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
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
vpon the tree but that they themselues brought him thither and were the procurers of that his bitter passion Christ Ioh. 10. 11. layd downe his life but for whom euen for his sheepe He was cursed that they might be blessed he was wounded that they might be healed he Isa 53. suffered disgrace that they might be brought to glory and endured in a sort the torments of hell that they might partake of the ioyes of heauen the sound meditation thereof cannot but wound the hearts of such as haue any sparke of grace in them When it was told Dauid that Abner was slaine by Ioab though he had formerly bene a rebell and was now newly reconciled vnto him yet he mourned for him till the euening because hee was a worthy man albeit he himselfe was altogether guiltlesse of his death Oh then how much more should the Saints of God lament ouer Christ Iesus who was not a worthy man but infinitely more worthy then all both men and Angels and not murdered by the treachery of another but killed by the sinnes of their soules the sins of their lips and the sinnes of their hands and if he had not bene so killed they had bene euerlastingly damned Put case that a man had one onely sonne which was to be the heire of the family and he of a sudden should find him starke dead would it not inwardly touch him and strike cold vnto his heart especially if he himselfe had vnwittingly bene the cause thereof yes certainly it would go through his heart euen like a sword and such will bee the griefe of those who through their transgressions haue slaine their blessed Sauiour as this very text witnesseth when they by the eye of faith do see him heauy vnto the death crying vnto his Father in the bitternesse of his griefe being full of torment in his body and fuller of anguish in his soule that for their sakes euen for their sins they cannot but bee excedingly moued hereat And a little to presse the other comparison vsed in this text if the people of God did so bewaile the death of their worthy king Iosiah who yet died vnwillingly not without any intent to benefite them thereby how much more bitterly should we lament the death of our blessed redeemer who was a farre greater and excellenter king then Iosiah was and yet willingly and freely laid downe his life for our sakes that hee might free vs from eternall death and destruction both of our bodies and soules Questionlesse if we haue any spirituall life and sense in vs this will make vs loath our sinnes that brought our deare Sauiour so much woe and misery and cause vs heartily to mourne for the same euen as a man would doe at the sight of a knife or sword or some such like instrument whereby at vnawares he hath slaine his child or wife or any that was neare and deare vnto him Especially if we consider that God out of his meere loue gaue his onely Sonne vnto vs when Ioh. 3. 14. we deserued nothing at his hands but his heauy curse and vengeance to be executed vpon vs and that the Sonne of God was content from the aboundance of his loue to be so abased and vilified so afflicted and tormented for our offences this must needs worke vpon our soules if we haue but the least drop of goodnesse in vs. Obiect But here some man may obiect and say Indeed if all this had bene done for me alone you say wel if my heart were not altogether flinty and vtterly hardened I could not but relent at the consideration hereof but al Gods elect were the cause hereof as well as I. Ans This doth nothing diminish the loue of God and of Christ toward you and therefore it should no whit lessen your good affection towards him for your Sauiour suffered as much for your iniquities as if he had suffered for no mans else for your sinnes alone required an infinite satisfaction Obiect Againe it may be asked how the consideration of Christ his death can make vs mourne sith it is the happiest thing that euer fell out since the foundations of the world were laid and therefore may seeme to bring with it greater matter of ioy then of sorrow Ans The answere hereunto is easie because ioy and sorrow may very well stand together as may plainly appeare in this similitude If any of vs had committed some notable offence and were therevpon apprehended and condemned and now going to the place of execution there to endure whatsoeuer torture the wit or malice of men could inflict vpon vs and at this instant some deare friend of ours in singular compassion toward vs should intreate that the execution might be stayed that we might be set at liberty and he come in our steed to suffer whatsoeuer our ill deeds haue deserued we could not but be glad that we speede so well in being freed from so much miserie and yet withall if we had but naturall kindnesse and common humanity in vs it could not but grieue our soules that so good a friend of ours should be put to such exquisite torments for