cause of all our happinesse A fifth reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioice when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost Acts 4.31 And what of that Acts 5.41 Then they reioyced that they were counted worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound 2. Cor. 1.5 so did his consolations in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment 1. Pet. 1.6.8 according to that saying of the Apostle Peter Now for a season yee are in heauinesse and yet reioyce with ioy vnspeakable and glorious Hitherto the reasons alleaged haue tended chiefely to his euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixth reason for the confirmation of this point which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednes Al the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therfore goodnesse is set downe as a fruit thereof Gal. 5.22 And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spirituall restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which regard the Apostle Paul saith 2. Cor. 1.4 We are able to comfort others with the consolations wherewith wee our selues haue been comforted Looke then who is most spirituall and wee shall find that he doth alwaies most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Satans head they had the Spirit plentifullie poured downe vpon them Acts 2. which filled them so ful of heauenly wisdome and courage and zeale that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie So also when Christ was to doe the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isai 11.1 For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsell to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy spirit is the way to al happines First of al Vse 1 this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainely manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth and aduance themselues and theirs to great places in the world then they shall be happy men and leade a merry and cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labor to be spiritual Wil these men know what their estate is the Apostle telleth them Rom. 8.9 If any man haue not the Spirit of Christ the same is not his and if hee bee not his 2. Cor. 13. he is for the present a bondslaue of Satan and in the state of a reprobate and if such can bee happy men then are they happy otherwise not If it were possible that for their outward condition of life they could be equal vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the gardē of Eden that could then yeeld him contentment but he was in farre greater miserie and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall find a heauen in prison in sicknesse in death it selfe whereas he that hath it not shall find a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that wee should search and try whether wee haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point How we may discerne whether we haue the spirit or not Gal. 5.17 let vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5.17 between the flesh and the Spirit which al godly men do find and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason and the iudgement rightly informed by Gods word as in this particular A good man is railed vpon and vndeseruedlie traduced and vilified in this case reason will thus play its part Why should you beare it at his hand are not you his better haue you not him at an aduantage Why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill Rom. 12. Matth. 5. but rather ouercome euill with goodnesse and blesse them that curse you and
excellencie I wil poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit that as they should haue more excellent and cleere and powerfull meanes so they should find a greater blessing vpon the vse of those meanes that whereas vnder the law they had but drops of grace distilling easily and by little and little now they should haue whole buckets full as it were yea whole flouds of grace poured downe vpon all sorts of Gods seruants By the Spirit of grace is meant the Spirit of adoption and of regeneration so called both because it is giuen out of Gods free grace and fauour as also because it worketh grace and goodnesse in all such as are endued therewith this Spirit is further described by a speciall effect viz. that it is a Spirit of prayers Till such time as men are made partakers hereof they may vse many words of prayer but they are altogether idle and vaine fruites of their flesh and not of their faith such as they haue great cause to be humbled for and no reason at all to be comforted in but when once they haue this Spirit put into their hearts they can call vpon the Lord in an acceptable and comfortable manner Then next is shewed whither this Spirit leadeth them to wit vnto Christ They shall looke on him whom they haue pierced When men begin to pray in a religious and conscionable manner they disclaime all fleshly helps and hopes betake themselues vnto their Sauiour whom they haue pierced by their sinnes for it cannot properly be said that the Scribes and Pharises or Iudas or the high Priests or the Romanes did put Christ to death-they being but instruments thereof but the iniquities of Gods elect did the fact and they were indeed the true and principall cause that brought vpon the Sonne of God all manner of affliction and persecution and execution it selfe In the next place it is said that when his children shall looke vpon him They shall lament for him or ouer him or concerning him all comes to one reckoning As soone as they see what euils and miseries they haue brought vpon Christ Iesus by their transgressions and how odious their offences are which could be healed by no other medicine but by the precious bloud of the immaculate Iambe of God the due consideration hereof will cause them to bee troubled and grieued at the very heart Which griefe is set out by two speciall circumstances to wit by the greatnesse of it and by the truth of it The greatnesse thereof is declared by two comparisons which yet are inferiour and lesse then the thing it selfe For the first comparison it is said That they should lament for him as one that mourneth for his only sonne and be sorry as one is sorry for his first borne If parents haue many children yet it will much grieue them to part with any of them but if they haue but one onely sonne who is likely to be the heire of the family and they lose him and so are disappointed of their hope then they vsually mourne with an exceeding bitter lamentation as the woman of the cittie of Nain did for the death of her onely son Luke 7.11 Such the holy Ghost saith shall be the sorrow of all true penitent persons when they apprehend the multitude and grieuousnesse of their sinnes whereby they haue slaine the Lord of life The second comparison here vsed to expresse the measure of their sorrow is taken from the example of the Iewes who when their godly worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon in fighting against Pharoah Necho King of Aegypt 2. Chron. 35. they lamented for him very bitterly and not onely the common people who haue not so good a gouernment of their affections mourned for him but Ieremiah the Prophet also and others of the best sort of men and women tooke this losse exceedingly to heart as seeing in the death of Iosiah the death and ruine both of Church and common wealth In which regard it was set downe as an ordinance that they should haue set times of mourning for that affliction which befell them through his death and such saith the Prophet shall be the lamentation of those that attaine to the sight and sense of their sinnes whereby they haue slaine the Lord Christ Iesus verse 11. Hauing thus set forth the greatnesse of their sorrow he commeth in the next place to expresse the soundnesse thereof The land shall bewaile euery family apart c. Not in the publicke assemblies alone where the teares of one may draw on the teares of another and so their mourning be either naturall for company or hypocritall for vaine glory but he saith that euery family should weepe apart and in priuate yea not onely the seuerall families but particular persons yea those that were most neerely lincked together viz. the husband and the wife should bee separated in this worke of humiliation and not content themselues to pray and bewaile their sinnes one with another but take some time each of them to performe this dutie in secret and if they that are so inward one with another should lament apart much more others that are further off one from another By the house of Dauid is meant as was before shewed the excellenter sort of Christians and the like is signified by the house of Nathan who was the son of Dauid of whom Christ came for the family of Salomon was wholy extinguished By the house of Leui is meant the ordinary sort of the Leuites and as for the family of Shimei it was one of the principall families of Leui. Whence we may obserue that all families without exception are tyed to this worke and ought iointly and seuerally to performe the same None are so good but they must weepe for their sinnes in secret and pray for the continuance increase of their goodnesse and as it