Rom. 8. 15. wherby we cry Abba father So that none can confidently call God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kinde of persons he saith You are Ioh. 8. 44. of your father the Diuell And how proueth he that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they wil pray vnto their father they must pray vnto the Diuell Againe in that very place it is sayd that the Spirit helpeth our infirmities for wee know not what to Rom. 8. 26 pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their mindes what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are full of inward sighes and heauenly desires But what are they the better for them will some say if they cannot powre them forth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the hearts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there be neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at all as many times it fals out when the heart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerfull working of the holy Spirit they are accepted of him and shall bee rewarded by him for as it is added in the place aboue named The Spirit euen at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble Iohn 16. 8. the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Saboth-breakers or any that liue in the continuall practise of such dangerous and damnable sinnes and presse them neuer so forcibly to cause them to forsake their lewd and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Reasons collected from the former places Seeing then it is euident that Gods Spirit alone can perswade vs of the loue and fauour of our heauenly Father towards vs that so we may be in case to pray vnto him and withall must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that we make the point now in hand may hence be strongly concluded to wit that none can make a faithfull prayer without the speciall ayde and direction of the holy Ghost which serueth Vse 1 First for the confutation of those sencelesse people that will be talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful prayer since they were borne because they are and still haue bene sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they call them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may be said as it was by our Sauiour vnto the sonnes of Zebedeus Ye know not what yee aske They may speake what they list of their often praying and how readily they can goe through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharises who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemneth em vnto hell for the same and will do so if they be not humbled for them as well as for the rest of their iniquities And therefore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they finde so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord when they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the helpe and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if we would pray aright and speede accordingly we labour as Iude exhorteth to pray in the Iude V. 20. holy Ghost For those be the petitions that pierce the heauens and bring peace comfort vnto the conscience But how shall we know whether our prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that we doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as we ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearms and in a fluent manner of speech Therefore if wee
among vs shall dwell with deuouring fire VVho among vs shall dwell with euerlasting burnings For so they conceiue of God that he is a consuming fire as indeed he is vnto such as they are and that he will not onely torment them presently but euerlastingly We may reade of Saul in what wofull perplexity he was when he must part with his kingdome and his life at once In the time of his prosperity he was a man of great courage and too too boysterous against Dauid yet when newes came vnto him that he must dye the very report of it caused him straight way to fall all along vpon the earth like a beast so that all that were present had much adoe to make him arise and take a little food to refresh him He was strong in body and mighty in Note battle but sinfull in heart and therefore cowardly in heart the like might be shewed concerning Belshazzar king of Baâ—el Daniel 5. and the souldiers that kept the sepulcher where Christ was laid Mat. 28. 4. when the Angell appeared in glory But let vs consider of the reasons hereof Reasons 1 One is because all misery commeth vpon them vsually at vnawares For they sooth vp themselues in their naughtinesse and perswade themselues that all shall be peace though they walke on according Deut. 29. to the stubbornnesse of their owne hearts therefore crosses being vnexpected doe finde The suddennesse of their misery them vnprepared and so cast them into greater perplexity and anguish It is said Psal 53. 