and earnestly in considering what euils wee haue committed against our blessed Sauiour and what he hath done for vs notwithstanding let vs looke vpon him by the eye of faith and see him crucified and hanging vpon the crosse for our iniquities Gal. 3.1 And this we may better behold in the preaching of the Gospell and in the administration of the Sacraments then if we had been standing by when hee was put to death betweene the two theeues for that would haue daunted and amazed vs as it did the disciples that were Christ his followers whereas in these ordinances of God viz. the Word and the Sacrament his sufferings are liuely expressed and represented vnto vs so that wee may more clearelie and fullie see the loue of the Father and of the Sonne through the working of the holie Ghost in our hearts then they could that were eye-witnesses of his bitter passion And they shall lament for him as one mourneth for his onely sonne c. In these words as also in those that follow is declared the measure of their sorrow viz. that it was exceeding great as the two comparisons heere vsed doe euidentlie expresse whence obserue this doctrine that It is not sufficient to mourne for sinne Doct. 5 Great sorrow for sin very requisite See M. Dods Sermon on Isa 1. Doct. 1. where this point is largely handled but wee must make our sinnes to be our greatest sorrow Nothing must so pierce the hearts of Christians as that by their iniquities they haue slaine their Lord and Sauiour This thorough and sound lamentation is required Ioel 2.13 and was found in Dauid Psalme 51. and in the people of God of whom mention is made 1. Sam. 7.6 who are said in the day of their fast to draw water viz. out of their hearts and to poure it out before the Lord whereby is meant that they wept very bitterly and aboundantly for their offences against the Lord. Reasons And the reason why we must thus lament is First because sinne is the matter of all our woe and smart it is that which doth vs most hurt Isa 59.2 and that which keepeth from vs all manner of good and haue we not iust cause then to grieue that we should lodge such a guest in our soules especially if we consider how beneficiall this holy griefe wil be vnto vs for First it wil be a means to make vs pure in Gods account and so to free vs from the guilt of sinne 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof so that we shall not bee in bondage thereunto any longer Iam. 4.8 And hence it will come to passe that either crosses shal not at all light vpon vs or at least they shall not be burdensome vnto vs. If wee keepe an Assises at home in our owne soules and find our selues guilty 1. Cor. 11.2 and condemne our selues then shall not we be iudged of the Lord but because wee deale very partially in our owne matters therfore is the Lord driuen to helpe vs by laying his correcting hand some way or other vpon vs or if crosses do not fal vpon vs in that regard but our hearts tell vs that wee deale faithfully in this behalfe then will our troubles be more easily borne for when sin lyes heauy afflictions lye light And therefore when men are so vexed and disquieted at iniuries and indignities or any outward distresses that they cannot eate nor drinke nor sleepe it is sure that they haue little godly sorrow and store of worldly sorrow for if that holy griefe did possesse their hearts it would eate vp and consume carnall vexation euen as Moses serpent did the serpents of the Aegyptian sorcerers And this euery godly man shall find in his owne experience that looke what day or houre soeuer hee hath wept most bitterlie for his offences against God then hee esteemeth crosses to be most light and easie and finds matter of thankfulnesse in whatsoeuer grieuances befall him as knowing it to be Gods goodnesse that it is not worse with him Here then are those to bee reproued that will tell vs a long tale of their repentance Vse 1 and of their sorrow for sinne but what kinde of sorrow hath it been a shallow and hollow and sleight sorrow that neuer made them to shed one teare in secret nor to make one feruent prayer from a broken heart for the pardoning of their iniquities Let them heare that one of their kine is dead or one of their horses stolne or their barne on fire or the like and they will mourne in good earnest at such a casualtie and bee more mooued to heare that their goods are in danger to bee burnt then that their soules are likely to burne in hell This is a plaine argument that what shewes soeuer they make yet they haue not trulie repented for their euill works for if the holie Ghost had giuen them an inward touch for their sinnes they would grieue most for that which hurts them most and not for those things the hauing whereof cannot much benefit them nor the losse thereof prooue verie inconuenient vnto them Yet so beastly are many that if they be vrged to sounder repentance and greater reformation they presentlie aske What would you haue vs to doe more