It will shew thee to thy selfe it will make thee know whether thou be an empty husky Christian or whether there be good corn in thee It is a matter of tryall Last of all this winnowing is a purging action it is vexatious but it is alwayes profitable it purgeth out some corruption wheresoever there is winnowing Indeed Satan intends all for destruction but the live is Gods though Satan use it and the Church of God is alway the better and the purer the more it is purged from all drosse by these temptations What doth Satan get by all the temptations and afflictions by all the stirs that he raiseth in the Church of God He purgeth the Church he cleanseth it he makes it pure he purgeth the dross from it The Corn before it is winnowed it is bigger it is more in bulke but after it is winnowed it is purer in substance The Oare before it is cast into the fyning Pot it is a bigger masse but after it is purer in mettall so the Church of God in all these tryalls of false doctrines and innovations what ever comes to try the Church there is falling away and men are gone to faction and carryed away to sedition and fractions but all our comfort is it is but the light dust and chaffe that is blowne away with the wind the good Corn remaines In all Satans geting all his gain is nothing but a heape of chaffe not one true Christian at the heart is drawn away as it is Amos 9. Not one graine of corne shall fall to the earth all that Satan gains by all the troubles in the Christian world by all his false doctrines who are they They are set down in the Revelations they are such as there names are not written in the book of life As it was in the war between the Israelites the Midianites all the Midianites were slain and not one of the Israelites perished so in all the temptations and assaults that the Church suffers not one Saint perisheth not one graine of Corne miscarryes the gaine that Satan hath is the light Chaffe all that fall away by these seductions are but the loose haires that fall off from the head of the Church in that sicknesse Thus you see the third thing the mischeife intended it is the winnowing So much for this time FINIS LUKE 11.13 If ye then being evil know how to give good gifts unto your Children how much more shall your heavenly Father give the holy Spirit to them that ask him IF we cast back our eyes to to the former Verses we shall find in the Context a Gracious Encouragement of Christ to his Disciples and in them to the whole Church to quicken them to the exercise of Prayer for the unfolding their wants to the throne of Grace Were we well acquainted with the nature of this duty of Invocation or did we consider the necessity of this duty it 's the Lock and Key of Heaven it opens the Store-house of the Mercies of God it 's the Bucket that draws up the Water of Salvation Or Secondly Did we consider the Dignity it puts upon us it sets us in a degree into the presence of God gives access to his presence it maintains continual intercourse between Heaven and us Or Thirdly Did we consider the Comforts that arise from it it mitigates Sorrow composeth Distractions it comforts in Distresses and what not Were these things well considered a man would think we should have little reason to enforce this Duty On the contrary in the Neglect of this Did we consider the alienation of our Souls from God Or Secondly our own guiltiness that makes us shie to come into his presence the dulness of our hearts to any spiritual service and with what weariness we serve the Lord. Or Thirdly that we think well of our own Infidelity which makes us conceive there is no profit in our prayers that makes us say in our hearts all our prayers vanish in the air These things well considered Encouragement is necessary In the second Verse he first prescribes a form of Prayer frames our supplications for us We know not how to pray as we ought He himself draws our petitions Did a King draw a Petition to be put up to himself it would be a hopeful signe of a Grant He teacheth not onely what to pray but he prescribes a manner how to pray so to offer up out Suits that they may be successful If we fail in the manner we may return empty it will not be acceptable they must be fervent constant and confident and so our Saviour teacheth It 's a great Encouragement that he invites perswades exhorts to abound in prayer Be of good comfort he calls us perswades us to come S. Austin saith Dost thou think that he will deny thee that calls thee Nay he sues to thee to come And then the main Encouragement of all is the gracious assurance he gives to us Thy prayers saith he shall be accepted granted and rewarded God takes it in good part he despiseth not the prayer of the poor but graciously accepts of it And Secondly hee yeelds grants and subscribes to our petitions answers all our desires he puts us not off with a bare acceptance but fulfils and grants Thirdly he not onely accepts fulfils and grants but rewards and gives all that we ask nay he gives more than we ask because we are subject to ask amiss he doth not only regard us but relieves us and rewards us So the words they are a gracions assurance that Christ gives to the Church that they should not only be heard but speed in all their prayers and not by way of hopeful insinuation a bare insinuation as that in Zephaniah Chap. 2. v. 3. Seek ye the Lord all ye meek of the Earth which have wrought his Judgement c. It may be ye shall be hid in the deep of the Lords Anger Or like that insinuation of the Prophet Joel Who knowes if God will be merciful unto us No 't is more 't is not onely a bare promise that we shall be accepted but an assurance that our prayers shall be granted and Faith when it meets with a promise it works wonders Yet there is more our Saviour assures it and proves it by force of Arguments and Demonstrations he contends and disputes with our infidelity St. Austin saith Lord I am assured of it because thou sayest it But how much more when Christ proves it by argumen s Speak but the word Lord and Faith will rest upon it but when arguments and reasons are added what Faith can denye Christ argues proves and confirms it to us Oh happy men that we are that for the establishment and confirmation of our Faith Christ will argue dispute and strive with our Infidelity and what wretches are we if we do not yield See how his arguments are framed by way of a double similitude First from the similitude of a friend there 's hope Which of you having
