of them that because they liue a ciuill life and pertake of the word and the sacraments thinke they haue gone farre enough and account themselues very good Christians this is but to be a builder one of the ill grounds one of the fiue foolish Virgins and therefore as yet their case is wofull Secondly if those that goe so farre be notwithstanding miserable then how cursed are they that haue not proceeded so farre that are not builders but destroyers of themselues and others by their corrupt speeches and by their leaud example and course of life that are not arable grounds but altogether a wilde waste that are not Virgins but doe still commit spirituall whoredome and that in the sight of all the world against the Lord God of heauen that is a iealous God If their fall shall be horrible and fearefull that build and that with the good word of God because they build on an ill foundation how terrible must their iudgement needs bee that come so farre behind such in any shew of goodnesse and goe so farre beyond them in euerie kinde of grosse wickednesse If these grounds that made shew of fruitfulnesse be accursed because they bring not forth ripe fruite then what shall become of them that will not endure any plowing at all but bring foorth bryars and brambles and all maner of poysoned weeds And if it went so hard with those that were Virgins and went with their lamps to meet the bride-groome then what must their doome be that are not Virgins but adulterers and adulteresses that loue the earth more then heauen and earthlie things more then heauenly things that would rather bee at a table of good cheare where their bodies may be pampered then at the Lords table where their soules might be fedde vnto eternall life Certainly these mens iudgement sleepeth not and when it ouertaketh them woe vnto them for their case will be most lamentable Neither neede they cry out against hypocrites for they are tenne times worse then hypocrites and their punishment must be sutable Thirdlie this is for instruction that sith hypocrites seeme to draw in the same yoake of sincerity with the Saints of God therefore we should search our hearts and our thoughts and not onely build aboue ground Ier. 17. but looke whether our foundation be good for the heart is deceitfull aboue all things yet the word of God tryeth it that setteth it as it were vpon the racke and is as a two-edged sword that diuideth betweene the heart and the reines and findeth out all shifts and excuses whatsoeuer But that we may more plainely perceiue the way how to get a sincere heart let vs obserue these directions following The first shall be taken out of the text namely How to get and trâ—e an vpright heart that we must digge and search into our consciences and when we find any corruption therein we must cast it forth It is not sufficient to say indeed I find an ill foundation but there is no remedie I must build vpon it nay a good builder will not doe so but throw out euery thing that might endanger his foundation And so should wee deale with sinne and thereby may we try our plainnesse if we can soundly iudge our selues and be glad to be admonished of others it is a signe that there is vprightnesse in vs as it is an euident token that he minds to haue a good foundation that when his neighbour comes with a spade and tels him I see you haue much adoe heere and that you neede helpe I will ioyne with you is glad of this newes and thankfully acceps of him and of his labour This is contrary vnto the Scribes and Pharisies practise who had little to say against the gifts of Iohn Baptist and of Christ but when they came to digge at their pride and couetousnesse and cruelty they could not endure it Secondly another triall is at whose sinnes wee grieue most An hypocrite is the sorest and busiest digger of all but it is in other mens ground but he that would haue a good foundation must be most industrious in purging his owne soule from iniquitie That was a complaint that Ieremie made Ier. 8.6 that no man said What haue I done but all the stirre of hypocrites is what others haue done Whereas if we could come to this I haue liued in this sinne I haue broken promise I haue been vnfaithfull in Gods seruice what way may I take to get peace vnto my soule This were the way indeed to get a sound heart and this is a good argument of a sound hart when the sinnes of our owne soules doe more vexe vs then all the iniuries that men haue done or can do against vs and therefore we are euer busie in searching out the hidden corruptions that lye lurking within our soules that so our foundation may remaine still vnmoueable for this is the difference betwixt an earthly house and a spirituall that the one needeth but once to haue a sure foundation laid but the other requireth daily looking too There is some one corruption or other that must be cast forth so that Christians are searching and digging builders who albeit they seeme to themselues to bee very blind yet they get the greatest measure of knowledge and though they be very dead in their owne feeling yet they carrie away the life of God and the life of grace Verse 47. Whosoeuer heareth my words and doth the same c. is like a man that built an house and digged deepe or as it is in Matthew is like a wise builder who before he be at any cost wil be sure of a good foundation or else all his labour is lost Now the foundation of a Christian is his practise whence ariseth this point that They are the blessedest hearers of the word Doct. 2 that are the best practisers of the same Hearing and doing must go together Therefore is it that Christ Iesus pronounceth such blessed as heare the word and doe it Luke 11.28 Yea more blessed then the virgin Mary was for bearing Christ in her wombe for that alone could not haue saued her whereas the word of God heard and practised is sufficient to bring the soule to euerlasting life and not so alone but it also giues the parties right vnto and the enioyment of all manner of outward blessings whatsoeuer as is shewed at large Deut. 28. Leuit. 26. The reasons why such are blessed are these Reasons 1 First because they shal be able to stand it out in all manner of temptations so that though all the diuels in hell were turned loose vpon them they should be more then conquerours ouer them all Secondly this maketh for the increasing of their happinesse that they shal still grow in knowledge For our Sauiour saith Iohn 7.17 If any one wil do his wil he shal know of the doctrine whether it be of God or no. You shall haue many who before the receiuing of
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
