that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they will pray vnto their father they must pray vnto the Diuell Againe in that very place it is said that the Spirit helpeth our infirmities Rom. 8.26 for wee know not what to pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their minds what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are ful of inward sighes heauenly desires But what are they the better for them will some say if they cannot poure them foorth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the harts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there bee neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at al as many times it fals out when the hart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerful working of the holy Spirit they are accepted of him and shal bee rewarded by him for as it is added in the place aboue named The Spirit eueÌ„ at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe Iohn 16.8 it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Sabbath-breakers or any that liue in the continuall practise of such dangerous and damnable sins and presse them neuer so forcibly to cause them to forsake their leaud and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Seeing then it is euident Reasons collected from the former places that Gods Spirit alone can perswade vs of the loue and fauor of our heauenly Father towards vs that so we may be in case to pray vnto him and withal must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that wee make the point now in hand may hence bee strongly concluded to wit that none can make a faithfull prayer without the speciall aide and direction of the holy Ghost which serueth First for the confutation of those senselesse people Vse 1 that will bee talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful praier since they were borne because they are and still haue been sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they cal them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may bee said as it was by our Sauiour vnto the sons of Zebedeus Ye know not what ye ask They may speake what they list of their often praying and how readily they can go through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharisees who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemne them vnto hell for the same and wil do so if they be not humbled for them as well as for the rest of their iniquities And therfore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they find so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord wheÌ„ they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the help and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if wee would pray aright and speed accordingly wee labour as Iude exhorteth to pray in the holy Ghost Iude vers 20. For those be the petitions that pierce the heauens and bring peace and comfort vnto the conscience But how shall we know whether â—ur prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that wee doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as wee ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearmes and in a fluent manner of speech Therefore if wee would know what it is to pray in the holy Ghost it is this First Rules for prayer wee must haue a warrant for the things that wee aske and that from the word of God where the Lords will is reuealed 1. Iohn 5.14 according wherunto all our petitions must be framed In which regard we must acquaint our selues with
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
it a small matter for one to forsake the profession of the truth But the Lord esteemeth that a great fall yea greater then if the Sunne and the Starres fell from heauen so that the point is that of all fals the fall from religion is the most woefull Nebuchadnezzars fall was great when hee was stript of his Empire Doct. 4 Apostasie is a most grieuous sinne and in stead of ruling men was turned into the wildernes to liue amongst beasts to eate and drinke with the wilde asses and that for seauen yeeres together this was a maruellous great fall yet not comparable to theirs that of professors become prophane persons For whereas Nebuchadnezzar went from men to beasts they goe from godly men to wicked Atheists that are worse then beasts yea to the company of diuels and of all the damned spirits And whereas Nebucadnezzar had a stumpe left in the ground which after seuen yeeres should sprout forth againe and so he should returne to a better estate then he enioyed before those that are reuolts and backsliders haue no stumpe at all left in the ground but are vnrecouerable Heb. 10.26.27 For if we sinne willingly after we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement and of a violent fire which shal dâ—uoure the aduersaries Nothing doth so prouoke the vengeance of God against men as this wretched apostasie doth For a man to fall from riches to pouertie from promotion to debasement c. it is a matter of nothing God loues him neuer the worse but to fall from profession to prophanenesse from God to the Diuell from heauen to hell from life to death this is a lamentable thing indeed Dauid did not sustaine the fal of his house but had onely some tiles and a part of the roofe blowne off yet was that a greater losse then if he had been depriued of his kingdome Psalm 51. neither would that haue so rent his soule and crusht his bones and grownd his heart to pouder as the committing of those offensiue euils did nay if he had been set vpon a steepe rocke with a milstone about his necke and from thence had been cast headlong into the sea it had been but a trifle in comparison of the other Oh then how fearefull must their case be that do vtterly forsake the liuing God If his deadnesse and hardnesse of heart and inability to do duties to