Heathen shall be all turned into Hell but the Damnation shall be more easie Socrates lesse punish'd than Cato Lastly a man that lives according to the rules of nature keeps within the compass of these principles though not able to reach at Salvation yet their Conversion is more easie it 's more possible to gain him to grace this stock of nature is fit to graff grace and religion on more kindly yet at the best it cannot fructifie and bring forth fruit to eternal life but grace being graffed it will fructifie to Salvation A man within the sphere of morality that lives peaceable sober just and of an humble mind there is more hope of salvation in that man he is not so far from the Kingdom of God as those that sin against nature evil and wicked men have some principles of knowledge ye are evil and yet ye know some good things The third truth is Ye that are evil among the decayes ruines and rubbish of nature yet this truth is preserved ye are tender affected Parents and seek the good of your Children God hath placed this forcible instinct as the bowels of most unnatural men is natural love to their Children In the first original God did create us all one flesh and one blood men were not created apart as Angels one independant from another but all one blood one root and the sap of all this is natural affection it 's this that glues and holds all the world together it keeps the world in being without which all would fall asunder this tender and kindly affection of parents to Children it 's the Conveyance of all nurture Thus Wisdom in the Proverbs takes upon it the place of a Father O my son keep the instructions of thy father and what my son c. How forcible are these perswasions to piety and vertue Thirdly this is a spur to labour and industry what 's that that keeps the world in action not all for the belly but keep something for the Babes it 's that that quickens industry this is the plummet that turns the great Wheel of all the world that makes perpetual motion of labour to leave something behind for Children Fourthly the sweetness as that it takes off the harshness of all the toyl and care incident to parents the care in bringing forth the care in bringing up they account it no labour or a labour much sweetned by this tender affection St. Austin saith that the labour of loving and tender parents to their Children is either no labour or sweet labour Lastly this tender affection is a provocation to piety Salvin urgeth it Dost thou love thy Children be religious and pious those that are pious claim a blessing to their Children and the want of this affection is a sign of a reprobate mind Want of this natural affection Rom. 1. also Tim. 2. you may see what it is if natural affection be wanting it signifies some great mischief And so much for the first Now I come to the second and that 's the use and improvement that Christ makes of it he cloaths himself with this affection this similitude of a loving Father to Children he useth this language of love to us conveyes these thoughts in the sweetest expressions that we may feel the sweetness of the love of God in the sweetest expressions Take it in three manifestations First as to himself the most careful resemblance compares himself to a watchman he that watcheth over Israel neither sleepeth nor slumbereth Wouldest thou conceive his Care to feed and provide for thee he compares himself to a Sheepherd that feeds his Sheep Wouldest thou conceive his Tenderness he presents himself as a Hen that gathers her chickens under her wings Mat. 23. And as a Hen bears up her wings c. Deut. 32. or as the Eagle St. Bernard saith all of these are sweet resemblances of his tender Care Secondly as he takes to himself the sweetest resemblances so the most loving relations a friend is a sweet relation a brother a sweet relation Abraham believed and he was accounted a friend of God a father is a tender relation I will be thy Father a husband is a sweet relation I have married thee to my self And because all these relations fall short he joyns all together he that doth the will of my Father is my Father my Mother my Brother c. and in the Canticles Open unto me my love my dove my undefiled Thirdly he cloaths himself with the tender affection of love as in St. John Pity that is a tender and melting affection the Lord is exceeding pitiful as in S. James he hath a fellow-feeling of our sorrows as in the Prophet Esay he assumes that he is void of passion nay he hath bowels of Compassion there 's the rowling and turning and yearning of his bowels So we have seen the first main particular of the text Ye that are evil and sinfull I come now to the second the Conclusion drawn from this Argument Your heavenly father knows how to give the holy spirit to them that ask him Fathers upon earth provide gifts and portions for their Children but here 's the gift of the holy spirit Here are three particulars Considerable First the Donor your heavenly Father Secondly the gift the holy Spirit Thirdly the qualification of those that receive it they must ask First your heavenly father he is the Donor look upon it as a hint of incouragement heavenly father here 's but three words in all First a father it 's a word of much kindness and affection it argues his forwardness and propensity to help us Secondly heavenly father it argues his allsufficiency God father of heaven Lord of heaven and earth he 's abundantly able to supply our necessity Thirdly your heavenly father it s a word of ingagement Ye may believe your father this word gives us our right and portion that in humble confidence we may lay Claim to his goodness here 's alinck of love father heavenly father your heavenly father these three put together prevents three doubts that faith may object when a Christian is to pray First the doubt of the poor Leper Matt. 8. Lord if thou wilt thou canst make me clean O never question his willingness for he is a father and what will not a loving father do for his Child The second doubt that faith may object is the doubt of the poor man for his son Lord if thou canst c. He needs not question his power he is a heavenly father he hath al-sufficiency The third doubt is that in Mark 4. Lord dost thou not care if we perish c. never question that for he is your heavenly father this it is that makes up a full comfort without these infidelity would be ready to cast off all hope and give over all prayer to God as thinking God will neither do good nor can or else objects there 's no ingagement Put these three together he 's a father and is willing a
heavenly father and is able our heavenly father and therefore ingaged by these three a Child of God hath assurance of hope and strong Consolation Now the gift intended here is the holy Spirit Matth. 7. it 's said Your heavenly Father gives every good thing I but most sweetly are our prayers Confin'd here to the begging of Gods Spirit whatsoever a Child of God asks it should be things of necessity superfluity that 's not for Children to ask nor a wise father will give it the Spirit of God is necessary bread is not so necessary for life as grace for salvation all necessaries for life and all superfluities are not so much as this absolute necessity of having the Spirit it 's not necessary I should live but it 's necessary I should be sanctified and saved Secondly a Child should ask that which is useful and profitable and of all other gifts the gift of the holy Ghost is most useful it is a gift of the highest nature First it 's the richest that God can bestow one dram of grace one blessed suggestion from the Spirit of truth one blessed motion darted into the heart by the holy Ghost is more worth than all the world All things in this world may be called good but makes them not good that have them St. Austin saith Riches are good if a man have grace to use them so he may do good with them but grace makes good there 's no man can put virtue to an evil imployment grace is alwayes the â—ountain of good it 's the foundation the pledge the assurance it gives all other blessings Solomon when he ask'd the spirit of wisdom God could not deny him any thing riches