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
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
SEVEN GODLIE AND FRVITFVLL SERMONS THE SIX FIRST PREACHED by Master IOHN DOD the last by Master ROBERT CLEAVER WHEREVNTO IS ANNEXED A briefe Discourse touching 1. Extinguishing of the Spirit 2. Murmuring in affliction AT LONDON Imprinted by FELIX KYNGSTON for WILLIAM WELBY and are to be sold at his shop in Pauls Church-yard at the signe of the Swan 1614. TO THE RIGHT WORSHIPFVLL MASTER ERASMVS DRYDEN Esquier grace and peace be multiplied SIR it is a point well knowne vnto your Worship that in duties of absolute necessity wee must regard what God doth command and enioyne not what men doe approue and like of and that wee must still offer vp our seruice in obedience to the Almighty whatsoeuer men doe thinke or speake of vs. As for this worke of publishing the labours of such faithfull and painefull Ministers as desire rather to spend their time in preaching then in writing I take it not to be a duty of that kind but of an inferiour nature wherin the acceptance or disallowance of those that are godly wise should haue a great stroke either for encouragement to proceed in it or for discouragement to desist from it Herein hauing made some triall I haue through Gods blessing found successe beyond my expectation which as it ministreth vnto mee matter of much reioycing in regard there are many thousands in Israel who desire and embrace the sincere plaine doctrine of the Gospell so doth it set an edge on my desires to take vp some vacant houres in this imployment being right glad if by any meanes I may bee an helper to the truth and an instrument of refreshing hunger-bitten soules by conueying vnto them some baskets full of such fragments as may bee communicated without any detriment or disaduantage to my selfe or to any else These Sermons I haue made bolde to recommend vnto your fauourable acceptance and patronage not onely in regard of the interest which you haue in them and that encouragement which I haue often receiued from your Worship in businesses of this nature but also because I perswade my selfe that your very countenancing of them wil adde though not vnto their goodnes yet vnto their good esteeme among many that are religiously affected And thus nothing doubting of your Worships fauour in taking in good worth this my bold attempt I leaue you to the safe tuition of God Almighty beseeching him to enrich you yours with all manner of corporall and spiritual blessings in Christ Iesus and to adde vnto your life as also vnto the life of your faithfull and gracious yoake-fellow many happy and comfortable daies Your VVorships much indebted and in what J may to be commanded IOHN WINSTON The Doctrines of the first Sermon on ZECHARY 12.10 Doct. 1. THe way to all happinesse is to haue the Spirit of grace 2. None can make a faithfull prayer without the assistance of Gods Spirit 3. The Spirit of prayer doth alwaies leade men vnto Christ Iesus 4. The due consideration of Christ his death is asorcible meanes to affect the heart with godly sorrow 5. It is not sufficient to mourne for sin but wee must make our sinnes to be our greatest sorrow 6. It is not enough for men to be religious themselues but their families also must be religious 7. Holy duties must be performed in secret as well as in publike The Doctrines of the second Sermon on LVKE 6.48 Doct. 1. Hypocrites may goe as farre as Christians in many things 2. They are the blessedest hearers of the word that are the best practisers thereof 3. Euery man is in truth that out of temptation which he sheweth himselfe to be in temptation 4. Of all fals the fall from religion is the most woful The Doctrines of the Sermon on PSALME 14.5 Doct. 1. They that are most bold in committing of sinne are most cowardly when dangers doe approach 2. God is alwaies present with good men 3. Mocking is a grieuous kind of persecution 4. The estate of Gods people is commonly a poore and afflicted estate 5. True godlinesse is that which breeds the quarrell betwixt the wicked and the godly Fiue other select Doctrines Doct. 1. They are the most miserable rebels that rebell against God 2. It is an infallible note of an impious person to bee vnwilling to heare the word of God 3. The more holy and wholesome any doctrine is the more grieuous to wicked sinners 4. Our wretched nature is neuer so forward vnto any thing as vnto that which is euill 5. All the sorrowes of Gods children shall end in ioy THE FIRST SERMON VPON the twelfth of Zechariah ZECH. 12. vers 10.11 c. Vers 10. And I will powre vpon the howse of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace and of prayers and they shall looke vpon me whom they haue pierced and they shall lament for him as one that mourneth for his onely Sonne and be sorry for him as one is sorry for his first borne 11 In that day shall there be a great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo 12 And the land shall bewaile euery family apart the family of the house of Dauid apart and their wiues apart the family of the house of Nathan apart and their wiues apart 13 The family of the house of Leui apart and their wiues apart the family of Shimei apart and their wiues apart 14 All the families that remaine euery family apart and their wiues apart IN the eighth ninth verses of this Chapter is set down a gracious promise of God made vnto the church which should be in the time of the Gospell for that is meant by the inhabitants of Ierusalem Which promise is this that hee that is feeble among them that is the weakest Christian that made conscience of his waies of the meanes of his saluation in that day should be as Dauid that is equal to the most excellent in the time of the law in sundry respects and the house of Dauid that is the excellenter sort of Christians should bee as Gods house and as the Angell of the Lord before them The Prophet could not find any holie man with whom hee might filly compare them and therefore he saith that they should be like the Angel of the couenant Christ Iesus which went before the Israelites in the wildernesse to guide and gouerne them Then hee goeth on and telleth vs that after the Lord hath shewed this mercy vnto his Church He will seeke to destroy all nations that come against Ierusalem that is all the enemies that doe oppose themselues vnto his people and endeauour to hinder his good worke in them and for them Now when it is said that hee will seeke to destroy them the meaning is that as hee hath a resolution to ouerthrow them so he will prouide meanes whereby it shall be effected Then further in the tenth verse he setteth downe the meanes how his people would bee brought to such
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
cause of all our happinesse A fifth reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioice when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost Acts 4.31 And what of that Acts 5.41 Then they reioyced that they were counted worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound 2. Cor. 1.5 so did his consolations in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment 1. Pet. 1.6.8 according to that saying of the Apostle Peter Now for a season yee are in heauinesse and yet reioyce with ioy vnspeakable and glorious Hitherto the reasons alleaged haue tended chiefely to his euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixth reason for the confirmation of this point which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednes Al the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therfore goodnesse is set downe as a fruit thereof Gal. 5.22 And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spirituall restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which regard the Apostle Paul saith 2. Cor. 1.4 We are able to comfort others with the consolations wherewith wee our selues haue been comforted Looke then who is most spirituall and wee shall find that he doth alwaies most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Satans head they had the Spirit plentifullie poured downe vpon them Acts 2. which filled them so ful of heauenly wisdome and courage and zeale that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie So also when Christ was