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 will pray vnto their father they must pray vnto the Diuell Againe in that very place it is said that the Spirit helpeth our infirmities Rom. 8.26 for wee know not what to 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 minds 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 ful of inward sighes heauenly desires But what are they the better for them will some say if they cannot poure them foorth 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 harts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there bee 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 al as many times it fals out when the hart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerful working of the holy Spirit they are accepted of him and shal bee rewarded by him for as it is added in the place aboue named The Spirit eueÌ„ 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 Iohn 16.8 it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble 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 Sabbath-breakers or any that liue in the continuall practise of such dangerous and damnable sins and presse them neuer so forcibly to cause them to forsake their leaud 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 Seeing then it is euident Reasons collected from the former places that Gods Spirit alone can perswade vs of the loue and fauor of our heauenly Father towards vs that so we may be in case to pray vnto him and withal 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 wee make the point now in hand may hence bee strongly concluded to wit that none can make a faithfull prayer without the speciall aide and direction of the holy Ghost which serueth First for the confutation of those senselesse people Vse 1 that will bee 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 praier since they were borne because they are and still haue been 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 cal 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 bee said as it was by our Sauiour vnto the sons of Zebedeus Ye know not what ye ask They may speake what they list of their often praying and how readily they can go 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 Pharisees who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemne them vnto hell for the same and wil do so if they be not humbled for them as well as for the rest of their iniquities And therfore 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 find 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 wheÌ„ 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 help and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if wee would pray aright and speed accordingly wee labour as Iude exhorteth to pray in the holy Ghost Iude vers 20. For those be the petitions that pierce the heauens and bring peace and comfort vnto the conscience But how shall we know whether â—ur 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 wee doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as wee 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 tearmes and in a fluent manner of speech Therefore if wee would know what it is to pray in the holy Ghost it is this First Rules for prayer wee must haue a warrant for the things that wee aske and that from the word of God where the Lords will is reuealed 1. Iohn 5.14 according wherunto all our petitions must be framed In which regard we must acquaint our selues with
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 Note He was strong in body and mighty in battell but sinfull in heart and therefore cowardly in heart and the like might be shewed concerning Belshazzar king of Babel Mat. 28.4 Dan. 5. and the souldieâ—s that kept the sepulchre where Christ was laid when the Angell appeared in glory But let vs consider of the reasons hereof One is Reasons because all misery commeth vpon them vsually at vnawares For they footh vp themselues in their naughtinesse and perswade themselues that all shall bee peace though they walke on according to the stubbornnesse of their owne hearts Deut. 29. and therefore crosses being vnexpected doe find them vnprepared The suddennesse of their misery and so cast them into greater perplexitie and anguish It is said Psalm 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 therof they mistrusted nothing but went on as boldly in sinning as a man would doe in the workes of his calling and therefore were their hearts so distracted with feares when troubles did light vpon them A second reason why presumptuous offenders are so tormented with horrour is Their iudgements are very grieuous because many times the iudgements that God laieth vpon them are very grieuous as they haue pressed downe others with heauy burthens so the Lord pursueth them with heauy plagues Those that offend only through infirmity shal haue more milde and gentle corrections but as for them that transgresse with an high hand the Lord will visit them with sharper scourges and as they haue bin more bitter against their neighbours so the Lord will haue them to drinke more deepely of that cup which they prepared for others Thirdly Gods terrible iustice is aprarant in their afflictions God in his iustice will haue his hand to bee seene against those that make warre against him and against his people he will appeare in his anger against such and that must needs bee terrible vnto them There is no blessing so small but if it come with Gods fauour it is made very great Note neither is there any