world bee amisse they will be sure to mark it , and to make more of it , to make mountaines of mole-hills . When the blind man did but find fault with the Pharisees and reprove them a little for persecuting of Christ , what say they ? Art thou altogether conceived and born in sinne , and wilt thou teach us ? Joh. 9.34 . Presently they looked on his blindnesse , and birth , Certainly he is a viler sinner then other men , and shall he goe find fault with them ? If we mean to reprove another , let us labour to be unblameable , to be godly and holy , to reform our own wayes , let us be sure to purge our own famlies , to cleanse our own soules , to rid our owne hands of all the wayes of sinne and iniquity , lest God be dishonoured . The word of God will be flung in his owne face back againe , and the reproof if it be never so sweet , and never so wise it will be retorted in a mans own teeth ▪ if hee be not unblameable himselfe . And a man had need to be humble , and low●y , and gentle , and meek , and to put on all bowels and gentlenesse of heart , if he will reprove .

All sinnes are not to be reproved alike , some with sharpnesse , some with lenity . Hee that is a Mountebank that will open a veine for every wheal and pimple . Simile The reprover is like them in Isaiah , when they deale with the Cummin and Fetches , a little rod will beat them out , but when they come to the Corne , Wheat and Rie , they beat them out with the Cart-wheele : So when we meet with a hard-hearted spirit , wee must use stronger corrosives to them , and gentler admonitions and rebukes towards others that sinne with a lesser and a weaker hand . But this is a thing that a man must be marvellous carefull that reproves . Nay , let a man be unblameable for the present , if he have been faulty before , if it were seven , or ten , or twenty yeares before , if it be knowne , it is a thousand to one , but he shall be hit in the teeth with it when he reproves : you committed adultery , and you did steale at such a time , if it were never so long agoe , Therefore St. Paul would not consent to take Mark with him in the ministery . Acts 15. because he had been offensive to the Church before . We had need be marvellous carefull and wary if wee will reprove .

I had thought to have named other Uses , but I leave this Exposition , and take it as it is passively interpreted .

He that being often reproved , hardeneth his neck , shall suddenly be destroyed , and that without remedy .

The seceond xposition . THough it may be expounded the other way , yet I rather incline to this . The Reason is , Because this is the constant current of all Interpreters generally . I meet but with one or two that expound it the other way ; but all passively , He that being often reproved , hardeneth his neck , &c.

Secondly , because the word in the origiall is , A man of reproofs that hardeneth his own neck . Now , though it be indifferent whether it be active or passive , yet look in the Scripture , and you shall finde it more often passive then active . A man of reproofs , that is , a man often reproved , in the passive . As in Isay 53.3 . Christ is a man of sorrows , not making others sorry , but made sorry passively . And so in Dan. 9.23 . It is said Daniel was a man of desires , that is , not a man desiring other men , or other things , not actively desiring , but passively , desired , beloved of God exceedingly . So it is said of Jeremiah , Jerem. 15.10 . he was a man of strife , not a man striving with others , but a man striven with . So in 1 King . 2.26 . A man of death , that is , not killing others , but to be killed himselfe . It is taken more frequently in the passive sense ; so we may more boldly take it so . A man of Reproofs , that is , reproved againe and againe , that hath received divers reproofs , and yet hardeneth his owne neck , shall suddenly be destroyed , and that without remedy . Here I might observe by the way , this point of Doctrine , That , The Lord doth not destroy man willingly . Doct. The Lord doth not destroy men willingly .

He saith not , A man shall be destroyed without remedy ; but a man when he hath sinned against God , when he hath committed sinne , and not onely so , but when he is reproved for his sin , and goeth on . The Lord doth not destroy a man nakedly , but upon consideration of sin . God destroyes not but for sin . Simile . Willingly the Lord doth not afflict any , Lament. 3. Mercy and punishment they flow from God , as the hony and the sting from the Bee ; the Bee yeeldeth hony of her own nature , but she doth not sting but when she is provoked : so the Lord is gracious , and good , and favourable , and kind , and blesseth his people from his own nature , but he doth not punish , and plague , and destroy , but being provoked by sin and iniquity . I will not stand to follow this point , I let it go .

The text it self contains the great mercie of God in lending a man a reproof .

And what a great sin it is , what a great ill it is for a man to sin against his reproof . The greatnesse of the ill is set down two wayes : First , by the great sinfulnesse of the thing , it is called the hardening of a mans own neck . Secondly , by the greatnesse of the punishment that God inflicts upon this sin , and that is , Observ . A great mercy to be reproved . he will destroy him , and without remedy .