children of wisedome iustified by the infinitely wise God whatsoeuer slanderous and reproachfull imputations carnall men doe lay vpon them he saith that the feare of the Lord is the beginning of wisedome Prou. 1.7 and that those that obey his commandements are the onely wise people vnder the Sun Deut. 4.6 Verse 13. Wilt thou that seuen yeeres famine come vpon the Land c. Heere commeth an obiection to be answered Obiect It is said 1. Cor. 11.31 that if we iudge our selues we shall not be iudged of the Lord how commeth it to passe then in this place that Dauid confessing his fault aggrauating it and asking pardon for it hath notwithstanding such a heauie iudgement denounced against him as the famine or the sword or the pestilence 1 Though such as iudge themselues Answer shall not be iudged yet must they be cured and that was Dauids case here this stroake was not laid vpon him in wrath but in fauour he had set vpon a good worke euen the pulling downe of his pride by this meanes the Lord furthered him in the good worke made a speedier way for abūdāce of grace which was after bestowed vpō him 2 Againe the people were not so reformed as they should be at this time and therefore God in this plague doth aime at their humbling thrusting Dauid out of the gappe as it were who had formerly by his prayers teares stood in the breach to keep of the Lords wrath from them so that all this while beeing intangled with his own matters he could not so freely deale for them Now in that Dauid must haue such a sharpe corasiue to consume that proud flesh that had growne about his heart Doct. 6 by reason of his mightie forces and the largenesse of his dominions It is hard to beat downe mans pride the Doctrine is that it is a wonderfull hard thing to take downe the pride of mans heart it is no small affliction that will doe it as is plaine Iob 33.14 c where is at large shewed that God vseth all meanes and that againe againe and yet men will not profit thereby then he findes out the cause of it to be pride verse 17. and so laieth corrections vpon them sutable thereunto smiting them with sorrow vpon their beds so that the griefe of their bones is sore pinching them with grieuous sicknesses and diseases and making their bones to clatter so that their soules draw neere to the graue and their life to the buriers Now when these or the like wofull distresses haue tamed and maistered their vnruly affections then doe they begin to be somewhat more tractable and whereas neither dreames nor visions nor any of Gods ordinances would doe any good vpon them before after that if God send vnto them a messenger or Interpreter one of a thousand they will begin to hearken vnto them and to learne how they may obtaine mercy and reconciliation with God that they descend not into the pit of destruction Further we may obserue what a great deale of woe Dauid sustained by reason of the hautinesse of his heart and his earthly confidence which is a signe thereof when he thought his mountaine so strong Psalm 30.6.7 that he should neuer be mooued for God turned away his face from him and he was troubled and euen ready to goe downe into the pit Verse 9. to descend vnto the dust c. Neither did God minister vnto him a stronger purgation then he needed but his pride required full as much affliction as the Lord laide vpon him this was also the case of vzziah who being in a moderate estate did exceeding much good both for the Church and the common wealth but when he was growen mighty and strong his heart was lifted vp and then he could not content himselfe with his kingly dignitie but he would needs take vpon him the office of the High-priest also and so went into the Temple of the Lord to burne incense vpon the Altar of incense but what came of this presumptuous fact of his When the admonition of the Priests of the Lord would not preuaile with him but he grewe wroth with those that withstoode him the Lord louing him did forthwith smite him with Leprosie and so he was driuen to liue apart all his life long that so the hautinesse of his heart might bee throughlie cured 2. Chron. 26. The like may be seene in Paul 2. Cor. 12. who albeit he were a man of wonderfull graces had beene continually exercised with many and great afflictions so that he had no great need of further humbling as we would haue thought yet had he Satan turned loose vpon him to buffet him and to beat him blacke and blew as it were that so hee might not bee lifted vp with the multitude and excellencie of the reuelations that he had receiued Hee had beene in the third heauen and was indued with exceeding rare gifts and the Lord knew that if he were not taken downe hee would bee very conceited of himselfe and then all had beene lost he would be vnfit to receiue or doe good altogether vnprofitable and vnfruitfull and robbe God of his honour and men of their due and therefore to preuent this hee giueth Satan libertie to worke vpon his originall corruption and to exercise him with strange temptations which was a speciall preseruatiue against pride and loftinesse of minde Lastly wee may note in the 8. chap. of Deuteronomie verse 2. what a great adoe the Lord had with his people the children of Israel to helpe them against this vile corruption that was in them hee was driuen to keepe them fortie yeeres in the wildernes and there to exercise them with manie and grieuous crosses and iudgements and all to humble them as there it is saide and certainly if fewer and easier afflictions would haue done it the Lord would neuer haue handled them so roughlie and sharplie for mercie pleaseth him neither doeth hee afflict willinglie Micah 7. Lament 3. Now the reason why the pride of mens hearts cannot easily bee remooued is First because it doth wonderfully harden them and makes them euen like a Flinte so that they are verie hardly wrought vpon either by instructions or by afflictions This is euident in Nebuchadnezzar who notwithstanding that diuine dreame that God had sent vnto him Dan. 4.24 and the holy instructions and exhortations that Daniel had giuen him after his interpretation thereof yet continued in his arrogancie still and was full of boasting and bragging in so much that the Lord was faine to strippe him of his wittes of his kingdome of his soode of his apparell and of the societie of mankinde and to cause him euen for seuen yeares together to liue as a beast among the beasts of the fielde and all little enough to take downe the stoutnes and loftines of his finfull heart Dan. 5.20 Secondly as pride maketh men vnteachable and vncapable of good by any meanes that
