Rom. 8. 15. wherby we cry Abba father So that none can confidently call God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kinde of persons he saith You are Ioh. 8. 44. of your father the Diuell And how proueth he that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they wil pray vnto their father they must pray vnto the Diuell Againe in that very place it is sayd that the Spirit helpeth our infirmities for wee know not what to Rom. 8. 26 pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their mindes what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are full of inward sighes and heauenly desires But what are they the better for them will some say if they cannot powre them forth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the hearts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there be neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at all as many times it fals out when the heart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerfull working of the holy Spirit they are accepted of him and shall bee rewarded by him for as it is added in the place aboue named The Spirit euen at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble Iohn 16. 8. the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Saboth-breakers or any that liue in the continuall practise of such dangerous and damnable sinnes and presse them neuer so forcibly to cause them to forsake their lewd and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Reasons collected from the former places Seeing then it is euident that Gods Spirit alone can perswade vs of the loue and fauour of our heauenly Father towards vs that so we may be in case to pray vnto him and withall must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that we make the point now in hand may hence be strongly concluded to wit that none can make a faithfull prayer without the speciall ayde and direction of the holy Ghost which serueth Vse 1 First for the confutation of those sencelesse people that will be talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful prayer since they were borne because they are and still haue bene sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they call them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may be said as it was by our Sauiour vnto the sonnes of Zebedeus Ye know not what yee aske They may speake what they list of their often praying and how readily they can goe through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharises who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemneth em vnto hell for the same and will do so if they be not humbled for them as well as for the rest of their iniquities And therefore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they finde so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord when they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the helpe and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if we would pray aright and speede accordingly we labour as Iude exhorteth to pray in the Iude V. 20. holy Ghost For those be the petitions that pierce the heauens and bring peace comfort vnto the conscience But how shall we know whether our prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that we doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as we ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearms and in a fluent manner of speech Therefore if wee
shall be peace But if we would be assured of this good effect of our afflictions wee must practise these two rules The first is to search whether the crosses that lie vpon vs doe come for any speciall sin of omission or commission whereof we are guiltie and if we vpon examination find it to be so let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more he will afflict vs. If we be men or women after Gods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as he did Dauid till hee haue reclaimed vs and healed our sinfull soules of those wounds that Satan hath giuen them The second rule is that if vpon triall made we can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue trulie repented for the same if there haue bin any such committed by vs then wee should take the affliction to bee sent of God to trie our faith and to perfect our patience and other vertues of the spirit in vs and therefore wee must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length wee may reape abundantly of those comforts which the Lord hath treasured vp for vs. FINIS The sixth Sermon Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration deliuereth this precept vnto the Thessalonians Quench 2. Thess 5. 19. not the spirit for though all those be worthely and iustly condemned that neuer tasted of the spirit of God yet a more fearefull condemnation is like to come vpon them that hauing once receiued some gifts thereof doe afterwards lose the same againe Now as concerning this Church when the Apostle saith Quench not the spirit it doth euidently appeare that they had receiued the Spirit For as fire cannot be said to be quenched where it is not so neither can the spirit in those that haue it not Wherefore let vs know that this precept doth properly belong to them that haue receiued the Spirit of God and they especially are to make vse of it As for others it cannot profit them vnlesse that as the seed lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it But for the further cleering of this text two Questions must be answered The first is how wee may know whether wee haue the spirit or no Answere For answere to which we must vnderstand that as he knoweth best that he hath life that feeleth it in himselfe so it is for the spirit of God c. yet if we would know this more particularly by the effects thereof let vs marke these that follow Effects of the spirit First of all if there bee nothing in a man but that which by nature and industrie may be attained vnto then surely hee hath not in him the spirit of God for that is aboue nature and worketh supernaturall effects in which regard the Apostle doth set the spirit of God in oppositiō against the spirit of the world saying Wee haue receiued the spirit not of the world but of God 1. Cor. 2. 14. Secondly consider whether there be in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sin in our soules may decay that the new man may bee raised vp the spirit of God taking possession of our soules Therefore the Euangelist Iohn maketh this the first worke of the Ioh. 16. 8. spirit that it shall conuince the world of sin which is so needful that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them that are humble in spirit and contrite Isai 57. 15. in heart through the sight of their iniquities and of Gods displeasure iustly deserued by the same and calleth those alone vnto him that are wearie and heauie laden groning and sighing vnder Matth. 11. the burthen of their sinnes Thus we see that to be rebuked in our consciences in this sort is the first worke of the spirit which is also wrought The Spirit worketh by degrees by degrees For A generall astonishment Rom. 8. 15. first there is a great and generall astonishment by reason of all those great and enormous sinnes that wee haue committed and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Weakenes of vnderstanding 1. Cor. 2. 14. Then it dealeth with vs more particularly it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our chiefe desires and bringeth vs out of conceit and liking with the best things that are in Rom. 7. 8. vs for then it doth display before vs the vanitie and darknes of our vnderstanding how vnfit and vnmeete wee are to vnderstand and conceiue those things which do aboue all other most concerne vs Corruption of iudgement Philip. 1. 9. 10. Then doth it let vs see the corruption of our iudgement how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference between good and euill Rom. 8. 6. 7. The vnreasonablenes of reason Then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patron of infidelitie and vnbeliefe The sinfulnes of our affections Acts 2. Iames 4. Then it commeth to our affections and turneth them vpside downe it turneth our mirth into mourning our pleasure into painfulnes and our greatest delight into most bitter griefe If it doe proceed further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once cast vs downe in humilitie vnder the hand of God whereas when we had to deale with men wee were as stout as any and would not start for the best We had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs to see that wee haue to doe with God and that our strength is weakenesse in respect of him Then doe our hearts begin to faile vs then doe we lay our hands vpon our mouthes dare Job 39. 37. not answere Behold heere how the spirit worketh in conuincing mens consciences of sinne which whosoeuer can finde in himselfe hee may assuredly say that the spirit of God is in him indeed Iustification The third note and effect is the bringing on forward of this work vnto iustification for when the spirit hath brought vs
wil bestow vpon them viz. aboundance of his holy Spirit 2 Secondly the good vse that they will make of it which is two-fold 1 First they will betake themselues vnto faithfull prayer and by the eye of faith looke vnto Christ through whom both they and their prayers must be accepted 2 Secondly they wil grow to a maruailous great loathing and dislike of their sinnes and sorrow for the same which is declared by two maine circumstances viz. 1 The greatnesse thereof which is illustrated by two comparisons 2 The soundnesse thereof both which are more fully laid open in that which goes before Thus much concerning the meaning and order of the words now let vs consider of such instructions as may thence arise for our learning Vers 11. And I will powre vpon the house of Dauid c. the Spirit of grace c. In that the Lord hauing promised that his Church shall be brought to wonderfull excellencie doth set downe this as the meanes whereby he will effect it that they shall haue the Spirit in great plenty powred downe vpon them this shall be the doctrine That the way to all happinesse and blessednesse is to haue the Doct. 1 The Spirit of God is the author of all happinesse Spirit of grace bestowed vpon vs. Whosoeuer hath not this though he be neuer so great in the world he is altogether wretched and miserable subiect to the curse of God and to continuall vexations and discontentments and on the other side whosoeuer hath this holy Spirit dwelling in his heart is an happy and blessed man though hee be neuer so much deiected and cast downe through outward afflictions and tribulations This point is euident in the prophecy of Isaiah Isa 32. 13. 14. c. where it is shewed that so long as the Spirit of God is withheld from men they haue grieuous ruines and desperate decaies among them and they still go from ill to worse being ill without and ill within but how long doth this continue Vntill the Spirit be powred vpon them from aboue And what then The wildernesse shall become a fruitfull field That is those men and woemen that were like a wildernesse before bringing foorth nothing but brambles and bryars nothing but pride and worldlinesse and such like fruites of the flesh euen those men and women shall be as a fruitfull field being beautified and adorned with the vertues of Christ and with the graces of his Spirit and not onely so but likewise enriched with all good prosperity which the Lord seeth needefull for them Reasons Now the reasons why the Spirit maketh men so happy are these Reason 1 First because it doth mortifie and crucifie the flesh that is originall corruption with all the lusts Rom. 8. 13. and fruites thereof It doth not lye still where it is suffering the soule of the party to be vnder the dominion of sinne but it abateth and consumeth it by little and little till at length his soule and body be as cleare from sinne as Adams was before his fall So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land till it was wholly brought in subiection vnto them so doth the holy Ghost destroy and root out the enemies of our soules not making them tributarie as Ioshua did some of the cursed Canaanites but spoyling them of their strength by little and little and at length vtterly consuming them so that they shall haue no place at all within vs. And as it killeth Eph. 2. 1. sinne so it quickeneth the dead soule and maketh the whole man apt and fit for euery good worke Rom. 8. 11. That Spirit which raised vp Christ Iesus from a naturall death doeth also raise vs vp from the death of sinne to the life of grace and putteth more 1 Ioh. 4. 4. spirituall strength into vs then the flesh the world and the diuell can bring against vs. Reason 2 Furthermore in the third Chapter of the second to the Corinthians there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit the first whereof is this That whereas all men naturally are like the Iewes who as it is there said when they come to the meanes of saluation haue a veile vpon their mindes so that 2. Cor. they can see nothing to saue their soules to further 3. 14. their repentance to cause them to beleeue in Christ Iesus and to place their hope and happinesse in him as soone as euer the Spirit of grace entreth into them this blindnesse of minde and hardnesse of heart is remoued and then they are enabled soundly to vnderstand and truely to apply the word preached vnto their owne soules Verse 16. Againe it is said in the selfe same place That where the Spirit of the Lord is there is liberty Vers 17. Till such time as that doth set men free they are held fast in the cordes and chaines of inquity and are miserable slaues vnto the vilest slaue that is euen vnto Satan himselfe who is an Apostata and a reprobate and in the most wretched slauerie that can be imagined viz. to serue sinne in the lusts thereof and which is the most grieuous of all the rest they shall haue the worst wages that may be euen the curse and vengeance of God while they liue and eternall damnation of body and soule after they are dead Now when the Spirit of Christ taketh possession of vs it causeth vs to disclaime the seruice of Satan and to become seruants vnto the liuing God it filleth vs full of Rom. 6. good meditations of holy desires and spirituall affections it furnisheth vs with ability to performe the duties of religion and of our callings and in a word it maketh vs willing and able both to doe all manner of good and to resist all manner of euill So that after we haue receiued the holy Ghost into our heartes wee shall not say This is my nature and I cannot doe otherwise but with the Apostle Paul I can doe all things through Christ that strengtheneth mee I will neuer be in bondage vnto my corruptions any more for grace shall haue the vpper hand of nature and the Spirit shall maister the flesh and get the better of it Lastly it is added in the same place that by vertue of the Spirit wee see the glory of Christ in the Gospell and are changed into his image from glory to glory that is from one measure of knowledge and holinesse into another verse 16. Wee would thinke no price too great to be giuen for such a looking-glasse as would make one that is deformed to become beautifull by the very beholding thereof how much then should we esteeme the holy word of God which through the operation of the Spirit is made effectuall not to change the naturall visage which is a smaller matter but to alter the forme and shape of the soule to make it very beautifull
