treason or haue bene at great charges to deliuer him being cast in prison for debt will walke more circumspectly and aduisedly all the daies of his life and will be so farre from aduenturing vpon those bad courses againe that he wil be so much more careful to auoide thē by how much more paines and cost his friends haue bene at for his redeeming Vse 2 Secondly let this teach vs to exercise our thoughts often and earnestly in considering what euils we 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 And this we may better behold Gal. 3. 1. in the preaching of the Gospel and in the administration of the Sacraments then if we had bene standing by when he 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 clearely and fully see the loue of the Father and of the Sonne through the working of the holy Ghost in our hearts than they could that were eye-witnesses of his bitter passion Doct. 5 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 here vsed doe euidently expresse whence obserue this doctrine that Great sorrow for sin very requisite Se M. Dod◠Sermon on Isa 1. Doct. 1. where this point is largely handled It is not sufficient to mourne for sin but we must make our sins 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 Reasons This through 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 powre it out before the Lord whereby is meant that they wept very bitterly and aboundantly for their offences against the Lord. 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 and that which keepeth from vs all manner of good Isa 59. 2. 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 will be vnto vs for First it will be a means to make vp pure in Gods account and so to free vs from the guilt thereof 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof so that we shall not bee in bondage therunto any longer Iam. 4. 8. And hence it will come to passe that either crosses shall not at all light vpon vs or at least they shall not bee burdensome vnto vs. If we keepe an Assises at home in our owne soules and finde our selues guilty and condemne our selues then shall not we be iudged 1 Cor. 11. 2. of the Lord but because we deale very partially in our owne matters therefore is the Lord driuen to helpe vs by laying his correcting hand some way or other vpon vs or if crosses do not fall vpon vs in that regard but our hearts tell vs that we deale faithfully in this behalfe then will our troubles be more easily borne for when sinne 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 finde in his owne experience that looke what day or howre soeuer he hath wept most bitterly for his offences against God then he esteemeth crosses to be most light and easie and findes matter of thankfulnesse in whatsoeuer grieuances befall him as knowing it to be Gods goodnesse that it is not worse with him Vse 2 Here then are those to be reproued that will tell vs a long tale of their repentance and of their sorrow for sinne but what kinde of sorrow hath it bene 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 casualty and bee more moued 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 truly repented for their euill workes for if the holy 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 benefite them nor the losse thereof proue very inconuenient vnto them Yet so beastly are many that if they be vrged to sounder repentance and greater reformation they presently aske What would you haue vs to doe more than wee doe already wee loue God aboue all and our neighbours as our selues and repent continually for our faults What would you haue vs so melancholy 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 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 wholly vpon Christ Iesus And happy is that Sermon and happy that day which maketh men so to weepe ouer Christ Iesus as that they vtterly fall out with themselues and with their naughty and prophane courses for this will best proue vnto their soules that they haue receiued the Spirit of grace and haue attained vnto true repentance Vse 2 Secondly 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 hell from
THREE GODLIE AND FRVITFVL SERMONS The two first preached by Maister IOHN DOD the last by Maister ROBERT CLEAVER Whereunto are annexed fiue Propositions or points of doctrine comprehended in three other Sermons by the same Author Tam Robvr Tam Robor In-Colis Arbor Iovis 1610. LONDON Printed for WILLIAM WELBY and are to be sold at his shop in Pauls Church-yard at the signe of the white Swan 1610. TO THE RIGHT WORSHIPFVLL MAIster Erasmus Dryden Esquier grace and peace be multiplied SIR it is a point well knowne vnto your Worship that in duties of absolute necessity we must regard what God doth commande and enioyne not what men doe approue and like of and that we must still offer vp our seruice in obedience to the Almighty whatsoeuer men do thinke or speake of vs. As for this worke of publishing the labours of such faithfull and painefull Ministers as desire rather to spend their time in preaching than in writing I take it not to be a duty of that kind but of an inferiour nature wherein the acceptance or disallowance of those that are godly wise should haue a great stroke either for incouragement to proceed in it or for discouragement to desist from it Herein hauing made some tryal I haue through Gods blessing found successe beyond my expectation which as it ministreth vnto me matter of much reioycing in regard there are many thousands in Israel who desire and embrace the sincere and plaine doctrine of the Gospell so doth it set an edge on my desires to take vp some vacant houres in this imployment being right glad if by any meanes I may be an helper to the truth and an instrument of refreshing hunger-bittensoules by conueying vnto them some baskets full of such fragments as may be communicated without any detriment or disaduantage to my selfe or to any else These Sermons I haue made bolde to recommend vnto your fauourable acceptance and patronage not onely in regard of the interest which you haue in them and that incouragement which I haue often receiued from your Worship in businesses of this nature but also because I perswade my selfe that your very countenancing of them wil adde though not vnto their goodnesse yet vnto their good esteeme among many that are religiously affected I haue annexed vnto these Sermons certaine select points of doctrine without any speciall texts of Scripture prefixed thereunto and that because I found the rest of the doctrines that were deliuered with those either very briefly handled and so vnfit to be printed or else treated of in some of the Sermons already extant And thus nothing doubting of your Worships fauour in taking in good worth this my bold attempt I leaue you to the safe tuition of God almighty beseeching him to enrich you and yours with all manner of corporall and spirituall blessings in Christ Iesus and to adde vnto your life as also vnto the life of your faithfull and gracious yoake-fellow many happy and comfortable daies Your Worships much indebted and in what I may to be commanded IOHN WINSTON The doctrines of the first Sermon on ZECHARY 12. 10. Doct. 1. THe way to all happinesse is to haue the Spirit of grace 2 None can make a faithfull prayer without the assistance of Gods Spirit 3 The Spirit of prayer doth alwaies leade men vnto Christ Iesus 4 The due consideration of Christ his death is a forcible means to affect the heart with godly sorrow 5 It is not sufficient to mourne for sinne but we must make our sinnes to be our greatest sorrow 6 It is not enough for men to be religious themselues but their families also must be religious 7 Holy duties must be performed in secret as well as in publike The doctrines of the second Sermon on LVKE 6. 48. Doct. 1. Hypocrites may goe as far as Christians in many things 2 They are the blessedest hearers of the word that are the best practizers thereof 3 Euery man is in truth that out of temptation which he sheweth himselfe to be in temptation 4 Of all fals the fall from religion is the most woefull The doctrines of the Sermon on PSALME 14. 5. Doct. 1 They that are most bold in committing of sinne are most cowardly when dangers doe approach 2 God is alwaies present with good men 3 Mocking is a grieuous kind of persecution 4 The estate of Gods people is commonly a poore and afflicted estate 5 True godlinesse is that which breedes the quarrell betwixt the wicked and the godly Fiue other select doctrines Doct. 1. They are the most miserable rebels that rebell against God 2 It is an infallible note of an impious person to be vnwilling to heare the holy word of God 3 The more holy and wholsome any doctrine is the more grieuous to wicked sinners 4 Our wretched nature is neuer so forward vnto any thing as vnto that which is euill 5 All the sorrowes of Gods children shall end in ioy The Printer to the Reader Note that the diuision of these fiue Popositions into three Sermons was mistaken by the Printer not purposed by the Author THE FIRST SERMON VPON the twelfth of Zechariah ZECH. 12. ver 10. 