in the Israelites to renounce their alleagiance to Rehoboam and to stand vp in armes against him being their lawfull King and Gouernour albeit hee threatned to impose vpon them rigorous and sharpe lawes 1. King 12.14 to make his yoake more grieuous then his fathers so that whereas Salomon had chastised them with rods hee would correct them with scourges how hainous then is their offence that doe refuse to submit their neckes vnto Gods yoake who is a more absolute King then euer any was or shall bee to the end of the world whose lawes are perfectly good and righteous all of them tending not alone to his owne glory but to the present and eternall benefit and comfort of such as doe obey the same Secondly those are the most vile traitors that doe rebell against their Soueraigne that hath bin very bountifull and gratious vnto them which was it that made Achitophels treacherie against Dauid more inhumane barbarous now what Kings fauours can stand in the ballance against Gods fauours which he vouchsafeth to the basest of the sonnes of men for he it is that giueth them life and being Acts 17. and all things in him they liue and moue and haue their subsistence and without him they could not continue to breath so much as one houre nay nor one minute of an houre much lesse enioy the comfortable vse of any creature vnder the Sunne and therefore seeing the bounty and kindnesse of the Lord is so exceeding great their rebellion that doe lift vp themselues against him and cast of the obedience of his lawes is of all men most worthy to bee condemned and abhorred Thirdly their case doth hence appeare to bee very wofull and miserable that the punishment appointed for them is both very grieuous and withall vnauoidable First the grieuousnesse thereof is euident by this that whereas earthly Monarches can proceed no further against the most notorious malefactors but to the torturing and killing of their bodies the confiscating of their lands and goods and the defaming of them and theirs for a season so that if there bee vnfaigned repentance in the parties offending as there was in the good thiefe on the crosse their soules may be saued and their names healed and both body and soule eternally glorified iâ— is otherwise with the great King of heauen who will plague those that are traitors against his Maiesty with all manner of iudgements in this life and when hee hath done with them here will call them to a reckoning againe at that great Assises at the last day and there expose them to perpetuall shame and infamie and inflict vpon their bodies and soules such torments as shall bee easelesse endlesse and remedilesse Secondly for the vnauoidablenes of these punishments we must know though rebels against worldly Princes when they haue cast themselues into danger may by flying or hiding of themselues escape or if they bee apprehended make notable defences and apologies to serue their present purpose and so winde themselues out of troubles it is no boot to deale in that sort with the Lord for whither can they goe from his presence Psal 139. but hee will finde them out and what wittie and cunning deuices can they haue for the colouring of their treacherous practises but hee will descry and discouer the same and that to their greater shame and punishment Which being so Isaiah 29. the vse shall be First Vse 1 for the conuicting of many to bee notorious rebels that esteeme themselues as honest men as any in the countrey and will defie him that shal charge them with treason what say they to this Doe they not vsually take the holy name of God in vaine Doe they not prophane his Sabbaths doe they not defile their soules and bâ—dies with many horrible pollutions And whe as they haue been often told of these faults and sharpely rebuked for them doe they not for all that continue still in them and vndertake the defence of them Yea doe they not fret and fume and chafe at such as seek to reclaime them from their leaud courses If their consciences doe accuse them of these and the like crimes vndoubtedly they are guiltie of high treason against the Lord of heauen and earth they carrie the diuels badge and fight vnder his banner as professed enemies vnto God and his truth and whatsoeuer they thinke of themselues such the Lord will esteeme them to be and proceed against them accordingly Secondly let this teach vs to bee most fearefull of transgressing the sacred lawes of our heauenly King and if we be at any time put to that straite that wee must either violate the commandement of our earthly gouernours or of God himselfe let vs chuse rather to obey God then men and with a meeke spirit and peaceable cariage submit our selues to their censures rather then incurre the Lords displeasure and so become liable to his iudgements Thirdly this is for singulas comfort vnto Gods people who are charged to be factious and seditious vnquiet and vndutifull persons yet so long as their consciences tell them that they are willing to attend to holy and wholesome doctrine whereby their sinnes may bee reproued and their hearts and liues reformed and bettered they may be sure that God accounteth them good subiects and those that are such vnto him are of all other most loyall and dutifull vnto their rulers and gouernors neither indeed can any be truly faithfull vnto men that hath not first learned to be faithful vnto God Let vs not therefore be dismaied at the clamors of those that doe vniustly charge vs with disloyalty Athaliah cried out treason treason 2. King 11.14 but in truth she was the traitor her selfe and the like may be said of many that are so ready to traduce others in that sort whatsoeuer their outward behauiour towards Magistrates and such as are in authority be they are miserable and wretched rebels before the Lord and such they shall appeare to be in the end if they doe not in time submit themselues vnder his gratious gouemment THE SIXTH SERMON ISAIAN 30. Vers 9.10 Vers 9. And children that would not heare the law of the Lord. 10. Which say vnto the Seers see not and to the Prophets prophecie not vnto vs right things but speake flattering things vnto vs prophecie errours WE haue heard in the former words that notwithstanding the Iewes did professe themselues to bee the onely people that stood for God and for his worship yet the Lord doth proclaime them wicked rebels against his Maiesty Now in these words the Prophet goeth forward to proue them to be such and that hee doth by two maine reasons viz. First from their ill affection that they had both to the word of God which appeared in this that howsoeuer they did by occasion heare it yet they would not haue heard it Vers 9. if they could haue done otherwise for shame and also to the Prophets of God which brought