and amiable in the sight of God and of his holy Angels which was before time a most vgly and deformed creature This must needes be a maruailous great benefite for if the defacing of Gods Image be the cause of all our woe then the repairing thereof must of necessity be the cause of all our happinesse A fift reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioyce when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost And Acts. 4. 31. what of that Then they reioyced that they were counted Acts 5. 41. worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound so did his consolations 2 Cor. â— 5. in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment according to that saying of the Apostle Peter Now for a season yee are in heauinesse 1. Pet. 16. 8. and yet reioyce with ioy vnspeakeable and glorious Hitherto the reasons alledged haue tended chiefely to this euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixt reason for the confirmation of this poynt which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednesse All the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therefore goodnesse is set downe as a fruit thereof Gal 5. 22. And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spiritual restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which 2 Cor. 1. 4. regard the Apostle Paul saith Wee are able to comfort others with the consolations wherwith we our selues haue bene comforted Looke then who is most spirituall and we shall finde that he doth alwayes most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Sathans head they had the Spirit plentifully powred down vpon them which filled them so full of heauenly wisdome and courage Acts. 2. and zeale that they did that which all the Kings and Monarches of the earth could neuer haue effected by all their power and policy So also when Christ was to do the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isa 11. 1. For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsel to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy Spirit is the way to al happines Vse 1 First of all this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainly manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth aduance themselues theirs to great places in the world then they shal be happy men leade a merry cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labour to be spirituall Wil these men know what their estate is the Apostle telleth them If any man haue not the Spirit of Rom. 8. 9. Christ the same is not his and if he be not his he is for the present a bond-slaue of Sathan and in the state of a reprobate and if such can be happy men 2 Cor. 13. then are they happy otherwise not If it were possible that for their outward condition of life they could be equall vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the garden of Eden that could then yeeld him contentment but he was in farre greater misery and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall finde a heauen in prison in sickenesse in death it selfe whereas he that hath it not shall finde a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that we should search and try whether we haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point let How wee may discerne whether we haue the spirit or not Gal. 5. 17. vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5. 17. betweene the flesh and the Spirit which all godly men doe finde and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason the iudgment rightly informed by Gods word as in this particular A good man is railed vpon and vnderseruedly traduced and vilified in this case reason will thus play its part Why should you
their owne miserable and wretched estate and doe euen thirst for a supply of Gods graces as the dry and parched ground doth for the raine to fall vpon it which doth euen gape for it before it comes as if it would deuoure the clouds before they fall Concerning such the Lord saith that he will powre water vpon them neither shall they haue grace by drops but whole flouds thereof shall be powred vpon them for God can as easily ouerflow their soules therewith as the ground with waters when it stands in need thereof But what shall they be the better for this what benefite shall they finde thereby The Prophet telleth vs in that very place Vers 4. They shall grow as among the grasse and as willowes by the riuers of waters No raine can make the grasse so fresh and greene no riuer can cause the trees that are planted thereby so to flourish and prosper as the Spirit of God will euery thirsty soule when it is plentifully powred thereupon A second meanes to obtaine the Spirit with a daily increase of the gifts and graces thereof is to pray for it as euery one will that doth heartily long for it and to beleeue that we shall haue it and that wee may doe so our Sauiour maketh a notable argument for vs. Aske saith he and it Luk. 11. 13. shall be giuen you seeke and ye shal find c. Obiect Oh but I am vnworthy might some say both to aske and to receiue any thing at Gods hand Ans Why saith Christ If ye which are euill can giue good gifts vnto your children how much more shall your heauenly father giue the holy Ghost to them that aske it As if he should haue said You haue no matter of desert in you and therefore you are discouraged from prayer but what merite is there in one of your little children which are full of frowardnesse of brawling and vnquietnesse yet if they aske any thing of you that you conceiue to bee good for them you will presently grant it vnto them Now if you that are sinfull can passe by the infirmities of your children and giue them such things as are needfull though you haue made them no promise and you cannot relieue them without cost and paines vnto your selues nay many times not without pinching your selues and sparing from your owne backs and bellies if you I say that are euill can deale thus louingly and kindly with your children how much more will your heauenly father who is the God of al goodnes yea goodnesse it selfe deale fauourably with his children hauing made a promise vnto them and it being no paines nor charges vnto him to bestow a plentifull measure of spirituall graces vpon them and especially seeing that the more liberall hee is that way vnto them the more glory shall thereby redound vnto his great name If then we desire the Spirit of grace in an aboundant measure let vs craue it at the hands of the Lord who giueth of the same liberally and casteth no man in the teeth and we may the more comfortably and confidently do thus because we liue in those happy times wherein the Lord hath promised to powre his Spirit vpon all flesh and to bestow Ioel 2. 28. as excellent gifts and graces vpon ordinary Christians as the most worthy men had in the time of the law A third meanes to get and increase the vertues of the holy Ghost is with reuerence and conscience to hearken vnto the word for as the Apostle saith the Spirit is not bestowed for any goodnesse Gal. 3. 2. in vs or through any workes wrought by vs but God of his free mercy giueth it and conueigheth it vnto his children by the preaching of the Gospell And againe the same Apostle perswading the Thessalonians not to quench the Spirit for that is the best fire in the house and without it men must needes freeze in woe and sorrow and misery he saith despise not prophacying that is the ordinary ministery of the word when it is truly expounded 1. Cor. 14. 3. and faithfully and wisely applied as may be most for the edification of the hearers This is as it were the fuell whereby the fire of God is continued and increased in our soules and as we are more carefull in this duty of laying vp the word in our hearts so shall we finde the warmth or rather heate of the Spirit to be more aboundant and in more constant vs. Lastly if we would haue the holy Ghost continually working in vs with great efficacie let vs labour euermore to keepe an humble and broken heart and beware of pride and all vaine conceipt of our selues as the very rocke against which the shippe wherein the Spirit is caried doth as it were make shipwracke for God resisteth the proud and 1 Pet. 5. 5. giueth grace to the humble If one haue a hauty heart though there be no body else that seekes his ouerthrow the Lord will bring him downe but if any haue a meeke and lowly heart there is a palace for the Lord himselfe who will dwell with him that is of Isa 57. 15. a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a broken heart Vse 5 In the last place here is an vse of comfort for all such as are endued with the Spirit of grace sith that is the fountaine of all happinesse therefore are they blessed people and shall bee blessed what courses soeuer they meete withal And what oppositions soeuer they finde either from Sathan himselfe or from any of his limmes those that are once ingraffed into Christ and are become plants of the liuing God haue the streames of liuing waters running through their hearts and therefore must of necessity prosper and flourish though the heate of persecution or any manner of affliction beate neuer so violently vpon them Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children then might they hinder their happinesse and make them truly miserable but seeing they can no more stay the operation thereof then they can stop the course of the winde from blowing whither it will therefore shall they neuer be able Iohn 3. to defeate Gods seruants of that blessed estate which in Christ Iesus he hath promised vnto them and through his precious bloud-shedding purchased for them The Spirit of grace and of praiers From these latter words ariseth this second poynt that Doct. 2 None can make any acceptable praier vnto the Faithfull prayers proceede frō Gods Spirit Lord vnlesse he be assisted and directed by the Spirit of grace Howsoeuer men imagine it to be an easie matter to call vpon God yet the truth is that it is as hard for any of himselfe to make a faithful prayer as it is to make a world Therefore is it said in the Epistle to the Romanes Ye haue receiued the Spirit of adoption
on the almighty nor call vpon God at all times For that is a speciall gift of God and peculiar vnto the Saints and as any one maketh more such holy prayers so may he be confidently perswaded that he hath the Spirit of grace in a greater measure And they shall looke vpon me whom they haue pierced that is vpon Christ and that by the eye of faith setting their heart and hope on him and through him expect to be heard and relieued whence obserue this doctrine that the Spirit of prayer doth alwaies leade men vnto Christ Iesus Doct. 3 It causeth them wholly to go out of themselues The Spirit of prayer doth alwaies direct men vnto Christ Iesus and to offer vp their supplications in and through their Sauiour and redeemer This was figured in the sacrifices that were offered vnder the Leuiticall law at which time if any one were polluted by any occasion or otherwise clogged with sinnes that hee had committed he was to bring his offering vnto the Priest and was to be sprinckled with the bloud thereof which did signifie the bloud of Christ by which all Gods elect were to be cleansed and a reconciliation betwixt God and them was to be procured For this cause Daniel though hee were a man much beloued of God and endued with the Spirit of prayer in an wonderfull measure yet he desireth the Lord to heare him not Dan. 9. 17. for his sake or for his peoples sake but for the Lord Christ Iesus his sake Therefore doth our Sauiour tell his disciples that whatsoeuer they should Ioh. 16. 23. aske the Father in his name hee would giue it vnto them Reason Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers is because it maketh vs see our owne vilenesse and wretchednesse and so consequently that we stand in need of the mediation of Christ Iesus Therefore in the couenant of grace after Gods people haue receiued the holy Ghost it is said Then shall Eze. 36. 31. ye remember your owne wicked waies and your deeds that were not good and shall iudge your selues worthy to haue bene destroyed for your iniquities and for your abhominations This is the first worke of the Spirit euen to set them downe that they should haue nothing to say for thēselues but plainly acknowledge that shame and confusion that destruction and eternall condemnation is due vnto them if the Lord should enter into iudgement with them Now when they are thus abased and humbled in themselues then will they seeke to haue a part in Christ his merites that so both they and their seruices may be accepted of the Lord through his righteousnesse and through his intercession which he doth continually make for them which serueth Vse 1 First for the confutation of the Papists and to shew that they are not led by the Spirit because in their prayers they rest not vpon the mediation and intercession of Iesus Christ but ioyne thereunto their owne merits and the merits of the Saints thinking by that meanes to preuaile in their suites and to obtaine their hearts desire Secondly it maketh also for the confutation of a number of ignorant men and women among vs that wil bragge of their daily stint of prayers which they runne ouer and how they make no doubt but the Lord will accept of their requests will grant the same and why because they liue honestly among their neighbours do no body any harme and they hope withall that their good words prayers do deserue somewhat at Gods hands Alas poore simple people they little consider what it is to make a good praier for if they did they would go quite out of themselues vnto Christ Iesus and labour for acceptance onely for his sake And as for these prayers which they so much stand vpon if euer it please the Lord to open their eyes and to waken their drowsie consciences they will be so farre from thinking that they merite any thing thereby as that they will see great cause to be humbled therefore for that they haue dealt so hypocritically and carnally drawing neere vnto God with their lips when their hearts haue bene remoued farre from him Thirdly here is another vse of consolation and of instruction both that if we will haue this testimony vnto our soules that we pray in the Spirit then when we haue the most feeling affections and purest desires let vs offer them vp in Christ Iesus let vs not play the Priests our selues as king Vzziah did lest wee be smitten with a worse leprocie in our soules than he was in his bodie but let vs make Christ our high Priest to present our offerings before the Lord. So also when our prayers and thanksgiuings are most imperfect and weake let vs present them through him that so they may finde acceptance with God being perfumed by the righteousnesse of his deare sonne Obiect Oh but I cannot striue nor wrestle with God in prayer as others do and as I my selfe haue sometimes done Answer What of that did not Christ Iesus offer vp Heb. 5. strong cryes vnto his Father And for whom shall those be effectuall but for such poore Christians as cannot so feruently call vpon God for themselues It is said Hebrewes 12. That the bloud of Christ speaketh Heb. 12. 