against his reproof The greatnesse of the ill is set down two wayes First by the great sinfulnesse of the thing it is called the hardening of a mans own neck Secondly by the greatnesse of the punishment that God inflicts upon this sin and that is he will destroy him and that without remedy For the first namely what a great mercy it is for God to let a man be reproved for his sins It may be proved by many places of Scripture only I find Scripture is to be brought as an aggravation of sin when they sinned against reproof Hosea 5. 1. saith he they are profound to commit sin though I have been a rebuker of them all As if he should say Though I have been so mercifull as to shew them the danger of sin to tell them what would become of their wretched courses though I have called them to repentance and have given them warning what would be the issue of these things yet for all this for all my mercy they have gone on in their sinnes though I have reproved them This Though is a word of aggravation as we see in the speech of Daniel to Belshazzar Thou O King hast not humbled thy self though thou knewest this as if he had said though the Lord let thee know the punishment upon thy father and the plagues of Nebuchadnezzar thy grandfather though the Lord have let thee understand what it is for thee to exalt thy self against him yet thou art not humbled he aggravates his sin So this aggravates a mans sin when he goes on notwithstanding he is reproved The Reasons are First because when God reproves a man of sinne the reproof primarily comes out of love therefore when he reproved Laodicea and told her she was luke-warm and said I would thou wert either hot or cold and since she was neither he would spue her out of his mouth he tells her whence the reproof flowed because I love I reprove As many as I love I rebuke Revel 3. 19. It is not out of ill will that I tell thee of thy lukewarmnesse and threaten to spue thee out of my mouth I tell thee these things that thou mayst avoid that ill I say Gods reproofs flow primarily from love to men whereby he would have them lay aside their wretched courses and avoyd the judgements Nay it is an argument of hatred when a man doth not reprove his brother of sin If God let a man go on in sin and never tell him of his drunkennesse nor never find fault with his pride and security never convince him or wound or touch him nor deal with him about his unsetled estate and his rotten conditions It is a sign God hates the man But when God reproves a man from day to day Man thou art a proud creature thou shalt to hell for thy pride and hypocrisie and security and hardnesse of heart When the Lord reproves a man from day to day this is an argument of love the other is an effect of hatred not to reprove Thou shalt not hate thy brother in thy heart saith Moses but shalt in any wise reprove him and not suffer sin to be upon him Levit 19. 17. Thou hatest thy brother when thou seest him sin and doest not warn him and knowest he is guilty of sinfull courses and doest not reprove him and when thou hast time and place and opportunity and fit circumstances to reprove and yet thou wilt not do it it is a sign thou hatest thy brother it is the greatest degree of hatred on them If a man deny food for the body and let a man rather dye of hunger than he will give him meat or let a man fall into a pit rather than he will prevent the mischief a man is guilty of bodily murder but thou art guilty of the soul of thy brother if thou let him fall into sin Thou thinkest thy brother is harsh he will not bear with thee he is hasty and testy no thou art in an error That man that hates reproof erreth saith Solomon Indeed a man should not be too sharp but first tell his brother in private that he is in an error for reproof is a means of grace it flows from great love it is the providence of God that hath cast it about that thou shouldest have reproof given thee if thou have a heart to take it It is an argument of love Another reason is taken from the primary end of reproof which is to bring a man to good to reduce him into a right way to convert a man to save his soul that is the primary end of reproof aud admonition therefore to go in sinnes contrary to it must needs be a great evill As Solomon brings in the wisdome of the Father Jesus Christ calling upon people O yee fools how long will ye love folly turn at my reproof Mark what follows to what end I will pour my spirit on you There is the end he tells them O ye fools wretched people without understanding that go on in sinne and harden your own hearts that repent not nor turn not to God that will not submit to his wisdom nor imbrace his word yee fools that wrong your own souls Oh turn at my reproof Why This is the reason that God reproves a man on this fashion it is that a man may have the Spirit of God granted him If thou have an ear to hear reproof and a heart to drink it in and to wear it as a crown of gold on thy head and as a chain about thy neck thou shouldest have the Spirit of God for thy labour the Lord reproves thee that thou mightest return back and have the Spirit and have mercy and forgivenesse This is all the ill-will that Gods Ministers bear thee and all the hatred that reprovers shew when they tell thee of thy sinnes whatsoever they be that they may stop thy steps from going down to Hell When the Lord sends thee Sermon upon Sermon Preacher after Preacher thou art called on day by day as you hear in this place This is the infinite goodnesse of God towards your souls therefore your sin is infinite great if you do not amend as the wise man saith He that hates reproof shall surely dye Prov. 15. 10. there is no remedy for that man That man that puts off repentance God reproves him from day to day on the Sabbath day and on the week dayes he goes to this man and here he is reproved and to another and there he is reproved and yet he goes on in his deadnesse and formality in the ordinances of God that man shall surely dye there is no remedy he sins against the infinite mercy of God Thirdly there is no reason in the world why reproof should be taken otherwise than with all willingnesse and thankfulnesse and chearfulnesse If a man have but the reason of a man in him he must needs take reproof in good part he must be a beast that doth
the life of Christ in thee it is a standing life it will not make thee alive at prayer and dead when thou hast done it will not make thee holy and Spirituall at a Sermon and leave thee dead and carnall when it is done not holy and heavenly in discourse and conference and worldly and prophane when it is done not to be holy and lively c. in a good moode and leave thee dead-hearted secure and loose afterwards this is not to be in Christ no the life of Christ is a standing and a continuing life it will make thee alive after all thy services after every duty as thou wast before or in the duty He that saith he abideth in him c. In this word He there are three Notes a note Of Indignation Discrimination Scrutiny First Indignation The Apostle doth as it were point at a certain man in his congregation as if there had been some mâ—n that he knew was not in Christ What man soever whether in this pewe or in that pewe whether on this forme or on that forme if he abide in Christ he ought to walke as Christ walked Hence observe That a Minister is bound to preach home in particular so that he may summon this man and that man in the Church as the Apostle doth here he that saith if there be any one amongst the whole multitude that saith he abideth in Christ he ought also himself to walke as he walked And this commission God gives unto all his ministers Mark 16. 15. Go preach the Gospell to every creature he doth not say preach the Gospell before every creature so they may doe and preach in generall but to every creature that every creature may feele the Gospell bearing on his heart that every creature may see his sins that so the Gospell may be applyed to his heart All the names given to Ministers shew thus much They are called Seeds men now a Seeds man doth not take a whole croppe or a whole bushel of corne and throw it in a heap in his field but he takes it and scatters it abroad that every place may receive some So they are called Builders now a builder doth not onely frame the whole building but he layes every particular bricke and every particular stone in his building So they are called Shepheards a Shepheard doth not onely looke to his flocke in generall but to every Ramme and to every Lamb in his flocke So Preachers must not onely preach the word of God in generall but they must preach in particular The ground of this will appear if we consider three things in particular First particulars are most operative it is not fire in generall that burns but t is this or that fire so it is not sinne in generall that will humble a man it is not repentance in generall that wil turne a man it is not faith in generall that will save a man but this fiâ—ne and that sin this repentance and that repentance this faith and that faith All actions they are of singulars An universall man cannot reason an universall man cannot dispute an universall man cannot see nor hear No it is this man and that man that seeth and hears and disputes Particulars are most operative preaching to men in particular is powerfull preaching that workes upon mens consciences How came the Prophet to preach powerfully to the people He declared to Jacob his sinne and to Israel his transgression Micha 3. 8. I am full of power by the Spirit of the Lord saith the Prophet here was the way whereby the Prophet preached powerfully so that the Spirit went and rent mens hearts and consciences and made them tremble how why he made every soule see his sinnes so that Minister that would preach powerfully to the consciences of his people he must make every one of them to see their sinnes against God and his commandements so that they may confesse I see I have been a grievons sinner and I am in the state of damnation and I must repent or else I shall be damned Secondly particulars are most distinct when the preacher preacheth only in generall it workes a confused knowledge knowledge of sinne in generall a confused repenta nce a confused humiliation and a confused faith in the generall it may be it may make a man see he is a sinner in the generall but there are many thousand thousand sinnes in particular that he takes no notice of but swallows them down in the generall it may be his sinnes may be discovered in the generall but alas there are many yea multitudes of deceits of turnings and windings of the heart in particular that are never discovered to them All the religion of these men is only generall I love God with all my heart saiâ—thone and yet the man is grossely ignorant of God Aske him any particulars how he can prove his love to God and the man cannot shew any So I serve God with all my heart but goe to particulars and bid him manifest what he speakes so I feare God I worship God but bring them to the particular workes of these graces and they aregone presently they are lost and know not what to answer Thus the people in Malachies time they thought they had much knowledge while the Priest preached thus overly to them but when the Prophet came to preach home and to come with particulars to them they thought the Prophet was madde they knew not what he meant You have despised the Lord saith the Prophet wherein say they Mal. 1. 6. You have prophaned the worship of God You have polluted the table of the Lord saith the Prophet ver 7. wherein said they You have wearied the Lord with your words said the Prophet Chap. 2. ver 17. wherein said they You have robbed God Chap. 3. ver 8. wherein said they See your words have been stoute against the Lord said the Prophet yet they said what have we spoken ver 13. they could not tell wherein till the Prophet told them herein have you robbed God herein have you despised the Lord herein you have prophaned the worship of God c. So should the minister of God come to men and tell them in particular thou art an enemy to Gods grace thou hast abused Gods patience wherein sayest thou Thou art one that scornest the word of God and thou defilest all the Ordinances of God Wherein sayest thou Thou art one that putst farre from thee the evill day wherein sayest thou Now when the minister of God can come to particulars and shew men wherein then they cry out against them and think they tell them lies and preach false things to them but the Ministers of God are bound to preach so as they may discover mens particular sinnes not so as people may point one at another but so as every conscience may feele its owne sinnes Thirdly particulars are most sensible If the Minister preach home in particular there is not a false heart then