5. concerning vngodly men There they were afraid for feare where no feare was Not but there was perill and so cause of feare but they had no expectation thereof they mistrusted nothing but went on as boldly in sinning as a man would doe in the workes of his calling therefore were their hearts so distracted with feares when troubles did light vpon them A second reason why presumptuous offenders Their iudgmentâ— are very grieuous are so tormented with horrour is because many times the iudgements that God layeth vpon them are very grieuous as they haue pressed downe others with heauy burdens so the Lord pursueth them with heauy plagues Those that offend onely through infirmity shall haue more milde and gentle corrections but as for them that transgresse with an high hand the Lord will visite them with sharper scourges and as they haue bene more bitter against their neighbours so the Lord will haue them to drink more deeply of that cup which they prepared for others Thirdly God in his iustice will haue his hand to Gods terrible iustice is apparant in their afflictions be seene against those that make warre against him and against his people he will appeare in his anger against such and that must needes be terrible vnto them There is no blessing so small but if it come with Gods fauour it is made very great neither is there any crosse so small but if it come with Note Gods displeasure it is made exceeding grieuous and that made them so afraid Isa 33. 14. of whom mention was made before A fourth cause of their great terrour is the The guiltinesse of their consciences guiltinesse of their consciences They haue imposed vpon them grieuous burdens which when the world went well with them they scarse euer felt but in time of distresse they are made sensible thereof and then they haue as it were a hell within them and are continually vpon the racke But that we may not mistake the meaning of this point we must vnderstand that this faint-heartednesse and cowardlinesse doth not alwaies come vpon presumptuous sinners when they behold imminent dangers for though none of them haue true courage fortitude yet many of them haue Note a kind of desperate stoutnesse and resolution when they doe as it were see death present before their faces which proceedeth from a kind of deadnesse that is vpon their hearts and a brawninesse that hath ouergrowne their consciences to their greater condemnation But when it pleaseth he Lord to waken them out of the dead slumber and to set the worme of conscience aworke within them then this doctrine holdeth true without any exception that the boldest sinners proue at length the basest cowards they that haue bene most audacious in aduenturing vpon the most mischieuous euils do become of all others most timorous when Gods reuenging hand seazeth vpon them for the same Vse 1 First therefore let vs hence learne not to embolden our selues to sinne in confidence of any outward helps for there is nothing in the world that can procure vs safety if we by our inquities do set the Lord against vs. Obiect 1 Yet many are so foolish that they will trust in lying vanities for their safegard and protection Some will say Tush none of their threatnings shall fright me for if the worst come to the worst I can haue twenty deuices to helpe my selfe Ans But was not Achitophel as deepe a polititian as the best of vs yet when Gods terrible stroake was vpon his heart all his cunning could not keepe him from hanging himselfe Obiect 2 Others there are that rest vpon the multitude and thinke themselues sufficiently sheltred from Gods plagues if they haue a great many to ioyne with them Why should should we not sport and game and take our full pleasure vpon the Sabboth say they doth not all the country so If it be so dangerous many others shal feele the smart of it as well as we Ans They shall so indeed for in the beginning of this Psalme it is said They are all corrupt all gone out of the way there is none that doth good no not one so that there was as it were an vniuersall conspiracy in euill yet is it said of them all There were they taken with feare And at the last day at the beholding of the terrible signes that shall appeare and at the hearing of the roaring of the sea all nations shall quake and tremble so that the multitude of offenders doth no whit better their case nay that rather maketh it worse for sometimes euen where there is no perill the very hearing of many sending foorth bitter cryes and lamentable complaints is a sufficient terrour how much more then would it be if we were plunged in misery with them It is a cold comfort vnto vs to be told You may safely goe to such a towne for there all the houses are generally infected with the pestilence and as small an incouragement is it for men to rush vpon the committing of any sinne because almost all the world is addicted thereunto and corrupted therewith For as the more are infected with the pestilence the more are likely to die and those that go vnto them are sure of more discomfort among them and in danger to perish with them so by how much the number of them is greater that are tainted with grosse sinnes the more are likely to