crosse so small but if it come with 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 guiltines of their consciences the guiltinesse of their consciences They haue imposed vpon them grieuous burthens which when the world went well with them they scarce 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 wee may not mistake the meaning of this point wee 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 Note yet many of them haue 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 the 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 proues at length the basest cowards and they that haue bin most audacious in aduenturing vpon the most mischieuous euils doe become of all others most timorous when Gods reuenging hand seazeth vpon them for the same First therfore let vs hence learne not to embolden our selues to sinne in confidence of any outward helps Vse 1 for there is nothing in the world that can procure vs safety if we by our iniquities doe set the Lord against vs. Yet many are so foolish that they will trust in lying vanities for their safegard and protection Some will say Obiect Tush none of their threatnings shal fright mee for if the worst come to the worst I can haue twentie deuices to helpe myselfe But was not Achitophel as deep a Polititian as the best of vs Answ yet when Gods terrible stroke was vpon his heart all his cunning could not keepe him from hanging himselfe 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 Obiect Why should wee not sport and game and take our full pleasure vpon the Sabbath say they doth not all the countrie so If it bee so dangerous many others shall feele the smart of it as well as we They shall so indeed Answ 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 conspiracie in euill yet it is 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 al 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 forth bitter cryes and lamentable complaints is a sufficient terrour how much more then would it bee if wee were plunged in misery with them It is a cold comfort vnto vs to be told You may safely go to such a towne for there all the houses are generally infected with the pestilence and as small an encouragement is it for men to rush vpon the committing of any sinne because all the world is addicted thereunto and corrupted therewith For as the more are infected with the pestilence the more are likely to die those that go vnto theÌ„ 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 likely to goe to hellish torments and such as will be their companions in euil shall certainly be partakers with them in punishment and the more reprobates are in hell together the more hideous and wofull will their state bee Another sort there are that secure themselues with this Obiect that they haue stomack and courage in them and therefore they doubt not but they shall stand vndaunted and vnappalled in the middest of all extremities But these stout-hearted champions shall finde Answ that their harts 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 Zeph. 1.14.15 In the great 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 been in sin the more cowardly they should bee when the Lord did visit them for sinne Lastly Obiect there are others that thinke to cary 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 remedy c. See the haughtinesse of flesh and blood when once it is set on horse-backe Answ 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 Belshazzer 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 Satan 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 the Apostle Iames Iam. 2.19 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 point Note when the 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 visit our cities and townes and villages with the pestilence who are they that are most couragious surely those that truly feare the Lord they think it the safest course to exercise themselues in the workes of their callings and not to runne hither and thither and to come vnto the publike assemblies of the Saints and not to neglect the feeding of their soules for feare of endangering their bodies whereas the wealthie and great ones of the world hide their heads in a corner being very vnwilling to aduenture vpon any good work that either God or man calleth them vnto if there bee but the least appearance of any perill Therefore in the second place if we would be void of those terrours that wicked men are subiect vnto Vse 2 and be able with boldnes to hold vp our heads when Gods iudgements are abroad in the world then let vs obserue these directions following First Remedies against hellish feares 1. Feare to offend See M. Duds booke Com. 1. Psal 112. let vs beware of all manner of sinnes that no iniquitie haue entertainment with vs and labour to bee at one with the Lord that so our consciences may be at one with vs which if wee 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 happie 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 mercy towards his brethren for as hee shall bee freed from all hurtfull euils so shall hee bee exempted from all passionate feare thereof Note Many wicked 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 harts are fixed and established and beleeue in the Lord. That is the foundation whereupon 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 that nothing shall betide them but he will support them vnder it and make them to profit by it and what cause then haue they to be distēpered If therfore we desire to haue stil quiet harts