beate but let them heare with Sampson that the Philistines are coming upon them that there is such a gaine such a profit and reputation to be had in the eyes of the world then all the Pinnes and Webbes are broken all their resolutions and all the strong coards of their former purposes are but as fire and towe they breake them all in pieces so then they are but asleepe not mortified Secondly Sinne may bee said to be civilized when it is laide in a swound a man lying in a swound is dead for a while and you would thinke he could hardly be recovered for he can neither heare nor see nor goe nor speake and yet notwithstanding he is not dead onely his vitall heate is gone from his outward members unto the inward powers of the heart Even so a mans sinnes seeme to bee dead when the spirit of his lust is conveighed into a higher lust as for example Suppose here is one that is a covetous worldling this man peradventure is very moderate and temperate he is not given to gaming dicing carding wenching he is not given to building or glorious apparell but what are these sinnes dead in him no but the strength of them is carried up into a higher lust for if he should follow whoring or gaming c. the lust of his covetousnesse would be curbed and his gaine would not come in with such a full Carreere unto him Now all these sinnes forenamed are but attendants and slaves unto this one lust so many men it may be will give over a thousand sinnes yea all except this one yet all those thousand sinnes are not mortified nay it may be hee scarcely thinkes upon any of them Why because they are taken up with a higher lust Even so it is with many civill formall professors they will come to Church misse never a Sermon that they can come unto they will talke of heaven they will not omit any holie communication they will reade the Scriptures pray in their families neglect no holy duties Why then what is their sinne It is not the omitting of these things but the carelesse practise of them in their lives and conversation for although these sinnes be in a swound the strength of them is gone up to maintaine a higher lust for suppose he went not to Church how should he maintaine his profession and if he could not now and then speake of heaven it were impossible he should have his depth of selfe-deceit therefore wee conclude these sinnes are not mortified they onely are civilized Thirdly Sinne may be said to be civilized when the sap of sinne is taken away and no contrary Grace infused as for example Suppose a man give over drunkennesse yet if this man be not filled with the Spirit his drunkennesse is not mortified though he live soberly afterwards all the dayes of his life Again suppose a man give over his intemperate anger he is not touchy nor cholericke nor subject to passion yet if he have not turned his anger against himselfe for every one of his corruptions which breake out against God his anger is not mortified Suppose a man is not given over to worldly griefe but hath given it over yet if his griefe be not turned another way as to grieve for his sinnes his griefe is not mortified Again suppose a man be not set upon a merry pinne ever jesting or telling forth merry tales but now he hath given them over yet if he have not set his joyes on the wayes of God and learned truly to be merry in the Lord it is impossible we can say his carnall mirth is mortified For as the schoole-men say 〈◊〉 there is nothing corrupted till another thing be produced there is no dissolution of wood until it be turned into ashes so sinne is never taken away nor utterly dissolved untill there be contrary grace brought into the heart in stead thereof so then unlesse there be contrary graces wrought in the heart as the contraries of all those sins foregoing they are but onely civilized and not mortified Fourthly Sinne may be said to be civilized when it is overwtharted by a higher principle as when a man is sensible of the wrath of God and hath the flashes of an accusing conscience flying daily into his face lying under the guilt of many horrible sinnes it is impossible for him to goe on with rest and quietnesse in those his unholy courses wherein he useth to walke he may forsake them for a while but yet he cannot mortifie them but as a schoole-boy that playes the trewant while he is under the rodde he will confesse his fault and promise to doe so no more and he verily thinketh so at that time and desires heartily so to doe but it is a desire that he is provoked unto for fear of the rodde and not for love of dutie for when once the rodde is gone and the smart over then he falls to his old trewanting courses againe So we reade in the first of Jonah that when the Marriners were in perill of their lives then every one of them could call upon his God but when the storme and danger was over they quickly left off and cared not for calling on God any longer Fifthly and lastly Sinne may be said to be civilized by Gods giving of positive common grace which he gives unto wicked men as in Mat. 25. God gave unto the unprofitable servant a whole talent which is supposed to be an hundred and sixty and odde pounds so the Lord gives unto wicked men many good graces as softnesse of disposition lovingnesse or easie to be intreated and hereupon they come to Church heare the word and performe many other Christian duties yet all these be but common graces which a man may have and yet his sinnes not mortified and therefore the Apostle saith Mortify your members c. Whence observe That if wee looke to have any benefit by or interest in Christ wee must mortifie all our sinnes and all our corruptions As if the Apostle had said make all your earthly members to be as a dead corpse now we knowin a dead corpse the eyes are there but they cannot see the feete are there also but they want strength for to goe it hath all the members but it hath not life and power to fet them on worke so though sinne be in you still yet let it be like a dead corpse wanting life like a dead Tyrant that can no longer rage and hence it is that the Apostle saith Let not sinne reigne in your mortall bodies he doth not say let it not be but let it not reigne Sinne when it is mortified is like a dead King that can call no more Parliaments but a man may doe for him what hee listeth because his strength lieth in the dust If Christ be in you saith the Apostle the body is dead because of sinne but the spirit is life for righteousnesse sake Rom. 8. 9 10. Againe if a man have not the
Spirit of Christ he is none of Christs now if Christ be in you the body is dead if you consider the body as it hath relation unto sinne Again if you live after the flesh you shall dye verse 13. as if he should have said if your flesh be alive in you if your pride live in you and if your infidelity live in you if your hardnesse of heart live in you if your wrath c live in you and if you walke after these you shall surely die he meaneth not a temporall death for so they must doe howsoever they live but his meaning is they shall die eternally but if you mortify the deedes of the body by the spirit you shall live so then it is plaine there is no life of Christ to bee had so long as you retain your sinnes and therefore sinne must bee mortified First because Christ is a Saviour and hence he is called Jesus Matth. 1. 21. for he shall save his people from their sinnes if therefore Christ doe not save thee from thy sins and if by the power of Christ thou mortifie not thy sinnes and give them a deadly blow assure thy selfe he will never be a Jesus unto thee It is true indeed Christ dyed for sinners but it was not to let them goe on in sinne and therefore if thou goe on in sinne it is for thy damnation and not for thy salvation for he will first save thee from thy sinnes or else he will never save thee from hell so then consider if thy sinnes bear sway in thee if they doe then know thou art delivered up unto the power of thy sinnes and to everlasting darknesse For Christ is the true Physitian of the soule and you know that the Physitian doth not bring a potion to put it unto deaths mouth to kill death and so to save the sicke person alive no but hee putteth it into the sicke mans mouth to kill the ill humours that are in his body that so hee might not fall into the hands of death so Christ came not to quench the flames of hell by his spirituall Physicke but to let his Physicke fall upon the heart and soule of man to save him from hell Therefore unlesse the bloud of Christ doe mortifie thy sinnes and crucifie thy lusts there is no hope ever to get Christ to save thee from hell and everlasting damnation This is a true saying saith the Apostle and worthy to be received that Jesus Christ came into the world to save sinners 1 Tim. 1. 15. This is a faithfull saying and wicked men like it well indeede For saith the drunkard I am a wicked man yet Christ came to save me The whoremonger saith I am an uncleane person yet Christ came to save me The swearer will say Christ came to save sinners and therefore I hope he will save me too No no Christ came to save sinners that is such as were sinners but now are none they have and doe repent Jesus Christ came to save sinners saith the Apostle whereof I am chiefe I was a blasphemer and a persecuter but now I am not Hence then is the faithfull saying Christ came to save sinners not still sinning No before Paul was injurious a persecuter and lived in ignorance and unbeleefe but now the grace of our Lord Jesus Christ was wonderfully abundant through Faith and love towards him so that the grace of God hath appeared to draw men out of blindnesse and ignorance therefore to say that Christ came to save such as live in their sins and will live in them as in sins of drunkeness prophaness or uncleaness is a rotten saying and this onely is the faithfull saying that Christ came into the world to save sinners in whom the power of sinne is broken therefore if ever we looke to have benefit or interest by Christ we must mortify our earthly members Secondly because it is impossible for sinne and grace to live and subsist in one subject it is impossible that they should ever stand together and be in a man at one and the same time it cannot be that one and the same creature can have the life of a swine and the life of a man for if he have the soule of a swine he cannot have the soul of a man for they are two contrary distinct lives and where the one is the other cannot be It is like hot water and cold if it be cold it cannot be hot if it be hot it cannot be cold Even so the life of sinne and the life of grace are two contraries and therefore they that walke in their sinnes walke contrary to God Now the Lord saith if you walke contrary to me I will walke contrary unto you Levit. 26. and two contraries we know cannot goe together He that walks in sinne walkes contrary unto God but he that goes on in the waies of grace he walks towards God Now it is impossible to walk towards Dover and towards London at one and the same time for every steppe he goeth forward to the one it carries him backward from the other so then if ever we will have the life of grace we must forsake our sinnes as it was with the house of Saul and David Sauls house grew weaker and Davids stronger so must it be with sin and grace as grace growes stronger so sinne must grow weaker as grace goes up so sinne must go down And as Saul told David he would not give him Michal his daughter to wife unlesse he brought unto him an hundred fore-skinnes of the Philistines Even so the Lord saith that he will not marry the Lord Jesus Christ unto any soule unlesse he bring the fore-skinne of every lust hee must circumcise the foreskinne of his pride of his covetousnesse of his prophanenesse this must bee the offering and condition of marriage unto Christ even the circumcision of the heart and the mortification of all the corruptions Thirdly because else it is impossible to enter into heaven if we mortify not our sinnes a man can never be capable of glory hereafter that doth not mortifie his sinnes here in this life Suppose a wicked man should enter into heaven it is impossible that he should delight in heaven if he were there You will thinke this a strange point but give me leave to explain it a little I say that a wicked man if he were in heaven he could finde no delight there As for example take a beast for so is every man by his own knowledge in regard of the life of grace as saith the Prophet Jeremy though a man take an Oxe or an Asse and bring him unto the Kings table and set before him all the delicates which appertain unto Kings let him have a dinner before him that cost an hundred pounds yet he had rather be in the fields among his fellowes eating grasse or set a Crowne of gold upon a beasts head he will not regard it but cast it off into the mire for