then wee doe alreadie wee loue God aboue all and our neighbours as our selues and repent continuallie for our faults What would you haue vs so melancholie and pensiue as some are that vse to runne to Sermons nay we will be aduised of that for they are so grieued for their sinnes that they are almost driuen vnto desperation on Miserable men little doe they know what sound repentance meanes for that is the thing which Gods Ministers must aime at euen to make men despaire in themselues that so they might rest whollie vpon Christ Iesus And happie is that Sermon and happie that day which maketh men so to weepe ouer Christ Iesus as that they vtterly fall out with themselues and with their naughtie and prophane courses for this will best prooue vnto their soules that they haue receiued the Spirit of grace and haue attained vnto true repentance Secondly Vse 2 this maketh for the sharpe rebuke of those who when the Lord doth knocke at the doore of their hearts and make knowne vnto them that they are liable to Gods wrath in regard of their vile and sinfull course of life they seeke by all meanes to quench these good motions and to driue away the feare of hel from their hearts Oh little doe such know what they doe for now they grieue the Spirit of grace which doth moue them to turne vnto the Lord and doe refuse to accept of his gracious offer of mercy and fauour and therefore it may be the Lord in his iustice wil deny them the like for euerafter and suffer them to perish in their iniquities without any sense or feeling thereof at all Thirdly heere is an instruction for vs
naturall child loueth his father naturally and though his father beate him yet he beareth it and still loueth him 2. Pet. 1.2.3.4 They haue powred and infused into them a godly nature so that they doe freely loue God their father and though hee afflict them or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually Iob 13. Therefore Iob saith Though hee kill me yet will I trust in him And this is the third marke or rule whereby to proue and trie our selues The last rule is in considering the effect of Gods mercies receiued For herein do the wicked shew their wickednesse two waies First on the right hand the mercies of God do worke in them a wonderfull contentation but not such as causeth them to returne the glory vnto God but rather to ascribe it vnto themselues for the graces of God do puffe them vp make them conceited in themselues Hereof there ariseth a great security which bringeth first neglect and after contempt of all good meanes On the left hand others offend being neuer pleased nor contented with that they haue nay indeed forgetting or lightly esteeming that they haue and still desiring new These men besides that they are vnthankfull they doe also murmure and grudge against God and are neuer pleased with him Betweene these two doe the children of God hold a middle and euen course and therefore wee shall see these things in them First a sight and acknowledgement of their wants which cause them to long for the sincere milke of the word that thereby their wants may bee supplied and their graces encreased and so farre are they from being lifted vp with pride that they reioyce when their pride may bee pulled downe whether by rebukes or threatnings or corrections from the Lord. For they know that if Paul needed meanes of humbling 2. Cor. 12. much more doe they Besides as they desire the word so they waite vntill it please the Lord to worke further in them thereby and this waiting is as earnest as theirs who hauing watched all night do wait and looke for the dawning of the day Secondly as they see their wants Psal 119.10 so doe they also see the graces they haue receiued and are for that time well apaid and contented therewith and therefore as their wants doe humble them so Gods graces doe comfort them and as their wants do call vpon them to seek more so the gifts they haue prouoke them to be thankfull for that they haue receiued And thus much for the last rule of triall These forenamed properties whosoeuer can find in himselfe he may bee assured that the spirit hath wrought in him so effectually as that it shall neuer be taken from him But what then may such cast off all care No the Apostle saith vnto such Quench not the spirit And not without cause for though the spirit it selfe can neuer bee vtterly taken from them yet doubtlesse if pride security or any other sinne begin to take place in them the graces of the spirit may decay and their cleare vnderstanding and comfortable feelings may be gone so that in their own and others iudgements the spirit may seeme to be quite extinguished Neither must this seeme strange for if the Image of God which was more perfectly placed in Adam might be quite lost then no maruell if the graces of the spirit bee drowned in vs for a time The Galathians were truly regenerated and had receiued Christ into their hearts yet their graces were so choked and quenched