excellencie I wil poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the Spirit of grace c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit that as they should haue more excellent and cleere and powerfull meanes so they should find a greater blessing vpon the vse of those meanes that whereas vnder the law they had but drops of grace distilling easily and by little and little now they should haue whole buckets full as it were yea whole flouds of grace poured downe vpon all sorts of Gods seruants By the Spirit of grace is meant the Spirit of adoption and of regeneration so called both because it is giuen out of Gods free grace and fauour as also because it worketh grace and goodnesse in all such as are endued therewith this Spirit is further described by a speciall effect viz. that it is a Spirit of prayers Till such time as men are made partakers hereof they may vse many words of prayer but they are altogether idle and vaine fruites of their flesh and not of their faith such as they haue great cause to be humbled for and no reason at all to be comforted in but when once they haue this Spirit put into their hearts they can call vpon the Lord in an acceptable and comfortable manner Then next is shewed whither this Spirit leadeth them to wit vnto Christ They shall looke on him whom they haue pierced When men begin to pray in a religious and conscionable manner they disclaime all fleshly helps and hopes betake themselues vnto their Sauiour whom they haue pierced by their sinnes for it cannot properly be said that the Scribes and Pharises or Iudas or the high Priests or the Romanes did put Christ to death-they being but instruments thereof but the iniquities of Gods elect did the fact and they were indeed the true and principall cause that brought vpon the Sonne of God all manner of affliction and persecution and execution it selfe In the next place it is said that when his children shall looke vpon him They shall lament for him or ouer him or concerning him all comes to one reckoning As soone as they see what euils and miseries they haue brought vpon Christ Iesus by their transgressions and how odious their offences are which could be healed by no other medicine but by the precious bloud of the immaculate Iambe of God the due consideration hereof will cause them to bee troubled and grieued at the very heart Which griefe is set out by two speciall circumstances to wit by the greatnesse of it and by the truth of it The greatnesse thereof is declared by two comparisons which yet are inferiour and lesse then the thing it selfe For the first comparison it is said That they should lament for him as one that mourneth for his only sonne and be sorry as one is sorry for his first borne If parents haue many children yet it will much grieue them to part with any of them but if they haue but one onely sonne who is likely to be the heire of the family and they lose him and so are disappointed of their hope then they vsually mourne with an exceeding bitter lamentation as the woman of the cittie of Nain did for the death of her onely son Luke 7.11 Such the holy Ghost saith shall be the sorrow of all true penitent persons when they apprehend the multitude and grieuousnesse of their sinnes whereby they haue slaine the Lord of life The second comparison here vsed to expresse the measure of their sorrow is taken from the example of the Iewes who when their godly worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon in fighting against Pharoah Necho King of Aegypt 2. Chron. 35. they lamented for him very bitterly and not onely the common people who haue not so good a gouernment of their affections mourned for him but Ieremiah the Prophet also and others of the best sort of men and women tooke this losse exceedingly to heart as seeing in the death of Iosiah the death and ruine both of Church and common wealth In which regard it was set downe as an ordinance that they should haue set times of mourning for that affliction which befell them through his death and such saith the Prophet shall be the lamentation of those that attaine to the sight and sense of their sinnes whereby they haue slaine the Lord Christ Iesus verse 11. Hauing thus set forth the greatnesse of their sorrow he commeth in the next place to expresse the soundnesse thereof The land shall bewaile euery family apart c. Not in the publicke assemblies alone where the teares of one may draw on the teares of another and so their mourning be either naturall for company or hypocritall for vaine glory but he saith that euery family should weepe apart and in priuate yea not onely the seuerall families but particular persons yea those that were most neerely lincked together viz. the husband and the wife should bee separated in this worke of humiliation and not content themselues to pray and bewaile their sinnes one with another but take some time each of them to performe this dutie in secret and if they that are so inward one with another should lament apart much more others that are further off one from another By the house of Dauid is meant as was before shewed the excellenter sort of Christians and the like is signified by the house of Nathan who was the son of Dauid of whom Christ came for the