goe to hellish torments and such as will be their companions in euill shall certainely be partakers with them in punishment and the more reprobates are in hell together the more hideous and woefull will their state be Obiect 3 Another sort there are that secure themselues with this that they haue stomach and courage in them and therefore they doubt not but they shall stand vndaunted and vnappalled in the midst of all extremities Ans But these stout-hearted champions shall finde that their hearts wil faile them when the mouth of their conscience beginneth once to be opened against them and to lay their sinnes new and old in order before them For what saith the Prophet Zephany In the great Zeph. 1. 14. 15. day of the Lords wrath the strong man shall cry bitterly Now crying is an argument of great perplexity and anguish and of basenesse of mind when it proceedeth from outward causes and yet the Prophet saith that the strong men and such as did professe fortitude should cry and that bitterly and the more couragious they had bene in sin the more cowardly they should be when the Lord did visite them for sinne Obiect 4 Lastly there are others that thinke to carie out their vile practises by reason of their noble parentage their high places the multitude of their attendants the largenesse of their substance c. If they say the word who can hinder the deed who dare controll them or crosse them If any thinke himselfe wronged say they let him take his aduantage and seeke his remedie c. Answer See the haughtinesse of flesh and bloud when once it is set on horse-backe but suppose that men dare not encounter them doe they imagine that the Lord will be afraid of their bigge words and bigge lookes if they do they are much deceiued Pharaoh Nebuchadnezzar and Belshazzar were as great and as proud as most of these braggers yet did not the Lord strike them with horrour and amazement and make them see and know that hee was the king of kings and Lord of Lords Sathan hath all that worldly men can haue and a great deale more both of wit and wealth and company and courage and command and yet for all this the very consideration of Gods indignation maketh him to tremble according to that of the Apostle Iam. 2. 19. Iames Thou beleeuest that there is one God the diuels also beleeue and tremble And how then can they thinke to escape the terrours of the Lord who though they be great in the world yet come farre behinde the prince of the world in greatnesse Let experience speake in this poynt when the Note Lord tooke away our gracious Queene and there was likelihood either of a ciuill dissension or forren inuasion howbeit the Lord miraculously deliuered vs from them both who were then least troubled with feares those that were great in the world or such as were great in Gods fauour And now that the Lord doth visite our cities and townes and villages with the pestilence who are they that are most couragious surely those that truly feare the Lord they thinke it the safest course to exercise theÌ„selues in the workes of their callings and not to run hither and thither and to come vnto the publicke assemblies of the Saints and not to neglect the feeding of their soules for feare of endangering their bodies whereas the wealthy and great ones of the world hide their heads in a corner being very vnwilling to aduenture vpon any good worke that either God or man calleth them vnto if there be but the least appearance of any perill Vse 2 Therefore in the second place if we would be voyde of those terrours that wicked men are subiect vnto and be able with boldnesse to hold vp our heads when Gods iudgements are abroad in the world then let vs obserue these directions following First let vs beware of all manner of sins that no Remedies against heâ—lish feares 1. Feare to offend See M. Dods booke Con. 1. Psal 1â— â— iniquity haue entertainment with vs and labour to be at one with the Lord that so our consciences may be at one with vs which if we can attaine vnto we shall be strongly fortified against all vnnecessary feares According to that in the Psalme Blessed is the man that feareth the Lord c. He shall not be afraid of euill tidings c. Where the Prophet sheweth that hee is an happy man that is truly religious and sheweth it forth by fearing of God and delighting in his commandements and by performing the duties of loue and mercie towards his brethren for as he shall be freed from all hurtfull euils so shall he be exempted from all passionate feare thereof Many wicked Note men haue not the plague in their houses and yet are plagued with the feare of it and many godly men haue their families visited therewith and yet are not perplexed with such terrors and the reason is yeelded in that place because their hearts are fixed and established and beleeue in the Lord. That is the foundation wherupon they build their courage and confidence euen the Lord himselfe who is a sure stay to those that relie vpon him His children know that nothing can befall them without his prouidence and that nothing shall betide them but he will support them vnder it and make them to profite by it and what cause then haue they to be distempered If therfore we desire to haue still quiet hearts when others shall be euen at their wits end then let vs get the breast-plate of righteousnesse and innocencie for the righteous is bold as a Prou. 28. 