let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more hee will afflict vs. If wee bee men or women after Cods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as hee did Dauid till hee haue reclaimed vs and healed our sinfull soules of those wounds that Satan hath giuen them The second rule is that if vpon triall made wee can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue truly repented for the same if there haue been any such committed by vs then we should take the affliction to be sent of God to try our faith to perfect our patience and other vertues of the spirit in vs and therefore we must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length we may reape abundantly of those comforts which the Lord hath treasured vp for vs. He will certainly haue mercy vpon thee at the voice of thy cry Whence this doctrine may bee gathered that The way to haue mercy from God is to cry vnto God But this point hath been handled else where See the second Sermon on Lament 3. Doct. 6. When he heareth thee he will answere thee Hence note that wee are not more ready to aske then God is to grant our requests See booke of the tenne Sermons the fourth Doct. of the 4. Sermon where this point is handled FINIS A BRIEFE DISCOVRSE TOVCHING the extinguishing of the Spirit Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration 1. Thes 5.19 deliuereth this precept vnto the Thessalonians Quench not the spirit for though all those be worthily and iustly condemned that neuer tasted of the spirit of God yet a more fearefull condemnation is like to come vpon them that hauing once receiued some gifts thereof doe afterwards lose the same againe Now as concerning this Church when the Apostle saith Quench not the spirit it doth euidently appeare that they had receiued the Spirit For as fire cannot be said to bee quenched where it is not so neither can the spirit in those that haue it not Wherefore let vs know that this precept doth properly belong to them that haue receiued the spirit of God and they especially are to make vse of it As for others it cannot profit them vnlesse that as the seed lying in the ground a long time doth afterward bud and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnesse that they doe not quench it But for the further clearing of this text two Questions may be answered The first is Question 1 how wee may know whether wee haue the spirit or no For answere to which we must vnderstand Answ that as he knoweth best that he hath life that feeleth it in himselfe so it is for the spirit of God c. yet if we would know this more particularly by the effects thereof let vs marke these that follow First of all Effects of the Spirit if there bee nothing in a man but that which by nature and industrie may bee attained vnto then surely he hath not in him the spirit of God for that is aboue nature and worketh supernaturall effects in which regard the Apostle doth set the spirit of God in opposition against the spirit of the world saying We haue receiued the spirit not of the world but of God 1. Cor. 2.24 Secondly consider whether there bee in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sinne in our soules may decay that the new man may be raised vp the spirit of God taking possession of our soules Ioh. 16.8 Therefore the Euangelist Iohn maketh this the first worke of the spirit that it shall conuince the world of sin which is so needfull that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them Isa 67.25 that are humble in spirit and contrite in heart through the sight of their iniquities and of Gods displeasure iustly deserued for the same and calleth those alone vnto him that are wearie Matth. 11. and heauie laden groning and sighing vnder the burthen of their sinnes Thus wee see that to be rebuked in our consciences in this sort is the first worke of the Spirit The Spirit worketh by degrees which is also wrought by degrees For first there is a great and general astonishment by reason of all those great and enormous sinnes that wee haue committed A generall astonishment Rom. 8.15 and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Then it dealeth with vs more particularly it bringeth vs vnto a special griefe for speciall sinnes it doth bereaue vs of our chiefe desires Rom. 7.8 and bringeth vs out of conceit and liking with the best things that are in vs for then it doth display before vs the vanity and darknesse of our vnderstanding Weakenes of vnderstanding 1. Cor. 2.14 how vnfit and vnmeet wee are to vnderstand and conceiue those things which doe aboue all other most concerne vs Then doth it let vs see the corruption of our iudgment Corruption of iudgement Phil. 1.9.10 how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference betweene good and euill Rom. 8.6.7 The vnreasonablenes of reason then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patron of infidelity and vnbeleefe Then it commeth to our affections and turneth them vpside downe The sinfulnes of our affections Act. 2. Iam. 4. it turneth our mirth into mourning our pleasure into painefulnesse and our greatest delight into most bitter griefe If it doe proceed further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once east vs downe in humility vnder the hand of God whereas when wee had to deale with men we were as stout as any and would nor start for the best Wee had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs to see that wee haue to doe with God and that our strength is weakenesse in respect of him Then do our hearts begin to faile vs then doe wee lay our hands vpon our mouthes and dare not answere Iob 39.37 Behold heere how the spirit worketh in conuincing mens consciences of sin which whosoeuer can finde in himselfe hee may assuredly say that the
spirit of God is in him indeed The third note and effect is the bringing on forward of this work vnto iustification Iustification for when the spirit hath brought vs thus farre then doth it begin to open vnto vs a doore vnto the grace and fauour of God It doth put into our mindes that there is mercy with God and therefore stirreth vs vp to seeke mercy at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnesse of Christ we may looke to be iustified before God And this it doth not let vs see only but doth effectually worke a sure perswasion of it in our hearts Effects of iustification and confirmeth the same by two notable effects The first is a ioy most vnspeakeable and glorious 1. Ioy. 1. Pet. 1.8 Rom. 5.2 wherewith our hearts must needs be wholly taken vp and rauished when we see our selues by the righteousnesse of Christ of the free mercy and grace of God redeemed from death deliuered from hell and freed from the fearefull condemnation of the wicked The second is the peace of conscience 2. Peace Rom. 5.1 Philip. 4.6 which indeed passeth all vnderstanding While sin and the guilt of sinne remained there was no peace nor rest nor quietnes to be found but feare within terrours without and troubles on euery side but when once sinne is nailed to the crosse of Christ when the guilt thereof is taken out of our consciences and the punishment thereof farre remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimony of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note 4. Readinesse to doe good to wit the life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of his sins then the loue of God constraineth him and that ioy which hee conceiueth enforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himselfe not only reclaimed from euill but also framed to that which is good Then is his vnderstanding enlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falshood betwixt that which is good and that which is euill 1. Thes 5.23 Then are his affections in some good measure altered his desire is set not vpon earthly but vpon heauenly things his ioyes are not in earth but in heauen his anger is wasted and spent not vpon his owne priuate cause and quarrels but his owne sinnes and vpon whatsoeuer hindreth the glory of his God This is the life of God in him Ephes 4.18 Rom. 8.2 thus he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit and doe liue accordingly Gal. 5.22 bringing forth the fruites of the spirit But this hath frailtie ioyned with it and men through weakenesse may soone fall therefore if notwithstanding that we will know whether we still retaine the spirit wee must try ourselues by these rules First if through infirmitie wee haue fallen Iam. 3.1 Notes of the spirit after slips 1. Hatred sinne as who doth not and will know whether thereby wee haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if wee still hold our former hatred of that and the oftener we fal the more thoroughly deadly hatred wee conceiue against it vndoubtedly that frailty hath not as yet depriued vs of the spirit for this holy detestation of sin is a fruit of the spirit Secondly 2. Sorrow for sinne 2. Cor. 7. consider how it standeth with thy sorrow for so long as thy sorrow for sin encreaseth it cannot be that the spirit should bee quenched in thee Thirdly 3. Care to auoid it trie thy care and if thou find thy selfe more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know Rom. 7. that not it but grace hath dominion in thy heart But the last is most certaine 4. Greater zeale in well doing 2. Cor. 7.11 Ephes 4. and that is this when thou art carefull to redeeme that which by thy fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mighty in operation and such as shal neuer be taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit he implieth that the spirit is in some respects like vnto fire therefore if wee doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit First of all it will consume things that are combustible The properties of the Spirit whereby it resembleth fire Rom. 8.13 and therefore lighting vpon straw stubble c. it bringeth all to ashes so doth the spirit in our soules waste and at length bring to nothing all noysome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of sinne daily more and more Ioh. 15.2 Act. 159. that we may bee holy temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe 1. Ioh. 1.5.6 euer giuing light vnto vs in the midst of the darknes of this world And last of all fire giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued he is numbed and as it were without life but being brought to the fire hee is reuiued and cheered Colos 2.13 Ephes 2.1 and then becommeth actiue and nimble euen so doth the spirit set vs on heate and inflameth vs with a zeale of Gods glory with a care of our dutie and with a loue of all mankind yea withal it putteth life into vs to walke in that good way which leadeth vnto life Thus we see what likelihood there is between the spirit and fire for which cause it is sometimes called fire as Matth. 3.11 Therefore as truly and certainly as we may say there is fire where we see straw or sticks consumed gold or siluer purged great light in darke places or great heate and liuelinesse in bodies that were benummed before so truly may wee say and so certainly may wee perswade our selues that the spirit of God is in vs when wee see our corruptions consumed our soules purged our hearts inlightened and made hot in walking and working according to that light The second question