our sakes Or if a suerty should be content to sell his lands and goods for the discharge of our debts we had iust cause to reioyce thereat and yet reason requires that we should be touched with inward griefe for that we had bene such bankroutes and prouided so ill for the estate of our suerty Euen so the case standeth betwixt Christ and vs he did vndergo those punishments which were to be inflicted vpon vs and discharged those debts which otherwise should haue bene charged vpon vs in regard of our freedome we ought to take comfort and in regard of that which our Sauiour did and suffered for vs wee must bee humbled and grieued Vse 1 Which serueth for the great terrour of sundry gracelesse persons who being rebuked for their sinnes will confesse that indeede they haue their faultes and infirmities but did not the Sonne of God die say they to redeeme vs from the same He did so indeed if you belong vnto him and will you crucifie him againe by your wretched and sinfull behauiour Did Christ weepe and cry and sweate droppes of bloud for sinne and will you make no better vse thereof then to turne the grace of God into wantonnesse and to take your swinge in sinning because Christ hath made himselfe an offering for the same You proclaime vnto all the world that you are not ledde by the Spirit of grace and that you haue not a liuely faith in the merites of the Sonne of God for if you were a true beleeuer you would be so farre from continuing in sinne because Christ hath redeemed you by his bloud that you would therefore abhorre it and eschue it because it cost him so deere Euen as one that hath any sparkle of ciuilitie in him if his friend haue endured great tortures to free him from the imputation of
treason or haue bene at great charges to deliuer him being cast in prison for debt will walke more circumspectly and aduisedly all the daies of his life and will be so farre from aduenturing vpon those bad courses againe that he wil be so much more careful to auoide thē by how much more paines and cost his friends haue bene at for his redeeming Vse 2 Secondly let this teach vs to exercise our thoughts often and earnestly in considering what euils we haue committed against our blessed Sauiour and what he hath done for vs notwithstanding let vs looke vpon him by the eye of faith and see him crucified and hanging vpon the crosse for our iniquities And this we may better behold Gal. 3. 1. in the preaching of the Gospel and in the administration of the Sacraments then if we had bene standing by when he was put to death betweene the two theeues for that would haue daunted and amazed vs as it did the disciples that were Christ his followers whereas in these ordinances of God viz. the word and the Sacrament his sufferings are liuely expressed and represented vnto vs so that wee may more clearely and fully see the loue of the Father and of the Sonne through the working of the holy Ghost in our hearts than they could that were eye-witnesses of his bitter passion Doct. 5 And they shall lament for him as one mourneth for his onely sonne c. In these words as also in those that follow is declared the measure of their sorrow viz. that it was exceeding great as the two comparisons here vsed doe euidently expresse whence obserue this doctrine that Great sorrow for sin very requisite Se M. Dod◠Sermon on Isa 1. Doct. 1. where this point is largely handled It is not sufficient to mourne for sin but we must make our sins to be our greatest sorrow Nothing must so pierce the hearts of Christians as that by their iniquities they haue slaine their Lord and Sauiour Reasons This through and sound lamentation is required Ioel 2. 13. and was found in Dauid Psalme 51. and in the people of God of whom mention is made 1. Sam. 7. 6. who are said in the day of their fast to draw water viz. out of their hearts and to powre it out before the Lord whereby is meant that they wept very bitterly and aboundantly for their offences against the Lord. And the reason why we must thus lament is First because sinne is the matter of all our woe and smart it is that which doth vs most hurt and that which keepeth from vs all manner of good Isa 59. 2. and haue we not iust cause then to grieue that we should lodge such a guest in our soules especially if we consider how beneficiall this holy griefe will be vnto vs for First it will be a means to make vp pure in Gods account and so to free vs from the guilt thereof 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof so that we shall not bee in bondage therunto any longer Iam. 4. 8. And hence it will come to passe that either crosses shall not at all light vpon vs or at least they shall not bee burdensome vnto vs. If we keepe an Assises at home in our owne soules and finde our selues guilty and condemne our selues then shall not we be iudged 1 Cor. 11. 