honours every thing Thirdly if a Child should ask of a father a sign of his love the greatest manifestation of a fathers love the surest sign and richest evidence of Gods love is the gift of the spirit the love of God when it is shed abroad in the heart by the holy Ghost we feel the taste of it rejoyce in the comfort of it it 's a seal of Gods love as St. Bernard saith a dram of Gods grace is a certain token of a determined Election of the assurance of glorification he that asks Gods Spirit loves God and God love him such prayers as these alwayes prevail forgive us our sins encrease our repentance sanctifie our souls purge our consciences subdue our corruptions overcome our temptations Lord what prayers should prevail with thee if such prayers as these prevail not other prayers may hit or miss but prayers for Gods Spirit never returns empty Now for the third the parties those that ask how can we pray for the spirit without the spirit none can say Jesus is the Lord but by the holy Ghost it was the the Pelagian errour to say that our prayers must prevent Gods grace the Spirit of God is not the fruit of our prayers but our prayers the fruit of Gods Spirit our desires are wrought by Gods Spirit answers our desires in this case how sweetly St. Austin saith indeed his first grace his preventing grace fore-runs all our prayers I am found of them that sought me not but his Concomitant grace that may be the fruit of our prayers yet all supplies of grace are of Gods Spirit St. Bernard saith it 's the surest sign of grace if we desire grace prayer it 's the breathing of Gods Spirit and there must first be a drawing in of Gods grace before there can be ascending out Matth. 44. there the grace of Gods Spirit the Kingdom of heaven is compared to a treasure found in the field not look'd for there 's preventing grace the touch of the spirit that works upon the heart in the first prevention vers 45. The Kingdom of heaven is likened unto a Merchant that sought pearls and found them here 's first the grace of prevention a treasure found in a field not thought on as St. Austin saith faith is given first as the prime grace then the prayer of faith that is the breath it 's prayer that obtaines supplies of grace the matter of our prayer must be for the supplies of grace prayer encreaseth new supplies Secondly prayer may obtain the sealing up of our adoption the kiss of peace and love that seals up assurance of pardon for sins Thirdly besides the first stock of grace look for assisting grace we can not make good use of grace without the help of grace Fourthly prayer will obtain the spirit of strength and fortitude to encounter against temptation ask thy father this and he will grant it Lastly prayer obtains the spirit of perseverance without the which all holy motions and inspirations are like a wind that passeth away and cometh not again Now I come to the Illation drawn from the argument how much more 't is a proportion with advantage indeed it had been well if the Argument had gon and the Conclusion drawn with some abatement one spark of mercy to so unworthy Children the place of a servant nay the bread of a servant had been too good for so unworthy Children Secondly if the argument had held but so much as in Psal 100. Like as a father pitieth his own children or like pity the Lord teacheth to those that fear him David takes comfort in this but this Scripture offers more grace how much more why here 's full measure shaken pressed down it runs over The third expression in this proportion is if earthly Parents have such provident Care for their Childrens welfare how much more in God though earthly parents be never so wise and provident for their Children yet they may be mistaken or wish things unfit and to the hurt of their Children as old Isaac was mistaken in his blessing the mother of Zebedees Children asked she knew not what but the all-wise God hears all our desires and orders all things graciously for our welfare Secondly Ye men that boast of your power if ye are parents and have any portion to bestow upon your Children how much more God your heavenly father all that earthly fathers enjoy is but borrowed the oyl in the Cruze may fail the oyl in the barrell may be spent all ye have is but borrowed c. Thirdly if ye that are parents have tenderness of affection towards your Children how much more your heavenly father God is full of bounty and mercy ye are evil and evil natured God gives liberally and upbraids not to compare with him the goodness of men is not so much as one dust of sand to the glory of the whole earth like a spark to the whole element of fire Parents what do they give to their Children trifles God gives the best things his Spirit his own flesh God fils the world with his goodness Fourthly men are but Stepfathers of the flesh in respect of God he 's father both of soul and body Ezek. 23. he chargeth c. wordly fathers thou hast taken c. God is our being and the preserver of our being Abraham knows us not Jacob hath forgotten us And Christ said Call no man father upon earth as to compare with God Lastly as the nearest father so the dearest affection the affection of the father or mother are cold and dead in regard of the ardent affection of God towards us Parents they first beget Children and then love them God loves first and then begets us to himself a flowing of nature is parents love but an eternal love is Gods love we had a being in him before we had any in our selves he that planteth the ear shall not be hear and he that planteth the tenderness of Parents to Children shall not he have Compassion nay how full must he needs be of Compassion To shut up all the height and improvement of affection in God must require reciprocation on our parts and it 's set on a three fold proportion First if ye that are Children cast care upon your Parents Be not careful what ye eat or drink or what ye put on for your heavenly Father careth for you The proportion of obedience is the second If reverence be due to the Parents of the flesh how much more to the parents of the spirit how much more reverence and obedience to your heavenly Father The third is the proportion of love If ye give love to earthly fathers how much more to your heavenly Father So you see the sum of the Text is Ye that are evil can give good gifts to your Children how much more shall your heavenly Father give the holy Spirit to them that ask him FINIS LEst Obliquie or Malice should assperse the Candor and Integrity of these four Sermons I was desired by the Seller of them to read and censure them Having seriously perused them I find the true Pourtraicture of the late deceas'd yet never to be forgotten most reverend Bishop Brownrigge My censure can extend no farther than the Printers Errors The principal one whereof I find to be in the first Sermon in the first pages being a transposition of the Title Wherefore in stead of Is the Safety of a Nation True Repentance read True Repentance is the Safety of a Nation In short let me advise your charitable minds not to studie how to carp at literal faults but study the matter and you will soon be a sharer with me in the pleasure and profit of reading them This I thought fit to write as to antidote it against the tongues of maliciious and envious persons R. H. M. A.