that hee was as it were without fashion or forme so that the Apostle did as it were trauell againe Gal. 4.19 vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought vnto that case Psal 51. that he prayed God to create in him a new spirit What was the spirit quite gone No for by and by after he prayeth that God would not take his holy spirit from him but the graces thereof were wonderfully decaied and therefore he desireth that they might be renued But that none may abuse this doctrine Euils that follow vpon quenching of the spirit let vs consider what punishments doe follow vpon the quenching of the spirit in this sort First of all we must know that though the spirit bee not gotten by our labour yet that is required for the obtaining of it and it must cost vs much paines ere we can get it into our hearts all which seemeth to be lost when the graces of the spirit are withered Secondly all that peace and ioy before spoken of is gone with how great griefe and woe they know that in any measure haue tasted of it Thirdly for that time they haue no heart to do good but are made vnprofitable burthens to the earth Moreouer such are in danger of falling into reproachfull euils and so to procure the sharp correcting hand of God vpon themselues who hath said that though hee will not take his mercies vtterly from his children yet hee will visit their sinnes with the rod and their iniquities with scourges as he dealt with Dauid Last of all when the graces of the spirit of God are once decayed they cannot bee repaired but with very much sorrow for what a griefe will it be to call to mind our former transgressions to aggrauate them by all circumstances to apply the terrible threatnings of the law to our stonie harts and the like The consideration of all which discommodities should cause vs to beware how we quench the spirit Yet here is matter of comfort also for though we may suffer a great decay of Gods graces yet by the rod or by the word or by both they shall be renued in vs againe A Discourse of murmuring in the time of affliction MAny men hearing of the often murmurings of the Israelites doe iudge them the worst people vnder the Sunne but such doe little consider either the temptations whereby they were prouoked to murmure or the corruption of their owne hearts which will as bitterly murmure vpon lesse occasion For albeit they were an obstinate and stiffe-necked people yet heerein they were vehemently tempted that they came from plenty in Egypt to scarsity in the wildernesse hauing neither meate nor drinke for all that multitude being sixe hundred thousand men besides women and children Wherefore let vs cease to wonder at this people and in them see our owne corruption For do not many amongst vs beholding the abundance which the Lord hath bestowed vpon Magistrates or Ministers for the discharge of their duties doe they not I say rather murmure at it then shew themselues thankefull for troubles that they are freed from and for sufficiencie that the Lord hath giuen them to liue vpon True it is that notwithstanding the greatnes of this peoples temptation their sinne was very hainous for Gods mercies had been wonderfull towards them euen immediatly before and that the vnthankfullest of them
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
them If Dauid were brought to such a strait that he was euen at his wits ende and in exceeding great anguish for doing one thing which in mans reason might seeme very lawfull Oh what horrible terrors shall seaze on their soules who doe continuallie rush vpon a multitude of hainous offences which all the world crieth out against especially when they shall be called to answere not before Gad as Dauid was but before the Maiestie of the great Lord of heauen and earth not for one sinne but for all their sinnes not to endure three dayes punishment in mercie but euerlasting woe and miserie and that in iudgement and heauie displeasure Dauid had great sorrow indeed for the offences which he committed yet no more then hee should haue how then doe they thinke to escape that are not wrought vpon at all with any remorse for their grieuous transgressions but are euen as a lumpe of dead flesh altogether insensible of any stroke of God that is threatned or inflicted vpon themselues or others Verse 10. Doct. 3 I haue sinned exceedingly Now followeth the second step vnto sound repentance Confession of sinne must folowe griefe for sinne namely a true full particular and hearty confession of his sinne that so wounded his heart which all that would obtaine remission of their sinnes must be carefull to bring before the Lord as Dauid did But this point hath hene more largely handled elsewhere in M. Dods Serm. on Prou. 28. Doct. 2. I beseech thee take away the trespasse of thy seruant c. This is the third worke of repentance viz that he craueth pardon for his fault and that is the next point that with confession of our sinnes Doct. 4 we must alwaies ioyne requests vnto God for the pardoning of the same so doth Dauid in this place as also Psal Asking pardō must be ioyned with confession Luk. 18.13 Daniel 9.19 Nehem. 