For the first , namely , what a great mercie it is for God to let a man be reproved for his sins . It may bee proved by many places of Scripture , onely I find in Scripture it is brought as an aggravation of sinne when they sinned against reproof , Hosea 5.2 . saith hee , they are profound to commit sinne , though I have been a rebuker of them all . As if he should say , though I have been so mercifull as to shew them the danger of sinne , to tell them what would come of their wretched courses : though I have called them to repentance , and have given them warning what would be the issue of these things ; yet for all this , for all my mercy , they have gone on in their sinnes though I have reproved them . This Though is a word of aggravation as we see in the speech of Daniel to Belshazzar ; Thou , O King , hast not humbled thy selfe though thou knewest this : as if he had said , though the Lord let thee know the punishment upon thy Father ▪ and the plagues of Nebuchadnezzar thy grandfather , though the Lord have let thee understand what it is for thee ro exalt thy selfe against him ; yet thou art not humbled ; he aggravates his sinne , So , this aggravates a mans sinne when he goes on , notwithstanding he is reproved . The reasons are ,

Reason . 1. Reproofes come from love . First , because when God reproves a man of sinne : the reproof primarily comes out of love ; therefore when he reproved Laodicea , and told her she was luke-worm , and said , I would thou wert either hot or cold : And since she was neither , he would spue her out of his mouth ; he tells her whence the reproof flowed ; because I love I reprove : As many as I love , I rebuke , Rev. 3.19 . It is not out of ill will that I tell thee of thy lukewarmnesse , and threaten to spue thee out of my mouth ; I tell thee these things that thou mayst avoid that ill I say , Gods reprofes flow primarily from love to men , whereby he would have them lay aside their wretched courses , and avoid the judgements . Nay , it is an argument of hatred when a man doth not reprove his brother of sinne . If God let a man goe on in sinne , and never tell him of his drunkennesse , nor never find fault with his pride and security , never convince him , or wound , or touch him , nor deal with him about his unsetled estate , and his rotten condition , it is a signe God hates the man : but when God reproves a man from day to day , Man , thou art a proud creature , thou shalt to hell for thy pride , and hypocrisie , and securitie , and harpnesse of heart : When the Lord reproves a man from day to day , this is an argument of love ; the other is an effect of hatred , not to reprove . Thou shalt not hate thy brother in thy heart , saith Moses , but shalt in any wise reprove him , and not suffer sinne to be upon him , Levit. 19.17 . Thou hatest thy brother when thou seest him sinne , and doest not warn him , and knowest he is guilty of sinfull courses , and doest not reprove him ; and when thou hast time , and place , and opportunity , and fit circumstances to reprove , and yet thou wilt not doe it , it is a signe thou hatest thy brother ; it is the greatest degree of hatred one of them . If a man deny food for the body , and let a man rather die of hunger , then hee will give him meat , or let a man fall into a pit , rather then he will prevent the mischeif , a man is guilty of bodily murther : but thou art guilty of the soule of thy brother , if thou let him fall into sin . Thou thinkest thy brother is harsh , he will not bear with thee , he is hasty and testy : no , thou art in an error , That man that hates reproof , erreth , saith Solomon . Prov. 10.17 . Indeed a man should not be too sharp , but first tell his brother in private that he is in an error : for reproof is a means of grace , it flowes from great love , it is the providence of God that hath cast it about , that thou shouldest have reproof given thee ; if thou have a heart to take it , it is an argument of love .

Reason . 2 They tend to good . Another reason is taken from the primary end of reproof , which is to bring a man to good , to reduce him into a right way , to convert a man , to save his soule , that is the primary end of reproof and admonition : therefore to go on in sinnes contrary to it , must needs be a great evill . As Solomon brings in the wisdome of the Father , Jesus Christ , calling upon people , O yee fooles , how long will yee love folly ? turn at my reproof . Mark what followes , to what end ; I will poure my spirit on you . There is the end he tells them O yee fooles , wretched people without understanding , that go on in sinne , and harden your owne hearts , that repent not , nor turne not to God , that will not submit to his wisdome , nor imbrace his word : yee fooles , that wrong your own souls , oh turne at my reproof . Why ? This is the reason that God reproves a man on this fashion , it is that a man may have the Spirit of God granted him . If thou have an eare to heare reproof , and a heart to drink it in , and to weare it as a crown of gold on thy head , and as a chain about thy neck , thou shouldest have the Spirit of God for thy labour : the Lord reproves thee that thou mightest return back , and have his Spirit , and have mercie and forgivenesse . This is all the ill will that Gods Ministers beare thee , and all the hatred that reprovers shew , when they tell thee of thy sinnes whatsoever they be , that they may stop thy steps from going downe to Hell .