14. better things then the bloud of Abel Now we can easily beleeue that Caine was in a dangerous case when the bloud of Abel did call for vengeance against him and why should we not as throughly beleeue that they are in an happy case who haue the bloud of the son of God to cal for redemption and saluation acceptation of all holy seruices in their behalfe as all true hearted Christians haue The want of this perswasion is the cause why we omit many excellent praiers thanksgiuings which would be very pleasing vnto the Lord being offered vp as sweet incense by our high Priest Christ Iesus and therefore let vs labour for an encrease of faith in this poynt that so God may not be depriued of seruice nor our selues of those comforts and blessings which are promised to all that call vpon him in truth And they shall looke vpon me whom they haue pierced and they shall lament for him c. In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified this doctrine may hence be gathered Doct. 4 The due consideration of the death of Christ is The consideration of Christ his sufferings is a forcible meanes to godly sorrow a most forcible means to breake the hearts of Christians with godly sorrow There is no such motiue to make men weepe bitterly for their offences as to weigh with themselues in a serious manner that they by their sinnes haue slaine the Lord of life that his bitterest aduersaries were not the causes of that his shamefull and painfull death which he endured
8. whit as bountiful yea more bountiful then they What will they say to those that offered their sons and their daughters vnto Moloch and such like abominable Idols will that proue there was any soundnesse and vprightnesse in them Indeede this much may bee gathered from thence that they had a great measure of loue which made them so bountifull But what kinde of loue was it a Christian and well-grounded loue nothing lesse but a fleshly and diuellish loue as is very apparant in this that it made them so forward in performing the workes of the flesh and of the diuell And the like may be said of Papists long and tedious pilgrimages and their cruell and vnnaturall whipping of themselues and other such bodily exercises it is no maruell to see them vndertake and vndergoe the same with all readinesse and willingnesse because they are things vnwarrantable by the word and consequently seruices of the flesh and not of God And it is an easie matter for a man to spend his riches his strength yea and his blood also vpon his wicked lusts and vngodly affections Secondly seeing our nature is so inclinable vnto wickednesse let vs be humbled for the corruption thereof and testifie the truth of our humiliation by auoiding all occasions of euill Are wee such drie wood as will easily be kindled then let vs take heed how we come too neere the fire are wee such light stuffe as will soone be tossed and carried hither and thither with euery puffe then let vs beware how wee aduenture vpon such places and such companie where the winde of false doctrine or of diuellish counsell and perswasion may blow vpon vs. Men will yeeld that the flesh is fraile but why then will they rush vpon the occasions of falling if the flesh bee so subiect to euill why doe they not crucifie it by prayer by applying the threatnings of the word to their owne soules by keeping good companie and the like This is it that maketh a number to fall into Poperie into Brownisme or into some such dangerous sects or other that when they giue themselues to the profession of the Gospell they finde it to bee crosse and contrarie to their corrupt and sinfull nature and therefore they are full of contradiction and gainsaying and at length fall to reading of the bookes of Papists or Brownists or the like and then they are carried vnto their opinions with such eagernesse and violence as a ship on the sea that goes with winde and saile Now what is the reason hereof because the flesh is neuer strongly bent vntill it meete with an ill obiect but then it passeth on amaine without any stop or let Therefore let vs be carefull that wee doe not rush vpon any such inducement vnto Idolatrie or schisme or any manner of impietie for otherwise wee shall be sure to be intrapped and insnared Obiect Oh but this is too much nicenesse and scrupulositie will some say I hope we are not so weake nor so simple but we can chuse the best and leaue the worst be present at any popish worship and yet keepe our hearts to God conuerse with any companie and yet continue honest men still Answere Haue you so good a perswasion of your flesh certainly you doe thereby giue men iust occasion to haue an ill perswasion of you and to suspect that in truth you doe not much care of what religion or of what conuersation you be Others haue bin as well conceited of themselues as you and thereupō haue bin bold without any calling or warrant to trauell into strange countries and being there to see Images and to heare Masses and to vse familiaritie with men of all sorts But what hath been the euent thereof they haue returned home either of no religion or of a false religion This lamentable experience doth shew to be most true in many yong gentlemen of the greatest houses in this our land whose atheisticall and prophane cariage should be a warning vnto others not to presume vpon their owne strength nor to tempt the Lord by casting themselues vpon the occasions of euill Thirdly this may serue for a caueat vnto vs that when we finde our selues very eager and forward vnto any thing we make a stay and a pause examining whether the thing be lawfull good yea or no and if it be so yet let vs search whether our flesh be not set a work in that spirituall action which we are about whether there be not in it some mixture of corruption and some carnall respect or other that maketh vs so nimble and readie in the performance of it let vs I say looke well vnto our hearts in this behalfe for all is not fire from the altar that seemes to be such it is a rare thing for vs to bee trulie zealous of good workes and much of our heate proceedeth rather from our owne flesh then from Gods spirit and therefore when wee perceiue our violence and eagernesse to arise rather from some inordinate lust then from any good and holy affection let vs curbe and restraine the same and beseech the Lord to moderate our desires that wee may doe all our workes in meeknesse and modestie and with that good temper which beseemeth Christians Fourthly sithence there is in euery mans nature such pronenesse vnto sin and iniquitie this should be a singular comfort vnto Gods childrē when they finde many motions vnto euill and much dulnes and backwardnes vnto that which is good they need not be dismaied hereat if so be they see their corruption and be grieued for it Rom. 7. and striue against it Obiect But why should Heretikes bee able to cleaue more earnestly and firmely to superstition and idolatrie then wee can to true religion and pietie Answere There is good reason for that because they haue all helps that Satan the flesh or the world can affoord them and we haue all the hindrances that may bee from them all for it pleaseth the Lord that while we haue a natural life we should haue also naturall corruption and albeit the flesh be in part crucified yet will it still rebell against the Spirit and the diuell and the world will take part with it Obiect But what then is the difference between Gods seruants and the seruants of the diuel seeing there is in them both an vnwillingnes vnto that which the Lord commandeth and a pronenes vnto that which he forbiddeth Answere Herein standeth the difference that the godlie take notice of the corruptions of their nature bewaile them and labor to suppresse them not fulfilling the lusts of their flesh either for the omission of holy duties or the practise of any manner of euill for they haue the spirit in them which Galath 5. doth alwaies resist the sinfull motions of the flesh so that as they cannot doe the good which they would because the flesh lusteth against the spirit that is against the regenerate part in them so neither can they do the euill
thus farre then doth it begin to open vnto vs a doore vnto the grace and fauour of God It doth put into our mindes that there is mercie with God and therefore stirreth vs vp to seeke mercie at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnes of Christ wee may looke to bee iustified before God And this it doth not let vs see only but doth effectuallie worke a sure perswasion of it in our hearts and confirmeth the same by two notable Effects of iustification effects The first is a ioy most vnspeakeable and glorious 1. Ioy. 1. Pet. 1. 8. Rom. 5. 2. wherewith our hearts must needs be wholly taken vp and rauished when we see our selues by the righteousnesse of Christ of the free mercy and grace of God redeemed from death deliuered from hell and freed from the fearefull condemnation of the wicked The second is the peace of conscience which 2. Peace Rom. 5. 1. Philip. 4. 6. indeed passeth all vnderstanding While sin and the guilt of sinne remained there was no peace nor rest nor quietnes to be found but feare within terrors without and troubles on euery side but when once sinne is nailed to the crosse of Christ when the guilt thereof is taken out of our consciences and the punishment thereof far remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimonie of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note to wit the 4. Readinesse to doe good life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of his sins then the loue of God constraineth him and that ioy which hee conceiueth inforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himself not only reclaimed from euill but also framed to that which is good Then is his vnderstanding inlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falsehood betwixt that which is good and that which is euill Then are his affections in some good measure altered 1. Thess 5. 23. his desire is set not vpon earthly but vpon heauenlie things his ioyes are not in earth but in heauen his anger is wasted and spent not vpon his owne priuate cause and quarrels but his owne sinnes and vpon whatsoeuer hindreth the glorie of his God This is the life of God in him thus Ephes 4. 18. Rom 8 2. he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit and doe liue accordingly bringing foorth the fruits of the Galath 5. 22. spirit But this hath frailtie ioyned with it and men through weakenesse may soone fall therefore if notwithstanding that we will know whether we still retaine the spirit wee must trie our selues by these rules First if through infirmitie wee haue fallen as who doth not and will know whether thereby Iames 3. 1. Notes of the spirit after slips 1. Hatred of sinne we haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if we still hold our former hatred of that and the oftner we fall the more thorough and deadly hatred we conceiue against it vndoubtedly that frailtie hath not as yet depriued vs of the spirit for this holy detestatiō of sin is a fruit of the spirit Secondly consider how it standeth with thy 2. Sorrow for sinne 2. Cor. 7. sorrow for so long as thy sorrow for sin increaseth it cannot bee that the spirit should bee quenched in thee Thirdly trie thy care and if thou finde thy self 3 Care to auoid it more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know that not it but grace hath dominion in thy Rom. 7. heart But the last is most certaine and that is this 4. Greater zeale in well doing 2. Cor. 7. 11. Ephes 4. when thou art carefull to redeeme that which by thy fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mightie in operation and such as shall neuer bee taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit hee implieth that the spirit is in some respects like vnto fire therefore if wee doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit First of all it will consume things that are combustible 1. The properties of the Spirit whereby it resembleth fire Rom. 8. 13. and therefore lighting vpon straw stubble c. it bringeth all to ashes so doth the spirit in our soules wast and at length bring to nothing all noisome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of Ioh. 15. 2. Acts 15. 9. sinne daily more and more that we may be holie temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe euer 1. Ioh. 1. 5. 6. giuing light vnto vs in the midst of the darknes of this world And last of all fire giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued he is numbde and as it were without life but being brought to the fire hee is reuiued and cheered and thē becommeth actiue and nimble euen so doth the Spirit set vs on heate and inflameth Coloss 2 13. Ephes 2. 1. vs with a zeale of Gods glorie with a care of our dutie and with a loue of all mankinde yea withall it putteth life into vs to walk in that good way which leadeth vnto life Thus we see what likelihood there is between the spirit and fire for which cause it is sometimes called fire as Matth. 3. 11. Therefore as truly and certainly as we may say there is fire where we see straw or stickes consumed gold or siluer purged great light in dark places or great heate and liuelines in bodies that were benummed before so truly may wee say and so certainly may wee perswade our selues that the spirit of God is in vs when wee see our corruptions consumed our soules purged our hearts inlightened and made hot in walking and working according to that light The second question to be considered is whether that man which hath once truly tasted of the spirit may lose