is not needlesse for the best so neither is it bootlesse for the meanest but whosoeuer doth so shall haue a fountaine of grace opened vnto him whereby all his iniquities shall be washed away The drift then of these words wee see is to manifest and expresse the great goodnesse of God towards his seruants in the time of the Gospell and here is shewed 1 First what gift he 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 poure vpon the house of Dauid c. the Spirit of grace c. In that the Lord hauing promised that his Church shall bee brought to wonderfull excellencie doth set downe this as the meanes whereby he wil effect it that they shal haue the Spirit in great plenty powred downe vpon them this shall be the doctrine That the way to all happinesse and blessednesse Doct. 1 is to haue the Spirit of grace bestowed vpon vs. The Spirit of God is the author of all happinesse Whosoeuer hath not this though he bee neuer so great in the world hee 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 bee powred vpon them from aboue And what then The wildernesse shall become a fruitfull field That is those men and women that were like a wildernesse before bringing forth nothing but brambles and briars 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 needfull for them Now the reasons why the Spirit maketh men so happy Reasons are these First Reas 1 because it doth mortifie and crucifie the flesh that is originall corruption Rom. 8.13 with all the lusts 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 consurneth it by little and little till at length his soule and body bee as cleare from sinne as Adams was before his fal 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 * This is to be vnderstood of the time of their dissolution as it appeareth by diuers other Doctrines of Master Dods as that on Isaiah Doct. 4. and Doct. 8. that God lookes not for perfection in this life See also the 3. vse of this Doct. Ephes 2.1 Rom. 8.11 1. Iohn 4.4 them so that they shall haue no place at all within vs. And as it killeth sinne so it quickeneth the dead soule and maketh the whole man apt and fit for euery good worke That Spirit which raised vp Christ Iesus from a naturall death doth also raise vs vp from the death of sinne to the life of grace and putteth more spirituall strength into vs then the flesh the world and the diuell can bring against vs. Further more in the third Chapter of the second to the Corinthians Reas 2 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 voile vpon their minds 2. Cor. 3.14 so that they can see nothing to saue their soules to further 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 remooued and then they are enabled soundly to vnderstand and truely to applie 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 libertie Vers 17. Till such time as that doth set men free they are held fast in the cordes and chaines of iniquity 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 sin 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 Rom. 6. it filleth vs full of good meditations of holy desires and spirituall affections it furnisheth vs with ability to performe the duties of religion of our callings in a word it maketh vs willing and able both to do all maner of good and to resist all manner of euill So that after wee haue receiued the holy Ghost into our hearts we 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 wil neuer bee in bondage vnto my corruptions any more for grace shall haue the vpper hand of nature and the Spirit shall master 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 Gospel 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 wee 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 and to make it very beautifull and amiable in the sight of God and of his holy Angels which was before time a most vgly and deformed creature This must needs be a maruellous great benefit for if the defacing of Gods Image be the cause of all our woe then the repairing thereof must of necessitie be the
pray for such as hate you and persecute you in word or deede they haue too much fire in them already and therfore do not you adde more fuel 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 euen as the flesh doth come armed with the weapons of the Diuel to resist the Spirit Indeed there is many tiems 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 and inclinations that are euill to curbe and represse them nor breede humilitie and pouertie 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 their corruptions but these checks of the naturall conscience do rather make men more fierce and froward and at length more violent and outragious in sinning especially if they haue been occasioned either by the hearing of the terible curse of the law denounced 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 again then I say they will 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 and enuie and vncleannes and couetousnes c. But the Spirit stirreth and moueth them vnto better things shewing withall that those forenamed vices will harden the hart make it vnfit for prayer or thanksgiuing or any such spirituall exercise and in the end will bring many 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 bee 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 will be vnwilling to pray to heare to meditate to conferre 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 contrarilie disposed and chearfully embraceth that which is good though it be clogged and hindred in the performance of the same setting downe this for a certaine truth that the more painefull any seruice is the more gainefull it is that though we begin our prayers in heauinesse yet wee 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 shal be accepted and blessed of the Lord and by the sight and sense of our manifold failings grow more humble and lowlie in our owne eies 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 benefit and helpe then in good and holy courses but after their regeneration the case is altered with them for them 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 spiritual fight in the inward man is a most infallible mark of the spirit of grace which is the rather to bee noted because many of Gods seruants through ignorance take it to bee quite contrary We find say they such a deale of carnall reason so many sinfull affections and lusts such vnwillingnes and vnfitnesse for euery holy dutie 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 errors of your mind and the corruptions of your heart who is it that causeth you to hate them and to bee 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 al 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 hee hath giuen vs any sparkles of grace and 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 find in himself these fruits 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 hee is more or lesse spirituall A fourth vse of this point may be this Vse 4 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 obtained Now one meanes is exceedinglie to desire it and earnestly to long for it for the Lord saith in the prophecy of Isaiah Isaiah 44.3 I will poure water vpon the thirstie and flouds vpon the dry ground I will poure 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 their owne miserable and wretched estate and do euen thirst for a supply of Gods graces as the dry and parched ground doth for the raine to fall vpon it which doth euen gape for it before it comes as if it would deuoure the clouds before they fal Concerning such the Lord saith that he will poure water vpon them
that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they will pray vnto their father they must pray vnto the Diuell Againe in that very place it is said that the Spirit helpeth our infirmities Rom. 8.26 for wee know not what to pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their minds what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are ful of inward sighes heauenly desires But what are they the better for them will some say if they cannot poure them foorth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the harts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there bee neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at al as many times it fals out when the hart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerful working of the holy Spirit they are accepted of him and shal bee rewarded by him for as it is added in the place aboue named The Spirit eueÌ„ at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe Iohn 16.8 it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Sabbath-breakers or any that liue in the continuall practise of such dangerous and damnable sins and presse them neuer so forcibly to cause them to forsake their leaud and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Seeing then it is euident Reasons collected from the former places that Gods Spirit alone can perswade vs of the loue and fauor of our heauenly Father towards vs that so we may be in case to pray vnto him and withal must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that wee make the point now in hand may hence bee