to haue as great delight in Gods statutes as in all manner of riches Thirdly and lastly when wee feele within vs a great vnwillingnesse to hearken to the word as the flesh will alwaies bee vnwilling to that which will mortifie and kill the sinfull lusts thereof let vs say with the Prophet Dauid Psal 119. part 5. Lord encline my heart vnto thy testimonies Neuer discourage our selues by thinking surely I shall neuer bee able to master my affections and to bring my heart with cheerefulnesse to listen vnto holy things but goe vnto the Lord that is greater then our hearts and stronger then our sinnes and beseech him to giue vs a good affection to his testimonies and if wee aske in faith and humility wee shall bee sure to obtaine our hearts desire Psal 25. for the Lord hath promised to teach the humble his way and if hee vndertake it it is neither our sinfull nature nor Satans malice that can hinder his worke but he will by degrees accomplish the same in vs aâ—â—ee hath done in all his elect from the beginning of the world euen vnto this present time And thus much for the helpes that wee must vse that wee may become willing and cheerefull hearers of the word of the Lord. Vers 10. Which say vnto the Seers see not c. THe Prophet had charged them that they were vnwilling to heare Gods word but they might obiect Wee are as forward to heare as any other yea saith he you heare indeed but what doctrine are you most desirous of would you not be flattered rather then reproued would you not haue falshood preached vnto you rather then the truth Doe you not say vnto the Seers see not and to the Prophets prophecie not vnto vs right things but speake flattering things vnto vs prophecie errours not that they were so brutish as in words to say thus much vnto the Seers that is to their faithfull teachers which had an insight into Gods will but their actions testified so much for they would vilifie and persecute such as dealt faithfully with them Whence obserue Doct. 3 that the more wholesome and holy any doctrine is The most holy doctrine is most distastfull vnto vnholy persons the more grieuous is it vnto the wicked sinners As any man of God preacheth more soundly and commeth nearer the conscience so is hee more abhorred of vngodly men This we may see euidently in sundry examples of Scripture as first of all in those of whom mention is made in the Reuelation where it is said Reuel 11. that there were two witnesses that is a competent and sufficient number of faithfull Preachers which were like Oliue trees Vers 4. to distill the oyle of grace into mens hearts and like Candelstickes to hold forth the light vnto those that liued in darknesse and ignorance but what was the effect of their preaching Vers 10. It is said that these two Prophets vexed them that dwealt on the earth that is all earthly minded men all such as were ignorant and proud vnchast and couetous so that they could neuer be well till they had killed them and cast out their corpses into the streets of the city but then they were glad and reioyced and sent presents one to another in token of their ioy hoping that now these two witnesses were dispatched out of the way they should go on merrily in their leaud courses and liue at hearts ease So Ahab professeth that hee hated the Prophet Micaiah and could not abide him how came that to passe he could like well enough of those foure hundred false Prophets that were entertained at Iezabels table this was the very true cause Micaiah neuer prophecied good vnto him 1. King 21.20 but euill Hee would deale faithfully in deliuering Gods message and not flatter him either for feare or fauor but when God proclaimed warre against him as hee must needs being an impious Idolater hee would let him heare of it and giue him no allowance in his wicked enterprises whereas those foure hundred dissembling hypocrites had learned to frame themselues to the Kings humour and to speake not true but pleasing things vnto him and by that meanes they insinuated themselues into his fauour And as he was affected towards Micaiah so was hee also towards Elijâ—h Hast thou found me O mine enemy saith he 1. King 21.20 Now what was the reason he should professe such emnity against him euen this that the holy Prophet of God came euer furnished with sharpe rebukes and terrible threatnings from heauen which hee was to denounce against him for his monstrous impiety against the Lord and cruelty against his seruants The like may be seene in Paul who for deliuering the holy and powerfull doctrine of the Gospell was counted a pestilent fellow Act. 24. and a troubler of the whole world not of the Saints that were in the world but of such as were men of the world who could not endure to haue their ignorance their Idolatry their hypocrisie the ill gouernment of their tongues of their affections and of their families laid open and disgraced and the reformation of these corruptions vrged and pressed vpon their consciences To this same purpose we may obserue further how mad and outragious they were against Steuen Acts 7. when hee came with sound doctrine to their vnsound hearts Act 7.54 c. it is said when they heard the things that hee deliuered their hearts brast for anger and they gnashed at him with their teeth and so giuing a shout with a loud voice and stopping their eares that they might not heare him any longer they ranne vpon him with great violence and carrying him out of the city stoned him to death Reasons The reasons why pure and holy doctrine is so vnpleasant and vnwelcome vnto impure and vnholy persons are these First because it doth maruellously crosse their wretched lusts and goes against those euill affections and actions which they are determined to follow they would bee proud but the word tels them Iam. 4. that then the Lord will resist them and at length confound them bodies and soules they would bee alwaies rooting in the earth and scraping together the pelfe of this world Reuel 22. but the word tels them that such swine shall be without that is excluded from the heauenly Ierusalem and haue their portion in the lake that burneth with fire and brimstone for euer Now when they are resolued to bee proud still and to bee rooters still and the Ministers of God are euer and anon grating vpon their consciences for the same they are much imbittered and incensed against them and their doctrine and if they can worke them any mischiefe they shall be sure not to misse of it Secondly such kinde of doctrine doth much disgrace both their courses and persons for it is the square whereby such crooked peeces are discerned and the touchstone wherby wicked mens vnsoundnes is discouered Hence is it
