and amiable in the sight of God and of his holy Angels which was before time a most vgly and deformed creature This must needes be a maruailous great benefite for if the defacing of Gods Image be the cause of all our woe then the repairing thereof must of necessity be the cause of all our happinesse A fift reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioyce when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost And Acts. 4. 31. what of that Then they reioyced that they were counted Acts 5. 41. worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound so did his consolations 2 Cor. â— 5. in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment according to that saying of the Apostle Peter Now for a season yee are in heauinesse 1. Pet. 16. 8. and yet reioyce with ioy vnspeakeable and glorious Hitherto the reasons alledged haue tended chiefely to this euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixt reason for the confirmation of this poynt which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednesse All the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therefore goodnesse is set downe as a fruit thereof Gal 5. 22. And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spiritual restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which 2 Cor. 1. 4. regard the Apostle Paul saith Wee are able to comfort others with the consolations wherwith we our selues haue bene comforted Looke then who is most spirituall and we shall finde that he doth alwayes most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Sathans head they had the Spirit plentifully powred down vpon them which filled them so full of heauenly wisdome and courage Acts. 2. and zeale that they did that which all the Kings and Monarches of the earth could neuer haue effected by all their power and policy So also when Christ was to do the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isa 11. 1. For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsel to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy Spirit is the way to al happines Vse 1 First of all this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainly manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth aduance themselues theirs to great places in the world then they shal be happy men leade a merry cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labour to be spirituall Wil these men know what their estate is the Apostle telleth them If any man haue not the Spirit of Rom. 8. 9. Christ the same is not his and if he be not his he is for the present a bond-slaue of Sathan and in the state of a reprobate and if such can be happy men 2 Cor. 13. then are they happy otherwise not If it were possible that for their outward condition of life they could be equall vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the garden of Eden that could then yeeld him contentment but he was in farre greater misery and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall finde a heauen in prison in sickenesse in death it selfe whereas he that hath it not shall finde a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that we should search and try whether we haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point let How wee may discerne whether we haue the spirit or not Gal. 5. 17. vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5. 17. betweene the flesh and the Spirit which all godly men doe finde and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason the iudgment rightly informed by Gods word as in this particular A good man is railed vpon and vnderseruedly traduced and vilified in this case reason will thus play its part Why should you
wil bestow vpon them viz. aboundance of his holy Spirit 2 Secondly the good vse that they will make of it which is two-fold 1 First they will betake themselues vnto faithfull prayer and by the eye of faith looke vnto Christ through whom both they and their prayers must be accepted 2 Secondly they wil grow to a maruailous great loathing and dislike of their sinnes and sorrow for the same which is declared by two maine circumstances viz. 1 The greatnesse thereof which is illustrated by two comparisons 2 The soundnesse thereof both which are more fully laid open in that which goes before Thus much concerning the meaning and order of the words now let vs consider of such instructions as may thence arise for our learning Vers 11. And I will powre vpon the house of Dauid c. the Spirit of grace c. In that the Lord hauing promised that his Church shall be brought to wonderfull excellencie doth set downe this as the meanes whereby he will effect it that they shall haue the Spirit in great plenty powred downe vpon them this shall be the doctrine That the way to all happinesse and blessednesse is to haue the Doct. 1 The Spirit of God is the author of all happinesse Spirit of grace bestowed vpon vs. Whosoeuer hath not this though he be neuer so great in the world he is altogether wretched and miserable subiect to the curse of God and to continuall vexations and discontentments and on the other side whosoeuer hath this holy Spirit dwelling in his heart is an happy and blessed man though hee be neuer so much deiected and cast downe through outward afflictions and tribulations This point is euident in the prophecy of Isaiah Isa 32. 13. 14. c. where it is shewed that so long as the Spirit of God is withheld from men they haue grieuous ruines and desperate decaies among them and they still go from ill to worse being ill without and ill within but how long doth this continue Vntill the Spirit be powred vpon them from aboue And what then The wildernesse shall become a fruitfull field That is those men and woemen that were like a wildernesse before bringing foorth nothing but brambles and bryars nothing but pride and worldlinesse and such like fruites of the flesh euen those men and women shall be as a fruitfull field being beautified and adorned with the vertues of Christ and with the graces of his Spirit and not onely so but likewise enriched with all good prosperity which the Lord seeth needefull for them Reasons Now the reasons why the Spirit maketh men so happy are these Reason 1 First because it doth mortifie and crucifie the flesh that is originall corruption with all the lusts Rom. 8. 13. and fruites thereof It doth not lye still where it is suffering the soule of the party to be vnder the dominion of sinne but it abateth and consumeth it by little and little till at length his soule and body be as cleare from sinne as Adams was before his fall So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land till it was wholly brought in subiection vnto them so doth the holy Ghost destroy and root out the enemies of our soules not making them tributarie as Ioshua did some of the cursed Canaanites but spoyling them of their strength by little and little and at length vtterly consuming them so that they shall haue no place at all within vs. And as it killeth Eph. 2. 1. sinne so it quickeneth the dead soule and maketh the whole man apt and fit for euery good worke Rom. 8. 