2. of the Lord but because we deale very partially in our owne matters therefore is the Lord driuen to helpe vs by laying his correcting hand some way or other vpon vs or if crosses do not fall vpon vs in that regard but our hearts tell vs that we deale faithfully in this behalfe then will our troubles be more easily borne for when sinne lyes heauy afflictions lye light And therefore when men are so vexed and disquieted at iniuries and indignities or any outward distresses that they cannot eate nor drinke nor sleepe it is sure that they haue little godly sorrow and store of worldly sorrow for if that holy griefe did possesse their hearts it would eate vp and consume carnall vexation euen as Moses serpent did the serpents of the Aegyptian sorcerers And this euery godly man shall finde in his owne experience that looke what day or howre soeuer he hath wept most bitterly for his offences against God then he esteemeth crosses to be most light and easie and findes matter of thankfulnesse in whatsoeuer grieuances befall him as knowing it to be Gods goodnesse that it is not worse with him Vse 2 Here then are those to be reproued that will tell vs a long tale of their repentance and of their sorrow for sinne but what kinde of sorrow hath it bene a shallow and hollow and sleight sorrow that neuer made them to shed one teare in secret nor to make one feruent prayer from a broken heart for the pardoning of their iniquities Let them heare that one of their kine is dead or one of their horses stolne or their barne on fire or the like and they will mourne in good earnest at such a casualty and bee more moued to heare that their goods are in danger to bee burnt then that their soules are likely to burne in hell This is a plaine argument that what shewes soeuer they make yet they haue not truly repented for their euill workes for if the holy Ghost had giuen them an inward touch for their sinnes they would grieue most for that which hurts them most and not for those things the hauing whereof cannot much benefite them nor the losse thereof proue very inconuenient vnto them Yet so beastly are many that if they be vrged to sounder repentance and greater reformation they presently aske What would you haue vs to doe more than wee doe already wee loue God aboue all and our neighbours as our selues and repent continually for our faults What would you haue vs so melancholy and pensiue as some are that vse to runne to Sermons nay we will be aduised of that for they are so grieued for their sinnes that they are almost driuen vnto desperation Miserable men little doe they know what sound repentance meanes for that is the thing which Gods Ministers must aime at euen to make men despaire in themselues that so they might rest wholly vpon Christ Iesus And happy is that Sermon and happy that day which maketh men so to weepe ouer Christ Iesus as that they vtterly fall out with themselues and with their naughty and prophane courses for this will best proue vnto their soules that they haue receiued the Spirit of grace and haue attained vnto true repentance Vse 2 Secondly this maketh for the sharpe rebuke of those who when the Lord doth knocke at the doore of their hearts and make knowne vnto them that they are liable to Gods wrath in regard of their vile and sinfull course of life they seeke by all meanes to quench these good motions and to driue away the feare of hell from
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
bee readie to supplie our necessities whatsoeuer they be and to grant vs aboue that that we can aske or thinke And as for our owne priuate cases so for the publike state of the Church and Common-wealth if wee would haue the pestilence or famine or any other iudgement remoued the way to procure this is to repaire thither where wee shall meete with many of the faithfull that will be ready to ioyne with vs in praier and to wrestle with the Lord by feruent and earnest supplications for the remouing of his deserued strokes And this should much incourage vs and adde life vnto our prayers as often as wee haue occasion to aske any thing in publike that God will vouchsafe vnto vs his gratious presence and shew by good effect that hee is in the generation of the righteous Vers 6. Ye haue made a mock of the counsell of the poore In that the holy Prophet doth lay this vnto wicked mens charge as a hainous crime and as the cause of his strokes that were to bee inflicted vpon them this Doctrine offereth it selfe for our learning that Doct. 3 Iesting and scoffing at Gods children is a grieuous kinde of persecution and such as the Lord Mockers are grieuous persecutors Heb. 11. takes speciall notice of In which regard the Apostle Heb. 11. 36. speaking of the wonderfull great trials which sundrie of the Saints did by faith vndergoe reckoneth vp this as none of the least of them that they had been tried by mockings In like sort when the holy Ghost yeeldeth a reason of the vtter ouerthrow of the kingdome of Iudah and of their long and wofull captiuitie he setteth downe this to be one of the principall causes thereof viz. That they mocked 2. Chro. 36. 