family of Salomon was wholy extinguished By the house of Leui is meant the ordinary sort of the Leuites and as for the family of Shimei it was one of the principall families of Leui. Whence we may obserue that all families without exception are tyed to this worke and ought iointly and seuerally to performe the same None are so good but they must weepe for their sinnes in secret and pray for the continuance increase of their goodnesse and as it is not needlesse for the best so neither is it bootlesse for the meanest but whosoeuer doth so shall haue a fountaine of grace opened vnto him whereby all his iniquities shall be washed away The drift then of these words wee see is to manifest and expresse the great goodnesse of God towards his seruants in the time of the Gospell and here is shewed 1 First what gift he wil bestow vpon them viz. aboundance of his holy Spirit 2 Secondly the good vse that they will make of it which is two-fold 1 First they will betake themselues vnto faithfull prayer and by the eye of faith looke vnto Christ through whom both they and their prayers must be accepted 2 Secondly they wil grow to a maruailous great loathing and dislike of their sinnes and sorrow for the same which is declared by two maine circumstances viz. 1 The greatnesse thereof which is illustrated by two comparisons 2
the holy Scriptures and often exercise our hearts in the meditation thereof That is as it were the wood whence wee must fetch timber for this building and the mine out of which wee may take many golden arguments to bring before the Lord in our prayers which hee cannot deny because they are his owne hand writing whereby hee doth grant vs liberty to aske and assurance to obtaine al needfull things So that spirituall graces wee may aske simply without any exception or limitation and for outward blessings we may craue them so farre as they may bee good for vs and for crosses wee may lawfully desire either to haue them kept from vs or sanctified vnto vs so that we may haue strength and patience to beare them and grace and wisedome to make a right vse of them Secondly we must be touched with an inward longing and earnest desire of the things which we aske for it is said Rom 8.26 that the Spirit maketh request for vs with sighes which cannot be expressed As we see in Hannah who came with a heart full of heauenlie meditations and of holy desires which shee did not expresse in words but made them knowne vnto the Lord with whom her heart was labouring all the time of her prayer Now if we would obtaine this inward affection wee must ponder much on Gods goodnesse and readines to heare and to helpe vs and of our owne miserable wants which moue vs to become suiters vnto his Maiestie and then if we can get a good perswasion of God and a due estimation of the things which we beg at his hands we shall not chuse but be instant and earnest in our prayers not taking vp the time in words of course and in making vaine and idle repetitions or drowsie and lumpish petitions as if we cared not whether we lost or found but wee shall bee able to crie feruently vnto the Lord and then cannot he deny our requests Ps 145.19 Iames 5. For he heareth the cry of them that feare him and fulfilleth their desires and the prayer of the righteous auaileth much when it is feruent Thirdly if we would haue this testimony vnto our soules that wee pray in the holy Ghost See M. Dods Sermon on Iames 4.3 then must wee propose a right end in our suits not asking any thing with an intent to spend it vpon our lusts but with a purpose to vse it vnto the glory of God the furtherance of our owne saluation and the good and comfort of mankind especiallie of such as are of the houshold of faith Fourthly we must beleeue that we shal obtaine that which we aske according to that of our Sauiour Mar. 21.14 Whatsoeuer ye desire when yee pray beleeue that ye shall haue it Which faith of ours will bee vnto vs a sure argument that we pray in the Spirit which stirreth vs vp to make such requests alone as it assureth vs shall be performed But by the way let vs obserue that sometimes spirituall men may make carnall prayers as Iob and Elijah and Ionah did when they desired that God would take away their liues which proceeded from the pride of the flesh and from the rebelliousnesse of their wils in that they could not content themselues to liue in that estate wherunto the Lord had brought them Such fleshly petitions may wee sometimes put vp before the Lord but we shall haue checks and rebukes in our hearts for the same and no assurance that they shall be granted but when our suits are spirituall the holy Ghost which moueth vs to aske will also perswade vs that God is able and willing to heare vs and to relieue vs and that therefore we shall obtaine a blessing sooner or later Let vs therfore labour to aske in faith as the Apostle Iames exhoreth and not wauer Iames 1.3 for hee that wauereth and maketh question whether God will heare him or not is like a waue of the sea tost with the wind and carried away being neuer at quiet in himselfe but sometimes imagining that the Lord wil helpe him he runneth vnto him and then hauing a conceit that such and such men will doe somewhat for him hee leaueth prayer and betaketh