11. That Spirit which raised vp Christ Iesus from a naturall death doeth also raise vs vp from the death of sinne to the life of grace and putteth more 1 Ioh. 4. 4. spirituall strength into vs then the flesh the world and the diuell can bring against vs. Reason 2 Furthermore in the third Chapter of the second to the Corinthians there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit the first whereof is this That whereas all men naturally are like the Iewes who as it is there said when they come to the meanes of saluation haue a veile vpon their mindes so that 2. Cor. they can see nothing to saue their soules to further 3. 14. their repentance to cause them to beleeue in Christ Iesus and to place their hope and happinesse in him as soone as euer the Spirit of grace entreth into them this blindnesse of minde and hardnesse of heart is remoued and then they are enabled soundly to vnderstand and truely to apply the word preached vnto their owne soules Verse 16. Againe it is said in the selfe same place That where the Spirit of the Lord is there is liberty Vers 17. Till such time as that doth set men free they are held fast in the cordes and chaines of inquity and are miserable slaues vnto the vilest slaue that is euen vnto Satan himselfe who is an Apostata and a reprobate and in the most wretched slauerie that can be imagined viz. to serue sinne in the lusts thereof and which is the most grieuous of all the rest they shall haue the worst wages that may be euen the curse and vengeance of God while they liue and eternall damnation of body and soule after they are dead Now when the Spirit of Christ taketh possession of vs it causeth vs to disclaime the seruice of Satan and to become seruants vnto the liuing God it filleth vs full of Rom. 6. good meditations of holy desires and spirituall affections it furnisheth vs with ability to performe the duties of religion and of our callings and in a word it maketh vs willing and able both to doe all manner of good and to resist all manner of euill So that after we haue receiued the holy Ghost into our heartes wee shall not say This is my nature and I cannot doe otherwise but with the Apostle Paul I can doe all things through Christ that strengtheneth mee I will neuer be in bondage vnto my corruptions any more for grace shall haue the vpper hand of nature and the Spirit shall maister the flesh and get the better of it Lastly it is added in the same place that by vertue of the Spirit wee see the glory of Christ in the Gospell and are changed into his image from glory to glory that is from one measure of knowledge and holinesse into another verse 16. Wee would thinke no price too great to be giuen for such a looking-glasse as would make one that is deformed to become beautifull by the very beholding thereof how much then should we esteeme the holy word of God which through the operation of the Spirit is made effectuall not to change the naturall visage which is a smaller matter but to alter the forme and shape of the soule to make it very beautifull
beare it at his hand are not you his better haue you not him at an aduantage why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill but rather ouercome euill with Rom. 12. Matth. 5. goodnesse and blesse them that curse you and pray for such as hate you persecute you in word or deed they haue too much fire in them already therfore do not you adde more fuell thereunto lest the flame be redoubled but rather cast water vpon it that it may be extinguished Thus doth the Spirit bring the weapons of God to subdue the flesh eueÌ„ as the flesh doth come armed with the weapons of the Diuell to resist the Spirit Indeede there is many times in vnregenerate persons a fight betwixt carnall reason and their naturall conscience but that is not generall throughout all the powers of the soule neither doth it extend it selfe vnto the motions inclinations that are euil to curbe represse them nor breede humility and pouerty of spirit in the parties in whom it is found and so driue them to the Lord to craue aide and strength from him to subdue tâ—eâ— corrupâ—â—â—ns but these checks of the naturall consâ—iâ—nâ—e doe rather make men more fierce and froward and at length more violent and outragious in sâ—â—ning especially if they haue bene occasioned either by the hearing of the terrible curse of the law denâ—unced against them in the publicke ministery or by the faithfull dealing of some Christian friend which hath throughly applied the threatnings of the word vnto their drowsie consciences wherewith they were moued for the time but afterwards returne to their vomit againe then I say they wil be much more boisterous in their sinfull courses then euer they were before And as there is a conflict in the vnderstanding part so is there the like in the affections for the flesh is ready to draw them vnto pride enuy and vncleannes and couetousnes c. But the Spirit stirreth moueth them vnto better things shewing withall that those forenamed vices will harden the heart make it vnfit for prayer or thankesgiuing or any such spirituall exercise and in the end will bring manie bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules all which euil inconueniences we shall escape if our affections be heauenly and spirituall and set on their right obiects So likewise in the will this fight will appeare wheresoeuer true sanctification is begun For the flesh wil be vnwilling to pray to heare to meditate to conferre and in a word as any duty tendeth more to the crucifying of the lusts thereof so will it be more auerse therefrom and more prone to delay and to put off the performance thereof But the regenerate part is contrarily disposed and chearefully embraceth that which is good though it be clogged and hindered in the performance of the same setting down this for a certaine truth that the more painfull any seruice is the more gainfull it is that though we begin our prayers in heauinesse yet we may end in gladnesse that the more vntractable and vntoward the flesh is the more glorious our conquest is if we can get the maistery of it and bring it into Gods presence and that if we cannot do as well as we would yet if we do as well as we can we shall be accepted and blessed of the Lord and by the sight and sense of our manifold failings grow more humble and lowly in our owne eyes and more pittifull and gentle towards others And lastly for the memory before their conuersion Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them and to forget such as they haue offered vnto others they can hold fast all such things as will further corrupt them but they let slip whatsoeuer may benefite and helpe them in good and holy courses but after their regeneration the case is altered with them for theÌ„ they striue to disburden their memories of all things that may hurt them and to retaine onely such matters as may make them more humble and mercifull and thankfull This spirituall fight in the inward man is a most infallible marke of the spirit of grace which is the rather to bee noted because many of Gods seruants through ignorance take it to be quite contrary We finde say they such a deale of carnall reason so many sinfull affections and lusts and such vnwillingnesse and vnfitnesse for euery holy duty that we much doubt whether we haue Gods spirit in vs or not But who tels you that there are so many things amisse in you who is it that causeth you to see the errours of your minde and the corruptions of your heart who is it that causeth you to hate them and to be out of liking with your selfe for them who is it that enableth you to take Gods part against them and to striue by all meanes to be freed from the bondage of them Is it not the spirit of God that worketh all these good things in you and why then should you make question whether it dwell in you yea or no these are fruits of the Spirit which are neuer found in any but in spirituall men And if any desire yet a further triall let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5. 