when others shal be euen at their wits end then let vs get the brestplate of righteousnesse and innocencie for the righteous is bold as a Lion Let vs feare sin before it be committed Prou. 28.1 and when we are tempted therunto 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 mee how shall I bee able to looke the Lord in the face if hee should lay his hand in any feareful manner vpon me or mine when I haue so prouoked him to his face c Thus if wee could fright our hearts from offending the Maiestie of God wee should bee as bold as Iob was when the waues of aduersity flow in vpon vs on euery side The Lord saith he hath giuen Iob 1.21 Iob. 13.15 and the Lord hath taken blessed 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 enuenome and poyson them vnto vs. this is the first means to arme vs against feares viz. to take heed of sinne before it bee committed But if it be committed Repentance for offences committed the next remedie is to stand in awe of Gods iudgements due vnto the same and so to be led on to true repentance The best way to escape desperate feare is to fright our soules with an holy feare For if we iudge our selues we shall not be iudged of the Lord. Excellent for this purpose is that answere of Huldah the Prophetesse vnto good Iosiah Because thine heart did melt saith she and thou hast humbled thy selfe before the Lord 2. King 22.19.20 when thou heardest what I spake against this place and against the inhabitants of the same to wit that it should bee destroyed and accursed and hast rent thy cloathes wept before
should wee esteeme of them though they be as mighty as Zenacherib was for when he sent a disdainfull and scornefull message vnto Hezekiah and the rest of Gods people hee was indeed ignominious because he was impious and blasphemous he was vile in Gods sight and hee made him appeare vile both before men and Angels Isa 37.22 according to that of Isaiah The 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 yee not for the reproch of men Isa 517.8 neither he yee afraid of their rebukes For the moath shall eate them vp like a garment and the worme shall eate them like wood But wil some man say what great matter is this Obiect 1 shall not the wormes consume the good as wel as the bad Yes surely Answ that cannot bee denied and yet there is an euident difference betweene the wicked and the godly Note euen in this respect for though 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 celestiall happinesse and besides euen those bodies of theirs shall be restored and bee 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 we may be inabled in conscience to swallow vp such reproaches as are cast vpon vs Meditate on the reward let vs seriously meditate on the reward which is promised vnto them that can so doe Mat. 5.11.12 Blessed are you saith our Sauiour when men reuile you and persecute you and speake all manner of euill against you for my names sake falsely Reioyce and bee glad for great is your reward in heauen And againe 1. Pet. 4.14 the Apostle Peter saith If yee bee railed vpon for the name of Christ blessed are ye for the spirit of glory and of God resteth vpon you This made Moses to esteeme the rebuke of Christ greater riches then the treasures of Egypt for saith the holy Ghost hee had respect vnto the recompence of the reward Heb. 11.26 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 bee discouraged at these things sinfull men seeke to vilifie and disgrace mee 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 mee in that regard Nay doth not the Lord himselfe and such as haue his image most liuely shining forth in them esteeme me so much more honourable by how much they labour to make me more vile and abiect in regard of my well doing Why then should I faint vnder the burthen of reproch wherewith they doe still load me especially seeing that this momentanie disgrace which I sustain for Christ his cause shall bring vnto me an eternal and inualuable weight of glory Of the poore From which words note this Doctrine Doct. 4 The godly vsually afflicted that the estate of Gods people is commonly 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 mocke of the counsell of that poore one implying thereby what is the common case of al namely to bee full of calamities and distresses through many tribulations to enter into the kingdome of God Act. 14.22 Rom. 8. 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 First Reasons that thereby the flesh might bee discountenanced and haue no cause to reioyce before him 1. Cor. 2. Secondly that men might embrace religion for it selfe 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 Note that they might thereby grow to aduancement in the world and so seeke earthly things in spirituall exercises Thirdly that his children might grow in nearer acquaintance with him who otherwise would be strangers vnto their owne father Hos 5.15 In their affliction saith God they will seeke me diligently Before that time they would rather sue vnto any then vnto the Lord therefore was hee 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 cleare in the example of Manasse who being in bonds and in irons humbled his soule before the Lord and praied vnto him for fauour and mercy and found it at his hands whereas before such time as hee was pressed downe with grieuous misery hee obstinately refused to hearken vnto the Lord and to his messengers and was so far from calling vpon his name that hee dishonoured it by al manner of abominations 2. Chron. 