REPENTANCE AND PRAYER OR The two Fundamental Pillars of the NATION BEING The substance of Four Sermons preached at St. Peters Poor London By that Famous and Reverend Divine RALPH BROWNRIGGE Formerly Vice-Chancelour of Cambridge and lately Lord Bishop of Exeter Rev. 14.13 Blessed are the dead which die in the Lord from henceforth yea saith the spirit that they may rest from their labours and their works do follow them LONDON Printed for Thomas Riland and are to be sold at the Hand and Bible in Ducklane 1660. To the READER Christian READER BEing unwilling the Nation should be deprived of so great a benefit as the works of so eminently learned and pious a Divine as this our reverend Author I could not but in charity to thee and in duty to our Authors sacred memory offer to publick view these Four ensuing Sermons being preached at St. Peters Poore London when that famous Pillar of the Church Dr. Holsworth was Preacher there As for the Subject matter of them it 's principally concerning the Duties of Repentance and Prayer the two Fundamental Doctrines which every individual Christian and the whole Nation in general ought to put in practice which duties as they were then Seasonably preached so I hope they will be now as opportunely published this being an Age wherein there is so much want of both I shall not need to expatiate my self in giving thee a character of our worthy Author be being so generally known I question not but the benefit which thou shalt reap by reading them will answer the fervent desires of him who is Thine in the Lord J. K. The Texts of the four Sermons JOEL 2.14 WHo knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God PSALM 78. vers 34 35 36 37. When he slew them then they sought him and turned them early and enquired aster God and they remembred that God was their strength and that the high God was their Redeemer nevertheless they did but flatter him with their mouth and dissembled with him in their tongue for their heart was not whole with him neither continued they stedfast in his covenant LUKE 22. verse 31 32. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat But I have pâ—ayed for thee that thy faith fail not and when thou art converted strengthen thy Brethren LUKE 11.13 If ye then being evil know how to give good gifts unto your Children how much more shall your heavenly Father give the holy Spirit to them that ask him Joel 2.14 In Jejunio Publico Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God THis prophesy of Joel 14. It was directed to the Kingdome of Judah in the reigne of Hezekiah and Manasses after the great over-throw which God brought upon the other ten Tribes by the King of Asyria and in it the Prophet foretells the Captivity of Babylon threatens a great Judgement and distruction upon the whole Land And this Judgement it is described under the representation of an army and that army of Locusts either thereby intimating a succession of two sorts of judgements First of Famine by a dreadfull swarm of noisome Locusts that should consume the fruit of the earth the Second is of war by the power of the Chaldaeans that should wast and destroy Judah and Jerusalem and carry them away Captive to Babylon These two the breakings of the staffe of bread or sending amongst them the Sword of the enemy which are Gods two puissant armies against a sinfull Nation or otherwise the Army of Locusts betoken but one Judgement either that of Locusts noysome vermine shall come upon their Land like a mighty Army he destroyed Egypt with such an Army and verse 25. God himselfe calls them his great Army or else it signifies the Army of the Chaldeans and they shall come upon the Land like a swarme of Locusts to wast and destroy Thus the Egyptians and Assyrians are compared to Bees and Flies Isa 7.18 God shall hisse for them and they shall come flying and light upon the Land of Judah take them either way the one is a fit resemblance and tipe of the other the Locust they are Gods Army they shall come in battle aray and make spoile of the Land or otherwise the Chaldeans they are as a swarme of Locusts their enemies shall breake in upon them like Caterpillers and Locusts and shall waste and consume as those creatures do without any resistance This judgement being denounced against them the Prophet calls the Jews to reâ—entance that being the onely possible means to divert this judgement Flesh and blood indeed when we heat of Armies of enemies cast about for oâ—her waies to defend them this seeking â—o God by repentance and casting our â—elves upon his help they have no list to 〈◊〉 when the Assirians assaulted Judah God offered King Ahaz this help no he â—ould not trouble God he would not â—empt the Lord forsooth he was so modest as not to be beholden to God for aâ— deliverance any other way would please him better as Dominicus Soto tells us of a ridiculous and superstitious practice iâ— Spain to drive away Locusts when those swarms anoyed the Country the country people would enter an action against theâ— in their Courts and Proctors and Advocates were assigned to plead for them and then the Judge he sentenced them and did excommunicate and accursâ— them Sure all others meanes without this 〈◊〉 repentance are of no use meere charmâ— and mock-helps neither Caterpilleâ— nor Chaldeans Armies of Locusts 〈◊〉 swarmes of enemies can be driven bacâ— but by repentance so then the puâ—pose of the Prophet in this Chapter to call them to repentance and he prâ—scribes repentance suitable to their coâ—dition First to the condition of their siâ— their sins were generall and nationaâ— they had all corrupted their wayes Secondly the judgement threateâ— that was generall an over-flowing swâ—â— as Isaiah calls it Isa 28.15 Sword goe through the Land Ezek. 14.17 An end is comming upon the four corners of the Land Ezek. 7.2 Now sure the Plaister must be as broad as the sore First So accordingly he invites to a generall and nationall humiliation it was to be proclaimed by the sound of the Trumpet vers 15. not by a knock at a private mans doore the trumpet was to call together the whole congregation Num. 10.2 And if ye look to the first â—erse of this 2 Chap. of Joel then the judgement comes with a trumpet it sounds an allarme it threatens all the inhabitans of the Land if God threatens with a trumpet we must call to repentance with a trumpet with as lowd and shrill a sound that the whole nation may be warned it must be Zephanies humiâ—iation Zeph. 2.1 2. Gather your selves together O Nation not to be