1. Lyon Let vs feare sin before it be committed and when we are tempted thereunto say with Iob Are there not strange punishments for the workers of iniquity Iob. 31. Will not the Lord be angry with me if I should commit this wickednesse will not mine owne heart be discomforted will not my spirit be made sad within me how should I be able to looke the Lord in the face if he should lay his hand in any fearefull manner vpon me or mine when I haue so prouoked him to his face c Thus if we could fright our hearts from offending the maiestie of God we shold be as bold as Iob was wheÌ„ the waues of aduersity flow in vpon vs on euery side The Lord saith he hath giuen and the Lord hath taken blessed Iob. 1. 21. Iob. 13. 15. be the name of the Lord. And in another place Though the Lord should kill me yet will I trust in him He feared sinne which is the sting of crosses and therefore were his crosses lesse terrible vnto him when they came and so will they be vnto vs if we carefully eschew those corruptions which otherwise will inuenome and poyson them vnto vs. This is the first meanes to arme vs against feares viz. to take heede of sinne before it be committed But if it be
crowne let this therefore be our first worke to labour against the hautinesse of our fleshly hearts Secondly to the intent that we may more patiently Consider what scoffers are indure to be vilified and disgraced let vs consider what manner of men scoffers be viz. the most abiect vile and contemptible persons that are as we may see in those before mentioned who in this sort pursued Iob and Dauid and our blessed sauiour Obiect Oh but will some say they are men of great wealth of great place of great parentage of great wit and learning that doe mocke vs and gird at vs for our religion and for our profession Answere Grant that they be great men in all the former respects yet if they be wicked and vngodly the holy ghost accounteth them vile and contemptible men and so should wee esteeme of them though they be as mightie as Zenacherib was for when he sent a disdainefull and scornefull message vnto Hezekiah and the rest of Gods people hee was indeede ignominious because hee was impious and blasphemous he was vile in Gods sight and he made him appeare vile both before men and Angels according to that of Isaiah The Isai 37. 22. virgin daughter of Sion hath despised thee and laughed thee to scorne Thirdly let vs consider as what they are for the present so what they shall be hereafter and that the same Prophet Isaiah sheweth saying Feare ye not for the reproch of men neither be ye afraid Isai 51. 7. 8. of their rebukes For the moth shall eate them vp like a garment and the worme shall eate them like wood Obiect 1 But will some maÌ„ say what great matter is this shall not the wormes consume the good as well as the bad Answere Yes surely that cannot be denied and yet there is an euident difference betweene the wicked the godly euen â—â— this respect for though Note righteous mens bodies become wormes meate yet it is not in any displeasure from the Lord nor for any hurt vnto them for they are still pretious in his eyes as their soules are which euen then enioy celestial happinesse and besides euen those bodies of theirs shall be restored and be made euerlastingly glorious together with their soules all which things are farre otherwise with such sinfull persons as delight themselues in scoffing and deriding of the Saints of God their bodies are at best when they are deuoured by wormes they can neuer expect better but that which is farre worse shall surely come vnto them Fourthly that wee may bee inabled in conscience Meditate on the reward to swallow vp such reproches as are cast vpon vs let vs seriously meditate on the reward which is promised vnto them that can so doe Blessed are you saith our Sauiour when men reuile Matth. 5. 11. 12. you and persecute you and speake all manner of euill against you for my names sake falsely Reioyce and be glad for great is your reward in heauen And againe the Apostle Peter saith If yee be railed vpon 1. Pet. 4. 14. for the name of Christ blessed are yee for the spirit of glorie and of God resteth vpon you This made Moses to esteeme the rebuke of Christ greater riches then Heb. 11. 26. the treasures of Egypt for saith the holie Ghost hee had respect vnto the recompence of the reward Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers let vs animate our selues vnto patience with these or the like considerations why should I be discouraged at these things sinfull men seeke to vilifie and disgrace me but doth God thinke euer the worse of me I am base and contemptible in their eyes but doe the Angels of God or any of his Saints conceiue any whit more hardly of me in that regard Nay doth not the Lord himselfe and such as haue his image most liuely shining foorth in them esteeme me so much more honorable by how much they labor to make me more vile and abiect in regard of my weldoing Why then should I faint vnder the burthen of reproch wherewith they do still load me especially seeing that this momentanie disgrace which I sustaine for Christ his cause shall bring vnto me an eternall and inualuable weight of glorie Doct. 4 Of the poore From which words note this Doctrine that the estate of Gods people is commonly The godlie vsually afflicted a poore and afflicted estate Therefore in the originall the word poore is not vsed in the Plurall number but in the Singular and carries this sense ye haue made a mock of the counsell of that poore one implying thereby what is the common case of all namely to be full of calamities and distresses through many tribulations to enter into the kingdome Acts 14. 