33.2 which he committed with an high hand euen to anger the Lord. Fourthly God would haue his people often to taste of aduersities 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 himselfe auoucheth in the prophecie of Zephanie saying Zeph. 3.12 I will leaue in the middest of thee an humble and poore people and they shall trust in the name of the Lord. This point maketh for the confutation of an errour which withholdeth diuers from the profession of the Gospell Is this the word of God Vse is this your holy ministery 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 minds 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 spake man like this man say the officers that were sent to take him Ioh. 7.46.47 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 Therfore 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 Luk. 4. so hee did accordingly performe it and found good successe thereupon and therefore biddeth Iohns disciples to tell him Luk. 7.22 that the poore receiued the Gospell They 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 pouerty and distresse any manner 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 beene 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 2. Thes 1.7 If any by reason 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 helpes doe most of all faile vs neither indeed could it bee so clearely discerned that hee is the vpholder of his Church if it had wealth and power and outward props and pillars to beare vp the same Yee haue made a mocke of the counsell of the poore and why because the Lord is his trust This is the very true cause Doct. 5 whatsoeuer other pretences there be Whence obserue this Doctrine Wicked men haue a quarrel against godlinesse 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 so scornfull disdainful towards their neighbours for that they are malecontent 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 1. Pet. 4.4 that the godly runne not with them to the same excesse of riot and therefore saith hee speake they euill of you Note The cause why they traduce and defame them is not because 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 wee 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 necessity bee performed these are the holy men say they that must needs bee more forward then all their neighbours 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 harts 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 enemy to Caesar But whence proceed all these hard surmises and censures Surely from this that Gods children do endeauour from a true and faithfull hart to serue and please the Lord in all things and doe refuse to walke with the multitude in the broade way that leades vnto destruction Here is the matter whereupon all their malice doth worke and this ariseth First from the diuell himselfe Reasons 1 who is an vtter aduersary vnto mans saluation and vnto Gods glory and therefore makes warre against the seed of the Church Reuel 12.17 which keepe the commandements of 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 bee 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 Therefore let Gods seruants neuer looke to please the world by well doing Vse 1 but make full reckoning that they shall much displease them Obiect Oh but it is your owne precisenesse will some say that causeth you to be so much maligned and disliked Nay Answ it is the worlds wickednesse not our strictnes otherwise what caused the Prophets of God the Son of God himselfe and his holy Apostles to bee so much hated and wronged by vngodly men They dare not say it was their indiscretion and nisenesse or any the like failing on their part but in truth the malice of the wicked which is the very cause why euen in these our daies Gods people finde hard measure from prophane persons Secondly let this teach vs not to bee discouraged albeit wicked sinners thinke and speake the worst of vs our goodnes not our badnesse is the occasion thereof and therefore we should bee so farre from conceiuing the worse of our selues or of our workes meerely in this respect that they go about to depraue and vilifie both vs and them that we should haue a better opinion both of our owne persons and actions as hoping that the Lord doth graciously accept of the one and of the other because the vilest sinners doe most of all dislike them and seeke by all meanes to fasten infamie and disgrace vpon them Doe we then trust in God and doe sinfull persons deride our simplicity in that behalfe and tell vs that we shall bee ouerthrowne and neuer be long able to hold vp our heads let vs rest on the Lord stil and neuer be dismaied at their mischieuous and malicious speeches and attempts against vs knowing and
his message vnto them Vers 10. They said vnto the Seers see not and to the Prophets prophecie not vnto vs right things they could not endure that they should take notice of euery thing that was amisse in them and that they should presse euery part of Gods will vpon their consciences this they thought to bee too much strictnesse and precisenesse 2. Secondly he proueth them to be rebels by their great affection that they carried vnto that which would doo them most hurt 〈◊〉 flatteric and errours Thus much to dâ—ing the 〈◊〉 and order of these words the meaning whereof shal by Gods assistance be 〈…〉 fully laid open in the handling of the seuerall doctrines 11 18 〈◊〉 Vers 9. And children that world not heare the lâ—â— of the Lord. In that the Prophet do the 〈…〉 ment proue them to bee traitoâ—s against thâ— most high This is the doctrine 〈…〉 Doct. 