assuring our soules that they that trust in the Lord shall bee as mount Sion Psal 125.1 that cannot bee remoued but standeth fast for euer FINIS THE FOVRTH SERMON ISAIAH 30. Vers 6.7 Vers 6. The burthen of the beasts of the South in a land of trouble and anguish from whence shall come the old and young Lion the Viper and the fierie flying Serpent against them that shall beare their riches vpon the shoulders of the Colts and their treasures vpon the bunches of the Camels to a people that cannot profit 7. For the Egyptians are vanity and they shall helpe in vaine therefore haue I cryed vnto her their helpe is to sit still IN these words is set downe a sharpe reproofe of the vnbeleeuing Iewes with whom the Prophet Isaiah had to deale wherein wee may note two principall things 1. First the danger that would ensue vpon the following of their owne counsell 2. Secondly the profit that they should reape by following of his Concerning the former of these he telleth them that wheras they rested vpon Egypt for helpe and aide in a time of warre and for that end did send vnto them the beasts of the South that is Camels and Asses laden with riches and treasures they should not only sustaine the losse of their money be vtterly disappointed of their expected aide but also finde great hurt from them they should proue by their owne experience not onely that The Egyptians were vanity and a people that could not profit nor helpe them but withall that they were Lions and Vipers and fiery flying Serpents that is furnished and armed with all ability and willingnes to wrong and oppresse them to vexe and torment them to spoyle them and prey vpon them and to do them al the mischiefe that possibly they could as they had in the times of old found Egypt to be a land of trouble and anguish so doth the Prophet threaten that they shall finde it still This was the danger of following their owne counsell v. 6.7 Now the benefit of following Gods aduise is shewed in the latter end of the seuenth verse their strength is to sit still as if hee should haue told them you are very desirous to be fortified against your enemies and much adoe you make to get men and munition to defend you but if you will hearken vnto me I will shew you an easier and a safer way and that is to cast off all distrustfull feares and cares to spare your money and your paines to sit quiet and still at home in your sâ—uerall places and callings and so eâ—pect the saluation of God as Moses exhorteth the Israelites Exod. 14.13 For though this be not expressed yet it is necessarily implyed as is plaine in the verses following and then you shall finde that albeit the Egyptians bee flesh yet God is a spirit and and albeit they bee weake and as it were vanity it selfe yet the Lord is strong and will communicate his strength vnto you both for your protection and your aduersaries subuersion And thus much briefly for the generall drift of these words Vers 6. First Doct. 1 from this that these vnbeleeuing Iewes VVe are most prone vnto cuill that were very couetous and miserable in matters that did concerne the worship of God or the reliefe of his seruants are now so franke and liberall in sending of their riches and treasures into Egypt for the procuring of helpe from them which was a course altogether vnwarrantable as is euident in this chapter hence this doctrine may be collected that our sinfull nature is neuer so forward vnto any thing as vnto that which is meerely sinfull and vtterly vnlawfull See this point Doct 4. in the 6. Sermons In a land of trouble and anguish The 3. point following were of purpose briefly handled c. This is to be vnderstood of Egypt where the people of Israell had endured the wofullest affliction that euer they felt in any place yet in their miserie whither doe they go euen to this land of molestation and vexation where the persons inhabiting are compared vnto Lions for that they were strong and rauenous and cruell and to the most noysome Serpents because their stinging was fiery and deadly and vncurable Now in that this people hauing vnholy and vnfaithfull hearts did chuse rather to sue vnto these Egyptians for protection then vnto the Lord. The point hence to be noted is this that An ill conscience in the time of misery Doct. 2 will rather seeke vnto any then vnto God An ill conscience shuâ—s Gods presence The Egvptians were enemies yea vowed enemies vnto the Israelites insomuch that when they were deliuered thence they had a charge neuer to haue any more dealing with them yet wee see here they will to Egypt for helpe but intreaty will not serue the turne the Egyptians will doe nothing vnlesse they be hired why they shall be well paid for their labour and if they will not take their word they shal haue their wages before they haue done their worke Camels and Asses shall bee sent vnto them with great plenty of gold and siluer Thus we see how false-hearted hypocrites will rather be at great charges and paines to get succour from their deadliest foes then sue vnto the liuing God for it though they might obtaine it for the very seeking So Iudas being in grieuous horrour and terrour of conscience betooke himselfe vnto the Priests whom hee knew to be proud hypocrites vtterly vnable to ease and relieue a distressed soule rather then vnto Christ Iesus who is a mercifull and a faithfull high Priest able and ready to pity and helpe euery one that comes vnto him with an humble and broken hart The like may be obserued in Ahaz that wicked King of Iudah who notwithstanding that he had protection freely offered vnto him from the Lord together with a signe such as hee himselfe should chuse for his confirmation in that behalfe yet refused to be beholding vnto the Lord and to put himselfe into his hands Isa 7.12 and would needs hire the King of Ashur with his armie for his defence and safeguard who did exercise great crueltie against him and his people Now the reason why sinfull persons are so vnwilling to flie vnto the Lord in their extremities is Because there is a quarrell betwixt God and them There is no agreement betweene light and darkenesse Exod. 20. Psal 11.5 they hate him and hee abhorres them and therefore they shunne his presence as much as may be Againe vnbeleeuers doubt of his power whether that bee sufficient to defend or to deliuer them or if not of his power yet of his mercy as they haue good reason being out of Christ hence is it that hypocrites and sinners cry out in their â—â—are and horrour Who among vs shall dwell with deuouring fire Isa 33.14 Who among vs shall dwell with euerlasting burnings This teacheth vs first of all Vse 1 what to thinke of those
of husbands and wiues that they shall lament apart euen they that are linked in the nearest bonds and might with most conueniencie lay open their harts each before other yet they should not content themselues with those seruices which they performed together vnlesse God and their consciences might somtimes meete in secret And as our Sauiour chose for himselfe priuate and solitary places where he might with more freedome pray vnto his Father so doth he giue the like aduice vnto others Matth. 6.6 When thou prayest saith he enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret Whereby chamber hee meaneth any secret place where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his master is said to goe out and there to weepe bitterly Now the cause why we must do thus is First because it wil be a witnes vnto our soules that we do duties in truth and not in hypocrisie for in secret albeit we shed teares aboundantly for our sins none can accuse vs of vain-glory neither will our owne hearts charge vs therewith whereas in publicke there may be some such suspicion in others or doubt arising in our selues And as our sorrow wil thence appeare not to be hypocriticall so will it also bee cleare vnto vs that it is not naturall nor for company such as may be in a ciuill man who seeing a great many weeping and mourning can hardly refraine himselfe from teares but will bee apt and readie to lament with them Secondly there is no man or woman but hath some sinne or other which is not meere for them to acknowledge before their nearest friends because such is the corruption of their nature they will be ready to thinke the worse of the party The most louing and wise husband that is if his wife should discouer vnto him all her thoughts and ill affections would entertaine somewhat a harder conceit of her then before he did and therefore God would haue many sinfull cogitations and motions laid open onely vnto himselfe who is infinitely mercifull and pittifull and not vnto any creature in the world beside This doctrine serueth for the iust reproofe of many professonis Vse 1 who are all in the Church and nothing in the familie or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family they imagine that they haue gone as farre as they need to do though they neuer throughout the whole week performe any seruice vnto the Lord in secret neuer conscionably meditate on the word neuer earnestly bewaile and confesse their hidden corruptions neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit nor performe any such duty apart as all Christians are bound to do Such kind of persons may assure themselues that their hearts are not right with God and that they are not led by the Spirit of grace which drawes those in whom it reigneth vnto the performance