22. Rom. 8. of God and to be conformable vnto their head Christ in afflictions and sufferings And this the Lord in his wise prouidence will haue to be so for these reasons Reasons First that thereby the flesh might be discountenanced and haue no cause to reioyce before 1. 1. Cor. 2. him Secondly that men might embrace religion for it self and in conscience vnto God not in any outward respects Whereas if most of those that are Christians were of great place many would make a shew of being religious that they might Note thereby grow to aduancement in the world and so seeke earthly things in spirituall exercises Thirdly that his childreÌ„ might grow in neerer acquaintance with him who otherwise would be strangers vnto their owne father In their affliction Hos 5. 15. saith God they will seeke me diligently Before that time they would rather sue vnto any then vnto the Lord therefore was he driuen to break them with one breaking vpon another that so hauing no other refuge to betake themselues vnto they might haue recourse vnto him This is cleere in the example of Manasse who being in bonds and in irons humbled his soule before the Lord and prayed vnto him for fauor and mercie and found it at his hands whereas before such time as hee was pressed downe with grieuous miserie he obstinately refused to hearken vnto the Lord and to his messengers and was so far froÌ„ calling vpon his name that he dishonored it by all manner of abominations which hee committed with an high 2. Chron. 33. 6. hand euen to anger the Lord. Fourthly God would haue his people often to taste of aduersities and troubles that so they might learne to trust in him whereas otherwise they would make the arme of flesh to bee their stay and confidence This the Lord himself auoucheth in the prophecie of Zephanie saying I will Zeph. 3. 12. leaue in the middest of thee an humble and poore people and they shall trust in the name of the Lord. Vse This point maketh for the confutation of an error which withholdeth diuers from the profession of the Gospell Is this
the word of God is this your holy ministerie say they and are these your good men that doe embrace the same a companie of simple base fellowes of poore Artificers and the like who can imagine this to bee the truth which such kinde of men as these doe giue credence vnto How many Gentlemen or Noblemen or men of learning and policie are of their mindes and for those that are haue they not manifold afflictions in their hearts or vpon their bodies and estates This is iust the cauill of the Pharisies against the doctrine of our Sauiour Neuer man spake like this man say the officers that Joh. 7. 46. 47. 48. were sent to take him but did not Then answered the Pharisies Are yee also deceiued Doth any of the Rulers or of the Pharisies beleeue in him but this people which know not the law are accursed Therefore let not vs bee deceiued by such vaine words of men that iudge not righteous iudgement but according as their owne fleshly wisedome directeth them but let vs rather build vpon the words of him that is the true witnesse who as he receiued a commission to preach vnto the poore so he did accordingly Luke 4. performe it and found good successe thereupon and therefore biddeth Iohns disciples to tell him that the poore receiued the Gospell They Luke 7. 22. were the profitable and fruitful hearers of Christ who by reason of some outward calamities and distresses or other were humbled and abased in their owne eyes and had the pride and stubbornnesse of the flesh somewhat mastered and taken downe Secondly here is matter of reioycing for Gods seruants that are in pouertie and distresse any maner of way it is the common condition of the members of Christ and therefore they must not from thence draw any hard conclusions against themselues It is the very high way vnto heauen which hath been troden by Christ and all his Saints to passe through manifold troubles and grieuances manifold straits and extremities and at length to attaine vnto that rest which is prepared for vs in the kingdome of God If any by reason 2. Thess 1. 7. of their necessities and miseries had euer missed of the crowne of life wee had some cause to feare our selues in that regard but sithence none euer did so but rather haue reaped benefit by their afflictions then taken any hurt thereby wee should be of good comfort and be so farre from fainting in our trials that wee should reioyce in the same making full account that then Gods owne hand will most manifestly appeare for our preseruation and consolation when humane helps do most of all faile vs neither indeed could it be so cleerely discerned that he is the vpholder of his Church if it had wealth and power and outward props and pillars to beare vp the same Doct. 5 Ye haue made a mock of the counsell of the poore and why because the Lord is his trust This is the verie true cause whatsoeuer other pretences there bee Wicked men haue a quarrell against godlinesse Whence obserue this Doctrine that true godlinesse is that which breeds the quarrell betweene Gods children and the wicked Vngodly men may say what they list as namely that they hate and dislike them for that they are proud and sawcie in medling with their betters for that they are scornefull disdainfull towards their neighbours for that they are malâ—content and turbulent and I know not what but the true reason is yeelded by the Lord in this place to wit because they make him their stay and their confidence and will not depend vpon lying vanities as the men of the world doe And the like reason is giuen by the Apostle Peter who speaking of vnregenerate men saith that it seemeth strange to them that the godly runne not 1. Pet 4. 