2 viz. that It is a marke of an impious person to reiect the word it is an infallible note of an impious and rebellious person to be vnwilling to heare the holy word of God Although men doe ordinarily resort vnto the assemblies where the Gospell is pursely preached yet if they wish in their hearts that they were from vnder those droppings and if they might haue their owne choice they would bee from vnder them they are carnall and vngodly men what appearances soeuer there bee to the contrary The same marke of wicked sinners is giuen by Iob Iob 21.14 where he saith They say vnto God Depart from vs for wee desire not the knowledge of thy waies not that there is any such wicked monster that will directly vse those tearmes vnto the Lord but his meaning is that their liues and practises doe prone so much viz. that they would not willingly haue any thing to doe with God which appeareth by this that they desire not the knowledge of his maies Let them say what they will those that care not to bee acquainted with Gods will nor to learne from thence what is their dutie doe in effect bid the Lord depart from them and therefore must needs bee very impious and irreligious persons To the same purpose it is said in the Psal Psal 81.11 My people would not heare my voice and what of that Israel would none of me If one should haue said to them You are Apostaes and hate God in your hearts they would haue thought it the greatest wrong that could be but wee see what the Lords testimonie is concerning them they would not attend to my voice therefore they would none of me they reiected my word therefore they reiected mee Besides these places and many moc that might bee alleaged the causes and effects of this vnwillingnesse to heare the Lords message will euidently proue those to be sinfull persons that are possessed therewith First then for the causes thereof Reason The causes there shall two onely bee named though many other might bee brought One of them the Prophet Ieremy maketh mention of saying Vnto whom shall I speake Ier. 6.10 and admonish that they may heare behold their eares are vncircumcised and they cannot hearken In the words going before hee had denounced heauie plagues against them in regard of their horrible and fearefull transgressions which did continually flow from them euen as waters from a fountaine vers 7. Now hereupon some man might say If their offences be so grieuous wherefore doe not you tell them thereof Why faies the Prophet vnto whom shall I speake whom shall I admonish their eares are vncircumcised that is fleshly and carnall so that albeit good instructions be brought vnto them yet they 〈◊〉 hearken thereunto but will bee gazing hither and thither and haue their minds taken vp with other matters Let a debter of theirs come vnto them to pay theÌ„ money and they will not be looking on this thing and on that when they should receiue it at his hands but when the true treasure is offered vnto them freely they are either idle or ill imployed so that they haue no mind to accept of that Tell them a tale of lucre which they may get or of some iniurie done vnto them whereof they may take aduantage and their eares are wide open for such matters but let there bee any speech vsed tending to the glory of God or the saluation of their soules they are altogether deafe and cannot with any life or cheerfulnes listen to such things Now how comes their eares to be thus vncircumcised because their hearts are vncircumcised which is the second cause of their vnwillingnesse to attend to the words of wisedome And this appeareth in two things the first is that as Ieremy speaketh they delight not in Gods voice Ier. 6.10 The second that they doe take pleasure in vnrighteousnesse as the Apostle witnesseth 2. Thes 2.12 And looke how much delight any one taketh in sin so much hatred will hee beare against the word that checketh him for his sin and in what measure any man dislikes the word in the same measure will he take pleasure in all manner of iniquity which is condemned by the word And thus much for the causes of this vnwillingnesse The ill effects follow 2. The effects which to mention but a few of a great many are three The two former in respect of men them felues 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 he 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 thinke 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 endure to be tied to the word of the Lord. The Prophet Dauid saith Lord how loue I thy law Psal 119.97 my meditation is in it continually What will follow then if a man doe not loue Gods law Surely he will not at any time meditate theron which he that doth not must needs be a very sinfull creature Secondly as hee will neuer ponder vpon it so neither will he practise it Hee that is vnwilling to heare his dutie will bee much more vnwilling to doe it If wee see a seruant that cannot endure to be informed what is his masters will and pleasure we presently conclude that such an one will not proue a faithfull and trusty seruant and so may we do without any breach of charity when wee perceiue a man to be altogether carelesse or contemptuous in listening to the charge of his heauenly master he that cannot abide to heare of the duties of the Sabbath nor of the exercises of religion that he is