mercy vnto his Church He will seeke to destroy all nations that come against Ierusalem that is all the enimies that doe oppose themselues vnto his people and endeauour to hinder his good worke in them and for them Now when it is said that he will seeke to destroy them the meaning is that as he hath a resolution to ouerthrow them so he will prouide meanes whereby it shall be effected Then further in the tenth verse he setteth downe the meanes how his people should bee brought to such excellencie I wil powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit that as they should haue more excellent and cleere and powerfull meanes so they should finde a greater blessing vpon the vse of those meanes that whereas vnder the law they had but drops of grace distilling easily by little and little now they should haue whole buckets full as it were yea whole flouds of grace powred downe vpon all sorts of Gods seruantes By the Spirit of grace is meant the Spirit of adoption and of regeneration so called both because it is giuen out of Gods free grace and fauour as also because it worketh grace and goodnesse in all such as are endued therewith this Spirit is further described by a speciall effect viz. that it is a Spirit of prayers Till such time as men are made partakers hereof they may vse many words of prayer but they are altogether idle and vaine fruites of their flesh and not of their faith such as they haue great cause to be humbled for and no reason at all to be comforted in but when once they haue this Spirit put into their hearts they can call vppon the Lord in an acceptable and comfortable manner Then next is shewed whither this Spirit leadeth them to wit vnto Christ They shall looke on him whom they haue pierced When men begin to pray in a religious and conscionable manner they disclaime all fleshly helps and hopes and betake themselues vnto their Sauiour whom they haue pierced by their sinnes for it cannot properly bee saide that the Scribes and Pharises or Iudas or the high Priests or the Romanes did put Christ to death they being but instruments thereof but the iniquities of Gods elect did the fact and they were indeed the true and principall cause that brought vpon the Sonne of God all manner of affliction and persecution and execution it selfe In the next place it is said that when his children shall looke vpon him They shall lament for him or ouer him or concerning him all comes to one reckoning As soone as they see what euils and miseries they haue brought vpon Christ Iesus by their transgressions and how odious their offences are which could be healed by no other medicine but by the precious bloud of the immaculate lambe of God the due consideration hereof will cause them to bee troubled and grieued at the very heart Which griefe is set out by two speciall circumstances two wit by the greatnesse of it and by the truth of it The greatnesse thereof is declared by two comparisons which yet are inferiour and lesse then the thing it selfe For the first comparison it is said That they should lament for him as one that mourneth for his only sonne and be sorry as one is sorry for his first borne If parents haue many children yet it will much grieue them to part with any of them but if they haue but one onely sonne who is likely to be the heire of the family and they lose him and so are disappointed of their hope then they vsually mourne with an exceeding bitter lamentation as the woman of the cittie of Nain did for the death of her onely son Luke 7. 11. Such the holy Ghost saith shall be the sorrow of all true penitent persons when they apprehend the multitude and grieuousnesse of their sinnes whereby they haue slaine the Lord of life The second comparison here vsed to expresse the measure of their sorrow is taken from the example of the Iewes who when their godly and worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon in fighting against Pharoah Necho king of Aegipt they lamented for him very 2. Chron. 35. bitterly and not onely the common people who haue not so good a gouernement of their affections mourned for him but Ieremiah the Prophet also and others of the best sort of men and women tooke this losse exceedingly to heart as seeing in the death of Iosiah the death and ruine both of Church and common wealth In which regard it was set downe as an ordinance that they should haue set times of mourning for that affliction which befell them through his death and such saith the Prophet shall bee the lamentation of those that attaine to the sight and sence of their sinnes whereby they haue slaine the Lord Christ Iesus verse 11. Hauing thus set forth the greatnesse of their sorrow he commeth in the next place to expresse the soundnesse thereof The land shall bewaile euery family apart c. Not in the publicke assemblies alone where the teares of one may draw on the teares of another and so their mourning be either naturall for company or hypocriticall for vaine glory but he saith that euery family should weepe apart and in priuate yea not onely the seuerall families but particular persons yea those that were most neerely lincked together viz. the husband and the wife should bee separated in this worke of humiliation and not content themselues to pray and bewaile their sinnes one with another but take some time each of them to performe this dutie in secret and if they that are so inward one with another should lament apart much more others that are further off one from another By the house of Dauid is meant as was before shewed the excellenter sort of Christians and the like is signified by the house of Nathan who was the son of Dauid of whom Christ came for the family of Salomon was wholy extinguished By the house of Leui is meant the ordinary sort of the Leuites and as for the family of Shimei it was one of the principall families of Leui. Whence we may obserue that all families without exception are tyed to this worke and ought iointly and seuerally to performe the same None are so good but they must weepe for their sinnes in secret and pray for the continuance increase of their goodnesse and as it is not needlesse for the best so neither is it bootlesse for the meanest but whosoeuer doth so shall haue a fountaine of grace opened vnto him whereby all his iniquities shall be washed away The drift then of these words we see is to manifest and expresse the great goodnesse of God towards his seruants in the time of the Gospel and here is shewed 1 First what gift he
beare it at his hand are not you his better haue you not him at an aduantage why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill but rather ouercome euill with Rom. 12. Matth. 5. goodnesse and blesse them that curse you and pray for such as hate you persecute you in word or deed they haue too much fire in them already therfore do not you adde more fuell thereunto lest the flame be redoubled but rather cast water vpon it that it may be extinguished Thus doth the Spirit bring the weapons of God to subdue the flesh eueÌ„ as the flesh doth come armed with the weapons of the Diuell to resist the Spirit Indeede there is many times in vnregenerate persons a fight betwixt carnall reason and their naturall conscience but that is not generall throughout all the powers of the soule neither doth it extend it selfe vnto the motions inclinations that are euil to curbe represse them nor breede humility and pouerty of spirit in the parties in whom it is found and so driue them to the Lord to craue aide and strength from him to subdue tâ—eâ— corrupâ—â—â—ns but these checks of the naturall consâ—iâ—nâ—e doe rather make men more fierce and froward and at length more violent and outragious in sâ—â—ning especially if they haue bene occasioned either by the hearing of the terrible curse of the law denâ—unced against them in the publicke ministery or by the faithfull dealing of some Christian friend which hath throughly applied the threatnings of the word vnto their drowsie consciences wherewith they were moued for the time but afterwards returne to their vomit againe then I say they wil be much more boisterous in their sinfull courses then euer they were before And as there is a conflict in the vnderstanding part so is there the like in the affections for the flesh is ready to draw them vnto pride enuy and vncleannes and couetousnes c. But the Spirit stirreth moueth them vnto better things shewing withall that those forenamed vices will harden the heart make it vnfit for prayer or thankesgiuing or any such spirituall exercise and in the end will bring manie bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules all which euil inconueniences we shall escape if our affections be heauenly and spirituall and set on their right obiects So likewise in the will this fight will appeare wheresoeuer true sanctification is begun For the flesh wil be vnwilling to pray to heare to meditate to conferre and in a word as any duty tendeth more to the crucifying of the lusts thereof so will it be more auerse therefrom and more prone to delay and to put off the performance thereof But the regenerate part is contrarily disposed and chearefully embraceth that which is good though it be clogged and hindered in the performance of the same setting down this for a certaine truth that the more painfull any seruice is the more gainfull it is that though we begin our prayers in heauinesse yet we may end in gladnesse that the more vntractable and vntoward the flesh is the more glorious our conquest is if we can get the maistery of it and bring it into Gods presence and that if we cannot do as well as we would yet if we do as well as we can we shall be accepted and blessed of the Lord and by the sight and sense of our manifold failings grow more humble and lowly in our owne eyes and more pittifull and gentle towards others And lastly for the memory before their conuersion Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them and to forget such as they haue offered vnto others they can hold fast all such things as will further corrupt them but they let slip whatsoeuer may benefite and helpe them in good and holy courses but after their regeneration the case is altered with them for theÌ„ they striue to disburden their memories of all things that may hurt them and to retaine onely such matters as may make them more humble and mercifull and thankfull This spirituall fight in the inward man is a most infallible marke of the spirit of grace which is the rather to bee noted because many of Gods seruants through ignorance take it to be quite contrary We finde say they such a deale of carnall reason so many sinfull affections and lusts and such vnwillingnesse and vnfitnesse for euery holy duty that we much doubt whether we haue Gods spirit in vs or not But who tels you that there are so many things amisse in you who is it that causeth you to see the errours of your minde and the corruptions of your heart who is it that causeth you to hate them and to be out of liking with your selfe for them who is it that enableth you to take Gods part against them and to striue by all meanes to be freed from the bondage of them Is it not the spirit of God that worketh all these good things in you and why then should you make question whether it dwell in you yea or no these are fruits of the Spirit which are neuer found in any but in spirituall men And if any desire yet a further triall let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5. 22. viz. 1. Loue vnto God to his word to his Saints to mankind yea to our very enemies so far as to desire their conuersion and saluation 2. Ioy in Gods fauour in that he hath giuen vs any sparkles of grace thereby assured vs that he wil prouide al good things for vs in this life and afterwards saue our soules and bodies euerlastingly 3. Peace with the Lord himselfe with our consciences and with our brethren If I say any desire further assurance that the Spirit of grace doth possesse his heart let him try whether he can finde in himselfe these fruites thereof together with the rest there mentioned to wit long suffering gentlenesse goodnesse faith meekenesse temperance and as these doe more or lesse abound in him so may he be assured that he is more or lesse spirituall Vse 4 A fourth vse of this point may be this that seeing our happinesse doth ebbe or flow according to the working of the holy Ghost within vs therefore we should vse all meanes to get and increase the same in our hearts How Gods Spirit may be obtainned Now one meanes is exceedingly to desire it and earnestly to long for it for the Lord saith in the prophecy of Isaiah I will powre water vpon Isa 44. 3. the thirstie and flouds vpon the dry ground I will powre my Spirit vpon thy seed and my blessing vpon thy buds In which place wee see there is a large promise made but to whom To poore desolate Christians that doe feele
their hearts Oh little do such know what they do for now they grieue the Spirit of grace which doth moue them to turne vnto the Lord and do refuse to accept of his gracious offer of mercy and fauour and therefore it may be the Lord in his iustice wil deny them the like for euer also and suffer them to perish in their iniquities without any sense or feeling thereof at all Thirdly here is an instruction for vs that we should striue for this holy sorrow which will melt our heartes and refine our soules neither let vs content our selues with euery slender measure thereof but 〈…〉 our to bewaile our sinnes with a 〈◊〉 lamentation Such as is mentioned in this text viz. that we mourne as one would doe for the death of his first borne and as the Iewes did for Iosiah when he was slaine in the valley of Megiddo Obiect But will some say if this be required of all true Christians who can say that he is such an one for few or none haue attained to such deepe and piercing griefe Ans Indeed it is true for the most part yet not generally for some haue bene as throughly wounded with sorrow for their hainous transgressions as any man hath bene for his childs death or as they were for Iosiahs death and as for others that haue not bene altogether so deeply plunged in griefe and anguish they take vp that in continuance which they wanted in present passion Naturall mourning is ordinarily more violent as we may obserue in Dauids mourning for Absolon who cryed out in the bitternesse of his heart so that the people might heare him but godly lamentation is more lasting and durable So that the one may be well compared to a land-floud which maketh a great shew and noise for the time but come a weeke after and there will be little appearance thereof and the other to wit godly sorrow may be likened to a still and constant raine which entreth more deepely into the ground and remaineth longer and doth more good a great deale then a sudden violent and tempestuous shower and herein let these be iudg 〈…〉 who are endued with the Spirit of God and are acquainted with the waies of God and let them speake who haue had the greatest crosses and haue bene euen drunken with wormewood as the Prophet speaketh let them I say speake and testify for the clearing of this point whether many of their great troubles be not in a sort forgotten in regard of any present griefe that they conceiue for them and whether the sinnes of their youth doe not more constantly vexe and torment them then all the afflictions of their youth do And if it be so then may it well be concluded that their sorrow for sin is greatest though it bee not alwaies so boisterous and bitter for the present and therefore seeing it it is a thing that may be attained vnto let vs vse all good meanes and helpes wherby we may be furthered therein See the meanes in that Sermon on Isa 1. Vers 12. And the land shall bewaile euery family apart the family of the house of Dauid apart and their wiues apart From which words this doctrine may be gathered that Doct. 6 It is not sufficient for vs to be religious our Religion required in euery one in the family selues but our families also must be religious Not onely the heads and gouernours but the whole houshold must be addicted vnto Gods seruice And whosoeuer is religiously disposed in Gods house he will certainly take care for the planting of religion in his owne house This testimony the Lord giueth of Abraham I know saith he that Abraham will command his Gen. 18. 