When the Lord sends thee Sermon upon Sermon , Preacher after Preacher , thou art called on day by day , ( as you here in this place ) This is the infinite goodnesse of God toward your souls ; therefore your sinne is infinite great , if you do not amend , as the wise man saith , He that hates reproof shall surely die , Prov. 15.10 . there is no remedy for that man , that man that puts off repentance , God reproves him from day to day , on the Sabbath day , and on the week dayes ; hee goes to this man , and there he is reproved ; and to another , and there he is reproved ; and yet he goes on in this deadnesse and formality in the ordinances of God , that man shall surely die , there is no remedy , he sins against the infinite mercie of God .

Thirdly , Reason . 3 It is brutish to reprove then there is no reason in the world why reproofe should be taked otherwise then with all willingnesse , and thankfulnesse , and chearfulnesse . If a man have but the reason of a man in him , he must needs take reproof in good part ; he must be a beast that doth not judge well of him that reproves him . There is an excellent place , Prov. 12.1 . He that puts off reproof is brutish ; he that hates reproof , is a brute , that man hath no reason in him . Art thou a swearer , and art reproved for it ? thy brother tells thee thou wilt be damned for it . Doest thou chafe at that man ? thou art a beast , thou hast no more understanding then an Ox or an Asse . Simile As it is with a horse when the Ostler comes to rub him , he kicks with the heel ; when he only beats off the dirt , he lifts up his hinder legge on him , and it may be wounds him : so thou hast no more understanding then a beast that finds fault with one that reproves thee for thy sins . So that whatsoever thy sin be , he that tells thee of it , there is no reason in the world but he should be a dear man to thee . Me thinks of all men under heaven , godly Ministers that are faithfull in their place and calling , should be the dearest men to you upon the face of the earth . Why ? because they reprove you , and tell you of your sins , and what will become of your souls , what will be the issue and Catastrophe of all your wayes . You that come to Church every day , may read a Lecture in the Word of God , what will be your doom at the last day : you are told of your pride , and adultery , of your whoredome and oaths , carnall Gospellers of their secure and carnall condition , and common professors of their formality , and other lusts that men are given to ; you are told of all : I say , the feet of Gods messengers should be beautifull ; you should hug the messengers , and put their reproofs in your bosomes , and let them have power and efficacie on your souls ; and go and put them in practice .

The Use of this is ,

First , is it so , Vse 1. The misery to want reprovers that it is the infinite mercie of God to reprove men of their sinnes , to tell them of whatsoever is amisse in their hearts and lives ? let me tell you , First , see here what an infinite punishment God is bringing upon that Kingdome when hee is taking away reprovers , from them : when God takes away reprovers , he takes away all mercie and loving kindnesse . Therefore God when he threatned to deliver up Judah , to curse that Kingdome , to plague them for their rebellion , and utterly to give them over , he saith he will take away the reprover ; saith hee to the Prophet , Thou shalt be dumb , and not open thy mouth , thou shalt not be a reprover to this people , Ezek. 3.26 . When the Lord would curse that people , and bind them over to a reprobate sense , and deliver them to wrath , the Prophet shall not be a reprover , he silences the Prophet . Or as Piscator thinks , the * * or Angel anger of God silenced him , or confined him to his house , that he should not prophesie . So when God silences his Ministers , that he takes them from a place , or threatens to take them away , it is a signe of heavie vengeance toward such a people . It may be wicked people laughed at them , and made it a matter of nothing , they were glad that Ezekiels mouth was gagged , and it were no matter if the countrey were rid of a company of Puritans ; though they had no such word then , they had as bad , they think all is well : but the time will come that they will curse the day that ever they provoked God to take away their Ministers ; we enjoy them by the mercie of God , other places have lost them , God knows how soon wee may lose ours . In Hosea 4.4 . the Lord there when he would set out the desperate estate of the children of Ephraim , he delivers them up to such a state and condition , that none should reprove them , Let none reprove another . If they will sinne let them ; if they will go on in idolatry , let them ; if they will harden their own hearts , let them ; if they will die in sinne , let them ; if they will perish , and be damned for ever , let them . Let no man reprove another . It is a lamentable state .