God and men were more bitter then the most violent death vnto him if I say the very decay in grace did bring with it such torture what must they expect either in this world or in that which is to come or both who doe not onely part but wholly lose that taste of good things which once they had and doe not onely in a passion as Peter did deny Christ but quite and cleane forsake him Now the reasons to proue that this fall is the greatest Reasons are these 1. Because the things which they lose are most precious being spirituall things 2. The ruine in the soule which is the more excellent part And furthermore the effects wil proue as much which are 1. Monstrous shame for when any one falles from profession all the world sees hee was but an hypocrite at best and then prophane persons will insult and triumph These are your professors these are they that will heare Sermons they are as bad people as any liuing I will trust none of them all for such a ones sake and thus they purchase infamy and disgrace vnto themselues as Achitophel and Iudas did 2. And not only so but also euerlasting paines as we see in Iudas who did not only die a base kind of death being his owne executioner and hauing his filthy bowels that had been so full of couetousnesse and cruelty gushing out but also seeking to exempt himselfe from the paines and gripings of an euill conscience hee cast himselfe into the torments of hell which are easelesse and endlesse For instruction Vse 1 that wee should labour to set sure in the things of God for better is it to haue any decay then a decay in the conscience and to haue any losse and hurt then those which are in the soule Now if we would not haue a great and shamefull fall let vs take the direction of Iude Iude 20. which he giues as a preseruatiue against apostacie But ye beloued saith hee edifie your selues in your most holy faith That is the first thing that wee must still bee building vp of our selues and striue to bee better and better for we are like a boate that goes against the streame if wee labour not with might and maine to rowe vpward we shal be carried violently downeward A second thing is that we must pray in the holie Ghost Many will bragge that they say their praiers morning and night but doe they pray their praiers A parrot may say a praier but Christians must pray in the holy Ghost that is with such petitions as the Spirit warranteth with sighes groanes which it worketh in the heart These two things whosoeuer can practise namely to build vp himselfe daily and offer vp faithful prayers vnto God he shall be sure to stand fast and firme Secondly Vse 2 this is for comfort to those on whom the Lord hath bestowed his good Spirit for if it be the greatest fall to fall from religion then it is the greatest rising to rise vnto grace and if they be cursed that fal away then blessed are those that draw neare vnto God and with full purpose of heart cleaue vnto him growing daily in humilitie and in contempt of the world in conscience towards God and in care to leade a good and holie life before men This is indeed the greatest promotion and therefore Iames saith Let the brother that is of low degree Iames 1.9 reioyce in that he is exalted Exalted might some say what exaltation is that when they are as poore as euer they were A maruellous great exaltation it is for they are made Christians and so consequently kings both in respect of grace and glory Reuel 1.6 Caine and Nimrod and many other reprobates went beyond ten thousand of vs for outward things but al that aduancement was to their greater shame and confusion For earthly promotion is nothing else but an high stage and if one be an idiote itwere better for him to play his part on the ground if those that are in eminent places haue not power to master their owne lusts and carnall affections they are but great fooles vpon an high stage Therefore let vs seeke for spirituall things more then for earthly and bee more thankfull and ioyfull when we find grace in our hearts then if we should find many mines of gold which none could lay claime vnto but our selues The end of the second Sermon vpon the 6. of Luke THE THIRD SERMON VPON THE FOVRTEENTH PSALME PSALME 14. Vers
to performe in his familie and the like we may boldly say except the Lord conuert this mans heart certainly he will neuer make conscience of performing these duties Now for the effect which they shall find from the Lord it is this that he will deale with them as with wicked and vngodly ones both in this life and afterwards 2. Thes 2.10.11.12 for because they receiue not the loue of the truth that they might be saued therefore God wil send them strong delusions that they should beleeue lies That all they may be damned that beleeue not the truth but take pleasure in vnrighteousnesse This doctrine maketh First for the terror of Papists Vse 1 and all such as are popishly affected as being liable to this iudgement and heauie stroake of God because they refuse to heare the word of the Lord and will rather hearken to erroneous and heretical doctrine then to the truth of God contained in the holy Scriptures and rather lie in prison amongst malefactors then bee in the Church amongst true Christians But though they doe not heare the word preached Obiect 1 yet will some say they pray very much What of that Answ doe they imagine to haue any benesit by their prayers if they doe they will bee much deceiued Prou. 28.9 for Salomon saith He that turneth away his eare from hearing the law euen his prayer shall be abominable Let them pretend what they will for their wilfull absenting of themselues from our assemblies as namely that wee corrupt the word and misinterprete and misapply the same yet they shall finde that they haue refused to embrace the loue of the truth 2. Thes 2. and haue beleeued lies and that therefore