that when our Sauiour had inueighed against the hypocrisie of the Scribes and Pharisies an expounder of the law answered Luk 9 45.46 and said vnto him Master thus saying thou puttest vs to rebuke also as if hee should haue said Be aduised what you speak for this doctrine of yours tendeth to our disgrace as wel as vnto theirs But what doth our Sauiour forbeare them hereupon nay hee commeth nearer vnto them and driueth the naile to the head saying Woe be vnto you also ye Interpretors of the law as if he should say Will you play the dissemblers and must not a man speake against your sin for feare of disgracing you Yes surely sin must haue shame wheresoeuer it is and therefore woe vnto you also yee Lawyers for without repentance your case is very dangerous Thirdly the diuell is much disquieted with right and powerfull doctrine If a man come with the sword of the Spirit to strike down right vpon the sinnes of mens soules and to summon their drowsie consciences before the iudgement seate of Iesus Christ that is the next way to thrust the diuell out of possession Luk. 10.18 and to cast him violently out of their harts euen as the lightening fals from the cloud And this we must make full reckoning of that whatsoeuer dislikes the diuell Iohn 8. the same will dislike the children of the diuell And therefore we may obserue Act. 16.17 c. that when Paul at Philippi had cast out the diuell of the maid that had a spirit of diuination Satan himselfe being enraged thereby all the city was in an vprore against him and Silas and commanded them to be grieuously scourged with roddes and after to bee laid fast as close prisoners with their feet in the stocks This point serueth Vse 1. For instruction to Ministers that if they be faithfull vnto the Lord in teaching right things in a right manner they must make full account that euill men will be grieued and tired and quite wearied out therewith they will be vnwilling to come to the Church and think euery houre two while they are there Christ himselfe could not please carnall men nay he displeased them most because his teaching was best But what saith hee for his owne and others comfort Luk. 7.35 Wisedome is iustified of her children so that albeit fleshly minded men dislike and reiect pure and plaine doctrine yet those that are wisdomes children that is truly and spiritually wife will approue it and embrace it Secondly this is for instruction to all Gods people that they should labour to bring their hearts to bee willing to heare and receiue sound doctrine that they may from a plaine and faithful desire say vnto the Prophets Isa 30.10 prophecie vnto vs right things tell vs plainely of our faults make vs to see them and to be ashamed of them if you perceiue vs to be couetous or voluptuous or riotous c. let vs heare of these our corruptions and of the iudgements of God due vnto them that so we may be terrified and reclaimed from them And when we feele in the duties of piety or mercy or of our callings let vs bee admonished and exhorted let vs haue forcible and vnanswerable reasons for the conuincing of our iudgements and the winning of our affection to the loue and liking of those good duties which wee haue been formerly negligent to performe If wee can come thus prepared to the preaching of the word wee shall receiue abundant fruit and profit thereby and hence bee assured to our comfort that we are not rebels and traitors against the great King of heauen but his true and faithfull subiects and seruants in that we are glad to know his statutes and willing and desirous to yeeld all loyall and dutifull obedience thereunto and howsoeuer our owne misinformed consciences or Satan our subtill enemie may perswade vs that we doe not loue and feare the Lord but that we haue vnsound and vnsanctified hearts yet let vs stand vpon the contrary for if wee haue no other argument of our true and sincere loue towards God yet this may bee sufficient viz. that wee doe vnfainedly loue and embrace his sacred word it is an vndoubted testimonie of a good stomacke to bee delighted and refreshed with wholesome food neither is there a surer and better signe of a sound heart thē to be wel affected towards a sound ministery Vers 10. But speake flattering things vnto vs prophecie errours IN that they desire such kind of preaching wee might note this doctrine that Our sinfull nature loues nothing so much as that which will do vs most hurt But of this point See vers 6. Doct. 1. before Our wretched nature is neuer so forward vnto any thing Doct. 4 All men are naturall most prone vnto cuill as vnto that which is sinfull and vtterly vnlawful All men are naturally exceeding slacke in attempting and executing that which is good but very swift in setting vpon and going through with that which is euill Therefore is it said of all the sonnes of Adam without exception Rom. 3.15 that their feet are swift to shed blood Many there are who if they should be prest io fight in lawfull warre for God and their countrie would be fearfull and dastardly and if they could with any credit or safety they would betake them to their heeles and yet the same men in a priuate quarrell or in robbing by the high waies side or in stealing somewhat out of their neighbours grounds will bee very forward and swift to shed blood Againe there are diuers that are exceeding slow in going to a Sermon or to any such holy exercise or seruice but to runne to a Bul-baiting or a Beare baiting or to a Whitson-ale none shal rise more early nor hasten more speedily then they Examples will make this point yet more cleare When Nebuchadnezzar was minded to passe an vniust sentence of death vpon the Caldeans and Astrologians Dan. 2.14 for that they could not bring to his minde his dreame which he himselfe had forgotten he made great speed in the matter in so much that he adiudged all to die not onely those that had bin examined but all such as were of that profession yea not onely those that were Sorcerers and Coniurers indeed but Daniel and his companions that were but onely supposed to be such whereas they did in truth abhor all those vnlawfull and diuellish Arts. If it had been some matter tending to Gods glory or the good of his Church hee would not haue been so ready to yeeld vnto it and if such a sentence had been past there would haue been many obiections and oppositions so that the execution thereof would hardly haue followed so speedily as this heere did in which regard Daniel taketh exception against it saying Why is the sentence so hastie from the King The like forwardnesse was there in the vnbeleeuing Israelites vnto the foule and abominable sinne of