Generally people are glad when the Land is swept of all the good Ministers , and the good servants of God : they had rather heare a fine song in a Pulpit , of one that preacheth morally , or it may be preacheth his own selfe , or the like , but the time will come , when they shall say as Salomon saith , It is better to heare the reproofe of the wise , then the song of fooles , Eccles. 7.5 . People love alife to hear the song of fooles . When a foole comes up and preacheth , At what time soev●r a sinner shall repent of his sinne : And , Bee not just over much ; and what need such adoe ? Her● is more puther then needs , and abuse places , and wrest Scriptures . As for example , the thiefe on the Crosse was saved at the last with a word or two ; and they bring the example of the Publican , that cried , God be mercifull to me a sinner , and went justified to his house rather then the Pharisee that made long prayers . And tush , what need men be so zealous , and precise , and puritanicall , Whosoever calls upon the name of God , shall be saved : people love alife such songs of fooles : but the time shall come when peoples eyes shall be opened , and their consciences awakened , and then they will wish , O that we had heard the reproofe of the wise .

The second use makes against those that despise the reproofe of the wise , yee despise not men , Vse 2. but God ; yee have despised me , Prov. 1.30 . You think you despise a poore Minister , he is strict , & harsh with your souls , and presseth these things upon your conscience , and it may bee , more then he hath warrant to doe : Against despisers of reproof so you think you do not despise God , but one onely Minister : Nay , saith Christ , you have despised my reproofe . When you despise them that Christ sends , you despise him . This is an expresse and an explicite signe of a mans everlasting destruction , when he despiseth reproofe as in that speech of the Prophet to Amaziah , I know that the Lord hath determined to destroy thee , because thou hast not hearkened to my reproofe , 2 Chron. 25.16 . So I may say , I know that God hath determined to destroy a Nation , a Citie , or a people , when they will not take counsell of Gods Messengers , when they will not hearken to instruction : They have beene called upon , nationall sinnes have been ripped up , parochiall sinnes have beene spoken of , yet when they are told , they will not be reproved . We that are the Ministers of God , know that God will destroy as many as turn not at reproof . I let this passe .

I should now show the grievousnesse of this ill of standing out against reproof : it is expressed two wayes : The grievousnesse of stand●ng out against re●roof .

First , in the sinfulnesse of it , to harden a mans heart .

Secondly , in the punishment ; He shall be destroyed without remedy . And in the destruction you may see here ,

First , the unexpectednesse of it , He shall be destroyed suddenly .

Secondly , the totalnesse of it , Hee shall bee destroyed . The word signifieth to shatter all in peeces .

Thirdly , the irrecoverablenesse of it , without remedy .

Fourthly , the sutablenesse of it , his punishment is according to his sin . Mark , as he hardened his own heart against God , so God will harden his heart against him : as no remedy would turn him from his sin , so no remedy shall turn God from his wrath : As his sin was in hardening his heart like a stone , so God shall deale with him as a stone is dealt with , he shall destroy him . The word in the originall signifies broken to peeces as a stone is broken , that is , the Lord will deale with him just in his own kind . Hence I might observe this doctrine , that The Lord proportions punishments to mens sin . Doct. God proportions punishments to sins .

Just as a mans sin is , so is the punishment . David sinned in numbring the people , 2 Sam. 24.15 . and God punished him in that , Pharaoh sinned in destroying and drowning the males of the Israelites , God smote his first-born : He drowned their babes , and he himself was drowned in the sea . I might bring abundance of examples .

Now the Reasons of this are ,

First , Reason . 1 To shew the eqvity of the punishment . because hereby a mans punishment appeare to be so much the more equall , and worthy . Retaliation is a most equall punishment to the sin ; there is no inequality in it but this , that it is too mercifull , An eye for an eye , and a tooth for a tooth , hurn for burn , wound for wound . You know an eye is equall for an eye : so when God punisheth a man just in his own kind , quid for quo , that as there was no remedy would turn him from his sin , so there shall be no remedy shall turn God from his wrath . Herein Gods punishment appeares to bee most equall , Revel. 16.5.6 . Thou art righteous , O Lord , in that thou judgest thus : for shee hath shed the bloud of thy Saints , therefore thou hast given them bloud to drink , for they are worthy . Thou thirstedst after bloud , there it is for thee : so this is most equall , when men have dealt thus and thus with God , when God shall deal so and so with thee , thou canst not find fault . When a man drinks as hebrews , and reaps as he sowes , and finds as he brings , what inequality is here ? It shall come to passe , that as when I called they would not hear , so when they call , I will not answer , Zach. 7. When God calls upon thee , and thou wilt not hear , afterwards when thou callest for mercie , if he do not hear thee , it is just .