spirit of God is in him indeed The third note and effect is the bringing on forward of this work vnto iustification Iustification for when the spirit hath brought vs 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 mercy with God and therefore stirreth vs vp to seeke mercy at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnesse of Christ we may looke to be iustified before God And this it doth not let vs see only but doth effectually worke a sure perswasion of it in our hearts Effects of iustification and confirmeth the same by two notable 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 2. Peace Rom. 5.1 Philip. 4.6 which 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 terrours 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 farre remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimony of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note 4. Readinesse to doe good to wit the 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 enforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himselfe not only reclaimed from euill but also framed to that which is good Then is his vnderstanding enlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falshood betwixt that which is good and that which is euill 1. Thes 5.23 Then are his affections in some good measure altered his desire is set not vpon earthly but vpon heauenly 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 glory of his God This is the life of God in him Ephes 4.18 Rom. 8.2 thus 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 Gal. 5.22 bringing forth the fruites of the 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 try ourselues by these rules First if through infirmitie wee haue fallen Iam. 3.1 Notes of the spirit after slips 1. Hatred sinne as who doth not and will know whether thereby wee haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if wee still hold our former hatred of that and the oftener we fal the more thoroughly deadly hatred wee conceiue against it vndoubtedly that frailty hath not as yet depriued vs of the spirit for this holy detestation of sin is a fruit of the spirit Secondly 2. Sorrow for sinne 2. Cor. 7. consider how it standeth with thy sorrow for so long as thy sorrow for sin encreaseth it cannot be that the spirit should bee quenched in thee Thirdly 3. Care to auoid it trie thy care and if thou find thy selfe more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know Rom. 7. that not it but grace hath dominion in thy heart But the last is most certaine 4. Greater zeale in well doing 2. Cor. 7.11 Ephes 4. and that is this 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 mighty in operation and such as shal neuer be taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit he 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 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 waste and at length bring to nothing all noysome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of sinne daily more and more Ioh. 15.2 Act. 159. that we may bee holy temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe 1. Ioh. 1.5.6 euer 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 numbed and as it were without life but being brought to the fire hee is reuiued and cheered Colos 2.13 Ephes 2.1 and then becommeth actiue and nimble euen so doth the spirit set vs on heate and inflameth vs with a zeale of Gods glory with a care of our dutie and with a loue of all mankind yea withal it putteth life into vs to walke 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 sticks consumed gold or siluer purged great light in darke places or great heate and liuelinesse 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
proceeding vnto arraignment and execution if there be not meanes vsed to stay the same therefore let vs get off the fetters of iniquitie as soone as we can and if we find terrors vpon our hearts for our couetousnesse and crueltie for our pride and insolencie for our filthinesse and impuritie c let vs labour with God for the obtaining of a pardon and then though we be plagued for our foolishnesse and brought very lowe yet crying vnto the Lord he will deliuer vs out of our distresse Psal 107. yea he will bring vs out of darknesse and out of the shadow of death and breake our hands asunder Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience Vse 3 whose workes doe testifie for them that they are vpright and sincere and that though they be clogged with many infirmities yet they giue entertainment to no sinne at all though they haue many troubles and slanders raised against them and many temptations wants and necessities lying vpon them yet let them be of good cheere for albeit they be afflicted on euery side yet shall they not be in distresse they are not straitned 2. Cor. 4.8 but haue elbow roome enough and doe enioy the best freedome and libertie For they may come into Gods priuie chamber as it were and into his presence when they will they are not straitned in their soules but haue libertie to powre out their hearts before their heauenly father who knoweth and pittieth their distressed estate and will worke out their freedome and comfort in due time and in the meane while his hand shall defend and vphold them his spirit shall comfort and strengthen them his word shall reuiue and refresh them and in a word his grace shal be euery way sufficient for them so that such as are not chained and fettered with their owne iniquities and raigning sinnes are of all other the best freemen and the most happie and blessed people they walke at libertie they keepe the precepts Let vs fall now into the hand of the Lord That is Let God proceed with the pestilence according to his pleasure which is called Gods sword and Gods hand because this