danger provide for thine own run not into needlesse trouble thou canst doe no good as Jeremy saith it was a meere naturall incentive it was not diabollicall Our own course dictates this escape danger goe not into needlesse trouble he bids him not curse Christ and Blaspheme and speake horribly of him but he comes with a temptation of naturall affection Here is a second cuning reach of Satan We are not troubled at him but when he appeares in his own shape as Bernard speakes when he comes with horrible Blasphemies O but he folds up himselfe in our bowels and hedges his temptations in our own naturall affections he bids the Apostle thou shalt provide against danger be secure against trouble and this is the most dangerous temptation when he works with our selves and shoots our owne arrowes in our own faces as the Axe borrowes the helve of the wood by which it is cut downe after so Satan borrowes temptations from our affections he goes on in our owne temper of nature and disposition he bids us love our lives and provide for our selves but they are hissing Serpents those temptations are most dangerous and deadly that come under a humane notion This is the second Thirdly Yet it was a temptation of an Adversary a man would think it were a very freindly temptation provide for thy selfe escape danger If Satan should come with a horrid temptation destroy thy selfe make thy selfe away rush on danger these are horrible but he comes in the hearts of a freind and tells him he may doe a great deale of mischeife to himselfe and incurre the displeasure of the high Preist and loose his friends and hazard his estate and run into danger without advantange This is the voyce certainly of a friend but this was the voyce of an Adversary The most dangerous temptations are those that come under the semblance and appearance of good will and councell We can start back when one bids us rush into mischeife and cast our selves downe but to save our lives and provide for our profit to take care of our familyes to inrich our selves for hereafter to provide against hard times O we thank every man for these councells he is a good freind yet notwithstanding Satan maskes himselfe in this habit above all other A false freind is the worst foe as those Pyrats are most dangerous that hangs out false colours that pretend league and yet set on us we are afraid of Satan when he comes in his own appearance but when he comes like Samuel in the Prophets mantle when he comes to Christ in the shape of Peter when he comes in the perswasion of a wife in the necessityes of Children in the councell of freinds yet we should discerne these to be the temptations of the Devill thus you see the first thing the enemy that tempts it is Satan The second is the nature of the temptation he hath desired that hath two things First Here is the great bent of his will and then the restraint of his power The bent of his will he earnestly desires to bring temptation but he must desire it But if you would know the suspension of his power he is not able to doe that which he most desires he is bounded and limitted he longs for it and he must desire it First Here is the great earnest desire of Satan to assault by temptation and to bring us to sin Take his desire in these three things First See it is the very bent and inclination of his nature to do mischief his desire is not for desire to do good for himself but onely for ill to us he longs not for his own salvation but for our perdition As it is naturall for Lyons to be cruell and for Serpents to be venemous so it is the nature of Satan to do mischief malice seeks not its own good but to do others hurt you may know Satan by his ymps the old one by his whelps saith Solomon a wicked man desires to â—o mischief it is death to Satan not to do â—urt Secondly See his desire further in that â—o do mischief in his dayly malicious acâ—usations it is that term of infamy that â—â—e Scripture puts on him he is the Acâ—user of the brethren that accuseth before God day night the great Informer against â—e Church There is no sin passeth by us but he scores it up did not I see this and this hath not such a Saint committed such a sin He is the great Doeg of the Church as David curseth Doeg for his information and it is Austins observation and direction for us on those Psalms when we sing those Psalms where David curseth Doeg those that accused him to Saul we should turn from the little Doegs of the world to the great Doeg of the Church Satan that accuseth them day and night and thirsts after their destruction and weaves cunning accusations against the Church of God Thirdly This great desire of our ill appears by the earnest importunity he useth to God himself that we may be given over to him He prayes not for his own pardon but for damnation he prayes not thaâ— himself may go to Heaven but that we may go to Hell he makes no prayer to God but against the Church no petition but to ill See how ready he was to seduce Ahab here am I he proffers his service he desires imployment to work mischief how submissively he desires that he maâ— winnow Peter how he sollicites Chriâ— that he would not cast him out but that he would suffer him still to torment the bodies of Gods people It is strange he is a proud spirit and pride disdains to stoup but his malice over-rules his pride and he falls on his knees and solicites and begs and importunes God that he may have so much leave as to do mischief Then as you see the bent of his will so in the second place if he desires it here is a second thing observable the suspension of his power he is restrained and chained up he hath a clog upon him a limitation to fall a begging he is fain to desire it without leave he can do nothing First He hath an Originall prohibition he is cast out of all power and authority he is the basest of all Gods creatures he hath no power over the meanest he can do nothing to Job but by permission But you will say Job was an holy man He could do nothing to Ahab but by Gods allowance nay he had not power over the Swine without he begg Christs leave It s Tertullians Meditation he cannot not hurt a hair of our heads saith he nay even the very hairs and bristles of the Swine he hath not power over them he must beg leave of God to enter into the heard of Swine his restraint is such Secondly If ever God allow him in all his permissions God manageth them with his wise dispensation he cannot do what he would but what God gives him leave God alwayes