of good duties apart as well as with companie in their closets in their chambers in the fields or in some such priuate places or other as well as in the Church or with the whole societie where they liue How much more are those to be condemned who are so farre from seruing the Lord in secret that they either refuse to do it in publike or if they affoord their bodily presence yet they are idle or profane or wanton in their lookes and in their gestures letting all that are neare them see the vile disposition of their hearts by their leaud and abominable carriage These sinfull wretches are so farre from being excused by being at religious exercises that they are much to bee condemned for that in the land of righteousnesse as the Prophet speaketh they worke wickednes and in the places where they should shew al manner of holines they expresse such notable profanenes These are euen like Iudas who was plotting to betray his master euen then when he was at the Lords table to bee partaker of the holy Sacrament and they shall speede euen as hee did for when affliction and misery seazeth vpon them as come it wil sooner or later if they preuent it not by hearty repentance then shall they not bee able to stand before the Lord nor before the face of their accusing consciences but shall be ouerwhelmed with horrour and amazement and be moreready to lay violent hands on themselues then to seeke vnto the Lord for mercy whom they haue so hainouslie and presumptuously offended Secondly let vs hence learne to bee the same alone for matters of godlinesse as we are in company and to do duties when no body sees vs euen because God beholds vs as well as when many eyes are cast vpon vs. This will be a testimonie vnto our soules of great sincerity and vprightnes and these priuate exercises of religion wil maruellously fit vs for the publike And thence it comes to passe that many are so loth to appeare before God in the congregation or in the family and do feele the seruices of God so tedious and wearisome because their hearts haue not been exercised therewith in secret for he that deales with his owne soule alone shall find so many defects in himselfe that he will be very desirous of the helpe of the Saints in publike assemblies Therfore let vs tie our selues euery day to spend some time in meditating on the word in searching our harts in hūbling our selues for our offences past presēt in praying to the Lord to strengthen vs where we are weake to resolue vs where we are in doubt to shew vs our errours and to direct vs in the right way to let vs see our wants and to supply them of his rich grace let vs I say constantlie performe these and the like duties in secret and then shall it bee plaine vnto our soules that wee are guided by Gods good Spirit And howsoeuer the diuell will obiect that wee are not sincere because we haue many times more in shew outwardly then wee haue in substance inwardly yet hereby shall we be able to approue the sinceritie of our hearts that albeit we haue not that within vs which wee seeme to haue yet wee desire to haue it and striue to attaine to it and he only is an hypocrite which neither hath nor desires to haue that which he maketh semblance to haue The end of the first Sermon vpon the twelfth of Zechariah THE SECOND SERMON VPON THE SIXTH OF LVKE LVKE 6.47 c. Vers 47. Whosoeuer commeth tome and heareth my words and doth the same I will shew you to whom he is like 48. He is like a man which built an house and digged deepe and laid the foundation on a rocke and when the waters arose the floud beate vpon that house and could not shake it for it was grounded vpon a rocke 49. But he that heareth and doth not is like a man
and thither without any warrant as a masterlesse hound but let him follow his businesse with a quiet heart and looke for comfort from aboue and he shall bee sure not to misse of it We reade in the 11. chapter of Iohns Gospell Iohn 11.7 that when Christ was about to goe into Iudea his Disciples disswaded him saying Master the Iewes sought lately to stone thee and doest thou goe thither againe as if they should say haue you no more care of your owne safety but to runne euen vpon the swords point and to cast your selfe into the Lions mouth But Iesus answered are there not twelue houres in the day if a man walke in the day he stumbleth not because he seeth the light of this world as if he had said though wicked men goe about to kill me yet seeing God calleth methither for all their madnesse they shall not be able to hurt me for I walke in the light all the while that I goe about my fathers businesse and as there is no danger of stumbling so long as a man hath the day light to guide him so is there no perill to bee seared from men so long as a man hath the light of a good confcience to assure him that hee is about those works which God calleth him vnto Indeed if a man be otherwise imployed then he walkes in the night as our Sauiour speaketh and then he may dangerously indeed Psal 91.11.12 But so long as men keepe in their waies the Lord will haue an eye vnto them to preserue and keepe them and his Angels shall carrie them in their hands that they hurt not their soot against a stone And there is good reason why it should be so Reason for so long men doe much honour God as they keepe themselues within the limits of their owne callings and therfore he cannot chuse but watch ouer them in goodnesse Now that they doe honour God thereby appeareth by that of our Sauiour where he saith I haue glorified thee vpon earth How proues he that I haue finished the worke which thou gauest me to doe Here then are those to be reproued Vse 1 that when any trouble is neare them doe busie their heads and disquiet their owne hearts as if by their carking toiling they would do wonderfull things but the Lord hath made this proclamation that your strength is to sit still and therefore it is your weakenesse to be ouer busie at such times and to exceede the bounds of your calling in vsing vnwarrantable shifts To giue instance in some particulars many are so afraid of pouerty that they wil not be content with that employment which God hath giuen them but will haue an oare in euery boate and bee dealing in this trade and in that wherein they haue not been trained vp but what comes of it they cast themselues into farre greater arrearages then they were in before and intangle themselues in such sort that they know not how to winde out Besides that the cares of the world and the desire of riches doe choake the word that it cannot bring forth ripe fruit in them and marueilously hinder the peace and comfort of their consciences Oh but their meaning was good they had an honest care to prouide for their wife and children an honest care nay it is a sinfull care that make men to be such busie bodies and iust it is that they that will not trust God with their wiues and children should by tumbling and tossing vp and downe the world spending all as these Iewes did and feele that which they feared lying heauie vpon them So others are afraid of the Pestilence and what doe they to preuent it cast about where they may dwel in safety as they imagine in being many miles off from the places infected though in the meane while they neglect their callings shew little regard of their wiues children and seruants and least of all of their own soules whereas their strength had been to sit still and neuer to forsake the workes of their vocations nor the ordinances of God especially and then either the infection should not come neare them or if it did it should bee a meanes of great good vnto them either for the perfecting of their graces or for the ending of their miseries the beginning of their eternall happinesse The like might bee said concerning feare of the sword or of famine or of any other iudgement they are here sharpely to be rebuked that do leaue those places wherin God hate set them for the auoiding thereof Secondly Vse 2 let vs hence learne when dangers are neare at hand to make it our first care to consider what vocation God hath placed vs in and what worke hee would haue vs doe and therein let vs continue Oh but there are many euils towards what of that your strength is to sit still cast your care on God 1. Pet. 5. for he careth for you Waite on the Lord and keepe his way and he shall exalt you to inherit the land for the saluation of the righteous shall bee of the Lord Psal 37.34.39 he shall be their strength in the time of trouble Whether their meanes be great or small it is all one vnto the Lord. Though our money and our friends and our strength faile vs yet will hee neuer leaue vs nor forsake vs therefore let vs wholly cast our selues vpon him and neuer be dismaied at any crosses for so long as wee serue him in our places our case is very good and very safe Let our little children bee our teachers in this point and make vs ashamed of our vnbeleefe for what if they be hungry and none will giue them a morsell of bread to refresh them what if their apparel be neere worne and they know of none that will giue them so much as a ragge to hang on them yet will they comfortably depend vpon vs and bee merrie and cheerefull assuring themselues that their parents hauing mercifull hearts wil neuer see them want any thing that they can prouide for them can they be thus confident vpon the kindnesse of their naturall parents and shall not wee much more boldly rely vpon our heauenly father who knowes all our wants and pities vs vnder them and is able and willing to supply the same let vs condemne our selues if we cannot doe this and in all straits and extremities say vnto our hearts as Moses did vnto the Israelites at the red sea feare not but stand still and behold the saluation of the Lord. Exod 14.13 Which if we cannot doe wee shall finde by experience that he is alsufficient to minister helpe and comfort vnto vs and that in sicknesse as well as in health in warres as well as in peace in scarsity as well as in plentie and in a word in the want of all things as well as in the abundance of all things Rules But now if we would be sure of this comfort let vs obserue