strongly concluded to wit that none can make a faithfull prayer without the speciall aide and direction of the holy Ghost which serueth First for the confutation of those senselesse people Vse 1 that will bee talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful praier since they were borne because they are and still haue been sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they cal them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may bee said as it was by our Sauiour vnto the sons of Zebedeus Ye know not what ye ask They may speake what they list of their often praying and how readily they can go through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharisees who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemne them vnto hell for the same and wil do so if they be not humbled for them as well as for the rest of their iniquities And therfore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they find so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord wheÌ„ they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the help and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if wee would pray aright and speed accordingly wee labour as Iude exhorteth to pray in the holy Ghost Iude vers 20. For those be the petitions that pierce the heauens and bring peace and comfort vnto the conscience But how shall we know whether â—ur prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that wee doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as wee ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearmes and in a fluent manner of speech Therefore if wee would know what it is to pray in the holy Ghost it is this First Rules for prayer wee must haue a warrant for the things that wee aske and that from the word of God where the Lords will is reuealed 1. Iohn 5.14 according wherunto all our petitions must be framed In which regard we must acquaint our selues with
of husbands and wiues that they shall lament apart euen they that are linked in the nearest bonds and might with most conueniencie lay open their harts each before other yet they should not content themselues with those seruices which they performed together vnlesse God and their consciences might somtimes meete in secret And as our Sauiour chose for himselfe priuate and solitary places where he might with more freedome pray vnto his Father so doth he giue the like aduice vnto others Matth. 6.6 When thou prayest saith he enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret Whereby chamber hee meaneth any secret place where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his master is said to goe out and there to weepe bitterly Now the cause why we must do thus is First because it wil be a witnes vnto our soules that we do duties in truth and not in hypocrisie for in secret albeit we shed teares aboundantly for our sins none can accuse vs of vain-glory neither will our owne hearts charge vs therewith whereas in publicke there may be some such suspicion in others or doubt arising in our selues And as our sorrow wil thence appeare not to be hypocriticall so will it also bee cleare vnto vs that it is not naturall nor for company such as may be in a ciuill man who seeing a great many weeping and mourning can hardly refraine himselfe from teares but will bee apt and readie to lament with them Secondly there is no man or woman but hath some sinne or other which is not meere for them to acknowledge before their nearest friends because such is the corruption of their nature they will be ready to thinke the worse of the party The most louing and wise husband that is if his wife should discouer vnto him all her thoughts and ill affections would entertaine somewhat a harder conceit of her then before he did and therefore God would haue many sinfull cogitations and motions laid open onely vnto himselfe who is infinitely mercifull and pittifull and not vnto any creature in the world beside This doctrine serueth for the iust reproofe of many professonis Vse 1 who are all in the Church and nothing in the familie or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family they imagine that they haue gone as farre as they need to do though they neuer throughout the whole week performe any seruice vnto the Lord in secret neuer conscionably meditate on the word neuer earnestly bewaile and confesse their hidden corruptions neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit nor performe any such duty apart as all Christians are bound to do Such kind of persons may assure themselues that their hearts are not right with God and that they are not led by the Spirit of grace which drawes those in whom it reigneth vnto the performance of good duties apart as well as with companie in their closets in their chambers in the fields or in some such priuate places or other as well as in the Church or with the whole societie where they liue How much more are those to be condemned who are so farre from seruing the Lord in secret that they either refuse to do it in publike or if they affoord their bodily presence yet they are idle or profane or wanton in their lookes and in their gestures letting all that are neare them see the vile disposition of their hearts by their leaud and abominable carriage These sinfull wretches are so farre from being excused by being at religious exercises that they are much to bee condemned for that in the land of righteousnesse as the Prophet speaketh they worke wickednes and in the places where they should shew al manner of holines they expresse such notable profanenes These are euen like Iudas who was plotting to betray his master euen then when he was at the Lords table to bee partaker of the holy Sacrament and they shall speede euen as hee did for when affliction and misery seazeth vpon them as come it wil sooner or later if they preuent it not by hearty repentance then shall they not bee able to stand before the Lord nor before the face of their accusing consciences but shall be ouerwhelmed with horrour and amazement and be moreready to lay violent hands on themselues then to seeke vnto the Lord for mercy whom they haue so hainouslie and presumptuously offended Secondly let vs hence learne to bee the same alone for matters of godlinesse as we are in company and to do duties when no body sees vs euen because God beholds vs as well as when many eyes are cast vpon vs. This will be a testimonie vnto our soules of great sincerity and vprightnes and these priuate exercises of religion wil maruellously fit vs for the publike And thence it comes to passe that many are so loth to appeare before God in the congregation or in the family and do feele the seruices of God so tedious and wearisome because their hearts haue not been exercised therewith in secret for he that deales with his owne soule alone shall find so many defects in himselfe that he will be very desirous of the helpe of the Saints in publike assemblies Therfore let vs tie our selues euery day to spend some time in meditating on the word in searching our harts in hūbling our selues for our offences past presēt in praying to the Lord to strengthen vs where we are weake to resolue vs where we are in doubt to shew vs our errours and to direct vs in the right way to let vs see our wants and to supply them of his rich grace let vs I say constantlie performe these and the like duties in secret and then shall it bee plaine vnto our soules that wee are guided by Gods good Spirit And howsoeuer the diuell will obiect that wee are not sincere because we haue many times more in shew outwardly then wee haue in substance inwardly yet hereby shall we be able to approue the sinceritie of our hearts that albeit we haue not that within vs which wee seeme to haue yet wee desire to haue it and striue to attaine to it and he only is an hypocrite which neither hath nor desires to haue that which he maketh semblance to haue The end of the first Sermon vpon the twelfth of Zechariah THE SECOND SERMON VPON THE SIXTH OF LVKE LVKE 6.47 c. Vers 47. Whosoeuer commeth tome and heareth my words and doth the same I will shew you to whom he is like 48. He is like a man which built an house and digged deepe and laid the foundation on a rocke and when the waters arose the floud beate vpon that house and could not shake it for it was grounded vpon a rocke 49. But he that heareth and doth not is like a man
