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
aduenture vpon such places and such companie where the winde of false doctrine or of diuellish counsell and perswasion may blow vpon vs. Men will yeeld that the flesh is fraile but why then will they rush vpon the occasions of falling if the flesh bee so subiect to euill why doe they not crucifie it by prayer by applying the threatnings of the word to their owne soules by keeping good companie and the like This is it that maketh a number to fall into Poperie into Brownisme into some such dangerous sects or other that when they giue themselues to the profession of the Gospell they finde it to bee crosse and contrary to their corrupt and finfull nature and therefore they are full of contradiction and gainsaying and at length fall to reading of the bookes of Papists or Brownists or the like and then they are carried vnto their opinions with such eagernesse and violence as a ship on the sea that goes with winde and sale Now what is the reason hereof because the flesh is neuer strongly bent vntill it meet with an ill obiect but then it passeth on amaine without any stop or let Therefore let vs bee carefull that wee doe not rush vpon any such inducements vnto Idolatrie or schisme or any manner of impiety for otherwise wee shall be sure to bee intrapped and insnared Oh but this is too much nicenesse and scrupulositie Obiect will some say I hope we are not so weake nor so simple but we can chuse the best and leaue the worst be present at any popish worship and yet keepe our hearts to God conuerse with any company and yet continue honest men still Haue you so good a perswasion of your flesh Answ certainly you doe thereby giue mee iust occasion to haue an ill perswasion of you and to suspect that in truth you doe not much care of what religion or of what conuersation you be Others haue bin as well conceited of themselues as you and thereupon haue been bold without any calling or warrant to trauell into strange countries and being there to see Images and to heare Masses and to vse familiarity with men of all sorts But what hath been the euent thereof they haue returned home either of no religion or of a false religion This lamentable experience doth shew to be most true in many young Gentlemen of the greatest houses in this our land whose atheisticall and prophane carriage should bee a warning vnto others not to presume vpon their owne strength nor to tempt the Lord by casting themselues vpon the occasions of euill Thirdly this may serue for a caueat vnto vs that when we finde our selues very eager and forward vnto any thing wee make a stay and a pause examining whether the thing be lawfull good yea or no and if it be so yet let vs search whether our flesh be not set a worke in that spiritual action which we are about whether there bee not in it some mixture of corruption and some caruall respect or other that maketh vs so nimble and ready in the performance of it let vs I say looke well vnto our hearts in this behalfe for all is not fire from the altar that seemes to bee such it is a rare thing for vs to bee truly zealous of good workes and much of our heate proceedeth rather from our owne flesh then from Gods spirit and therefore when wee perceiue our violence and eagernesse to arise rather from some inordinate lust then from any good and holy affection let vs curbe and restraine the same and beseech the Lord to moderate our desires that wee may doe all our workes in meckenesse and modestie and with that good temper which beseemeth Christians Fourthly sithence there is in euery mans nature such pronenesse vnto sin and iniquitie this should be a singular comfort vnto Gods childrē when they finde many motions vnto euill and much dulnes and backwardnes vnto that which is good they need not be dismaied hereat if so bee they see their corruption and bee grieued for it Rom. 7. and striue against it But why should Heretikes bee able to cleaue more earnestly Obiect and firmely to superstition and idolatrie then wee can to true religion and pietie There is good reason for that Answ because they haue all helpes that Satan the flesh or the world can affoord them and we haue all the hindrances that may bee from them all for it pleaseth the Lord that while we haue a natural life we should haue also naturall corruption and albeit the flesh bee in part crucified yet will it still rebell against the Spirit and the diuell and the world will take part with it But what then is the difference between Gods seruants and the seruants of the diuel Obiect seeing there is in them both an vnwillingnes vnto that which the Lord commandeth and a pronenes vnto that which he forbiddeth Herein standeth the difference Answ that the godly take notice of the corruptions of their nature bewaile them and labour to suppresse them not fulfilling the lusts of their flesh either for the omission of holy duties or the practise of any manner of euill Galath 5. for they haue the spirit in them which doth alwaies resist the sinfull motions of the flesh so that as they cannot doe the good which they would because the flesh lusteth against the spirit that is against the regenerate part in them so neither can they doe the euill that sometimes they would because the spirit strugleth and fighteth against the lusts of the flesh Now concerning wicked men they are altogether fleshly