4. with them to the same excesse of riot and therefore saith hee speake they euill of you The cause why they traduce and defame them is not because Note they are euill but because they will not be as bad as themselues not because they haue committed great faults but because they will not commit them And this we may obserue in our owne experience that the most holy exercises are most offensiue vnto carnall persons and that they exclaime against many things as if they were hainous crimes which God hath commanded as necessarie duties to wit fasting and prayer and hearing of the word and such like which as occasion serueth must of necessitie bee performed these are the holy men say they that must needs bee more forward then all their neighbors that will not allow of good fellowship and of merrie meetings but are altogether for praying and for preaching c. when others are sporting and dancing and recreating themselues I warrant you they are but meere hypocrites and dissemblers their hearts are as bad as the worst and none are more disloyall subiects to their Prince then such are These are hard charges yet such as befell Christ Iesus himselfe who among many other false imputations was esteemed an enemie to Caesar But whence proceed all these hard surmises and censures Surely from this that Gods children doe endeuour from a true and faithfull heart to serue and please the Lord in all things and doe refuse to walk with the multitude in the broad way that leads vnto destruction Here is the matter whereupon al their malice doth work and this ariseth Reasons 1 First from the diuell himselfe who is an vtter aduersarie vnto mans saluation and vnto Gods glorie and therefore makes warre against the seed of the Church which keepe the commandements of Reuel 12. 17. God and haue the testimonie of Iesus Christ Secondly from that hellish corruption that is in mans nature which though there were no diuell would minister vnto them sufficient malice whereby they should bee stirred vp to carrie a grudge against the image of God wheresoeuer it is yea though it be in those that in the bounds of nature are most neerely linked vnto them as we see in Cain who hated and murthered his brother Abel and why because his owne workes were euill 1. Ioh. 3. 12. and his brothers good Vse 1 Therefore let Gods seruants neuer looke to please the world by weldoing but make full reckoning that they shall much displease them Obiect Oh but it is your owne precisenes will some say that causeth you to be so much maligned and disliked Answere Nay it is the worlds wickednes not our strictnes otherwise what caused the Prophets of God the Sonne of God himself and his holy Apostles to bee so much hated and wronged by vngodlie men They dare not say it was their indiscretion and nisenesse or any the like failing on their part but in trueth the malice of the wicked which is the very cause why euen in these our daies Gods people finde such hard measure from prophane persons Secondly let this teach vs not to be
the word that checketh him for his sinne and in what measure any man dislikes the word in the same measure will hee take pleasure in all manner of iniquitie which is condemned by the word And thus much for the causes of this vnwillingnesse The ill effects follow which to mention but a few of a great many are three The two former in respect of men themselues the last in respect of God Concerning themselues first they are neuer able to meditate on the word For whatsoeuer a man comes vnwillingly to hearken vnto that will quickly slip out of his minde neither can hee possibly get it to take any deepe roote in his heart Hence is it that when couetous or malicious or vnchast persons repaire vnto Sermons to please their masters or to satisfie the law or for some such by-respect they neuer seriously think of that which they haue heard to make any application thereof vnto themselues they cannot bring their hearts vnto it for a sinfull conscience will not indure to be tied to the word of the Lord. The Prophet Dauid saith Lord how loue I thy law my meditation Psal 119. 