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 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 contrary to their corrupt and finfull 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 sale Now what is the reason hereof because the flesh is neuer strongly bent vntill it meet with an ill obiect but then it passeth on amaine without any stop or let Therefore let vs bee carefull that wee doe not rush vpon any such inducements vnto Idolatrie or schisme or any manner of impiety for otherwise wee shall be sure to bee intrapped and insnared Oh but this is too much nicenesse and scrupulositie Obiect 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 company and yet continue honest men still Haue you so good a perswasion of your flesh Answ certainly you doe thereby giue mee 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 thereupon haue been bold without any calling or warrant to trauell into strange countries and being there to see Images and to heare Masses and to vse familiarity 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 young Gentlemen of the greatest houses in this our land whose atheisticall and prophane carriage should bee 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 wee 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 worke in that spiritual action which we are about whether there bee not in it some mixture of corruption and some caruall respect or other that maketh vs so nimble and ready 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 bee such it is a rare thing for vs to bee truly 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 meckenesse 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 bee they see their corruption and bee grieued for it Rom. 7. and striue against it But why should Heretikes bee able to cleaue more earnestly Obiect and firmely to superstition and idolatrie then wee can to true religion and pietie There is good reason for that Answ because they haue all helpes 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 bee in part crucified yet will it still rebell against the Spirit and the diuell and the world will take part with it But what then is the difference between Gods seruants and the seruants of the diuel Obiect seeing there is in them both an vnwillingnes vnto that which the Lord commandeth and a pronenes vnto that which he forbiddeth Herein standeth the difference Answ that the godly take notice of the corruptions of their nature bewaile them and labour 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 Galath 5. for they haue the spirit in them which 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 doe 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 opportunity be 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 deeds 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 impiety 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 sufficiently praise his name and therefore we should doe as the Prophet Dauid did when the Lord had put it into his heart and into the hearts of his subiects to bee liberall towards the building of the Temple 1. Chro. 26.13.14.18 Now therefore our
let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more hee will afflict vs. If wee bee men or women after Cods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as hee 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 wee can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue truly repented for the same if there haue been any such committed by vs then we should take the affliction to be sent of God to try our faith to perfect our patience and other vertues of the spirit in vs and therefore we must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length we may reape abundantly of those comforts which the Lord hath treasured vp for vs. He will certainly haue mercy vpon thee at the voice of thy cry Whence this doctrine may bee gathered that The way to haue mercy from God is to cry vnto God But this point hath been handled else where See the second Sermon on Lament 3. Doct. 6. When he heareth thee he will answere thee Hence note that wee are not more ready to aske then God is to grant our requests See booke of the tenne Sermons the fourth Doct. of the 4. Sermon where this point is handled FINIS A BRIEFE DISCOVRSE TOVCHING the extinguishing of the Spirit Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration 1. Thes 5.19 deliuereth this precept vnto the Thessalonians Quench not the spirit for though all those be worthily 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 bee 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 bud 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 carefulnesse that they doe not quench it But for the further clearing of this text two Questions may be answered The first is Question 1 how wee may know whether wee haue the spirit or no For answere to which we must vnderstand Answ 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 First of all Effects of the Spirit if there bee nothing in a man but that which by nature and industrie may bee attained vnto then surely he 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 opposition against the spirit of the world saying We haue receiued the spirit not of the world but of God 1. Cor. 2.24 Secondly consider whether there bee in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sinne in our soules may decay that the new man may be raised vp the spirit of God taking possession of our soules Ioh. 16.8 Therefore the Euangelist Iohn maketh this the first worke of the spirit that it shall conuince the world of sin which is so needfull that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them Isa 67.25 that are humble in spirit and contrite in heart through the sight of their iniquities and of Gods displeasure iustly deserued for the same and calleth those alone vnto him that are wearie Matth. 11. and heauie laden groning and sighing vnder the burthen of their sinnes Thus wee see that to be rebuked in our consciences in this sort is the first worke of the Spirit The Spirit worketh by degrees which is also wrought by degrees For first there is a great and general astonishment by reason of all those great and enormous sinnes that wee haue committed A generall astonishment Rom. 8.15 and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Then it dealeth with vs more particularly it bringeth vs vnto a special griefe for speciall sinnes it doth bereaue vs of our chiefe desires Rom. 7.8 and bringeth vs out of conceit and liking with the best things that are in vs for then it doth display before vs the vanity and darknesse of our vnderstanding Weakenes of vnderstanding 1. Cor. 2.14 how vnfit and vnmeet wee are to vnderstand and conceiue those things which doe aboue all other most concerne vs Then doth it let vs see the corruption of our iudgment Corruption of iudgement Phil. 1.9.10 how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference betweene 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 infidelity and vnbeleefe Then it commeth to our affections and turneth them vpside downe The sinfulnes of our affections Act. 2. Iam. 4. it turneth our mirth into mourning our pleasure into painefulnesse 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 east vs downe in humility vnder the hand of God whereas when wee had to deale with men we were as stout as any and would nor start for the best Wee 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 do our hearts begin to faile vs then doe wee lay our hands vpon our mouthes and dare not answere Iob 39.37 Behold heere how the spirit worketh in conuincing mens consciences of sin which whosoeuer can finde in himselfe hee may assuredly say that the
spirit of God is in him indeed The third note and effect is the bringing on forward of this work vnto iustification 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 mercy with God and therefore stirreth vs vp to seeke mercy at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnesse of Christ we may looke to be iustified before God And this it doth not let vs see only but doth effectually worke a sure perswasion of it in our hearts Effects of iustification and confirmeth the same by two notable 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 2. Peace Rom. 5.1 Philip. 4.6 which 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 terrours 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 farre remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimony of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note 4. Readinesse to doe good to wit the 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 enforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himselfe not only reclaimed from euill but also framed to that which is good Then is his vnderstanding enlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falshood betwixt that which is good and that which is euill 1. Thes 5.23 Then are his affections in some good measure altered his desire is set not vpon earthly but vpon heauenly 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 glory of his God This is the life of God in him Ephes 4.18 Rom. 8.2 thus 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 Gal. 5.22 bringing forth the fruites of the 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 try ourselues by these rules First if through infirmitie wee haue fallen Iam. 3.1 Notes of the spirit after slips 1. Hatred sinne as who doth not and will know whether thereby wee haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if wee still hold our former hatred of that and the oftener we fal the more thoroughly deadly hatred wee conceiue against it vndoubtedly that frailty hath not as yet depriued vs of the spirit for this holy detestation of sin is a fruit of the spirit Secondly 2. Sorrow for sinne 2. Cor. 7. consider how it standeth with thy sorrow for so long as thy sorrow for sin encreaseth it cannot be that the spirit should bee quenched in thee Thirdly 