and therefore when they haue vile motions from nature or bad suggestions from Satan they like of them and nourish and cherish them and if meanes and opportunity be offered proceed to the execution of them Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell in that they mortifie the deeds of the flesh by the spirit Rom. 8.13 and therefore shall liue whereas others walke after the flesh and satisfie it in the lusts thereof and therefore shall die In the meditation whereof they should raise vp their discouraged hearts and fainting spirits to sound ioy and due thankfulnes for that the Lord hath by his good spirit and powerfull word wrought a change in their hearts and made them that were naturally set on mischiefe and did drinke in iniquitie with delight euen as beasts drink water to be in any measure tractable vnto holy duties and to carrie a perfect hatred against all impiety and vnrighteousnesse albeit they cannot get that masterie of their sinfull lusts as they should and as they would This is a wonderfull worke of God for which we cannot sufficiently praise his name and therefore we should doe as the Prophet Dauid did when the Lord had put it into his heart and into the hearts of his subiects to bee liberall towards the building of the Temple 1. Chro. 26.13.14.18 Now therefore our
let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more hee will afflict vs. If wee bee men or women after Cods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as hee did Dauid till hee haue reclaimed vs and healed our sinfull soules of those wounds that Satan hath giuen them The second rule is that if vpon triall made wee can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue truly repented for the same if there haue been any such committed by vs then we should take the affliction to be sent of God to try our faith to perfect our patience and other vertues of the spirit in vs and therefore we must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length we may reape abundantly of those comforts which the Lord hath treasured vp for vs. He will certainly haue mercy vpon thee at the voice of thy cry Whence this doctrine may bee gathered that The way to haue mercy from God is to cry vnto God But this point hath been handled else where See the second Sermon on Lament 3. Doct. 6. When he heareth thee he will answere thee Hence note that wee are not more ready to aske then God is to grant our requests See booke of the tenne Sermons the fourth Doct. of the 4. Sermon where this point is handled FINIS A BRIEFE DISCOVRSE TOVCHING the extinguishing of the Spirit Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration 1. Thes 5.19 deliuereth this precept vnto the Thessalonians Quench not the spirit for though all those be worthily and iustly condemned that neuer tasted of the spirit of God yet a more fearefull condemnation is like to come vpon them that hauing once receiued some gifts thereof doe afterwards lose the same againe Now as concerning this Church when the Apostle saith Quench not the spirit it doth euidently appeare that they had receiued the Spirit For as fire cannot be said to bee quenched where it is not so neither can the spirit in those that haue it not Wherefore let vs know that this precept doth properly belong to them that haue receiued the spirit of God and they especially are to make vse of it As for others it cannot profit them vnlesse that as the seed lying in the ground a long time doth afterward bud and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnesse that they doe not quench it But for the further clearing of this text two Questions may be answered The first is Question 1 how wee may know whether wee haue the spirit or no For answere to which we must vnderstand Answ that as he knoweth best that he hath life that feeleth it in himselfe so it is for the spirit of God c. yet if we would know this more particularly by the effects thereof let vs marke these that follow First of all Effects of the Spirit if there bee nothing in a man but that which by nature and industrie may bee attained vnto then surely he hath not in him the spirit of God for that is aboue nature and worketh supernaturall effects in which regard the Apostle doth set the spirit of God in opposition against the spirit of the world saying We haue receiued the spirit not of the world but of God 1. Cor. 2.24 Secondly consider whether there bee in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sinne in our soules may decay that the new man may be raised vp the spirit of God taking possession of our soules Ioh. 16.8 Therefore the Euangelist Iohn maketh this the first worke of the spirit that it shall conuince the world of sin which is so needfull that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them Isa 67.25 that are humble in spirit and contrite in heart through the sight of their iniquities and of Gods displeasure iustly deserued for the same and calleth those alone vnto him that are wearie Matth. 