9. 51 so doth the Publican Lord be mercifull vnto me a sinner and in a word so doth Daniel Nehemia and the rest of Gods seruants as may be seene in their seuerall confessions And for incouragement vnto the performance of this dutie we haue 1 First the name of God which is to pardon iniquitie Exod. 34. transgression and sinne euen all without exception great or small if we repent for them they shall be pardoned if we acknowledge our miserie we shall assuredly finde Gods mercy 2 Secondly we haue the couenant of God Ezeck 36. that he will wash vs from all our filthinesse by powring the bloud of his sonne vpon our sinfull soules 3 Thirdly Mat. 1. we haue the name of Christ to incite and moue vs to become suters for a pardon for he is called Iesus because it is his office to saue his people from their sinnes This Doctrine serueth First for the confutation of the Papists Vse 1 who clog mens consciences and lay on them heauie and yet vnnecessarie burdens enioyning them if they would get remission of their sinnes to goe in pilgrimage to this or that place to pray to this or that Saint to make some satisfaction to God c as if they should finde mercie any where rather then by seeking it at Gods hands and they speed accordingly for whereas Dauid went vnto the Lord for fauour and obtained it they haue still vnsetled hearts and restles consciences or hard hearts and benummed consciences neuer getting any true peace or sound comfort in the assurance of their reconciliation with the Lord. 2 Secondly Vse 2 for reproofe of those whose offences are very many and very grieuous and they see and acknowledge so much and yet will they not be so presumptuous as they tearme it to expect pardon for the same indeed they thinke it fit for such holy men as Dauid was to aske and looke for mercy from the Lord but for themselues they are such hainous offenders that they dare not doe so neither can they conceiue any hope to speed well if they should doe so But why should we put in conditions where God doth not and as it were interline Gods couenant doth not he promise without any exception 1. Ioh. 1.9 that if we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse It is therefore a great fault to thinke that any hath more abundance of sinne then God hath of mercy to forgiue it Thirdly Vse 3 heere is an vse of instruction that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes which earnestnes that we may attaine vnto let vs vse these two helpes following How we may attaine to earnestnesse in asking pardon which Dauids example directeth vs vnto First let vs labour that our hearts may thorowly smite vs and that our consciences may euermore checke vs when we doe offend for wheresoeuer there is the checke of conscience it will make the party grow not onely to hartie confession but also to earnest petitions for grace and fauour The greater therefore is their follie who when the Lord doth strike their drowsie consciences for any wickednesse committed by them will presently betake themselues to merry company so by iesting and laughing and drinking and sporting seeke to driue away their melancholie fit as they call it but God meeteth with them accordingly for when they will not take benefit by that mercifull warning which he giueth them they commonly fall to maruellous hardnes of heart and after breake foorth into some horrible sinne which ouerwhelmeth them with shame and confusion Let vs therefore obserue when the Lord smiteth our hearts and with Peter get out of company speedily and lament bitterly that so we may turne the rebukes of our soules into holy requests that the Lord would for giue vs and not enter into iudgement with vs for our grieuous prouocations against his Maiestie Secondly when sinne is so odious vnto vs that our hearts doe condemne vs for it then let vs striue to be perswaded that it is pardonable yea and that it shall be pardoned vnto vs that though we deserue to be throwne out of seruice because we haue dealt so foolishly yet seeing we are Gods seruants he will not goe to extremities with vs but deale as a father with his owne children this ancor of hope we had need still to hold fast by for if we be not in some good measure resolued that we shall finde the Lord gratious and that we our selues are not hypocrites but such as to whom mercy belongeth we shall presently giue ouer prayer for who would seeke vnto a Chirurgion to cure him of whom he is afraid lest he should wound him in that be hath cause and abilitie so to doe Therefore hold this for a firme ground once Gods childe and euer once his seruant and neuer his enemie in which regard we may come with confidence vnto him and say Lord I am vnworthy to be called thy sonne yet