to doe the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isai 11.1 For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsell to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy spirit is the way to al happines First of al Vse 1 this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainely manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth and aduance themselues and theirs to great places in the world then they shall be happy men and leade a merry and cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labor to be spiritual Wil these men know what their estate is the Apostle telleth them Rom. 8.9 If any man haue not the Spirit of Christ the same is not his and if hee bee not his 2. Cor. 13. he is for the present a bondslaue of Satan and in the state of a reprobate and if such can bee happy men then are they happy otherwise not If it were possible that for their outward condition of life they could be equal vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the gardē of Eden that could then yeeld him contentment but he was in farre greater miserie and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall find a heauen in prison in sicknesse in death it selfe whereas he that hath it not shall find a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that wee should search and try whether wee haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point How we may discerne whether we haue the spirit or not Gal. 5.17 let vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5.17 between the flesh and the Spirit which al godly men do find and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason and the iudgement rightly informed by Gods word as in this particular A good man is railed vpon and vndeseruedlie traduced and vilified in this case reason will thus play its part Why should you beare it at his hand are not you his better haue you not him at an aduantage Why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill Rom. 12. Matth. 5. but rather ouercome euill with goodnesse and blesse them that curse you and
neither shall they haue grace by drops but whole flouds thereof shall be poured vpon them for God can as easily ouerflow their soules therewith as the ground with waters when it stands in need thereof But what shall they be the better for this what benefit shall they find thereby The Prophet telleth vs in that very place Vers 4. They shall grow as among the grasse and as willowes by the riuers of waters No raine can make the grasse so fresh and greene no riuer can cause the trees that are planted thereby so to flourish and prosper as the Spirit of God will euery thirsty soule when it is plentifully poured thereupon A second meanes to obtaine the Spirit with a daily encrease of the gifts and graces thereof is to pray for it as euery one will that doth heartilie long for it and to beleeue that wee shall haue it and that wee may doe so our Sauiour maketh a notable argument for vs. Luke 11.12 Aske saith he and it shall be giuen you seeke and ye shall find c. Obiect Oh but I am vnworthie might some say both to aske and to receiue any thing at Gods hand Ans Why saith Christ If yee which are euill can giue good gifts vnto your children how much more shal your heauenly father giue the holy Ghost to them that aske it As if he should haue said You haue no matter of desert in you and therefore you are discouraged from prayer but what merite is there in one of your little children which are full of frowardnesse of brawling and vnquietnesse yet if they aske any thing of you that you conceiue to bee good for them you will presentlie grant it vnto them Now if you that are sinfull can passe by the infirmities of your children and giue them such things as are needfull though you haue made them no promise and you cannot relieue them without cost and paines vnto your selues nay many times not without pinching your selues and sparing from your owne backs and bellies if you I say that are euill can deale thus louingly and kindly with your children how much more wil your heauenly father who is the God of all goodnes yea goodnes it selfe deale fauourably with his children hauing made a promise vnto them it being no paines nor charges vnto him to bestow a plentifull measure of spirituall graces vpon them and especially seeing that the more liberall hee is that way vnto them the more glory shall thereby redound vnto his great name If then we desire the Spirit of grace in an aboundant measure let vs craue it at the hands of the Lord who giueth of the same liberallie and casteth no man in the teeth and we may the more comfortably and confidently do thus because we liue in those happy times wherein the Lord hath promised to poure his Spirit vpon all flesh Ioel 2.28 and to bestow as excellent gifts and graces vpon ordinarie Christians as the most worthy men had in the time of the law A third meanes to get and increase the vertues of the holy Ghost is with reuerence and conscience to hearken vnto the word for as the Apostle saith Gal. 3.2 the Spirit is not bestowed for any goodnesse in vs or through any workes wrought by vs but God of his free mercy giueth it and conueigheth it vnto his children by the preaching of the Gospell And againe the same Apostle perswading the Thessalonians not to quench the spirit 1. Thes 5. for that is the best fire in the house and without it men must needs freeze in woe and sorrow and misery he saith 1. Cor. 14.3 despise not prophecying that is the ordinarie ministery of the word when it is truly expounded and faithfullie and wiselie applied as may be most for the edification of the hearers This is as it were the fuel whereby the fire of God is continued and increased in our soules and as we are more carefull in this duty of laying vp the word in our hearts so shal we find the warmth or rather heate of the Spirit to bee more aboundant and more constant in vs. Lastly if we would haue the holy Ghost continually working in vs with great efficacie let vs labour euermore to keepe an humble and broken heart and beware of pride and all vaine conceipt of our selues as the very rocke against which the ship wherein the Spirit is carried doth as it were make shipwracke for God resisteth the proud 1. Pet. 5.5 and giueth grace to the humble If one haue a hauty heart though there be no body else that seekes his ouerthrow the Lord will bring him downe but if any haue a meeke and lowly heart there is a palace for the Lord himselfe Isai 57.15 who will dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a broken heart In the last place here is an vse of comfort for all such as are endued with the Spirit of grace Vse 5 sith that is the foutaine of all happinesse therefore are they blessed people and shall bee blessed what crosses soeuer they meete withall And what oppositions soeuer they finde either from Satan himselfe or from any of his limmes those that are once ingraffed into Christ and are become plants of the liuing God haue the streames of liuing waters running through their hearts and therefore must of necessitie prosper and flourish though the beate of persecution or any manner of affliction beate neuer so violently vpon them Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children then might they hinder their happinesse and make them truly miserable but seeing they can no more stay the operation thereof then they can stop the course of the wind from blowing whither it will Iohn 3. therefore shall they neuer be able to defeate Gods seruants of that blessed estate which in Christ Iesus hee hath promised vnto them and through his preicious blood-shedding purchased for them The Spirit of grace and of praiers From these latter words ariseth this second point that None can make any acceptable praier vnto the Lord Doct. 2 Faithfull prayers proceede from Gods Spirit vnlesse hee bee assisted and directed by the Spirit of grace Howsoeuer men imagine it to bee an easie matter to call vpon God yet the truth is that it is as hard for any of himselfe to make a faithful praier as it is to make a world Therefore it is said in the â—pistle to the Romans Rom. 8.15 Ye haue receiued the spirit of adoption whereby we cry Abba father So that none can confidently cal God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kind of persons Iohn 8.44 he saith You are of your father the Diuell And how proueth he