97. is in it continually What will follow then if a man doe not loue Gods law Surely he will not at any time meditate thereon which hee that doth not must needs be a very sinfull creature Secondly as hee will neuer ponder vpon it so neither will he practise it He that is vnwilling to heare his dutie will be much more vnwilling to doe it If wee see a seruant that cannot endure to bee informed what is his masters will and pleasure we presently conclude that such an one will not prooue a faithfull and trustie seruant and so may we do without any breach of charitie when wee perceiue a man to be altogether carelesse or contemptuous in listening to the charge of his heauenly master hee that cannot abide to heare of the duties of the Sabbath nor of the exercises of religion that hee is to performe in his familie and the like we may boldly say except the Lord conuert this mans heart certainly hee will neuer make conscience of performing these duties Now for the effect which they shall find from the Lord it is this that he will deale with them as with wicked and vngodly ones both in this life and afterwards for because they receiue not the loue 2. Thess 2. 10. 11 12. of the truth that they might bee saued therefore God will send them strong delusion that they should beleeue lies That all they may be damned that beleeue not the truth but take pleasure in vnrighteousnes This doctrine maketh Vse 1 First for the terror of Papists and all such as are popishly affected as being liable to this iudgement and heauy stroake of God because they refuse to heare the word of the Lord and will rather hearken to erroneous and heretical doctrine then to the truth of God contained in the holie Scriptures and rather lie in prison amongst malefactors then bee in the Church amongst true Christians Obiect But though they doe not heare the word preached yet will some say they pray very much Answere What of that doe they imagine to haue any benefit by their prayers if they doe they will bee much deceiued for Salomon saith He that turneth Prou. 28. 9. away his eare from hearing the law euen his prayer shall be abominable Let them pretend what they will for their wilful absenting of themselues from our assemblies as namely that wee corrupt the word and misinterprete and misapplie the same yet they shall finde that they haue refused to embrace the loue of the trueth and haue beleeued lies and that therefore the Lord hath iustly giuen them vp to be deluded by Satan and so to be damned with him euerlastingly Secondly for the iust reproofe of many among vs who will come vnto the Church and sit before the Preacher as men and women desiring to obtaine the knowledge of Gods waies whereas in truth the Lord and their owne consciences can witnesse that they are altogether vnwilling to receiue any wholesome admonition and instruction and that no charge is or can bee more vnpleasant and distastfull vnto them then that of the God of heauen when hee straitly enioyneth them with all speed to get out of their sinnes and to turne their feete into the way of his testimonies And because they will bee very loath to acknowledge thus much but are readie to harbour too good an opinion of themselues as if none were more forward hearers then they are let their owne hearts bee iudges what preparation they make before hand for the fitting of themselues for such a great work what attention they vse when they are present and what meditation and conference they haue concerning it when they are departed Of which points if they would without partialitie examine themselues they should easily discerne a great deale of backwardnesse in their nature and in their practise If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family yet if hee alwaies plaied the vnthrift with his money and neuer brought home any prouision we would not giue credit to his words but account him a meere dissembler and the like censure may we passe on such as pretend they are willing to reape benefit by the word to the intent they may bee able to helpe both themselues and their families and yet neuer carrie away any thing to the purpose but if you aske them what points were handled they can say nothing but this surely wee heard a very good Sermon God be thanked but my memorie is very short or I cannot vtter all that I haue in my minde my heart I hope is as good as the best though I cannot talke of the Sermon as others doe what is this but to deceiue their owne soules with vaine words for certainly he that hath a heart willing to heare will haue a tongue readie to vtter in some tolerable sort that which hee hath heard though not all of it yet a good part of it as God hath giuen to euery one the measure of grace Another sort are here to be reproued who doe in a more palpable and grosse manner manifest their vnwillingnes to heare in that they will take euery slight occasion to absent themselues and that not onely on the weeke daies but on the Lords day also so that when the Lord commeth euen to their dores and offereth to powre down his graces abundantly vpon them they refuse his gratious offer and so iudge themselues vnworthie of Acts 13 46. eternall life Thirdly this is for our instruction if we would be freed from the accusation and condemnation of impious and prophane persons then let vs labour to bee willing and well affected hearers and to come with a better appetite to the food of our soules then wee doe to the foode of our bodies and bee more desirous to