the Lord hath iustly giuen them vp to bee deluded by Satan and so to bee damned with him euerlastingly Secondly for the iust reproofe of many among vs who will come vnto the Church and sit before the Preacher as men and women desiring to obtaine the knowledge of Gods waies whereas in truth the Lord and their owne consciences can witnesse that they are altogether vnwilling to receiue any wholesome admonition and instruction and that no charge is or can bee more vnpleasant and distastfull vnto them then that of the God of heauen when he straitly enioyneth them with all speed to get out of their sins and to turne their feet into the way of his testimonies And because they will bee very loath to acknowledge thus much but are ready to harbour too good an opinion of themselues as if none were more forward hearers then they are let their owne hearts bee iudges what preparation they make before hand for the fitting of themselues for such a great worke what attention they vse when they are present and what meditation and conference they haue concerning it when they are departed Of which points if they would without partiality examine themselues they should easily discerne a great deale of backwardnesse in their nature and in their practise If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family yet if he alwaies played the vnthrift with his money and neuer brought home any prouision we would not giue credit to his words but account him a meere dissembler and the like censure may wee passe on such as pretend they are willing to reape benefit by the word to the intent they may bee able to helpe both themselues and their families and yet neuer carrie away any thing to the purpose but if they aske them what points were handled they can say nothing but this surely wee heard a very good Sermon God be thanked but my memory is very short or I cannot vtter all that I haue in my mind my heart I hope is as good as the best though I cannot talke of the Sermon as others doe what is this but to deceiue their owne soules with vaine words for certainely hee that hath a heart willing to heare will haue a tongue readie to vtter in some tolerable sort that which hee hath heard though not all of it yet a good part of it as God hath giuen to euery one the measure of grace Another sort are here to be reproued who doe in a more palpable and grosse manner manifest their vnwillingnesse to heare in that they wil take euery sleight occasion to absent themselues and that not onely on the weeke daies but on the Lords day also so that when the Lord commeth euen to their dores and offereth to powre downe his graces abundantly vpon them they refuse his gracious offer Act. 13.46 and so iudge themselues vnworthie of eternall life Thirdly this is for our instruction if we would be freed from the accusation and condemnation of impious and prophane persons then let vs labour to be willing and well affected hearers and come with a better appetite to the food of our soules then wee doe to the food of our bodies and be more desirous to get an encrease of spirituall graces by the one Remedies against vnwillingnesse to heare the word then of naturell strength by the other Now to the intent that we may do so we must vse these remedies following First purge our hearts by true and vnfained repentance from the venome of all grosse and presumptuous sinnes yea from the allowance and liking of the least infirmities for otherwise if our soules bee clogged with poysoned humours of sinne wee shall find no manner of appetite or affection to our spirituall food Wherefore the Apostle Iames exhorting the twelue tribes to receiue the word with meekenesse prescribeth them what course to take for the preparing of their hearts thereunto Iam. 1.20.21 viz. to put away wrathfull and violent affections to lay apart al filthinesse and superfluity of malitiousnes And the like direction the Apostle Peter giueth in his first Epistle and second chapter vers 1.2 thereby implying that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Christ till they haue done their best endeauour to cleanse their hearts and their hands from all manner of iniquitie Secondly let vs consider of the excellency of the word and meditate on the strange and admirable effects that it worketh as namely how pure and holy and perfect it is euery way Psal 19.7 c. how it enlighteneth the mind and giueth wisedome to the simple how it conuerteth the soule and frameth the affections vnto obedience 2. Cor. 10. Act. 26.18 how it casteth downe the strong holds of the diuell setteth men at libertie from the power of darkenesse Iam. 1.21 and translateth them into the glorious kingdome of Iesus Christ and in a word is able to saue their soules that doe in a conscionable manner attend thereunto and treasure it vp in the secret of their hearts Which things being well considered will set an edge on our affections Psal 119. and cause vs
Baruck And Christ would haue vs to pray onely for our daily bread which also was Iacobs prayer Gen. 28. that he might haue food and raiment wherewith the Apostle would haue vs to be content 1. Tim. 6. Let vs first seeke the kingdome of heauen c. and then if the Lord giue plenty let vs be more thankfull and seruiceable if not his fauour is sufficient of it selfe and we shall bee more comfortable with a little Psalm 4. then other are in great abundance without that But if we caÌ„not rest in the fauour of God though wee want these outward things it is certaine wee doe not truly esteeme it neither haue wee at that time any comfortable assurance of the remission of our sinnes The second property of a patient mind is simply to giue vp it felfe vnto God and to commit it selfe into his hand waiting at all times for helpe from him who onely is the author of all goodnes yet neither prescribing the meanes nor