excellencie I wil poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit that as they should haue more excellent and cleere and powerfull meanes so they should find a greater blessing vpon the vse of those meanes that whereas vnder the law they had but drops of grace distilling easily and by little and little now they should haue whole buckets full as it were yea whole flouds of grace poured downe vpon all sorts of Gods seruants By the Spirit of grace is meant the Spirit of adoption and of regeneration so called both because it is giuen out of Gods free grace and fauour as also because it worketh grace and goodnesse in all such as are endued therewith this Spirit is further described by a speciall effect viz. that it is a Spirit of prayers Till such time as men are made partakers hereof they may vse many words of prayer but they are altogether idle and vaine fruites of their flesh and not of their faith such as they haue great cause to be humbled for and no reason at all to be comforted in but when once they haue this Spirit put into their hearts they can call vpon the Lord in an acceptable and comfortable manner Then next is shewed whither this Spirit leadeth them to wit vnto Christ They shall looke on him whom they haue pierced When men begin to pray in a religious and conscionable manner they disclaime all fleshly helps and hopes betake themselues vnto their Sauiour whom they haue pierced by their sinnes for it cannot properly be said that the Scribes and Pharises or Iudas or the high Priests or the Romanes did put Christ to death-they being but instruments thereof but the iniquities of Gods elect did the fact and they were indeed the true and principall cause that brought vpon the Sonne of God all manner of affliction and persecution and execution it selfe In the next place it is said that when his children shall looke vpon him They shall lament for him or ouer him or concerning him all comes to one reckoning As soone as they see what euils and miseries they haue brought vpon Christ Iesus by their transgressions and how odious their offences are which could be healed by no other medicine but by the precious bloud of the immaculate Iambe of God the due consideration hereof will cause them to bee troubled and grieued at the very heart Which griefe is set out by two speciall circumstances to wit by the greatnesse of it and by the truth of it The greatnesse thereof is declared by two comparisons which yet are inferiour and lesse then the thing it selfe For the first comparison it is said That they should lament for him as one that mourneth for his only sonne and be sorry as one is sorry for his first borne If parents haue many children yet it will much grieue them to part with any of them but if they haue but one onely sonne who is likely to be the heire of the family and they lose him and so are disappointed of their hope then they vsually mourne with an exceeding bitter lamentation as the woman of the cittie of Nain did for the death of her onely son Luke 7.11 Such the holy Ghost saith shall be the sorrow of all true penitent persons when they apprehend the multitude and grieuousnesse of their sinnes whereby they haue slaine the Lord of life The second comparison here vsed to expresse the measure of their sorrow is taken from the example of the Iewes who when their godly worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon in fighting against Pharoah Necho King of Aegypt 2. Chron. 35. they lamented for him very bitterly and not onely the common people who haue not so good a gouernment of their affections mourned for him but Ieremiah the Prophet also and others of the best sort of men and women tooke this losse exceedingly to heart as seeing in the death of Iosiah the death and ruine both of Church and common wealth In which regard it was set downe as an ordinance that they should haue set times of mourning for that affliction which befell them through his death and such saith the Prophet shall be the lamentation of those that attaine to the sight and sense of their sinnes whereby they haue slaine the Lord Christ Iesus verse 11. Hauing thus set forth the greatnesse of their sorrow he commeth in the next place to expresse the soundnesse thereof The land shall bewaile euery family apart c. Not in the publicke assemblies alone where the teares of one may draw on the teares of another and so their mourning be either naturall for company or hypocritall for vaine glory but he saith that euery family should weepe apart and in priuate yea not onely the seuerall families but particular persons yea those that were most neerely lincked together viz. the husband and the wife should bee separated in this worke of humiliation and not content themselues to pray and bewaile their sinnes one with another but take some time each of them to performe this dutie in secret and if they that are so inward one with another should lament apart much more others that are further off one from another By the house of Dauid is meant as was before shewed the excellenter sort of Christians and the like is signified by the house of Nathan who was the son of Dauid of whom Christ came for the family of Salomon was wholy extinguished By the house of Leui is meant the ordinary sort of the Leuites and as for the family of Shimei it was one of the principall families of Leui. Whence we may obserue that all families without exception are tyed to this worke and ought iointly and seuerally to performe the same None are so good but they must weepe for their sinnes in secret and pray for the continuance increase of their goodnesse and as it is not needlesse for the best so neither is it bootlesse for the meanest but whosoeuer doth so shall haue a fountaine of grace opened vnto him whereby all his iniquities shall be washed away The drift then of these words wee see is to manifest and expresse the great goodnesse of God towards his seruants in the time of the Gospell and here is shewed 1 First what gift he wil bestow vpon them viz. aboundance of his holy Spirit 2 Secondly the good vse that they will make of it which is two-fold 1 First they will betake themselues vnto faithfull prayer and by the eye of faith looke vnto Christ through whom both they and their prayers must be accepted 2 Secondly they wil grow to a maruailous great loathing and dislike of their sinnes and sorrow for the same which is declared by two maine circumstances viz. 1 The greatnesse thereof which is illustrated by two comparisons 2
cause of all our happinesse A fifth reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioice when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost Acts 4.31 And what of that Acts 5.41 Then they reioyced that they were counted worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound 2. Cor. 1.5 so did his consolations in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment 1. Pet. 1.6.8 according to that saying of the Apostle Peter Now for a season yee are in heauinesse and yet reioyce with ioy vnspeakable and glorious Hitherto the reasons alleaged haue tended chiefely to his euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixth reason for the confirmation of this point which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednes Al the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therfore goodnesse is set downe as a fruit thereof Gal. 5.22 And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spirituall restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which regard the Apostle Paul saith 2. Cor. 1.4 We are able to comfort others with the consolations wherewith wee our selues haue been comforted Looke then who is most spirituall and wee shall find that he doth alwaies most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Satans head they had the Spirit plentifullie poured downe vpon them Acts 2. which filled them so ful of heauenly wisdome and courage and zeale that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie So also when Christ was to doe the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isai 11.1 For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsell to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy spirit is the way to al happines First of al Vse 1 this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainely manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth and aduance themselues and theirs to great places in the world then they shall be happy men and leade a merry and cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labor to be spiritual Wil these men know what their estate is the Apostle telleth them Rom. 8.9 If any man haue not the Spirit of Christ the same is not his and if hee bee not his 2. Cor. 13. he is for the present a bondslaue of Satan and in the state of a reprobate and if such can bee happy men then are they happy otherwise not If it were possible that for their outward condition of life they could be equal vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the gardē of Eden that could then yeeld him contentment but he was in farre greater miserie and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall find a heauen in prison in sicknesse in death it selfe whereas he that hath it not shall find a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that wee should search and try whether wee haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point How we may discerne whether we haue the spirit or not Gal. 5.17 let vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5.17 between the flesh and the Spirit which al godly men do find and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason and the iudgement rightly informed by Gods word as in this particular A good man is railed vpon and vndeseruedlie traduced and vilified in this case reason will thus play its part Why should you beare it at his hand are not you his better haue you not him at an aduantage Why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill Rom. 12. Matth. 5. but rather ouercome euill with goodnesse and blesse them that curse you and
pray for such as hate you and persecute you in word or deede they haue too much fire in them already and therfore do not you adde more fuel thereunto lest the flame be redoubled but rather cast water vpon it that it may be extinguished Thus doth the Spirit bring the weapons of God to subdue the flesh euen as the flesh doth come armed with the weapons of the Diuel to resist the Spirit Indeed there is many tiems in vnregenerate persons a fight betwixt carnall reason and their naturall conscience but that is not generall throughout all the powers of the soule neither doth it extend it selfe vnto the motions and inclinations that are euill to curbe and represse them nor breede humilitie and pouertie of spirit in the parties in whom it is found and so driue them to the Lord to craue aide and strength from him to subdue their corruptions but these checks of the naturall conscience do rather make men more fierce and froward and at length more violent and outragious in sinning especially if they haue been occasioned either by the hearing of the terible curse of the law denounced against them in the publicke ministery or by the faithfull dealing of some Christian friend which hath throughly applied the threatnings of the word vnto their drowsie consciences wherewith they were moued for the time but afterwards returne to their vomit again then I say they will be much more boisterous in their sinfull courses then euer they were before And as there is a conflict in the vnderstanding part so is there the like in the affections for the flesh is ready to draw them vnto pride and enuie and vncleannes and couetousnes c. But the Spirit stirreth and moueth them vnto better things shewing withall that those forenamed vices will harden the hart make it vnfit