carries a power over him he holds the end of the chaine in his hand In the tryall of Job he could do nothing while he had leave given him God slips one linke of the chaine he lets him trye what he would do he doth that to the utmost then he stops God gives him another linke of the chaine but there he stops It is that that gives us great security he carries him in such a sort as that he can take him off he limits him and sets him bounds of moderation he hath great strength of malice great desire great cunning but his power is limitted he walks as a Thief with his keeper he is a dangerous Thief but the keeper walks with him and he hath shackells on his heels This is the second thing I come to the last the mischief intended to Winnow you as wheat Now this action of Winnowing it is an ordinary familiar action conceivable by any and this represents unto us the nature of Satans temptation and that in these three respects First Winnowing or fifting it is no action of strength of force and violence but of skill and cunning and dexterity He that comes to purge corn by Winnowing he pours not all out he useth no violent action on it but by slight of hand as it were a cunning dexterity and art that he hath he useth this action that we call Winnowing so all the temptations of Satan they are actions of cunning not of power he may perswade and seduce us by the dexterity of his skill by inveigling us by temptations but he cannot force and compell us saith Austin he hath a great deal of power and strength and cunning he may circumvent us but he cannot powerfully overthrow us It is not in the power of Satan to force the will of any to yield to his temptations It is represented in the first temptation he assumed the body of the Serpent a subtile creature not of a Lyon a creature of force he cannot break in upon us by force he cannot open the door and come in upon thee if thou open not thy own heart It is onely God that hath power immediately to enter into the soul he onely that hath omnipotency can frame and work and bend the will according to his pleasure Satan can follicite and tempt us and perswade us he cannot overpower us he can onely over-reach us he cannot ravish thy soul he may inveigle it If thou resist and beat him back The will of any man is impregnable to Satan it is onely in the power of God to work on the soul it is onely an art or slight that Satan hath he is an intreater and seducer not an overthrower That is the first it is a meer trick of exterity and skill Secondly Winnowing it is not one motion or action and there is an end it is not presently done but oft and oft it is a frequent action an agitation rather He that comes to Winnow corn he useth not one motion and then ceaseth but he repeates and renews it he exerciseth the same action again and again So it is with Satans temptations it is not one suggestion that he is content with and if you deny that he is gone yet he knocks at the door again he is importunate he will take no denyal but sollicites and renews his onsets and compasseth us about afresh it is his continuall course as Paul saith it is the buffeting of Satan Satans buffets are blows and blows a second and a third blow over and over This is the course of Satan he will not be beaten once and then leave but he will come the second and the third time and he then leaves but for a season after renews all his forces First We know his malice is infinite and restles he can never give over doing hurt Secondly Satan knows not what temptation will prosper and succeed he knows not truely and infallibly the ground of our hearts when one temptation therefore failes he will trye another and another He goes to Job and tryes him in his goods it may be those will vex him and then in his children it may be a tender father may be overcome but Job overcame him then he tryes him with a shrewd wife and then with unfaithfull friends he knows not the disposition of the heart And then he knows that we are not alway in a temper sometime we are more watchfull sometime more drowsie therefore he sets upon us at all seasons Lastly he knows that importunity will weary and tyre a man that those that will not yeild out of love will out of vexation give an answer to be quit Thus Satan he makes his Winnowing a frequent act Thirdly Winnowing is an action of great stirring motion a combustion and beating together there is a great stirring and beating together in temptation Satan brings no temptation that falls upon the soul of a Christian like this to be under the buffetings and winnowings and assaults of Satan It puts the whole of a Christian mans heart to it it makes him weary I go mourning all the day long saith David It makes the Saints of God dejected in spirit weary in soul that Satan will never let them rest but sets on them with continuall buffetings fightings without and fears within temptations on all sides It makes them loath themselves that Satan should see so much evill in them as to think to draw them to such sins by such tempations As Gregory mourned when he was advanced to the Papacy saith he Lord I see that the world sees some ill in mee I am not Crucified to the world as I should As a chast spirit is grieved that the Devill should think him such a one as would yield to the temptation of uncleannes It makes them mourn there is no bitternesse to this to be under the temptation of Satan to be alway in the sive and in the fanne alway to have the flayle and to be buffeted with temptations Fourthly Winnowing it is an action that discernes and tryes a man sees a heape of Corn lye on the floore but he knows not which is good and which is light Corne so promiscuously when we live all at ease and peace and settle on our dreggs we know not who are sound Christians but come to the winde and to the fanne come to the tryall and see what temptations will do you shall see which is weighty and full corn then and which is chaff and dust and light corn so temptations shews a man to himself it makes known who are probata and who are not who are reprobate corn and dust chaff in the Church who are good grain and weighty Corn saith Jerom a man is to be thought to be such a one as he approves himself to be in the Whirlwind of temptation Canst thou indure afflictions and not murmure canst thou grapple with Satan and his temptations and not yeild O saith James we account them blessed that undergoe temptations