appointing the time nor in any case indenting with him for the Lord will haue the disposition of his mercies free vnto himselfe to giue and bestow when and where and how it pleaseth him and as it may most make for his glory and therefore wee must wholly resigne vp our selues vnto him Which if we can doe so mercifully doth God vse to deale that when we least desire outward things then we shall haue them and when wee freely giue them vp to him he will giue them to vs againe Abraham gaue vnto the Lord Isaac his sonne which when the Lord did behold hee quickly gaue him his sonne againe and so will hee deale with vs still The readiest way to retaine life goods c. is to yeeld them vp wholly into Gods hands not with this condition that he shall giue them to vs againe for that were to mocke the Lord but without all care to haue them we must giue them to him being heartily well content for his glory to forgo them and then if they be good for vs wee shall receiue them againe if not wee shall receiue some spirituall grace which shall better supply the want of them Yea the infinite wisdome and mercy of God doth wonderfully appeare herein that sometimes hee keepeth vs long without these things because that if we had them he seeth that we would abuse them and preferre them before spirituall blessings And sometime the Lord seeing our small regard of spirituall things will by the want of these outward things bring vs to make greater account of them that when wee can well want the one and highly esteeme the other we may haue both together FINIS TO THE RIGHT HONOVRABLE ANNE LADY WAINTVVORTH increase of all true honour and happinesse c. RIght Honourable may it please you to take in good worth my bold attempt in presuming to recommend vnto your fauourable patronage these SermoÌ„s following Your honours vndeserued respect of me made me desirous to testifie my vnfained thankfulnesse which I could not imagine how with greater conueniencie to expresse and manifest then by taking hold of this present occasion especially considering that your constant and more then ordinarie pains-taking to heare such holy instructions is a sufficient argument to euince your loue and liking of the matter therein comprised and your good regard of the authors well knowne vnto me gaue me â—ccasion to thinke that their labours in this sort offering themselues vnto your eye would be no lesse welcome then formerly they haue beene being in another manner presented vnto your eare Concerning the Tract of Zeale annexed to these Sermons it is a collection of diuers rules which I heard read touching that subiect principally of such as were scattered heere and there in Maister R. Greenhams Workes which being exceeding vsesull I thought good to gather them into one with an addition of sundrie prooses of Scripture for the ease and helpe of those that are well affected especially of such whose abilitie will not reach to the price of that great volume of M. Greenhams labours And thus humbly beseeching your Honour to pardon my boldnesse and to beare with my manifold defects which shall be found in the penning of these Sermons I recommend you to the gratious protection of the Almightie Your Honours according to my poore abilitie readie to be commanded IOHN WINSTON THE POINTS OF DOCTRINE HANDLED IN THE SERMONS following SERMON I. DOCT. I. THe first steppe to true and sound repentance is to be wounded and disquieted in our hearts for sinne 2 Lawfull things must be done lawfully and good things in a good manner 3 With confession of sinne must be ioyned earnest requests for pardon thereof 4 The more sinfull any one is the more foolish he is 5 It is a wonderfull hard thing to take downe the pride of mans heart 6 The more speedily we iudge our selues the more mercifully the Lord will deale with vs. SERMON II. DOCT. I. SInne brings men into maruellous straits 2. Gods seruants neuer find so great fauour as with God himselfe 3 God maketh his iudgements sutable to our sinnes 4 When God sets in with his iudgements they shall be farre dispersed in a short time 5 As God appointeth iudgements to be inflicted on his people so he himselfe will see execution done 6 A good man will lay a greater burden on himselfe then on another SERMON III. DOCT. I. ALthough humane helps and earthly friends do faile Gods people yet they are not helpelesse nor hopelesse 2 No outward thing comes neerer the hearts of Gods children then the decay of good men 3 Deceitfull friends are worse then openfoes SERMON IIII. DOCT. I. THe more skilfully and artificially any contriues his ill purposes the more fearefull destruction shall fall vpon him 2 The more wicked men boast of their mischieuous intents the neerer mischiefe is vnto them 3 No man hath the royaltie of his owne tongue nor the ordering of his owne speech FINIS The first Sermon 2. SAMVEL 24.10.11.12 Verse 10. Then Dauids heart smote him after that hee had numbred the people and Dauid saide vnto the Lord I haue sinned exceedingly in that I haue done therefore now Lord I beseech thee take away the trespà sse of thy seruant for I haue done very foolishly 11. And when Dauid was vp in the morning the word of the Lord came vnto the Prophet Gad c. IN these words is set foorth the repentance of Dauid for his sinne committed in numbring the people wherin the holy Prophet sheweth 1. What meanes hee vsed to be reconciled vnto God Namely 1. First that he was touched with inward remorse and hearty griefe for his offence Then Dauids heart smote him after that hee had numbred the people 2 Secondly that he made a particular and very earnest confession of his fault I haue sinned exceedingly in that I haue done 3 Thirdly that hauing bewayled and acknowledged his sinne he instantly craued pardon for the same therefore now Lord I
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