3. Care to auoid it trie thy care and if thou find thy selfe more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know Rom. 7. that not it but grace hath dominion in thy heart But the last is most certaine 4. Greater zeale in well doing 2. Cor. 7.11 Ephes 4. and that is this 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 mighty in operation and such as shal neuer be taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit he 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 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 waste and at length bring to nothing all noysome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of sinne daily more and more Ioh. 15.2 Act. 159. that we may bee holy temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe 1. Ioh. 1.5.6 euer 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 numbed and as it were without life but being brought to the fire hee is reuiued and cheered Colos 2.13 Ephes 2.1 and then becommeth actiue and nimble euen so doth the spirit set vs on heate and inflameth vs with a zeale of Gods glory with a care of our dutie and with a loue of all mankind yea withal it putteth life into vs to walke 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 sticks consumed gold or siluer purged great light in darke places or great heate and liuelinesse 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
naturall child loueth his father naturally and though his father beate him yet he beareth it and still loueth him 2. Pet. 1.2.3.4 They haue powred and infused into them a godly nature so that they doe freely loue God their father and though hee afflict them or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually Iob 13. Therefore Iob saith Though hee kill me yet will I trust in him And this is the third marke or rule whereby to proue and trie our selues The last rule is in considering the effect of Gods mercies receiued For herein do the wicked shew their wickednesse 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 do puffe them vp make them conceited in themselues Hereof there ariseth a great security 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 vnthankfull they doe also murmure and 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 wee 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 bee supplied and their graces encreased and so farre are they from being lifted vp with pride that they reioyce when their pride may bee 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 wait and looke for the dawning of the day Secondly as they see their wants Psal 119.10 so doe they 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 be thankfull for that they haue receiued And thus much for the last rule of triall These forenamed properties whosoeuer can find in himselfe 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 bee 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 cleare vnderstanding and comfortable feelings may be gone so that in their own and others iudgements the spirit may seeme to be quite extinguished Neither must this seeme strange for if the Image of God which was more perfectly placed in Adam might be 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 that the Apostle did as it were trauell againe Gal. 4.19 vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought vnto that case Psal 51. that he prayed God to create in him a new spirit What was the spirit quite gone No for by and by after he prayeth 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 Euils that follow vpon quenching of the spirit let vs consider what punishments doe follow vpon the quenching of the spirit in this sort First of all we must know that though the spirit bee 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 burthens to the earth Moreouer such are in danger of falling into reproachfull euils and so to procure the sharp correcting hand of God vpon themselues who hath said that though hee will not take his mercies vtterly from his children yet hee will visit 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 decayed they cannot bee repaired but with very much sorrow for what a griefe will it be to call to mind 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 we 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 A Discourse 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 heerein they were vehemently tempted that they came from plenty in Egypt to scarsity 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 do 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 thankefull 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
and crushed in peeces with the vnsupportable weight of Gods vengeance heereafter Thirdly Vse 3 sith this inward touch for sinne is a thing so necessarie let vs hence learne to labour for it and to keepe tendernes of heart when we baue obtained it for that sorrow which breaketh the heart doth withall breake the necke of sinne and therefore when the Lord doth checke controle our consciences let vs esteeme it as a great mercie and not let such stroakes passe without their right vse but let vs goe to God and to his children for helpe and direction and then that little sparke of the fire of God in our soules being fed nourished will grow in the end to a great flame Now that our harts may be kept alwaies tender sensible of those checks which Gods spirit giueth vs let vs vse these meanes that follow First let vs in our hearts the weapon of God Meanes to get tendernes of heart euen the sword of the spirit whereby our hearts may be wounded as often as need requireth for vnregenerate persons wanting that weapon will rather defend then smite themselues when they haue offended and euery childe of God hath somewhat of old Adam in him in which regard he must be more carefull to vse the sword of the spirit for the piercing of his heart when any sinne is committed by him Iohn 16.8 withall praying for the spirit of grace which will conuince the conscience when it is guiltie so that it shall haue nothing to say in defense of it selfe but very much for the condemnation of it selfe as is euident Ezec. Ezeck 36. 36.27 whereby we may obserue that when God hath giuen his spirit vnto his elect and as it is in Ieremy Ier. 31. 31 33. withall written his lawes in their hearts then they shall remember their owne wicked waies and their deedes that were not good and shall iudge themselues worthy to haue beene destroyed for their iniquities for their abhominations What is the reason they should passe such a heauie sentence vpon themselues one would thinke they should rather reioyce now allow of themselues and of their workes so they doe reioyce at and approue of themselues and their workes so farre as they are spirituall but they proclaime war against themselues and their workes so far as either they are or haue beene carnall and sinfull and that because the word of God and the spirit of God doe beare sway in their hearts they are at vtter defiance with their pride and hypocrisie and all wretched lusts that fight against their soules being neuer so much tormented with those sinnes as when they haue attained to a great measure of humilitie and of sinceritie He that is most lowly is euer most vexed with his pride and he that is most vpright and true hearted is most of all troubled with the guilefulnes and deceitfulnes of his owne heart because the word and the spirit working together doe cause him both more clerely to see and more throughly to hate those corruptions than euer hee did before he had attained to that measure of grace Secondly we must not content our selues when once we haue gotten the word and spirit of God within vs but we must still striue to keepe our hearts humble and lowly for otherwise we shall not feele the strokes of the word and spirit of God therefore it is said Isay 30.20.21 Isa 30. that when the Lord had dieted his people a while giuing them the bread of aduersitie and the water of affliction and thereby taken downe the pride and stubbornenesse of their hearts that then their eares should heare a word behind them saying this is the way walke in it c. that is when they were thus humbled as soone as euer they had committed any offence they should presently haue a blow vpon their hearts for it and be full of feare and anguish though no man in the world tell them of it yet the word in their hearts will be like a good guide that is still following a little child and telling him this is not the right way leaue it there is the right way walke in it but many haue hearts pestered with pride and lust and couetousnesse and yet goe a whole moneth nay many monethes and yeares together and neuer feele any rebuke in their consciences How comes this to passe that others are full of griefe and full of teares for their sinnes and they are neuer troubled for them is it beause there is greater vprightnes in them then there is in others No surely it is because they haue a more blind minde and a more proud and senselesse hart then others haue for the more humble any one is the more often shall he heare the voyce of the spirit checking him when hee goeth out of the way moouing him to turne again into the right way Thirdly we must