that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they will pray vnto their father they must pray vnto the Diuell Againe in that very place it is said that the Spirit helpeth our infirmities Rom. 8.26 for wee know not what to pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their minds what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are ful of inward sighes heauenly desires But what are they the better for them will some say if they cannot poure them foorth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the harts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there bee neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at al as many times it fals out when the hart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerful working of the holy Spirit they are accepted of him and shal bee rewarded by him for as it is added in the place aboue named The Spirit eueÌ„ at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe Iohn 16.8 it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Sabbath-breakers or any that liue in the continuall practise of such dangerous and damnable sins and presse them neuer so forcibly to cause them to forsake their leaud and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Seeing then it is euident Reasons collected from the former places that Gods Spirit alone can perswade vs of the loue and fauor of our heauenly Father towards vs that so we may be in case to pray vnto him and withal must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that wee make the point now in hand may hence bee strongly concluded to wit that none can make a faithfull prayer without the speciall aide and direction of the holy Ghost which serueth First for the confutation of those senselesse people Vse 1 that will bee talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful praier since they were borne because they are and still haue been sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they cal them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may bee said as it was by our Sauiour vnto the sons of Zebedeus Ye know not what ye ask They may speake what they list of their often praying and how readily they can go through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharisees who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemne them vnto hell for the same and wil do so if they be not humbled for them as well as for the rest of their iniquities And therfore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they find so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord wheÌ„ they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the help and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if wee would pray aright and speed accordingly wee labour as Iude exhorteth to pray in the holy Ghost Iude vers 20. For those be the petitions that pierce the heauens and bring peace and comfort vnto the conscience But how shall we know whether â—ur prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that wee doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as wee ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearmes and in a fluent manner of speech Therefore if wee would know what it is to pray in the holy Ghost it is this First Rules for prayer wee must haue a warrant for the things that wee aske and that from the word of God where the Lords will is reuealed 1. Iohn 5.14 according wherunto all our petitions must be framed In which regard we must acquaint our selues with
the holy Scriptures and often exercise our hearts in the meditation thereof That is as it were the wood whence wee must fetch timber for this building and the mine out of which wee may take many golden arguments to bring before the Lord in our prayers which hee cannot deny because they are his owne hand writing whereby hee doth grant vs liberty to aske and assurance to obtaine al needfull things So that spirituall graces wee may aske simply without any exception or limitation and for outward blessings we may craue them so farre as they may bee good for vs and for crosses wee may lawfully desire either to haue them kept from vs or sanctified vnto vs so that we may haue strength and patience to beare them and grace and wisedome to make a right vse of them Secondly we must be touched with an inward longing and earnest desire of the things which we aske for it is said Rom 8.26 that the Spirit maketh request for vs with sighes which cannot be expressed As we see in Hannah who came with a heart full of heauenlie meditations and of holy desires which shee did not expresse in words but made them knowne vnto the Lord with whom her heart was labouring all the time of her prayer Now if we would obtaine this inward affection wee must ponder much on Gods goodnesse and readines to heare and to helpe vs and of our owne miserable wants which moue vs to become suiters vnto his Maiestie and then if we can get a good perswasion of God and a due estimation of the things which we beg at his hands we shall not chuse but be instant and earnest in our prayers not taking vp the time in words of course and in making vaine and idle repetitions or drowsie and lumpish petitions as if we cared not whether we lost or found but wee shall bee able to crie feruently vnto the Lord and then cannot he deny our requests Ps 145.19 Iames 5. For he heareth the cry of them that feare him and fulfilleth their desires and the prayer of the righteous auaileth much when it is feruent Thirdly if we would haue this testimony vnto our soules that wee pray in the holy Ghost See M. Dods Sermon on Iames 4.3 then must wee propose a right end in our suits not asking any thing with an intent to spend it vpon our lusts but with a purpose to vse it vnto the glory of God the furtherance of our owne saluation and the good and comfort of mankind especiallie of such as are of the houshold of faith Fourthly we must beleeue that we shal obtaine that which we aske according to that of our Sauiour Mar. 21.14 Whatsoeuer ye desire when yee pray beleeue that ye shall haue it Which faith of ours will bee vnto vs a sure argument that we pray in the Spirit which stirreth vs vp to make such requests alone as it assureth vs shall be performed But by the way let vs obserue that sometimes spirituall men may make carnall prayers as Iob and Elijah and Ionah did when they desired that God would take away their liues which proceeded from the pride of the flesh and from the rebelliousnesse of their wils in that they could not content themselues to liue in that estate wherunto the Lord had brought them Such fleshly petitions may wee sometimes put vp before the Lord but we shall haue checks and rebukes in our hearts for the same and no assurance that they shall be granted but when our suits are spirituall the holy Ghost which moueth vs to aske will also perswade vs that God is able and willing to heare vs and to relieue vs and that therefore we shall obtaine a blessing sooner or later Let vs therfore labour to aske in faith as the Apostle Iames exhoreth and not wauer Iames 1.3 for hee that wauereth and maketh question whether God will heare him or not is like a waue of the sea tost with the wind and carried away being neuer at quiet in himselfe but sometimes imagining that the Lord wil helpe him he runneth vnto him and then hauing a conceit that such and such men will doe somewhat for him hee leaueth prayer and betaketh himselfe vnto them but finding no reliefe there he will to prayer againe and yet hauing not a present answer nor faith to wait vpon the Lord he fals to shift for himselfe by vsing of ill meanes and so is altogether vnstable and vnsetled euen as the waues of the sea that are neuer at rest euerie vaine cogitation euery slight tentation tossing and turmoyling and disquieting his hart Thus it ought not to be neither will it be thus with those that aske in faith for they know that they shall obtaine and that it shall be vnto them according to their faith that either they shall haue the particular thing that they aske or a better in stead thereof and therefore they pray still and waite Gods leasure and herein they much honour the