for prayer or thanksgiuing or any such spirituall exercise and in the end will bring many bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules all which euil inconueniences we shall escape if our affections bee heauenly and spirituall and set on their right obiects So likewise in the will this fight will appeare wheresoeuer true sanctification is begun For the flesh will be vnwilling to pray to heare to meditate to conferre in a word as any duty tendeth more to the crucifying of the lusts thereof so will it be more auerse therefrom and more prone to delay and to put off the performance thereof But the regenerate part is contrarilie disposed and chearfully embraceth that which is good though it be clogged and hindred in the performance of the same setting downe this for a certaine truth that the more painefull any seruice is the more gainefull it is that though we begin our prayers in heauinesse yet wee may end in gladnesse that the more vntractable and vntoward the flesh is the more glorious our conquest is if we can get the maistery of it and bring it into Gods presence and that if we cannot do as well as we would yet if we do as well as we can we shal be accepted and blessed of the Lord and by the sight and sense of our manifold failings grow more humble and lowlie in our owne eies and more pittifull and gentle towards others And lastly for the memory before their conuersion Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them and to forget such as they haue offered vnto others they can hold fast all such things as will further corrupt them but they let slip whatsoeuer may benefit and helpe then in good and holy courses but after their regeneration the case is altered with them for them they striue to disburden their memories of all things that may hurt them and to retaine onely such matters as may make them more humble and mercifull and thankfull This spiritual fight in the inward man is a most infallible mark of the spirit of grace which is the rather to bee noted because many of Gods seruants through ignorance take it to bee quite contrary We find say they such a deale of carnall reason so many sinfull affections and lusts such vnwillingnes and vnfitnesse for euery holy dutie that we much doubt whether we haue Gods spirit in vs or not But who tels you that there are so many things amisse in you who is it that causeth you to see the errors of your mind and the corruptions of your heart who is it that causeth you to hate them and to bee out of liking with your selfe for them who is it that enableth you to take Gods part against them and to striue by all meanes to be freed from the bondage of them Is it not the spirit of God that worketh al these good things in you and why then should you make question whether it dwell in you yea or no these are fruits of the Spirit which are neuer found in any but in spirituall men And if any desire yet a further triall let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5.22 viz. 1. Loue vnto God to his word to his Saints to mankind yea to our very enemies so far as to desire their conuersion and saluation 2. Ioy in Gods fauour in that hee hath giuen vs any sparkles of grace and thereby assured vs that he wil prouide al good things for vs in this life and afterwards saue our soules and bodies euerlastingly 3. Peace with the Lord himselfe with our consciences and with our brethren If I say any desire further assurance that the Spirit of grace doth possesse his heart let him try whether he can find in himself these fruits thereof together with the rest there mentioned to wit long suffering gentlenesse goodnesse faith meekenesse temperance and as these doe more or lesse abound in him so may he be assured that hee is more or lesse spirituall A fourth vse of this point may be this Vse 4 that seeing our happinesse doth ebbe or flow according to the working of the holy Ghost within vs therefore we should vse all meanes to get and increase the same in our hearts How Gods Spirit may be obtained Now one meanes is exceedinglie to desire it and earnestly to long for it for the Lord saith in the prophecy of Isaiah Isaiah 44.3 I will poure water vpon the thirstie and flouds vpon the dry ground I will poure my Spirit vpon thy seed and my blessing vpon thy buds In which place wee see there is a large promise made but to whom To poore desolate Christians that doe feele their owne miserable and wretched estate and do euen thirst for a supply of Gods graces as the dry and parched ground doth for the raine to fall vpon it which doth euen gape for it before it comes as if it would deuoure the clouds before they fal Concerning such the Lord saith that he will poure water vpon them
neither shall they haue grace by drops but whole flouds thereof shall be poured vpon them for God can as easily ouerflow their soules therewith as the ground with waters when it stands in need thereof But what shall they be the better for this what benefit shall they find thereby The Prophet telleth vs in that very place Vers 4. They shall grow as among the grasse and as willowes by the riuers of waters No raine can make the grasse so fresh and greene no riuer can cause the trees that are planted thereby so to flourish and prosper as the Spirit of God will euery thirsty soule when it is plentifully poured thereupon A second meanes to obtaine the Spirit with a daily encrease of the gifts and graces thereof is to pray for it as euery one will that doth heartilie long for it and to beleeue that wee shall haue it and that wee may doe so our Sauiour maketh a notable argument for vs. Luke 11.12 Aske saith he and it shall be giuen you seeke and ye shall find c. Obiect Oh but I am vnworthie might some say both to aske and to receiue any thing at Gods hand Ans Why saith Christ If yee which are euill can giue good gifts vnto your children how much more shal your heauenly father giue the holy Ghost to them that aske it As if he should haue said You haue no matter of desert in you and therefore you are discouraged from prayer but what merite is there in one of your little children which are full of frowardnesse of brawling and vnquietnesse yet if they aske any thing of you that you conceiue to bee good for them you will presentlie grant it vnto them Now if you that are sinfull can passe by the infirmities of your children and giue them such things as are needfull though you haue made them no promise and you cannot relieue them without cost and paines vnto your selues nay many times not without pinching your selues and sparing from your owne backs and bellies if you I say that are euill can deale thus louingly and kindly with your children how much more wil your heauenly father who is the God of all goodnes yea goodnes it selfe deale fauourably with his children hauing made a promise vnto them it being no paines nor charges vnto him to bestow a plentifull measure of spirituall graces vpon them and especially seeing that the more liberall hee is that way vnto them the more glory shall thereby redound vnto his great name If then we desire the Spirit of grace in an aboundant measure let vs craue it at the hands of the Lord who giueth of the same liberallie and casteth no man in the teeth and we may the more comfortably and confidently do thus because we liue in those happy times wherein the Lord hath promised to poure his Spirit vpon all flesh Ioel 2.28 and to bestow as excellent gifts and graces vpon ordinarie Christians as the most worthy men had in the time of the law A third meanes to get and increase the vertues of the holy Ghost is with reuerence and conscience to hearken vnto the word for as the Apostle saith Gal. 3.2 the Spirit is not bestowed for any goodnesse in vs or through any workes wrought by vs but God of his free mercy giueth it and conueigheth it vnto his children by the preaching of the Gospell And againe the same Apostle perswading the Thessalonians not to quench the spirit 1. Thes 5. for that is the best fire in the house and without it men must needs freeze in woe and sorrow and misery he saith 1. Cor. 14.3 despise not prophecying that is the ordinarie ministery of the word when it is truly expounded and faithfullie and wiselie applied as may be most for the edification of the hearers This is as it were the fuel whereby the fire of God is continued and increased in our soules and as we are more carefull in this duty of laying vp the word in our hearts so shal we find the warmth or rather heate of the Spirit to bee more aboundant and more constant in vs. Lastly if we would haue the holy Ghost continually working in vs with great efficacie let vs labour euermore to keepe an humble and broken heart and beware of pride and all vaine conceipt of our selues as the very rocke against which the ship wherein the Spirit is carried doth as it were make shipwracke for God resisteth the proud 1. Pet. 5.5 and giueth grace to the humble If one haue a hauty heart though there be no body else that seekes his ouerthrow the Lord will bring him downe but if any haue a meeke and lowly heart there is a palace for the Lord himselfe Isai 57.15 who will dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a broken heart In the last place here is an vse of comfort for all such as are endued with the Spirit of grace Vse 5 sith that is the foutaine of all happinesse therefore are they blessed people and shall bee blessed what crosses soeuer they meete withall And what oppositions soeuer they finde either from Satan himselfe or from any of his limmes those that are once ingraffed into Christ and are become plants of the liuing God haue the streames of liuing waters running through their hearts and therefore must of necessitie prosper and flourish though the beate of persecution or any manner of affliction beate neuer so violently vpon them Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children then might they hinder their happinesse and make them truly miserable but seeing they can no more stay the operation thereof then they can stop the course of the wind from blowing whither it will Iohn 3. therefore shall they neuer be able to defeate Gods seruants of that blessed estate which in Christ Iesus hee hath promised vnto them and through his preicious blood-shedding purchased for them The Spirit of grace and of praiers From these latter words ariseth this second point that None can make any acceptable praier vnto the Lord Doct. 2 Faithfull prayers proceede from Gods Spirit vnlesse hee bee assisted and directed by the Spirit of grace Howsoeuer men imagine it to bee an easie matter to call vpon God yet the truth is that it is as hard for any of himselfe to make a faithful praier as it is to make a world Therefore it is said in the â—pistle to the Romans Rom. 8.15 Ye haue receiued the spirit of adoption whereby we cry Abba father So that none can confidently cal God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kind of persons Iohn 8.44 he saith You are of your father the Diuell And how proueth he