11 c. Vers 10. And I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace and of prayers and they shall looke vpon mee whom they haue pierced and they shall lament for him as one that mourneth for his onely Sonne and be sory for him as one is sory for his first borne 11 In that day shall there be a great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddo 12 And the land shall bewaile euery family apart the family of the house of Dauid apart and their wiues apart the family of the house of Nathan apart and their wiues apart 13 The family of the house of Leui apart and their wiues apart the family of Shimei apart and their wiues apart 14 All the families that remaine euery family apart and their wiues apart IN the eight ninth verses of this Chapter is set downe a gracious promise of God made vnto the church which should be in the time of the Gospell for that is meant by the inhabitants of Ierusalem Which promise is this that he that is feeble among them that is the weakest Christian that made conscience of the meanes of his saluation in that day should be as Dauid that is equall to the most excellent in the time of the law in sundry respects and the house of Dauid that is the excellenter sort of Christians should be as Gods house and as the Angell of the Lord before them The Prophet could not find any holy man with whom he might fitly compare them and therefore he saith that they should be like the Angell of the couenant Christ Iesus which went before the Israelites in the wildernesse to guide and gouerne them Then hee goeth on and telleth vs that after the Lord hath shewed this
mercy vnto his Church He will seeke to destroy all nations that come against Ierusalem that is all the enimies that doe oppose themselues vnto his people and endeauour to hinder his good worke in them and for them Now when it is said that he will seeke to destroy them the meaning is that as he hath a resolution to ouerthrow them so he will prouide meanes whereby it shall be effected Then further in the tenth verse he setteth downe the meanes how his people should bee brought to such excellencie I wil powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit that as they should haue more excellent and cleere and powerfull meanes so they should finde a greater blessing vpon the vse of those meanes that whereas vnder the law they had but drops of grace distilling easily by little and little now they should haue whole buckets full as it were yea whole flouds of grace powred downe vpon all sorts of Gods seruantes By the Spirit of grace is meant the Spirit of adoption and of regeneration so called both because it is giuen out of Gods free grace and fauour as also because it worketh grace and goodnesse in all such as are endued therewith this Spirit is further described by a speciall effect viz. that it is a Spirit of prayers Till such time as men are made partakers hereof they may vse many words of prayer but they are altogether idle and vaine fruites of their flesh and not of their faith such as they haue great cause to be humbled for and no reason at all to be comforted in but when once they haue this Spirit put into their hearts they can call vppon the Lord in an acceptable and comfortable manner Then next is shewed whither this Spirit leadeth them to wit vnto Christ They shall looke on him whom they haue pierced When men begin to pray in a religious and conscionable manner they disclaime all fleshly helps and hopes and betake themselues vnto their Sauiour whom they haue pierced by their sinnes for it cannot properly bee saide that the Scribes and Pharises or Iudas or the high Priests or the Romanes did put Christ to death they being but instruments thereof but the iniquities of Gods elect did the fact and they were indeed the true and principall cause that brought vpon the Sonne of God all manner of affliction and persecution and execution it selfe In the next place it is said that when his children shall looke vpon him They shall lament for him or ouer him or concerning him all comes to one reckoning As soone as they see what euils and miseries they haue brought vpon Christ Iesus by their transgressions and how odious their offences are which could be healed by no other medicine but by the precious bloud of the immaculate lambe of God the due consideration hereof will cause them to bee troubled and grieued at the very heart Which griefe is set out by two speciall circumstances two wit by the greatnesse of it and by the truth of it The greatnesse thereof is declared by two comparisons which yet are inferiour and lesse then the thing it selfe For the first comparison it is said That they should lament for him as one that mourneth for his only sonne and be sorry as one is sorry for his first borne If parents haue many children yet it will much grieue them to part with any of them but if they haue but one onely sonne who is likely to be the heire of the family and they lose him and so are disappointed of their hope then they vsually mourne with an exceeding bitter lamentation as the woman of the cittie of Nain did for the death of her onely son Luke 7. 11. Such the holy Ghost saith shall be the sorrow of all true penitent persons when they apprehend the multitude and grieuousnesse of their sinnes whereby they haue slaine the Lord of life The second comparison here vsed to expresse the measure of their sorrow is taken from the example of the Iewes who when their godly and worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon in fighting against Pharoah Necho king of Aegipt they lamented for him very 2. Chron. 35. bitterly and not onely the common people who haue not so good a gouernement of their affections mourned for him but Ieremiah the Prophet also and others of the best sort of men and women tooke this losse exceedingly to heart as seeing in the death of Iosiah the death and ruine both of Church and common wealth In which regard it was set downe as an ordinance that they should haue set times of mourning for that affliction which befell them through his death and such saith the Prophet shall bee the lamentation of those that attaine to the sight and sence of their sinnes whereby they haue slaine the Lord Christ Iesus verse 11. Hauing thus set forth the greatnesse of their sorrow he commeth in the next place to expresse the soundnesse thereof The land shall bewaile euery family apart c. Not in the publicke assemblies alone where the teares of one may draw on the teares of another and so their mourning be either naturall for company or hypocriticall for vaine glory but he saith that euery family should weepe apart and in priuate yea not onely the seuerall families but particular persons yea those that were most neerely lincked together viz. the husband and the wife should bee separated in this worke of humiliation and not content themselues to pray and bewaile their sinnes one with another but take some time each of them to performe this dutie in secret and if they that are so inward one with another should lament apart much more others that are further off one from another By the house of Dauid is meant as was before shewed the excellenter sort of Christians and the like is signified by the house of Nathan who was the son of Dauid of whom Christ came for the family of Salomon was wholy extinguished By the house of Leui is meant the ordinary sort of the Leuites and as for the family of Shimei it was one of the principall families of Leui. Whence we may obserue that all families without exception are tyed to this worke and ought iointly and seuerally to performe the same None are so good but they must weepe for their sinnes in secret and pray for the continuance increase of their goodnesse and as it is not needlesse for the best so neither is it bootlesse for the meanest but whosoeuer doth so shall haue a fountaine of grace opened vnto him whereby all his iniquities shall be washed away The drift then of these words we see is to manifest and expresse the great goodnesse of God towards his seruants in the time of the Gospel and here is shewed 1 First what gift he