Lord in that they cast themselues vpon the truth of his promise and do not trouble their hearts with vnnecessary feares and cares about the successe which is Gods worke and not theirs Men will be glad to bee rid of importunate suiters that they should not be stil hanging vpon them especially if their suite bee weighty and the things that they craue of some importance But the Lord would in no case haue men to let their suits fall nay he takes delight in such as will not haue a repulse but still depend vpon him and daily renew their petitions for they shew euidently that they haue a liuely and strong faith they would not presume to ask vnlesse they had a warrant and hauing a warrant they dare not make question of obtaining for that were to make doubt of Gods truth and fidelity Thus wee see what it is to pray in the holy Ghost viz. to haue a good ground for that which wee aske a good end and a good affection in asking and faith to beleeue that we shal obtaine whatsoeuer we aske in such a maner A third vse of this point Vse 3 is for a singular consolation to such as can pray in that sort howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them but onely such flashings as hypocrites sometimes haue yet hereby they may be assured that the holy Ghost dwelleth in them indeede because they constantlie powre out strong cries and faithfull supplications before the Lord which no hypocrite can doe Iob 27.10 for as Iob speaketh He cannot set his delight on the almightie nor call vpon God at all times For that is a speciall gift of God and peculiar vnto the Saints and as any one maketh more such holy praiers so may he be more confidentlie perswaded that hee hath the Spirit of grace in a greater measure And they shall looke vpon mee whom they haue pierced that is vpon Christ and that by the eye
that wee should striue for this holy sorrow which wil melt our hearts and refine our soules neither let vs content our selues with euerie slender measure thereof but endeuour to bewaile our sinnes with a bitter lamentation Such as is mentioned in this text viz. that wee mourne as one would doe for the death of his first borne and as the Iewes did for Iosiah when hee was slaine in the valley of Megiddo But will some say if this bee required of all true Christians Obiect who can say that hee is such an one for few or none haue attained to such deepe and piercing griefe Indeed it is true for the most part Answ yet not generallie for some haue been as throughly wounded with sorrow for their hainous transgressions as any man hath bin for his childs death or as they were for Iosiahs death and as for others that haue not been altogether so deepelie plunged in griefe and anguish they take vp that in continuance which they wanted in present passion Naturall mourning is ordinarily more violent as wee may obserue in Dauids mourning for Absolon who cried out in the bitternesse of his heart so that the people might heare him but godly lamentation is more lasting and durable So that the one may be well compared to a land floud which maketh a great shew and noise for the time but come a weeke after and there will bee little appearance thereof and the other to wit godlie sorrow may be likened to a still and constant raine which entreth more deepely into the ground and remaineth longer and doth more good a great deale then a sudden violent and tempestuous shower and herein let these be iudges who are endued with the Spirit of God and are acquainted with the waies of God and let them speake who haue had the greatest crosses and haue been euen drunken with wormewood as the Prophet speaketh let them I say speake and testifie for the clearing of this point whether many of their great troubles be not in a sort forgotten in regard of any present griefe that they conceiue for them and whether the sinnes of their youth doe not more constantlie vexe and torment them then all the afflictions of their youth doe And if it be so then may it well be concluded that their sorrow for sin is greatest though it be notalwaies so boisterous and bitter for the present and therefore seeing it is a thing that may be attained vnto let vs vse all good meanes and helps whereby we may be furthered therein See the meanes in that Sermon on Isa 1. Vers 12. And the land shall bewaile euery familie apart the familie of the house of Dauid apart and their wiues apart From which words this doctrine may be gathered that It is not sufficient for vs to bee religious our selues Doct. 6 Religion required in euerie one in the family but our families also must be religious Not onely the heads and gouernours but the whole houshold must bee addicted vnto Gods seruice And whosoeuer is religiouslie disposed in Gods house he will certainely take care for the planting of religion in his owne house This testimonie the Lord giueth of Abraham I know saith he that Abraham will command his sons Genes 18.19 and his houshold that they keepe the way of the Lord to doe righteousnesse and iudgement And Ioshua protesteth and voweth Ioshua 24.15 that he and his house should serue the Lord. And Dauid also Psal 101.5.6.7 that he would not endure a wicked person neere him but if he knew any to be a vassal of the diuell to be a slanderer a proud person a lyer or the like he should not long remaine in his sight but hee would soone thrust him out of his house and banish him from his presence And it standeth with reason that good men should deale thus Reasons 1 for First he that is a friend vnto God and trulie loueth his honour himselfe will be desirous that euerie bodie else should be affected in the like sort especially such as are neare vnto him He that carrieth a loyall and louing heart towards his soueraigne will bee very vnwilling that traitours and professed enemies to his life and diguitie should haue entertainement vnder his roofe Secondly godly men doe well consider that those that are most faithfull vnto God will also shew themselues most faithfull vnto them they wil not infect their children nor corrupt one another nor bee prodigall and wastfull nor blemish them and their families by raising vp slanders and spreading abroad false reports and tales tending to their reproach and disgrace They will also bee trusty and painefull in their places and callings euen when their gouernours are absent as well as when they are present as knowing that though they be not by yet God is alwaies by who wil cal them to an account for all their workes Thirdly religious persons in a family wil pray for their gouernours as also for themselues that they may haue good successe in their busines and affaires and that is it which brings the blessing of God vpon a family euen as we see Potiphars house was blessed for Iosephs sake and Labans estate much bettered and his wealth exceedingly encreased for Iacobs sake Would wee then haue a testimonie vnto our soules Vse 1 that we are led by Gods Spirit then let vs as many of vs as are gouernors of families take the way to haue piety grounded in their hearts that are about vs that so our houses may bee little Churches as diuers Christian families were in the Apostles time that God may bee serued and feared his word read heard and embraced his name priuately and publikely inuocated and called vpon and all other seruices performed among vs which doe appertaine vnto Christians If we be to plant an Orchard we will not take euery tree that growes by the high waies side but rather send farre and bee at some charges to procure good trees then fill vp our grounds with crab-trees or the like how much more carefull should we be of our house which is nearer and of better vse then our orchard that it may bee planted with such as truly feare the Lord that so the deaw of his blessing may continually descend vpon vs. Furthermore here is an instruction for seruants Vse 2 that they should learne to know their duty and be ready to ioyne with their gouernours in al godly and Christian exercises assuring themselues that none are in truth good seruants vnto men but those that are withall faithfull seruants vnto almightie God Euery family apart the family of the house of Dauid apart and their wiues apart c. The doctrine hence to be gathered is this that It is not sufficient to come to publike religious exercises in the familie Doct. 7 Christian duties are to bee performed in priuate but euery one must performe the same in priuate and apart Therfore it is to be noted that in this place it is said