especially beware of presūptuous sins for if we liue therein our hearts will cease to smite vs or at least we shall be senselesse of these strokes as may be seene in the case of Dauid when he had cut off the lap of Sauls garment and numbred the people which were but infirmities forthwith his conscience rebuked him and he was humbled before the Lord but when he had committed adulterie and murder either the checkes of his conscience were none at all or else they were so weake 2. Sam. 12. that hee had no sense nor feeling thereof so that Nathan was driuen to fetch about as it were and to vse all the art that might be to make him see his offences and passe sentence against himselfe for the same Let vs therefore by his example learne to beware how we presumptuously sinne against our consciences especially in palpable and grosse offences least our mindes being by degrees blinded and our affections by little and little corrupted we become in the end very blocks and stones and haue our consciences so darkened that they will not accuse vs or our hearts so benummed that they will not be mooued with the stroakes of God and with the checks of his holy spirit After that he had numbred the people Heere is his speciall sinne that he numbred his subiects which may seeme to be no such great matter for which God should so plague the land and if there had bene that measure of hypocrisie in Dauid as there is in many of vs he would haue pleaded thus for himselfe What need I to be so troubled for this and what reason is there why God should proceede so seuerely against me for the same did not Moses and Ioshua holy men of God number the people in their daies and that warrantably and why then may not I doe the like hauing more absolute authoritie ouer them then they had but his heart staied him from all such reasoning of the matter and told him that though hee did the same action which they did yet the manner of doing thereof was
bring a faithfull and not a guilefull heart thereunto that the Lord may witnesse for him that he doth heartily and vnfainedly seeke him Secondly let vs hence learne this point of wisedome neuer to trust those too farre Vse 2 of whose faithfulnesse we haue any iust suspition be they neuer so neere vnto vs let vs not open our selues vnto them but keepe them at armes end This is the aduice of the holy Ghost Let euery man take heed of his neighbour and trust not any brother Ier. 9.4.5 viz. that is not sound hearted for euery brother will vse deceit and euery friend will deale deceitfully c. for they haue taught their tongues to speake lies they haue exercised the trade of vsing faire words when there is within them nothing else but falshood and deceit And the like exhortation we may read in the 7. of Micah Thirdly this is for our consolation when we finde such hollow hearted hypocrites and deceiuers Vse 3 we should not be dismaied because there are so few whom we may trust and giue credit vnto for it is no strange matter there haue beene such heeretofore and they haue beene discouered God hath hearkened vnto the praiers of his seruants and giuen them wisedome to discerne of them and so will he doe still so that they shall bring no annoyance vnto his people whatsoeuer they intend against them FINIS The fourth Sermon PSALM 12. Ver. 3.4 3. The Lord cut off all flattering lippes and the tongue that speaketh proud things 4. Which haue saide with our tongue wee will preuaile our lips are our owne who is Lord ouer vs IN the two former verses it set downe the petition that Dauid made vnto God for helpe and his complaint that he put vp concerning the decay of good and righteous men and the deceitfulnes of vngodly and vnrighteous men Now in these verses is set forth an other part of his prayer to wit an imprecation The Lord cut off c wherein hee doth by the spirit of Prophesie and according to the Analogie of faith denounce iudgement against Gods and his enemies to the end he might comfort himselfe and refresh his hart with hope that good men should bee recouered and wicked men confounded And as for this curse we must vnderstand that it is not vttered in bitternes but in zeale and with warrant from Gods owne spirit and this is directed 1. First against deceitfull persons who are called flatterers the Lord cut off the flattering lips 2. Secondly against proud persons who are described 1. In generall by their speech that they speake proud things verse 3. 2. More particularly that they say with our tongue wee will preuaile vers 4. as if they should haue said looke what wee aske we will obtaine it looke what we threaten wee will performe it looke what we set downe that shall come to passe But it might be said vnto them you speake presumptuously Obiect and vtter words that doe not beseeme you They answere Answere our tongues are our owne as if they should say who dare be so audacious as to controle vs we will speake what we list in despite of them all But some might say Obiect though you set so light by men you must know that there is one higher then you what if the Lord should take the matter into his hand To that they answere Adswere who is Lorde ouer vs they thinke they may blaspheme God reuile his seruants and speake what they list and yet none shall haue to doe with them for it The Lord cut off all flattering lips whereby are vnderstood Verse 3. the most dangerous and subtill deceiuers who vnder pretence of friendship doe seeke a mans vtter ouerthrow Now in that the Prophet prayeth against such as doe so cunningly carry their matters that they will appeare to loue where they hate with a deadly hatred and in praying doth shew not only what is his wish but what is Gods purpose viz. that the Lord will cut off the flattering lips hence this doctrine may be gathered that The more skilfully and artificially anie contriues his euill purposes Doct. 1 the more fearefull destruction shall fall vpon him The more cunning any is for mischiefe the more fearefull shall his ruine be The more fraudulent a deceiuer anie one is the more heauy shall the hand of God be vpon him to crosse and contrarie him and to bring him to such straits that hee shall not for shame open his mouth againe to speake as he hath done and this is to haue his tongue cut out as it were as is threatned in this place Flatterers haue a certaine kinde of dexterity in their enterprises that they will not be seene to be brochers of those things whereof they afterwards become practisers but they speed neuer the better but a great deale the worse for that Therefore doth Dauid conclude Psal 52.4.5 that God would certainely destroy Doeg because hee was a skilfull worke-man and as it were a tradesman in mischiefe he could flatter Dauid that he wisheth him well and was sorry for his troubles and would be ready to be friend him in any thing he could but when Saul complaines how hardly he was dealt with in that no body would discouer vnto him the treacheries of Dauid Deog changeth his tune and falleth to accuse Dauid 1. Sam. 22.8.9 c. and most iniuriously chargeth Abimelech to haue conspired with him and for all this he no doubt would haue goodly pretences as that dutie bound him to speake as he did he respected the Kings honour and safety and certainely things were not well but some mischiefe was a working for he saw the sonne of Ishai come vnto Abimelech who gaue him a sword and asked counsell of the Lord for him and ministred food vnto him and to those that were with him and that extraordinary food too euen the shew-bread in which regard he as a loyall subiect must needs aduertise Saul to take heed and to looke well to himselfe that so he might preuent all imminent dangers So in the prophecie of Ieremie Ier. 4.22 this is set downe as one cause of the vtter subuersion of the Iewes that they were wise to doe euill but had no knowledge to doe well They wanted not ordinarie capacitie which had beene one degree of happinesse vnto them for then God would haue shewed them greater compassion but they wanted grace to vse it well and had cunning heads to plot mischiefe and therefore doth the Lord threaten iudgement against them And in another place he saith that they had taught their tongues to speake lies Ier. 9.5 And what followeth Therefore thus saith the Lord of hosts Behold I will melt them c. Shall not I visit them for this saith the Lord Or shall not my soule be auenged on such a Nation as this Their tongues were too much inclined to lies of their owne accord so that they needed not to be taught that language