shall befall all impenitent sinners What they are most loth to vndergoe that shall light vpon them and that at vnawares when they least thinke of it and shall continue with them and neuer leaue them till it haue either turned them vnto God or brought them vnto hell the place of all such rebrobate sinners And that we may apply this to the present occasion are there not many that are horribly afraid of the pestilence yea farre more then they are of sinne which bringeth it in so much that they absent themselues from Sermons and from publike prayers lest they should be infected Are there not very many I say that are possessed with such feares Let them looke to it for of all other strokes the pestilence is likely to fall vpon them if it were a sword in the hand of the Pope or of Sathan then it stood them vpon to beware of Gods ordinances but seeing none but Atheists will denie but it is ordered by Gods ouer-ruling hand they take a bad course to escape his stroke for where can they hide themselues but he will finde them out And whither can they flee from his all-seeing presence He can take away the infection where it is and bring it euen in a moment where it is not and therefore goe where they can they goe in continuall danger for where is the sword of God most likely to smite but where he is most displeased and where there is most prophanenesse and greatest contempt of the meanes of saluation therefore if they would escape let them fall downe before the Lord and humble themselues as Dauid did and not be so much afraid of their neighbours that haue the plague as of sinne that brings the plague and runne not so much from the occasion of this sicknesse though all good care must be had that way as from the cause which if we can doe then either God will spare vs and exempt vs from this stroke or else giue vs comfort vnder it and deliuerance from it by life or death making it a meanes vtterly to kill originall sinne which all his ordinances could but onely weaken and who would be afraid of such a cure what child of God would not be more glad to sit on a throne in heauen though he be called thereto by a boysterous messenger than to be in a prison heere on earth to be where he shall be quite freed from sinne and sorrow and temptation and haue all happinesse aboue that which his heart can desire rather than to be continually turmoyled heere in the world and euery day to taste of new tribulations The end of the first Sermon The second Sermon 2. SAMVEL 24.14 c. Verse 14 And Dauid said vnto God I am in a wonderfull strait let vs fall now into the hand of the Lords for his mercies are great and let mee not fall into the hand of man Verse 15. So the Lord sent a Pestilence in Israell from the morning euen to the time appointed and there died of the people from Dan to Beer-sheba seuenty thousand men Verse 16. And when the Angell stretched out his hand vpon Ierusalem the Lord repented of the euill and said to the Angell that destroyed the people It is sufficient hold now thy hand c. Verse 17. And Dauid spake vnto the Lord c. YEE haue alreadie heard of Dauids sinne in numbring of the people of his humiliation confession and crauing of pardon for the same also of the message that was brought vnto him by Gad what offer the Lord made him Namely that hee should haue the choise of his owne rodde the sentence was alreadie past and some one of the three iudgements mentioned Verse 13. must needs light vpon the land yet would God vse as much mildnes as might bee and therefore hee referres the matter vnto him and biddeth him consider and determine which of them hee would most willingly vndergoe Now followe the euents that ensued both vpon the sinne that Dauid committed and the message that God for the same directed vnto him The first whereof was the great distresse wherewith hee was perplexed which he bemoned to the Prophet telling him that he was in a wonderfull strait The second was the choyse that he made Verse 14. absolutely passing ouer the famine without so much as speaking of it as knowing it to bee incomparablie the sharpest scourge of the three for the Scripture faith that they that are slaine by the sword are better then they which are killed with hunger and rather also submitting himselfe to the Pestilence Lament 9. which was more immediately the sword of God from whom he expected mercie and fauour then to the violence and sword of man in whome what else in such a case is to be found but crucltie and fiercenesse The third was the execution of that plague of the pestilence Verse 15. which he had yeelded himselfe vnto which is declared as well by the manner as the minister of it it being in so short a time as in three dayes space dispersed thorough the whole Land from North to South and though not affirmed yet implied from East to West Ierusalem onely excepted as may appeare by the circumstance of the Text and in this time seuenty thousand being destroyed which stroke was inslicted by the hand of an Angell whome God had therevnto appointed