it a small matter for one to forsake the profession of the truth But the Lord esteemeth that a great fall yea greater then if the Sunne and the Starres fell from heauen so that the point is that of all fals the fall from religion is the most woefull Nebuchadnezzars fall was great when hee was stript of his Empire Doct. 4 Apostasie is a most grieuous sinne and in stead of ruling men was turned into the wildernes to liue amongst beasts to eate and drinke with the wilde asses and that for seauen yeeres together this was a maruellous great fall yet not comparable to theirs that of professors become prophane persons For whereas Nebuchadnezzar went from men to beasts they goe from godly men to wicked Atheists that are worse then beasts yea to the company of diuels and of all the damned spirits And whereas Nebucadnezzar had a stumpe left in the ground which after seuen yeeres should sprout forth againe and so he should returne to a better estate then he enioyed before those that are reuolts and backsliders haue no stumpe at all left in the ground but are vnrecouerable Heb. 10.26.27 For if we sinne willingly after we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement and of a violent fire which shal dâ—uoure the aduersaries Nothing doth so prouoke the vengeance of God against men as this wretched apostasie doth For a man to fall from riches to pouertie from promotion to debasement c. it is a matter of nothing God loues him neuer the worse but to fall from profession to prophanenesse from God to the Diuell from heauen to hell from life to death this is a lamentable thing indeed Dauid did not sustaine the fal of his house but had onely some tiles and a part of the roofe blowne off yet was that a greater losse then if he had been depriued of his kingdome Psalm 51. neither would that haue so rent his soule and crusht his bones and grownd his heart to pouder as the committing of those offensiue euils did nay if he had been set vpon a steepe rocke with a milstone about his necke and from thence had been cast headlong into the sea it had been but a trifle in comparison of the other Oh then how fearefull must their case be that do vtterly forsake the liuing God If his deadnesse and hardnesse of heart and inability to do duties to God and men were more bitter then the most violent death vnto him if I say the very decay in grace did bring with it such torture what must they expect either in this world or in that which is to come or both who doe not onely part but wholly lose that taste of good things which once they had and doe not onely in a passion as Peter did deny Christ but quite and cleane forsake him Now the reasons to proue that this fall is the greatest Reasons are these 1. Because the things which they lose are most precious being spirituall things 2. The ruine in the soule which is the more excellent part And furthermore the effects wil proue as much which are 1. Monstrous shame for when any one falles from profession all the world sees hee was but an hypocrite at best and then prophane persons will insult and triumph These are your professors these are they that will heare Sermons they are as bad people as any liuing I will trust none of them all for such a ones sake and thus they purchase infamy and disgrace vnto themselues as Achitophel and Iudas did 2. And not only so but also euerlasting paines as we see in Iudas who did not only die a base kind of death being his owne executioner and hauing his filthy bowels that had been so full of couetousnesse and cruelty gushing out but also seeking to exempt himselfe from the paines and gripings of an euill conscience hee cast himselfe into the torments of hell which are easelesse and endlesse For instruction Vse 1 that wee should labour to set sure in the things of God for better is it to haue any decay then a decay in the conscience and to haue any losse and hurt then those which are in the soule Now if we would not haue a great and shamefull fall let vs take the direction of Iude Iude 20. which he giues as a preseruatiue against apostacie But ye beloued saith hee edifie your selues in your most holy faith That is the first thing that wee must still bee building vp of our selues and striue to bee better and better for we are like a boate that goes against the streame if wee labour not with might and maine to rowe vpward we shal be carried violently downeward A second thing is that we must pray in the holie Ghost Many will bragge that they say their praiers morning and night but doe they pray their praiers A parrot may say a praier but Christians must pray in the holy Ghost that is with such petitions as the Spirit warranteth with sighes groanes which it worketh in the heart These two things whosoeuer can practise namely to build vp himselfe daily and offer vp faithful prayers vnto God he shall be sure to stand fast and firme Secondly Vse 2 this is for comfort to those on whom the Lord hath bestowed his good Spirit for if it be the greatest fall to fall from religion then it is the greatest rising to rise vnto grace and if they be cursed that fal away then blessed are those that draw neare vnto God and with full purpose of heart cleaue vnto him growing daily in humilitie and in contempt of the world in conscience towards God and in care to leade a good and holie life before men This is indeed the greatest promotion and therefore Iames saith Let the brother that is of low degree Iames 1.9 reioyce in that he is exalted Exalted might some say what exaltation is that when they are as poore as euer they were A maruellous great exaltation it is for they are made Christians and so consequently kings both in respect of grace and glory Reuel 1.6 Caine and Nimrod and many other reprobates went beyond ten thousand of vs for outward things but al that aduancement was to their greater shame and confusion For earthly promotion is nothing else but an high stage and if one be an idiote itwere better for him to play his part on the ground if those that are in eminent places haue not power to master their owne lusts and carnall affections they are but great fooles vpon an high stage Therefore let vs seeke for spirituall things more then for earthly and bee more thankfull and ioyfull when we find grace in our hearts then if we should find many mines of gold which none could lay claime vnto but our selues The end of the second Sermon vpon the 6. of Luke THE THIRD SERMON VPON THE FOVRTEENTH PSALME PSALME 14. Vers
should wee esteeme of them though they be as mighty as Zenacherib was for when he sent a disdainfull and scornefull message vnto Hezekiah and the rest of Gods people hee was indeed ignominious because he was impious and blasphemous he was vile in Gods sight and hee made him appeare vile both before men and Angels Isa 37.22 according to that of Isaiah The virgin daughter of Sion hath despised thee and laughed thee to scorne Thirdly let vs consider as what they are for the present so what they shall be hereafter and that the same Prophet Isaiah sheweth saying Feare yee not for the reproch of men Isa 517.8 neither he yee afraid of their rebukes For the moath shall eate them vp like a garment and the worme shall eate them like wood But wil some man say what great matter is this Obiect 1 shall not the wormes consume the good as wel as the bad Yes surely Answ that cannot bee denied and yet there is an euident difference betweene the wicked and the godly Note euen in this respect for though righteous mens bodies become wormes meate yet it is not in any displeasure from the Lord nor for any hurt vnto them for they are still pretious in his eyes as their soules are which euen then enioy celestiall happinesse and besides euen those bodies of theirs shall be restored and bee made euerlastingly glorious together with their soules all which things are farre otherwise with such sinfull persons as delight themselues in scoffing and deriding of the Saints of God their bodies are at best when they are deuoured by wormes they can neuer expect better but that which is farre worse shall surely come vnto them