XXIX CHOICE SERMONS On severall Texts of Scripture Preached By that Reverend and Faithfull Minister of Gods Word WILLIAM FENNER B. D. sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex LONDON Printed by E. T. for John Stafford at the Signe of the George at Fleet-Bridge 1657. The Epistle to the godly Reader of these pious SERMONS THE Author of these ensuing Sermons Master William Fenner was so deservedly famous in the Church of God and so well knowne unto me in particular and one to whom I was so much obliged when he was living as that I could not thinke it sufficient to give a bare Imprimatur unto his Sermons but have added this Testimony also that thereby all good People might be encouraged to read these Workes of his whose life and conversation was a continuall Sermon and who spent himselfe in Studying and Preaching and whose memory will be ever precious unto Your loving friend Edm. Calamy TO THE READER Good Reader THE Author of these Sermons having served his time and being fallen asleep The lot is fallen upon me to appear in their behalfe and to seale unto their worth and usefulnesse for publick service as farre as thou pleasest to seal unto my judgement and faithfulnesse in such a case with thine opinion and approbation For the truth is that the strength and value of my testimony concerning them is like to extend no further than thine doth concerning me So that if I adde any thing to their credit and estimation in the world by my recommendation it is by the mediation of thine ingenuity and fairnesse towards me But if thou shalt please to be at any reasonable cost in the reading of them and lay thy judgement and conscience as close to the spirit as thou must thine eyes to the letter of what thou readest I make no question but I shall be the gainer and not they by this engagement of my selfe for them True worth especially when it overcomes and breaks out of the cloude of obscurity alwayes returnes more than what it receives from any mans testimony neither is there any method or trade so proper or certain whereby to raise an estate of honour and reputation to a mans selfe as the bestowing or casting honour and reputation upon other so he be carefull and dexterous in the choyce of his subject John Baptist by giving testimony only to one Jesus Christ out-grew the common stature of those that are borne of women in true greatnesse Matth. 11. 11. And yet there was little or nothing in effect added to Jesus Christ himselfe by his Testimony John 5. 34. It is an ingenuous and inoffensive way to serve our selves out of other mens excellencies by advancing them neither doe the generality of men in their practice more generally consent upon any principle of reason and equity than this To recompence such men with terms of honour who are unpartiall and free in subscribing and acknowledging the worth and eminencie of others And as many that are but of meane condition in the world otherwise yet maintaine themselves comfortably by trimming and dressing the Gardens and Orchards and Vineyards of rich and wealthy men so many men that want other personall abilities and excellencies of their own subsist upon termes of a convenient reputation only by vindicating adorning and setting forth the endowments and gracefull parts of other men The subject or argument of diverse of these Sermons is partly that Noble and high importing straine of Christian devotion Preparation for that solemne enterview of Jesus Christ in his death at his Table The great severity of Gods proceedings against despisers of admonitions and reproofe Both theames of savoury consideration for all those that love not death and more especially for those who desire not onely to bee saved but to bee saved upon sweeter and more comfortable terms than as by fire 1 Corinthians 3. 15. Those that were chastened with weakenesse and sickenesse and death amongst the Corinthians 1 Corinthians 11. 30. were yet saved verse 32. but this was as by or through fire though they did not perish were not consumed by the flames of Gods displeasure against them yet they were sorely scorched with them the smell of this fire was strong upon the garments of their flesh They discerned not the body of his Sonne Jesus Christ in his Ordinances but in stead of that holy reverend and deepe-dyed behaviour which was due unto it both from their inner and outward man as being a creature of the highest and deepest sanctification that ever God sanctified Sanctified not onely to a more excellent and glorious condition but also to many ends and purposes of farre higher and dearer concernement both for the glory of God and benefit of Men themselves than all other creatures whatsoever whether in Heaven or in Farth They handled and dealt by it in both kindâ—s as if it had been but a common or unsanctified thing thus they diserned not the Lords body And as they discerned not his body so neither did God in some sense discern theirs but in those sore strokes and heavy judgements which he inflicted on them had them in no other rgard or consideration than a if they been the bodies of his enemies the bodies of wicked and sinfull men thus drawing the model and platforme of their punishment as usually he doth from the structure and proportion of their sinne And if the morall or spirituall seeds and originals of our outward and bodily afflictions as sicknesses and weaknesses either upon our selves oâ— ours declining estates losses c which still lye deeper than the naturall were but carefully and narrowly sought out it is much to be feared we should finde a great part of them at least in the bowels of the same Sinne so frequent amongst us I meane of Not discerning the LORDS Body The just and righteous God builds up the breaches that we make upon the honour belonging to the body of his Sonne with the runies of that Honour which he had given unto ours in health strength life and many other outward comforts and supports But thou wilt heare more of these things in the Sermons themselves the wholesome Admonitions and Reproofes wherein contained with the rest of that heavenly provision for thy Soule which shalt finde here gathered together and laid into thine hand I heartily wish may be sanctified unto thee by the highest hand of the Sanctifier that so thy sinnes and corruptions may flye seven wayes before that Spirit of power which here pursueth them and thou never presume to returne backe again unto them more The God whom we serve is able to performe this great petition by Jesus Christ To whose grace the peace of thy soul is faithfully and feelingly commended by That poor and unworthy servant of Christ and his Church T. Goodwin THe learned Author of these Sermons now with God hath given much proof of his cleare knowledge and great experience in the Mystery of godlinesse
by his labours already published yet if any shall desire a further Testimonie of either these Sermons will give it in full measure pressed down and running over and therefore I subscribe their publication for common good Joseph Caryl The Authors Preface upon these ensuing SERMONS THe cause of that little Heavenlinesse which is in the profession of Christianity is the want of Meditation Many can meditate cursorily but that is not enough it must be a sticking meditation that must affect the heart That place in a Pet. 2. 8. is marvellous pregnant it was the meanes why Lot was so touched with the abominations of Sodom That righteous man dwelling amongst them in seeing and hearing their ungodly deeds vexed his righteous soul from day to day Many heard and saw too besides Lot and were not vexed Why Other matters stuck in their thoughts they ne're throughly meditated on it but he vexed himself that is the meditation of those evils and bringing them home to his Soul vexed him The word is a fit word implying two things First the searching and examining of a thing his meditating heart examined their sins how many they were how grievous how damnable how likely to pul down some vengeance or other upon them Secondly the wracking or vexing upon tryall so it was with Lot he observed all their evills and weighed them in his soule and then he wrack'd his spirit with the considertaion of them The Evangelist useth this very word for tossing this word that is here put for vexing he puts for tossing a ship on the seas Matthew 14. 24. The ship was tossed with the waves so meditation did tosse his soule with vexation sometimes down to the deep O miserable wretches that we are or How brutish host beastly and how hellish are our sins Sometimes up O that the Lord would humble us and spare us Sometimes over head and ears in the storm O fool that I was to chuse my dwelling amongst such men These meditations vexed his soul Many have studied meditations and yet yet are not acquainted with this cordiall meditation many Ministers that study Divinity all the day that study the Word all the week that study their Sermons all the yeare may yet for all this be carnall Ministers why Because their meditation is but inventing and mentall meditation this meditation is a practicall meditation the thing meditated feeds the heart that meditation is like a fluttering Pheasant that flutters before their eyes it feeds their eyes indeed but never feeds the stomack as long as they neither catch or eat it The saving mystereis of God flutter before their eyes and before their understandings they feed their eyes with knowledge but never feed their soules unto everlasting life unlesse they fowl for it dresse and digest it in their hearts There is an apt word Genesis 24. 63. Isaac went out to meditate in the field the originall hath it to signifie â—â—â—nall conference his minde conferred with the truth and the truth with him a mutuall working he wrought upon the truth by meditating of it and it wrought upon him by leaving an impression upon his soule this is a rare practice in the world and yet as necessary as most it is the art of the soule in being heavenly it is the inuring of thee to every good duty for by meditation a man comes to have his minde and heart fixed upon every thing that he would would he pray he that hath inured his heart to meditate his minde is fixed in his prayer Would he receive the Sacrament He that hath inured his heart by meditation his minde is fixed in the Ordinance David that was excellent at meditation had a fixed heart Psalm 57. 7. Psal 112. 17. The Contents and Heads of the following SERMONS The Contents of the first SERMON Haggai 1. 5. THe Preface shewing the usefulnesse of Meditation together with the danger in neglecting it The opening of the Teâ—t in severall particulars page 1. Doctrine Serious Meditation of our sins by the word is an especiall means for to make us repent 2. The definition of Meditation in four particulars ibid. 1. It is an exercise of the mind ibid. 2. A setled exercise of the mind ibid. 3. It is to make a further enquiry into all the parts of the truth ibid. 4. It labours to affect the heart 3. Two Reasons 1. Because Meditation presseth all Arguments home to the heart ibid. 2. Because Meditation fastens sin close upon the soul and makes the soule to feel it 4. 1. Use For the reproof of several sorts of men that are loth to put in practice this so necessary a duty 5. Four le ts of Meditation 1. Vaine company 6. 2. Multitude of wordly businesse ibid. 3. Ignorance 7. 4. That naturall aversnesse that is in the heart of man unto it ibid. This aversenesse of heart consisteth in three things 1. In the carelesnesse of the heart ibid. 2. In the runnings and revings of the heart ibid. 3. In the wearisomenesse of the heart in meditation 8. 2. Use For terror unto all those that dare sit down in security never at all regarding this soule-searching dutie ibid. Four means or helps to Meditation 1. With all seriousnesse tell the soul that thou hast a message from the Lord unto it 9. 2. Observe fitting times for meditation viz 1. The morning ibid. 2. The night 10. 3. The evening ibid. 4. When the heart is after some extraordinary manner touched with Gods word or providences ibid. 3. Call to mind what evill thou hast done ever since thou wast born ibid 3. Rouse up thy heart and thoughts as high as heaven ibid. 3. Use For reprehension of those that meditate upon their sins and how they may with the more freenesse to commit sin 11. Four grounds upon which Meditation must be raised 1. Meditate on the goodnesse mercy and patience of God that you have oft abused by your sins 12. 2. Meditate on the justice of God that you have so oft provoked 13. 3. Meditate on the wrath of God that you have so oft kindled ibid. 4. Meditate on the constancie of God who is a constant hater of all sin 14. Four directions how to carry Meditation home to the heart 1. Weigh and ponder all the foregoing things in thine own heart 15. 2. Strip sin and look upon it stark naked and in it's own colours 16. 3. Dive into thine ownsoule and search thine heart to the quick ibid. 4. Prevent thine own heart by meditation and tell thy soule that it will one day wish that it had not neglected this so necessary a duty 17. Four duties to be discharged that we may put life to Meditation 1. Let Meditation haunt and dog thy heart with the promises and threatnings mercies and judgements of God 18. 2. Let Meditation trace thy heart in the same steps and run over all thy duties discharged 19. 2. Let Meditation hale thy heart before Gods Throne there to powre out thy complaints before