it a small matter for one to forsake the profession of the truth But the Lord esteemeth that a great fall yea greater then if the Sunne and the Starres fell from heauen so that the point is that of all fals the fall from religion is the most woefull Nebuchadnezzars fall was great when hee was stript of his Empire Doct. 4 Apostasie is a most grieuous sinne and in stead of ruling men was turned into the wildernes to liue amongst beasts to eate and drinke with the wilde asses and that for seauen yeeres together this was a maruellous great fall yet not comparable to theirs that of professors become prophane persons For whereas Nebuchadnezzar went from men to beasts they goe from godly men to wicked Atheists that are worse then beasts yea to the company of diuels and of all the damned spirits And whereas Nebucadnezzar had a stumpe left in the ground which after seuen yeeres should sprout forth againe and so he should returne to a better estate then he enioyed before those that are reuolts and backsliders haue no stumpe at all left in the ground but are vnrecouerable Heb. 10.26.27 For if we sinne willingly after we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement and of a violent fire which shal dâ—uoure the aduersaries Nothing doth so prouoke the vengeance of God against men as this wretched apostasie doth For a man to fall from riches to pouertie from promotion to debasement c. it is a matter of nothing God loues him neuer the worse but to fall from profession to prophanenesse from God to the Diuell from heauen to hell from life to death this is a lamentable thing indeed Dauid did not sustaine the fal of his house but had onely some tiles and a part of the roofe blowne off yet was that a greater losse then if he had been depriued of his kingdome Psalm 51. neither would that haue so rent his soule and crusht his bones and grownd his heart to pouder as the committing of those offensiue euils did nay if he had been set vpon a steepe rocke with a milstone about his necke and from thence had been cast headlong into the sea it had been but a trifle in comparison of the other Oh then how fearefull must their case be that do vtterly forsake the liuing God If his deadnesse and hardnesse of heart and inability to do duties to God and men were more bitter then the most violent death vnto him if I say the very decay in grace did bring with it such torture what must they expect either in this world or in that which is to come or both who doe not onely part but wholly lose that taste of good things which once they had and doe not onely in a passion as Peter did deny Christ but quite and cleane forsake him Now the reasons to proue that this fall is the greatest Reasons are these 1. Because the things which they lose are most precious being spirituall things 2. The ruine in the soule which is the more excellent part And furthermore the effects wil proue as much which are 1. Monstrous shame for when any one falles from profession all the world sees hee was but an hypocrite at best and then prophane persons will insult and triumph These are your professors these are they that will heare Sermons they are as bad people as any liuing I will trust none of them all for such a ones sake and thus they purchase infamy and disgrace vnto themselues as Achitophel and Iudas did 2. And not only so but also euerlasting paines as we see in Iudas who did not only die a base kind of death being his owne executioner and hauing his filthy bowels that had been so full of couetousnesse and cruelty gushing out but also seeking to exempt himselfe from the paines and gripings of an euill conscience hee cast himselfe into the torments of hell which are easelesse and endlesse For instruction Vse 1 that wee should labour to set sure in the things of God for better is it to haue any decay then a decay in the conscience and to haue any losse and hurt then those which are in the soule Now if we would not haue a great and shamefull fall let vs take the direction of Iude Iude 20. which he giues as a preseruatiue against apostacie But ye beloued saith hee edifie your selues in your most holy faith That is the first thing that wee must still bee building vp of our selues and striue to bee better and better for we are like a boate that goes against the streame if wee labour not with might and maine to rowe vpward we shal be carried violently downeward A second thing is that we must pray in the holie Ghost Many will bragge that they say their praiers morning and night but doe they pray their praiers A parrot may say a praier but Christians must pray in the holy Ghost that is with such petitions as the Spirit warranteth with sighes groanes which it worketh in the heart These two things whosoeuer can practise namely to build vp himselfe daily and offer vp faithful prayers vnto God he shall be sure to stand fast and firme Secondly Vse 2 this is for comfort to those on whom the Lord hath bestowed his good Spirit for if it be the greatest fall to fall from religion then it is the greatest rising to rise vnto grace and if they be cursed that fal away then blessed are those that draw neare vnto God and with full purpose of heart cleaue vnto him growing daily in humilitie and in contempt of the world in conscience towards God and in care to leade a good and holie life before men This is indeed the greatest promotion and therefore Iames saith Let the brother that is of low degree Iames 1.9 reioyce in that he is exalted Exalted might some say what exaltation is that when they are as poore as euer they were A maruellous great exaltation it is for they are made Christians and so consequently kings both in respect of grace and glory Reuel 1.6 Caine and Nimrod and many other reprobates went beyond ten thousand of vs for outward things but al that aduancement was to their greater shame and confusion For earthly promotion is nothing else but an high stage and if one be an idiote itwere better for him to play his part on the ground if those that are in eminent places haue not power to master their owne lusts and carnall affections they are but great fooles vpon an high stage Therefore let vs seeke for spirituall things more then for earthly and bee more thankfull and ioyfull when we find grace in our hearts then if we should find many mines of gold which none could lay claime vnto but our selues The end of the second Sermon vpon the 6. of Luke THE THIRD SERMON VPON THE FOVRTEENTH PSALME PSALME 14. Vers
to be considered Question 2 is whether that man which hath once truly tasted of the spirit may lose it and haue it quenched in him To this it may be said Answere that because the spirit of God commeth to and worketh in diuers men diuersly and in diuers measures therefore wee must consider of the diuers working of the spirit and then frame our answere accordingly First then there is a lighter and lesser worke of the spirit Seuerall operations of the spirit which may be quenched as appeareth in the two kinds of grounds Luke 8. to wit the stonie and thornie ground which doubtlesse felt some working of the spirit Matth. 13. Luk. 8. for they are said to receiue the word with ioy and to beleeue for a time though after either the pleasures and profits of this life did choake the graces of God or else the fierie heate of persecution did drie them vp not being such sanctifying graces as are bestowed vpon the elect If any would see the truth of this more cleerely let him reade Hebr. chap. 6. vers 1.2.3.4.5 There is a second kind of working of the spirit which is more effectuall which can neuer bee lost This Peter describeth saying that the chosen of God are begotten againe of the immortall seede of the word 1. Pet. 1.23 this is not a light but a deepe tasting of the word whereby men are regenerated and begotten vnto God The Apostle Iohn setteth down another note of this 1. Ioh. 3.7.8 â— saying that they that are thus borne againe doe not sinne that is they cannot make an occupation of sinne they cannot fall flat away by sinne and why euen because the seed of God abideth in them euen that seede whereby they were begotten againe which will abide in them euen vnto the end so that they shall neither by secret seducements Matth. 24.24 Ioh. 10.28.29 nor by open violence be taken out of Gods hands Thus then we see the question answered neither must it be strange much lesse offensiue vnto vs that the Lord should take some and leaue others or that he should work effectually in some for their eternall saluation and more slightly in others for the encrease of their condemnation for thus hath God dealt euen from the beginning and that most righteously because hee may doe with his owne what he will Rom. 9.20.21 Let vs see rather what vse we may make of it First let vs take heed of quenching any grace of God Secondly still labour to haue a greater measure of gifts seeing small gifts may be taken away Lastly let vs learne to put a difference between hypocrites and sound Christians for the one sort endureth but for a time but the other lasteth for euer But if yet wee require a clearer difference between these seuerall operations of the spirit let vs marke these rules Rules to try whether the spirit haue wrought in vs in a sauing manner First let vs trie what insight wee haue into the word of God certaine it is that both the godly and wicked are enlightened but diuersly for the knowledge of the godly is certaine and distinct and therefore in particular things they are able to apply the threatnings of God for their humiliation Concerning knowledge and his promises for their consolation whereas the knowledge of the wicked is confused and causeth them to apply nothing to themselues for good Againe godly mens knowledge is sufficient to direct them both generally and in particular duties whereas the knowledge of the vngodly is onely generall Lastly the knowledge of the one continueth with them vnto the end but the knowledge of the other leaueth them in the end Therefore is the knowledge of the godly for the cleerenesse certainty and sufficiencie of it compared to the Sunne Heb. 6. and the knowledge of the wicked to the lightning which is onely for a sudden flash and when it is gone men are more dimme-sighted then they were before Thus wee see one difference in their iudgements Secondly let vs come to their affections Certaine it is Concerning the affections 1. Desire Psal 78.34 that the wicked do desire the helpe and fauour of God but the difference stands in the cause why they seeke helpe onely because of some extremitie they are in and sue for the fauour of God because they would bee freed from griefe and therefore it is vsuall with them to say Oh that I were out of this paine oh that this my sorrow were taken from me by which speeches they shew that so they might be at rest and ease they would little weigh of the helpe and fauour of God but the godly finde such sweetnesse in his lyue that they count it better then life it selfe Psal 63.3 in so much that for the obtaining thereof they can be content to forgoe all the pleasures of this life Matth. 13.4 yea and to suffer whatsoeuer it shall please the Lord to inflict vpon them Further not the godly onely 2. Sorrow but the wicked also are grieued when they haue sinned but the wicked doe therefore sorrow because their sinne hath or will bring some punishment vpon them and the godly sorrow chiefly because they haue offended God Psal 80.7 and giuen him occasion to withdraw his fauour from them The third difference is in their loue 3. Loue. for though both of them doe loue God yet it is after a diuers manner the one of sincerity the other for wages onely A poore child that is taken vp fed and cloathed will loue him that doth thus feede and cloathe him but if hee receiued no more of that man then of another he would like him and loue him no better then another euen so it is with the wicked if their bellies be filled their barnes stuffed and they haue their hearts desire they loue God indeed but onely for their bellie and their barnes Thus did Saul loue God for his kingdom Achitophel for his promotion Iudas for his place of Apostleship but what became of their loue Saul a little afflicted forsooke God Achitophel somwhat crossed in his deuices and disappointed of his hopes hanged himselfe and Iudas for gaine betraied Christ Some experience of this wee may see among vs Courtiers will be professors and Schollers of ripe wits will be religious if that Courtiers may become Counsellors and Schollers may bee preferred to the chiefest places but if promotion come not then is their profession forsaken and their religion laid aside and yet that is not all for either they waxe prophane in their liues or hereticall in their opinions Doe the children of God loue on this manner No the holy Ghost which they haue receiued in effectuall manner doth shed the seede of loue in their hearts Rom. 5. and doth worke in them a speciall liking of his goodnesse and of his holinesse Psal 116.1 so that they loue him not for his blessing alone but chiefly for himselfe as the