Fourthly that we may be inabled in conscience to swallow vp such reproaches as are cast vpon vs Meditate on the reward let vs seriously meditate on the reward which is promised vnto them that can so doe Mat. 5.11.12 Blessed are you saith our Sauiour when men reuile you and persecute you and speake all manner of euill against you for my names sake falsely Reioyce and bee glad for great is your reward in heauen And againe 1. Pet. 4.14 the Apostle Peter saith If yee bee railed vpon for the name of Christ blessed are ye for the spirit of glory and of God resteth vpon you This made Moses to esteeme the rebuke of Christ greater riches then the treasures of Egypt for saith the holy Ghost hee had respect vnto the recompence of the reward Heb. 11.26 Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers let vs animate our selues vnto patience with these or the like considerations why should I bee discouraged at these things sinfull men seeke to vilifie and disgrace mee but doth God thinke euer the worse of me I am base and contemptible in their eyes but doe the Angels of God or any of his Saints conceiue any whit more hardly of mee in that regard Nay doth not the Lord himselfe and such as haue his image most liuely shining forth in them esteeme me so much more honourable by how much they labour to make me more vile and abiect in regard of my well doing Why then should I faint vnder the burthen of reproch wherewith they doe still load me especially seeing that this momentanie disgrace which I sustain for Christ his cause shall bring vnto me an eternal and inualuable weight of glory Of the poore From which words note this Doctrine Doct. 4 The godly vsually afflicted that the estate of Gods people is commonly a poore and afflicted estate Therefore in the originall the word poore is not vsed in the Plurall number but in the Singular and carries this sense ye haue made a mocke of the counsell of that poore one implying thereby what is the common case of al namely to bee full of calamities and distresses through many tribulations to enter into the kingdome of God Act. 14.22 Rom. 8. and to be conformable vnto their head Christ in afflictions and sufferings And this the Lord in his wise prouidence will haue to be so for these reasons First Reasons that thereby the flesh might bee discountenanced and haue no cause to reioyce before him 1. Cor. 2. Secondly that men might embrace religion for it selfe and in conscience vnto God not in any outward respects Whereas if most of those that are Christians were of great place many would make a shew of being religious Note that they might thereby grow to aduancement in the world and so seeke earthly things in spirituall exercises Thirdly that his children might grow in nearer acquaintance with him who otherwise would be strangers vnto their owne father Hos 5.15 In their affliction saith God they will seeke me diligently Before that time they would rather sue vnto any then vnto the Lord therefore was hee driuen to break them with one breaking vpon another that so hauing no other refuge to betake themselues vnto they might haue recourse vnto him This is cleare in the example of Manasse who being in bonds and in irons humbled his soule before the Lord and praied vnto him for fauour and mercy and found it at his hands whereas before such time as hee was pressed downe with grieuous misery hee obstinately refused to hearken vnto the Lord and to his messengers and was so far from calling vpon his name that hee dishonoured it by al manner of abominations 2. Chron. 33.2 which he committed with an high hand euen to anger the Lord. Fourthly God would haue his people often to taste of aduersities troubles that so they might learne to trust in him whereas otherwise they would make the arme of flesh to bee their stay and confidence This the Lord himselfe auoucheth in the prophecie of Zephanie saying Zeph. 3.12 I will leaue in the middest of thee an humble and poore people and they shall trust in the name of the Lord. This point maketh for the confutation of an errour which withholdeth diuers from the profession of the Gospell Is this the word of God Vse is this your holy ministery say they and are these your good men that doe embrace the same a companie of simple base fellowes of poore Artificers and the like who can imagine this to bee the truth which such kinde of men as these doe giue credence vnto How many Gentlemen or Noblemen or men of learning and policie are of their minds and for those that are haue they not manifold afflictions in their hearts or vpon their bodies and estates This is iust the cauill of the Pharisies against the doctrine of our Sauiour Neuer spake man like this man say the officers that were sent to take him Ioh. 7.46.47 but did not Then answered the Pharisies Are yee also deceiued Doth any of the Rulers or of the Pharisies beleeue in him but this people which know not the law are accursed Therfore let not vs bee
Idolatrie Exod. 32.3 Moses had laboured much to perswade them to make a couenant with God and to cleaue vnto him in faithfull and constant obedience yet when hee had been a while out of the way they would needs haue a golden Calfe in stead of Moses to goe before them and therefore all of a sudden they came with great violence vnto Aaron vrging him to make them one hee being afraid to crosse them and to displease them goeth about by carnall policie to stay them from their wickednesse and therefore calleth for their golden care rings thinking that they would at no hand haue parted with them but when it was for the erecting of Idolatry hee could no sooner aske for them but they presently brouget them So also in the daies of Hoseah Hos 2.8 the people were exceeding bountifull in bestowing their corne and wine and oyle together with their gold and siluer vpon Baal they thought nothing too deare or pretious that was to goe that way so that they were content to part not onely with their goods but also with their sonnes and daughters whom they sacrificed vnto diuels And as for euill deeds Psal 106. so for sinfull speeches there is in our nature a very great aptnesse and pronenesse thereunto which vnregenerate men doe helpe forward by their continuall practise in which regard Ieremy saith concerning them of his time Ier. 9.3 that they did bend their tongues like bowes for lies but they had no courage for the truth If they were to speake of hurtfull and wicked things they had words at will and boldnesse sutable thereunto but if it were concerning good and profitable matters they had no heart vnto them their bow and their string were both broken The reasons of this doctrine are these Reasons First our flesh is wholly bent vnto that which is sinfull Gen. 6.5 All the imaginations of the thoughts of our harts are only euil and that continually So that when wee are about any wicked practise wee haue the whole force and strength of nature to helpe vs forward as on the contrary when wee are about any goodnesse wee haue the whole current and streame of the flesh against vs still readie to stop and hinder vs. Wee are neuer exercised in that which is naturall vnto vs vntill we be plotting or practising some wickednes against God or some vnrighteousnesse against men Secondly the diuell is ready to driue the flesh onward vnto that which is euill In which respect it is said that the wisedome which is not from aboue Iam. 3.17 as it is earthly and sensuall so it is also diuellish The wisedome of the flesh is enmity against God Rom. 8. and so of it owne accord too to prone vnto all kindes of mischiefe and therefore being set forward by Satan it must needs be very violent in the pursuit thereof Thirdly the world is ready to ioyne with vs in any vnwarrantable and bad courses so that if wee be addicted to couetousnesse or vainglory or voluptuousnesse wee shall haue commendation and incouragement from carnal people Ioh. 15.19 for the world loues as it owne persons so likewise it own works such as are those before mentioned and whatsoeuer it loues that it commends now praise is it which earthly minded men doe much hunt for and that makes them so eager and swift of foot in following after those things which the men of this world do affect and like of They would faine haue present paiment and are