the creatures lye under ibid. Every creature hath 1. A specificall end 301. 2. An ultimate end ibid A wicked man hath no right unto the creature ibid. But he hath 1. A civil right ibid. 2. A providentiall right ibid. 3 A vindicative right 302. 4. A Creatures right as he is a creature ibid. But he hath no filiall right no son-like right in Christ ibid. Use To shew that wicked men have little cause to be merry at any time because there is nothing neare them but groaneth under them 303. All creatures groane to God for vengeance to be poured upon the wicked ibid. And these groanes are 1. Upbraiding groans 305. 2. Witnessing groans ibid. 3. Accusing groans 307. 4. Judging and condemning groanes ibid. Use For exhortation 1. To take heed how we do abuse the Creatures of God ibid. 2. Take heed of sinning against God by the Creatures ibid. 3. Take heed of setting thy heart upon the Creature ibid. 4. Use all the Creatures in humility and thankfulnesse 308. 5. Use the Creatures as so many Ladders to helpe thee to climb up towards heaven ibid. The Contents of the two and twentieth SERMON on John 2. 6. THE opening of the words in foure particulars 313. Doct. A true Christian walkes as Christ walked 314. A man must first bee in Christ before hee can walke as Christ walked Object Can any man walk as Christ walked 315. Answ None can walk as Christ walked in regard of equality but in regard of similitude they may ibid. The life of Christ should be the Example of our life ibid. Christ came into the world to redeeme us for our justification and to be an example of life unto us for our sanctification 316. This Question answered viz. What it is to Walke as Christ walked 317. Foure reasons of the point 1. Because as Christ came into the World to justifie the ungodly so he came to conforme them to his Image ibid. 2. Because in vain we are called Christians if we be not imitators of Christ and live as he lived 318. 3. Because all that are in Christ are Members of his body therefore they must have the same life and bee quickened by the same Spirit 319. 4 Because of that neer relation that is betwixt Christ and every one of his Members 320 Use 1. To shew that all men that live not the life of Christ do blaspheme the name of Christ 321. Of all sins under Heaven God cannot endure the sins of them that take the name of Christ upon them ibid. Doctr. Every Minister is bound to preach home to men in particulars 322. Reas 1. Particulars are most operative ibid. 2. Particulars are most distinct and most powerfull 324. 3 Particulars are most sensible ibid. Doctr. Every Minister is bound to preach so as to make a difference betwixt the pretioas and the vile 325. Reas 1. Because otherwise a Minister prophanes the holy things of God ibid. 2. Otherwise he cannot be the Minister of Christ 326. 3. Otherwise he is like to doe no good by his Ministery ibid. The Contents of the three and twentieth SERMON on John 3. 20. THe Context opened in foure particulars 1. What mans naturall estate and condition is without Christ 331. 2. Gods gracious provision for mans salvation ibid. 3. The condition required viz. Faith 332. 4. The reprobation of the world if they do not believe ibid. But Christ is neither the efficient nor deficient cause thereof ibid. But the cause of their damnation is from themselves proved 1. By their own conscience ibid. 2. By experience ibid 3. By reason 333. In the words are two parts 1. The wickeds rejection of the word of grace ibid. 2. The cause of that rejection ibid. viz 1. First from the qualification of their persons ibid. 2. From the disposition of their Nature ibid. Doctr. A wicked man hates the word of Gods grace yea grace it selfe ibid. This hatred is 1. An actuall hatred ibid. 2. It is a passion of the heart ibid. 3. It causeth the heart to rise up against an union with the word 334. This union of the word is set in opposition 1. To generall preaching ibid 2. To mercifull preaching 335. 3. To preaching when the minister is dead ibid. If the World doe not hatâ— a righteous man it is either 1. Because he is a great man 337. 2. Because he is a man of admirable wit and knowledge ibid. 3. Or because God gives him favour in the eyes of the world ibid. 4. This hatred causeth the heart to rise against that which is repugnant to its lust ibid. A wicked man may love three kinds of preaching 1. Eloquent preaching that savours more of humanity then of Divinity 2. Impertinent preaching ibid. 3. Now and then some preaching to satisfie the cravings of his Conscience ibid. Reason 1. A wicked man hates the word because he hates all truth even the very being of the word 339. 2. Because he hates the very nature of the word 340. Because he cannot endure the knowledge of the word ibid. All naturall men hate the word 1. Because no entreaties no beseeches can possibly reconcile them 341. 2. Because neither money nor price can make them friends ibid. 3. Because all the love in the World cannot unite them together 343. 4. Because neither the love of God nor the bloud of Christ will soder them together ibid. Every naturall man had rather be damned then leave his sinnes rather go to Hell then be a new creature 344. The Contents of the four and twentieth SERMON on Isaiah 42. 24. THe words contain five things 1. The Author of the destruction 350. 2. The causes of it ibid. 3. The judgement it self ibid. 3. The people on whom it was inflicted ibid. 5. The effects of it ibid. Doctrine 1. God is the Author of all judgements that befall a Nation 351. Use 1. For comfort to Gods children seeing God is the orderer of all events ibid. Use 2. For terrour to the wicked that God whom they hate shall be their judge ibid. Use 3. To learne in all calamities to look up unto God 352. Doctrine 2. Sinne and disobedience against the Law of God is that which brings down punishments and judgements upon a Nation Church or People ibid. Use 1. To discover the weaknesse of our Land in what a poor condition it is by reason of sinne 353. 2. To shew who be the greatest Traytors to a kingdom ibid. 3. To teach all of us to set hand and heart Prayer and tears on work against sinne ibid. Especially it concernes thâ—se that are in places of Authority 354. Doctrine 3. The Lord often times brings fearfull and unavoydable judgements and punishments upon his own professing people 335. Four signes of Judgement a coming 1. When the Ministers of God with one voyce foretell judgements to come 856. 2. When sins of all sorts do abound ibid. 3. When the Divell and wicked men cast in bones of dissention ibid. 4. When all mens hearts begin
and a pure conscience I say thou gettest a blot to thy own self causest God to be ill spoken of and the very way of his name to be dishonoured This wil be the effect of it and so in every other duty And so I come to the use It is so that we must not only come to the Sacrament but come aright or do any duty but we must do it in a right manner This serves to condemn that naturall popery that is in mens hearts that is of opus operatum of the deed done this is the religion of the Church of Rome that so man do the duty indeed it is better if it be done in a right manner but if it be done there is somewhat a man may look for by that If a man come to the Sacrament the very eating of the Host the very partaking of the body of Christ they make it meritorious so the very hearing of so many Sermons the very saying of so many prayers the very performance of so many duties the very thing it self nakedly confidered it is of some validity This is rooted into the hearts of men we see it up and down people do the dutie and think all is well enough when they consider not how it is done People pray but not with zeal they hear but not with reverence People come to the Sacrament not for the better but for the worse they come not in a right manner and yet every one hopes to speed and builds himselfe on this that God accepts of him But this is the folly of mens hearts it is an evident argument that men go foolishly to work in the ways of God It is the brand of a fool not to be able to observe circumstances Aristotle the heathen he saith it is the part of a wise man to think of and understand the manner of actions as a wise man saith he observes circumstances It is the part of wisedome to observe the right circumstances of every action as it is Ephes 5. 15. Walk circumspectly that is accurately as it is in the original not as fools but as wise Mark he perswades them to a right manner of walking not onely to walk in a good course in praying and hearing in obedience and sobriety in temperance faith and diligence in our callings but do it accurately in a right manner do it as wise men and not as fools who do it in a wrong manner It is the part of a fool I say to do a thing and to leave the right manner of doing it Now this is nothing with God the Lord doth not esteem any action though it be never so frequently done except it be done with his own stamp except it have his own character upon it I remember a story in 2 King 17. 26. The Assyrians there observed that God sent Lions among them because they did not observe the right manner of the God of Israel they worshipped the God of Israel but because they observed not the right Manner of his word he sent Lions among them to tear and devour them in pieces So though we pray and hear and read and professe and have a name that we live and though we be taken for good people and heap up duties from day to day and vie performances and though we do them as many times as the children of God nay though we could do them ten thousand times oftner than they yet if we do them not in a right manner if we know not the manner of the God of heaven and earth with humble hearts and selfe-denying spirits with holinesse of affection and with purity of heart if a man do them not in a right manner the Lord wil tear him in pieces and he shall have no deliverance for all that Another use shall be what may be the reasons why people are so willing generally to do duties for the matter and care not to do them in a right manner It shall not be amisse a little to shew the mystery of this thing for we see every man is willing to do duties every man will be praying and coming to Church many reprobates and God knows how many carnall hearts are in this congregation some drunkards it may be some adulterers some it may be that committed whoredome the last night some that have been swearing even now and deceiving in their shops there are many carnall hearts yea every man is willing to do duties to hear and to pray Now what may be the reason that people are willing to do good duties and yet are loath to come off with their carnall hearts There are four reasons The first is this Because the matter of the duty is easy but the manner is difficult It is an easie matter to pray to say Lord I have sinned against heaven and against thee Lord I have sworn I have been a drunkard I have disallowed the Sabbath I have done this and that I pray thee pardon and forgive me and give me thy grace it is an easie matter to do this It is easie for a man to come to Church and mark what the Minister saith and follow him from point to point and it may be he go over it to his famimily This is good there are few that come thus farr And so it is easie to come to the Sacrament to take the Bread and the Cup and to pray for a blessing this is easie but when a man comes to do a duty in a right manner here is difficulty when a man doth it with a How Take heed how ye hear He doth not call upon people to hear that is not the matter there needs no great diligence for that but if you will consider How you hear take heed to that Here must be a great deal of circumspection the soul must be marvellous painfull a man must offer violence to his own soul a man must fight against his own will a man must beat down his own spirit he must crucifie his own thoughts must mortifie his own mind and beat down his own soul It is a hard thing to do in a right manner as the Lord commands if we consider how to do it This is certain flesh and blood cannot abide to take pains if it can serve God with ease and pray with ease that it will do but for a man to weep before God for a man to indict his heart before the throne of grace to rend his bowels before his maker to tear the caul of his heart upon his kees for a man to vow to God and pay them for a man to rid his hand of all the wages of iniquity for a man to purifie himselfe as Christ is pure for a man to wrestle with God and to take grace according to the covenant of grace with life and power to do it in a right manner here is religion and this man cannot abide And so for the Sacrament for a man to come in a right manner Oh it is difficult