11. and heauie laden groning and sighing vnder the burthen of their sinnes Thus wee see that to be rebuked in our consciences in this sort is the first worke of the Spirit The Spirit worketh by degrees which is also wrought by degrees For first there is a great and general astonishment by reason of all those great and enormous sinnes that wee haue committed A generall astonishment Rom. 8.15 and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Then it dealeth with vs more particularly it bringeth vs vnto a special griefe for speciall sinnes it doth bereaue vs of our chiefe desires Rom. 7.8 and bringeth vs out of conceit and liking with the best things that are in vs for then it doth display before vs the vanity and darknesse of our vnderstanding Weakenes of vnderstanding 1. Cor. 2.14 how vnfit and vnmeet wee are to vnderstand and conceiue those things which doe aboue all other most concerne vs Then doth it let vs see the corruption of our iudgment Corruption of iudgement Phil. 1.9.10 how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference betweene good and euill Rom. 8.6.7 The vnreasonablenes of reason then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patron of infidelity and vnbeleefe Then it commeth to our affections and turneth them vpside downe The sinfulnes of our affections Act. 2. Iam. 4. it turneth our mirth into mourning our pleasure into painefulnesse and our greatest delight into most bitter griefe If it doe proceed further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once east vs downe in humility vnder the hand of God whereas when wee had to deale with men we were as stout as any and would nor start for the best Wee had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs to see that wee haue to doe with God and that our strength is weakenesse in respect of him Then do our hearts begin to faile vs then doe wee lay our hands vpon our mouthes and dare not answere Iob 39.37 Behold heere how the spirit worketh in conuincing mens consciences of sin which whosoeuer can finde in himselfe hee may assuredly say that the
of husbands and wiues that they shall lament apart euen they that are linked in the nearest bonds and might with most conueniencie lay open their harts each before other yet they should not content themselues with those seruices which they performed together vnlesse God and their consciences might somtimes meete in secret And as our Sauiour chose for himselfe priuate and solitary places where he might with more freedome pray vnto his Father so doth he giue the like aduice vnto others Matth. 6.6 When thou prayest saith he enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret Whereby chamber hee meaneth any secret place where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his master is said to goe out and there to weepe bitterly Now the cause why we must do thus is First because it wil be a witnes vnto our soules that we do duties in truth and not in hypocrisie for in secret albeit we shed teares aboundantly for our sins none can accuse vs of vain-glory neither will our owne hearts charge vs therewith whereas in publicke there may be some such suspicion in others or doubt arising in our selues And as our sorrow wil thence appeare not to be hypocriticall so will it also bee cleare vnto vs that it is not naturall nor for company such as may be in a ciuill man who seeing a great many weeping and mourning can hardly refraine himselfe from teares but will bee apt and readie to lament with them Secondly there is no man or woman but hath some sinne or other which is not meere for them to acknowledge before their nearest friends because such is the corruption of their nature they will be ready to thinke the worse of the party The most louing and wise husband that is if his wife should discouer vnto him all her thoughts and ill affections would entertaine somewhat a harder conceit of her then before he did and therefore God would haue many sinfull cogitations and motions laid open onely vnto himselfe who is infinitely mercifull and pittifull and not vnto any creature in the world beside This doctrine serueth for the iust reproofe of many professonis Vse 1 who are all in the Church and nothing in the familie or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family they imagine that they haue gone as farre as they need to do though they neuer throughout the whole week performe any seruice vnto the Lord in secret neuer conscionably meditate on the word neuer earnestly bewaile and confesse their hidden corruptions neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit nor performe any such duty apart as all Christians are bound to do Such kind of persons may assure themselues that their hearts are not right with God and that they are not led by the Spirit of grace which drawes those in whom it reigneth vnto the performance of good duties apart as well as with companie in their closets in their chambers in the fields or in some such priuate places or other as well as in the Church or with the whole societie where they liue How much more are those to be condemned who are so farre from seruing the Lord in secret that they either refuse to do it in publike or if they affoord their bodily presence yet they are idle or profane or wanton in their lookes and in their gestures letting all that are neare them see the vile disposition of their hearts by their leaud and abominable carriage These sinfull wretches are so farre from being excused by being at religious exercises that they are much to bee condemned for that in the land of righteousnesse as the Prophet speaketh they worke wickednes and in the places where they should shew al manner of holines they expresse such notable profanenes These are euen like Iudas