19. sonnes and his houshold that they keepe the way of the Lord to doe righteousnesse and iudgement And Ioshua protesteth and voweth that he and Ioshua 24 15. Psa 101. 5. 6. 7. his house should serue the Lord. And Dauid also that hee would not endure a wicked person neare him but if he knew any to be a vassall of the Diuell to be a slanderer a proud person a lyer or the like hee should not long remaine in his sight but he would soone thrust him out of his house and banish him from his presence And it standeth with reason that good men should deale thus for Reasons 1 First he that is a friend vnto God and truly loueth his honour himselfe will bee desirous that euery body else should bee affected in the like sort especially such as are neare vnto him Hee that carieth a loyall and louing heart towards his soueraigne will bee very vnwilling that traitours and professed enemies to his life and dignitie should haue entertainment vnder his roofe Secondly godly men doe well consider that those that are most faithfull vnto God will also shew themselues most faithfull vnto them they will not infect their children nor corrupt one another nor bee prodigall and wastfull nor blemish them and their families by raising vp slanders and spreading abroad false reports and tales tending to their reproach and disgrace They will also bee trusty and painfull in their places and callings euen when their gouernours are absent as well as when they are present as knowing that though they bee not by yet God is alwayes by who will call them to an account for all their workes Thirdly religious persons in a family will pray for their gouernours as also for themselues that they may haue good successe in their businesse and affaires and that is it which brings the blessing of God vpon a family euen as we see Potiphars house was blessed for Iosephs sake and Labans estate much bettered and his wealth exceedingly encreased for Iacobs sake Vse 1 Would wee then haue a testimony vnto our soules that we are led by Gods Spirit then let vs as many of vs as are gouernors of families take the way to haue piety grounded in their hearts that are about vs that so our houses may bee little Churches as diuers Christian families were in the Apostles time that God may bee serued and feared his word read heard and embraced his name priuately and publickly ininuocated and called vpon and all other seruices performed among vs which do appertaine vnto Christians If we be to plant an Orchard we will not take euery tree that growes by the high waies side but rather send farre and be at some charges to procure good trees than fill vp our grounds with crabbe-trees or the like how much more carefull should we bee of our house which is nearer of better vse then our orchard that it may be planted with such as truely feare the Lord that so the deaw of his blessing may continually descend vpon vs. Vse 2 Furthermore here is an instruction for seruants that they should learne to know their duty and be ready to ioyne with their gouernours in all godly and Christian exercises assuring themselues that none are in truth good seruants vnto men
but those that are withall faithfull seruants vnto almighty God Euery family apart the family of the house of Dauid apart and their wiues apart c. The doctrine hence to be gathered is this that Doct. 7 It is not sufficient to come to publicke religious Christian duties are to be performed in priuate exercises in the family but euery one must performe the same in priuate and apart Therefore it is to be noted that in this place it is said of husbands and wiues that they shall lament apart euen they that are linked in the nearest bonds might with most conueniencie lay open their hearts each before other yet they should not content thēselues with those seruices which they performed together vnlesse God and their consciences might sometimes meete in secret And as our Sauiour chose for himselfe priuate and solitary places where he might with more freedome pray vnto his Father so doth he giue the like aduice vnto others VVhen thou prayest saith he Math. 6. 6. enter into thy chamber and when thou hast shut thy dore pray vnto thy Father which is in secret Where by chamber he meaneth any secret place where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his maister is said to go out and there to weepe bitterly Now the cause why we must doe thus is Reason 1 First because it will be a witnesse vnto our soules that we doe duties in truth and not in hypocrisie for in secret albeit wee shedde teares aboundantly for our sinnes none can accuse vs of vaine-glory neither will our owne hearts charge vs therewith whereas in publicke there may be some such suspicion in others or doubt arising in our selues And as our sorrow will thence appeare not to be hypocriticall so will it also be cleare vnto vs that it is not natural nor for company such as may be in a ciuill man who seeing a great many weeping and mourning can hardly refraine himselfe from teares but will be apt and readie to lament with them Secondly there is no man or woman but hath some sinne or other which is not meete for them to acknowledge before their nearest friends because such is the corruption of their nature they will be ready to thinke the worse of the party The most louing and wife husband that is if his wife should discouer vnto him all her thoughts and ill affections would entertaine somewhat a harder conceite of her than before he did and therfore God would haue many sinfull cogitations and motions laid open onely vnto himselfe who is infinitely mercifull and pittifull and not vnto any creature in the world beside Vse 1 This doctrine serueth for the iust reproofe of many professours who are all in the Church and nothing in the family or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family they imagine that they haue gone as far as they need to do though they neuer throughout the whole weeke performe any seruice vnto the Lord in secret neuer conscionably meditate on the word neuer earnestly bewaile and confesse their hidden corruptions neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit nor performe any such duty apart as all Christians are bound to doe Such kind of persons may assure themselues that their hearts are not right with God and that they are not ledde by the Spirit of grace which drawes those in whom it reigneth vnto the performance of good duties apart as well as with company in their closets in their chambers in the fields or in some such priuate places or other as well as in the Church or with the whole society where they liue How much more are those to be condemned who are so farre from seruing the Lord in secret that they either refuse to doe it in publicke or if they affoord their bodily presence yet they are idle or profane or wanton in their lookes and in their gestures letting all that are neare them see the vile disposition of their hearts by their leaud and abhominable carriage These sinful wretches are so farre from being excused by being at religious exercises that they are much to be condemned for that in the land of righteousnesse as the Prophet speaketh they worke wickednesse and in the places where they should shew all manner of holines they expresse such notable profanenesse These are euen like Iudas who was plotting to betray his maister euen then when he was at the Lords table to bee partaker of the holy Sacrament and they shall speede euen as he did for when affliction and misery seazeth vpon them as come it will sooner or later if they preuent it not by hearty repentance then shal they not be able to stand before the Lord nor before the face of their accusing consciences but shall be ouerwhelmed with horrour and amazement and be more ready to lay violent hands on themselues then to seeke vnto the Lord for mercy whom they haue so haynously and presumptuously offended Secondly let vs hence learne to be the same alone for matters of godlinesse as we are in company and to do duties when no body sees vs euen because God beholds vs as well as when many eyes are cast vpon vs. This will be a testimony vnto our soules of great sincerity and vprightnesse and these priuate exercises of religion will marueilously fit vs for the publike And thence it comes to passe that many are so loth to appeare before God in the congregation or in the family and do feele the seruices of God so tedious and wearisome because their hearts haue not bene exercised therewith in secret for hee that deales with his owne soule alone shall finde so many defects in himselfe that he will be very desirous of the helpe of the Saints in publicke assemblies Therfore let vs tye our selues euery day to spend some time in meditating on the word in searching our hearts in humbling our selues for our offences past and present in praying to the Lord to strengthen vs where we are weake to resolue vs where we are in doubt to shew vs our errours and to direct vs in the right way to let vs see our wants and to supply them of his rich grace let vs I say constantly performe these and the like duties in secret and then shall it bee plaine vnto our soules that we are guided by Gods good Spirit And howsoeuer the diuell wil obiect that we are not sincere because we haue many times more in shew outwardly then we haue in substance inwardly yet hereby shal we be able to approue the sincerity of our hearts that albeit we haue not that within vs which we seeme to haue yet we desire to haue it and striue to attaine to it and he onely is an hypocrite which neither hath nor desires to haue that which he maketh semblance to haue The end of the first Sermon vpon the
twelfth of Zechariah THE SECOND SERMON VPpon the sixt of Luke LVKE 6. 47. c. Vers 47 VVhosoeuer commeth to me 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 hee that heareth and doth not is like a man that built an house vpon the earth without foundation against which the floud did beate and it fell by and by and the fall of that house was great IN the words immediatly going before is declared how Christ rebuked those that would call him Lord Lord and make a profession of religion and yet not doe the things that he commanded them for if they woulde speake to their Lords they must speake to their lusts for to them they are in subiection Hauing bestowed such a reproofe vpon them hee leaueth them not so but directeth them what they should doe exhorting them to a conscionable practise of the word to the which that he might more throughly perswade them he vseth two forcible reasons 1 One is taken from the great commodity that will redound vnto those that doe practise it namely that they shall be inuincible against all temptations and vnmoueable in all the stormes and tempests that shall arise Vers 47. 48. 2 Another is taken from the great danger that will ensue vpon the contrary which is this that let men heare as much as they will if they do not yeeld obedience vnto it they shall haue a desperate and fearfull and vnrecouerable fall and therefore are they compared to an house that hath good stone and timber and workemanship bestowed about it but it is built on an ill foundation on the sand or on a quagmire which is shaken by euery blast of winde and if their arise any blustering stormes is vtterly ouerthrowne Doct. 1 Vers 47 VVhosoeuer commeth to me In that Christ sheweth that some haue recourse vnto him to heare his word and are builders as well as others Hypocrits in many things agree with Christians 48 and yet are but dissemblers which appeareth by their end the doctrine hence to be learned is that hypocrites may goe as farre as Christians in many things They may come to Christ in the hearing of the word in the receiuing of the Sacrament in publicke prayer and yet be false-hearted all the while A true Christian heares the pure word of God without mixture of popish or humane inuentions so doth an hypocrite A true Christian is a builder he edifies himselfe in knowledge and vnderstanding so doth an hypocrite Iudas as well as Peter can carry away many good lessons and yet the one goe to hell for his falshoode and guile when the other hath heauen for his portion because he had an vpright heart and a spirit without guile Thus farre we see in the text wherein true Christians and hypocrites do agreee now let vs consider what difference there is betwixt them The one when he is to build digges deepe and casts out the loose earth that so his foundation may be firme and sure implying thus much that the seruants of God know their hearts to be hollow and false ground and therefore when they haue heard a Sermon they suspect their owne guiltinesse and so search their hearts and lament their corruptions for searching is digging and lamenting is casting foorth of the rubbish and loose earth They thinke their labour euen lost vnlesse their hearts can meete with such a promise with such a threatening or with such an instruction to make a right vse of the same Now on the other side an hypocrite makes quicke worke all his building is aboue ground and therefore when he hath talked a little of the Sermon he is well and thinkes all his worke is dispatched he spends no time in digging and searching nor in grieuing and lamenting for his corruptions nay he censureth Christians as too melancholy and pensiue that will goe aside into a corner and there deale by prayers and teares betwixt God and their owne hearts what neede all this adoe saith the hypocrite is not God mercifull He is so indeed yet will he haue vs to be seuere and vnmercifull towards our corrupt and euill lustes and therefore still to be digging at them and casting of them foorth of our hearts And as in this place wee may perceiue how farre true Christians doe both agree and differ so there are other Scriptures to cleare the same as the eight of Luke the parable of the grounds wherein it is euident that the stonie ground did heare the word of God and that with vnderstanding yea with ioy nay which is more the thorny ground did not onely receiue the seede but brought foorth both the blade and the eare that is did not onely with readinesse receiue the word but also did somewhat in their manner which the word commanded thus farre the ill grounds agreed with the good ground But herein the good ground went beyond them that those that were signified thereby came with a good and honest heart and had patience to vndergoe persecution for the truth and contempt of the world that they would not bee choaked with the cares and pleasures thereof whereas the other sort if they saw in likelyhood that they might get more profite and ease by following the world then by embracing Christ they were gone Another place fit for the proofe of this poynt wee haue in the parable of the Virgins where Matth. 25. we may obserue 1. That they were all Virgins that is such as did professe to separate themselues from worldly lusts and did not go a whoring after the common corruptions of the times but kept themselues within the bounds of outward sobriety as Iudas and Saul for a time did who could not be charged with grosse couetousnesse or cosenage or the like 2. Further they had all lampes that is an outward shew of good things And 3. Oyle in their lampes so much as could make a blaze to get them the credit of professors they could speake well and do diuers works that were glorious in the view of the world 4. They all went to meete the Bride-groome that is all of them frequented the meanes of saluation as if they expected fauour and fellowship with Christ Iesus 5. Lastly it is said they all slumbred and slept that is those that were true Christians hauing sound fruits of pietie and sinceritie in their hearts and in their liues knew their estate was good and therefore waited for their Sauiour with quiet and peaceable hearts Hypocrites also seeing that they went beyond Atheists and prophane persons thought their case was good and thereupon they grew secure and neuer troubled themselues about the assurance of their election Thus farre the wise and foolish virgins accord But here is