on the almighty nor call vpon God at all times For that is a speciall gift of God and peculiar vnto the Saints and as any one maketh more such holy prayers so may he be confidently perswaded that he hath the Spirit of grace in a greater measure And they shall looke vpon me whom they haue pierced that is vpon Christ and that by the eye of faith setting their heart and hope on him and through him expect to be heard and relieued whence obserue this doctrine that the Spirit of prayer doth alwaies leade men vnto Christ Iesus Doct. 3 It causeth them wholly to go out of themselues The Spirit of prayer doth alwaies direct men vnto Christ Iesus and to offer vp their supplications in and through their Sauiour and redeemer This was figured in the sacrifices that were offered vnder the Leuiticall law at which time if any one were polluted by any occasion or otherwise clogged with sinnes that hee had committed he was to bring his offering vnto the Priest and was to be sprinckled with the bloud thereof which did signifie the bloud of Christ by which all Gods elect were to be cleansed and a reconciliation betwixt God and them was to be procured For this cause Daniel though hee were a man much beloued of God and endued with the Spirit of prayer in an wonderfull measure yet he desireth the Lord to heare him not Dan. 9. 17. for his sake or for his peoples sake but for the Lord Christ Iesus his sake Therefore doth our Sauiour tell his disciples that whatsoeuer they should Ioh. 16. 23. aske the Father in his name hee would giue it vnto them Reason Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers is because it maketh vs see our owne vilenesse and wretchednesse and so consequently that we stand in need of the mediation of Christ Iesus Therefore in the couenant of grace after Gods people haue receiued the holy Ghost it is said Then shall Eze. 36. 31. ye remember your owne wicked waies and your deeds that were not good and shall iudge your selues worthy to haue bene destroyed for your iniquities and for your abhominations This is the first worke of the Spirit euen to set them downe that they should haue nothing to say for thēselues but plainly acknowledge that shame and confusion that destruction and eternall condemnation is due vnto them if the Lord should enter into iudgement with them Now when they are thus abased and humbled in themselues then will they seeke to haue a part in Christ his merites that so both they and their seruices may be accepted of the Lord through his righteousnesse and through his intercession which he doth continually make for them which serueth Vse 1 First for the confutation of the Papists and to shew that they are not led by the Spirit because in their prayers they rest not vpon the mediation and intercession of Iesus Christ but ioyne thereunto their owne merits and the merits of the Saints thinking by that meanes to preuaile in their suites and to obtaine their hearts desire Secondly it maketh also for the confutation of a number of ignorant men and women among vs that wil bragge of their daily stint of prayers which they runne ouer and how they make no doubt but the Lord will accept of their requests will grant the same and why because they liue honestly among their neighbours do no body any harme and they hope withall that their good words prayers do deserue somewhat at Gods hands Alas poore simple people they little consider what it is to make a good praier for if they did they would go quite out of themselues vnto Christ Iesus and labour for acceptance onely for his sake And as for these prayers which they so much stand vpon if euer it please the Lord to open their eyes and to waken their drowsie consciences they will be so farre from thinking that they merite any thing thereby as that they will see great cause to be humbled therefore for that they haue dealt so hypocritically and carnally drawing neere vnto God with their lips when their hearts haue bene remoued farre from him Thirdly here is another vse of consolation and of instruction both that if we will haue this testimony vnto our soules that we pray in the Spirit then when we haue the most feeling affections and purest desires let vs offer them vp in Christ Iesus let vs not play the Priests our selues as king Vzziah did lest wee be smitten with a worse leprocie in our soules than he was in his bodie but let vs make Christ our high Priest to present our offerings before the Lord. So also when our prayers and thanksgiuings are most imperfect and weake let vs present them through him that so they may finde acceptance with God being perfumed by the righteousnesse of his deare sonne Obiect Oh but I cannot striue nor wrestle with God in prayer as others do and as I my selfe haue sometimes done Answer What of that did not Christ Iesus offer vp Heb. 5. strong cryes vnto his Father And for whom shall those be effectuall but for such poore Christians as cannot so feruently call vpon God for themselues It is said Hebrewes 12. That the bloud of Christ speaketh Heb. 12. 14. better things then the bloud of Abel Now we can easily beleeue that Caine was in a dangerous case when the bloud of Abel did call for vengeance against him and why should we not as throughly beleeue that they are in an happy case who haue the bloud of the son of God to cal for redemption and saluation acceptation of all holy seruices in their behalfe as all true hearted Christians haue The want of this perswasion is the cause why we omit many excellent praiers thanksgiuings which would be very pleasing vnto the Lord being offered vp as sweet incense by our high Priest Christ Iesus and therefore let vs labour for an encrease of faith in this poynt that so God may not be depriued of seruice nor our selues of those comforts and blessings which are promised to all that call vpon him in truth And they shall looke vpon me whom they haue pierced and they shall lament for him c. In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified this doctrine may hence be gathered Doct. 4 The due consideration of the death of Christ is The consideration of Christ his sufferings is a forcible meanes to godly sorrow a most forcible means to breake the hearts of Christians with godly sorrow There is no such motiue to make men weepe bitterly for their offences as to weigh with themselues in a serious manner that they by their sinnes haue slaine the Lord of life that his bitterest aduersaries were not the causes of that his shamefull and painfull death which he endured
their hearts Oh little do such know what they do for now they grieue the Spirit of grace which doth moue them to turne vnto the Lord and do refuse to accept of his gracious offer of mercy and fauour and therefore it may be the Lord in his iustice wil deny them the like for euer also and suffer them to perish in their iniquities without any sense or feeling thereof at all Thirdly here is an instruction for vs that we should striue for this holy sorrow which will melt our heartes and refine our soules neither let vs content our selues with euery slender measure thereof but 〈…〉 our to bewaile our sinnes with a 〈◊〉 lamentation Such as is mentioned in this text viz. that we mourne as one would doe for the death of his first borne and as the Iewes did for Iosiah when he was slaine in the valley of Megiddo Obiect But will some say if this be required of all true Christians who can say that he is such an one for few or none haue attained to such deepe and piercing griefe Ans Indeed it is true for the most part yet not generally for some haue bene as throughly wounded with sorrow for their hainous transgressions as any man hath bene for his childs death or as they were for Iosiahs death and as for others that haue not bene altogether so deeply plunged in griefe and anguish they take vp that in continuance which they wanted in present passion Naturall mourning is ordinarily more violent as we may obserue in Dauids mourning for Absolon who cryed out in the bitternesse of his heart so that the people might heare him but godly lamentation is more lasting and durable So that the one may be well compared to a land-floud which maketh a great shew and noise for the time but come a weeke after and there will be little appearance thereof and the other to wit godly sorrow may be likened to a still and constant raine which entreth more deepely into the ground and remaineth longer and doth more good a great deale then a sudden violent and tempestuous shower and herein let these be iudg 〈…〉 who are endued with the Spirit of God and are acquainted with the waies of God and let them speake who haue had the greatest crosses and haue bene euen drunken with wormewood as the Prophet speaketh let them I say speake and testify for the clearing of this point whether many of their great troubles be not in a sort forgotten in regard of any present griefe that they conceiue for them and whether the sinnes of their youth doe not more constantly vexe and torment them then all the afflictions of their youth do And if it be so then may it well be concluded that their sorrow for sin is greatest though it bee not alwaies so boisterous and bitter for the present and therefore seeing it it is a thing that may be attained vnto let vs vse all good meanes and helpes wherby we may be furthered therein See the meanes in that Sermon on Isa 1. Vers 12. And the land shall bewaile euery family apart the family of the house of Dauid apart and their wiues apart From which words this doctrine may be gathered that Doct. 6 It is not sufficient for vs to be religious our Religion required in euery one in the family selues but our families also must be religious Not onely the heads and gouernours but the whole houshold must be addicted vnto Gods seruice And whosoeuer is religiously disposed in Gods house he will certainly take care for the planting of religion in his owne house This testimony the Lord giueth of Abraham I know saith he that Abraham will command his Gen. 18. 