beseech thee take away the trespasse of thy seruant c as if he should haue said I haue sinned very hainouslie I cannot denie it yet I am thy seruant and one of thy familie and therefore Lord cast me not off for one fault but take notice of my sorrow and pardon my sinne for I haue dealt veris foolishly 2 Secondly he declareth what meanes the Lord vsed to make him fit for reconciliation viz that hee sent vnto him the Prophet Gad a worthy man of God Dauids Seer who had bene ready from time to time to lay open the will of God vnto him and in that regard was more reuerend in his eyes and hee threatneth and denoūceth iudgement against him that seeing his heart had beene lifted vp with pride in regard of the multitude and strength of his people God would meete with him in his owne sinne and make his punishment to be suteable to his fact and seeing he begun to be humbled for it alreadie and yet needed still further humiliation he telleth him that the sword or the famine or the pestilence must pursue his subiects and make wonderfull hauocke among them and therfore biddeth him make his choice which of them hee would haue to come vpon the land for one of them hee must needes vndergoe to further him in the worke of humiliation as also to bring the whole Church vnto the like who then had incensed the Lords anger against them Then Dauids heart smote him In that setting downe the repentancce of Dauid Verse 10 the holy Ghost taketh notice of this in the first place that his heart smote him the Doctrine is that The first step to true and sound repentance is to bee wounded and disquieted in our hearts for sinne Sound sorrow the first step to repentance vntill our soules bee pierced and as it were strucke through with the feeling of our corruptions and of Gods displeasure due vnto vs for the same wee haue not made any entrance into the wayes of godlinesse nor laid the verie foundation of the works of conuersion therfore the Prophet Ioel exhorting the Israelites to repentance Ioel. 2.13 biddeth them rent their hearts that is the first stone that must be laid in this building Note their hearts must bee crushed and broken for the wickednesse committed against the Maiestie of God till then there is no turning vnto him one may as well bid a prisoner that is in strong hold and hath bolts and fetters vpon his heeles walke abroade and take the fresh aire and not remaine any longer in that darke loathsome dungeon as bid one that hath not his heart crushed humbled to turne vnto the Lord alas he is held fast in the chaines of Sathan and cannot stirre one foote to God-ward therefore is it noted in those conuerts Act. 2.37 Acts. 2. that They were pricked in their hearts when they began the worke of repentance the rebukes of God had wakened their drowsie consciences so that they saw their sinnes and Gods ven geance due vnto them Psal 45. and the words of Peter had gone through their hearts euen as a two edged sword and then they were fit to bee soundly healed and comforted when they had beene pierced and throughly wounded by the Arrowes of God 1 First till the heart bee broken for sinne Reasons there can be no plaine confession of sinne Iob. 11. and therfore no repentance Men naturally are like wilde Asse-Colts nothing will worke vpon them nor bring them vnto any good frame or order though they heare often of their faults they will not acknowledge them but be still vnruly and vntamed as Paul was before his conuersion so long as he was heart-whole in his owne conceit though he had heard many excellent Sermons no doubt yet hee was like a beast still Rom. 7. Act. 9. neuer bewailing nor confessing his grieuous offences till the Lord had taken him downe and throughly mastered him 2 Nay further men are so farre from taking paines to come to a true acknowledgment of their iniquities till such time as there is a breach made into their hearts by godly sorrow they doe not so much as desire to be deliuered from them nor make any reckoning of Gods mercy for the pardoning of them till such time as they become mourners for sinne they cannot possibly hunger and thirst after righteousnes Math. 5.4.6 And indeed what reason is there that they should esteeme of that medicine which will cure when they doe not feele themselues to be sicke they thinke it a matter worth the looking after to be freed from pouertie from infamie from the pestilence c. but as for the corruptions of their nature and the sinfulnesse of their waies they were neuer much troubled with them and therefore they make little account to be deliuered from them See this poynt more at large in M. Dods Sermon on Isa 1. Doct. 1. Seeing therefore that inward contrition for sinne is the first step to repentance and that which killeth the roote of sinne and setteth vs free from the power and dominion of it and erecteth in our hearts a throne for Christ Iesus the vse of this point is First for reproofe of those that perswade themselues Vse 1 and beare others in hand that they haue truely repented and doe continually confesse their faults and aske pardon for them but what griefe and paine haue they had in their hearts for their sinnes nay they thanke God they were neuer terrified nor troubled in their consciences Do you thanke God for this it is in effect to thanke him for that you want the first and principall note of true conuersion if your harts haue neuer beene pricked and stung with the sense of your vilenesse and wretchednesse it is because you are senselesse for there is cause sufficient why you should be grieued and the lesse you haue had Luke 6. Reuel 6.16 the more you are likely to haue if not heere yet in the world to come and at that day when you shall be most vnwilling of it Secondly Vse 2 heere are those to be reprooued that run into farre greater excesse of sinning than euer Dauid did breaking forth into grosse and foule euils that euerie body seeth and knoweth and condemneth and yet they passe them ouer slightly and carelesly as if they were matters of nothing When Dauid did but cut off the lap of Sauls coat his heart smote him and was grieued within him in that he was so neere vnto sinne what then shall we thinke of those that doe not cut off the lappe of the coate of an enemie but are iniurious to their friends and cruell against their brethren that breake couenant and promise sinne against God blaspheme his name profane his Sabbaths and the like and yet none of all these do soundly worke vpon them nor much trouble them surely such men are not of Dauids spirit and therefore not being broken hearted heere they shall be broken
and crushed in peeces with the vnsupportable weight of Gods vengeance heereafter Thirdly Vse 3 sith this inward touch for sinne is a thing so necessarie let vs hence learne to labour for it and to keepe tendernes of heart when we baue obtained it for that sorrow which breaketh the heart doth withall breake the necke of sinne and therefore when the Lord doth checke controle our consciences let vs esteeme it as a great mercie and not let such stroakes passe without their right vse but let vs goe to God and to his children for helpe and direction and then that little sparke of the fire of God in our soules being fed nourished will grow in the end to a great flame Now that our harts may be kept alwaies tender sensible of those checks which Gods spirit giueth vs let vs vse these meanes that follow First let vs in our hearts the weapon of God Meanes to get tendernes of heart euen the sword of the spirit whereby our hearts may be wounded as often as need requireth for vnregenerate persons wanting that weapon will rather defend then smite themselues when they haue offended and euery childe of God hath somewhat of old Adam in him in which regard he must be more carefull to vse the sword of the spirit for the piercing of his heart when any sinne is committed by him Iohn 16.8 withall praying for the spirit of grace which will conuince the conscience when it is guiltie so that it shall haue nothing to say in defense of it selfe but very much for the condemnation of it selfe as is euident Ezec. Ezeck 36. 36.27 whereby we may obserue that when God hath giuen his spirit vnto his elect and as it is in Ieremy Ier. 31. 31 33. withall written his lawes in their hearts then they shall remember their owne wicked waies and their deedes that were not good and shall iudge themselues worthy to haue beene destroyed for their iniquities for their abhominations What is the reason they should passe such a heauie sentence vpon themselues one would thinke they should rather reioyce now allow of themselues and of their workes so they doe reioyce at and approue of themselues and their workes so farre as they are spirituall but they proclaime war against themselues and their workes so far as either they are or haue beene carnall and sinfull and that because the word of God and the spirit of God doe beare sway in their hearts they are at vtter defiance with their pride and hypocrisie and all wretched lusts that fight against their soules being neuer so much tormented with those sinnes as when they haue attained to a great measure of humilitie and of sinceritie He that is most lowly is euer most vexed with his pride and he that is most vpright and true hearted is most of all troubled with the guilefulnes and deceitfulnes of his owne heart because the word and the spirit working together doe cause him both more clerely to see and more throughly to hate those corruptions than euer hee did before he had attained to that measure of grace Secondly we must not content our selues when once we haue gotten the word and spirit of God within vs but we must still striue to keepe our hearts humble and lowly for otherwise we shall not feele the strokes of the word and spirit of God therefore it is said Isay 30.20.21 Isa 30. that when the Lord had dieted his people a while giuing them the bread of aduersitie and the water of affliction and thereby taken downe the pride and stubbornenesse of their hearts that then their eares should heare a word behind them saying this is the way walke in it c. that is when they were thus humbled as soone as euer they had committed any offence they should presently haue a blow vpon their hearts for it and be full of feare and anguish though no man in the world tell them of it yet the word in their hearts will be like a good guide that is still following a little child and telling him this is not the right way leaue it there is the right way walke in it but many haue hearts pestered with pride and lust and couetousnesse and yet goe a whole moneth nay many monethes and yeares together and neuer feele any rebuke in their consciences How comes