who was plotting to betray his master euen then when he was at the Lords table to bee partaker of the holy Sacrament and they shall speede euen as hee did for when affliction and misery seazeth vpon them as come it wil sooner or later if they preuent it not by hearty repentance then shall they not bee able to stand before the Lord nor before the face of their accusing consciences but shall be ouerwhelmed with horrour and amazement and be moreready to lay violent hands on themselues then to seeke vnto the Lord for mercy whom they haue so hainouslie and presumptuously offended Secondly let vs hence learne to bee the same alone for matters of godlinesse as we are in company and to do duties when no body sees vs euen because God beholds vs as well as when many eyes are cast vpon vs. This will be a testimonie vnto our soules of great sincerity and vprightnes and these priuate exercises of religion wil maruellously fit vs for the publike And thence it comes to passe that many are so loth to appeare before God in the congregation or in the family and do feele the seruices of God so tedious and wearisome because their hearts haue not been exercised therewith in secret for he that deales with his owne soule alone shall find so many defects in himselfe that he will be very desirous of the helpe of the Saints in publike assemblies Therfore let vs tie our selues euery day to spend some time in meditating on the word in searching our harts in hūbling our selues for our offences past presēt in praying to the Lord to strengthen vs where we are weake to resolue vs where we are in doubt to shew vs our errours and to direct vs in the right way to let vs see our wants and to supply them of his rich grace let vs I say constantlie performe these and the like duties in secret and then shall it bee plaine vnto our soules that wee are guided by Gods good Spirit And howsoeuer the diuell will obiect that wee are not sincere because we haue many times more in shew outwardly then wee haue in substance inwardly yet hereby shall we be able to approue the sinceritie of our hearts that albeit we haue not that within vs which wee seeme to haue yet wee desire to haue it and striue to attaine to it and he only is an hypocrite which neither hath nor desires to haue that which he maketh semblance to haue The end of the first Sermon vpon the twelfth of Zechariah THE SECOND SERMON VPON THE SIXTH OF LVKE LVKE 6.47 c. Vers 47. Whosoeuer commeth tome and heareth my words and doth the same I will shew you to whom he is like 48. He is like a man which built an house and digged deepe and laid the foundation on a rocke and when the waters arose the floud beate vpon that house and could not shake it for it was grounded vpon a rocke 49. But he that heareth and doth not is like a man
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
others can vse so doth it make themvnable to vse any means themselues for the humbling of their soules for proud men cannot examine and iudge themselues because they are wise in their own eyes and haue an high conceit of their owne doings they cannot pray because they haue no promise to builde vpon nor any heart to humble their soules before the Lord as all that will speede well with him must doe 2. Chron. 11. Iam. 4.8 they cannot labour in a calling for conscience sake because they onely seeke and serue themselues in whatsoeuer they doe in a word they cannot applie themselues to vse any of those holie remedies that God hath ordained for the subduing and mastering of the pride and haughtinesse of their wicked hearts and therefore it must needs be concluded that this dangerous sicknes is very hardly cured And if we haue yet any doubt hereof let experience teach vs the truth of this point for if wee obserue it in our selues or others we shall find that those that haue had most heart-breakings and shed most bitter tears and gone through most fearfull temptations and most grieuous distresses haue yet still a great deale of pride in them which is ready vppon euery occasion to manifest it selfe vnto their griefe and the offence of others Which maketh first of all for the terrour of all proud and arrogant men Vse who may looke for a great deale of woe and miserie for the expelling of this poysoned humour out of their soules Let such therefore remember what is said concerning them to wit Prou. 16.5.18 that all the proud in heart are an abomination vnto the Lord though hand ioyne in hand they shall not be vnpunished And againe Pride goeth before destruction and an high minde before the fall And in the 119. Psalm thou hast destroyed the cursed proud Psal 119. Pet. 3. Iam. 4. and in the Epistle of Iames God resisteth the proud Let these and the like terrible sentences fright their drowsie consciences and vnlesse they would haue the Lord to abhorre them to curse them to fight against them and vtterly to destroy them let them sue vnto him who alone is able to heale them of this loathsome corruption otherwise their case is very wofull and lamentable and the more account they make of themselues the more clâ—erely will God manifest his heauie displeasure against them as he did against Phà raoh Nebuchadnezzar Herod and such other loftie spirits as they were Secondly let this be an instruction vnto the children of God that if they would not haue their maker to loath them and to fight against them they must