loath to looke after those things which are not seene they would rather haue their fense satisfied then their hope exercised that which they haue not being a sound hope and therefore they chuse rather the practise of those euils whereby they imagine to obtaine some present contentment then the performance of such good duties as would hereafter procure them an eternall weight of glory besides the present peace and comfort which from the same would arise vnto them Hereby then in the first place is discouered their follie and simplicitie Vse 1 that haue a great opinion of the religion of Papists and of their liberality both which as may euidently appeare by this Doctrine are altogether vaine and of no value at all First concerning their religion many doe esteeme of it in regard of the vniuersality thereof and that there are such multitudes that doe embrace it but what better argument can we desire against it then this which they would haue to make for it For all as hath been formerly proued are naturally most enclinable vnto that which is euill and therefore most men being so prone vnto Poperie what can bee concluded but this Luk. 10. that it is an euill and damnable religion Christ his flocke is a little flocke and he hath but a few sheepe that will hearken vnto his voice and bee ordered and guided by his Spirit what doctrine then can we imagine that to be but the doctrine of diuels vnto which such multitudes are ready to giue eare and to conforme themselues without any great contradiction Then further as touching their liberality which they so much stand vpon and boast of what matter of commendation can wee finde therein seeing it tendeth onely and wholly to the maintenance of Idolatry to the furtherance of superstition and to the setting vp of themselues in the roome and stead of Christ Iesus Were not the idolatrous Israelites before spoken of euery whit as bountifull Hos 1.8 yea more bountiful then they What will they say to those that offered their sons and their daughters vnto Moloch and such like abominable Idols will that proue there was any foundnesse and vprightnesse in them Indeed this much may bee gathered from thence that they had a great measure of loue which made them so bountifull But what kind of loue was it a Christian and well-grounded loue nothing lesse but a fleshly and diuellish loue as is very apparant in this that it made them so forward in performing the workes of the flesh and of the diuell And the like may be said of Papists long and tedious pilgrimages and their cruell and vnnatuturall whipping of themselues and other such bodily exercises it is no maruell to see them vndertake and vndergoe the same with all readinesse and willingnesse because they are things vnwarrantable by the word and consequently seruices of the flesh and not of God And it is an easie matter for a man to spend his riches his strength yea and his blood also vpon his wicked lusts and vngodly affections Secondly seeing our nature is so inclinable vnto wickednesse let vs be humbled for the corruption thereof and testifie the truth of our humiliation by auoiding all occasions of euill Are wee such drie wood as will easily be kindled then let vs take heed how we come too neare the fire are wee such light stuffe as will soone bee tossed and carried hither and thither with euery puffe then let vs beware how wee
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
had been driuen to confesse Psal 106. yet did they wish to returne to their former bondage rather then to be brought to such straits but notwithstanding the grieuousnesse of this their sin many now adaies come nothing behind them for their eyes are so vpon their wants that the want of one thing which they doe desire though it be but small doth more disquiet them then manifold blessings do comfort them to make them thankfull But this discontentment we must bee armed against which wee shall bee if wee can receiue the fauour of God for it selfe though it come alone yea though trouble doe come therewith for hauing it wee haue all things and wanting it wee haue nothing Againe if wee haue it no misery can make vs miserable and if wee haue it not in greatest prosperity we are most miserable But the Israelites here dealt after a cleane contrary manner for the want of bread in the wildernes being but for their bodies did make them to despise their great and wonderfull deliuerance out of Egypt which was vnto them a signe of their spirituall deliuerance And this is the nature of all worldlings they had rather forgoe many spirituall benefits then one corporall commodity they grieue more at the losing and reioyce more at the hauing of wealth then of godlinesse But to returne to the point in hand sith murmuring is so great a sinne it shall be profitable to consider of some remedies against it Now for as much as impatiencie proceedeth from infidelity Remedies against murmuring the remedie therof must be fetched from faith in Gods mercies in the merits of Christ in the hope of the resurrection and in Gods fatherly prouidence First I say Gods rich mercy and fauourable dealing with vs being duly considered cannot but worke in vs patience foâ—seeing that the Lord forbeareth vs and that when for the ripenesse of our sinnes he might confound vs hee doth rather heape blessings vpon vs this cannot but bridle vs from murmuring though all things fall not out according to our hearts desire Especially seeing that the Lord will deale with vs still as he did with the Israelites that when ordinarie meanes failed had extraordinary prouision made for them the clouds giuing them bread and the rocke water to teach vs that man liueth not by bread only as Moses applieth it Deut. 8. but by the word of God A second remedy is to haue a liuely faith in the worke of our redemption to wit the remission of our sins the imputation of Christ his righteousnesse and inherent sanctification First then if we can stedfastly beleeue that God for Christ his sake hath freely forgiuen vs all our sinnes and giuen his sonne that in him we might be blessed we cannot but be assured Rom. 8. that with him he will giue vs all things For seeing sin which is the cause of all miserie is taken from vs wee may bee sure that no crosse shall euer hurt vs. Againe if wee could beleeue that as God doth lay our sinnes vpon Christ so he doth impute his righteousnes to vs how should we doubt of food or raiment c For by this meanes hee is made our mercifull and louing father who is for power able and for will readie to helpe vs in all extremities And thus doth he abide for euer and is neuer changed To these two former must be added the second part of our redemption namely the sanctification of the spirit which if we feele in our selues may be a great helpe vnto vs against impatiency for it is a greater thing to sanctifie a sinner then to worke wonders in nature Therfore if we can beleeue in our hearts that God is able to make of sinfull and wicked men iust righteous of whoremongers chast persons c. and that he is able and willing to deliuer vs from all our corruptions be they neuer so strong by nature or custome if I say wee can giue credit vnto this why should wee euer doubt that hee will faile vs in outward things Further if we can beleeue that God hath prepared a kingdome for vs and that he will raise vs vp at the last day in body soule to enioy the same how can wee but bee assured that hee will giue vs lesser matters euen the things of this life Another thing to stay our hearts vpon when murmuring doth assaile vs is faith in Gods prouidence which is either generall or particular The generall prouidence of God must be considered first in the creation of all things secondly in the preseruation of them Doe wee then beleeue that the Lord made all things of nothing and shall we doubt of his ability to prouide for vs When God created light before the Sun Gen. 1.3 the Moone or the Stars and caused grasse to grow vpon the earth before there was either raine or dew to water it he did thereby teach vs first that we should not put too much trust in them whilest we haue them and againe that rather then wee should suffer hurt by the want of light grasse or other such things the Lord both could and would prouide for vs without them Yet now if wee should not haue the Sunne wee would thinke that light were taken from vs and if wee wanted raine wee would soone thinke wee should neither haue grasse nor corne but the Lord hath ordained these meanes to serue his prouidence not for himselfe for without them hee can easily helpe vs but for our weakenesse who otherwise could not easily be assured of his goodnesse Secondly we must beleeue that God preserueth all Matth. 