been a wise man knows how to hold his peace but a born fool is invincible vain man would be wise though he be bâ—rne like a wild Asses colt Job 11. 12. Of all creatures the foal of the Asse is the simplest needs then must the wild Asses colt be most simple So although a man be born a fool yet he would be counted wise he is conceited that all the Ministers in the world cannot direct him no he is wise enough for that matter this folly is bred and borne in him he hath it by kind and that is the reason that it is hardly clawed off but they are ready to say they are as wise as the Ministers themselves I call not into question the wits of many I know many of you are understanding men and women but I speak now of the Wisdom of the Spirit and how you may understand to save your souls What is it for a man to be worldly-wise to get riches and honour and to behave himselfe like a Gentleman and yet a fool in seeking his salvation this is to be penny-wise but here is the question are you not pound-foolish can you go on in your sinnes swearing c then surely you are pound-foolish all your wisdom and mony avails nothing alas you are butpenny Gentlemen The Sodomites Gen. 19. were blind they could not find the door they could see well enough else they were only blind in this so man is stultus ad hoc wise enough for any thing in the world but this take him for husbandrie and his knowledge is good for matter of carriage he can behave himselfe as well as the wisest he is only stultus ad hoc for salvation he is a fool a born fool and selfe-conceited 3. Men are selfe-conceited of their own estate those that praise themselves we use to say have ill neighbours so if a fool had a good neighbour to tell him of his folly and to laugh at him for it he would not praise himselfe so he that praiseth himselfe it is certain he hath ill neighbours so the reason why men are well-conceited of themselves is because they have ill neighbours they think they are honest and so do their neighbours but now if a drunkard could go no where but that everie one would tell him that he were a hel-hound he would not be drunk but an ill neighbour he tells him he need not fear by the grace of he shall do well enough he is a good Christian and hence it is that when fools are not answered according to their folly that they are conceited of themselves when men are soothed up others think well of them and they also think their own cases good for say they if I were no at good Christian such and such would not be acquainted with me Fourthly and lastly because the Lord delivers many up to the spirit of slumber Rom. 11. 8. Black poppy seed will cast a man into such a sleep as that his eyes shall be broad open and yet he not see so the Lord hath cast men into a slumber like a man between sleeping and waking of all sleep none like to slumber because it is full of imaginations never is a man so full of dreams as then when he is in a slumber If a man were a drunkard and in the deep of all evil and â—uld in the deep sea of security he could not be so well-conceited but now that his eyes are halfe open halfe shut halfe awake halfe asleep halfe out halfe in he thinks his repentance is good his case good and he hopes he shall find mercie at the hands of God as well as the best Puritan in the purish they are like the dreamer as Josephs brethren termed him singular in Hebrew the Master dreamer they dream they shall have mercie and they shal not be damned theâ—e men are in a slumber they have eyes and see not c. Isa 28 they see the judgement of God but perceive it not Consider what a wofull case these men are in and how the Scripture calls this selfe conceit First it calls it nothing but a thinking if a man think himselfe to be something he is nothing Gal. 6. 3. to think thy self a Christian is a vain thought 2. The Scripture calls it supposition what a vain thing it is for a man to be a supposing they suppose they shall go to heaven they suppose they are better then others better then those on whom the Tower of Siloam fell and so many suppose they are not in the gall of bitterness nor in the bond of iniquity Thirdly it calls them shaddowes they walk in a vain shew Psal 39. 6. viz. their repentance shews as if it were good repentance They can speak lowly there is a shew that they are humble Man walks in a vain shew like a Tradesman who hath abundance of things which he makes shew of yet are none of his own so he talks of grace which was never his own Fourthly it calls them imaginations Acts 4. Fifthly it calls them appearances Matth. 6. 16. So men appear all at a Sermon but their hearts neverly down before the Word there are nothing but seemings 1 Cor. 3. Thus you may think your selves or suppose your selves to be in good case when as it were better thou didst appear to be a hel-hound then a Christian and not be so indeed for then there were some hope that thou wouldest look out If a man be sick yet if he seem to be well none will look out for him as they would do if he seemed to be sick indeed and therefore this is the most dangerous sicknesse so if men did seem to be damned wretches that they were born and continue in sin and when they dye they must be damned if men feared thus they would look out Secondly consider so long as thou art well conceited of thy self Christ hath no commission lo call thee and Christ wil do nothing but what he hath commission to do he wil not run into a Praemunire Christ doth protest to all the world that he hath no commission from his Father for such I am not come to call the righteous c. Matth. 9. 3. viz those that are righteous in their own esteem and thoughts but are not if a man tell them that they are fitter for hell then for heaven they are better-conceited of themselvs then so if a man tell them for all their profession they may be helhounds yet they conceiâ— better of their profession then so now then consider what a case thou art in if thou be out of Christs road Thirdly as Christ hath no commission so he is glad he hath not and he gives thanks to his Father that he put him not into commission I thank thee O Father c. Luke 10. 21. q. d. thou dost not convert those that are selfe-conceited those that think they shal not be damned such as conceit that they need no summons that are righteous enough Father I am
thou dost every day draw neerer to God than other is it more and more a back'd praier a fervent and frequent praier hast thou taken from thy recreations from thy calling to give to it yea from thy belly and back and used all meanes for a prevailing with God then are thy praiers effectuall and unsatiable This then condemnes the praiers of most men in the world they pray and pray for grace and their praiers come to an end and cease before they have it the angry fretful man praies for patience and meekness and yet sits down without it the covetous worldling praies to be weaned from the world and his praiers are done before he is so so the luke-warmling deadhearted and vain thoughted professor praye for better thoughts for more zeale and yet comes to his so be it before he have it and so every wicked man prayes and he is come to his Amen before the grace is given let all suchmen know that such prayers first they are endlesse secondly they are fruitlesse First they are endlesse The Philosopher said that for which a thing is that is the end of the thing now prayer is for the speeding with God and therefore he whose prayers speed not with God his prayers are endlesse thou hast prayed against thy pride but aâ—t as proud still thou hast prayed against thy choler and art as teachy still thou hast prayed against earthlinesse and worldlinesse and art earthly and worldly still thou hast prayed against security and deadnesse of heart and lukewarmnesse in Gods service and art luke warm deadhearted and secure still to what end are all thy prayers when thou enjoyest not the end of thy prayers to what end is the worke of thy servant if thy businesse be not done and dispatched when all is done As good never pray as pray to no end a good that thou never hadst begun to pray as to cease and to giue over thy prayers before thou hast obtained the grace thou prayest for The prayers of the wicked are an abomination unto the Lord but the prayer of the upright is his delight Prov. 15. 8. that is the prayers of a wicked man that continues in his wickednesse when his prayers are done hi prayers are an abomination to the Lord but the prayers of the upright though he were before he prayed never so wicked yet if it be the prayer of an upright and godly man when his prayers are done that his prayers rid him of his sin and make him an upright man his prayers are Gods delight Beloved many pray against distrust in Gods providence Infidelity in Gods promises Impatiency under Gods corrections c. and yet have never the more trust and affiance in God never the more patience under the hand of God all these praiers are endlesse Secondly thy praiers are fruitlesse to what purpose is a beggers begging of an alms if he be gone before the alms be bestowed his begging is fruitlesse so all thy praiers are lost if thou art gone from the Throne of grace before grace is given thee for if such a praier be endlesse then is it also fruitlesse it will never do thee any good what is a fruitlesse tree good for but to be cut down what is a fruitlesse Vine good for but to be burned So all thy praiers are lost all thy beginnings of grace are lost we know saith the man that was borne blind John 9. that God heareth not sinners we know it Why may some say how do you know that God heares not sinners why we know it by experience by examples A drunkard prayeth to God to cure him of his drunkennesse and yet he doth not leave his ill company all the world may see that God hears not the drunkards praier because he cures him not but lets him go on in his sinne and so for all other sinnes seest thou a man go on in his sins thou mayest see that God heareth not his praiers If a man should be sick on his death bed and send for the Physirians and Apothecaries in the Country and send for his father Mother and for all his friends to come to him to minister unto him yet I know he is not cured by them so long as I see his deadly disease remaines upon him so if I see a mans pride hypocrisie security deadnesse of heart his lust anger c. lie upon him notwithstanding all his prayers I know God heares not his prayers he prayes to be cleansed from his sins and to be purged from his lusts and to be redeemed from his vaine conversation if now God let his sins continue in him and lets him go on in them we see plainly God hears not him O what a pittiful and miserable case are such men in that pray and pray and yet all their prayers are endlesse and fruitless is not that man in a pittiful case and all physick all cost and charges is lost upon him when his eating and drinking his sleeping and winding and turning from this side to that side do him no good do we not say of him that he is a dead man so if a mans prayers and supplications to God be endlesse and fruitlesse that man must needs be a dead and a damned man so long as he goeth on in that case Now we come to the second part of the text the sensiblenesse of the godly soul whether it speed or no the soule that prayes aright that prays unsatiably it is able to say the Lord doth hear me the Lord doth grant me the thing that I prayed to him for Thus saith Jonah I cried unto the Lord and he heard me out of the belly of Hell cryed I and thou heardst my voice Jonah 2. 2. How could Jonah say God heard his voice if he had not known it therefore he knew it But against this some may object How can this be how can the soule know that God hears it we have no Angels nor voices from Heaven now to tell men as the Angel told Cornelius that his prayers were accepted and come up before God or to say as Christ to the woman in the Gospel Be of good comfort thy sins are forgiven thee I know God heares me with his All-hearing eare and therefore I have a good belief in God but how shall I know that God heares my prayers in mercy so as to grant that I pray for There be six wayes to know whether the soule shall speed in prayer yea or no. The first is the having of a Spirit of further and further praying When God gives the soul a further and further ability to pray when God opens a way for the soule to the Throne of grace and gives him a free accesse to the gate of mercy and a spirit to hold out in prayer It is a signe that God meanes to hear it When a Petitioner hath accesse to the King and presents his Petition If the King imbolden him in his speech and let him speak