22. viz. 1. Loue vnto God to his word to his Saints to mankind yea to our very enemies so far as to desire their conuersion and saluation 2. Ioy in Gods fauour in that he hath giuen vs any sparkles of grace thereby assured vs that he wil prouide al good things for vs in this life and afterwards saue our soules and bodies euerlastingly 3. Peace with the Lord himselfe with our consciences and with our brethren If I say any desire further assurance that the Spirit of grace doth possesse his heart let him try whether he can finde in himselfe these fruites thereof together with the rest there mentioned to wit long suffering gentlenesse goodnesse faith meekenesse temperance and as these doe more or lesse abound in him so may he be assured that he is more or lesse spirituall Vse 4 A fourth vse of this point may be this that seeing our happinesse doth ebbe or flow according to the working of the holy Ghost within vs therefore we should vse all meanes to get and increase the same in our hearts How Gods Spirit may be obtainned Now one meanes is exceedingly to desire it and earnestly to long for it for the Lord saith in the prophecy of Isaiah I will powre water vpon Isa 44. 3. the thirstie and flouds vpon the dry ground I will powre my Spirit vpon thy seed and my blessing vpon thy buds In which place wee see there is a large promise made but to whom To poore desolate Christians that doe feele
Rom. 8. 15. wherby we cry Abba father So that none can confidently call God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kinde of persons he saith You are Ioh. 8. 44. of your father the Diuell And how proueth he that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they wil pray vnto their father they must pray vnto the Diuell Againe in that very place it is sayd that the Spirit helpeth our infirmities for wee know not what to Rom. 8. 26 pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their mindes what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are full of inward sighes and heauenly desires But what are they the better for them will some say if they cannot powre them forth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the hearts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there be neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at all as many times it fals out when the heart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerfull working of the holy Spirit they are accepted of him and shall bee rewarded by him for as it is added in the place aboue named The Spirit euen at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble Iohn 16. 8. the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Saboth-breakers or any that liue in the continuall practise of such dangerous and damnable sinnes and presse them neuer so forcibly to cause them to forsake their lewd and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Reasons collected from the former places Seeing then it is euident that Gods Spirit alone can perswade vs of the loue and fauour of our heauenly Father towards vs that so we may be in case to pray vnto him and withall must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that we make the point now in hand may hence be strongly concluded to wit that none can make a faithfull prayer without the speciall ayde and direction of the holy Ghost which serueth Vse 1 First for the confutation of those sencelesse people that will be talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful prayer since they were borne because they are and still haue bene sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they call them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may be said as it was by our Sauiour vnto the sonnes of Zebedeus Ye know not what yee aske They may speake what they list of their often praying and how readily they can goe through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharises who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemneth em vnto hell for the same and will do so if they be not humbled for them as well as for the rest of their iniquities And therefore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they finde so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord when they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the helpe and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if we would pray aright and speede accordingly we labour as Iude exhorteth to pray in the Iude V. 20. holy Ghost For those be the petitions that pierce the heauens and bring peace comfort vnto the conscience But how shall we know whether our prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that we doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as we ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearms and in a fluent manner of speech Therefore if wee
but those that are withall faithfull seruants vnto almighty God Euery family apart the family of the house of Dauid apart and their wiues apart c. The doctrine hence to be gathered is this that Doct. 7 It is not sufficient to come to publicke religious Christian duties are to be performed in priuate exercises in the family but euery one must performe the same in priuate and apart Therefore it is to be noted that in this place it is said of husbands and wiues that they shall lament apart euen they that are linked in the nearest bonds might with most conueniencie lay open their hearts each before other yet they should not content thēselues with those seruices which they performed together vnlesse God and their consciences might sometimes meete in secret And as our Sauiour chose for himselfe priuate and solitary places where he might with more freedome pray vnto his Father so doth he giue the like aduice vnto others VVhen thou prayest saith he Math. 6. 