cause of all our happinesse A fifth reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioice when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost Acts 4.31 And what of that Acts 5.41 Then they reioyced that they were counted worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound 2. Cor. 1.5 so did his consolations in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment 1. Pet. 1.6.8 according to that saying of the Apostle Peter Now for a season yee are in heauinesse and yet reioyce with ioy vnspeakable and glorious Hitherto the reasons alleaged haue tended chiefely to his euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixth reason for the confirmation of this point which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednes Al the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therfore goodnesse is set downe as a fruit thereof Gal. 5.22 And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spirituall restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which regard the Apostle Paul saith 2. Cor. 1.4 We are able to comfort others with the consolations wherewith wee our selues haue been comforted Looke then who is most spirituall and wee shall find that he doth alwaies most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Satans head they had the Spirit plentifullie poured downe vpon them Acts 2. which filled them so ful of heauenly wisdome and courage and zeale that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie So also when Christ was to doe the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isai 11.1 For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsell to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy spirit is the way to al happines First of al Vse 1 this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainely manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth and aduance themselues and theirs to great places in the world then they shall be happy men and leade a merry and cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labor to be spiritual Wil these men know what their estate is the Apostle telleth them Rom. 8.9 If any man haue not the Spirit of Christ the same is not his and if hee bee not his 2. Cor. 13. he is for the present a bondslaue of Satan and in the state of a reprobate and if such can bee happy men then are they happy otherwise not If it were possible that for their outward condition of life they could be equal vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the gardē of Eden that could then yeeld him contentment but he was in farre greater miserie and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall find a heauen in prison in sicknesse in death it selfe whereas he that hath it not shall find a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that wee should search and try whether wee haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point How we may discerne whether we haue the spirit or not Gal. 5.17 let vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5.17 between the flesh and the Spirit which al godly men do find and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason and the iudgement rightly informed by Gods word as in this particular A good man is railed vpon and vndeseruedlie traduced and vilified in this case reason will thus play its part Why should you beare it at his hand are not you his better haue you not him at an aduantage Why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill Rom. 12. Matth. 5. but rather ouercome euill with goodnesse and blesse them that curse you and
neither shall they haue grace by drops but whole flouds thereof shall be poured vpon them for God can as easily ouerflow their soules therewith as the ground with waters when it stands in need thereof But what shall they be the better for this what benefit shall they find thereby The Prophet telleth vs in that very place Vers 4. They shall grow as among the grasse and as willowes by the riuers of waters No raine can make the grasse so fresh and greene no riuer can cause the trees that are planted thereby so to flourish and prosper as the Spirit of God will euery thirsty soule when it is plentifully poured thereupon A second meanes to obtaine the Spirit with a daily encrease of the gifts and graces thereof is to pray for it as euery one will that doth heartilie long for it and to beleeue that wee shall haue it and that wee may doe so our Sauiour maketh a notable argument for vs. Luke 11.12 Aske saith he and it shall be giuen you seeke and ye shall find c. Obiect Oh but I am vnworthie might some say both to aske and to receiue any thing at Gods hand Ans Why saith Christ If yee which are euill can giue good gifts vnto your children how much more shal your heauenly father giue the holy Ghost to them that aske it As if he should haue said You haue no matter of desert in you and therefore you are discouraged from prayer but what merite is there in one of your little children which are full of frowardnesse of brawling and vnquietnesse yet if they aske any thing of you that you conceiue to bee good for them you will presentlie grant it vnto them Now if you that are sinfull can passe by the infirmities of your children and giue them such things as are needfull though you haue made them no promise and you cannot relieue them without cost and paines vnto your selues nay many times not without pinching your selues and sparing from your owne backs and bellies if you I say that are euill can deale thus louingly and kindly with your children how much more wil your heauenly father who is the God of all goodnes yea goodnes it selfe deale fauourably with his children hauing made a promise vnto them it being no paines nor charges vnto him to bestow a plentifull measure of spirituall graces vpon them and especially seeing that the more liberall hee is that way vnto them the more glory shall thereby redound vnto his great name If then we desire the Spirit of grace in an aboundant measure let vs craue it at the hands of the Lord who giueth of the same liberallie and casteth no man in the teeth and we may the more comfortably and confidently do thus because we liue in those happy times wherein the Lord hath promised to poure his Spirit vpon all flesh Ioel 2.28 and to bestow as excellent gifts and graces vpon ordinarie Christians as the most worthy men had in the time of the law A third meanes to get and increase the vertues of the holy Ghost is with reuerence and conscience to hearken vnto the word for as the Apostle saith Gal. 3.2 the Spirit is not bestowed for any goodnesse in vs or through any workes wrought by vs but God of his free mercy giueth it and conueigheth it vnto his children by the preaching of the Gospell And againe the same Apostle perswading the Thessalonians not to quench the spirit 1. Thes 5. for that is the best fire in the house and without it men must needs freeze in woe and sorrow and misery he saith 1. Cor. 14.3 despise not prophecying that is the ordinarie ministery of the word when it is truly expounded and faithfullie and wiselie applied as may be most for the edification of the hearers This is as it were the fuel whereby the fire of God is continued and increased in our soules and as we are more carefull in this duty of laying vp the word in our hearts so shal we find the warmth or rather heate of the Spirit to bee more aboundant and more constant in vs. Lastly if we would haue the holy Ghost continually working in vs with great efficacie let vs labour euermore to keepe an humble and broken heart and beware of pride and all vaine conceipt of our selues as the very rocke against which the ship wherein the Spirit is carried doth as it were make shipwracke for God resisteth the proud 1. Pet. 5.5 and giueth grace to the humble If one haue a hauty heart though there be no body else that seekes his ouerthrow the Lord will bring him downe but if any haue a meeke and lowly heart there is a palace for the Lord himselfe Isai 57.15 who will dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a broken heart In the last place here is an vse of comfort for all such as are endued with the Spirit of grace Vse 5 sith that is the foutaine of all happinesse therefore are they blessed people and shall bee blessed what crosses soeuer they meete withall And what oppositions soeuer they finde either from Satan himselfe or from any of his limmes those that are once ingraffed into Christ and are become plants of the liuing God haue the streames of liuing waters running through their hearts and therefore must of necessitie prosper and flourish though the beate of persecution or any manner of affliction beate neuer so violently vpon them Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children then might they hinder their happinesse and make them truly miserable but seeing they can no more stay the operation thereof then they can stop the course of the wind from blowing whither it will Iohn 3. therefore shall they neuer be able to defeate Gods seruants of that blessed estate which in Christ Iesus hee hath promised vnto them and through his preicious blood-shedding purchased for them The Spirit of grace and of praiers From these latter words ariseth this second point that None can make any acceptable praier vnto the Lord Doct. 2 Faithfull prayers proceede from Gods Spirit vnlesse hee bee assisted and directed by the Spirit of grace Howsoeuer men imagine it to bee an easie matter to call vpon God yet the truth is that it is as hard for any of himselfe to make a faithful praier as it is to make a world Therefore it is said in the â—pistle to the Romans Rom. 8.15 Ye haue receiued the spirit of adoption whereby we cry Abba father So that none can confidently cal 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 kind of persons Iohn 8.44 he saith You are of your father the Diuell And how proueth he