Isaiah 27. 11. He that made them will not have mercy on them and he that formed them will not pitty them It is commonly beleeved if men come to Church heare the Word and call upon God that then presently they are good Christians Beloved it is not so Mat. 7. 21. Not every one that saith Lord Lord shall enter into the Kingdome of Heaven Men are ready when they can but call Lord have mercy on me O sweet Saviour pitty me most mercifull Lord Jesus have compassion on me if they can pray in their families and pray at Church c. to think now all is well with them and Christ cannot but save them and give them the Kingdome of Heaven but our Saviour puts a not upon it and saith not every one that saith Lord Lord it is noâ— a Lord a Lording of Christ with the tongue onely it is not a taking up of an outward profession of Christ only that is sufficient for a man that shall inherit the Kingdome of Heaven no saith Christ but he that doth the will of my Father which is in Heaven But of this by the by Secondly there are needlesse discouragements which doe much hurt in prayer Nee lesse discouragements do much hurt to many a poor soule that hath forcible wouldings and wracked desires after grace and holinesse and yet is held by discouragements yea many a Christian heart lieth a long time under it wrestling and striving under its wants and yet kept out from grace and from growing in grace because of discouragements yea the best and strongest of God Saints have been kept off and have hung much on discouragements Fear not saith God to Abraham Gen. 15. 1. So fear not Joshua saith God to Joshua Josh 1. 9. Intimating that both Abraham and Joshua were afraid of discouragements they were afraid that many evils would befall them that they should meet with many rubs and difficulties that would be too hard for them therefore the Lord calls to them fear not be not djsmayed nor discouraged I â—ou saidst fear not Hence observe That God would not have any Christian soul to be discouraged in prayer Thou saidst fear not For our clearer prooceeding herein first let me shew you what discouragement is and secondly how it comes to be dangerous and hurtfull in prayer What is discouragement It is a base dismayment of spirit below or beneath the strength that is in a man under the apprehension of some evill as if it were too hard for him to grapple with it There be foure things in this diffinition First I say it is a base dismayment of spirit and so I call it to distinguish it for there is an humble dismayment which a Christian is commanded A man is bound to be dismayed for his sinnes I say 32. 11. Tremble ye carelesse women that are at ease be troubled ye carelesse ones these carelesse ones went on in their sinnes and feared not God calls to them and bids them to be dismayed But the dismayment and the discouragement I speak of it is a base dismayment of spirit which is either when he is dismayed that ought not or he is dismayed at that whereat he ought not to fear where no cause of fear is As he that riding along upon the high way spying a mans shape thought it was some Spirit and thereupon he sickened and died So many a poor soul looking in the perfect Law of God and seeing his own uglinesse and filthinesse he is discouraged and thinks himself undone his heart waxeth cold within him and he begins to fear that he is but a dead and damned man Secondly it is down beneath the strength that is in a man that man is properly said to be discouraged not that he hath no strength at all in him nor no courage at all for such a one is an infeebled man not a man discouraged but a discouraged man is a man put besides the courage that is in him when a man hath strength enough to grapple with the evill before him but through dismayment of spirit he cannot put it forth Have not I commanded thee saith God to Joshua Be strong and of a good courage be not afraid neither be thou dismaied Iosh 1 9. God had given Joshua strength enough whereby he was inabled to observe and do according to all that Law which Moses the servant of the Lord commanded him God had now doubled his Spirit upon him yet he commands him be not afraid neither dismayed as if he had said Joshua if thou beest dismayed and discouraged though thou hast strength and power to go through the businesse that I have called thee unto yet thou wilt not be able to use it nor to put it forth if thou beest discouraged Thirdly it is at the apprehension of some evill I say not at the sight of some evill for a man may be dismayed at the apparition of good as Mary when she saw nothing but a good Angell Luke 1. 29. she saw nothing but a glorious Angel neverthelesse she was afraid and discouraged Why because she had a secret apprehension of some evill either of some evill proceeded in the salutation or some unworthinesse in her selfe to receive such a gracious salutation it cannot be the apprehension of any good that discourageth a man but the apprehension of some evill Fourthly not of every evill neither for if the evill be but small courage will stand it out but it is of such an evill as he fears he is not able to grapple withall If the evill before him be inferiour to him he scornes it as the barking of a toothlesse Dog If it be but an evill equall to his strength then he makes a tush at it because he knowes or thinkes himselfe able to encounter with it But if it be an evill above his strength then his spirit melts and droops before him See this in Saul 1 Sam. 17. 11. and his people When they saw the Champion of the Philistims coming against them when they saw him so hugely and marvelously armed and heard him speake such bigge words they thought they were not able to stand and to encounter with him and therefore saith the Text when Saul and all Israel heard these words of the Philistim they were dismayed and greatly afraid Thus you see what discouragement is Now we come to the second question to shew how discouragements come to be hurtfull in prayer such discouragements the Lord would not have our hearts to be in when we pray unto him For first God cannot give ear to that man that is out of heart in his prayers Thou canst never pray if thou beest dismaied in prayer When the soul begins to feare and reason O I am so unworthy that God will not looke at me I am so sinfull so blockish so dead and dull to all good that God will never regard me Thou canst never pray Rom. 10. 14. How shall they call on him in whom they have not beleeved If
get zeale and holinesse or else there is no mercy either get grace and repentance or else there is no mercy for thee Pray then when thou prayest for grace with a speed or be damned say unto thy soul either we must speed and get grace Soule or else we must goe to hell If men would pray thus with a speed or be damned we should never see nor God should never heare so many cold and dead prayers as now we pray Despaire makes a man a Munke saith the Papist but this despaire makes a man a good Christian I say never doth a man pray indeed till he feels himself in extremity hopelesse and desperate in regard of himselfe so that he seeth no remedie at all but get Christ get grace or be damned for ever Get power and strength over these corruptions otherwise they will destroy and damne thee this would make a man pray for life Men pray coldly and faintly why because though they see they have no grace no zeale no holinesse no repentance no evidence of Christ yet they hope to be saved notwithstanding O beloved the divell hath blinded these men to the intent they may be damned But if men would pray desperate prayers with a pray or be damned seek with a find or be damned men would then pray other prayers than they doe Such prayers did David pray Psal 130. 1. Out of the deep places have I called unto thee O Lord Lord heare my prayer as if he should say Lord I am even in the depth of misery plunged over head and eares so that now I sinke and perish if thou help net Lord hear my prayer This desperation a Christian must have this quickens up his Spirits and puts life into him but take heed of the desperation of Infidelity Saint Austin saith it is the murtherer of the soule the spice of it will eate out the heart of a man and kill the strength of all his endeavours I should now come to apply this Doctrine but I feare me there be many amongst us that never come so farre towards Heaven as to know what these discouragements meane This is lamentable It is true discouragements are hideous cases in prayer and a man may perish and goe to hell that hath them but yet they are somewhat profitable signes that a man doth at the least look a little towards God or else he could not know what they are But there are abundance that never have attained so farre in religion as to understand what they meane but goe on in drinking whoring carding and dicing hating and malicing fretting and chafing mocking and coveting swearing and blaspheming in security in heardnesse of heart and impenitency they are more carefull for their doggs for their potts and for their tables and for their shops than they are of their souls And which is enough to astonish any that is godly these men scarce find any discouragements in prayer O they have a good courage to pray at all tims O say they God forbid that any man should be discouraged in praier I thank God I have a good hope in God God hath given me a good heart of grace to call upon him and I make no question but that God heares me God would never bid us to pray if he did not mean to hear us Beloved these men that are so bold in the goodness of their hearts to call upon God they never as yet prayed in all their lives all the prayers of the wicked are indeed no prayers Daniel confessing the sinnes of wicked Judah saith Though all this evill be come upon us yet made we not our prayer to turne from our wicked ways Dan. 9. 13. all the time of those seventy yeares Daniel saith they never made prayer to God yet they fasted every year and prayed every day twise every day at the least which would amount in that time to 50000 and 100 prayers how then could Daniel say they never made one prayer I answer and pray mark it because they never did quite turn from their evill wayes Though thou makest never so many prayers though thou boastest of the goodnesse of thy condition and snatchest at the Promises of God yet if thou turnest not from thine iniquities thou never as yet mad'st any prayer by the Judgement of God himself Paul made many thousand prayers before his conversion he could not have been a Pharisee else but they were never accounted prayers to him therefore as soon as ever he was converted behold saith God he prayeth Acts 9. A wicked man a carnall Christian though he have the righteousness of Saint Paul before his conversion of living blamelesse unreproveable in respect of the outward righteousnesse of the Law yet he can never make an acceptable prayer till he be truely converted his prayers are no better than howling of dogs or lowing of Oxen yea the Lord abhorrs them O what poor incouragements canst thou have seeing the Lord never tallies down any of thy prayers wicked men are like Ulysses who wept more for the death of his dogge than of his wife so wicked men weep and mourne for the losse of their corn and their cattle hawkes and hounds cardes and dice but never for the losse of their praiers So long as thou continuest in thy prophanenesse and impenitency thou losest all thy praiers there is not one of them that God tallies down or reckons for a praier Here we minht have a great deale of matter if time would suffer me But it will not onely let me tell you I speak onely to those whose hearts God hath awakened out of their sins but who are oft discouraged take heed of these discouragements For first they will drive thee to melancholy Beloved there are a great many melancholy men in the world and this is the cause of it men are contented to be converted by halves because they are discouraged in the worke If thou suffer thy selfe to be discouraged it will eaâ—e up thy spirit and thou wilt be like a silly dove without a heart Hosea 7. 11. A dove is a melancholy creature that hath no heart to any thing so Epharaim hath no heart to call upon God no heart to returne unto God and this is the cause that men and women goe whineing and mourning under the burden of sin and are not able to come out because of discouragements all the policy of hell is lesse than this policy of the divell in driving men to despair or discouragements this doth more hurt than all the rest of hell besides Secondly if you do not take heed of them they will bring you to speake against God I have prayed but the Lord will not heare me I have called and the Lord will not answer but hath turned away his eares from me Now thou speakest against God Num. 21. 4. 5. The soule of the people was much discouraged and the people spake against God and against Moses saying Wherefore have you brought us out of Egypt to die in