after and you shall finde it settled againe Therefore Christians should not be discouraged though they finde a passion of feare and vnbeliefe now and then if so be ordinarily they send foorth pure water for there is a great difference betwixt them and hypocrites who are filthy puddles hauing a little faire water running on the toppe but if they be stirred and raked into they will appeare to be most loathsome neither will they be easily settled againe And it fell by and by and the fall of that house was great Carnall men make it a small matter for one to forsake the profession of the truth But the Lord esteemeth that a great fall yea greater then if the Sunne and the starres fell from heauen so that the point is that of all fals the fall from religion is the most woefull Doct. 4 Nebuchadnezzars fal was great when he was stript Apostacy is a most grieuous sinne of his Empire and in steed of ruling men was turned into the wildernesse to liue amongst beasts to eate and drinke with the wilde asses and that for seauen yeares together this was a marueilous great fall yet not comparable to theirs that of professours become profane persons For whereas Nebuchadnezzar went from men to beasts they go from godly men to wicked Atheists that are worse then beasts yea to the company of diuels and of all the damned spirits And whereas Nebucadnezzar had a stumpe left in the ground which after seauen yeares should sproute foorth againe and so he should returne to a better estate then he enioyed before those that are reuolts and backesliders haue no stumpe at all left in the ground but are vnrecouerable For if we sinne willingly Heb. 10. 26. 27. after we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement of a violent fire which shal deuoure the aduersaries Nothing doth so prouoke the vengeance of God against men as this wretched apostacie doth For a man to fall from riches to pouertie from promotion to debasement c. it is a matter of nothing God loues him neuer the worse but to fall from profession to prophanenesse from God to the Diuell from heauen to hell from life to death this is a lamentable thing indeede Dauid did not sustaine the fall of his house but had onely some tiles and a part of the roofe blowne off yet was that a greater losse than if he had bene depriued of his kingdome neither would that haue so rent his soule and crusht Psal 51. his bones and grownd his heart to powder as the committing of those offensiue euils did nay if he had bene set vpon a steepe rocke with a milstone about his necke and from thence had bene cast headlong into the sea it had bene but a trifle in comparison of the other Oh then how fearefull must their case be that do vtterly forsake the liuing God If his deadnesse and hardnesse of heart and inabilitie to do duties to God and men were more bitter then the most violent death vnto him if I say the very decay in grace did bring with it such torture what must they expect either in this world or in that which is to come or both who do not onely in part but wholly lose that taste of good things which once they had and do not onely in a passion as Peter did deny Christ but quite and cleane forsake him Reasons Now the reasons to proue that this fall is the greatest are these 1. Because the things which they lose are most precious being spirituall things 2 The ruine is in the soule which is the more excellent part And furthermore the effects will proue as much which are 1. Monstrous shame for when any one fals from profession all the world sees he was but an hypocrite at best and then prophane persons will insult and triumph These are your professors these are they that will heare Sermons they are as badde people as any liuing I will trust none of them all for such a ones sake and thus they purchase infamy and disgrace vnto themselues as Achitophel and Iudas did 2 And not onely so but also euerlasting paines as we see in Iudas who did not onely dye a base kinde of death being his owne executioner and hauing his filthy bowels that had bene so full of couetousnesse and cruelty gushing out but also seeking to exempt himselfe from the paines and gripings of an ill conscience hee cast himselfe into the torments of hell which are easlesse and endlesse Vse 1 For instruction that we should labour to set sure in the thinges of God for better is it to haue any decay then a decay in the conscience and to haue any losse and hurt then those which are in the soule Now if we would not haue a great and shamefull fall let vs take the direction of Iude which Iude 20. he giues as a preseruatiue against apostacie But yee beloued saith he edifie your selues in your most holy faith That is the first thing that we must still bee building vp of our selues and striue to be better and better for we are like a boate that goes against the streame if we labour not with might and maine to rowe vpward we shall be carried violently downeward A second thing is that we must pray in the holy Ghost Many will bragge that they say their praiers morning and night but do they pray their praiers A parrot may say a praier but Christians must pray in the holy Ghost that is with such petitions as the Spirit warranteth and with sighes and groanes which it worketh in the heart These two things whosoeuer can practise namely to build vp himselfe daily and offer vp faithfull prayers vnto God he shall be sure to stand fast and firme Vse 2 Secondly this is for comfort to those on whom the Lord hath bestowed his good Spirit for if it be the greatest fall to fall from religion then it is the greatest rising to rise vnto grace and if they be cursed that fall away then blessed are those that draw neare vnto God and with full purpose of heart cleaue vnto him growing daily in humility and in contempt of the world in conscience towards God and in care to leade a good and holy life before men This is indeed the greatest promotion and therefore Iames saith Let the Iames 1. 9. brother that is of low degree reioyce in that he is exalted Exalted might some say what exaltation is that when they are as poore as euer they were A marueilous great exaltation it is for they are made Christians and so consequently kings both in respect of grace and glory Caine and Nimrod Reuel 1. 6. and many other reprobates went beyond ten thousand of vs for outward things but all that aduancement was to their greater shame and confusion For earthly promotion is nothing else but an high stage and if one be an
goe to hellish torments and such as will be their companions in euill shall certainely be partakers with them in punishment and the more reprobates are in hell together the more hideous and woefull will their state be Obiect 3 Another sort there are that secure themselues with this that they haue stomach and courage in them and therefore they doubt not but they shall stand vndaunted and vnappalled in the midst of all extremities Ans But these stout-hearted champions shall finde that their hearts wil faile them when the mouth of their conscience beginneth once to be opened against them and to lay their sinnes new and old in order before them For what saith the Prophet Zephany In the great Zeph. 1. 14. 15. day of the Lords wrath the strong man shall cry bitterly Now crying is an argument of great perplexity and anguish and of basenesse of mind when it proceedeth from outward causes and yet the Prophet saith that the strong men and such as did professe fortitude should cry and that bitterly and the more couragious they had bene in sin the more cowardly they should be when the Lord did visite them for sinne Obiect 4 Lastly there are others that thinke to carie out their vile practises by reason of their noble parentage their high places the multitude of their attendants the largenesse of their substance c. If they say the word who can hinder the deed who dare controll them or crosse them If any thinke himselfe wronged say they let him take his aduantage and seeke his remedie c. Answer See the haughtinesse of flesh and bloud when once it is set on horse-backe but suppose that men dare not encounter them doe they imagine that the Lord will be afraid of their bigge words and bigge lookes if they do they are much deceiued Pharaoh Nebuchadnezzar and Belshazzar were as great and as proud as most of these braggers yet did not the Lord strike them with horrour and amazement and make them see and know that hee was the king of kings and Lord of Lords Sathan hath all that worldly men can haue and a great deale more both of wit and wealth and company and courage and command and yet for all this the very consideration of Gods indignation maketh him to tremble according to that of the Apostle Iam. 2. 19. Iames Thou beleeuest that there is one God the diuels also beleeue and tremble And how then can they thinke to escape the terrours of the Lord who though they be great in the world yet come farre behinde the prince of the world in greatnesse Let experience speake in this poynt when the Note Lord tooke away our gracious Queene and there was likelihood either of a ciuill dissension or forren inuasion howbeit the Lord miraculously deliuered vs from them both who were then least troubled with feares those that were great in the world or such as were great in Gods fauour And now that the Lord doth visite our cities and townes and villages with the pestilence who are they that are most couragious surely those that truly feare the Lord they thinke it the safest course to exercise theÌ„selues in the workes of their callings and not to run hither and thither and to come vnto the publicke assemblies of the Saints and not to neglect the feeding of their soules for feare of endangering their bodies whereas the wealthy and great ones of the world hide their heads in a corner being very vnwilling to aduenture vpon any good worke that either God or man calleth them vnto if there be but the least appearance of any perill Vse 2 Therefore in the second place if we would be voyde of those terrours that wicked men are subiect vnto and be able with boldnesse to hold vp our heads when Gods iudgements are abroad in the world then let vs obserue these directions following First let vs beware of all manner of sins that no Remedies against heâ—lish feares 1. Feare to offend See M. Dods booke Con. 1. Psal 1â— â— iniquity haue entertainment with vs and labour to be at one with the Lord that so our consciences may be at one with vs which if we can attaine vnto we shall be strongly fortified against all vnnecessary feares According to that in the Psalme Blessed is the man that feareth the Lord c. He shall not be afraid of euill tidings c. Where the Prophet sheweth that hee is an happy man that is truly religious and sheweth it forth by fearing of God and delighting in his commandements and by performing the duties of loue and mercie towards his brethren for as he shall be freed from all hurtfull euils so shall he be exempted from all passionate feare thereof Many wicked Note men haue not the plague in their houses and yet are plagued with the feare of it and many godly men haue their families visited therewith and yet are not perplexed with such terrors and the reason is yeelded in that place because their hearts are fixed and established and beleeue in the Lord. That is the foundation wherupon they build their courage and confidence euen the Lord himselfe who is a sure stay to those that relie vpon him His children know that nothing can befall them without his prouidence and that nothing shall betide them but he will support them vnder it and make them to profite by it and what cause then haue they to be distempered If therfore we desire to haue still quiet hearts when others shall be euen at their wits end then let vs get the breast-plate of righteousnesse and innocencie for the righteous is bold as a Prou. 28. 1. Lyon Let vs feare sin before it be committed and when we are tempted thereunto say with Iob Are there not strange punishments for the workers of iniquity Iob. 31. Will not the Lord be angry with me if I should commit this wickednesse will not mine owne heart be discomforted will not my spirit be made sad within me how should I be able to looke the Lord in the face if he should lay his hand in any fearefull manner vpon me or mine when I haue so prouoked him to his face c Thus if we could fright our hearts from offending the maiestie of God we shold be as bold as Iob was wheÌ„ the waues of aduersity flow in vpon vs on euery side The Lord saith he hath giuen and the Lord hath taken blessed Iob. 1. 21. Iob. 13. 15. be the name of the Lord. And in another place Though the Lord should kill me yet will I trust in him He feared sinne which is the sting of crosses and therefore were his crosses lesse terrible vnto him when they came and so will they be vnto vs if we carefully eschew those corruptions which otherwise will inuenome and poyson them vnto vs. This is the first meanes to arme vs against feares viz. to take heede of sinne before it be committed But if it be