19. sonnes and his houshold that they keepe the way of the Lord to doe righteousnesse and iudgement And Ioshua protesteth and voweth that he and Ioshua 24 15. Psa 101. 5. 6. 7. his house should serue the Lord. And Dauid also that hee would not endure a wicked person neare him but if he knew any to be a vassall of the Diuell to be a slanderer a proud person a lyer or the like hee should not long remaine in his sight but he would soone thrust him out of his house and banish him from his presence And it standeth with reason that good men should deale thus for Reasons 1 First he that is a friend vnto God and truly loueth his honour himselfe will bee desirous that euery body else should bee affected in the like sort especially such as are neare vnto him Hee that carieth a loyall and louing heart towards his soueraigne will bee very vnwilling that traitours and professed enemies to his life and dignitie should haue entertainment vnder his roofe Secondly godly men doe well consider that those that are most faithfull vnto God will also shew themselues most faithfull vnto them they will not infect their children nor corrupt one another nor bee prodigall and wastfull nor blemish them and their families by raising vp slanders and spreading abroad false reports and tales tending to their reproach and disgrace They will also bee trusty and painfull in their places and callings euen when their gouernours are absent as well as when they are present as knowing that though they bee not by yet God is alwayes by who will call them to an account for all their workes Thirdly religious persons in a family will pray for their gouernours as also for themselues that they may haue good successe in their businesse and affaires and that is it which brings the blessing of God vpon a family euen as we see Potiphars house was blessed for Iosephs sake and Labans estate much bettered and his wealth exceedingly encreased for Iacobs sake Vse 1 Would wee then haue a testimony vnto our soules that we are led by Gods Spirit then let vs as many of vs as are gouernors of families take the way to haue piety grounded in their hearts that are about vs that so our houses may bee little Churches as diuers Christian families were in the Apostles time that God may bee serued and feared his word read heard and embraced his name priuately and publickly ininuocated and called vpon and all other seruices performed among vs which do appertaine vnto Christians If we be to plant an Orchard we will not take euery tree that growes by the high waies side but rather send farre and be at some charges to procure good trees than fill vp our grounds with crabbe-trees or the like how much more carefull should we bee of our house which is nearer of better vse then our orchard that it may be planted with such as truely feare the Lord that so the deaw of his blessing may continually descend vpon vs. Vse 2 Furthermore here is an instruction for seruants that they should learne to know their duty and be ready to ioyne with their gouernours in all godly and Christian exercises assuring themselues that none are in truth good seruants vnto men
Rom. 8. 15. wherby we cry Abba father So that none can confidently call God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kinde of persons he saith You are Ioh. 8. 44. of your father the Diuell And how proueth he that The lusts of your father yee will do As those that are willing to do the workes of God are assuredly the children of God euen so they that are ready to doe the workes of Satan are without doubt the children of Satan and if they wil pray vnto their father they must pray vnto the Diuell Againe in that very place it is sayd that the Spirit helpeth our infirmities for wee know not what to Rom. 8. 26 pray as we ought but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed where it is euident that the best of Gods seruants without the helpe and assistance of the holy Ghost are ignorant both of the matter and manner of prayer but the Spirit doth informe their mindes what to aske and frame their affections how to aske in an holy and acceptable sort so that albeit sometimes they want words to expresse their meaning yet they are full of inward sighes and heauenly desires But what are they the better for them will some say if they cannot powre them forth before the Lord in an outward forme of prayer They are much the better because as it is in the 27. verse He that searcheth the hearts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there be neuer so many good words and those vttered by the very Saints of God themselues yet if they proceede not from the Spirit but from the flesh as sometimes they may they are not pleasing vnto the Lord but abhorred of him And on the other side albeit there be no words at all as many times it fals out when the heart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerfull working of the holy Spirit they are accepted of him and shall bee rewarded by him for as it is added in the place aboue named The Spirit euen at such times maketh requests for the Saints according to the will of God And therefore their suits according with his will he cannot but yeeld vnto the same Againe it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble Iohn 16. 8. the heart therefore without which there can no faithfull prayer be made vnto the Lord. Bring neuer so strong reasons to adulterers or gamesters or Saboth-breakers or any that liue in the continuall practise of such dangerous and damnable sinnes and presse them neuer so forcibly to cause them to forsake their lewd and wretched courses and yet can they not see why they should leaue them but rather imagine that they may lawfully follow the same still And no maruell for till the God of heauen do set downe their carnall reason it can neuer be set downe and till he stop their mouthes they will neuer be silenced but still haue somewhat to say for their wretched and vile behauiour Reasons collected from the former places Seeing then it is euident that Gods Spirit alone can perswade vs of the loue and fauour of our heauenly Father towards vs that so we may be in case to pray vnto him and withall must furnish vs with the matter and helpe vs in the manner of our praiers and humble vs in the sight of our owne miserable wants that so we may bee more earnest and feruent in the requests that we make the point now in hand may hence be strongly concluded to wit that none can make a faithfull prayer without the speciall ayde and direction of the holy Ghost which serueth Vse 1 First for the confutation of those sencelesse people that will be talking and bragging how they pray day and night They that know what it is to lift vp a feruent prayer vnto the heauens doe easily discerne that they are but meere braggers and boasters and that indeede they neuer made one faithful prayer since they were borne because they are and still haue bene sensuall and carnall and vtterly void of any sanctifying grace of Gods spirit and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers as they call them that they haue great cause to be humbled for them as being workes of the flesh and not of the Spirit such as doe rather prouoke the Lords displeasure against them then pacifie his anger or any way procure his fauour towards them Such are the prayers of all blind and ignorant Papists who pray in an vnknowne tong to whom it may be said as it was by our Sauiour vnto the sonnes of Zebedeus Ye know not what yee aske They may speake what they list of their often praying and how readily they can goe through with their stint and taske but they that vnderstand what it is to bring God and their owne soules together in earnest requests and feruent supplications cannot but iudge them to bee bragging Pharises who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemneth em vnto hell for the same