pestilēce proceeded immediately from him without any second causes whereas many other iudgements doe not so In that he maketh choyse to fall into Gods hand the Doctrine is Doct. 2 The godly finde greatest fauour with God that Gods seruants neuer finde so great fauour as with God himselfe None can deale so fauourably with Gods children as their heauenly Father He goeth as farre beyond earthly parents as God is better then man They when they are prouoked doe oftentimes cease to be mercifull but God when he is most incensed is perfectly fauourable and when he is driuen to chastise his children he is exceeding moderate Which is liuely expressed Hos 11.8 where the Lord speaketh in this manner Hos 11. How shall I giue thee vp Ephraim How shall I deliuer thee Israel How shall I make thee as Admah How shall I set thee as Zeboim As if he should haue told them You haue deserued to be vtterly destroied as Sodome and Gomorrah and the Cities neere adioining but my compassion that I beare towards you will not suffer mee to doe it Mine heart is turned within me my repentings are rowled together Man repents after hee hath done amisse but God before so that hee can neuer doe amisse and therefore to manifest his infinite goodnes and care for their preseruation hee addeth verse 9. I will not execute the siercenesse of my wrath I will not returne to destroy Ephraim and the reason is added for I am God and not man and therefore though a man if hee were so prouoked would haue done his best vtterly to haue spoiled them yet the Lord would not enter into their Citie viz. for that end but deale gratiously with them notwithstanding all their offences Moreouer earthly parents when they set vpon correction with best staiednesse doe want knowledge and discretion and therefore giue their children too little or too much 1. Pet 1.6 Isa 27.9 but the Lord is of such infinite wisedome that hee euer proportioneth his chastisements to the neede of the partie and the nature of the fault Againe earthly parents when they haue layde on stripes cannot take them off againe when they see their children weeping and grieuing and humbling themselues in good earnest for their offences they wish but all in vaine that their paine were ouer the smart remooued but as the Lord woundeth so can he heale as hee cast Iob downe Hos 6.1 so could he raise him vp againe and whatsoeuer our distresses be if wee can humble our selues and crie vnto the Lord hee is able and readie to relieue and to deliuer vs. In which regard wee should be most willing if we must needs be corrected to yeeld vp our selues into his hands For there is no comparison betwixt the compassions of men which are finite and of Gods who is infinite Which may serue to discouer vnto vs their folly that are so farre from submitting themselues to Gods chastisements that they cannot endure his rebukes Let any man of God admonish them and they are readie to flie in his face What hath he to doe with me say they let him meddle with his owne matters I will not take it at his hands with many bitter speeches of that kinde which argue in them great distemper and vexation of minde And let a man tell them in neuer so great loue that if they doe not amend their sinnes will abroad to their disgrace their friends will grieue at them their aduersaries will reproach them and all cry shame vpon them yet they will be no whit pacified but rather enraged against the admonisher not caring what be thought or spoken against them so Christians may not reprooue them Hence is it that men are so loath to be vnder any Christian gouernment Vse 1 where they must be instructed how to doe well and rebuked if they doe not well they will none of it to liue in such a family or congregation where they shall be catechized and restrained from the breach of the Sabbath and other leaud courses they will neuer endure it but will chuse rather to be vnder the gouernment of Antichrist and of Sathan himselfe then of Christ Iesus Let their maisters be Papists cruell oppressors as sauage tyrants as Pharaoh was they will rather dwell with them then with godly and religious gouernours that would vse them most kindly and reward them most liberally for their seruice Such were the Israelites Moses as the Lord testifieth of him was the meekest man vpon the earth and withall a most wise and couragious Ruler yet would they rather haue beene euery day vnder the whip in Egypt then vnder Gods gracious gouernment which was executed by Moses And as these are heere to be condemned of great want of
bring a faithfull and not a guilefull heart thereunto that the Lord may witnesse for him that he doth heartily and vnfainedly seeke him Secondly let vs hence learne this point of wisedome neuer to trust those too farre Vse 2 of whose faithfulnesse we haue any iust suspition be they neuer so neere vnto vs let vs not open our selues vnto them but keepe them at armes end This is the aduice of the holy Ghost Let euery man take heed of his neighbour and trust not any brother Ier. 9.4.5 viz. that is not sound hearted for euery brother will vse deceit and euery friend will deale deceitfully c. for they haue taught their tongues to speake lies they haue exercised the trade of vsing faire words when there is within them nothing else but falshood and deceit And the like exhortation we may read in the 7. of Micah Thirdly this is for our consolation when we finde such hollow hearted hypocrites and deceiuers Vse 3 we should not be dismaied because there are so few whom we may trust and giue credit vnto for it is no