as minister and executioner of the same The last was Verse 16. the ceasing and stay of this plague euen then when the stroke was lighting vpon Ierusalem to haue destroyed it And hereof are assigned two causes the one and that the principall was the Commandement of God to whom for our better apprehension of his prouidence is ascribed an humane passion of repentance which properly befalleth not him because hee cannot but doe euery thing absolutely well nor possiblie at any time bee wearie of well-doing neither is hee subiect to perturbations because he is free from all manner of corruptions But hee is said to repent when hee withholdeth that which he condicionallie promiseth or threatneth or desisteth from that which he had begun to doe sithence men many times breake off their proceedings with dislike of the beginnings thereof and their not doing of that which they saide argueth commonly that they are sorrie for saying that which nowe they minde not to doe The other cause yet of an inferiour nature and mouent as wee call it was the prayer of Dauid Verse 17. whereby hee obtained the preseruation of Ierusalem and the rest of the people and herein hee offereth himselfe to be smitten that they might be spared with acknowledgement that hee was the offender and they in this matter altogether innocent Verse 14. And Dauid said I am in a wonderfull strait The Doctrine that hence ariseth is plaine viz. that Sinne brings men into great distresses and into maruellous straits It is the proper nature of wickednesse Doct. 1 to encomber and cast men into perplexities Sinne brings
these rules First beware of vsing any ill meanes for the relieuing of our selues for euery finfull shift is as it were a sword drawne out against our selues or as a Canon that is to be discharged vpon vs. Secondly bee sure to vse all good and lawfull meanes that God hath appointed for our comfort in trouble or our deliuerance out of trouble Thirdly as we must vse the meanes lest we bee found tempters of God so must wee commit the successe wholly vnto the Lord and with a quiet and peaceable heart rest vpon him Many will bee content to be industrious in their calling and vse all diligence for the relieuing of themselues and their families but herein they faile exceedingly that they vex and disquiet their hearts and do not labour with that cheerefulnesse as they should this and that I doe say they to the vtmost of my power but alas all will not maintaine mee and mine wee know not how to bring the yeare about Now you do not sit still as God would haue you but you take his burthen vpon your shoulder for doe you that which God biddeth you and he hath said I will care for you The reason why there is such carking and caring such tumbling and tossing is because men thinke there is none to care for them but themslues now if that were true it stood men vpon indeed to bestirre themselues and to busie their thoughts day and night about the matters of the world but seeing that the Lord doth protest that hee cares for vs what need haue we to perplexe our harts with some necessary vexations and distractions surely it argues great corruption in vs when we giue way to such distrustfull thoughts for either wee doe not beleeue that God doth care for vs or at least wee imagine that his care is not sufficient for vs both which should bee farre from the hearts of all true Christians Let vs therefore striue against our vnbeleefe and giue vnto God the praise of his truth of his mercy and of his al-sufficiency and then fixing our hope vpon him wee shall neuer be ashamed but according to our faith it shall be vnto vs. THE FIFTH SERMON ISAIAH 30. Vers 8.9 Vers 8. Now goe and write it before them in a table and note it in a booke that it may bee for the last day for euer and euer 9. That it is a rebellious people lying children and children that would not heare the word of the Lord. WE heard in the words immediately going before how sharpely the Lord doth reproue and threaten the vnbeleeuing Iewes for that they hearing of rumors of warres did not goe vnto God by prayer but vnto the Egyptians by gifts as if Pharaoh were more able or more willling to helpe and succour them then the Lord himselfe as also how the Prophet Isaiah was sent vnto them to assure them that the Egyptians would not helpe them or if they would they could not nay that they should be so farre from helping them that they should doe them all the mischiefe that possibly they could and therefore he proclaimes vnto them that their strength was to sit still that is to keepe themselues at home in their places and callings and to rest vpon God whose strength they should finde to bee euery way sufficient to defend and maintaine them against all their aduersaries Now because they were drunken with passion and feare and would not harken to the proclamation of peace therefore doth the Lord send out against them a proclamation of outlawrie and chargeth them with rebellion