the wildernesse for here is neither bread nor water and our soule loatheth this light bread So beloved if we suffer our soules to be discouraged we shall soone come to murmure against God wherefore hath he brought me up to this strictnesse and precisenesse when I was a drunkard a worldling when I followed the lust of my flesh and liberty then I enjoyed onions garlick and the flesh-pots of Egypt pleasures and delights for my soule then I had a good hope in God and a good perswasion that my soul should goe to heaven and then Preachers told me that if I would give over such and such sinnes and look after Heaven a little more and doe such and such things O then I should come to a Land flowing with milke and honey then I should not misse of glory and salvation But alas I see nothing but Gyants and Anakims I am in a wildernesse now now I see a man may have a great deal of repentance and yet be a cast away A man may have a great deal of faith and yet be but a reprobate A man may give over a great many sins and yet perish in hell now I see a man may live civilly and well and have and do a great many good things and yet be damned when he hath done all A man may even go to Heaven Gates and yet the gates be shut against him and he turned into hell Alas my poor soul is in a wildernesse now I know not which way to goe I am ready to lose my selfe I see nothing here now but huge Gyants the sons of Anack strong corruptions inclining and forcing me to evill most fearefull and violent suggestions and temptations of the Devill ready to thrust me into the gulfe of wickednesse and despaire And now the soule begins to thinke that it is good for it to returne again into Egypt to fall to its old courses again for certainly God looks for no such matter he requires no such strictnesse and precisenesse And so it falls a whining and repining at the Word and Ministers of God that have call'd men to it and laid it upon them and hath no heart now to do thus and thus any longer And thus it falls into discouragements because of the way and into a thousand quandaries whether it may not go back again or no. And all these murmurings and repinings are because men suffer themselves to be discouraged Thirdly discouragements will cause thee to think that God hates thee When the soul like Baals Priests 1. Kings 18. 26. hath been crying from morning to noon ten twenty thirty yeeres it may be and yet hath no answer now it will begin to think if God did love me then he would grant me my petitions Then hereupon comes into a mans secret thoughts and feare that God hardly loves his soule So was it with Israel when they were discouraged they said because the Lord hated us therefore he brought us out of the Land of Egypt Deut. 1. 27. Because that they were discouraged and because that their Brethren that went for spies had disheartned them therefore they were apt to say the Lord hated them Beloved it is a miserable thing when the soule calls the love of God into question Consider that as thou canst not have a friend if thou beest suspitious and jealous of his love to thee So thou canst never have the love of God settled on thy heart so long as thou art jealous of his love to thee Fourthly If thou root them not out it is to be feared that they will bring thee to despair Melancholy thoughts and feares and discouragements drive the soul to despaire For when the soul sees it selfe still disappointed of its hopes at the last it growes hopelesse If it have waited one day and the next day too if it have prayed this weeke this moneth this year and yet still it seeth it selfe held off and disappointed it will at last grow hopelesse Take heed therefore I beseech you of all needlesse discouragements to fear because that thou findest not that that thou wishedst or prayedst for to day or to morrow in thine own time that therefore thou shalt never get it that now thou shouldest for ever despaire of the grace and love of God and think that now God will never hear thee that thou shalt never get grace and power over thy corruptions Men think that the preaching of the Word of God brings men to despaire the preaching of such strict points and the urging such precise doctrines makes men despaire men are loth to be at the paines to root out their discouragements It is rather a cold or dead preaching of the Word that is the cause of this for when the soule is instructed by holinesse humbled by holinesse converted by holinesse at the last when it comes to be thorowly awakened when it sees that this and this is required in a true conversion of the soule to God that herein true repentance must declare and demonstrate it selfe by these and these fruits or else it is but false and rotten Why now the soul must needs be brought to despaire because it seeth that though it have been thus and thus humbled though it have praied fasted and mourned in this and this manner yet it sees it hath not a soundesse of grace There is such a grace in it such a worke and such a fruit of Gods Spirit in it that yet he could never finde in himselfe this makes the soule to despaire Indeed Preachers may be to blame if they speake and preach onely the terrours and condemnations of the Law without the promises of the Gospel for these should be so tempered that every poore broken soule may see mercy and redemption for him upon his sound and unfeigned repentance and humiliation But if men doe despaire they may thanke themselves for it their owne sinnes for it their owne discouragements for it because they suffer these to continue in them Cain his heart grew sad his conntenance fell he was wroth and disquiered in his minde and heavily discouraged why Gen. 4. Sin lay at the dore what dore the dore of his conscience rapping and beating upon his heart Beloved when the soule lets sin lie at the dore drunkennesse pride and worldlinesse security hardnesse and deadnesse of heart lie at the dore when a man lets his negligent and fruitlesse hearing of the word lie at the dore when a man lets his vaine and dead praying his temporizing and fashionary serving of God lie at the dore of conscience to tell him that all his hearing of the word of God profits him nothing that his praiers are dead and vain that his mourning fasting and all his humiliation is counterfeit and rotten and that he hath no soundnesse of grace in him but that for all this he may fall into hell when sin lâ—eth thus at the dore thus rapping at the conscience it is no wonder if the soule fall into desperation as it was here Cain let
his sinne lie at the dore there it lay rapping and beating and told him that his carelessenesse and negligent sacrificing to God was not accepted and therefore no marvell if Cain be so cast down in his countenance and that he fall to despaire O beloved when sinne lieth bouncing and beating at the doore of thy heart when thy sinne whatsoever it is search thy heart and finde it out lies knocking and rapping at the dore of thy conscience day by day and moneth by moneth and thou art content to let it lie and art unwilling to use meanes to remove it and art loth to take the paines to get the bloud of Christ to wash thy soule from it or the Spirit of Christ to cleanse thee from it then thy soule wil despaire either in this world or in the world to come But let us take heede then that our conscience condemne us not in any thing or course that we allow in our selves for if that doe then much more will God who is greater than our consciences and knows all things The Apostle hath an excellent Phrase Rom. 8. 1. There is no condemnation to them that are in Christ Jesus c. As if he should say there is not one condemnation there is none in Heaven God doth not condemne them there is none in earth their own heart and conscience doth not condemne them to him that is in Christ Jesus that walks not after the flesh but after the Spirit there is none no not one condemnation to him none neither in Heaven nor in earth no word no commandement no threatning condemns him But if thy conscience condemn thee and tell thee thou lettest sinne lie at the doore rapping at thy conscience day after day and moneth after moneth telling thee that yet thou art without Christ that yet thou never hadst any true faith in the Lord Jesus that yet thou hast not truly repented and turned from thy sins this will at last drive thy soul into heavy discouragements if not into final despaire O beloved religion and piety and the power of Godlinesse goe down the wind every where What is the reason of it but because of these discouragements that men live and go on in Men pray and pray and their prayers profit them not men run up and down and come to the Church and heare the Word and receive the Sacraments and use the meanes of grace but to no end they are unprofitable to them they remaine in their sinnes still the ordinances of God bring them not out of their lusts and corruptions hereby they disgrace and discredit the ordinances of God in the eyes and account of the men of the world making them think as if there were no more power nor force in the Ordinances of God than these men manifest There is no life in many Christians mens spirits are discouraged these secret discouragements in their hearts take away their spirits in the use of the meanes that though they use the meanes yet it drives them to despaire of reaping good or profit by them Beloved I could here tell you enough to make your hearts ake to hear it First All your complaints they are but winde Job 6. 26. Doe you imagine to reprove words and the speeches of one that is desperate which are as winde Jobs friends taking Job to be a man of despaire they accounted all his words but as wind Doe thou nestle any discouragement in thy heart thou maist complaine of sinne as much as thou canst yet all thy complainings are but as winde thou mayest cry out against thy corruptions with weeping and teares and pray and fight against them and yet all thy weeping mourning and praying is but as the winde thou maiest beg grace thou maiest seek after God thou maist heare the Word receive the Sacraments and yet all will be to thee as wind all will vanish be unprofitable not regarded Secondly discouragements drive us from the use of the meanes If ever we meane to come out of our sinnes if ever we meane to get grace and faith and assurance and zeale we must constantly use the meanes 1 Sam. 27. 1. David saith There is nothing better for me than that I should speedily escape into the Land of the Philistins and Saul shall despaire of me to seek me any more David thought in himself if I can make him out of hope of finding me certainly he will give over seeking of me So when the soule hath any secret despaire of finding the Lord that soul will quickly be drawn from seeking of the Lord in the use of the meanes What ever you doe then O be not discouraged lest you be driven from the use of the meanes if you be driven from the use of the meanes woe is to you you will never finde God then Be not driven from prayer nor driven from holy conference nor driven for the Word nor driven from the Sacrament nor from meditation nor from the diligent and strict examination of thy selfe of thy heart and of all thy wayes for these are the wayes of finding the Lord. If you nourish any thoughts and fears of despaire in you if you be discouraged you will be driven from the use of the meanes which is a lamentable thing therefore be not discouraged Thirdly discouragements will make you stand poaring on your former courses This I should have done and that I should have done woe is me that I did it not it will make a man stand poaring on his sinnes but never able to get out of them So it was like to be with them in the Ship with Paul Acts 27. 20. In the tempest at Sea they were utterly discouraged from any hope of safety now indeed Paul told them what they should have done if they had been wise Sirs you should have hearkned to me and not have loosed verse 21. as if he had said you should have done thus and thus but now doe not stand poaring too much on that you should have hearkned to me and not have launched forth c but that cannot be holpen now therefore I exhort you to be of good chear c. So beloved when the soul is discouraged upon these thoughts I should have prayed better I should have heard the Word of God better and with more profit I should have repented better I should have performed this and that religious and good dutie better but ah wretch that I am I have sinned thus and thus it is alwayes looking on this sinne and that sinne this imperfection and that failing when now I say the soule is discouraged it will be alwayes poaring upon sinne but it will never come out of its sinne alwayes poaring upon its deadnesse and unprofitablenesse but never able to come out of it O beloved be of good cheare and be not discouraged it is true you should have prayed better you should have heard the word of God better heretofore you should have been more carefull and circumspect of your wayes than you