strange matter there haue beene such heeretofore and they haue beene discouered God hath hearkened vnto the praiers of his seruants and giuen them wisedome to discerne of them and so will he doe still so that they shall bring no annoyance vnto his people whatsoeuer they intend against them FINIS The fourth Sermon PSALM 12. Ver. 3.4 3. The Lord cut off all flattering lippes and the tongue that speaketh proud things 4. Which haue saide with our tongue wee will preuaile our lips are our owne who is Lord ouer vs IN the two former verses it set downe the petition that Dauid made vnto God for helpe and his complaint that he put vp concerning the decay of good and righteous men and the deceitfulnes of vngodly and vnrighteous men Now in these verses is set forth an other part of his prayer to wit an imprecation The Lord cut off c wherein hee doth by the spirit of Prophesie and according to the Analogie of faith denounce iudgement against Gods and his enemies to the end he might comfort himselfe and refresh his hart with hope that good men should bee recouered and wicked men confounded And as for this curse we must vnderstand that it is not vttered in bitternes but in zeale and with warrant from Gods owne spirit and this is directed 1. First against deceitfull persons who are called flatterers the Lord cut off the flattering lips 2. Secondly against proud persons who are described 1. In generall by their speech that they speake proud things verse 3. 2. More particularly that they say with our tongue wee will preuaile vers 4. as if they should haue said looke what wee aske we will obtaine it looke what we threaten wee will performe it looke what we set downe that shall come to passe But it might be said vnto them you speake presumptuously Obiect and vtter words that doe not beseeme you They answere Answere our tongues are our owne as if they should say who dare be so audacious as to controle vs we will speake what we list in despite of them all But some might say Obiect though you set so light by men you must know that there is one higher then you what if the Lord should take the matter into his hand To that they answere Adswere who is Lorde ouer vs they thinke they may blaspheme God reuile his seruants and speake what they list and yet none shall haue to doe with them for it The Lord cut off all flattering lips whereby are vnderstood Verse 3. the most dangerous and subtill deceiuers who vnder pretence of friendship doe seeke a mans vtter ouerthrow Now in that the Prophet prayeth against such as doe so cunningly carry their matters that they will appeare to loue where they hate with a deadly hatred and in praying doth shew not only what is his wish but what is Gods purpose viz. that the Lord will cut off the flattering lips hence this doctrine may be gathered that The more skilfully and artificially anie contriues his euill purposes Doct. 1 the more fearefull destruction shall fall vpon him The more cunning any is for mischiefe the more fearefull shall his ruine be The more fraudulent a deceiuer anie one is the more heauy shall the hand of God be vpon him to crosse and contrarie him and to bring him to such straits that hee shall not for shame open his mouth againe to speake as he hath done and this is to haue his tongue cut out as it were as is threatned in this place Flatterers haue a certaine kinde of dexterity in their enterprises that they will not be seene to be brochers of those things whereof they afterwards become practisers but they speed neuer the better but a great deale the worse for that Therefore doth Dauid conclude Psal 52.4.5 that God would certainely destroy Doeg because hee was a skilfull worke-man and as it were a tradesman in mischiefe he could flatter Dauid that he wisheth him well and was sorry for his troubles and would be ready to be friend him in any thing he could but when Saul complaines how hardly he was dealt with in that no body would discouer vnto him the treacheries of Dauid Deog changeth his tune and falleth to accuse Dauid 1. Sam. 22.8.9 c. and most iniuriously chargeth Abimelech to haue conspired with him and for all this he no doubt would haue goodly pretences as that dutie bound him to speake as he did he respected the Kings honour and safety and certainely things were not well but some mischiefe was a working for he saw the sonne of Ishai come vnto Abimelech who gaue him a sword and asked counsell of the Lord for him and ministred food vnto him and to those that were with him and that extraordinary food too euen the shew-bread in which regard he as a loyall subiect must needs aduertise Saul to take heed and to looke well to himselfe that so he might preuent all imminent dangers So in the prophecie of Ieremie Ier. 4.22 this is set downe as one cause of the vtter subuersion of the Iewes that they were wise to doe euill but had no knowledge to doe well They wanted not ordinarie capacitie which had beene one degree of happinesse vnto them for then God would haue shewed them greater compassion but they wanted grace to vse it well and had cunning heads to plot mischiefe and therefore doth the Lord threaten iudgement against them And in another place he saith that they had taught their tongues to speake lies Ier. 9.5 And what followeth Therefore thus saith the Lord of hosts Behold I will melt them c. Shall not I visit them for this saith the Lord Or shall not my soule be auenged on such a Nation as this Their tongues were too much inclined to lies of their owne accord so that they needed not to be taught that language