this to passe that others are full of griefe and full of teares for their sinnes and they are neuer troubled for them is it beause there is greater vprightnes in them then there is in others No surely it is because they haue a more blind minde and a more proud and senselesse hart then others haue for the more humble any one is the more often shall he heare the voyce of the spirit checking him when hee goeth out of the way moouing him to turne again into the right way Thirdly we must especially beware of presūptuous sins for if we liue therein our hearts will cease to smite vs or at least we shall be senselesse of these strokes as may be seene in the case of Dauid when he had cut off the lap of Sauls garment and numbred the people which were but infirmities forthwith his conscience rebuked him and he was humbled before the Lord but when he had committed adulterie and murder either the checkes of his conscience were none at all or else they were so weake 2. Sam. 12. that hee had no sense nor feeling thereof so that Nathan was driuen to fetch about as it were and to vse all the art that might be to make him see his offences and passe sentence against himselfe for the same Let vs therefore by his example learne to beware how we presumptuously sinne against our consciences especially in palpable and grosse offences least our mindes being by degrees blinded and our affections by little and little corrupted we become in the end very blocks and stones and haue our consciences so darkened that they will not accuse vs or our hearts so benummed that they will not be mooued with the stroakes of God and with the checks of his holy spirit After that he had numbred the people Heere is his speciall sinne that he numbred his subiects which may seeme to be no such great matter for which God should so plague the land and if there had bene that measure of hypocrisie in Dauid as there is in many of vs he would haue pleaded thus for himselfe What need I to be so troubled for this and what reason is there why God should proceede so seuerely against me for the same did not Moses and Ioshua holy men of God number the people in their daies and that warrantably and why then may not I doe the like hauing more absolute authoritie ouer them then they had but his heart staied him from all such reasoning of the matter and told him that though hee did the same action which they did yet the manner of doing thereof was
proceeding vnto arraignment and execution if there be not meanes vsed to stay the same therefore let vs get off the fetters of iniquitie as soone as we can and if we find terrors vpon our hearts for our couetousnesse and crueltie for our pride and insolencie for our filthinesse and impuritie c let vs labour with God for the obtaining of a pardon and then though we be plagued for our foolishnesse and brought very lowe yet crying vnto the Lord he will deliuer vs out of our distresse Psal 107. yea he will bring vs out of darknesse and out of the shadow of death and breake our hands asunder Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience Vse 3 whose workes doe testifie for them that they are vpright and sincere and that though they be clogged with many infirmities yet they giue entertainment to no sinne at all though they haue many troubles and slanders raised against them and many temptations wants and necessities lying vpon them yet let them be of good cheere for albeit they be afflicted on euery side yet shall they not be in distresse they are not straitned 2. Cor. 4.8 but haue elbow roome enough and doe enioy the best freedome and libertie For they may come into Gods priuie chamber as it were and into his presence when they will they are not straitned in their soules but haue libertie to powre out their hearts before their heauenly father who knoweth and pittieth their distressed estate and will worke out their freedome and comfort in due time and in the meane while his hand shall defend and vphold them his spirit shall comfort and strengthen them his word shall reuiue and refresh them and in a word his grace shal be euery way sufficient for them so that such as are not chained and fettered with their owne iniquities and raigning sinnes are of all other the best freemen and the most happie and blessed people they walke at libertie they keepe the precepts Let vs fall now into the hand of the Lord That is Let God proceed with the pestilence according to his pleasure which is called Gods sword and Gods hand because this pestilēce proceeded immediately from him without any second causes whereas many other iudgements doe not so In that he maketh choyse to fall into Gods hand the Doctrine is Doct. 2 The godly finde greatest fauour with God that Gods seruants neuer finde so great fauour as with God himselfe None can deale so fauourably with Gods children as their heauenly Father He goeth as farre beyond earthly parents as God is better then man They when they are prouoked doe oftentimes cease to be mercifull but God when he is most incensed is perfectly fauourable and when he is driuen to chastise his children he is exceeding moderate Which is liuely expressed Hos 11.8 where the Lord speaketh in this manner Hos 11. How shall I giue thee vp Ephraim How shall I deliuer thee Israel How shall I make thee as Admah How shall I set thee as Zeboim As if he should haue told them You haue deserued to be vtterly destroied as Sodome and Gomorrah and the Cities neere adioining but my compassion that I beare towards you will not suffer mee to doe it Mine heart is turned within me my repentings are rowled together Man repents after hee hath done amisse but God before so that hee can neuer doe amisse and therefore to manifest his infinite goodnes and care for their preseruation hee addeth verse 9. I will not execute the siercenesse of my wrath I will not returne to destroy Ephraim and the reason is added for I am God and not man and therefore though a man if hee were so prouoked would haue done his best vtterly to haue spoiled them yet the Lord would not enter into their Citie viz. for that end but deale gratiously with them notwithstanding all their offences Moreouer earthly parents when they set vpon correction with best staiednesse doe want knowledge and discretion and therefore giue their children too little or too much 1. Pet 1.6 Isa 27.9 but the Lord is of such infinite wisedome that hee euer proportioneth his chastisements to the neede of the partie and the nature of the fault Againe earthly parents when they haue layde on stripes cannot take them off againe when they see their children weeping and grieuing and humbling themselues in good earnest for their offences they wish but all in vaine that their paine were ouer the smart remooued but as the Lord woundeth so can he heale as hee cast Iob downe Hos 6.1 so could he raise him vp againe and whatsoeuer our distresses be if wee can humble our selues and crie vnto the Lord hee is able and readie to relieue and to deliuer vs. In which regard wee should be most willing if we must needs be corrected to yeeld vp our selues into his hands For there is no comparison betwixt the compassions of men which are finite and of Gods who is infinite Which may serue to discouer vnto vs their folly that are so farre from submitting themselues to Gods chastisements that they cannot endure his rebukes Let any man of God admonish them and they are readie to flie in his face What hath he to doe with me say they let him meddle with his owne matters I will not take it at his hands with many bitter speeches of that kinde which argue in them great distemper and vexation of minde And let a man tell them in neuer so great loue that if they doe not amend their sinnes will abroad to their disgrace their friends will grieue at them their aduersaries will reproach them and all cry shame vpon them yet they will be no whit pacified but rather enraged against the admonisher not caring what be thought or spoken against them so Christians may not reprooue them Hence is it that men are so loath to be vnder any Christian gouernment Vse 1 where they must be instructed how to doe well and rebuked if they doe not well they will none of it to liue in such a family or congregation where they shall be catechized and restrained from the breach of the Sabbath and other leaud courses they will neuer endure it but will chuse rather to be vnder the gouernment of Antichrist and of Sathan himselfe then of Christ Iesus Let their maisters be Papists cruell oppressors as sauage tyrants as Pharaoh was they will rather dwell with them then with godly and religious gouernours that would vse them most kindly and reward them most liberally for their seruice Such were the Israelites Moses as the Lord testifieth of him was the meekest man vpon the earth and withall a most wise and couragious Ruler yet would they rather haue beene euery day vnder the whip in Egypt then vnder Gods gracious gouernment which was executed by Moses And as these are heere to be condemned of great want of
answer of the tongue is of the Lord. As who should say When a man hath done so yet he shall speake not what he himselfe intended but what God hath decreed as is plaine in Balaam who came with a purpose to curse and if the Lord had permitted him he would haue vomited out horrible imprecations against the Israelites for that would haue made for his credit and commoditie Num. 23. but notwithstanding his intent the Lord made him to blesse his people in stead of cursing them And so Saul he would haue all men know that Dauid was a Traitor and therefore he pursued him to bereaue him of his life yet when he met with him he had no power so much as to rate him or to rebuke him but on the contrarie part is driuen to iustifie him O my sonne Dauid saith he thou art more righteous then I. And this we may obserue in our owne experience that oftentimes men contrary to their mindes doe vtter things which doe exceedingly grieue them and bury other things in silence the speaking whereof might haue beene very behoouefull vnto them whence do arise these and the like speeches How was I ouerseene in that which I said What an aduantage did I lose at such a time which doth plainly prooue that God hath the disposing of mens tongues Secondly God hath giuen Lawes for the tongue Ephes 4. how it should be ruled that men should not speake blasphemously nor filthily nor bitterly whence it may be concluded that it is Gods subiect for Princes make statutes for none but for their owne subiects Thirdly the successe and euent of mens speeches is according to Gods pleasure They say With our tongues we will preuaile yet doe they not preuaile for whereas they forespeake others destruction the wise man saith A fooles mouth is his owne destruction And whereas they say triumphingly Prou. 18.7 Micah 4.11.12.13 Sion shall be condemned and our eye shall looke vpon Sion they know not the Lords counsell to wit that they themselues shall be gathered as sheaues into the barne to be threshed beatē in pieces by Gods people Fourthly God will plague wicked men as well as reward godly men for their speeches Mat. 12.36.37 By thy wordes thou shalt be iustified saith our Sauiour and by thy wordes thou shalt be condemned And Wee must render an account for euery idle word which euidently sheweth that God hath the soueraigntie of mens tongues Now seeing that the Lorde hath the gouernement thereof this serueth First Vse 1 to teach vs that therfore wee should craue assistance from him for the well ordering of the same Euen as that holy Prophet doth where he saith Set