labour to abhorre all loftines of minde and ouer-weening conceites of themselues and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best the godly begin to thinke much diuers times that they are afflicted euery morning that they are exercised with wants with sicknesses with disgraces and the like but better is it to vndergoe some of these or all of these though it be all our life long so we be made more lowly thereby than to ouerflowe with great plentie and varietie of outward things and in the meane time to be pestered with that venemous humour of pride and selfe-conceit Therefore was it that Paul doeth professe that hee would reioyce in infirmities in reproaches 2. Cor. 12.10.7 in necessities in persecutions c because he knewe they were excellent preseruatiues against his sinne Now because men are readie to thinke that there is not in them such store of pride as that they greatly neede Gods medicines to cure them of it or if they doe see their pride they are readie to sit downe discouraged as if it were vnpossible to get the better of it therefore will it not be amisse to set downe some fruits and effects of pride whereby it may be discerned and some remedies and helpes against it by vertue whereof it may be cured Concerning the first point Fruites of pride it were an infinite worke to reckon vp all the effects of pride and therefore I will onely touch some few of the principall whereby we may be led to a sight of the rest Prou. 13.10 And the first of them shall be that whereof Salomon speaketh saying Onely by pride doeth man make contention many there are that doe ignorantly imagine they were neuer proud in all their life but let them consider better of the matter did they neuer brawle nor contend with any in all their life if they did certaine it is that they were proud for looke how much contention there is so much pride there is in euery man Which may be an euident argument to proue that this sinne doeth greatly sway euery where for if we looke into most families and euen into those of the purest sort who thinke themselues most free from pride shall we not finde many iarres betwixt husband and wife betwixt maister and seruants betwixt brethren and sisters betwixt neighbour and neighbour this is so palpable that none can denie it and therefore let not men deceiue themselues but see and acknowledge and bewaile the wretched hautines of their hearts Another fruit of pride is impatiencie vnder crosses or losses or indignities that doe befall vs for when we are discontented at that estate and condition wherein we are we euidently expresse our dislike of Gods gouernement as if he did not dispose of things aright and as if we could order matters in a better sort if they were in our hands and is not that monstrous pride to thinke our selues wiser than God and to censure him for his proceedings Againe this is an euident token that men are proud when they are readie to scorne at an admonition or a reproose that is giuen vnto them for that argueth that they haue a verie good opinion of themselues and of their actions when they cannot abide that anie should finde faulte with them or goe about to reforme them Dauid was otherwise affected 1. Sam. 12.13 Psal 51. when the Prophet Nathan came vnto him with a sharpe reprehension and when Aâ—igall met him with a wise admonition And Iob bringeth this as an argument of his vprightnesse 1. Sam. 25.32 that hee durst not contemne thè iudgemeÌ„t of his seruaÌ„t No not of his Maide seruant Iob. 31.13 if they had any matter to obiect against him and therefore let such as are enraged or imbittetered against their reproouers or admonishers knowe that they are farre from that modestie and meekenesse of spirit that was in these holie men of God Lastlie this is a sure note of pride when men doe much regard earthly things and promise vnto themselues a kinde of happinesse in the enioyment thereof 1. Tim. 6.17 in which regard the Apostle willeth Timothie to charge rich men that they be not high minded and that they doe not trust in vncertaine riches Implying thereby that so much confidence as there is in wordlie
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
to be considered Question 2 is whether that man which hath once truly tasted of the spirit may lose it and haue it quenched in him To this it may be said Answere that because the spirit of God commeth to and worketh in diuers men diuersly and in diuers measures therefore wee must consider of the diuers working of the spirit and then frame our answere accordingly First then there is a lighter and lesser worke of the spirit Seuerall operations of the spirit which may be quenched as appeareth in the two kinds of grounds Luke 8. to wit the stonie and thornie ground which doubtlesse felt some working of the spirit Matth. 13. Luk. 8. for they are said to receiue the word with ioy and to beleeue for a time though after either the pleasures and profits of this life did choake the graces of God or else the fierie heate of persecution did drie them vp not being such sanctifying graces as are bestowed vpon the elect If any would see the truth of this more cleerely let him reade Hebr. chap. 6. vers 1.2.3.4.5 There is a second kind of working of the spirit which is more effectuall which can neuer bee lost This Peter describeth saying that the chosen of God are begotten againe of the immortall seede of the word 1. Pet. 1.23 this is not a light but a deepe tasting of the word whereby men are regenerated and begotten vnto God The Apostle Iohn setteth down another note of this 1. Ioh. 3.7.8 â— saying that they that are thus borne againe doe not sinne that is they cannot make an occupation of sinne they cannot fall flat away by sinne and why euen because the seed of God abideth in them euen that seede whereby they were begotten againe which will abide in them euen vnto the end so that they shall neither by secret seducements Matth. 