6. enter into thy chamber and when thou hast shut thy dore pray vnto thy Father which is in secret Where by chamber he meaneth any secret place where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his maister is said to go out and there to weepe bitterly Now the cause why we must doe thus is Reason 1 First because it will be a witnesse vnto our soules that we doe duties in truth and not in hypocrisie for in secret albeit wee shedde teares aboundantly for our sinnes none can accuse vs of vaine-glory neither will our owne hearts charge vs therewith whereas in publicke there may be some such suspicion in others or doubt arising in our selues And as our sorrow will thence appeare not to be hypocriticall so will it also be cleare vnto vs that it is not natural nor for company such as may be in a ciuill man who seeing a great many weeping and mourning can hardly refraine himselfe from teares but will be apt and readie to lament with them Secondly there is no man or woman but hath some sinne or other which is not meete for them to acknowledge before their nearest friends because such is the corruption of their nature they will be ready to thinke the worse of the party The most louing and wife husband that is if his wife should discouer vnto him all her thoughts and ill affections would entertaine somewhat a harder conceite of her than before he did and therfore God would haue many sinfull cogitations and motions laid open onely vnto himselfe who is infinitely mercifull and pittifull and not vnto any creature in the world beside Vse 1 This doctrine serueth for the iust reproofe of many professours who are all in the Church and nothing in the family or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family they imagine that they haue gone as far as they need to do though they neuer throughout the whole weeke performe any seruice vnto the Lord in secret neuer conscionably meditate on the word neuer earnestly bewaile and confesse their hidden corruptions neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit nor performe any such duty apart as all Christians are bound to doe Such kind of persons may assure themselues that their hearts are not right with God and that they are not ledde by the Spirit of grace which drawes those in whom it reigneth vnto the performance of good duties apart as well as with company in their closets in their chambers in the fields or in some such priuate places or other as well as in the Church or with the whole society where they liue How much more are those to be condemned who are so farre from seruing the Lord in secret that they either refuse to doe it in publicke or if they affoord their bodily presence yet they are idle or profane or wanton in their lookes and in their gestures letting all that are neare them see the vile disposition of their hearts by their leaud and abhominable carriage These sinful wretches are so farre from being excused by being at religious exercises that they are much to be condemned for that in the land of righteousnesse as the Prophet speaketh they worke wickednesse and in the places where they should shew all manner of holines they expresse such notable profanenesse These are euen like Iudas who was plotting to betray his maister euen then when he was at the Lords table to bee partaker of the holy Sacrament and they shall speede euen as he did for when affliction and misery seazeth vpon them as come it will sooner or later if they preuent it not by hearty repentance then shal they not be able to stand before the Lord nor before the face of their accusing consciences but shall be ouerwhelmed with horrour and amazement and be more ready to lay violent hands on themselues then to seeke vnto the Lord for mercy whom they haue so haynously and presumptuously offended Secondly let vs hence learne to be the same alone for matters of godlinesse as we are in company and to do duties when no body sees vs euen because God beholds vs as well as when many eyes are cast vpon vs. This will be a testimony vnto our soules of great sincerity and vprightnesse and these priuate exercises of religion will marueilously fit vs for the publike And thence it comes to passe that many are so loth to appeare before God in the congregation or in the family and do feele the seruices of God so tedious and wearisome because their hearts haue not bene exercised therewith in secret for hee that deales with his owne soule alone shall finde so many defects in himselfe that he will be very desirous of the helpe of the Saints in publicke assemblies Therfore let vs tye our selues euery day to spend some time in meditating on the word in searching our hearts in humbling our selues for our offences past and present in praying to the Lord to strengthen vs where we are weake to resolue vs where we are in doubt to shew vs our errours and to direct vs in the right way to let vs see our wants and to supply them of his rich grace let vs I say constantly performe these and the like duties in secret and then shall it bee plaine vnto our soules that we are guided by Gods good Spirit And howsoeuer the diuell wil obiect that we are not sincere because we haue many times more in shew outwardly then we haue in substance inwardly yet hereby shal we be able to approue the sincerity of our hearts that albeit we haue not that within vs which we seeme to haue yet we desire to haue it and striue to attaine to it and he onely is an hypocrite which neither hath nor desires to haue that which he maketh semblance to haue The end of the first Sermon vpon the
8. whit as bountiful yea more bountiful then they What will they say to those that offered their sons and their daughters vnto Moloch and such like abominable Idols will that proue there was any soundnesse and vprightnesse in them Indeede this much may bee gathered from thence that they had a great measure of loue which made them so bountifull But what kinde of loue was it a Christian and well-grounded loue nothing lesse but a fleshly and diuellish loue as is very apparant in this that it made them so forward in performing the workes of the flesh and of the diuell And the like may be said of Papists long and tedious pilgrimages and their cruell and vnnaturall whipping of themselues and other such bodily exercises it is no maruell to see them vndertake and vndergoe the same with all readinesse and willingnesse because they are things vnwarrantable by the word and consequently seruices of the flesh and not of God And it is an easie matter for a man to spend his riches his strength yea and his blood also vpon his wicked lusts and vngodly affections Secondly seeing our nature is so inclinable vnto wickednesse let vs be humbled for the corruption thereof and testifie the truth of our humiliation by auoiding all occasions of euill Are wee such drie wood as will easily be kindled then let vs take heed how we come too neere the fire are wee such light stuffe as will soone be tossed and carried hither and thither with euery puffe then let vs beware how wee aduenture vpon such places and such companie where the winde of false doctrine or of diuellish counsell and perswasion may blow vpon vs. Men will yeeld that the flesh is fraile but why then will they rush vpon the occasions of falling if the flesh bee so subiect to euill why doe they not crucifie it by prayer by applying the threatnings of the word to their owne soules by keeping good companie and the like This is it that maketh a number to fall into Poperie into Brownisme or into some such dangerous sects or other that when they giue themselues to the profession of the Gospell they finde it to bee crosse and contrarie to their corrupt and sinfull nature and therefore they are full of contradiction and gainsaying and at