the holy Scriptures and often exercise our hearts in the meditation thereof That is as it were the wood whence wee must fetch timber for this building and the mine out of which wee may take many golden arguments to bring before the Lord in our prayers which hee cannot deny because they are his owne hand writing whereby hee doth grant vs liberty to aske and assurance to obtaine al needfull things So that spirituall graces wee may aske simply without any exception or limitation and for outward blessings we may craue them so farre as they may bee good for vs and for crosses wee may lawfully desire either to haue them kept from vs or sanctified vnto vs so that we may haue strength and patience to beare them and grace and wisedome to make a right vse of them Secondly we must be touched with an inward longing and earnest desire of the things which we aske for it is said Rom 8.26 that the Spirit maketh request for vs with sighes which cannot be expressed As we see in Hannah who came with a heart full of heauenlie meditations and of holy desires which shee did not expresse in words but made them knowne vnto the Lord with whom her heart was labouring all the time of her prayer Now if we would obtaine this inward affection wee must ponder much on Gods goodnesse and readines to heare and to helpe vs and of our owne miserable wants which moue vs to become suiters vnto his Maiestie and then if we can get a good perswasion of God and a due estimation of the things which we beg at his hands we shall not chuse but be instant and earnest in our prayers not taking vp the time in words of course and in making vaine and idle repetitions or drowsie and lumpish petitions as if we cared not whether we lost or found but wee shall bee able to crie feruently vnto the Lord and then cannot he deny our requests Ps 145.19 Iames 5. For he heareth the cry of them that feare him and fulfilleth their desires and the prayer of the righteous auaileth much when it is feruent Thirdly if we would haue this testimony vnto our soules that wee pray in the holy Ghost See M. Dods Sermon on Iames 4.3 then must wee propose a right end in our suits not asking any thing with an intent to spend it vpon our lusts but with a purpose to vse it vnto the glory of God the furtherance of our owne saluation and the good and comfort of mankind especiallie of such as are of the houshold of faith Fourthly we must beleeue that we shal obtaine that which we aske according to that of our Sauiour Mar. 21.14 Whatsoeuer ye desire when yee pray beleeue that ye shall haue it Which faith of ours will bee vnto vs a sure argument that we pray in the Spirit which stirreth vs vp to make such requests alone as it assureth vs shall be performed But by the way let vs obserue that sometimes spirituall men may make carnall prayers as Iob and Elijah and Ionah did when they desired that God would take away their liues which proceeded from the pride of the flesh and from the rebelliousnesse of their wils in that they could not content themselues to liue in that estate wherunto the Lord had brought them Such fleshly petitions may wee sometimes put vp before the Lord but we shall haue checks and rebukes in our hearts for the same and no assurance that they shall be granted but when our suits are spirituall the holy Ghost which moueth vs to aske will also perswade vs that God is able and willing to heare vs and to relieue vs and that therefore we shall obtaine a blessing sooner or later Let vs therfore labour to aske in faith as the Apostle Iames exhoreth and not wauer Iames 1.3 for hee that wauereth and maketh question whether God will heare him or not is like a waue of the sea tost with the wind and carried away being neuer at quiet in himselfe but sometimes imagining that the Lord wil helpe him he runneth vnto him and then hauing a conceit that such and such men will doe somewhat for him hee leaueth prayer and betaketh himselfe vnto them but finding no reliefe there he will to prayer againe and yet hauing not a present answer nor faith to wait vpon the Lord he fals to shift for himselfe by vsing of ill meanes and so is altogether vnstable and vnsetled euen as the waues of the sea that are neuer at rest euerie vaine cogitation euery slight tentation tossing and turmoyling and disquieting his hart Thus it ought not to be neither will it be thus with those that aske in faith for they know that they shall obtaine and that it shall be vnto them according to their faith that either they shall haue the particular thing that they aske or a better in stead thereof and therefore they pray still and waite Gods leasure and herein they much honour the Lord in that they cast themselues vpon the truth of his promise and do not trouble their hearts with vnnecessary feares and cares about the successe which is Gods worke and not theirs Men will be glad to bee rid of importunate suiters that they should not be stil hanging vpon them especially if their suite bee weighty and the things that they craue of some importance But the Lord would in no case haue men to let their suits fall nay he takes delight in such as will not haue a repulse but still depend vpon him and daily renew their petitions for they shew euidently that they haue a liuely and strong faith they would not presume to ask vnlesse they had a warrant and hauing a warrant they dare not make question of obtaining for that were to make doubt of Gods truth and fidelity Thus wee see what it is to pray in the holy Ghost viz. to haue a good ground for that which wee aske a good end and a good affection in asking and faith to beleeue that we shal obtaine whatsoeuer we aske in such a maner A third vse of this point Vse 3 is for a singular consolation to such as can pray in that sort howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them but onely such flashings as hypocrites sometimes haue yet hereby they may be assured that the holy Ghost dwelleth in them indeede because they constantlie powre out strong cries and faithfull supplications before the Lord which no hypocrite can doe Iob 27.10 for as Iob speaketh He cannot set his delight on the almightie nor call vpon God at all times For that is a speciall gift of God and peculiar vnto the Saints and as any one maketh more such holy praiers so may he be more confidentlie perswaded that hee hath the Spirit of grace in a greater measure And they shall looke vpon mee whom they haue pierced that is vpon Christ and that by the eye
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
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
these rules First beware of vsing any ill meanes for the relieuing of our selues for euery finfull shift is as it were a sword drawne out against our selues or as a Canon that is to be discharged vpon vs. Secondly bee sure to vse all good and lawfull meanes that God hath appointed for our comfort in trouble or our deliuerance out of trouble Thirdly as we must vse the meanes lest we bee found tempters of God so must wee commit the successe wholly vnto the Lord and with a quiet and peaceable heart rest vpon him Many will bee content to be industrious in their calling and vse all diligence for the relieuing of themselues and their families but herein they faile exceedingly that they vex and disquiet their hearts and do not labour with that cheerefulnesse as they should this and that I doe say they to the vtmost of my power but alas all will not maintaine mee and mine wee know not how to bring the yeare about Now you do not sit still as God would haue you but you take his burthen vpon your shoulder for doe you that which God biddeth you and he hath said I will care for you The reason why there is such carking and caring such tumbling and tossing is because men thinke there is none to care for them but themslues now if that were true it stood men vpon indeed to bestirre themselues and to busie their thoughts day and night about the matters of the world but seeing that the Lord doth protest that hee cares for vs what need haue we to perplexe our harts with some necessary vexations and distractions surely it argues great corruption in vs when we giue way to such distrustfull thoughts for either wee doe not beleeue that God doth care for vs