and will do so if they be not humbled for them as well as for the rest of their iniquities And therefore they that haue indeed the Spirit of prayer are of another mind for when they haue vsed the best preparation that possibly they can they finde so many defects in their prayers that they are driuen to make a new prayer for the pardoning of those their wants and are stirred vp heartily to praise the Lord when they can in any poore measure powre out their soules before him as knowing that it is not from any strength that they haue in themselues but from the helpe and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if we would pray aright and speede accordingly we labour as Iude exhorteth to pray in the Iude V. 20. holy Ghost For those be the petitions that pierce the heauens and bring peace comfort vnto the conscience But how shall we know whether our prayers proceed from Gods Spirit or not for our sinfull hearts are apt to deceiue vs on both sides viz. either to make vs thinke through Satans suggestion that we doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as we ought to doe because we haue matter and words at will when indeed there is no such thing but onely a naturall gift of vttering that which is in our mindes and memories in apt and fit tearms and in a fluent manner of speech Therefore if wee
the difference that the foolish Virgins haue no more oyle than they carry in their lamps the world may easily see all that is in them but the wise Virgins haue a lampe to carry oyle and an heart to carry oyle they haue two vessels one for practise and another for store that though the oyle in the lampe should bee spent yet there might bee a new supply made Vse 1 Thus we see in how many things false-hearted dissemblers come neare the sincerest of Gods seruants Which serueth first for the reproofe 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 Chrrstians 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 lewd 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 be that come so farre behinde such in any shew of goodnesse and go so farre beyond them in euery kinde of grosse wickednesse If these grounds that made shew of fruitfulnesse be accursed because they bring not forth ripe fruit then what shall become of them that will not endure any plowing at all but bring forth bryars and brambles and all manner of poysoned weeds And if it went so hard with those that were Virgins and went with their lampes 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 earthly things more then heauenly things that would rather be 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 iudgements sleepeth not and when it ouertaketh them woe vnto them for their case wil be most lamentable Neither need they cry out against hypocrites for they are ten times worse then hypocrites and their punishment must be sutable Thirdly 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 but looke whether our foundation be good for the heart is deceiptfull aboue Ier. 17. 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 try an vpright heart that we must digge and search into our consciences and when we finde any corruption therein we must cast it forth It is not sufficient to say indeede I finde an ill foundation but there is no remedy I must builde vpon it nay a good builder will not do so but throw out euery thing that might endanger his foundation And so should we 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 mindes to haue a good foundation that when his neighbour comes with a spade and tels him I see you haue much adoe here and that you neede helpe I will ioyne with you is glad of this newes and thankfully accepts of him and of his labour This is contrary vnto the Scribes and Pharises practize 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 tryall is at whose sinnes we 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 iniquity 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 bene 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 heart when the sinnes of our owne soules do more vexe vs than 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 to 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 be very blinde yet they get the greatest measure of knowledge and though they be very dead in their owne feeling yet they carry away the life of God and the life of grace Doct. 2 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 will 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 poynt that Hearing doing must go together Reasons They are the blessedest hearers of the word that are the best practisers of the same Therefore is it that Christ Iesus pronounceth such blessed as heare the word and do it Luke 11. 28. Yea more blessed than 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
goe to hellish torments and such as will be their companions in euill shall certainely be partakers with them in punishment and the more reprobates are in hell together the more hideous and woefull will their state be Obiect 3 Another sort there are that secure themselues with this that they haue stomach and courage in them and therefore they doubt not but they shall stand vndaunted and vnappalled in the midst of all extremities Ans But these stout-hearted champions shall finde that their hearts wil faile them when the mouth of their conscience beginneth once to be opened against them and to lay their sinnes new and old in order before them For what saith the Prophet Zephany In the great Zeph. 1. 14. 15. day of the Lords wrath the strong man shall cry bitterly Now crying is an argument of great perplexity and anguish and of basenesse of mind when it proceedeth from outward causes and yet the Prophet saith that the strong men and such as did professe fortitude should cry and that bitterly and the more couragious they had bene in sin the more cowardly they should be when the Lord did visite them for sinne Obiect 4 Lastly there are others that thinke to carie out their vile practises by reason of their noble parentage their high places the multitude of their attendants the largenesse of their substance c. If they say the word who can hinder the deed who dare controll them or crosse them If any thinke himselfe wronged say they let him take his aduantage and seeke his remedie c. Answer See the haughtinesse of flesh and bloud when once it is set on horse-backe but suppose that men dare not encounter them doe they imagine that the Lord will be afraid of their bigge words and bigge lookes if they do they are much deceiued Pharaoh Nebuchadnezzar and Belshazzar were as great and as proud as most of these braggers yet did not the Lord strike them with horrour and amazement and make them see and know that hee was the king of kings and Lord of Lords Sathan hath all that worldly men can haue and a great deale more both of wit and wealth and company and courage and command and yet for all this the very consideration of Gods indignation maketh him to tremble according to that of the Apostle Iam. 2. 19. Iames Thou beleeuest that there is one God the diuels also beleeue and tremble And how then can they thinke to escape the terrours of the Lord who though they be great in the world yet come farre behinde the prince of the world in greatnesse Let experience speake in this poynt when the Note Lord tooke away our gracious Queene and there was likelihood either of a ciuill dissension or forren inuasion howbeit the Lord miraculously deliuered vs from them both who were then least troubled with feares those that were great in the world or such as were great in Gods fauour And now that the Lord doth visite our cities and townes and villages with the pestilence who are they that are most couragious surely those that truly feare the Lord they thinke it the safest course to exercise theÌ„selues in the workes of their callings and not to run hither and thither and to come vnto the publicke assemblies of the Saints and not to neglect the feeding of their soules for feare of endangering their bodies whereas the wealthy and great ones of the world hide their heads in a corner being very vnwilling to aduenture vpon any good worke that either God or man calleth them vnto if there be but the least appearance of any perill Vse 2 Therefore in the second place if we would be voyde of those terrours that wicked men are subiect vnto and be able with boldnesse to hold vp our heads when Gods iudgements are abroad in the world then let vs obserue these directions following First let vs beware of all manner of sins that no Remedies against heâ—lish feares 1. Feare to offend See M. Dods booke Con. 1. Psal 1â— â— iniquity haue entertainment with vs and labour to be at one with the Lord that so our consciences may be at one with vs which