length fall to reading of the bookes of Papists or Brownists or the like and then they are carried vnto their opinions with such eagernesse and violence as a ship on the sea that goes with winde and saile Now what is the reason hereof because the flesh is neuer strongly bent vntill it meete with an ill obiect but then it passeth on amaine without any stop or let Therefore let vs be carefull that wee doe not rush vpon any such inducement vnto Idolatrie or schisme or any manner of impietie for otherwise wee shall be sure to be intrapped and insnared Obiect Oh but this is too much nicenesse and scrupulositie will some say I hope we are not so weake nor so simple but we can chuse the best and leaue the worst be present at any popish worship and yet keepe our hearts to God conuerse with any companie and yet continue honest men still Answere Haue you so good a perswasion of your flesh certainly you doe thereby giue men iust occasion to haue an ill perswasion of you and to suspect that in truth you doe not much care of what religion or of what conuersation you be Others haue bin as well conceited of themselues as you and thereupō haue bin bold without any calling or warrant to trauell into strange countries and being there to see Images and to heare Masses and to vse familiaritie with men of all sorts But what hath been the euent thereof they haue returned home either of no religion or of a false religion This lamentable experience doth shew to be most true in many yong gentlemen of the greatest houses in this our land whose atheisticall and prophane cariage should be a warning vnto others not to presume vpon their owne strength nor to tempt the Lord by casting themselues vpon the occasions of euill Thirdly this may serue for a caueat vnto vs that when we finde our selues very eager and forward vnto any thing we make a stay and a pause examining whether the thing be lawfull good yea or no and if it be so yet let vs search whether our flesh be not set a work in that spirituall action which we are about whether there be not in it some mixture of corruption and some carnall respect or other that maketh vs so nimble and readie in the performance of it let vs I say looke well vnto our hearts in this behalfe for all is not fire from the altar that seemes to be such it is a rare thing for vs to bee trulie zealous of good workes and much of our heate proceedeth rather from our owne flesh then from Gods spirit and therefore when wee perceiue our violence and eagernesse to arise rather from some inordinate lust then from any good and holy affection let vs curbe and restraine the same and beseech the Lord to moderate our desires that wee may doe all our workes in meeknesse and modestie and with that good temper which beseemeth Christians Fourthly sithence there is in euery mans nature such pronenesse vnto sin and iniquitie this should be a singular comfort vnto Gods childrē when they finde many motions vnto euill and much dulnes and backwardnes vnto that which is good they need not be dismaied hereat if so be they see their corruption and be grieued for it Rom. 7. and striue against it Obiect But why should Heretikes bee able to cleaue more earnestly and firmely to superstition and idolatrie then wee can to true religion and pietie Answere There is good reason for that because they haue all helps that Satan the flesh or the world can affoord them and we haue all the hindrances that may bee from them all for it pleaseth the Lord that while we haue a natural life we should haue also naturall corruption and albeit the flesh be in part crucified yet will it still rebell against the Spirit and the diuell and the world will take part with it Obiect But what then is the difference between Gods seruants and the seruants of the diuel seeing there is in them both an vnwillingnes vnto that which the Lord commandeth and a pronenes vnto that which he forbiddeth Answere Herein standeth the difference that the godlie take notice of the corruptions of their nature bewaile them and labor to suppresse them not fulfilling the lusts of their flesh either for the omission of holy duties or the practise of any manner of euill for they haue the spirit in them which Galath 5. doth alwaies resist the sinfull motions of the flesh so that as they cannot doe the good which they would because the flesh lusteth against the spirit that is against the regenerate part in them so neither can they do the euill
that sometimes they would because the spirit strugleth and fighteth against the lusts of the flesh Now concerning wicked men they are altogether fleshly and therefore when they haue vile motions from nature or bad suggestions from Satan they like of them and nourish and cherish them and if meanes and opportunitie bee offered proceed to the execution of them Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell in that they mortifie the deedes of the flesh by the spirit Rom. 8. 13. and therefore shall liue whereas others walke after the flesh and satisfie it in the lusts thereof and therefore shall die In the meditation whereof they should raise vp their discouraged hearts and fainting spirits to sound ioy and due thankfulnes for that the Lord hath by his good spirit and powerfull word wrought a change in their hearts and made them that were naturally set on mischiefe and did drinke in iniquitie with delight euen as beasts drink water to be in any measure tractable vnto holy duties and to carrie a perfect hatred against all impietie and vnrighteousnesse albeit they cannot get that masterie of their sinfull lusts as they should and as they would This is a wonderfull worke of God for which we cannot sufficientlie praise his name and therefore wee should doe as the Prophet Dauid did when the Lord had put it into his heart and into the hearts of his subiects to be liberall towards the building of the Temple Now therefore our God saith he 1. Chron. 29 13. 14. 18. we thanke thee and praise thy glorious name But who am I and what is my people that we should be able to offer willingly after this sort c. O Lord God of Abraham Izhac and Israel our fathers keepe this for euer in the purpose and thoughts of the heart of thy people and prepare their hearts vnto thee From which words it is apparent that it is an admirable and supernaturall worke to haue a well disposed minde and a well affected heart vnto any thing that concernes the worship of God and his glorie to be franke and free-hearted in bestowing ones substance vpon sumptuous buildings costly apparel great house-keeping setting vp Lords of misrule and the like is a thing not worth the speaking of because a mecre carnall man in arrogancie and vain-glorie may bee very lauish and prodigall to such ends and purposes But to haue a liberall heart for good vses either for the furtherance of Gods seruice or for the reliefe of the distressed Saints is a matter that wee should take speciall notice of and bee carefull to magnifie the name of the Lord for it and earnestly to intreate the continuance of it as Dauid doth in this place And though we be not alwaies alike but now and then dull and heauie and lumpish and drowsie when it pleaseth the Lord for our humbling to let the flesh play it part yet if wee sometimes and for the most part finde spirituall motions and affections and from thence proceed to holy speeches and actions as occasion and abilitie is offered wee haue great cause to blesse the name of God for his singular fauour and goodnesse towards vs in that behalfe Doct. 5 AL the sorrowes and teares of Gods children All the afflictions of the Saints shal end in consolatiōs Isaiah 30. 