or at least wee imagine that his care is not sufficient for vs both which should bee farre from the hearts of all true Christians Let vs therefore striue against our vnbeleefe and giue vnto God the praise of his truth of his mercy and of his al-sufficiency and then fixing our hope vpon him wee shall neuer be ashamed but according to our faith it shall be vnto vs. THE FIFTH SERMON ISAIAH 30. Vers 8.9 Vers 8. Now goe and write it before them in a table and note it in a booke that it may bee for the last day for euer and euer 9. That it is a rebellious people lying children and children that would not heare the word of the Lord. WE heard in the words immediately going before how sharpely the Lord doth reproue and threaten the vnbeleeuing Iewes for that they hearing of rumors of warres did not goe vnto God by prayer but vnto the Egyptians by gifts as if Pharaoh were more able or more willling to helpe and succour them then the Lord himselfe as also how the Prophet Isaiah was sent vnto them to assure them that the Egyptians would not helpe them or if they would they could not nay that they should be so farre from helping them that they should doe them all the mischiefe that possibly they could and therefore he proclaimes vnto them that their strength was to sit still that is to keepe themselues at home in their places and callings and to rest vpon God whose strength they should finde to bee euery way sufficient to defend and maintaine them against all their aduersaries Now because they were drunken with passion and feare and would not harken to the proclamation of peace therefore doth the Lord send out against them a proclamation of outlawrie and chargeth them with rebellion and high treason against his Maiesty and that it might bee of more force with them he commandeth the Prophet to write it before them in a table that so euery one might take notice thereof yea not onely in a table to shame them for the instant but in a booke that it might be for the time to come euen for euer and euer that is that it might stand in record for their perpetuall desgrace and reproach Now because they would hardly yeeld vnto this charge to wit that they were traitors against God in seeking vnto the King of Egypt for aide but would obiect that they did it in policy and in good meaning for the benefit of the Church and Common-wealth and did rest on God neuerthelesse he puts off that by faying that they were lying children ful of hypocrisie and dissimulation pretending to send into Egypt in godly wisedome whereas it proceeded indeed from their wretched vnbeleefe and because it was not safe for him to say this in generall vnlesse he could proue it therefore he alleageth against them this particular that they would not heare the law of the Lord. They were driuen to heare now and then but they did it not willingly nor with a good affection and therefore they are iustly condemned as rebels against the Lord. In all these words then is set downe a grieuous complaint against the nation of the Iewes wherein we may obserue 1. First Gods charge that hee giues vnto the Prophet that he should preferre an inditement against them not onely for their present but for their euerlasting shame if they did persist in their euill course 2. The reason why he takes this round course with them viz. because they were rebels against him which rebellion of theirs was so much more grieuous in that they were full of craft and cunning to defend their viie practises Vers 8. Now go and write it c. In that the Prophet is commanded to proclaime vnto all men that these vnbeleeuing Iewes were rebels against God this is the point hence to be obserued that Open sinnes must haue open rebuke and dis Doct. 1 grace Though the parties bee neuer so many Open sinnes must haue open shame and the persons neuer so great yet that must not stop the mouthes of Gods Ministers and seruants but they must the rather be rebuked that thereby if it be possible they may be truly humbled As in this place we see the Noble men and Embassadours were very busie in raising large summes of money to send vnto the King of Egypt for helpe yet though it were the sin almost of the whole land and the hand of the rulers was chiefe in it the Prophet is charged to speake against them and to write against them and to shame them not onely for the present but for euer if they did not turne to the Lord by sound repentance The like is enioyned this same Prophet chap. 58. vers 1. Cry aloud Isa 58. spare not lift vp thy voice like a trumpet and shew my people their transgression and the house of Iacob their sinnes They pretended great zeale and forwardnesse in religion they would seeke the knowledge of Gods word they would enquire after the ordinances of iustice they would fast also and vse much strictnesse in outward shew yet because they were full of hypocrisie of cruelty and oppression of impiety and Sabbath breaking and such like
to haue as great delight in Gods statutes as in all manner of riches Thirdly and lastly when wee feele within vs a great vnwillingnesse to hearken to the word as the flesh will alwaies bee vnwilling to that which will mortifie and kill the sinfull lusts thereof let vs say with the Prophet Dauid Psal 119. part 5. Lord encline my heart vnto thy testimonies Neuer discourage our selues by thinking surely I shall neuer bee able to master my affections and to bring my heart with cheerefulnesse to listen vnto holy things but goe vnto the Lord that is greater then our hearts and stronger then our sinnes and beseech him to giue vs a good affection to his testimonies and if wee aske in faith and humility wee shall bee sure to obtaine our hearts desire Psal 25. for the Lord hath promised to teach the humble his way and if hee vndertake it it is neither our sinfull nature nor Satans malice that can hinder his worke but he will by degrees accomplish the same in vs aâ—â—ee hath done in all his elect from the beginning of the world euen vnto this present time And thus much for the helpes that wee must vse that wee may become willing and cheerefull hearers of the word of the Lord. Vers 10. Which say vnto the Seers see not c. THe Prophet had charged them that they were vnwilling to heare Gods word but they might obiect Wee are as forward to heare as any other yea saith he you heare indeed but what doctrine are you most desirous of would you not be flattered rather then reproued would you not haue falshood preached vnto you rather then the truth Doe you not say vnto the Seers see not and to the Prophets prophecie not vnto vs right things but speake flattering things vnto vs prophecie errours not that they were so brutish as in words to say thus much vnto the Seers that is to their faithfull teachers which had an insight into Gods will but their actions testified so much for they would vilifie and persecute such as dealt faithfully with them Whence obserue Doct. 3 that the more wholesome and holy any doctrine is The most holy doctrine is most distastfull vnto vnholy persons the more grieuous is it vnto the wicked sinners As any man of God preacheth more soundly and commeth nearer the conscience so is hee more abhorred of vngodly men This we may see euidently in sundry examples of Scripture as first of all in those of whom mention is made in the Reuelation where it is said Reuel 11. that there were two witnesses that is a competent and sufficient number of faithfull Preachers which were like Oliue trees Vers 4. to distill the oyle of grace into mens hearts and like Candelstickes to hold forth the light vnto those that liued in darknesse and ignorance but what was the effect of their preaching Vers 10. It is said that these two Prophets vexed them that dwealt on the earth that is all earthly minded men all such as were ignorant and proud vnchast and couetous so that they could neuer be well till they had killed them and cast out their corpses into the streets of the city but then they were glad and reioyced and sent presents one to another in token of their ioy hoping that now these two witnesses were dispatched out of the way they should go on merrily in their leaud courses and liue at hearts ease So Ahab professeth that hee hated the Prophet Micaiah and could not abide him how came that to passe he could like well enough of those foure hundred false Prophets that were entertained at Iezabels table this was the very true cause Micaiah neuer prophecied good vnto him 1. King 21.20 but euill Hee would deale faithfully in deliuering Gods message and not flatter him either for feare or fauor but when God proclaimed warre against him as hee must needs being an impious Idolater hee would let him heare of it and giue him no allowance in his wicked enterprises whereas those foure hundred dissembling hypocrites had learned to frame themselues to the Kings humour and to speake not true but pleasing things vnto him and by that meanes they insinuated themselues into his fauour And as he was affected towards Micaiah so was hee also towards Elijâ—h Hast thou found me O mine enemy saith he 1. King 21.20 Now what was the reason he should professe such emnity against him euen this that the holy Prophet of God came euer furnished with sharpe rebukes and terrible threatnings from heauen which hee was to denounce against him for his monstrous impiety against the Lord and cruelty against his seruants The like may be seene in Paul who for deliuering