committed the next remedy is to Repentance for offences committed stand in awe of Gods iudgements due vnto the same and so to be led on to true repentance The best way to escape desperate feare is to fright our soules with an holy feare For if we iudge our selues we shall not be iudged of the Lord. Excellent for this purpose is that answere of Huldah the Prophetesse vnto good Iosiah Because thine heart 2. Kings 22. 19. 20. did melt saith she and thou hast humbled thy selfe before the Lord when thou heardest what I spake against this place and against the inhabitants of the same to wit that it should be destroyed and accursed and hast rent thy clothes and wept before me I haue also heard thee saith the Lord. Behold therefore I will gather thee to thy fathers and thou shalt be put in thy graue in peace and thine eyes shal not see all the euill that I will bring vpon this place And agreeable to this is the speech of Habakkuk VVhen I heard Hab. 3. 16. my belly trembled my lips shooke at thy voice rottennesse entred into my bones and I trembled in my selfe But what benefite had he by that That I might haue rest in the day of trouble So that we see the best way to be quiet and peaceable in our selues in troublesome times is to be disquiet in our hearts for sinne before troubles do approach A third remedy is to feare Gods iudgements Feare of Gods iudgements when we behold them vpon others and if we haue bene sinfull before yet then to seeke a reconciliaon with God before his displeasure arise against vs. It was the wisedome of the Gibeonites when they Ioshua 9. saw Ierico and Ai vanquished and destroyed not to stand it out with Ioshua but to make a league with him if they could deale so prouidently with him for their bodies much more should we with the Lord for our soules When the wise captaine came vnto Elijah with his fifty men considering how the two former captaines had bene consumed with fire from heauen he humbleth himselfe and saith O man of God I pray thee let 2 King 1. 23. my life be precious in thy sight In like manner when we heare that the people of the land are taken away by hundreds and thousands seeing we are guilty of the same sinnes that they were we should cast downe our soules before the Lord and beseech him that our liues may be precious in his sight but especially that our soules may be spared that though our bodies should perish yet our transgressions being pardoned our better part may be preserued and euerlastingly saued This is See the second Sermon on Lament 3. v. 57. Feare not the best receipt that any can take against the venome of the pestilence that he may be sure it shall neuer hurt him And thus much of the remedies against hurtfull feares Because God is in the generation of the iust This is one reason why it must needs go hardly with wicked men that are deuourers and spoilers of Gods people because the Lord himselfe is among them to take notice of all the iniuries and indignities which they sustaine and to reuenge their quarrell vpon their enimies that are stronger than Doct. 2 Good men neuer want good company they whence ariseth this point of doctrine that the Lord is euer present with all righteous men A good man neuer wanteth good company for wheresoeuer a Christian is there God himselfe is with him and in him and round about him so that none are so neare vnto one another as the Lord is vnto his people Now that he is alwaies thus present with his Reuel 1. 13 children appeareth in the Reuelation Where Christ is said to walke in the middes of the seuen golden Candlesticks that is of the seuen Churches so that it is his ordinary walke to go in and out amongst his seruants Neither hath he a generall care of the whole Church onely but he hath an eye also vnto euery particular member as will appeare in seuerall examples When Iacob was all alone trauelling towards Padan Aram there being no towne neare and the night drawing on he was faine to take vp his lodging in the open field but that night the Lord shewed himselfe present with Iacob and he saw that he had acquaintance euen in that solitarie place for God tooke notice of him and renewed with him his couenant made vnto Abraham and Isaac and made him a promise Gen. 28. 15 to be with him whither soeuer he went c. So that that night was one of the comfortablest nights that euer Iocob had The like we reade of Elijah that when he fled from Iezabell there was one knew him in the wildernesse and brought him his dinner euen an Angell sent from God and afterward when he 1 King 18. was vpon mount Horeb the Lord tooke knowledge of him and called him by his name VVhat dost thou here Elijah Yea Ionah found fauour from God where no body else could come vnto him euen in the bottome of the sea Whence it is euident that the Lord is euery where with his people And How God is present with his that First by his wisedome to giue them good direction To direct them in which regard Christ that is called a counsellour Isa 9. is said to be in the middes of the seuen golden Candlestickes clothed with a garment downe to the feete as was the manner of counsellours in those times Reuel 1. 13. So that he is euermore ready to resolue vs in our doubts to aduise vs in our actions and in our speeches and to direct vs what and how to do and speake according as occasion shall be offered Secondly he is present by his power as a gracious To defend them Isa 43. 1. 2. protector of his children according to that of the Prophet Isaiah VVhen thou passest through the waters I will be with thee and through the flouds that they doe not ouerflowe thee VVhen thou walkest through the very fire thou shalt not be burnt neither shall the flame kindle vpon thee Where we may see that the Lord promiseth to be with his Church in a wonderfull manner and to be a defence and safegard vnto thē in the most perillous times euen when they should passe through fire and water Thirdly he is present with his children by his To comfort them Spirit as a comforter to refresh their hearts in all extremities Christ fortelleth his disciples that in the world they should meete with many sorrowes which should cause them to mourne when others did reioyce but withall he promiseth to send them the comforter euen the blessed Spirit of grace which Ioh 14. 6. should minister vnto them aboundance of consolation euen in the middes of the persecutions and sufferings which they endured for Christ his sake And that which was promised vnto them all the members of Christ shall
feele in themselues for God is he that comforteth the abect one as 2 Cor. 7. 6. well as another without exception By this now which hath bene spoken it may easily be discerned how the Lord is present with his seruants viz. by his wisedome to direct them by his power to preserue thē by his Spirit to comfort them And that God hath bene and is thus present still will be very euident if we consider the state of the Church what it is what it hath bene namely still beset with many and mighty aduersaries that haue vsed and doe vse their wit and wealth and power and friendes and al meanes that possibly they can diuise for the razing and vtter ouerthrowing of Gods people and yet haue Note neuer bene able to effect and bring to passe their malicious enterprises against the same The Church is as a weake tent in it selfe not fortified with any wals and yet those that haue laid siege against it sought vtterly to consume it haue not taken away so much as one stake or brokē so much as one cord thereof as the Prophet Isaiah witnesses and why Isa 33. 20. 21. because as he saith the mighty Lord was their defence Christians are euen as sheep very impotent and feeble for the most part in regard of outward strength withall few in number their enimies are like raging Lyons besides for multitude very many yet the flocke of Christ still remaines the more the wicked rage against it the more doth it still increase as we haue an experiment in the Israelites vnder Pharaohs tiranny Yea in many places Note where their pastours seeke to make hauocke of thē euen there are they couragious for the truth and though Christians dwell where satans throane is and were he seemeth to beare full sway yet it may be said to them as it was vnto the Church of Pergamus by Christ Iesus Thou keepest my name and Reuel 2. 13 hast not denied my faith Yea further which is of all other things most strange the poore lambes of Christ are so far from being torne in pieces by those Lyons that they become Lyons themselues not for cruelty but for courage For so saith the Prophet Micah And the Mich. 5. 8. remnant of Iacob shall be among the Gentiles in the mids of many people as the Lyons among the beastes of the forest and as the Lyons whelpe among the flockes of sheepe The meaning of which place is that some few poore Christians standing in the cause of God and comming furnished with the grace and power of the holy Ghost should be able to daunt and terrifie the hearts of many sinfull persons and cause them euen to quake and tremble as Paul did Felix when he reasoned powerfully and Act. 24. 26. effectually concerning righteousnesse and temperance and the iudgement to come In so much that many who are hypocrites in heart will make a shew of religion and piety and seeme to conforme themselues vnto Christians whom they hate with a deadly hatred which plainly argueth that there is a kind of maiesty of God shining forth Note in the faces and in the cariage of Gods seruants which the vilest reprobates are many times driuen to acknowledge though full sore against their wils Vse 1 This point ministreth vnto vs a double instruction First that we should take part with righteous men for if God be on their side they must needs be the better side and the stronger side and therefore it is good wisedome to ioyne with them It was the ouerthrow of Achitophel that he forsooke king Dauid to take part with Absolon And it was the ruine of Abiathar and Ioab that they withdrew themselues from Salomon to set vp Adonijah as king ouer Israel And why sped they so ill but because they were of a contrary side vnto God himselfe who stood for Dauid and Salomon and their adherents And certainly the Lord is as strongly with his Church now as he was with Dauid and Salomon then and therefore it must needs be very dangerous for any to separate themselues from his chosen in which regard let vs be carefull euermore to cleaue vnto them and to take part with them Obiect Oh but they haue many enemies that seeke to vndermine them and therefore it is not safe ioyning with them Ans Feare not their aduersaries though they be ten Psal 3. thousand to one for God is their buckler and the lifter vp of their heads he will smite all their enemies vpon the cheeke bone dash out their teeth that seeke to draw bloud from his seruants All that hate Sion shall perish euen as the grasse that groweth vpon the house top which though it make a bragging shew for a time yet suddenly withereth and commeth to nothing They that seeke to roote out the Israel of God do as it were set their naked shoulder to remoue an huge rocke that will fall vpon them and grinde them to powder be they Zach. 12. 3 neuer so many and therefore we haue little reason to be afraid of them Another instruction hence to be learned is that seeing God is in the generation of the righteous therefore we should frequent their society and resort vnto the assemblies of the Saints for if the Lord be present with euery one of his by his speciall prouidence and by his grace then is he much more forcibly and effectually present with a multitude of them that do worship him in sincerity and fill the heauens with zealous prayers and strong cryes Many are desirous to go to the Court in hope though they be not certaine to see the King only albeit hee doe not looke vpon them or speake to them or they to him how much more desirous should wee be to come vnto publike Christian meetings where wee shall be sure to see the King of Kings in his glorie and to haue him to take notice of vs to speake vnto vs to grant vs free libertie to put vp our suites vnto him and to estate vs in all the good things which his sonne Christ hath purchased for vs by his pretious blood Are our hearts frozen in the dregges of our iniquities and so hardened that wee cannot mourne for the same let vs repaire vnto holie assemblies and there we shal meete with the weapons of God that will pierce and wound our harts and cause them to be dissolued into teares there shall wee feele the vertue of the spirit effectually working vpon vs so that wee shall be constrained to say of those that deliuer the message of Christ vnto vs that God is in them indeed Do 1. Cor. 14. 25. we want faith in Gods prouidence and promises Do we want power and strength against our corruptions In a word doe wee want any grace of God or any blessing of God let vs haue recourse vnto the congregations of the Saints and there wee shall meete the Lord himselfe who will