not Christian neither will Christ own thee for his but will slay thee with curses as an enemy of his crosse and not as a follower of his death These mine enemies that will not that I should reigne over them saith Christ Luke 19. 27. Bring them hither and slay them before me Thou canst not look for a Saviour to have mercy on thee if thou wilt not be ruled as a Disciple of Christ but thou shalt be damned in the presence of Christ Slay them before me saith Christ Christ Jesus which is the Saviour of the World will damne thee and see thee confounded before his face he himselfe will see thee in hell thou mayest cry for mercy and for the blood of Christ yet if thou wilt not live as Christ lived but wilt rebel and sin against Christ Christ will see thee in hell and though he look on thee yet he will destroy thee without mercy If ever thou beest in Christ thou must walke as Christ walked thou must be a Christian like to that good Martyr who to all demands answered that he was a Christian When they asked him what his name was he answered it was Christian his thoughts were Christian his words and actions Christian his countrey his hopes his aime all that ever he did they could get nothing out of him but all was Christian and so he gave testimony to the Lord Jesus So I tell thee thou must be a Christian all over a Christian in thy thoughts in thy words a Christian in thy calling and in all thy imployments being swayed by the Gospell of Christ or else thou art not in Christ The third reason is taken from the essentiall or rather rather from the integrall union that is between Christ and all these that are in Christ they are all members of his most gracious body Ye are the body of Christ and members in particular 1 Cor. 12. 27. now we know that all the members have the same life and are quickened by the same soule the soule is whole in the whole body and whole in every member of the body so if Christ be our head we are his members and the christian life of Christ must be diffused thorough us so that one man cannot be a drunkard another a worldling another an Epicure another a swearer another a whoremaster another a lyar another a lukewarmeling another a mocker another a vaine-Jester another a man-pleaser and yet be a member of Christ All the members of Christ must have one life As in a mans body there be veines arteries and nerves that are the channels to convey life and motion and sense to every member that all the members may have the same life dispersed through the body So it is in the body of Christ every member of Christ hath faith for his veines to convey the same life and the same spirits and the same gratious motions to all the body that it is not now the member that lives but Christ that lives in it Gal 2. I live not saith the Apostle but Christ liveth in me As in the body it is not the eye that seeth if we speak proporly but the man that seeth with the eye it is not the ear that heareth but the man that heareth with the ear so in the body of Christ it is no more the man that speaketh but the truth of Christ speaking in him We have the minde of Christ saith the Apostle 1 Cor. 2. 16. if we be in Christ Christ thinkes in us Christ speakes in us Christ walkes in us Christ doth all in us As in the same body the soule rules and quickens every member The body of Christ cannot be a monster like those Locusts spoken of Revel 9. 7. that had shapes like horses heads as it were like crownes of gold and their faces like the faces of a man and had haire like women and teeth like Lyons this is a monster and not a simple body such a one cannot the body of Christ be a mocker for one member an ignorant sot for another an hypocrite for another a carnall gospeller for another a covetous worldling for another As in the body of a man every member in this mans body must be this mans member and not the member of another man As for example Peter must have Peters legs and not Simon Magus his legs Peter must have Peters eys not Alexanders eyes Peter must have Peters hands and not Judas hands you cannot take the eye of an Horse the leg of a Dog and the paw of a Beare and put them together and say here 's a man no this would be a monster every perfect body must have its own members So it is in the body of Christ every member in Christ his Body must have Christ his Members every member in a mans body acts with reason so every member of Christ acts with direction of Christ it is informed by Christ his minde is quickened by Christ his life so that a man cannot be a member of Christ but he must walke as Christ walked I know the best Christian may fall seven times a day though he be in Christ it doth not therefore follow that every particular action savours of Christ but as every member in the body lives the life of the whole body or else it is a dead member so thou must live the life of Christ or else thou canst never be saved You know that all the actions of a man are guided by reason yet there are some particular actions that he doth and not by reason as it may be he shakes his head or moves his hand and jogs his foote and considers not what he doth they are the actions of a reasonable man though not reasonable actions so there may be many actions that are the actions of Christians though not Christian actions The sinnes of the godly they are the actions of a Christian but they are not Christian actions there may bee stoppings in the body though the same life and quickening runnes through the whole body yet through the stopping of the liver and the pipes distempers and ill humours may be raised in the body so it may be in the body of Christ and so many a Christian may fall through infirmity but the course of a Christian the life of a Christian the ordinary trade of a Christian the walke of a Christian is to live with the same spirit that lived in Christ to walke in the same way that Christ walked in The last reason is taken from the neere relation that is to be betweene Christ and every member of Christ They are not onely the Servants and Disciples of Christ but they are the children of Christ by his begetting of them If all that are in Christ are the children of Christ they must needs walke as Christ walked Like begets the like Indeed a godly man may beget a wicked child a gracelesse sonne the reason is because he begets his sonne not as he is a godly man
author of thy chastisement Is there any evil in the City meaning the evill of punishment and the Lord hath not done it saith the Prophet Is there any breach in the Kingdom any plagues amongst us any famine or want that the Lord hath not done it is his hand that layes on that is one argument The second reason why we should reforme under the rod is because God afflicts us because we are blame worthy because we have sinned therefore his Majesty is pleased to smite us verse 26. 27. He striketh them as wicked men in the open sight of all men because they have turned back from him and would not consider all his wayes Doth God lay on them why is it only because he hath a delight to rend and teare them bruise and breake no nothing lesse for he doth not afflict willingly It is alienum opus it goes against the heart and minde of God God is provoked unto it by mens sins Lam. 39. in that place before quoted wherefore doth the living man complaine he gives a reason Man suffereth for his sins and in the 40. verse shewes what use we should make of this Let us search and try our wayes and turne unto the Lord say I was proud God hath met with me therefore now I will be more humble I was peevish God hath crossed me now I will be more tractable I was sensual in the use of the creature God hath given me a bitter pill therefore I will be more moderate that I may not provoke his Majesty any more Thirdly Consider this which will follow from the former he is exceeding just and gracious in every rod he useth in every stroke that he giveth in every affliction that he sendeth as in verse 10. 11 12. Therefore hearken to me ye men of understanding far be it from God that he should doe wickednesse and from the almighty that he should commit iniquity for he will render unto every man according to his works and cause every one to find according to his way and 23. for he will not lay upon man more then is right that he should enter into judgement with God God will not make the staffe too heavy the rod too bigge God doth noe more then justly he may if he teare the skin if that will not doe he will breake the veines if that will not doe he will deal more rigorously and shall not this move us to reforme under the rod Fourthly The Lord well knows and considers the frame of every mans spirit the carriage of every soule under his correcting hand when God layes on with his hammer upon the anvile of our hearts he considers what force it hath inward in our spirits outward in our lives consider this in the 21. 22. verse His eyes are upon the wayes of man and be seeth all his goings there is no darknesse nor shadow of death that the workers of iniquity might be hid therein Mark it can a man run away from God as a child many times from his father and hides himself untill his anger is over no he knows every fault that we reforme not in and knows every course that we take for the causing of offence submitting and stooping to him will not serve the turne we must reforme when under the rod. I could give you that passage Amos 4. 6. to 12. I have given you cleannesse of teeth scarsenesse of bread I have withholden the raine from you I have smitten you with blasting and mildew pestilence have I sent among you your young men have I slaine with the sword I have overthrown you as I overthrew Sodom and Gomorrah and ye were as firebrands pluckt out of the burning yet in all these you have not returned to me saith the Lord therefore thus will I do unto thee be reformed under all these crosses and prepare thy self to meet thy God O Israel Fifthly Know the Lord is no respector of persons God is not like many fond parents that will indulge cocker and make much of one child and lay upon the bones of another many times they know not for what but only as affection carries them nor like some misguided authority where poor ragged thieves have the halter when silken ones are spared no no there is no such affection in God consider it there is more in the proof then I speak of verse 19 20. How much lesse to him that accepteth not the persons of princes and regardeth not the rich more then the poor for they be all the work of his hands and verse 24. he shall break the mighty without seeking and shall set up others in their stead God noe more regards a man worth thousands then him that is worth not a farthing God no more esteems in regard of personall respect the governers then the governed This should move people under the rod to trust in God and labour to be reformed these are the five Arguments that I finde in this Chapter There are two more remaining in the sixth place know for certaine that this is the very end that God aimes at that by his rodde people might be reformed as Isa 27. 9. By this therefore shall the iniquity of Jacob be purged and this is all the fruit the taking away of his sinne If a childe should aske the father why did you beate me so exceedingly And he and he answer I would have thee to reforme to take heede of sinfull courses of sinfull company it might be a good argument to worke upon the child This is the end of God in afflictions that he exerciseth his withall to have them be reformed thereby Seventhly and Lastly consider his majesty will account himselfe highly honoured by the reformation of his people under the rodde in sort we may make God amends but doe not mistake my expression it doth not make amends by way of requitall not adding any thing to his worth but by way of manifestation but to let that passe Consider that concerning Paul God laid upon him struck him of his horse and presently after you shall read 1 Gal. 23. that they glorified God because of him What a change is here he that destroyed and persecuted now preacheth that gospel for which he persecuted them he that endeavoured to disperse and scatter poor Christians now is zealous in incouraging them God-ward so that the godly glory greatly because of him and what an extraordinary honour is this to God! suppose a man hath a stubborne Colt to break that will stand upon no ground that seems to be very untractable now if this man can in a short space bring him to the Saddle and make him tame and gentle what a credit will it be unto him So here when God puts us one way another way comes to worke us and winde us according to his will he thinks himselfe honoured if we will become tractable and yield to his commands when we that once had Christ and his government shall come in and say with Elihu Surely it