and high treason against his Maiesty and that it might bee of more force with them he commandeth the Prophet to write it before them in a table that so euery one might take notice thereof yea not onely in a table to shame them for the instant but in a booke that it might be for the time to come euen for euer and euer that is that it might stand in record for their perpetuall desgrace and reproach Now because they would hardly yeeld vnto this charge to wit that they were traitors against God in seeking vnto the King of Egypt for aide but would obiect that they did it in policy and in good meaning for the benefit of the Church and Common-wealth and did rest on God neuerthelesse he puts off that by faying that they were lying children ful of hypocrisie and dissimulation pretending to send into Egypt in godly wisedome whereas it proceeded indeed from their wretched vnbeleefe and because it was not safe for him to say this in generall vnlesse he could proue it therefore he alleageth against them this particular that they would not heare the law of the Lord. They were driuen to heare now and then but they did it not willingly nor with a good affection and therefore they are iustly condemned as rebels against the Lord. In all these words then is set downe a grieuous complaint against the nation of the Iewes wherein we may obserue 1. First Gods charge that hee giues vnto the Prophet that he should preferre an inditement against them not onely for their present but for their euerlasting shame if they did persist in their euill course 2. The reason why he takes this round course with them viz. because they were rebels against him which rebellion of theirs was so much more grieuous in that they were full of craft and cunning to defend their viie practises Vers 8. Now go and write it c. In that the Prophet is commanded to proclaime vnto all men that these vnbeleeuing Iewes were rebels against God this is the point hence to be obserued that Open sinnes must haue open rebuke and dis Doct. 1 grace Though the parties bee neuer so many Open sinnes must haue open shame and the persons neuer so great yet that must not stop the mouthes of Gods Ministers and seruants but they must the rather be rebuked that thereby if it be possible they may be truly humbled As in this place we see the Noble men and Embassadours were very busie in raising large summes of money to send vnto the King of Egypt for helpe yet though it were the sin almost of the whole land and the hand of the rulers was chiefe in it the Prophet is charged to speake against them and to write against them and to shame them not onely for the present but for euer if they did not turne to the Lord by sound repentance The like is enioyned this same Prophet chap. 58. vers 1. Cry aloud Isa 58. spare not lift vp thy voice like a trumpet and shew my people their transgression and the house of Iacob their sinnes They pretended great zeale and forwardnesse in religion they would seeke the knowledge of Gods word they would enquire after the ordinances of iustice they would fast also and vse much strictnesse in outward shew yet because they were full of hypocrisie of cruelty and oppression of impiety and Sabbath breaking and such like
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
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
art thou my mercifull Father I haue done thee ill seruice yet am I thy poore seruant still and though I be bad now yet time hath bene when I haue bin better done better when I haue praied in secret and humbled my soule and shedde teares for my sinnes in priuate and haue had an vtter detestation of those euils which now through the corruption of my nature I haue fallen into and therefore Lord be pacified towards me and put out of thy remembrance the trespasse of thy seruant If any one want these testimonies of Gods loue towards him and of his loue towards God when affliction ouertaketh him for his sinnes he will either flee from the Lords presence as Adam did or if he aduenture to come vnto him his prayers will descend as plummets of lead vpon him and Sathan and his owne conscience will be readie to accuse him and to say what hast thou to doe with God he heareth not sinners thou shall rather prouoke his vengeance then obtaine his fauour by thy petitions and because thou hast bene his enemie heretofore he will shew himselfe to be thine now and because thou hast cast his word behind thy backe he will shut out thy cries that they shall not haue any accesse vnto him Which vncomfortable newes will be as a dart to strike thorow the liuer of an hypocrite and as a two edged sword to pearse his soule and therefore let vs all labour to be strongly setled in this point that we are Gods seruants that so we may be feruent and firie in our prayers and not be so daunted as sinners are when the hand of God is vpon them I haue dealt very foolishly This he speaketh to make his sinne more odious vnto