if we can attaine vnto we shall be strongly fortified against all vnnecessary feares According to that in the Psalme Blessed is the man that feareth the Lord c. He shall not be afraid of euill tidings c. Where the Prophet sheweth that hee is an happy man that is truly religious and sheweth it forth by fearing of God and delighting in his commandements and by performing the duties of loue and mercie towards his brethren for as he shall be freed from all hurtfull euils so shall he be exempted from all passionate feare thereof Many wicked Note men haue not the plague in their houses and yet are plagued with the feare of it and many godly men haue their families visited therewith and yet are not perplexed with such terrors and the reason is yeelded in that place because their hearts are fixed and established and beleeue in the Lord. That is the foundation wherupon they build their courage and confidence euen the Lord himselfe who is a sure stay to those that relie vpon him His children know that nothing can befall them without his prouidence and that nothing shall betide them but he will support them vnder it and make them to profite by it and what cause then haue they to be distempered If therfore we desire to haue still quiet hearts when others shall be euen at their wits end then let vs get the breast-plate of righteousnesse and innocencie for the righteous is bold as a Prou. 28. 1. Lyon Let vs feare sin before it be committed and when we are tempted thereunto say with Iob Are there not strange punishments for the workers of iniquity Iob. 31. Will not the Lord be angry with me if I should commit this wickednesse will not mine owne heart be discomforted will not my spirit be made sad within me how should I be able to looke the Lord in the face if he should lay his hand in any fearefull manner vpon me or mine when I haue so prouoked him to his face c Thus if we could fright our hearts from offending the maiestie of God we shold be as bold as Iob was wheÌ„ the waues of aduersity flow in vpon vs on euery side The Lord saith he hath giuen and the Lord hath taken blessed Iob. 1. 21. Iob. 13. 15. be the name of the Lord. And in another place Though the Lord should kill me yet will I trust in him He feared sinne which is the sting of crosses and therefore were his crosses lesse terrible vnto him when they came and so will they be vnto vs if we carefully eschew those corruptions which otherwise will inuenome and poyson them vnto vs. This is the first meanes to arme vs against feares viz. to take heede of sinne before it be committed But if it be
committed the next remedy is to Repentance for offences committed stand in awe of Gods iudgements due vnto the same and so to be led on to true repentance The best way to escape desperate feare is to fright our soules with an holy feare For if we iudge our selues we shall not be iudged of the Lord. Excellent for this purpose is that answere of Huldah the Prophetesse vnto good Iosiah Because thine heart 2. Kings 22. 19. 20. did melt saith she and thou hast humbled thy selfe before the Lord when thou heardest what I spake against this place and against the inhabitants of the same to wit that it should be destroyed and accursed and hast rent thy clothes and wept before me I haue also heard thee saith the Lord. Behold therefore I will gather thee to thy fathers and thou shalt be put in thy graue in peace and thine eyes shal not see all the euill that I will bring vpon this place And agreeable to this is the speech of Habakkuk VVhen I heard Hab. 3. 16. my belly trembled my lips shooke at thy voice rottennesse entred into my bones and I trembled in my selfe But what benefite had he by that That I might haue rest in the day of trouble So that we see the best way to be quiet and peaceable in our selues in troublesome times is to be disquiet in our hearts for sinne before troubles do approach A third remedy is to feare Gods iudgements Feare of Gods iudgements when we behold them vpon others and if we haue bene sinfull before yet then to seeke a reconciliaon with God before his displeasure arise against vs. It was the wisedome of the Gibeonites when they Ioshua 9. saw Ierico and Ai vanquished and destroyed not to stand it out with Ioshua but to make a league with him if they could deale so prouidently with him for their bodies much more should we with the Lord for our soules When the wise captaine came vnto Elijah with his fifty men considering how the two former captaines had bene consumed with fire from heauen he humbleth himselfe and saith O man of God I pray thee let 2 King 1. 23. my life be precious in thy sight In like manner when we heare that the people of the land are taken away by hundreds and thousands seeing we are guilty of the same sinnes that they were we should cast downe our soules before the Lord and beseech him that our liues may be precious in his sight but especially that our soules may be spared that though our bodies should perish yet our transgressions being pardoned our better part may be preserued and euerlastingly saued This is See the second Sermon on Lament 3. v. 57. Feare not the best receipt that any can take against the venome of the pestilence that he may be sure it shall neuer hurt him And thus much of the remedies against hurtfull feares Because God is in the generation of the iust This is one reason why it must needs go hardly with wicked men that are deuourers and spoilers of Gods people because the Lord himselfe is among them to take notice of all the iniuries and indignities which they sustaine and to reuenge their quarrell vpon their enimies that are stronger than Doct. 2 Good men neuer want good company they whence ariseth this point of doctrine that the Lord is euer present with all righteous men A good man neuer wanteth good company for wheresoeuer a Christian is there God himselfe is with him and in him and round about him so that none are so neare vnto one another as the Lord is vnto his people Now that he is alwaies thus present with his Reuel 1. 13 children appeareth in the Reuelation Where Christ is said to walke in the middes of the seuen golden Candlesticks that is of the seuen Churches so that it is his ordinary walke to go in and out amongst his seruants Neither hath he a generall care of the whole Church onely but he hath an eye also vnto euery particular member as will appeare in seuerall examples When Iacob was all alone trauelling towards Padan Aram there being no towne neare and the night drawing on he was faine to take vp his lodging in the open field but that night the Lord shewed himselfe present with Iacob and he saw that he had acquaintance euen in that solitarie place for God tooke notice of him and renewed with him his couenant made vnto Abraham and Isaac and made him a promise Gen. 28. 15 to be with him whither soeuer he went c. So that that night was one of the comfortablest nights that euer Iocob had The like we reade of Elijah that when he fled from Iezabell there was one knew him in the wildernesse and brought him his dinner euen an Angell sent from God and afterward when he 1 King 18. was vpon mount Horeb the Lord tooke knowledge of him and called him by his name VVhat dost thou here Elijah Yea Ionah found fauour from God where no body else could come vnto him euen in the bottome of the sea Whence it is euident that the Lord is euery where with his people And How God is present with his that First by his wisedome to giue them good direction To direct them in which regard Christ that is called a counsellour Isa 9. is said to be in the middes of the seuen golden Candlestickes clothed with a garment downe to the feete as was the manner of counsellours in those times Reuel 1. 13. So that he is euermore ready to resolue vs in our doubts to aduise vs in our actions and in our speeches and to direct vs what and how to do and speake according as occasion shall be offered Secondly he is present by his power as a gracious To defend them Isa 43. 1. 2. protector of his children according to that of the Prophet Isaiah VVhen thou passest through the waters I will be with thee and through the flouds that they doe not ouerflowe thee VVhen thou walkest through the very fire thou shalt not be burnt neither shall the flame kindle vpon thee Where we may see that the Lord promiseth to be with his Church in a wonderfull manner and to be a defence and safegard vnto thē in the most perillous times euen when they should passe through fire and water Thirdly he is present with his children by his To comfort them Spirit as a comforter to refresh their hearts in all extremities Christ fortelleth his disciples that in the world they should meete with many sorrowes which should cause them to mourne when others did reioyce but withall he promiseth to send them the comforter euen the blessed Spirit of grace which Ioh 14. 6. should minister vnto them aboundance of consolation euen in the middes of the persecutions and sufferings which they endured for Christ his sake And that which was promised vnto them all the members of Christ shall