God with gladnesse of heart for the abundance of all things therefore thou shalt serve thine enemies in hunger Deut. 28.47 48. First it is an holy care for Gods publick worship that it be maintained God challenged the Jews for it after captivity the times was not to build the Temple but to stay till they had store build private houses let Gods house lie wast see they aim at that if we may have Gods worship it is all they aim at brown bread and the Gospel is good fare First God shall have the glory Secondly not verbal but with cost too Thirdly and not a present but provide for a lasting worship so much of the matter Secondly the measure of hope who knows a strange kind of incouragement yet sometimes in Scripture this form is used I find four places the first is Jonah 3.8 Who can tell if God will turn and repent it was the speech of a heathen King to a heathen People not acquainted so well with Gods dealings the second is Daniel 4.27 Break of thy sins it may be a lengthning of thy tranquility the third is this of Joel the voice of the Prophet to the people of God The fourth is Zeph. 2.3 Seek the Lord ye meek of the earth it may be ye shall be hidden in the day of the Lords wrath it is but a may be though the voice of the Prophet to the heathen people it is a strange speech seeming contrary inconsistent First with Gods goodnesse it is an excellency in every good nature to be easie to pardon which of you that are evill know how to forgive yet the King of Israel much more the God of Israel is mercifull Secondly inconsistent with his present invitation to Repentance he prescribes Repentance peradventure who prescribes Physick so Jonas thought him ready to pardon Thirdly inconsistent with the incouragement in Isa 33.13 The Prophet reckons up all Gods sweet Attributes now seems to crosse all and disheartenâ— their Repentance by quis novit he will aboundantly padon Isaiah 54. Fourthly it seems contrary to his absolute covenant and promise to pardon penitents Ezek. 18.21 If the wicked do that which is right he shall live it is the Tenor of the Gospel what shall we think of it even this promise and even this half promise and intimation may be usefull First it shews the grievousness of sins great sins are hardly pardoned Simon Magus Secondly it shews the hope that is left after sin our hopes are much weakned Thirdly it shews the difficulty of the benefit we may be in such danger Fourthly it shews the uncertainty of temporall freedom Fifthly it shews mercy and to be undone if we cannot challenge it Here are two things the lowest step of hope if we have no more yet hold this I will wait and pray if I cannot get assurance Secondly we when we have sinned against Gods covenant then we have nothing to pleade but quis novit who knows not according to thy covenant Psalm 78. vers 34.35.36.37 When he slew them then they sought him anâ— turned them early and inquired after God and they remembred that God waâ— their strength and that the high God waâ— their Redeemer nevertherless they diâ— but flatter him with their mouthâ— and dissembled with him in their tongueâ— for their heart was not whole with him neither continued they stedfast in his covenant THis Psalm Ingratiarum actione publica wâ— may term it â— Psalm of record or a Psalm tâ— bring to remembrance 't is an holy Paneâ—gyrick or a song for the whole Nation oâ— people of the Jews a solemn recitall oâ— the many memorable passages in thaâ— Common-Wealth from their first seâ—tlement and it hath been the wisdom of Kingdoms Common-Wealths to have their Chrongraphos those that should record and register the severall passages and affairs of their State to keep upon record their beginnings and foundation their Acts and Monuments the good and â—ll events that have beâ—ided them and accordingly the wisdom of God authorized and imployed his sacred Penmen and Secretaries to inroll and register up the seâ—erall passages of the Church and to â—â—ansmit them to posterity in particular â—esides those sacred Annals of his Church â—ontained in the Historicall books of Scripture the holy Ghost hath purposeâ—y framed some more summary and comâ—endious but yer full and perfect relatiâ—ns of the affairs of his Church and this â—kewise composed and framed into songs â—nd psalms to make them more fit carriâ—ge for memory and that by the pleasantâ—esse of them they might sink more â—eeply into their hearts more strongly â—ffect them Thus Moses after all his Serâ—ons and commemorations made to the â—eople 32. Deut. Of Gods dealings with them their carriage towards him at lâ—â— he composed a song and it to the peoplâ— and commends it to posterity as a lastiâ—â— Monument for all generations thus 〈◊〉 poets among the heathen whom Titâ—â— Paul calls their Prophets had carmiâ—â— seculario their state songs comprisiâ—â— the affairs of their Common-Wealtâ— answerable was that sweet singer of â—â—rael the Prophet David is studious 〈◊〉 frame such sacred songs as first this prâ—sent Psalm so again the 89. Then thâ— 105.106.107 All publick Psalms aâ—â— songs of commemoration David doâ— that which the Prophet Isay speaks oâ— Chap. the 5.1 I will sing to my well-bâ—loved a song of my beloved touching bâ—â— vineyard I termed it a Psalm of record or of commemoration so it is if we respect the materialls of which it consistâ— t is a recitall of Gods gracious dealing towards his people and of their ungracâ—ous dealings towards him again but yeâ— I find another name given by the Psalmist 't is called Maschil in the title 〈◊〉 the Psalm and that name respects thâ— end and purpose of it Maschill is 〈◊〉 Psalm to give instruction 't is not onely â—istoricall but Doctrinal even these Hiâ—â—oricall parts of Scripture are not onely Gods day book to tell us what hath passed before but they must be to us a Law â—ook to teach us what we must do 't is â—ot onely a Psalm to bring to remembrance which is the title of 38. and 70. Psalms but Maschil a Psalm for instruction when he commemorates his ancient â—ercies to their fore-fathers that 's Masâ—hill a Psalm of instruction we have heard with our ears O Lord and our fathers have â—old us what works thou didst in their days â—n the times of old what is the instruction of that it should teach us confidence in God Psalm 7.1 That they might set their hope in God When he commemorates ancient deliverances from persecutions and enemies that 's Maschill a Psalm for instruction to look for the like deliverances from him in our dangers and distresses many a time did he deliver them then deliver us amongst the heaâ—hen Psalm 106.477 When he commemorates the wicked and ungracious courses of their forefathers that 's Maschill a Psalm of instruction to avoid theiâ— fathers sins not to