himselfe vnto them but finding no reliefe there he will to prayer againe and yet hauing not a present answer nor faith to wait vpon the Lord he fals to shift for himselfe by vsing of ill meanes and so is altogether vnstable and vnsetled euen as the waues of the sea that are neuer at rest euerie vaine cogitation euery slight tentation tossing and turmoyling and disquieting his hart Thus it ought not to be neither will it be thus with those that aske in faith for they know that they shall obtaine and that it shall be vnto them according to their faith that either they shall haue the particular thing that they aske or a better in stead thereof and therefore they pray still and waite Gods leasure and herein they much honour the Lord in that they cast themselues vpon the truth of his promise and do not trouble their hearts with vnnecessary feares and cares about the successe which is Gods worke and not theirs Men will be glad to bee rid of importunate suiters that they should not be stil hanging vpon them especially if their suite bee weighty and the things that they craue of some importance But the Lord would in no case haue men to let their suits fall nay he takes delight in such as will not haue a repulse but still depend vpon him and daily renew their petitions for they shew euidently that they haue a liuely and strong faith they would not presume to ask vnlesse they had a warrant and hauing a warrant they dare not make question of obtaining for that were to make doubt of Gods truth and fidelity Thus wee see what it is to pray in the holy Ghost viz. to haue a good ground for that which wee aske a good end and a good affection in asking and faith to beleeue that we shal obtaine whatsoeuer we aske in such a maner A third vse of this point Vse 3 is for a singular consolation to such as can pray in that sort howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them but onely such flashings as hypocrites sometimes haue yet hereby they may be assured that the holy Ghost dwelleth in them indeede because they constantlie powre out strong cries and faithfull supplications before the Lord which no hypocrite can doe Iob 27.10 for as Iob speaketh He cannot set his delight on the almightie 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 praiers so may he be more confidentlie perswaded that hee hath the Spirit of grace in a greater measure And they shall looke vpon mee whom they haue pierced that is vpon Christ and that by the eye
The soundnesse thereof both which are more fully laid open in that which goes before Thus much concerning the meaning and order of the words now let vs consider of such instructions as may thence arise for our learning Vers 11. And I will poure vpon the house of Dauid c. the Spirit of grace c. In that the Lord hauing promised that his Church shall bee brought to wonderfull excellencie doth set downe this as the meanes whereby he wil effect it that they shal haue the Spirit in great plenty powred downe vpon them this shall be the doctrine That the way to all happinesse and blessednesse Doct. 1 is to haue the Spirit of grace bestowed vpon vs. The Spirit of God is the author of all happinesse Whosoeuer hath not this though he bee neuer so great in the world hee is altogether wretched and miserable subiect to the curse of God and to continuall vexations and discontentments and on the other side whosoeuer hath this holy Spirit dwelling in his heart is an happy and blessed man though hee be neuer so much deiected and cast downe through outward afflictions and tribulations This point is euident in the prophecy of Isaiah Isa 32.13.14 c. where it is shewed that so long as the Spirit of God is withheld from men they haue grieuous ruines and desperate decaies among them and they still go from ill to worse being ill without and ill within but how long doth this continue Vntill the Spirit bee powred vpon them from aboue And what then The wildernesse shall become a fruitfull field That is those men and women that were like a wildernesse before bringing forth nothing but brambles and briars nothing but pride and worldlinesse and such like fruites of the flesh euen those men and women shall be as a fruitfull field being beautified and adorned with the vertues of Christ and with the graces of his Spirit and not onely so but likewise enriched with all good prosperity which the Lord seeth needfull for them Now the reasons why the Spirit maketh men so happy Reasons are these First Reas 1 because it doth mortifie and crucifie the flesh that is originall corruption Rom. 8.13 with all the lusts and fruites thereof It doth not lye still where it is suffering the soule of the party to be vnder the dominion of sinne but it abateth and consurneth it by little and little till at length his soule and body bee as cleare from sinne as Adams was before his fal So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land till it was wholly brought in subiection vnto them so doth the holy Ghost destroy and root out the enemies of our soules not making them tributarie as Ioshua did some of the cursed Canaanites but spoyling them of their strength by little and little and at length vtterly consuming * This is to be vnderstood of the time of their