get an increase of spirituall graces by the one then of naturall strength by the other Now to the intent that we may do so we must Remedies against vnwillingnesse to heare the word vse these remedies following First purge our hearts by true and vnfained repentance from the venome of all grosse and presumptuous sinnes yea from the allowance and liking of the least infirmities for otherwise if our soules be clogged with the poysoned humors of sinne we shall finde no manner of appetite or affection to our spirituall foood Wherefore the Apostle Iames exhorting the twelue tribes to receiue the word with meeknesse prescribeth thē what course to take for the preparing of their hearts thereunto viz. to put away wrathfull and violent Iames 1. 20. 21. affections and to lay apart all filthinesse and superfluitie of malitiousnes And the like direction the Apostle Peter giueth in his 1. Epistle and second chapter vers 1. 2. thereby implying that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Christ till they haue done their best endeuour to clense their hearts and their hands from all manner of iniquitie Secondly let vs consider of the excellencie of the word and meditate on the strange and admirable effects that it worketh as namely how pure and holy and perfect it is euery way how it Psal 19. 7. c. inlighteneth the minde and giueth wisedome to the simple how it conuerteth the soule and frameth the affections vnto obedience how it casteth downe 2. Cor. 10. the strong holds of the diuell setteth men at libertie Acts 26. 18. from the power of darknesse and translateth them into the glorious kingdome of Iesus Christ and in Iames 1. 21. a word is able to saue their soules that doe in a conscionable manner attend thereunto and treasure it vp in the secret of their hearts Which things being well considered will set an edge on our affections and cause vs to haue as great delight in Psal 119. 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 be vnwilling to that which will mortifie and kill the sinfull lusts thereof let vs say with the Propet Dauid Lord incline my heart Psal 119. part 5 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 cheerfulnes to listen vnto holy things but goe vnto the Lord that is greater then our hearts and stronger then our sins and beseech him to giue vs a good affection to his testimonies and if we aske in faith and humilitie wee shall bee sure to obtaine our hearts desire for the Lord hath promised to teach Psal 25. the humble his way and if hee vndertake it it is neither our sinfull nature nor Satans malice that can hinder his worke but hee will by degrees accomplish the same in vs as he hath done in all his elect from the beginning of the world euen vnto this present time And thus much for the helpes that we must vse that wee may become willing and cheerefull hearers of the word of the Lord. Doct. 3 THe more wholesome and holie any doctrine The most holy doctrine is most distastfull vnto vnholie persons is the more grieuous is it vnto wicked sinners As any man of God preacheth more soundly and commeth neerer 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 to distill the oyle of verse 4. grace into mens hearts and like Candlesticks to hold forth the light vnto those that liued in darknesse and ignorance but what was the effect of their preaching It is said that these two prophets verse 10. vexed them that dwelt on the earth that is all earthly minded men all such as were ignorant and proud vnchast and couetous so that they could neuer bee well till they had killed them and cast out their corpses into the streetes of the citie 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 merily in their leaud courses and liue at hearts ease So Ahab professeth that he 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 intertained at Iezabels table this was the very true cause Micaiah neuer prophecied good vnto him but euill Hee 1. King 22. 8. would deale faithfully in deliuering Gods message and not flatter him either for feare or fauour but when God proclaimed warre against him as hee must needes 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 Elijah 1. King 21. 20. Hast thou found me O mine enemy saith he Now what was the reason he should professe such emnitie against him euen this that the holie Prophet of God came euer furnished with sharpe rebukes and terrible threatnings frō heauen which hee was to denounce against him for his monstrous impietie against the Lord and crueltie 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 and a troubler Acts 24. 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 Idolatrie 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 it is said when they heard the things that he deliuered Acts 7. 54. c. their hearts brast for anger and they gnashed at him with their teeth and so giuing a shoute with a loud voyce 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 citie stoned him to death Reasons The reasons why pure and holy doctrine is so
shall be peace But if we would be assured of this good effect of our afflictions wee must practise these two rules The first is to search whether the crosses that lie vpon vs doe come for any speciall sin of omission or commission whereof we are guiltie and if we vpon examination find it to be so let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more he will afflict vs. If we be men or women after Gods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as he did Dauid till hee haue reclaimed vs and healed our sinfull soules of those wounds that Satan hath giuen them The second rule is that if vpon triall made we can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue trulie repented for the same if there haue bin any such committed by vs then wee should take the affliction to bee sent of God to trie our faith and to perfect our patience and other vertues of the spirit in vs and therefore wee must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length wee may reape abundantly of those comforts which the Lord hath treasured vp for vs. FINIS The sixth Sermon Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration deliuereth this precept vnto the Thessalonians Quench 2. Thess 5. 19. not the spirit for though all those be worthely and iustly condemned that neuer tasted of the spirit of God yet a more fearefull condemnation is like to come vpon them that hauing once receiued some gifts thereof doe afterwards lose the same againe Now as concerning this Church when the Apostle saith Quench not the spirit it doth euidently appeare that they had receiued the Spirit For as fire cannot be said to be quenched where it is not so neither can the spirit in those that haue it not Wherefore let vs know that this precept doth properly belong to them that haue receiued the Spirit of God and they especially are to make vse of it As for others it cannot profit them vnlesse that as the seed lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it But for the further cleering of this text two Questions must be answered The first is how wee may know whether wee haue the spirit or no Answere For answere to which we must vnderstand that as he knoweth best that he hath life that feeleth it in himselfe so it is for the spirit of God c. yet if we would know this more particularly by the effects thereof let vs marke these that follow Effects of the spirit First of all if there bee nothing in a man but that which by nature and industrie may be attained vnto then surely hee hath not in him the spirit of God for that is aboue nature and worketh supernaturall effects in which regard the Apostle doth set the spirit of God in oppositiō against the spirit of the world saying Wee haue receiued the spirit not of the world but of God 1. Cor. 2. 14. Secondly consider whether there be in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sin in our soules may decay that the new man may bee raised vp the spirit of God taking possession of our soules Therefore the Euangelist Iohn maketh this the first worke of the Ioh. 16. 8. spirit that it shall conuince the world of sin which is so needful that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them that are humble in spirit and contrite Isai 57. 15. in heart through the sight of their iniquities and of Gods displeasure iustly deserued by the same and calleth those alone vnto him that are wearie and heauie laden groning and sighing vnder Matth. 