Reason 2. ●t stops a mans mouth . Secondly , another reason is , because this stops a mans mouth , it convinceth a mans conscience ; when a mans conscience finds that he is served in his own kind , that he is paid in his own coin , it stops his mouth . As Adonibezek he had cut off the thumbs and toes of 70. Kings : afterwards hee was served just so as he had dealt with others ; he had cut off their thumbs and toes , and made them gather orts under his table ; so afterwards his thumbs and toes were cut off . Now mark what his conscience saith , Judg. 1.7 . As I have dealt , so God hath dealt with me . As if he had said , God knowes wherefore the children of Judah have done this : they know not why they cut off my thumbs , and the reason why they cut off my toes ; God knowes what they looked at in punishing me thus : but Gods just providence hath dealt thus with me ; in this kind I served others . This is so palpable a punishment , so equall and just , that though the sin were committed twenty yeeres ago , yet a mans conscience will find out his sin twenty yeeres after . As Iosephs brethren they sold him , and after cast him into a pit , two and twenty yeeres after , when Joseph was harsh with them , see what their conscience sai●h ; Doubtlesse we are guilty of our brothers bloud , when we saw the anguish of his soule , and he besought us , and we would not heare . As if they had said ; What is the matter why the man is thus harsh ? he never saw us before , why should he be so harsh , and we be strangers ? Nay , saith conscience , you are well served , remember you were harsh to your brother ; if you dealt so with him , marvel not if you be dealt so with . And after , when they came to their Inne , and found their mony , they wondred , What is this that God hath done ? Their conscience , I warrant you , hit them in the teeth : without doubt they thought the mony that they took for selling of their brother , had humbled them as a Ghost : did not wee pay the man mony for his corne that we bought ? Nay , saith conscience , you are rightly served , here is the money you sold your brother for , ( though it were not so ) without doubt conscience upbraided them . Naturally wee are apt to find fault with Gods judgements and quarrel , but when conscience sees the equity of them , we have nothing to say .

Thirdly , all the standers by may see the equity of it , when the punishment is according to the sinne : Nay , Divinity makes this argument , that there is a God to judge the earth , because men are punished in their owne kinde . I will shew you one example of Abimilech , that wretch , that slew seventy of his brethren upon one stone , Judg. 9.7 . afterwards when he came to stand under the tower of Abel , a woman flung a peice of a milstone upon his head , and killed him : This was strange all the standers by might say , that Abimilech should be killed with a stone : no question the woman thought nothing , she flung the stone because she had nothing else to fling ; it was strange that it should hit him so pat , it might have hit another as well as him ; the stone might have fallen to the ground as well as on him ; and that it should be by a woman , and a milstone too : Milstones are not used on the top of a Tower , and a milstone broken that a woman could lift it , and that he should be killed by a milstone , and not with a sword ; nay , might all the standers by say , This God hath done , he was the sonne of a strange woman , and a woman hath killed him ; he killed his brethren upon one stone , and now a stone hath killed him ; all the world might be able to say ; This God hath done .

The use of this is ,

First , let no creature in the world complaine of Gods dealing , if he punish us according to our kind ; he that kils with the sword , shall bee killed with the sword . He that stops his eares from hearing the poore , what shall his punishment be ? He shall cry and not be heard . He that shewes no mercy , how shall he be punished ? He shall receive no mercie Iames ● . 13 . Woe to thee that spoyledst , and wast not spoiled : when thou ceasest spoyling , others shall spoyle thee , Isai . 33.1 . Iudge not , ( saith Christ ; ) what if I doe ? Then thou shalt be judged . Thus God recompenceth the fruit of a mans doing . Here is no Momus can complain ; no Aristarchus , that can find fault with the justice and judgement of God .

Secondly , it is not amisse to consider and see how God proportions punishments to 〈◊〉 In Kind , In Quantity , In Quality , In Time , In Place , and other circumstances .