20. shall end in ioy As they haue their times of feeding vpon the bread of aduersitie and the water of affliction so haue they also seasons of reioycing and of singing Psalmes of praise for their happie deliuerance 29. out of troubles and miseries Heauinesse may abide Psal 30. 5. at euening but ioy commeth in the morning They may sow in teares for a time but they shall reape in ioy This is the very patrimonie and inheritance of the Saints as the Wiseman saith Surely to a man Ecclesiast 2. vlt. that is good in his sight to wit through Christ God giueth wisedom and knowledge and ioy this he may build on and make full account of euen in the middest of all his sorrow and anguish And there is good reason why it must needs be thus Reasons 1 First because the afflictions of the Saints doe exceedingly humble them for they looke vpward in their distresses and behold Gods righteous hand smiting them and thereupon descend vnto themselues and diue deepe into their hearts to search what corruptions doe lurk there whereby the Lord is incēsed against them that so those being remoued by sound repentance his heauie displeasure may bee turned away from them and his louing countenance may shine vpon them This is it that Gods children will sooner or later come vnto albeit for a fit they be passionate and discontented they will at length turne their eies from looking vpon their crosses to see the true cause thereof and so be grieued for their offences against God and smite vpon their thighs in a holie Ierem. 31. 19. indignation against themselues in regard of their pride and vnbeliefe and vnthankfulnesse and other the like corruptions They then leaue off musing on other mens iniuries and begin to bethink themselues of their owne transgressions that so casting downe themselues by godly sorrow the Lord may raise them vp to pure and holy 1. Pet 5. 6. ioy which he will certainly doe in due season neither shall all their sinnes and sorrowes bee able to keepe them downe when once they are thoroughly humbled vnder the holy hand of God It is his promise then to lift them vp and Christ his office to comfort them that mourne therefore Isai 61. as those that in their miseries are passionate and desperate full of murmuring against God and of fretting against men cannot expect any ioyfull issue out of their troubles so on the other side they that are lowly and broken harted much deiected and abased in the presence of the Lord and milde and peaceable in their carriage before men they may be assured that all their sighs shall end in songs that all teares shall be wiped away from their eyes and that in stead of the spirit of heauinesse they shall in due time be clad with the garments of gladnesse Secondly Gods seruants doe pray in their afflictions which is the very high way vnto sound comfort Call vpon me in the time of trouble saith Psal 50. God and I will deliuer thee and thou shalt glorifie me This Asa and Iehoshaphat had good experience 2. Chron. 14. 20. of for when they being in a great straite had humbled themselues by fasting and prayer their hearts were full of ioy and their mouthes full of the praises of the Lord for their wonderfull deliuerance from their enemies And the like may be said of Hester and Mordecai and the rest of the Hester Iewes in his time And our Sauiour telleth his Disciples Verely verely I say vnto you that yee shall Iohn 16. 20. weepe and lament but your sorrow
shall be peace But if we would be assured of this good effect of our afflictions wee must practise these two rules The first is to search whether the crosses that lie vpon vs doe come for any speciall sin of omission or commission whereof we are guiltie and if we vpon examination find it to be so let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more he will afflict vs. If we be men or women after Gods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as he did Dauid till hee haue reclaimed vs and healed our sinfull soules of those wounds that Satan hath giuen them The second rule is that if vpon triall made we can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue trulie repented for the same if there haue bin any such committed by vs then wee should take the affliction to bee sent of God to trie our faith and to perfect our patience and other vertues of the spirit in vs and therefore wee must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length wee may reape abundantly of those comforts which the Lord hath treasured vp for vs. FINIS The sixth Sermon Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration deliuereth this precept vnto the Thessalonians Quench 2. Thess 5. 19. not the spirit for though all those be worthely and iustly condemned that neuer tasted of the spirit of God yet a more fearefull condemnation is like to come vpon them that hauing once receiued some gifts thereof doe afterwards lose the same againe Now as concerning this Church when the Apostle saith Quench not the spirit it doth euidently appeare that they had receiued the Spirit For as fire cannot be said to be quenched where it is not so neither can the spirit in those that haue it not Wherefore let vs know that this precept doth properly belong to them that haue receiued the Spirit of God and they especially are to make vse of it As for others it cannot profit them vnlesse that as the seed lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it But for the further cleering of this text two Questions must be answered The first is how wee may know whether wee haue the spirit or no Answere For answere to which we must vnderstand that as he knoweth best that he hath life that feeleth it in himselfe so it is for the spirit of God c. yet if we would know this more particularly by the effects thereof let vs marke these that follow Effects of the spirit First of all if there bee nothing in a man but that which by nature and industrie may be attained vnto then surely hee hath not in him the spirit of God for that is aboue nature and worketh supernaturall effects in which regard the Apostle doth set the spirit of God in oppositiō against the spirit of the world saying Wee haue receiued the spirit not of the world but of God 1. Cor. 2. 14. Secondly consider whether there be in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sin in our soules may decay that the new man may bee raised vp the spirit of God taking possession of our soules Therefore the Euangelist Iohn maketh this the first worke of the Ioh. 16. 8. spirit that it shall conuince the world of sin which is so needful that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them that are humble in spirit and contrite Isai 57. 