the holy and powerfull doctrine of the Gospell was counted a pestilent fellow Act. 24. and a troubler of the whole world not of the Saints that were in the world but of such as were men of the world who could not endure to haue their ignorance their Idolatry their hypocrisie the ill gouernment of their tongues of their affections and of their families laid open and disgraced and the reformation of these corruptions vrged and pressed vpon their consciences To this same purpose we may obserue further how mad and outragious they were against Steuen Acts 7. when hee came with sound doctrine to their vnsound hearts Act 7.54 c. it is said when they heard the things that hee deliuered their hearts brast for anger and they gnashed at him with their teeth and so giuing a shout with a loud voice and stopping their eares that they might not heare him any longer they ranne vpon him with great violence and carrying him out of the city stoned him to death Reasons The reasons why pure and holy doctrine is so vnpleasant and vnwelcome vnto impure and vnholy persons are these First because it doth maruellously crosse their wretched lusts and goes against those euill affections and actions which they are determined to follow they would bee proud but the word tels them Iam. 4. that then the Lord will resist them and at length confound them bodies and soules they would bee alwaies rooting in the earth and scraping together the pelfe of this world Reuel 22. but the word tels them that such swine shall be without that is excluded from the heauenly Ierusalem and haue their portion in the lake that burneth with fire and brimstone for euer Now when they are resolued to bee proud still and to bee rooters still and the Ministers of God are euer and anon grating vpon their consciences for the same they are much imbittered and incensed against them and their doctrine and if they can worke them any mischiefe they shall be sure not to misse of it Secondly such kinde of doctrine doth much disgrace both their courses and persons for it is the square whereby such crooked peeces are discerned and the touchstone wherby wicked mens vnsoundnes is discouered Hence is it
God saith he we thank thee and praise thy glorious name But who am I and what is my people that we should be able to offer willingly after this sort c. O Lord God of Abraham Isaac and Israel our fathers keepe this for euer in the purpose and thoughts of the hearts of thy people and prepare their hearts vnto thee From which words it is apparant that it is an admirable and supernaturall worke to haue a well disposed minde and a well affected heart vnto any thing that concernes the worship of God and his glory to bee franke and free-hearted in bestowing ones substance vpon sumptuous buildings costly apparell great house-keeping setting vp Lords of misrule and the like is a thing not worth the speaking of because a meere carnall man in arrogancie and vaine-glory may bee very lauish and prodigall to such ends and purposes But to haue a liberal heart for good vses either for the furtherance of Gods seruice or for the reliefe of the distressed Saints is a matter that we should take speciall notice of and be carefull to magnifie the name of the Lord for it and earnestly to entreate the continuance of it as Dauid doth in this place And though we be not alwaies alike but now and then dull and heauie and lumpish and drowsie when it pleaseth the Lord for our humbling to let the flesh play it part yet if wee sometimes and for the most part finde spirituall motions and affections and from thence proceed to holy speeches and actions as occasion and ability is offered wee haue great cause to blesse the name of God for his singular fauour and goodnesse towards vs in that behalfe THE SEAVENTH SERMON ISAIAH 30. Vers 19. Vers 19 Thou shalt weepe no more hee will certainely haue mercy vpon thee at the voice of thy cry when he heareth thee he will answere thee THe purpose of these words is to comfort the elect Iewes against those sorrowes and miseries that should fall vpon the Church and Common-wealth Wherein is declared 1. First what fauour the Lord would shew them viz. 1. That albeit they should tast of the common distresses which befell the rest and so be in heauinesse for a time yet at length they should be comforted and refreshed Thou shalt weepe no more 2. More generally the Prophet affirmeth that hee will haue mercy vpon them not naming the particulars because he intended to inrich them with euery good blessing needfull for their soules or bodies 2. Secondly what duty they were to performe namely to craue this fauour at the Lords hands and that not coldly and sleightly but vehemently and earnestly and then at the voice of their cry God promiseth to heare them yea so to heare them as to answere them in granting that which they should desire of him hee could no sooner heare their crying voice but they should feele his helping hand Vers 19. Thou shalt weepe no more Whence obserue this doctrine that All the sorrowes and teares of Gods Children shall end in ioy Doct. 5 All the afflictions of the Saints shall end in consolations Isa 30.20.29 Psal 30.5 As they haue their times of feeding vpon the bread of aduersity and the water of affliction so haue they also seasons of reioycing and of singing Psalmes of praise for their happie deliuerance out of troubles and miseries Heauinesse may abide at euening but ioy commeth in the morning They may sow in teares for a time but they shall reape in ioy Eccles 2. vlt. This is the very patrimonie and inheritance of the Saints as the Wise man saith Surely to a man that is good in his sight to wit through Christ God giueth wisdome and knowledge and ioy this he may build on and make full account of euen in the middest of all his sorrow and anguish And there is good reason why it must needs be thus First Reasons 1 because the afflictions of the Saints do exceedingly humble them for they looke vpward in their distresses and behold Gods righteous hand smiting them and thereupon descend vnto themselues and diue deepe into their hearts to search what corruptions doe lurke there whereby the Lord is incensed against them that so those being remoued by sound repentance his heauie displeasure may bee turned away from them and his louing countenance may shine vpon them This is it that Gods children will sooner or later come vnto albeit for a fit they bee passionate and discontented they will at length turne their eies from looking vpon their crosses to see the true cause thereof and so be grieued for their offences against God Ier. 31.19 and smite vpon their thighs in a holy indignation against themselues in regard of their pride and vnbeleefe and vnthankfulnesse and other the like corruptions They then leaue off musing on other mens iniuries and begin to bethinke themselues of their owne transgressions that so casting downe themselues by godly sorrow 1 Pet. 5.6 the Lord may raise them vp to pure and holy ioy which he will certainly doe in due season neither shall all their sinnes and sorrowes bee able to keepe them downe when once they are thoroughly humbled vnder the holy hand of God It is his promise then to lift them vp and Christ his office to comfort them that mourne Isa 61. and therfore as those that in their miseries are passionate and desperate full of murmuring against God and of fretting against men cannot expect any ioyfull issue out of their troubles so on the other side they that are lowly and broken harted much deiected and abased in the presence of the Lord and milde and peaceable in their carriage before men they may be assured that all their sighs shall end in songs that all teares shall bee wiped away from their eyes and that in stead of the spirit of heauinesse they shall in due time be clad with the garments of gladnesse Secondly Gods seruants doe pray in their afflictions which is the very high way vnto sound comfort Psal 50. Call vpon me in the time of trouble saith God and I will deliuer thee and thou shalt glorifie me This Asa and Iehoshaphat had good experience of for when they being in a great straite 2. Chron. 14. 20. had humbled themselues by fasting and prayer their hearts were full of ioy and their mouthes full of the praises of the Lord for their wonderfull deliuerance from their enemies And the like may be said of Hester and Mordecai Hestor and the rest of the Iewes in his time Iohn 16.20 And our Sauiour telleth his Disciples Verily verily I say vnto you that yee shall weepe and lament but your sorrow shal bee turned into ioy But by what meanes should they attaine vnto this the words following doe make it manifest Ask saith he and ye shall receiue Vers 24. that your ioy may bee full When Christians doe enioy wealth and credit and ease they are oftentimes made so dull and