answer of the tongue is of the Lord. As who should say When a man hath done so yet he shall speake not what he himselfe intended but what God hath decreed as is plaine in Balaam who came with a purpose to curse and if the Lord had permitted him he would haue vomited out horrible imprecations against the Israelites for that would haue made for his credit and commoditie Num. 23. but notwithstanding his intent the Lord made him to blesse his people in stead of cursing them And so Saul he would haue all men know that Dauid was a Traitor and therefore he pursued him to bereaue him of his life yet when he met with him he had no power so much as to rate him or to rebuke him but on the contrarie part is driuen to iustifie him O my sonne Dauid saith he thou art more righteous then I. And this we may obserue in our owne experience that oftentimes men contrary to their mindes doe vtter things which doe exceedingly grieue them and bury other things in silence the speaking whereof might haue beene very behoouefull vnto them whence do arise these and the like speeches How was I ouerseene in that which I said What an aduantage did I lose at such a time which doth plainly prooue that God hath the disposing of mens tongues Secondly God hath giuen Lawes for the tongue Ephes 4. how it should be ruled that men should not speake blasphemously nor filthily nor bitterly whence it may be concluded that it is Gods subiect for Princes make statutes for none but for their owne subiects Thirdly the successe and euent of mens speeches is according to Gods pleasure They say With our tongues we will preuaile yet doe they not preuaile for whereas they forespeake others destruction the wise man saith A fooles mouth is his owne destruction And whereas they say triumphingly Prou. 18.7 Micah 4.11.12.13 Sion shall be condemned and our eye shall looke vpon Sion they know not the Lords counsell to wit that they themselues shall be gathered as sheaues into the barne to be threshed beatē in pieces by Gods people Fourthly God will plague wicked men as well as reward godly men for their speeches Mat. 12.36.37 By thy wordes thou shalt be iustified saith our Sauiour and by thy wordes thou shalt be condemned And Wee must render an account for euery idle word which euidently sheweth that God hath the soueraigntie of mens tongues Now seeing that the Lorde hath the gouernement thereof this serueth First Vse 1 to teach vs that therfore wee should craue assistance from him for the well ordering of the same Euen as that holy Prophet doth where he saith Set a watch ô Lord before my mouth Psal 1.41.3 and keepe the doore of my lips God will haue the ordering of them by his prouidence whether we will or not but by his grace hee will not guide them vnles we sue vnto him in that behalfe therefore let vs beseech him so to sanctifie purifie our harts that out of the abundance thereof our tongues may speake vnto his praise and to our owne and others edification Secondly Vse 2 that we should not be afraid of performing any good dutie in regard of mens tongues for though they threaten and raile and slander and traduce vs yet they shall not hurt vs for God will hide vs from the scourge of the tongue Iob. 5.21 Isa 45.16.17 so that no such weapons shall preuaile against vs for the Lord made the tongue and the men themselues that speake therewith and there is no voice nor sound that proceedeth out of the mouth but the Lord hath the ordering thereof and therefore let vs sue vnto him Act. 4.29 as the Apostles did saying O Lord behold their threatnings behold their reuilings and doe thou iudge betwixt vs and them and thou which hast the disposing of all mens tongues preserue thy seruants from the hurt that may befall vs through the same The ende of the fourth Sermon A BRIEFE TRACT CONCERNING ZEALE wherein the properties of true Zeale are decsribed and the contrarie discouered GOdlie zeale is a vertue very requisite and necessary for all Christans not so rare and seldome found as precious and vsefull where it is found as being the verie life and soule of sound Christianitie and one of the principal Fountains Well-heads whence manie other vertues of the spirit doe spring and issue foorth The excellencie of this grace doeth appeare as by manie other arguments so by this that the Saintes are thereby described where they are saide to bee a people zealous of good workes this is the ende of their redemption Titus 2.14 and this is one speciall effect and marke of their iustification that they doe not onely desist from their for mer euill workes and fall to the practise of the contrarie good workes but that they are zealous both to doe them and in the doing of them they shake off the sluggishnesse of the flesh and striue for the feruencie of the spirit Rom. 12.11 in all duties that they owe either vnto God or men For this vertue amongst many others are the penitent Corinthians commended 2. Cor. 7.11 Behold this that yee haue beene godly sorrowfull saith Paul what zeale it hath wrought in you c. Till such time as the Apostle had rebuked them by an Epistle they were either not at all or very slightly touched with the sense of their owne sins and therefore they set light by the offences of others insomuch that when abominable incest such as had not beene heard of amongst the Gentiles was committed among them yet they tooke it not to heart nor at all mourned for it 1. Cor. 5.1.2 nay they let the offender goe vncensured who should haue beene as afterwards he was excommunicated and deliuered vp vnto Sathan for the healing of his owne soule the preuenting of the like sinnes in others and the stopping of the mouthes of wicked blasphemers who would be readie heereupon to speake euill of the holy name of God and of the professours and profession of Christianltie Thus cold and carelesse were they till the Apostle had sharply reprooued them but after that they had well disgested his speeches and thorowly considered of all matters they fell to lament for their owne corruptions and for the transgressions of others and were zealous against all wickednesse and for all manner of goodnesse in themselues and others This was the effect of holy griefe in them and this will be found in all that attaine to that repentance which is vnto life in which regard when the Lord would worke a cure vpon the luke-warme Laodicians Reu. 3.19 he biddeth them be zealous and amend That was their sinne that they were key-cold and euen frozen in the dregges of securitie exercising themselues in sundrie good duties for that must needes be because they were a Church but neuer regarding with what loue vnto God or men they
performed the same therefore the Lord vrging them to reformation willeth them to be zealous and amend implying that these two euer goe hand in hand to wit sound repentance and godly zeale yet so that as euery one is of greater growth in the body of Christ so this grace is of greater strength in him as is euident in Dauid who speaketh thus of himselfe and that by the inspiration of Gods holy spirit Psal 119.139 and therefore cannot but speake truely My zeale hath euen consumed me because mine enemies haue forgotten thy word Weaker Christians haue some good motions of griefe for mens offances but the Prophet was exceedingly wrought vpon by his zeale so that it did euen spend him and consume him in regard of the fearefull breach of Gods commandements which he obserued in his very enemies And the like we sind in another place The zeale of thine house hath caten me Psal 69.9 and the rebukes of them that rebuked thee are fallen vpon me Thus was the holy man of God touched yea tormented with the things whereby Gods glory was impaired as if he had beene laden himselfe with reproaches and disgraces But most admirable was the zeale of Moses and Paul Exod. 32.32 Rom. 9.3 who for that feruent desire that they had of aduancing Gods glory could haue beene content to haue had their names put out of the booke of life and to be separated from the Lord so that his great name might be magnified in sparing and sauing their brethren the Israclites Now because our hearts may easily deceiue vs in this matter of zeale either by perswading vs that we haue it when we are farre from it or that we altogether want it when in some good measure we haue attained vnto it therefore will it not be amisse to set downe some rules whereby we may trie whether our zeale be ourrant or counterfeit First Rules of true zeale therefore touching the matter about which this holy zeale is to be exercised it must be good according to the saying of the Apostle It is good alwaies to be zealous in a good matter The matter must be good Gal. 4.18 and it was before shewed that Gods people must be zealous of good workes otherwise if the matter be euill the more earnest any is the more sinfull neither is such earnestnesse worthy the name of zeale being nothing else but a diuellish and fleshly heate or rather a kinde of frenzie and madnesse Such was the zeale of I dolaters that would mangle and cut themselues and that would offer their children in the fire in honour vnto their gods Such was the zeale of the Scribes and Pharises 1. King 18.28 Ier. 7.31 who would compasse sea and land to make one a Proselite that is one of their owne sect With this violent and mad zeale was Paul carried before his conuersion as he himselfe confesseth in plaine tearmes Acts. 26.11 and Phil. 3.6 when he was enraged against Christians and spared no paines nor cost to make them denie and blaspheme the name of Christ Heere then is to be condemned the zeale of ignorant Papists and Brownists and such like who are very hotte indeed for he must needes runne whom the diuell driues but in euill causes as might easily be prooued and may hence if by no other arguments be probably concluded in that they vse the diuels owne weapons to wit lying slandering railing cursed speaking and the like in the pursute