10. so that a sparrow doth not fall to the ground without his prouidence and hee hath a great care of beasts and fowles Matth. 6. doth the Lord prouide for these and will he not prouide for man for whom these were made and are are preserued Hereunto we must ioyne the particular prouidence of God Hath he made our bodies and will he not cloathe vs hath he giuen vs life and will hee not minister vnto vs food for the sustaining thereof He could prouide for the Israelites in the barren wildernsse fortie yeeres together yea he could preserue Moses and Elias fortie daies without any meate at all which euidently proueth that Gods blessing is all in all whether there be meanes or no meanes Dauid obserued by experience that the righteous seed of the righteous was neuer forsaken Psal 37. nor begged their bread and if wee could bee righteous as then many were wee should find the same true in our owne experience as he did These things well considered will worke in vs a patient minde the properties whereof are First Properties of a patient mind Philip 4.11 to be contented with whatsoeuer the Lord sendeth alwaies acknowledging godlinesse to be great riches for we ought not to seeke great matters nor suffer our desires to bee carried after high things Ier. 45.4 for this did the Prophet Ieremie rebuke in
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
our case is not according to mens affections towards vs but according to Gods loue vnto vs. This is euident in the prophecy of Micha Micah 7.2 where it is shewed that friends failed neither did they faile one man alone but the whole Church good men were perished out of the earth and there was none righteous among men c but the best of them was a briar and the most righteous of them sharper than a throne hedge yet the Church is not quite dismaid but resolueth to fly vnto the Lord for succour Therefore will I looke vnto the Lord Verse 7. I will waite for God my Sauiour my God will heare me though good men were dead and gone and hypocrites did put on their shape and likenesse that they might mere freely practise mischiefe Yet the people of God determine with themselues not to cast off all hope but to relie vpon the Lord and though he delay to helpe them for a time yet they will waite vpon him knowing that at length he will deale graciously with them And for the further confirmation of this point we haue the example of Christ Iesus himselfe who being grieuously perplexed and troubled within and without and on euery side vseth this argument vnto his father Be not farre from me Psal 22.11 because trouble is neare for there is none to helpe me And this is vsuall with God to relieue his people in extremities and therefore when no man calleth for iustice no man contendeth for the truth c. then he himselfe wil take the matter into his hand Isa 59.4.16 he wil saue deliuer his seruants as the Prophet Isaiah witnesseth And the reasons hereof are these First Reasons 1 though all men doe forsake vs yet Gods power is no whit diminished thereby and therefore that is a worthy speech of faith in Ionathan that it is not hard to the Lord to saue with many or with few and in Asa who saith 1. Sam. 14.6 2. Chro. 14.11 it is nothing to thee to helpe with many or with no power They knew that though they had few or none at all on their side they were in as good case as if they had many millions if God were on their side for all power is his and that which men haue Psal 62.11 Math. 6. is but borrowed from him and though he sometimes vse them it is not because he needs them for who did helpe him in making of the heauens and of the earth and of al the creatures in them both and what assistance hath he now in sustaining and vpholding of the same now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation surely he wanteth not the helpe of men in matters of smaller importance Secondly Gods mercy is no more lessened then his power is by mens withdrawing of themselues from vs he loues his people when they haue no friends as well as when they haue many friends nay he manifesteth his loue more at such times for in him the fatherlesse findeth mercy Hos 14. And then doth he exercise the bowels of his coÌ„passion wheÌ„ men shew little or no coÌ„passion at all When we see children to haue rich and mercifull parents to prouide for them we doe not much pitie them but as for those that are fatherlesse and friendlesse that are hungry naked and altogether destitute of reliefe we tender their case and are ready to releeue them Can we carrie such an affection towards other mens children that are distressed and helplesse and will not the Lord our God haue a greater care of his owne children in the like case Will he leaue them because men haue forsaken them No surely But when they are in distresses and straits and that through their owne foolishnesse and disobedience if they humble themselues Psal 107. and cry vnto him he will deliuer them though men dare not or will not speake or deale for them Thirdly when Gods seruants are left destitute their faith is much exercised and increased and then we alwaies speed best when we beleeue best So long as we haue helpe about vs we doe not so much set our faith a worke as our carnall reason and sense and so pray not at all or very coldly but when we are desolate and forsaken and those that should be most for vs are against vs then we begin to lift vp our hearts to heauen and to cast our selues vpon Gods prouidence and goodnesse and to vse the weapons of the spirit and not of the flesh this is plaine in Dauids example who being in great danger in the caue did at first looke about him for helpe on this side and on that but seeing that all refuge failed him what did he I cried vnto thee ô Lord saith he saying thou art mine hope and my portion in the Land of the liuing Psal 141.4.5 Fourthly in such times of difficultie Gods glorious hand is more apparantly seene and so all the honour is ascribed vnto him If Moses had brought the Israelites out of Aegipt by force of armes being aided with two or three millions of souldiers much of the praise would haue bene giuen vnto them but when Moses was naked and altogether destitute of any power of man the Lords mightie Arme was more cleerely seene in the deliuerance of his people and the subuersion of their enemies And that worke of his hath bene is and shall be memorable in all ages So also if Hezekiahs sicknesse had beene such as anie Physitian could haue cured his recouerie should neuer â—aue beene recorded in Gods booke as not making so much for his glorie but when the prolonging of his â—ife was as much as the giuing of a second life then notice of it was taken and giuen by the holie Ghost to the euerlasting honour of Gods name And as it was then so is it yet still and euer shall be to the end of the world the greater the extremities and necessities of the Saints bee wherein God doeth relieue them and out of which hee doth deliuer them the more will it be for the magnifying of his omnipotencie and of his tender mercie therein expressed This serueth 1. Vse 1 First for the confutation of their foolish conceit and expectation who seeing mighty aduersaries against the Church and fewe or no friends to interpose themselues presently conclude that their case is desperate downethey must they are vtterly vndone and so they begin to forecast in their mindes the manner of their ouerthrow the forme of their lameÌ„tation when they shall bee thus and thus handled But these men for all their deepe reach may bee deceiued for all their conclusions are grounded on men they doe not consider what God may doe as wee see in Dauids enemies who perceiuing that manie did band themselues together and rise vp against him concluded Psal 3.1.2.3 that there was no helpe for him in God But what sayes Dauid
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