15. in heart through the sight of their iniquities and of Gods displeasure iustly deserued by the same and calleth those alone vnto him that are wearie and heauie laden groning and sighing vnder Matth. 11. the burthen of their sinnes Thus we see that to be rebuked in our consciences in this sort is the first worke of the spirit which is also wrought The Spirit worketh by degrees by degrees For A generall astonishment Rom. 8. 15. first there is a great and generall astonishment by reason of all those great and enormous sinnes that wee haue committed and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Weakenes of vnderstanding 1. Cor. 2. 14. Then it dealeth with vs more particularly it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our chiefe desires and bringeth vs out of conceit and liking with the best things that are in Rom. 7. 8. vs for then it doth display before vs the vanitie and darknes of our vnderstanding how vnfit and vnmeete wee are to vnderstand and conceiue those things which do aboue all other most concerne vs Corruption of iudgement Philip. 1. 9. 10. Then doth it let vs see the corruption of our iudgement how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference between good and euill Rom. 8. 6. 7. The vnreasonablenes of reason Then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patron of infidelitie and vnbeliefe The sinfulnes of our affections Acts 2. Iames 4. Then it commeth to our affections and turneth them vpside downe it turneth our mirth into mourning our pleasure into painfulnes and our greatest delight into most bitter griefe If it doe proceed further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once cast vs downe in humilitie vnder the hand of God whereas when we had to deale with men wee were as stout as any and would not start for the best We had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs to see that wee haue to doe with God and that our strength is weakenesse in respect of him Then doe our hearts begin to faile vs then doe we lay our hands vpon our mouthes dare Job 39. 37. not answere Behold heere how the spirit worketh in conuincing mens consciences of sinne which whosoeuer can finde in himselfe hee may assuredly say that the spirit of God is in him indeed Iustification The third note and effect is the bringing on forward of this work vnto iustification for when the spirit hath brought vs
thus farre then doth it begin to open vnto vs a doore vnto the grace and fauour of God It doth put into our mindes that there is mercie with God and therefore stirreth vs vp to seeke mercie at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnes of Christ wee may looke to bee iustified before God And this it doth not let vs see only but doth effectuallie worke a sure perswasion of it in our hearts and confirmeth the same by two notable Effects of iustification effects The first is a ioy most vnspeakeable and glorious 1. Ioy. 1. Pet. 1. 8. Rom. 5. 2. wherewith our hearts must needs be wholly taken vp and rauished when we see our selues by the righteousnesse of Christ of the free mercy and grace of God redeemed from death deliuered from hell and freed from the fearefull condemnation of the wicked The second is the peace of conscience which 2. Peace Rom. 5. 1. Philip. 4. 6. indeed passeth all vnderstanding While sin and the guilt of sinne remained there was no peace nor rest nor quietnes to be found but feare within terrors without and troubles on euery side but when once sinne is nailed to the crosse of Christ when the guilt thereof is taken out of our consciences and the punishment thereof far remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimonie of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note to wit the 4. Readinesse to doe good life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of his sins then the loue of God constraineth him and that ioy which hee conceiueth inforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himself not only reclaimed from euill but also framed to that which is good Then is his vnderstanding inlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falsehood betwixt that which is good and that which is euill Then are his affections in some good measure altered 1. Thess 5. 23. his desire is set not vpon earthly but vpon heauenlie things his ioyes are not in earth but in heauen his anger is wasted and spent not vpon his owne priuate cause and quarrels but his owne sinnes and vpon whatsoeuer hindreth the glorie of his God This is the life of God in him thus Ephes 4. 18. Rom 8 2. he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit and doe liue accordingly bringing foorth the fruits of the Galath 5. 22. spirit But this hath frailtie ioyned with it and men through weakenesse may soone fall therefore if notwithstanding that we will know whether we still retaine the spirit wee must trie our selues by these rules First if through infirmitie wee haue fallen as who doth not and will know whether thereby Iames 3. 1. Notes of the spirit after slips 1. Hatred of sinne we haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if we still hold our former hatred of that and the oftner we fall the more thorough and deadly hatred we conceiue against it vndoubtedly that frailtie hath not as yet depriued vs of the spirit for this holy detestatiō of sin is a fruit of the spirit Secondly consider how it standeth with thy 2. Sorrow for sinne 2. Cor. 7. sorrow for so long as thy sorrow for sin increaseth it cannot bee that the spirit should bee quenched in thee Thirdly trie thy care and if thou finde thy self 3 Care to auoid it more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know that not it but grace hath dominion in thy Rom. 7. heart But the last is most certaine and that is this 4. Greater zeale in well doing 2. Cor. 7. 11. Ephes 4. when thou art carefull to redeeme that which by thy fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mightie in operation and such as shall neuer bee taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit hee implieth that the spirit is in some respects like vnto fire therefore if wee doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit First of all it will consume things that are combustible 1. The properties of the Spirit whereby it resembleth fire Rom. 8. 13. and therefore lighting vpon straw stubble c. it bringeth all to ashes so doth the spirit in our soules wast and at length bring to nothing all noisome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of Ioh. 15. 2. Acts 15. 9. sinne daily more and more that we may be holie temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe euer 1. Ioh. 1. 5. 6. giuing light vnto vs in the midst of the darknes of this world And last of all fire giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued he is numbde and as it were without life but being brought to the fire hee is reuiued and cheered and thē becommeth actiue and nimble euen so doth the Spirit set vs on heate and inflameth Coloss 2 13. Ephes 2. 1. vs with a zeale of Gods glorie with a care of our dutie and with a loue of all mankinde yea withall it putteth life into vs to walk in that good way which leadeth vnto life Thus we see what likelihood there is between the spirit and fire for which cause it is sometimes called fire as Matth. 3. 11. Therefore as truly and certainly as we may say there is fire where we see straw or stickes consumed gold or siluer purged great light in dark places or great heate and liuelines in bodies that were benummed before so truly may wee say and so certainly may wee perswade our selues that the spirit of God is in vs when wee see our corruptions consumed our soules purged our hearts inlightened and made hot in walking and working according to that light The second question to be considered is whether that man which hath once truly tasted of the spirit may lose