vnto this vile sinne of pride let vs apply our selues diligently vnto the workes of our seuerall vocations and that for conscience sake and in obedience vnto God not for filthy lucre sake of for enuy or the like for if we labour toyle neuer so much for worldly respects we shall not be rightly humbled thereby but rather puffed vp in our fleshly mindes A fourth remedie is often to meditate of the hurts and mischiefes that come by pride and of the benefits that doe arise from humilitie The mischiefes proceeding from pride were partly before named in the first vse of this doctrine viz. that it causeth the Lord to abhorre vs to resist vs to curse vs and to plague vs yea and to depriue vs of those things whereof we are most proud and conceited besides that it causeth vs to pine away with enuy to consume with malice to fret and vex with anger and discontentment and vpon euery slight occasion to brabble and wrangle to fall out with this body and that and in a word to be very vnquiet in our selues and very troublesome and hatefull vnto others and who then would not be freed from this hurtfull sinne which hath so many badde effects arising from it Then on the other side the benefites issuing from the pure fountaine of humilitie are very many and great for besides the auoyding of the forenamed mischifes Isa 61.1 Luk. 4.18 Psal 37.11 Isa 57.15 Iam. 4.6 Math. 5.3 lowlines will giue vs an interest in all the promises of God meeke men shall inherit the earth they shall haue God to dwell with them and grace to remaine in them while they liue and glory to inuest them and to make them eternally happie when they die These remedies of often examination frequent prayer diligence in our vocation and serious consideration of the hurts that come by pride and of the benefits that proceed of humilitie we must constantly and conscionably vse for the humbling of our hearts And lastly for this very ende and purpose we must not onely be cōtent toheare admonition but earnestly desire it both of the Lord that he would be pleased to stirre vp mens hearts to admonish vs and of men that they would shew vs that fauour as to tell vs plainely and faithfully of our faults that we may thereby discerne of those corruptions and be humbled for them which we thorough selfe-loue and too much partialitie cannot easily espie or not so thoroughly censure in our selues 2. Sam. 12. Psal 141.5 The benefit hereof Dauid found vpon the prophet Nathans comming vnto him and therefore doeth he so earnestly pray for it saying Let the righteous smite me for that is a benefit and let him reproue me and it shall be a precious oyle c. And whosoeuer they be that doe not thus desire the admonitions of Gods seruants they carrie too little hatred against sinne and doe not with any great earnestnes and indignation controule and checke their consciences for it and therefore they are likely to liue and die in their pride and may iustly feare those punishments that doe belong vnto proud persons Verse 12. I offer thee three things chuse thee which of them I shall doe vnto thee In that the Lord putteth him to this choyce when he began in good earnest to humble himselfe the doctrine is that The more speedily we iudge our selues Doct. 7 the more mercifully the Lord will deale with vs. Speedy iudging of our selues procures fauour This we see proued in this text where God dealeth with Dauid as a father with his owne sonne First letting him chuse his owne rod when of necessitie he must be corrected Secondly The time being expired this point was briefly handled he giueth him warning before hand that the plague might not ouertake him on a sudden which would wonderfully haue discomforted him Thirdly he telleth him how long it should continue so that he was sure three daies would be the longest Which serueth first for singular comfort vnto Gods children that doe bewaile their sinnes Vse 1 and passe sentence vpon themselues as well as they can if they goe thorow with that worke the Lord wil giue them a comfortable and speedie deliuerance or if it be requisite that they should feele Gods hand vpon them or theirs in any more grieuous manner yet the Lord will deale with them in some sort as he did heere with Dauid for first they shall haue warning thereof before hand and so be better prepared and armed for it And further if they striue to humble their hearts before the Lord though they haue not the choyce of their particular scourge yet it shall be as well with them in effect for although at first they thinke the rod very smart and euery blow two yet when they are growne to be stronger men in Christ they shall be driuen to confesse that if they had chosen their owne rods there could haue beene none in the world so fit for them as those wherewith the Lord hath scourged them So that they shall be able not onely to say with the Prophet It is good for me that I haue beene afflicted but good for me that I was whipped with these and these rods yea and that I receiued thus many strokes from the Lords mercifull hand No crosse could haue beene inuented to doe me more good then pouerty or disgrace or ill neighbours or any the like according as Gods seruants are seuerally tried If God should haue put it to Abrahams and Iacobs choyse they would rather haue parted with any outward thing then with their children that were as deare vnto them as their life but when they saw Gods end in trying them that way when Isaac was spared and Ioseph aduanced and made an instrument of humbling his boisterous brethren and of releeuing his father and all his familie besides many others then they must needs acknowledge that it was fittest for them to be crossed in their children and that Cods waies are the best whatsoeuer we may iudge of them for a while Secondly Vse 2 heere is matter of terrour vnto all vngodly men that will not be perswaded to iudge themselues looke what iudgement will most vex and sting and torment and euen kill their soules that let them make account of If Haman might haue beene the chuser of all other miseries he would not haue chosen that which befell him to wit that Mordecai his enemie should be aduanced and honoured and that by himselfe who did beare him such deadly hatred for that he could not obtaine honour and reuerence from him what an horrible torment must this needs be vnto his heart that Mordecai now should ride and he goe by him on foot that now he must bow the knee to Mordecai that would so faine haue had Mordecai to doe it to him that the gallowes that was by him prepared for Mordecai must now serue for himselfe c. This must needs be an exceeding torture vnto him and this
Lorde thou art a buckler for mee my glorie and the lifter vp of my head And in another Psalme Psal 71.10.11 Mine enemies saith hee speake of mee saying God hath forsaken him pursue take him for there is none to deliuer him These speeches no doubt pierced Dauids soule but doth hee make the same conclusion No hee is farre from that hee rather layeth faster hold on God Verse 12.13 seeing cruell men to be so violently bent against him Goe not farre from mee O God saith hee my God haste thee to helpe mee let them be confounded and consumed that are against my soule c. Indeede if mens opposing of themselues against him could haue kept him from complaining vnto God or God from giuing care vnto him his case had bene very lamentable but seeing that was impossible whatsoeuer they imagined there was safety enough for Dauid and so is there still for all the elect of God Secondly this is for instruction Vse 2 that seeing by how much lesse helpe we haue from men so much the more we shall haue from God therefore we should deale earnestly with the Lord in our distresses and wrestle with him as Iacob did Gen. 31. when his brother Esau came with foure hundred men against him hee was vnable to encounter him and therefore hee encountreth the Lord himselfe by prayers and teares and that which was his refuge must bee ours and then wee shall haue peace and safetie if once wee can lay hand-fast on God as wee may in our houses in our chambers in our beds in the night or in the day then our case is good wee shall be protected from all the violent rage of the wicked so that none of the sonnes of violence shal be able to touch vs for our hurt and therefore herein let vs take comfort that though men forsake vs and our neerest friends reiect vs yet the Lorde will gather vs vp and prouide sufficiently for vs Psal 27. as he did for Dauid neither can mens perswasions withdrawe his compassion from vs nor mens threatnings terrifie him from releeuing of vs. For there is not a godly man left c. From this lamentable complaint of his ariseth this doctrine that No outward thing comes neerer the hearts of God children Doct. 2 want of good men much to be lamented then the decay of good men It much troubleth the soules of godly men to see a small number of Christians Hence proceedeth that lamentation of the Prophet Micah Woe is me for I am as the Summer gatherings Micah 7.1.2 c or I am in case as in the destruction of the Summer fruites as in Hoseah it is said Hos 4.3 The fishes of the Sea shall be gathered that is destroyed and that this is the sense it appeareth in the words following when it is said There is no cluster to eate My soule desired the first ripe fruites that is I am as one that hath a feruent longing for them and yet can get none of them and what is the reason of this his lamentation The good man saith hee is perished out of the earth and there is none righteous among men c. So that the effect of those words is thus much that looke how worldlings would grieue if they should see their grapes and figges which were speciall commodities in those countreys to faile and their expectation that way to bee vtterly frustrate so and much more bitterly did the Prophet bewaile the losse of good righteous men That was it also that did so pierce the heart of Elias Lorde saith he the children of Israel haue forsaken thy couenant broken down thy Altars 1. Kings 19.11 slaine thy Propoets with the sword and I onely am left and they seeke my life to take it away Which losse of the Prophets was so grieuous vnto him that hee had no pleasure in his owne life and therefore hee intreateth the Lord to take away his soule Verse 4. In which regard wheÌ„ the Lord would comfort him he vseth a fit remedie for his disease for whereas his griefe was that there were no godly men left but all were declined to Idolatrie Verse 18. he telleth him that he had reserued to himselfe seuen thousand that had not bowed the knee vnto Baal Yet further it may appeare what a matter of heauinesse the losse of good men is vnto those that are good themselues by that speech of Dauid who saith All my delight is in the Saints for if they be his chiefe delight Psal 16.3 then the want of them must needs be an occasion of very great anguish vnto him as is euident that it was Psalm Psal 42. 