Baruck And Christ would haue vs to pray onely for our daily bread which also was Iacobs prayer Gen. 28. that he might haue food and raiment wherewith the Apostle would haue vs to be content 1. Tim. 6. Let vs first seeke the kingdome of heauen c. and then if the Lord giue plenty let vs be more thankfull and seruiceable if not his fauour is sufficient of it selfe and we shall bee more comfortable with a little Psalm 4. then other are in great abundance without that But if we caÌ„not rest in the fauour of God though wee want these outward things it is certaine wee doe not truly esteeme it neither haue wee at that time any comfortable assurance of the remission of our sinnes The second property of a patient mind is simply to giue vp it felfe vnto God and to commit it selfe into his hand waiting at all times for helpe from him who onely is the author of all goodnes yet neither prescribing the meanes nor appointing the time nor in any case indenting with him for the Lord will haue the disposition of his mercies free vnto himselfe to giue and bestow when and where and how it pleaseth him and as it may most make for his glory and therefore wee must wholly resigne vp our selues vnto him Which if we can doe so mercifully doth God vse to deale that when we least desire outward things then we shall haue them and when wee freely giue them vp to him he will giue them to vs againe Abraham gaue vnto the Lord Isaac his sonne which when the Lord did behold hee quickly gaue him his sonne againe and so will hee deale with vs still The readiest way to retaine life goods c. is to yeeld them vp wholly into Gods hands not with this condition that he shall giue them to vs againe for that were to mocke the Lord but without all care to haue them we must giue them to him being heartily well content for his glory to forgo them and then if they be good for vs wee shall receiue them againe if not wee shall receiue some spirituall grace which shall better supply the want of them Yea the infinite wisdome and mercy of God doth wonderfully appeare herein that sometimes hee keepeth vs long without these things because that if we had them he seeth that we would abuse them and preferre them before spirituall blessings And sometime the Lord seeing our small regard of spirituall things will by the want of these outward things bring vs to make greater account of them that when wee can well want the one and highly esteeme the other we may haue both together FINIS TO THE RIGHT HONOVRABLE ANNE LADY WAINTVVORTH increase of all true honour and happinesse c. RIght Honourable may it please you to take in good worth my bold attempt in presuming to recommend vnto your fauourable patronage these SermoÌ„s following Your honours vndeserued respect of me made me desirous to testifie my vnfained thankfulnesse which I could not imagine how with greater conueniencie to expresse and manifest then by taking hold of this present occasion especially considering that your constant and more then ordinarie pains-taking to heare such holy instructions is a sufficient argument to euince your loue and liking of the matter therein comprised and your good regard of the authors well knowne vnto me gaue me â—ccasion to thinke that their labours in this sort offering themselues vnto your eye would be no lesse welcome then formerly they haue beene being in another manner presented vnto your eare Concerning the Tract of Zeale annexed to these Sermons it is a collection of diuers rules which I heard read touching that subiect principally of such as were scattered heere and there in Maister R. Greenhams Workes which being exceeding vsesull I thought good to gather them into one with an addition of sundrie prooses of Scripture for the ease and helpe of those that are well affected especially of such whose abilitie will not reach to the price of that great volume of M. Greenhams labours And thus humbly beseeching your Honour to pardon my boldnesse and to beare with my manifold defects which shall be found in the penning of these Sermons I recommend you to the gratious protection of the Almightie Your Honours according to my poore abilitie readie to be commanded IOHN WINSTON THE POINTS OF DOCTRINE HANDLED IN THE SERMONS following SERMON I. DOCT. I. THe first steppe to true and sound repentance is to be wounded and disquieted in our hearts for sinne 2 Lawfull things must be done lawfully and good things in a good manner 3 With confession of sinne must be ioyned earnest requests for pardon thereof 4 The more sinfull any one is the more foolish he is 5 It is a wonderfull hard thing to take downe the pride of mans heart 6 The more speedily we iudge our selues the more mercifully the Lord will deale with vs. SERMON II. DOCT. I. SInne brings men into maruellous straits 2. Gods seruants neuer find so great fauour as with God himselfe 3 God maketh his iudgements sutable to our sinnes 4 When God sets in with his iudgements they shall be farre dispersed in a short time 5 As God appointeth iudgements to be inflicted on his people so he himselfe will see execution done 6 A good man will lay a greater burden on himselfe then on another SERMON III. DOCT. I. ALthough humane helps and earthly friends do faile Gods people yet they are not helpelesse nor hopelesse 2 No outward thing comes neerer the hearts of Gods children then the decay of good men 3 Deceitfull friends are worse then openfoes SERMON IIII. DOCT. I. THe more skilfully and artificially any contriues his ill purposes the more fearefull destruction shall fall vpon him 2 The more wicked men boast of their mischieuous intents the neerer mischiefe is vnto them 3 No man hath the royaltie of his owne tongue nor the ordering of his owne speech FINIS The first Sermon 2. SAMVEL 24.10.11.12 Verse 10. Then Dauids heart smote him after that hee had numbred the people and Dauid saide vnto the Lord I haue sinned exceedingly in that I haue done therefore now Lord I beseech thee take away the trespà sse of thy seruant for I haue done very foolishly 11. And when Dauid was vp in the morning the word of the Lord came vnto the Prophet Gad c. IN these words is set foorth the repentance of Dauid for his sinne committed in numbring the people wherin the holy Prophet sheweth 1. What meanes hee vsed to be reconciled vnto God Namely 1. First that he was touched with inward remorse and hearty griefe for his offence Then Dauids heart smote him after that hee had numbred the people 2 Secondly that he made a particular and very earnest confession of his fault I haue sinned exceedingly in that I haue done 3 Thirdly that hauing bewayled and acknowledged his sinne he instantly craued pardon for the same therefore now Lord I