be as their forefather a stubborn and rebellious generation that set not their heart aright and whosâ— spirit was not stedfast with God and thiâ— instruction was not onely for them thaâ— the after times of the Jews should make a profitable use of the former times buâ— it reaches to us Christians Saint Pauâ— tells us that the times of the Jews concerâ— us Christians Rom. 15.4 Whatsoever things were written before time were writâ— ten for our learning and again 1 Cor. 10â— He acquaints them what befell the Jews then adds verse the 6. These things were written for our examples to the intenâ— we should not lust as they also lusted and then telling them of the Judgments thaâ— befell the Jews in the 11. Verse he saith these things hapned to them for examples and they were written for our admonirion so then this Psalm sets forth the great disobedience and stubbornesse oâ— the people of Israel under Gods government First it upbraids them with forgetfulnesse of his mercies Secondly it objects unto them their â—â—proficiency and untractablenesse even â—y miracles Thirdly it reminds them of the probane abuse of his patience Fourthly it reproves them for their â—â—corrigiblenesse by his chastisements Fifthly it shews them withal the falseâ—esse and unsoundnesse of their hypocriâ—icall Repentance The Text it contains this last and so â—ake the purpose of it to be Gods censure â—nd reproof of the Jews unworthy Repenâ—ance and in it observe these two partiâ—ulars First the severall Acts of their Repenâ—ance Secondly the many defects and faults â—f their Repentance The first will shew us how farr they â—ent in the practise of Repentance The second will discover their falâ—ings how much they came short of a â—ue spiritual saving Repentance First the Acts of Repentance which â—ere they performed they are four First seeking they sought him Secondly returning they returned Thirdly inquiring they inquired eaâ— after God Fourthly Remembring they remembred that God was their strong rock aâ— the high God their Redeemer these as the four Acts and exercises of their Repentance such as they were Secondly the Text sets out the defect of their Repentance how much they faiâ—ed in it they likewise are four The first defect and fault of their Repentance t was untimely delayed Repenâ—ance that 's implied in this word when noâ— till such a time then not till then Secondly t was an inforced Repenâ—ance not ingenuous and voluntarily undertaken t was extorted by plagues the repented when they were under the roâ—nay under the sword t was when he sleâ— them Thirdly t was an unsound Repentancâ— not true and sincere but fained and actâ— onely 't was a flattering and lying Repentance they flattered him with their mouâ— and they lyed unto him with theâ— tongues Fourthly 't was a momentany transitory unsettled unconstant Repentance not firm and lasting their heart was not right with him neither were they stedfast in his Covenant these foure faults First untimely and backward Secondly inforc't and extorted Thirdly unsound and dislembling Fourthly vanishing and unconstant These are usually linked together one draws on the other these four twists makes up Esays Cart rope of sin First he that puts off procrastinates and delayes his repentance he will never bethink himself of it or set himself to â—it till some judgement awakens him and constrains him to it Secondly he that repents not but by constraint and when he is under the lash usually if he look not well to it it will be but a shew of Repentance and outward humiliation and no better And then lastly unsound Repentance will never prove lasting Repentance he will soon be weary of it and return to his former wont again Come we to the first briefly take 〈◊〉 view of the Acts and exercises of their Repentance seeking returning inquiring after god and remembring of him Actions all of them in their own nature good all of them if rightly performed penitential Acts good ingredients into Repentance First put them together they are such acts as accompany Repentance and will afford us a double meditation The first meditation arises by way of supposition The second by a direct position First by way of supposition these actions of seeking returning enquiring remembring being acts and duties and exercises of Repentance they all suppose the quite contrary actions that accompany our sinning as thus First when we repent we set our selveâ— to seek God therefore when we commit sin we part with God repentance that 's a seeking therefore sin and wickednesse that 's a losing of God Secondly in Repentance there is a returning to God 't is a work of conversion therefore in our sinning there is a departing from God and a forsaking of God that 's more forsaking is more then a losing Thirdly in Repentance there is an inquiring after God therefore in a course of sinne and before we repent we never think of him but sleight and neglect him Fourthly in repentance there is a remembring there is a remembring of God and of his mercies therefore by sin we do not onely not actually think of him but we grow into forgetfulnesse of God we have no remembrance of him these four evil effects of sin take notice of them by sinning against God First we lose him nay we forsake him nay we never so much as think of him nay we remove him out of our memories we utterly forget him here 's the condition of a stubborn and a wilfull sinner a man that lives and lies in sin he doth wretchedly cast off all communion with God rejects and abandons him though he may have some vanishing notions of God yet to all good purposes he is an arrant Atheist without God in the world no interest in him no effectual cogitation of him this estimate the Scripture puts upon a wicked people First it calls them forsaken of God aâ— sinfull Nation they have forsaken the Lord Isa 1-4 So your fathers have forsaken me Jer. 16.11 as Saints are a generation of Seekers so these are a generation of forsakers Secondly the Scripture calls them departed from God Ezek. 6.4 They have departed from me with a whorish heart David describes a wicked man Psalm 18.21 I have not wickedly departed from my God there is a wicked departure the Apostle forewarns them of it Heb. 3.12 Take heed of an evil heart to depart from the living God Thirdly the Scripture calls them revolters Isa 31.6 The children of Israel have deeply revolted they are grievous revolters Ier. 6.28 The Scripture represents them as thrusting God from them Cause the Holy One of Israel to cease from before us Isa 30.11 and for the matter of inquiry or thought or remembrance of God the Scripture makes this the mark and guise and Character of a wicked man to lay aside all thoughts of God the wicked through the pride of his countenance will not seek after God God is not in all his thoughts Psalm 10.4.5 God is far above out of his thoughts he tushes