42.4 when he remembred how he had gone with the multitude and had beene as a Captaine to leade them vnto the house of God which then he could not doe this cast him into wonderfull griefe so that he poured out his teares yea and his very heart as he there speaketh being 〈◊〉 such extremitie of sorrow that he is faine to restraine himselfe why art thou cast downe my soule saith he and why art thou disquieted within me c yet godly men were not quite abolished at this time but Dauiâ— onely taken from them and he knew that he should come againe vnto them at length and that they should be his flocke if then he were so farâ—e cast downe for that he might not be with them what griefe would he haue conceiued if they had vtterly beene cut off and ceased to be any longer Now the reasons why the decay of Gods people is and should be such an heart-breaking vnto the rest of the Saints are these First because the glory of God is precious vnto them Reasons 1 which is much hindered and obserued when his seruants are diminished for then there is lesse seruice done vnto him in publike and priuate there are fewer praiers and praises offered vp vnto him fewer religious exercises in vse amongst men and fewer workes of mercy performed vnto the needie and distressed And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King then can it not but goe neere the hearts of the godly when they perceiue the souldiers and subiects of Christ to goe to wracke Secondly in regard of themselues they are mooued heereat as being fellow members with them for when the godly perish they are as it were a maimed body They haue fewer friends and fellow-helpers fewer to pray with them and for them fewer to reprooue exhort and comfort them and in a word fewer to whom they may doe good and from whom they may receiue good Thirdly in respect of the publike losse they mourne for the decay of the righteous for when multitudes of all nations and of all sorts of people doe know the waies of God and praise the name of God then as the Prophet saith
the earth shall bring foorth her increase Psal 67.5 and God euen our God shall blesse vs. If there be but ten righteous men and women in a Citie or some few in a whole Country all the rest shall speed the better for their sakes how much more then if there be multitudes of them What a griefe therefore must it needs be to the wise and godly when these props and pillars of the Church and Common-wealth are taken away Which serueth First Vse 1 for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are and doe much grieue that there should be so many that resort vnto the word in publike that read it in priuate that haue praier and singing of Psalmes in their families c. they grudge and murmur at it as if some conspiracie or mutinie against the State were towards and as if the good of mens soules and the peace of the common-wealth could not stand together These are of another spirit then Dauid was who lamented that there were so few such and these are indeed vtter enemies vnto God who esteemes his people to be his chiefe treasure vnder heauen and therefore they shall beare their iudgement whosoeuer they be that doe thus malice the seruants of God and endeuour to peruert them or to diminish the number of them Secondly Vse 2 heere is matter of cōfort for thē that are of the same disposition that Dauid was that crynight and day Helpe Lord for the godly perish c that labour with God by fasting and weeping praying that he would vphold the state of his Church If the praier of Dauid being but one man were effectuall for the continuing of Gods people how much more forcible shall the requests of many thousands be who doe vncessantly intreate the Lord with great earnestnesse to be fauourable vnto Sion and to build vp the walles of Ierusalem to saue his chosen and defend his owne heritage against the malicious plots and practises of all their enemies They speake deceitfully euery one with his neighbour Heere he sheweth what manner of enemies were against him not such as would professe themselues open aduersaries for though he had many such yet heere he dealeth not against them but such as would make shew of good will whereas indeed there was in them nothing lesse Now in that his chiefe complaint is against them the doctrine is that Deceitfull friends are worse then open and apparant foes Doct. 3 Fained friends worse then open foes Dauid had diuers professed enemies as Saul and such as were neere him yet none of their practises went so neere his heart as these mens that would pretend to be friendly vnto him To this purpose it is said by Salomon Prou. 27.6 that The wounds of a louer are faithfull and the kisses of an enemie are to be praied against for so the words must be read When a faithfull friend doth rebuke vs and seeke to wound our hearts for sinne that is exceeding profitable for vs but when an enemie vnder pretence of loue whereof by kissing they then made shew doth come against vs Indas Matth. 26.49 and seeke to vndermine vs that is exceeding dangerous and the hurt thereof much to be praied against The waters that runne smoothly and mildly are commonly most deepe and dangerous whereas that which roares is more shallow and safe The reasons of this doctrine are Reasons 1 First that such craftie foxes doe more easily come within a man and sooner deceiue him An open enemie commeth as it were before ones face and so his blowes may be better warded off but a false friend commeth behind ones backe and fasteneth a deadly blow ere a man be aware and therefore Ioab when he would speed Abner and Amasa did not bid open defiance vnto them but being therein more crafty and subtill then either godly or manly gaue them kind salutations and vnder pretence of loue most cruelly murdered them both And as it is for the outward man so is it also for the soule The most dangerous temptations are those that proceed from fained friends vnder the colour of loue and desire of our good If Sathan had come vnto Eue and told her I charge you eat of the tree in the midst of the garden whatsoeuer the danger be stand not vpon that for I will haue your husband and you to be damned she would neuer haue hearkened vnto him but when he perswaded her that he was her friend and meant her good namely that by eating thereof she might be made like vnto God himselfe knowing both good and euill then was she ouertaken by him and so being ouercome herselfe she became the instrument of the diuell to deceiue her husband in like sort And so it is with many that haue held out well against raging and violent temptations and yet haue beene foulely drawne aside and shamefully foiled by milder temptations vnto profit or pleasure or credit Secondly the false dealing of such counterfeit friends doth much more afflict the heart of a man then any iniurious actions of manifest aduersaries as we may see in that Psalme of Dauid where he saith Surely mine enemie did not defame me for I could haue borne it c. Psai 55.12.13 but it was thou ô man euen my companion my guide and my familiar c. When his words were smooth and softer then butter and yet prooued deceitfull they went thorow his heart euen as swords and this was iust vpon him because he had dealt in that sort with his faithfull subiect Vriah seeming to fauour him by imploying him in speciall seruices when he went about to take away his life that he might couer his owne iniquities First therefore let this instruct vs to take another course if we haue inward dislike let vs professe it Vse 1 if we carry a louing affection let vs make shew of it and loue not in word alone but in deed as the Apostle exhorteth Especially let vs looke vnto this in matters betwixt God and vs let vs not play the hypocrites with him pretending a loue vnto the Church of God and to the word of God when there is no such matter and drawing neere vnto him with our lips when our hearts are farre from him for in so doing we shall offer great iniury vnto the Lord and doe more hurt at length then those that are profest Papists or Atheists for such as flatter with their lips and dissemble with a double heart in things that concerne the holy religion of God if any persecution come will quite renounce their profession and betray the cause of God and grieue the seruants of God and harden the hearts and open the blasphemous mouthes of the enemies of God and make many to fall by their reuolting and backsliding Therefore let euery one that taketh vpon him the profession of Christianitie be a true not a fained friend of the same and