wisedome that will not submit themselues to be admonished and ordered by the Lord so are they also which are vnwilling to come vnder Gods correcting hand which is indeed of al other most desireable And because the present occasion requireth it it will not be amisse to shew that the pestilence wherewith the Lord hath now visited this Nation is a fauourable and gentle correction and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawne out against vs and that for these reasons First Reasons why the pestilence is a more fauorable stroke then the sword because heerein we may more immediately and cleerely behold Gods hand which is a meanes to draw vs to more speedy and earnest humiliation whereas if we were pursued by the sword of men we should be more distracted sometimes with feares of and greefe for the enemies violence sometimes with hopes either of mercy-from them or of aid from others all which do either vtterly withdraw vs from or much hinder vs in the worke of humiliation Secondly in the time of the pestilence the aduersaries of Religion haue not such matter of insultation as when warres are hote in the Land for then they would triumph in this or the like manner Now these forward men shall pay for it downe they shall all the sorte of them they were wont to brag that God would be their buckler and their shield their refuge and their strong tower of defence but what will become of them now thus would they insult ouer Gods chosen in the time of warre but in the time of this sicknes they themselues are exceedingly afraid euen at their wits ende knowing that hell and destruction gape for them whensoeuer death taketh hold of them whereas Christians are quiet and full of peace ioy in the holy Ghost knowing that if they die they shall go from earth to heauen from a place of miserie to a palace of glorie Thirdly this is a maruellous great mercie that there doth still remaine the face of a Church that the Gospell is preached the Sacraments administred the profession of the truth openly maintained whereas if there were a forraine inuasion or a ciuill mutinie insurrection the vsuall course of the minsterie and of the exercises of religion would be stopped which now is not onely tollerated but commanded Besides now there is a continuance of the state of the common-wealth Lamen 5. whereas when the sword rageth in a land the face of the honourable is not respected the Magistrates authoritie is reckoned a matter of nothing and all lawes must giue place to the wills of violent men Againe in the times of warre there is an vtter subuersion of all meanes of maintenance and comfort we cannot enioy our possessions nor dwell in our houses nor reape the fruits of our labours which now through Gods mercie is farre otherwise And as for our estate so euen for our liues and for our soules the case is better with vs in the time of pestilence then in the time of warres for then all our families wiues children seruants and all may bee barbarously slaine or worse vsed before our eyes or we before theirs and if not so yet they must be left to Idolaters and in danger to be vassalls of sinne and Sathan but now if death come it is nothing so lamentable if life bee graunted it is nothing so dangerous for though we be taken away yet our friends shall remaine with the Saints seruants of God and they that haue bene our Christian frieÌ„ds will be theirs at least there is very great hope of their happinesse both here and hereafter in regard of that liberty of the Gospell which through Gods goodnes is still maintained And therefore great cause haue wee to magnifie the name of God that when our late gracious Queene was taken away the Land must needs bee exercised with some heauie stroke or other that hee then miraculouslie deliuered vs from the violence of the sword of man and smote our Nation with his owne sword Now when this is said to bee a fauourable stroke we must vnderstand that it is so only vnto Gods children not to the wicked concerning whose departure out of this world it is saide that Hell followeth death If they bee not reconciled vnto God but liue and die in their sinnes Reuel 6.8 their case is fearefull And therefore is it a iust hand of God vpon impenitent sinners that they should bee horriblie afraid of that sicknes No sinne nor Sathan himselfe is so much feared of them as the pestilence nay nor Gods wrath it selfe and therefore they care not what foule sinne they commit whereby they are sure to incurre the Lords displeasure so their bodies may escape this plague of God But suppose they doe escape it if they be as full of impiety and iniustice and impurity as they were wont to be the Lord hath seuen times greater plagues behinde Leâ—it 26. and his reuenging hand will be stretched out against them still Therefore let them labour to make a good vse of this to humble themselues and turne from their euill wayes otherwise assuredly some greater punishment will light on their soules or bodies or both Verse 15. The time allotted being welneere speÌ„t the points following were but briefly touched So the Lord sent a pestilence in Israel c. and there died of the people from Dan to Beer-sheba seuenty thousand men Yee heard the cause of this before to wit because Dauid partly through pride and partly through vaine confidence had numbred the people whence this point may be gathered that Doct. 3 God maketh his iudgements sutable to our sinnes Dauid was lifted vp Gods punishments are auswerable to mens sinnes Ioel. 1.5 because hee had so many strong and valient men therefore doth God lessen the number of them So Ioel 1.5 it is said Weepe howle ye drinkers of wine for the new wine shal be pulled from your mouth This was a most iust correction that they should be punished with scarcitie of drinke seeing they had before time so wretchedly abused the same In like sort doth the Lord meete with proud men turning their glory into shame as wee may obserue in Tyrus Isa 23.8 where the question is made Isa 23. Who hath decreed this against Tyrus that crowneth men whose Merchants are Princes whose Chapmen are the Nobles of the world And the answere is made vers 9. The Lord of Hosts hath decreed this to staine the pride of all glorie and to bring to contempt all them that be glorious in the earth So for couetous men they are many times brought to beggarie according to that of the wise man Hee that maketh hast to be rich Prou. shall surely come to pouertie Albeit they vse wonderfull diligence and be exceeding painfull and haue an excellent capacitie and a deepe reach for worldly things