a watch ô Lord before my mouth Psal 1.41.3 and keepe the doore of my lips God will haue the ordering of them by his prouidence whether we will or not but by his grace hee will not guide them vnles we sue vnto him in that behalfe therefore let vs beseech him so to sanctifie purifie our harts that out of the abundance thereof our tongues may speake vnto his praise and to our owne and others edification Secondly Vse 2 that we should not be afraid of performing any good dutie in regard of mens tongues for though they threaten and raile and slander and traduce vs yet they shall not hurt vs for God will hide vs from the scourge of the tongue Iob. 5.21 Isa 45.16.17 so that no such weapons shall preuaile against vs for the Lord made the tongue and the men themselues that speake therewith and there is no voice nor sound that proceedeth out of the mouth but the Lord hath the ordering thereof and therefore let vs sue vnto him Act. 4.29 as the Apostles did saying O Lord behold their threatnings behold their reuilings and doe thou iudge betwixt vs and them and thou which hast the disposing of all mens tongues preserue thy seruants from the hurt that may befall vs through the same The ende of the fourth Sermon A BRIEFE TRACT CONCERNING ZEALE wherein the properties of true Zeale are decsribed and the contrarie discouered GOdlie zeale is a vertue very requisite and necessary for all Christans not so rare and seldome found as precious and vsefull where it is found as being the verie life and soule of sound Christianitie and one of the principal Fountains Well-heads whence manie other vertues of the spirit doe spring and issue foorth The excellencie of this grace doeth appeare as by manie other arguments so by this that the Saintes are thereby described where they are saide to bee a people zealous of good workes this is the ende of their redemption Titus 2.14 and this is one speciall effect and marke of their iustification that they doe not onely desist from their for mer euill workes and fall to the practise of the contrarie good workes but that they are zealous both to doe them and in the doing of them they shake off the sluggishnesse of the flesh and striue for the feruencie of the spirit Rom. 12.11 in all duties that they owe either vnto God or men For this vertue amongst many others are the penitent Corinthians commended 2. Cor. 7.11 Behold this that yee haue beene godly sorrowfull saith Paul what zeale it hath wrought in you c. Till such time as the Apostle had rebuked them by an Epistle they were either not at all or very slightly touched with the sense of their owne sins and therefore they set light by the offences of others insomuch that when abominable incest such as had not beene heard of amongst the Gentiles was committed among them yet they tooke it not to heart nor at all mourned for it 1. Cor. 5.1.2 nay they let the offender goe vncensured who should haue beene as afterwards he was excommunicated and deliuered vp vnto Sathan for the healing of his owne soule the preuenting of the like sinnes in others and the stopping of the mouthes of wicked blasphemers who would be readie heereupon to speake euill of the holy name of God and of the professours and profession of Christianltie Thus cold and carelesse were they till the Apostle had sharply reprooued them but after that they had well disgested his speeches and thorowly considered of all matters they fell to lament for their owne corruptions and for the transgressions of others and were zealous against all wickednesse and for all manner of goodnesse in themselues and others This was the effect of holy griefe in them and this will be found in all that attaine to that repentance which is vnto life in which regard when the Lord would worke a cure vpon the luke-warme Laodicians Reu. 3.19 he biddeth them be zealous and amend That was their sinne that they were key-cold and euen frozen in the dregges of securitie exercising themselues in sundrie good duties for that must needes be because they were a Church but neuer regarding with what loue vnto God or men they
performed the same therefore the Lord vrging them to reformation willeth them to be zealous and amend implying that these two euer goe hand in hand to wit sound repentance and godly zeale yet so that as euery one is of greater growth in the body of Christ so this grace is of greater strength in him as is euident in Dauid who speaketh thus of himselfe and that by the inspiration of Gods holy spirit Psal 119.139 and therefore cannot but speake truely My zeale hath euen consumed me because mine enemies haue forgotten thy word Weaker Christians haue some good motions of griefe for mens offances but the Prophet was exceedingly wrought vpon by his zeale so that it did euen spend him and consume him in regard of the fearefull breach of Gods commandements which he obserued in his very enemies And the like we sind in another place The zeale of thine house hath caten me Psal 69.9 and the rebukes of them that rebuked thee are fallen vpon me Thus was the holy man of God touched yea tormented with the things whereby Gods glory was impaired as if he had beene laden himselfe with reproaches and disgraces But most admirable was the zeale of Moses and Paul Exod. 32.32 Rom. 9.3 who for that feruent desire that they had of aduancing Gods glory could haue beene content to haue had their names put out of the booke of life and to be separated from the Lord so that his great name might be magnified in sparing and sauing their brethren the Israclites Now because our hearts may easily deceiue vs in this matter of zeale either by perswading vs that we haue it when we are farre from it or that we altogether want it when in some good measure we haue attained vnto it therefore will it not be amisse to set downe some rules whereby we may trie whether our zeale be ourrant or counterfeit First Rules of true zeale therefore touching the matter about which this holy zeale is to be exercised it must be good according to the saying of the Apostle It is good alwaies to be zealous in a good matter The matter must be good Gal. 4.18 and it was before shewed that Gods people must be zealous of good workes otherwise if the matter be euill the more earnest any is the more sinfull neither is such earnestnesse worthy the name of zeale being nothing else but a diuellish and fleshly heate or rather a kinde of frenzie and madnesse Such was the zeale of I dolaters that would mangle and cut themselues and that would offer their children in the fire in honour vnto their gods Such was the zeale of the Scribes and Pharises 1. King 18.28 Ier. 7.31 who would compasse sea and land to make one a Proselite that is one of their owne sect With this violent and mad zeale was Paul carried before his conuersion as he himselfe confesseth in plaine tearmes Acts. 26.11 and Phil. 3.6 when he was enraged against Christians and spared no paines nor cost to make them denie and blaspheme the name of Christ Heere then is to be condemned the zeale of ignorant Papists and Brownists and such like who are very hotte indeed for he must needes runne whom the diuell driues but in euill causes as might easily be prooued and may hence if by no other arguments be probably concluded in that they vse the diuels owne weapons to wit lying slandering railing cursed speaking and the like in the pursute of the same But much more damnable and vile is their zeale to be esteemed who against their knowledge and consciences doe violently and maliciously oppose themselues against the Gospell and the professors thereof and stand for falshood and wickednesse and the practisers thereof as did those wretched Pharises that set themselues against our Sauiour and committed the sin against the holy Ghost We must know the thing to be good for vvhich vve are zealous A second rule is that as the matter in which we are zealous must be good in it selfe so it must be knowne vnto vs to be of that qualitie True zeale must begin where the word begins and ende where it ends Rom. 14.23 for otherwise it cannot bee of faith which is euer grounded on theword and whatsoeuer is not of faith is sinne We must not therefore content our selues with an honest meaning and hope that wee haue a good zeale towards God when we haue no warrant for our hope but must so acquaint our selues with the Scriptures of God Rom. 10.2 that our zeale may be according to knowledge Which rule discouereth the corruptnes of their zeale whether close hypocrites or weake Christians who are led on meerely by the examples of good men whome they affect much to like of and earnestly to stand for such things as they perceiue them in their practise to obserue and to make conscience of and if there be but a word spoken against any of the things that they haue taken a liking of they are maruellously stirred with indignation thereat and grow passionate and vehement against the parties though they haue neuer so good a meaning in that which they speake Yet let them bee vrged to prooue out of the word the necessitie of those duties which they so earnestly presse they can say little or nothing to the purpose for them and so grow manie times either to dislike and forsake all if they bee hypocrites or at least to bee discouraged and to bee at a stand if they be weaklings in Christ Iesus And whence proceed these inconueniences but from this that they are zealous for things that in themselues and vnto others are good and holie but not thoroughly discerned of them to bee of that nature the consideration whereof should make vs to sit sure in matters of godlinesse not building vpon the example of good men but vpon the truth of the good word of God and then our foundation shall neuer faile vs. A third propertie of true zeale is that it beginneth in our selues and after proceedeth vnto others Zeale must begin at home for neuer can that man be truely zealous to others which neuer knew to be zealous to himselfe Those are the most skilfull Physitions and best able to deale with others that haue first wrought a cure vpon their owne soules Therefore our Sauiours aduice is Luke 6.42 Cast out the beame out of thine owne eye first and then shalt thou see perfectly to pull out the meate that is in thy brothers eye We must then first of all iudge our selues and cast the first stone at our selues that so finding how vgly and noisome a thing sinne is and that by experience in our selues we may be at defiance with it wheresoeuer we finde it and neither fiatter others in their euill courses nor yet too rigorously and vnmercifully rebuke them for the same Those that haue beene pinched with sicknesse and are recouered can by the smart which they haue felt pittie others in the