thus farre then doth it begin to open vnto vs a doore vnto the grace and fauour of God It doth put into our mindes that there is mercie with God and therefore stirreth vs vp to seeke mercie at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnes of Christ wee may looke to bee iustified before God And this it doth not let vs see only but doth effectuallie worke a sure perswasion of it in our hearts and confirmeth the same by two notable Effects of iustification effects The first is a ioy most vnspeakeable and glorious 1. Ioy. 1. Pet. 1. 8. Rom. 5. 2. wherewith our hearts must needs be wholly taken vp and rauished when we see our selues by the righteousnesse of Christ of the free mercy and grace of God redeemed from death deliuered from hell and freed from the fearefull condemnation of the wicked The second is the peace of conscience which 2. Peace Rom. 5. 1. Philip. 4. 6. indeed passeth all vnderstanding While sin and the guilt of sinne remained there was no peace nor rest nor quietnes to be found but feare within terrors without and troubles on euery side but when once sinne is nailed to the crosse of Christ when the guilt thereof is taken out of our consciences and the punishment thereof far remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimonie of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note to wit the 4. Readinesse to doe good life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of his sins then the loue of God constraineth him and that ioy which hee conceiueth inforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himself not only reclaimed from euill but also framed to that which is good Then is his vnderstanding inlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falsehood betwixt that which is good and that which is euill Then are his affections in some good measure altered 1. Thess 5. 23. his desire is set not vpon earthly but vpon heauenlie things his ioyes are not in earth but in heauen his anger is wasted and spent not vpon his owne priuate cause and quarrels but his owne sinnes and vpon whatsoeuer hindreth the glorie of his God This is the life of God in him thus Ephes 4. 18. Rom 8 2. he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit and doe liue accordingly bringing foorth the fruits of the Galath 5. 22. spirit But this hath frailtie ioyned with it and men through weakenesse may soone fall therefore if notwithstanding that we will know whether we still retaine the spirit wee must trie our selues by these rules First if through infirmitie wee haue fallen as who doth not and will know whether thereby Iames 3. 1. Notes of the spirit after slips 1. Hatred of sinne we haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if we still hold our former hatred of that and the oftner we fall the more thorough and deadly hatred we conceiue against it vndoubtedly that frailtie hath not as yet depriued vs of the spirit for this holy detestatiō of sin is a fruit of the spirit Secondly consider how it standeth with thy 2. Sorrow for sinne 2. Cor. 7. sorrow for so long as thy sorrow for sin increaseth it cannot bee that the spirit should bee quenched in thee Thirdly trie thy care and if thou finde thy self 3 Care to auoid it more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know that not it but grace hath dominion in thy Rom. 7. heart But the last is most certaine and that is this 4. Greater zeale in well doing 2. Cor. 7. 11. Ephes 4. when thou art carefull to redeeme that which by thy fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mightie in operation and such as shall neuer bee taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit hee implieth that the spirit is in some respects like vnto fire therefore if wee doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit First of all it will consume things that are combustible 1. The properties of the Spirit whereby it resembleth fire Rom. 8. 13. and therefore lighting vpon straw stubble c. it bringeth all to ashes so doth the spirit in our soules wast and at length bring to nothing all noisome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of Ioh. 15. 2. Acts 15. 9. sinne daily more and more that we may be holie temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe euer 1. Ioh. 1. 5. 6. giuing light vnto vs in the midst of the darknes of this world And last of all fire giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued he is numbde and as it were without life but being brought to the fire hee is reuiued and cheered and thē becommeth actiue and nimble euen so doth the Spirit set vs on heate and inflameth Coloss 2 13. Ephes 2. 1. vs with a zeale of Gods glorie with a care of our dutie and with a loue of all mankinde yea withall it putteth life into vs to walk in that good way which leadeth vnto life Thus we see what likelihood there is between the spirit and fire for which cause it is sometimes called fire as Matth. 3. 11. Therefore as truly and certainly as we may say there is fire where we see straw or stickes consumed gold or siluer purged great light in dark places or great heate and liuelines in bodies that were benummed before so truly may wee say and so certainly may wee perswade our selues that the spirit of God is in vs when wee see our corruptions consumed our soules purged our hearts inlightened and made hot in walking and working according to that light The second question to be considered is whether that man which hath once truly tasted of the spirit may lose