In kind : He shall eate the fruit of his owne wayes , that is , he shall be punished in kind . It is a similitude from a tree , every tree brings forth according to its owne kind ; if it be an Apple-tree , it brings forth Apples ; if a Crab-tree , Crabs , a Pear-tree , Pears : So every sinner shall be punished in their kind , a Minister shall be punished in his kind , wicked Masters in their kind , servants in theirs , rich in theirs , poore in theirs : if a man be a drunkard , hee shall bee punished in one kind ; if he be an adulterer , in another : Every man shall eate the fruit of his own wayes . Every sinne brings an homogeniall punishment , according to the nature of it . I cannot stand to follow this , though it be very clear in Scripture .

Secondly , it is in Quantity ; God proportions the punishment according to the sinne ; he that sowes sparingly , shall reap sparingly ; but he that sowes bountifully , shall reap bountifully . Little sinnes , little punishments ; and great sinnes great punishments . There are little sins , moat sins , gnat sins , and there are Camel sins : so there are little and great punishments , some meet with many , some with fewer stripes . Just according to a mans sinnes , so the Lord shapes out the punishment , for great sinners , great plagues , and for every one according to his own measure . God hath a pair of Ballance that he means to weigh men in : As he weighed Belshazzar , so hee will weigh thee , and look how much sinne thou puttest in one scale , so much punishment God will put in the other ; he will not abate thee one oath , not one idle thought , not one breach of the Sabbath , not one neglect of hearing the Word , or of other duties : the Lord will put wrath in one ballance , as thou puttest sinne in the other ; he will make the scales even to a haire : as he dealt with Belshazzar , He will lay righteousnesse to the line , and judgement to the plummet , and weigh thee out in the scales , and thou shalt have just according to thy sins .

As the Lord deales with his own people , he will not abate so much as a cup of cold water , but it shall be rewarded : he will reward all , from the greatest to the least ; so he will deale with the wicked , there shall no sin passe unpunished .

Againe , ●here is a proportion in the Quality ▪ If Adam sin in eating , he shall be punished in eating ; If the women of Judah sin in apparel , they shall be punished in apparel , Isay 3.24 . In Wisd. 11.16 . a man shall be punished in that that he sinnes in ; if Absolom sin in his haire , he shall be punished in it ; Nebuchadnezzar might finde his sin in his brutish condition , and the Prodigall might find his sin in the Hog-trough : So if thou finde thy selfe in want , consider if thou hast not wasted thy meanes , if thou hast not beene vaine in building , and prodigall in spending , or gaming , or unnecessary bounty , and immoderate liberality , beyond thy means : Art thou punished in thy Trade , or Children , &c. see if thou hast not sinned in them : for where there is sin , God will proportion the punishment to the sin .

Fourthly , God proportions the punishment to the sin in regard of the time . The same houre that Belshazzar was drinking and quaffing in the Temple , the same houre the hand of God was upon him ; if it be not upon thee the same houre , it may be to morrow at the same houre . It may be thou hast sinned this day at such an houre , it may be God may strike thee to morrow at the same time , or this day seven-night , it may be the next year . Nebuchadnezzar was warned of his pride this yeare , and the same time twelve month the Lord drove him from among men . So in Acts 13.42 . one Sabbath day the Iewes heard Paul preach and went out before the Sermon was quite done they were not able to stand to the blessing ; the same day seven-night the Lord made the Apostles shake off the dust of their feet against them , and leave them to a reprobate sense .

Fifthly , the Lord proportions his punishments to the place . It is strange many times , that the drunkard should get his death in the same Ale-house where he got his liquor . In Judg 7. in that story of Oreb and Zeeb , Oreb at the rock Oreb , devised against the children of Israel , and upon the same rock he was killed , And Zeeb another persecuter of the children of God ; so the Psalmist calls them , he at the Wine-presse of Zeeb , took victuals from the children of Israel , and in the same place his own life was taken away .

Just as Judges and Magistrates at this day , they hang up men where they have done the villany . As they doe with Dogs and Cats , they carry them to the place , to the Cellar or the Buttery where they do the mischeif . But the beasts themselves , though they have no reason , are able to pick out the meaning of it . The Lord punisheth sinners in the same place . Here where thou hast been deaf to hear the word of God , when thy heart riseth against the Preacher , in the same place ( it may be ) the Lord will deliver thee up to a reprobate sense . In the same place , at the Lords Table , where thou comest unworthily , thou shalt eate and drink thine own damnation .

FINIS .

Poscript .

THe same Author hath another Book in the Presse entituled , The Sacrifice of the Faithfull : OR , A Treatise shewing the nature , property , and efficacy of zealous Prayer , Together with some Motives to Prayer , and helps against discouragements in Prayer .

Together with seven Profitable Sermons on divers texts of Scripture .

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