11. the burthen of their sinnes Thus we see that to be rebuked in our consciences in this sort is the first worke of the spirit which is also wrought The Spirit worketh by degrees by degrees For A generall astonishment Rom. 8. 15. first there is a great and generall astonishment by reason of all those great and enormous sinnes that wee haue committed and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Weakenes of vnderstanding 1. Cor. 2. 14. Then it dealeth with vs more particularly it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our chiefe desires and bringeth vs out of conceit and liking with the best things that are in Rom. 7. 8. vs for then it doth display before vs the vanitie and darknes of our vnderstanding how vnfit and vnmeete wee are to vnderstand and conceiue those things which do aboue all other most concerne vs Corruption of iudgement Philip. 1. 9. 10. Then doth it let vs see the corruption of our iudgement how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference between good and euill Rom. 8. 6. 7. The vnreasonablenes of reason Then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patron of infidelitie and vnbeliefe The sinfulnes of our affections Acts 2. Iames 4. Then it commeth to our affections and turneth them vpside downe it turneth our mirth into mourning our pleasure into painfulnes and our greatest delight into most bitter griefe If it doe proceed further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once cast vs downe in humilitie vnder the hand of God whereas when we had to deale with men wee were as stout as any and would not start for the best We had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs to see that wee haue to doe with God and that our strength is weakenesse in respect of him Then doe our hearts begin to faile vs then doe we lay our hands vpon our mouthes dare Job 39. 37. not answere Behold heere how the spirit worketh in conuincing mens consciences of sinne which whosoeuer can finde in himselfe hee may assuredly say that the spirit of God is in him indeed Iustification The third note and effect is the bringing on forward of this work vnto iustification for when the spirit hath brought vs
and though his father beate him yet he beareth it and still loueth him They haue powred and infused 2. Pet. 1. 2. 3. 4. into them a godly nature so that they doe freelie loue God their father and though he afflict thē or crosse them in their desires yet they loue him and in loue performe their obedience vnto him continually Therefore Iob saith Though hee kill Iob 13. me yet will I trust in him And this is the third mark or rule whereby to proue and trie ourselues The last rule is in considering the effect of Gods mercies receiued For herein doe the wicked shew their wickednes two waies First on the right hand the mercies of God do worke in them a wonderfull contentation but not such as causeth them to returne the glory vnto God but rather to ascribe it vnto themselues for the graces of God doe puffe them vp make them conceited in themselues Hereof there ariseth a great securitie which bringeth first neglect and after contempt of all good meanes On the left hand others offend being neuer pleased nor contented with that they haue nay indeed forgetting or lightly esteeming that they haue and still desiring new These men besides that they are vnthankful they doe also murmure grudge against God and are neuer pleased with him Betweene these two doe the children of God hold a middle and euen course and therefore we shall see these things in them First a sight and acknowledgement of their wants which cause them to long for the sincere milke of the word that thereby their wants may be supplied and their graces increased and so farre are they from being lifted vp with pride that they reioyce when their pride may be pulled downe whether by rebukes or threatnings or corrections from the Lord. For they know that if Paul needed meanes of humbling 2. Cor. 12. much more doe they Besides as they desire the word so they waite vntill it please the Lord to worke further in them thereby and this waiting is as earnest as theirs who hauing watched all night do waite and look for the dawning of the day Secondly as they see their wants so doe they Psal 119. 10. also see the graces they haue receiued and are for that time well apaid and contented therewith and therefore as their wants doe humble them so Gods graces doe comfort them and as their wants do call vpon them to seek more so the gifts they haue prouoke them to bee thankfull for that they haue receiued And thus much for the last rule of trial These forenamed properties whosoeuer can finde in himself he may bee assured that the spirit hath wrought in him so effectually as that it shall neuer be taken from him But what then may such cast off all care No the Apostle saith vnto such Quench not the spirit And not without cause for though the spirit it selfe can neuer be vtterly taken from them yet doubtlesse if pride security or any other sinne begin to take place in them the graces of the spirit may decay and their cleere vnderstanding and comfortable feelings may be gone so that in their own and others iudgements the spirit may seem to be quite extinguished Neither must this seeme strange for if the Image of God which was more perfectly placed in Adam might bee quite lost then no maruell if the graces of the spirit bee drowned in vs for a time The Galathians were truly regenerated and had receiued Christ into their hearts yet their graces were so choked and quenched that hee was as it were without fashion or forme so Galath 4. 19. that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought vnto that case that he praied God to create in him Psal 51. a new spirit What was the spirit quite gone No for by and by after he praieth that God would not take his holy spirit from him but the graces thereof were wonderfully decaied and therefore he desireth that they might be renued But that none may abuse this doctrine let vs consider what punishments doe follow vpon the Euils that follow vpon quenching of the spirit quenching of the spirit in this sort First of all wee must know that though the spirit be not gotten by our labour yet that is required for the obtaining of it and it must cost vs much paines ere we can get it into our hearts all which seemeth to be lost when the graces of the spirit are withered Secondly all that peace and ioy before spoken of is gone with how great griefe and woe they know that in any measure haue tasted of it Thirdly for that time they haue no heart to do good but are made vnprofitable burdēs to the earth Moreouer such are in danger of falling into reprochfull euils and so to procure the sharp correcting hand of God vpon themselues who hath said that though hee will not take his mercies vtterlie from his children yet hee will visite their sinnes with the rod and their iniquities with scourges as he dealt with Dauid Last of all when the graces of the spirit of God are once decaied they cannot bee repaired but with very much sorrow for what a griefe will it be to call to minde our former transgressions to aggrauate them by all circumstances to apply the terrible threatnings of the law to our stonie harts and the like The consideration of all which discommodities should cause vs to beware how we quench the spirit Yet here is matter of comfort also for though wee may suffer a great decay of Gods graces yet by the rod or by the word or by both they shall be renued in vs againe Of murmuring in the time of affliction MAny men hearing of the often murmurings of the Israelites doe iudge them the worst people vnder the Sunne but such doe little consider either the temptations whereby they were prouoked to murmure or the corruption of their owne hearts which will as bitterly murmure vpon lesse occasion For albeit they were an obstinate and stiffe-necked people yet herein they were vehemently tempted that they came from plenty in Egypt to scarsitie in the wildernesse hauing neither meate nor drinke for all that multitude being sixe hundred thousand men besides women and children Wherefore let vs cease to wonder at this people and in them see our owne corruption For doe not many amongst vs beholding the abundance which the Lord hath bestowed vpon Magistrates or Ministers for the discharge of their duties doe they not I say rather murmure at it then shew themselues thankfull for troubles that they are freed from and for sufficiencie that the Lord hath giuen them to liue vpon True it is that notwithstanding the greatnes of this peoples temptation their sinne was very hainous for Gods mercies had been wonderfull towards them euen immediatly before and that the vnthankfullest of them had been driuen to confesse