himselfe for by nature we are so proud that we cannot abide that any body should say we haue dealt foolishly and absurdly therefore doth he lay lode vpon himselfe the more to beat downe his pride confessing that he had dealt very foolishly because he had dealt very sinfully whence note this doctrine That the more sinfull any one is the more foolish he is Eue did eat of the forbidden fruit Doct. 5 thinking she had dealt very wisely prouidently for her selfe The greatest sinners are the veriest fooles but did she get any thing by sinning against her makers commandement No surely when shee had a conceit that she should deale most wisely she dealt most foolishly of any that euer was in the world for thereby she brought sorrow and miserie yea eternall damnation of soule and body not onely vpon her selfe had not God giuen her repentance and mercy but vpon many hundred thousands of her posteritie So Achan thought it a part of wisdome to take vp the Babylonish garment the wedge of gold that lay in his way Ioshua 7. hee might thereby as he imagined inrich himselfe and the matter neuer be knowne but was not that the ruine of himselfe his houshold In like manner Ieroboam esteemed it a wise and safe way for him to set vp the Calues that the people might worship at Dan and Bethel and so not fall from him to ioyne againe to the house of Dauid he accounted this a surer course to establish his throne then for him to rest on Gods promise but did he not get exceeding dishonour and vtter ruine heereby in so much that when the Lord will set foorth a notable reprobate and firebrand of hell he doth describe him by this that he was like Ieroboam the sonne of Nebat that made Israel to sinne and whereas he hoped by this meanes to set vp himselfe and his seed for euer he caused them through his sinnes to be swept away as dung from the face of the earth The like may be said of Ahab in taking away Naboths vineyard And this must needs be so that the greatest sinners are the veriest fooles Reason because in sinning they forsake the wisedome of God and follow the direction of flesh and blood It is noted as a point of great folly and indiscretion in Rehoboam that he would forsake the good counsell of the old men and follow the rash aduise of young men and are not they then egregious fooles indeed that leaue the counsell of the wise God and follow the aduice of Sathan his and their vtter enemie We would esteeme it a great madnesse if we should see a man his barnes being full of corne to set fire on the thatch and to sit by and laugh to behold all turned into a flame and yet certainely this is not so great a madnesse as for one to fire his soule with sinne for all the friends and meanes that the world affordeth cannot quench this flame nor recouer this losse as they may the other and therefore they are the fooles of the world that are the sinners of the world and there is no such frensie as for a man to prouoke his Creator and whatsoeuer applause wicked persons haue for a season yet at length all the world shall see and they themselues shall feele that they haue beene notorious fooles Ier. 17.11 This serueth for instruction Vse 1 that if we would not be branded with the name of fooles and Idiots we be carefull to eschew all manner of sinnes and on the contrary if we would be truely wise let vs cleaue vnto the Lord in constant and faithfull obedience that was the reason why Dauid was wiser then his enemies Psal 119.98 then his teachers then the aged because he kept Gods statutes What made those in the Gospell to be foolish Virgins but this that they made not prouision for eternall life And what made the other fiue to be indeed wise but that their hearts and liues were adorned and beautified with grace and goodnesse Achitophel was a deepe politician yet because he was destitute of heauenly wisedome he shewed himselfe to be but a miserable base foole for when he had no meanes to helpe himselfe he went and hanged himselfe if one had studied an hundred yeeres he could hardly haue found out a readier way to manifest his notable folly then he tooke in that horrible murdering of himselfe 2 Secondly is it so that the greatest sinners are the veriest fooles then here is matter of singular consolation for Gods seruants that are vilified and contemned and accounted sillie and simple euen for this that they carefully decline from the waies of sinners though in shew neuer so pleasant and profitable and conscionable walke in the paths of righteousnesse though neuer so rough and dangerous let vaine men speake their pleasure of them and count and call them the fooles of the world yet God esteemeth and speaketh otherwise of them It is no maruell that the world iudgeth them fooles for with them the doctrine of the Gospell vnto which the godly endeuour to conforme themselues and their courses is accounted foolishnes But as wisedome is iustified of her children whatsoeuer men thinke or speake of it so are the