of the same But much more damnable and vile is their zeale to be esteemed who against their knowledge and consciences doe violently and maliciously oppose themselues against the Gospell and the professors thereof and stand for falshood and wickednesse and the practisers thereof as did those wretched Pharises that set themselues against our Sauiour and committed the sin against the holy Ghost We must know the thing to be good for vvhich vve are zealous A second rule is that as the matter in which we are zealous must be good in it selfe so it must be knowne vnto vs to be of that qualitie True zeale must begin where the word begins and ende where it ends Rom. 14.23 for otherwise it cannot bee of faith which is euer grounded on theword and whatsoeuer is not of faith is sinne We must not therefore content our selues with an honest meaning and hope that wee haue a good zeale towards God when we haue no warrant for our hope but must so acquaint our selues with the Scriptures of God Rom. 10.2 that our zeale may be according to knowledge Which rule discouereth the corruptnes of their zeale whether close hypocrites or weake Christians who are led on meerely by the examples of good men whome they affect much to like of and earnestly to stand for such things as they perceiue them in their practise to obserue and to make conscience of and if there be but a word spoken against any of the things that they haue taken a liking of they are maruellously stirred with indignation thereat and grow passionate and vehement against the parties though they haue neuer so good a meaning in that which they speake Yet let them bee vrged to prooue out of the word the necessitie of those duties which they so earnestly presse they can say little or nothing to the purpose for them and so grow manie times either to dislike and forsake all if they bee hypocrites or at least to bee discouraged and to bee at a stand if they be weaklings in Christ Iesus And whence proceed these inconueniences but from this that they are zealous for things that in themselues and vnto others are good and holie but not thoroughly discerned of them to bee of that nature the consideration whereof should make vs to sit sure in matters of godlinesse not building vpon the example of good men but vpon the truth of the good word of God and then our foundation shall neuer faile vs. A third propertie of true zeale is that it beginneth in our selues and after proceedeth vnto others Zeale must begin at home for neuer can that man be truely zealous to others which neuer knew to be zealous to himselfe Those are the most skilfull Physitions and best able to deale with others that haue first wrought a cure vpon their owne soules Therefore our Sauiours aduice is Luke 6.42 Cast out the beame out of thine owne eye first and then shalt thou see perfectly to pull out the meate that is in thy brothers eye We must then first of all iudge our selues and cast the first stone at our selues that so finding how vgly and noisome a thing sinne is and that by experience in our selues we may be at defiance with it wheresoeuer we finde it and neither fiatter others in their euill courses nor yet too rigorously and vnmercifully rebuke them for the same Those that haue beene pinched with sicknesse and are recouered can by the smart which they haue felt pittie others in the
he would not permit to himselfe so neither would he deny to his permit to himselfe so neither would he deny to his children their liberty of feasting But especially the example of Paul is notable for the confirmation of this point for seeing that in some places he could not so conueniently liue of other mens charges 1. Cor. 4.12 1. Thess 2.9 as at Corinth and Thessalonica he would labour with his owne hands rather then be chargeable to any of them yet he would not that all men should be tied by his example to doe the like 1. Cor. 9. 1. Tim. 5.18 and therefore he laboureth much in his Epistles about this that Ministers ought to be prouided for so strict was he to himselfe such liberty left he vnto others Whence we may easily perceiue that it is rather a Pharisaicall pride then any Christian zeale to be too tetricall and rough in vrging men so farre that whosoeuer in euery point is not so strict and precise as our selues we cast them off as dogges and prophane persons and such as are vnworthy of any account or countenance The next propertie of true zeale is not to be blinded with naturall affection Zeale condemneth sin in friends as vvel as in foes Mat. 16.23 Gal. 3.1 1. Cor. but to discerne and condemne sinne euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter and Paul to deale so roundly with the Galathians and Corinthians Many offend against this rule who will neuer reprooue sinne in their friends till God reuenge it from heauen wherein they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue pull the wrath of God vpon them whom they loue most dearely Hee loueth most naturally that hath learned to loue spiritually and hee loueth most sincerely that cannot abide sinne in the partie beloued without some wholesome admonition But doe not manie now adayes seeme zealouslie to mislike sinne in strangers who can winke at the same fault in their kindred in their wiues in their children in their parents as if the diuersitie of persons could change the nature of the sinne This blind zeale God hath punished and doth punish his children Isaac did carnally loue his sonne Esau for meat for a peece of venison Gen. 15.28 Dauid was too much affected to Absalon and to Adoniah for their comely personage so as his zeale was hindered in discerning sinne aright in them Now Iacob was not so deare to Isaac and Salomon was more hardly set to schoole and made to take paines but behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better then Iacob made Esau more troublesome and Iacob more comfortable vnto him Absalon and Adoniah brought vp like Cocknies became corasiues to Dauids heart Salomon more restrained and better instructed was his ioy his crowne his successor in his kingdome This disease is so hereditary to many parents louing their children in the flesh rather then in the spirit that the holy Ghost is faine to cal vpon them more vehemently to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolkes if they be thriftie like to become good husbands wittie and politicke or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto them how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they are neither zealous in truth of Gods glory nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftinesse and yet are too too cold in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blinde affection of Heli 1. Sam. 2. 3. 4. who being the deare childe of God was seuerely punished of the Lord for that he was not zealously affected to punish the grosse and foule offences of his children but blessed are they that can forget their owne cause and euen with icopardie of nature can defend the quarrel of God labouring hencefoorth to know no man after the flesh nor suffering any outward league so to bleare and dazle their eyes as that they should not espie sinne in their dearest friends to reforme it or that they should not discerne vertue in the greatest aliens to reuerence it Now whereas many haue great courage to rebuke such as either cannot gainsay them Zeale opposeth it selfe against the sins of the mighty or gainsaying them cannot preuaile against them heere commeth another property of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it dismaied at the lookes of the proud and loftie Such was the courage of Iob who besides that he made the young men ashamed of their liberty afraide of his grauity made euen the Princes also to stay their talke Iob. 29.8.9 and to lay their hands on their mouthes And yet heere we must beware of their hasty zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie as though no regard of time place or persons were to be had which opinion many by weakenesse of iudgement defending find neither fruit in others nor comfort in their owne consciences when they doe admonish in that presumptuous maner for that hunting after feruentnesse without the spirit of meeknesse and casting off all consideration of a godly opportunitie they rather exasperate then humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome then with comfort of heart for any duty done Neither am I heere ignorant how great danger of trouble of minde commeth to many in that they being so curious obseruers and waiters of opportunity doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together do deeply enter into the most prefract prodigious spirits so we mislike their fearefull delay of duty who hauing a meane occasion offered them from the Lord doe not zealously and earnestly rebuke sinne though in some higher personages Out of this may issue another frutit of holy zeale namely when we are zealous in their behalfe who can neuer recompence vs againe and that in defending their right against oppressors that are craftier mightier then they Thus Iob deliuered the poore that cried Iob. 29.12 the fatherlesse and him that had none to helpe him He was the eyes to the blinde and feet