and though his father beate him yet he beareth it and still loueth him They haue powred and infused 2. Pet. 1. 2. 3. 4. into them a godly nature so that they doe freelie loue God their father and though he afflict thē or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually Therefore Iob saith Though hee kill Iob 13. me yet will I trust in him And this is the third mark or rule whereby to proue and trie ourselues The last rule is in considering the effect of Gods mercies receiued For herein doe the wicked shew their wickednes two waies First on the right hand the mercies of God do worke in them a wonderfull contentation but not such as causeth them to returne the glory vnto God but rather to ascribe it vnto themselues for the graces of God doe puffe them vp make them conceited in themselues Hereof there ariseth a great securitie which bringeth first neglect and after contempt of all good meanes On the left hand others offend being neuer pleased nor contented with that they haue nay indeed forgetting or lightly esteeming that they haue and still desiring new These men besides that they are vnthankful they doe also murmure grudge against God and are neuer pleased with him Betweene these two doe the children of God hold a middle and euen course and therefore we shall see these things in them First a sight and acknowledgement of their wants which cause them to long for the sincere milke of the word that thereby their wants may be supplied and their graces increased and so farre are they from being lifted vp with pride that they reioyce when their pride may be pulled downe whether by rebukes or threatnings or corrections from the Lord. For they know that if Paul needed meanes of humbling 2. Cor. 12. much more doe they Besides as they desire the word so they waite vntill it please the Lord to worke further in them thereby and this waiting is as earnest as theirs who hauing watched all night do waite and look for the dawning of the day Secondly as they see their wants so doe they Psal 119. 10. also see the graces they haue receiued and are for that time well apaid and contented therewith and therefore as their wants doe humble them so Gods graces doe comfort them and as their wants do call vpon them to seek more so the gifts they haue prouoke them to bee thankfull for that they haue receiued And thus much for the last rule of trial These forenamed properties whosoeuer can finde in himself he may bee assured that the spirit hath wrought in him so effectually as that it shall neuer be taken from him But what then may such cast off all care No the Apostle saith vnto such Quench not the spirit And not without cause for though the spirit it selfe can neuer be vtterly taken from them yet doubtlesse if pride security or any other sinne begin to take place in them the graces of the spirit may decay and their cleere vnderstanding and comfortable feelings may be gone so that in their own and others iudgements the spirit may seem to be quite extinguished Neither must this seeme strange for if the Image of God which was more perfectly placed in Adam might bee quite lost then no maruell if the graces of the spirit bee drowned in vs for a time The Galathians were truly regenerated and had receiued Christ into their hearts yet their graces were so choked and quenched that hee was as it were without fashion or forme so Galath 4. 19. that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought vnto that case that he praied God to create in him Psal 51. a new spirit What was the spirit quite gone No for by and by after he praieth that God would not take his holy spirit from him but the graces thereof were wonderfully decaied and therefore he desireth that they might be renued But that none may abuse this doctrine let vs consider what punishments doe follow vpon the Euils that follow vpon quenching of the spirit quenching of the spirit in this sort First of all wee must know that though the spirit be not gotten by our labour yet that is required for the obtaining of it and it must cost vs much paines ere we can get it into our hearts all which seemeth to be lost when the graces of the spirit are withered Secondly all that peace and ioy before spoken of is gone with how great griefe and woe they know that in any measure haue tasted of it Thirdly for that time they haue no heart to do good but are made vnprofitable burdēs to the earth Moreouer such are in danger of falling into reprochfull euils and so to procure the sharp correcting hand of God vpon themselues who hath said that though hee will not take his mercies vtterlie from his children yet hee will visite their sinnes with the rod and their iniquities with scourges as he dealt with Dauid Last of all when the graces of the spirit of God are once decaied they cannot bee repaired but with very much sorrow for what a griefe will it be to call to minde our former transgressions to aggrauate them by all circumstances to apply the terrible threatnings of the law to our stonie harts and the like The consideration of all which discommodities should cause vs to beware how we quench the spirit Yet here is matter of comfort also for though wee may suffer a great decay of Gods graces yet by the rod or by the word or by both they shall be renued in vs againe Of murmuring in the time of affliction MAny men hearing of the often murmurings of the Israelites doe iudge them the worst people vnder the Sunne but such doe little consider either the temptations whereby they were prouoked to murmure or the corruption of their owne hearts which will as bitterly murmure vpon lesse occasion For albeit they were an obstinate and stiffe-necked people yet herein they were vehemently tempted that they came from plenty in Egypt to scarsitie in the wildernesse hauing neither meate nor drinke for all that multitude being sixe hundred thousand men besides women and children Wherefore let vs cease to wonder at this people and in them see our owne corruption For doe not many amongst vs beholding the abundance which the Lord hath bestowed vpon Magistrates or Ministers for the discharge of their duties doe they not I say rather murmure at it then shew themselues thankfull for troubles that they are freed from and for sufficiencie that the Lord hath giuen them to liue vpon True it is that notwithstanding the greatnes of this peoples temptation their sinne was very hainous for Gods mercies had been wonderfull towards them euen immediatly before and that the vnthankfullest of them had been driuen to confesse