26. the messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no remedie This kinde of persecution Ismael vsed against Gal. 4. 29. Isaac as the Apostle witnesseth for which hee Gen. 21. 9. was cast out of the Church of God And this was one of the meritorious sufferings of our Lord Iesus Christ that they spit vpon him and nodded Mat. 26. 27. Psal 22. their heads at him and vsed taunting and disgracefull speeches vnto him and put as it were a fooles coate vpon him to disguise him and called him in mockage the King of the Iewes c. This I say was not the least part of his bitter passion through which hee purchased eternall saluation for all his elect namely that hee endured much contempt and reproch both in the course of his life and at the time of his death Now the reason why Satan maketh choice of this weapon aboue others therewith to fight against Gods seruants is Reasons First because mans nature is subiect greatly to abhorre contempt and therefore cannot easily endure to bee vilified and disgraced by scoffing and reprochfull speeches and gestures Secondly the diuell knoweth that he can get many souldiers to be imployed this way Euery Note limme of his cannot imprison nor spoile Christians of their goods or of their liues but there are few or none but they can frame scoffes and iests against the members of Christ Iesus Euery boy can quickly grow skilfull at this as we see in Ismael and in the two and fortie children that 2. King 2. were torne in pieces of two beares for their mocking of the Prophet Elisha the very scumme of the people the vagabonds and rogues that run vp and downe the countrie can doe their master the diuell good seruice this way those that were the children of fooles and the children of villaines Iob 30. 8. 9. as Iob speaketh who were more vile then the earth it selfe could make Iob their song and their talke and in like sort did the drunkards and Psal 69. 12. Psal 35. pot-companions deale with Dauid and the thiefe vpon the crosse with our Sauiour euen at that time Matth. 27. 44. when the fierce wrath of God was manifested vpon his bodie hanging on the crosse for that he had been a notorious and hainous malefactor Vse 1 First this doctrine must teach vs to beware of deriding and taunting at good men for taking of good waies lest by so doing we become persecuters and bee proceeded against as enemies vnto God and his people It is not so safe for vs as many take it to be to exercise our selues in such kind of scoffing he is commonly held to be a sillie fellow that cannot gird at a Minister and at such as vsually resort vnto Sermons But let vs take heed of such nipping and biting speeches as tend to the defaming of any of Gods seruants or seruices lest we be cast out from hauing any communion and fellowship with God as scoffing Ismael was and be exposed to such plagues and punishments as the wicked Iewes were who mocked the messengers of God and reuiled our blessed Sauiour in such an opprobrious and disgracefull manner as the Scriptures doe record Vse 2 Secondly for as much as contemptuous and reprochfull scoffes and girds are such weapons as Satan putteth into the hands of his instruments let vs prepare for them and arme our selues against them Christs Disciples must not looke to be aboue their master if wicked sinners reuiled and derided him we must not imagine to escape their virulent and venemous tongues and therefore the Apostle exhorteth vs that seeing he hath Heb. 13. 12. 13. borne our reproch wee should beare his and for the ioy that is laid before vs endure the crosse Heb. 12. 2. and despise the shame and so at length wee shall receiue the crowne of glorie which is prepared for all those that in patience doe waite for his glorious appearing Now that wee may be better inabled to beare How we may be inabled to beare contēpt these taunts and reproches let vs take this direction following 1. First labour against that inbred pride that Labour against pride is naturally in euery one of our hearts which maketh vs vtterly vnable to vndergoe disgrace therefore was it that though many of the chiefe rulers of the Iewes beleeued in Christ yet they durst not confesse him because of the Pharisies who would haue excommunicated them and disgraced them to the vtmost and the reason is rendred in that place viz. That they loued the John 12. 43. praise of men more then the praise of God they stood vpon their carnall credite and reputation among their neighbours and countriemen more then vpon that true credite and estimation which they might haue had with the Lord and his children and therefore was it that they were so loath to expose themselues for Christ his sake vnto the shame of the world whereas if they had had humble and lowlie hearts they would haue denied themselues in their estimation among men and haue taken vp the reproch of Christ as an honorable