that sometimes they would because the spirit strugleth and fighteth against the lusts of the flesh Now concerning wicked men they are altogether fleshly and therefore when they haue vile motions from nature or bad suggestions from Satan they like of them and nourish and cherish them and if meanes and opportunitie bee offered proceed to the execution of them Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell in that they mortifie the deedes of the flesh by the spirit Rom. 8. 13. and therefore shall liue whereas others walke after the flesh and satisfie it in the lusts thereof and therefore shall die In the meditation whereof they should raise vp their discouraged hearts and fainting spirits to sound ioy and due thankfulnes for that the Lord hath by his good spirit and powerfull word wrought a change in their hearts and made them that were naturally set on mischiefe and did drinke in iniquitie with delight euen as beasts drink water to be in any measure tractable vnto holy duties and to carrie a perfect hatred against all impietie and vnrighteousnesse albeit they cannot get that masterie of their sinfull lusts as they should and as they would This is a wonderfull worke of God for which we cannot sufficientlie praise his name and therefore wee should doe as the Prophet Dauid did when the Lord had put it into his heart and into the hearts of his subiects to be liberall towards the building of the Temple Now therefore our God saith he 1. Chron. 29 13. 14. 18. we thanke thee and praise thy glorious name But who am I and what is my people that we should be able to offer willingly after this sort c. O Lord God of Abraham Izhac and Israel our fathers keepe this for euer in the purpose and thoughts of the heart of thy people and prepare their hearts vnto thee From which words it is apparent that it is an admirable and supernaturall worke to haue a well disposed minde and a well affected heart vnto any thing that concernes the worship of God and his glorie to be franke and free-hearted in bestowing ones substance vpon sumptuous buildings costly apparel great house-keeping setting vp Lords of misrule and the like is a thing not worth the speaking of because a mecre carnall man in arrogancie and vain-glorie may bee very lauish and prodigall to such ends and purposes But to haue a liberall heart for good vses either for the furtherance of Gods seruice or for the reliefe of the distressed Saints is a matter that wee should take speciall notice of and bee carefull to magnifie the name of the Lord for it and earnestly to intreate the continuance of it as Dauid doth in this place And though we be not alwaies alike but now and then dull and heauie and lumpish and drowsie when it pleaseth the Lord for our humbling to let the flesh play it part yet if wee sometimes and for the most part finde spirituall motions and affections and from thence proceed to holy speeches and actions as occasion and abilitie is offered wee haue great cause to blesse the name of God for his singular fauour and goodnesse towards vs in that behalfe Doct. 5 AL the sorrowes and teares of Gods children All the afflictions of the Saints shal end in consolatiōs Isaiah 30. 20. shall end in ioy As they haue their times of feeding vpon the bread of aduersitie and the water of affliction so haue they also seasons of reioycing and of singing Psalmes of praise for their happie deliuerance 29. out of troubles and miseries Heauinesse may abide Psal 30. 5. at euening but ioy commeth in the morning They may sow in teares for a time but they shall reape in ioy This is the very patrimonie and inheritance of the Saints as the Wiseman saith Surely to a man Ecclesiast 2. vlt. that is good in his sight to wit through Christ God giueth wisedom and knowledge and ioy this he may build on and make full account of euen in the middest of all his sorrow and anguish And there is good reason why it must needs be thus Reasons 1 First because the afflictions of the Saints doe exceedingly humble them for they looke vpward in their distresses and behold Gods righteous hand smiting them and thereupon descend vnto themselues and diue deepe into their hearts to search what corruptions doe lurk there whereby the Lord is incēsed against them that so those being remoued by sound repentance his heauie displeasure may bee turned away from them and his louing countenance may shine vpon them This is it that Gods children will sooner or later come vnto albeit for a fit they be passionate and discontented they will at length turne their eies from looking vpon their crosses to see the true cause thereof and so be grieued for their offences against God and smite vpon their thighs in a holie Ierem. 31. 19. indignation against themselues in regard of their pride and vnbeliefe and vnthankfulnesse and other the like corruptions They then leaue off musing on other mens iniuries and begin to bethink themselues of their owne transgressions that so casting downe themselues by godly sorrow the Lord may raise them vp to pure and holy 1. Pet 5. 6. ioy which he will certainly doe in due season neither shall all their sinnes and sorrowes bee able to keepe them downe when once they are thoroughly humbled vnder the holy hand of God It is his promise then to lift them vp and Christ his office to comfort them that mourne therefore Isai 61. as those that in their miseries are passionate and desperate full of murmuring against God and of fretting against men cannot expect any ioyfull issue out of their troubles so on the other side they that are lowly and broken harted much deiected and abased in the presence of the Lord and milde and peaceable in their carriage before men they may be assured that all their sighs shall end in songs that all teares shall be wiped away from their eyes and that in stead of the spirit of heauinesse they shall in due time be clad with the garments of gladnesse Secondly Gods seruants doe pray in their afflictions which is the very high way vnto sound comfort Call vpon me in the time of trouble saith Psal 50. God and I will deliuer thee and thou shalt glorifie me This Asa and Iehoshaphat had good experience 2. Chron. 14. 20. of for when they being in a great straite had humbled themselues by fasting and prayer their hearts were full of ioy and their mouthes full of the praises of the Lord for their wonderfull deliuerance from their enemies And the like may be said of Hester and Mordecai and the rest of the Hester Iewes in his time And our Sauiour telleth his Disciples Verely verely I say vnto you that yee shall Iohn 16. 20. weepe and lament but your sorrow
it and haue it quenched in him Answere To this it may be said that because the spirit of God commeth to and worketh in diuers men diuersly and in diuers measures therefore we 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 Seuerall operations of the spâ—rit the spirit which may be quenched as appeareth in the two kindes of grounds Luke 8. to wit the stonie and thornie ground which doubtlesse felt Matth. 13. Luke 8. some working of the spirit 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 trueth of this more cleerely let him reade Hebr. chap. 6. vers 1 2 3 4 5. There is a second kinde 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 1. Pet. 1. 23. the word 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 saying that they that are thus â— Ioh. 3. 7. 8. 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 Matth. 24. 24. John 10. 28. 29. by secret seducements 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 increase 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 indureth but for a time but the other lasteth for euer But if yet wee require a cleerer difference betweene these seuerall operations of the spirit let vs marke these rules First let vs trie what insight wee haue into the Rules to trie whether the spiâ—iâ— haue wrought in vs in a sauing manner word of God certaine it is that both the godlie and wicked are inlightened but diuersly for the knowledge of the godly is certaine and distinct and therefore in particular things they are able to 1. Concerning knowledge 1. apply the threatnings of God for their humiliation and his promises for their consolation whereas the knowledge of the wicked is confused and causeth them to applie 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 only 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 cleerenes certaintie and sufficiencie of it compared to the Sunne and the knowledge of the wicked to the Heb. 6. 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 2. Concerning the affections 1. Desire Psal 78. 34. it is that the wicked doe desire the help 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 be freed from griefe and therefore it is vsual 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 sweetnes in his loue that they count it better then life it self Psal 63. 3. in so much that for the obtaining thereof they can bee content to forgoe all the pleasures of this Matth. 13. 4. life yea and to suffer whatsoeuer it shall please the Lord to inflict vpon them Further not the godly onely but the wicked 2. Sorrow 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 Psal 80. 7. offended God and giuen him occasion to withdraw his fauour from them The third differeÌ„ce is in their loue for though 3. Loue. both of them doe loue God yet it is after a diuers manner the one of sinceritie the other for wages only A poore childe that is taken vp fed and cloathed will loue him that doth thus feede and clothe 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 bellics be filled their barnes stuffed and they haue their hearts desire they loue God indeede but onely for their belly 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 somewhat 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 be 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 and doth Rom. 5. worke in them a speciall liking of his goodnesse and of his holinesse so that they loue him not for Psal 116. 1. his blessings alone but chiefly for himselfe as the naturall childe loueth his father naturally
and though his father beate him yet he beareth it and still loueth him They haue powred and infused 2. Pet. 1. 2. 3. 4. into them a godly nature so that they doe freelie loue God their father and though he afflict thē or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually Therefore Iob saith Though hee kill Iob 13. me yet will I trust in him And this is the third mark or rule whereby to proue and trie ourselues The last rule is in considering the effect of Gods mercies receiued For herein doe the wicked shew their wickednes two waies First on the right hand the mercies of God do worke in them a wonderfull contentation but not such as causeth them to returne the glory vnto God but rather to ascribe it vnto themselues for the graces of God doe puffe them vp make them conceited in themselues Hereof there ariseth a great securitie which bringeth first neglect and after contempt of all good meanes On the left hand others offend being neuer pleased nor contented with that they haue nay indeed forgetting or lightly esteeming that they haue and still desiring new These men besides that they are vnthankful they doe also murmure grudge against God and are neuer pleased with him Betweene these two doe the children of God hold a middle and euen course and therefore we shall see these things in them First a sight and acknowledgement of their wants which cause them to long for the sincere milke of the word that thereby their wants may be supplied and their graces increased and so farre are they from being lifted vp with pride that they reioyce when their pride may be pulled downe whether by rebukes or threatnings or corrections from the Lord. For they know that if Paul needed meanes of humbling 2. Cor. 12. much more doe they Besides as they desire the word so they waite vntill it please the Lord to worke further in them thereby and this waiting is as earnest as theirs who hauing watched all night do waite and look for the dawning of the day Secondly as they see their wants so doe they Psal 119. 10. also see the graces they haue receiued and are for that time well apaid and contented therewith and therefore as their wants doe humble them so Gods graces doe comfort them and as their wants do call vpon them to seek more so the gifts they haue prouoke them to bee thankfull for that they haue receiued And thus much for the last rule of trial These forenamed properties whosoeuer can finde in himself he may bee assured that the spirit hath wrought in him so effectually as that it shall neuer be taken from him But what then may such cast off all care No the Apostle saith vnto such Quench not the spirit And not without cause for though the spirit it selfe can neuer be vtterly taken from them yet doubtlesse if pride security or any other sinne begin to take place in them the graces of the spirit may decay and their cleere vnderstanding and comfortable feelings may be gone so that in their own and others iudgements the spirit may seem to be quite extinguished Neither must this seeme strange for if the Image of God which was more perfectly placed in Adam might bee quite lost then no maruell if the graces of the spirit bee drowned in vs for a time The Galathians were truly regenerated and had receiued Christ into their hearts yet their graces were so choked and quenched that hee was as it were without fashion or forme so Galath 4. 19. that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought vnto that case that he praied God to create in him Psal 51. a new spirit What was the spirit quite gone No for by and by after he praieth that God would not take his holy spirit from him but the graces thereof were wonderfully decaied and therefore he desireth that they might be renued But that none may abuse this doctrine let vs consider what punishments doe follow vpon the Euils that follow vpon quenching of the spirit quenching of the spirit in this sort First of all wee must know that though the spirit be not gotten by our labour yet that is required for the obtaining of it and it must cost vs much paines ere we can get it into our hearts all which seemeth to be lost when the graces of the spirit are withered Secondly all that peace and ioy before spoken of is gone with how great griefe and woe they know that in any measure haue tasted of it Thirdly for that time they haue no heart to do good but are made vnprofitable burdēs to the earth Moreouer such are in danger of falling into reprochfull euils and so to procure the sharp correcting hand of God vpon themselues who hath said that though hee will not take his mercies vtterlie from his children yet hee will visite their sinnes with the rod and their iniquities with scourges as he dealt with Dauid Last of all when the graces of the spirit of God are once decaied they cannot bee repaired but with very much sorrow for what a griefe will it be to call to minde our former transgressions to aggrauate them by all circumstances to apply the terrible threatnings of the law to our stonie harts and the like The consideration of all which discommodities should cause vs to beware how we quench the spirit Yet here is matter of comfort also for though wee may suffer a great decay of Gods graces yet by the rod or by the word or by both they shall be renued in vs againe Of murmuring in the time of affliction MAny men hearing of the often murmurings of the Israelites doe iudge them the worst people vnder the Sunne but such doe little consider either the temptations whereby they were prouoked to murmure or the corruption of their owne hearts which will as bitterly murmure vpon lesse occasion For albeit they were an obstinate and stiffe-necked people yet herein they were vehemently tempted that they came from plenty in Egypt to scarsitie in the wildernesse hauing neither meate nor drinke for all that multitude being sixe hundred thousand men besides women and children Wherefore let vs cease to wonder at this people and in them see our owne corruption For doe not many amongst vs beholding the abundance which the Lord hath bestowed vpon Magistrates or Ministers for the discharge of their duties doe they not I say rather murmure at it then shew themselues thankfull for troubles that they are freed from and for sufficiencie that the Lord hath giuen them to liue vpon True it is that notwithstanding the greatnes of this peoples temptation their sinne was very hainous for Gods mercies had been wonderfull towards them euen immediatly before and that the vnthankfullest of them had been driuen to confesse