from the beginning of the world hitherunto yet for all this he hath neuer beene nor shall be able to procure the ouerthrow of one of Gods elect The Church hath beene nothing the worse though he haue beene still warring against it And why is this but because Gods wisedome is infinitly beyond all the subtilty of the diuell And what cause haue we then to feare crasty men seeing their Captaine hath had no better successe and seeing that the Lord hath a quarrell against them as well as against their head And the tongue that speaketh proud things In that the Prophet denounceth iudgement against such kinde of persons the doctrine is that The more wicked men boast of their mischieuous intents Doct. 2 The vvickeds boasting a torerunner of their ruine the neerer mischiefe is vnto them When they bragge most how well the world goes with them and what hope they haue of effecting their badde purposes some great euill is euen at their doores When men boast in their talke and swords are in their lips as Dauid speaketh then the Lord will haue them in derision Psal 59.7.8 and laugh at their destruction When they fall to bragging God fals to laughing and when their swords are drawne out against others the Lords hand is stretched out against them WheÌ„ Pharaoh in the pride of his heart said Who is the Lord God made him know who he was Exod. 15.9 And when the enemie said I will pursue I will ouertake them meaning the Israelites I will diuide the spoile c then the Lord set in against them and made the Sea to couer them so that they sanke as lead in the mighty waters So when Saneherib insulted against God 2. Kings 18. and against his people and bragged what his forefathers and himselfe had done and what now he would doe if they would not yeeld vp the Citie and themselues into his hands Chap. 19.28 then did the Lord put a hooke into his nostrils and a bridle into his lips brought him backe againe the same way he came and caused him to fall by the hands of his owne sonnes And the reasons why it must needs be so Reasons 1 are these First when vngodly men do most vaunt of their malicious intents against Gods people then is the Lords compassion most stirred towards them euen as it is with earthly parents when any one threatens their children that if hee take them hee will knocke out their braines this will cause them to preuide for the safetie of their children and that such leaud persons bee punished and restrained This was Dauids comfort against Doeg Psal 52.1 Why boastest thou thy selfe in thy wickednes ô man of power saith hee The louing kindnesse of God endureth daily If the stocke of Gods goodnes were all spent then his children had reason to hang downe their heads but seeing that is and will be as much still as euer it was they neede not feare the insultations of their wicked aduersaries Secondly at such times Gods seruants begin to looke about them when their enemies speake of wonders that they will worke against them then they are wakened and stirred vp to crie vnto the Lord as in the 94. Psalme O Lord God the auenger O Lord God the auengâ—r shew thy selfe cleerly And why are they so instant and earnest with God The reason is yeelded verse 4. The wicked prate and speake fiercely all the workers of iniquitie vaunt themselues As if they should say Lorde if euer thou wilt awake and stand vp for our defense now doe it when vngodlie men doe so insult and triumph ouer vs. Thirdly such proud persons doe bid defiance to the Lord himselfe and therefore hee hath a quarrell against them All the proud in heart are an abomination vnto him But if their pride appeare in a more notorious manner in their tongues and in their behauiour they are much more hatefull vnto him Psal 10. for in making boast of their owne hearts desire they doe contemne the Lord and in speaking against the Church Psal 73.9 they set their tongues against heauen it selfe as the Prophet speaketh Which point thus prooued ministreth vnto vs First an vse of instruction Vse 1 that seeing the Lord is so incensed against proud boasters therefore wee should containe our selues within the compasse of modestie and neuer boast at all but let others mouthes and our owne workes and Gods voice at the last day praise vs and not our owne lips but especially let vs take heede of vaunting our selues against the people of God and against the Maiestie of God himselfe for that will least of all be endured Secondy Vse 2 here is an vse of consolation against all the insultations of malicious enemies if wee can with patience and modestie endure and stand it out for a while not returning like for like nor vsing any sharpnes and bitternesse against them we shall see that the Lord will cut them off If a man had knowne the day before what should haue befallen Haman notwithstanding all his boasting of his greatnes and of his honour and of that fauour which hee had with the King and of all the cuill that hee intended against the Iewes and against Mordecai especially if I say a man had knowen besore hand what should haue befallen him would it not haue made him laugh at his pride and follie Yes certainely and yet the case of all boasters against Gods Church is little or better then his And if we could with the eye of faith behold Gods purpose concerning their ruine and ouerthrow all their bragging would seeme vnto vs and it is indeed euen exceeding ridiculous And this in particular should comfort vs against the blasphemies of the Church of Rome and against all her insultations ouer the Saints for the Lord hath set downe her sentence Reuel 18.7.8 In as much as she gloried her selfe so much giue ye her torment and sorrow for she saith in her heart I sit being a Qucene and am no widow and shall see no mourning But what saith God Therefore shall her plagues come at one day death sorrow famine and she shal be burnt with fire c. Verse 4. With our tongues wee will preuaile our lips are our owne In that they are heere found fault with for thus speaking because they affirme that which is directly contrary to the truth the point hence to bee obserued is that No man hath the royaltie of his owne tongue Doct. 3 nor the ordering of his owne speech No man hath the ordering of his ovvne tongue Euery mans tongue is in Gods hand and his wordes at Gods disposing hee is Lord ouer all mens tongues which will euidently appeare by this that First men cannot speake what they would Reasons 1 but what the Lord will according to that of Salomon The preparations of the heart are in man that is Prou. 16.1 a man determineth and prepareth what to vtter but the