he would not permit to himselfe so neither would he deny to his permit to himselfe so neither would he deny to his children their liberty of feasting But especially the example of Paul is notable for the confirmation of this point for seeing that in some places he could not so conueniently liue of other mens charges 1. Cor. 4.12 1. Thess 2.9 as at Corinth and Thessalonica he would labour with his owne hands rather then be chargeable to any of them yet he would not that all men should be tied by his example to doe the like 1. Cor. 9. 1. Tim. 5.18 and therefore he laboureth much in his Epistles about this that Ministers ought to be prouided for so strict was he to himselfe such liberty left he vnto others Whence we may easily perceiue that it is rather a Pharisaicall pride then any Christian zeale to be too tetricall and rough in vrging men so farre that whosoeuer in euery point is not so strict and precise as our selues we cast them off as dogges and prophane persons and such as are vnworthy of any account or countenance The next propertie of true zeale is not to be blinded with naturall affection Zeale condemneth sin in friends as vvel as in foes Mat. 16.23 Gal. 3.1 1. Cor. but to discerne and condemne sinne euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter and Paul to deale so roundly with the Galathians and Corinthians Many offend against this rule who will neuer reprooue sinne in their friends till God reuenge it from heauen wherein they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue pull the wrath of God vpon them whom they loue most dearely Hee loueth most naturally that hath learned to loue spiritually and hee loueth most sincerely that cannot abide sinne in the partie beloued without some wholesome admonition But doe not manie now adayes seeme zealouslie to mislike sinne in strangers who can winke at the same fault in their kindred in their wiues in their children in their parents as if the diuersitie of persons could change the nature of the sinne This blind zeale God hath punished and doth punish his children Isaac did carnally loue his sonne Esau for meat for a peece of venison Gen. 15.28 Dauid was too much affected to Absalon and to Adoniah for their comely personage so as his zeale was hindered in discerning sinne aright in them Now Iacob was not so deare to Isaac and Salomon was more hardly set to schoole and made to take paines but behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better then Iacob made Esau more troublesome and Iacob more comfortable vnto him Absalon and Adoniah brought vp like Cocknies became corasiues to Dauids heart Salomon more restrained and better instructed was his ioy his crowne his successor in his kingdome This disease is so hereditary to many parents louing their children in the flesh rather then in the spirit that the holy Ghost is faine to cal vpon them more vehemently to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolkes if they be thriftie like to become good husbands wittie and politicke or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto them how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they are neither zealous in truth of Gods glory nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftinesse and yet are too too cold in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blinde affection of Heli 1. Sam. 2. 3. 4. who being the deare childe of God was seuerely punished of the Lord for that he was not zealously affected to punish the grosse and foule offences of his children but blessed are they that can forget their owne cause and euen with icopardie of nature can defend the quarrel of God labouring hencefoorth to know no man after the flesh nor suffering any outward league so to bleare and dazle their eyes as that they should not espie sinne in their dearest friends to reforme it or that they should not discerne vertue in the greatest aliens to reuerence it Now whereas many haue great courage to rebuke such as either cannot gainsay them Zeale opposeth it selfe against the sins of the mighty or gainsaying them cannot preuaile against them heere commeth another property of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it dismaied at the lookes of the proud and loftie Such was the courage of Iob who besides that he made the young men ashamed of their liberty afraide of his grauity made euen the Princes also to stay their talke Iob. 29.8.9 and to lay their hands on their mouthes And yet heere we must beware of their hasty zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie as though no regard of time place or persons were to be had which opinion many by weakenesse of iudgement defending find neither fruit in others nor comfort in their owne consciences when they doe admonish in that presumptuous maner for that hunting after feruentnesse without the spirit of meeknesse and casting off all consideration of a godly opportunitie they rather exasperate then humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome then with comfort of heart for any duty done Neither am I heere ignorant how great danger of trouble of minde commeth to many in that they being so curious obseruers and waiters of opportunity doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together do deeply enter into the most prefract prodigious spirits so we mislike their fearefull delay of duty who hauing a meane occasion offered them from the Lord doe not zealously and earnestly rebuke sinne though in some higher personages Out of this may issue another frutit of holy zeale namely when we are zealous in their behalfe who can neuer recompence vs againe and that in defending their right against oppressors that are craftier mightier then they Thus Iob deliuered the poore that cried Iob. 29.12 the fatherlesse and him that had none to helpe him He was the eyes to the blinde and feet
to the lame at whose hands no reward was to be looked for Another most excellent and glorious propertie of pure zeale is Compassion to be ioyned vvith zeale to be humbled in our selues for those sins which we espie and censure in others and so to nourish an holy compassion towards them Heere is an excellent and infallible difference betweene godly zeale and fleshly heat viz. when our anger for our brothers falling doth not feed it self vpō the party because of our wrath but vpon his sinne because of our zeale we still retaining a tender affection towards the person of the offender When our Sauiour Christ went about to heale the man that had the withered hand the Pharises that stood by murmured because hee would heale on the Sabbath day herevpon it is said that he looked about him angerlie yet it is added that he sorrowed for the hardnes of their harts Marke here in this notable example Mark 3.5 how anger and sorrow meete together Anger that men should haue so little knowledge of God and loue of ther brother Matth. 23.37 Luk. 19.41.42 sorrow that through ignorance they were so foulie ouerseene So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne and yet with pittie of their miserie which was at hand which appeareth in that he wept ouer it Marke this in all the Prophets from time to time as in Isay Ieremie Ezekicl Daniel c whether they did not vtter their message in heauinesse of spirit and when they most threatned the people for their sinnes obserue if they were not most grieued and feared least they should be executed vpon them This is a blessed temperature thus to mingle griefe with zeale but that is an ouer-reaching zeale that feedeth more on the person then on the sinne Wherefore wee must craue this speciall grace at the hand of God by prayer to be gouerned by a right zeale and that we may trulie discerne the difference betweene fretting anger and pining zeale Which if all sorts of men would labour for receiuing this rule in iudgement and obseruing it in practise it would breede a great deale more conscience in ministers magistrates and masters when they are to admonish their inferiours Alas wee see manie who can mangle and martyr a man for some offence who neuer learned for conscience sake to mourne for those infirmities which so bitterly they inueigh against in others The Apostle Paul was of another temper 2. Cor. 12.21 1. Cor. 4. I feare saith he to the Corinthians lest when I come my God abase mee among you and I shall bewaile many of them which haue sinned already c he knew nothing by himselfe as hee telleth them in another place yet could he not but lament and be humbled for their offences who were a part of his Apostolike charge So Samuel in the zeale of Gods glorie spares not flatly to tell Saul of his sinne notwithstanding his great authoritie 1. Sam. 15.35 and yet in loue and compassion to his person hee was alwayes bent to lament Sauls case and earnestly to pray for him till the Lord forbad him to doe so anie longer 1. Sam. 16.1 If wee could keepe this golden mixture wee should stop the mouthes of the aduersaries who accuse vs to be full of rancour and malice if wee be angrie as enemies to their sinne but grieued in that for sinne they are become enemies to God Further wee must know that true zeale maketh vs as willing to be admonished as carefull to admonish True zeale maketh men desirous of admonition and that not only of our superiours which is an easie thing because there wee must of necessitie yeeld but also of our inferiours whom we may seeme to contemne All men will graunt that a childe ought willingly to be admonished of his father or a seruant of his maister but fewe will in practise giue this that a father should listen to the aduertisement of his sonne or that a maister should receiue an admonition of his seruant Howbeit Iob saith hee durst not contemne the iudgement of his seruant or of his maide Iob. 30.13 when they did contend with him because in a dutie of pietie he looked to them not as seruants but as brethren he looked not to the speaker onely which in respect of his calling was his inferiour but vnto the things spoken in the ordinance of God vnto whom Iob himselfe was an inferiour and before whom he knew there was no respect of persons Howbeit to correct the preposterous boldnesse of some wee adde thus much that inferiours must rather aduise than admonish aduertise rather then reprehend their superiours that so still they may offer their pure zeale of the glorie of God in vnfained humilitie lest through their corrupt zeale they do not only not profit their superiours but most iustly exasperate them against them Another rule is that in pure zeale wee be patient in our owne causes deuoure many priuate iniuries Wee must be most feruent in Gods causes but hote and feruent in Gods causes Manie can be as hote as fire in their owne priuate matters who are as colde as ice in things that concerne Gods honor and glorie But it was otherwise with Moses When anie priuate wrong was offered vnto him by the Israelites he was meeke as a lambe and would with wisedome speake mildly vnto them to pacifie them and pray earnestly vnto God to pardon them but when they fell to Idolatrie and worshipped the golden calfe a matter which neerely concerned the glory of God his wrath waxed hot Exod. 32.19.20 and he cast the tables out of his hands and brake them in peeces and burnt the calfe in the fire and ground it to powder and made them drinke of it being strewed vpon the water and after caused a great number of the principall doers in this wickednesse to be slaine by the sword This also is the commendation of the Church of Ephesus that they had much patience and yet could not forbeare those which were euill Reuel 2.2 but examined them which said they were Apostles and found them liars This rule well obserued would sow vp the lips of the aduersaries who though for a time they thinke vs to be cholloricke and men out of our wits madly reuenging our priuate affections yet one day they should confesse that we sought not our owne commoditie but Gods most precious glory And to stretch this examination of our hearts one degree further let vs beware of that corruption which springing from selfe-loue will giue vs leaue to reioyce in good things so long as they be in our selues but repineth at the sight of them in others which will permit vs to be grieued at euill things in our selues and yet make vs to reioyce to see the same in others True zeale hauing Gods glory for the obiect thereof loueth good wheresoeuer and in whomsoeuer it is true zeale hateth sinne