24.24 Ioh. 10.28.29 nor by open violence be taken out of Gods hands Thus then we see the question answered neither must it be strange much lesse offensiue vnto vs that the Lord should take some and leaue others or that he should work effectually in some for their eternall saluation and more slightly in others for the encrease of their condemnation for thus hath God dealt euen from the beginning and that most righteously because hee may doe with his owne what he will Rom. 9.20.21 Let vs see rather what vse we may make of it First let vs take heed of quenching any grace of God Secondly still labour to haue a greater measure of gifts seeing small gifts may be taken away Lastly let vs learne to put a difference between hypocrites and sound Christians for the one sort endureth but for a time but the other lasteth for euer But if yet wee require a clearer difference between these seuerall operations of the spirit let vs marke these rules Rules to try whether the spirit haue wrought in vs in a sauing manner First let vs trie what insight wee haue into the word of God certaine it is that both the godly and wicked are enlightened but diuersly for the knowledge of the godly is certaine and distinct and therefore in particular things they are able to apply the threatnings of God for their humiliation Concerning knowledge and his promises for their consolation whereas the knowledge of the wicked is confused and causeth them to apply nothing to themselues for good Againe godly mens knowledge is sufficient to direct them both generally and in particular duties whereas the knowledge of the vngodly is onely generall Lastly the knowledge of the one continueth with them vnto the end but the knowledge of the other leaueth them in the end Therefore is the knowledge of the godly for the cleerenesse certainty and sufficiencie of it compared to the Sunne Heb. 6. and the knowledge of the wicked to the lightning which is onely for a sudden flash and when it is gone men are more dimme-sighted then they were before Thus wee see one difference in their iudgements Secondly let vs come to their affections Certaine it is Concerning the affections 1. Desire Psal 78.34 that the wicked do desire the helpe and fauour of God but the difference stands in the cause why they seeke helpe onely because of some extremitie they are in and sue for the fauour of God because they would bee freed from griefe and therefore it is vsuall with them to say Oh that I were out of this paine oh that this my sorrow were taken from me by which speeches they shew that so they might be at rest and ease they would little weigh of the helpe and fauour of God but the godly finde such sweetnesse in his lyue that they count it better then life it selfe Psal 63.3 in so much that for the obtaining thereof they can be content to forgoe all the pleasures of this life Matth. 13.4 yea and to suffer whatsoeuer it shall please the Lord to inflict vpon them Further not the godly onely 2. Sorrow but the wicked also are grieued when they haue sinned but the wicked doe therefore sorrow because their sinne hath or will bring some punishment vpon them and the godly sorrow chiefly because they haue offended God Psal 80.7 and giuen him occasion to withdraw his fauour from them The third difference is in their loue 3. Loue. for though both of them doe loue God yet it is after a diuers manner the one of sincerity the other for wages onely A poore child that is taken vp fed and cloathed will loue him that doth thus feede and cloathe him but if hee receiued no more of that man then of another he would like him and loue him no better then another euen so it is with the wicked if their bellies be filled their barnes stuffed and they haue their hearts desire they loue God indeed but onely for their bellie and their barnes Thus did Saul loue God for his kingdom Achitophel for his promotion Iudas for his place of Apostleship but what became of their loue Saul a little afflicted forsooke God Achitophel somwhat crossed in his deuices and disappointed of his hopes hanged himselfe and Iudas for gaine betraied Christ Some experience of this wee may see among vs Courtiers will be professors and Schollers of ripe wits will be religious if that Courtiers may become Counsellors and Schollers may bee preferred to the chiefest places but if promotion come not then is their profession forsaken and their religion laid aside and yet that is not all for either they waxe prophane in their liues or hereticall in their opinions Doe the children of God loue on this manner No the holy Ghost which they haue receiued in effectuall manner doth shed the seede of loue in their hearts Rom. 5. and doth worke in them a speciall liking of his goodnesse and of his holinesse Psal 116.1 so that they loue him not for his blessing alone but chiefly for himselfe as the