dissolution as it appeareth by diuers other Doctrines of Master Dods as that on Isaiah Doct. 4. and Doct. 8. that God lookes not for perfection in this life See also the 3. vse of this Doct. Ephes 2.1 Rom. 8.11 1. Iohn 4.4 them so that they shall haue no place at all within vs. And as it killeth sinne so it quickeneth the dead soule and maketh the whole man apt and fit for euery good worke That Spirit which raised vp Christ Iesus from a naturall death doth also raise vs vp from the death of sinne to the life of grace and putteth more spirituall strength into vs then the flesh the world and the diuell can bring against vs. Further more in the third Chapter of the second to the Corinthians Reas 2 there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit the first whereof is this That whereas all men naturally are like the Iewes who as it is there said when they come to the meanes of saluation haue a voile vpon their minds 2. Cor. 3.14 so that they can see nothing to saue their soules to further their repentance to cause them to beleeue in Christ Iesus and to place their hope and happinesse in him as soone as euer the Spirit of grace entreth into them this blindnesse of minde and hardnesse of heart is remooued and then they are enabled soundly to vnderstand and truely to applie the word preached vnto their owne soules Verse 16. Againe it is said in the selfe same place That where the Spirit of the Lord is there is libertie Vers 17. Till such time as that doth set men free they are held fast in the cordes and chaines of iniquity and are miserable slaues vnto the vilest slaue that is euen vnto Satan himselfe who is an Apostata and a reprobate and in the most wretched slauerie that can be imagined viz. to serue sin in the lusts thereof and which is the most grieuous of all the rest they shall haue the worst wages that may be euen the curse and vengeance of God while they liue and eternall damnation of body and soule after they are dead Now when the Spirit of Christ taketh possession of vs it causeth vs to disclaime the seruice of Satan and to become seruants vnto the liuing God Rom. 6. it filleth vs full of good meditations of holy desires and spirituall affections it furnisheth vs with ability to performe the duties of religion of our callings in a word it maketh vs willing and able both to do all maner of good and to resist all manner of euill So that after wee haue receiued the holy Ghost into our hearts we shall not say This is my nature and I cannot doe otherwise but with the Apostle Paul I can doe all things through Christ that strengtheneth mee I wil neuer bee in bondage vnto my corruptions any more for grace shall haue the vpper hand of nature and the Spirit shall master the flesh and get the better of it Lastly it is added in the same place that by vertue of the Spirit wee see the glory of Christ in the Gospel and are changed into his image from glory to glory that is from one measure of knowledge and holinesse into another verse 16. Wee would thinke no price too great to be giuen for such a looking glasse as would make one that is deformed to become beautifull by the very beholding thereof how much then should wee esteeme the holy word of God which through the operation of the Spirit is made effectuall not to change the naturall visage which is a smaller matter but to alter the forme and shape of the soule and to make it very beautifull and amiable in the sight of God and of his holy Angels which was before time a most vgly and deformed creature This must needs be a maruellous great benefit for if the defacing of Gods Image be the cause of all our woe then the repairing thereof must of necessitie be the
neither shall they haue grace by drops but whole flouds thereof shall be poured vpon them for God can as easily ouerflow their soules therewith as the ground with waters when it stands in need thereof But what shall they be the better for this what benefit shall they find thereby The Prophet telleth vs in that very place Vers 4. They shall grow as among the grasse and as willowes by the riuers of waters No raine can make the grasse so fresh and greene no riuer can cause the trees that are planted thereby so to flourish and prosper as the Spirit of God will euery thirsty soule when it is plentifully poured thereupon A second meanes to obtaine the Spirit with a daily encrease of the gifts and graces thereof is to pray for it as euery one will that doth heartilie long for it and to beleeue that wee shall haue it and that wee may doe so our Sauiour maketh a notable argument for vs. Luke 11.12 Aske saith he and it shall be giuen you seeke and ye shall find c. Obiect Oh but I am vnworthie might some say both to aske and to receiue any thing at Gods hand Ans Why saith Christ If yee which are euill can giue good gifts vnto your children how much more shal your heauenly father giue the holy Ghost to them that aske it As if he should haue said You haue no matter of desert in you and therefore you are discouraged from prayer but what merite is there in one of your little children which are full of frowardnesse of brawling and vnquietnesse yet if they aske any thing of you that you conceiue to bee good for them you will presentlie grant it vnto them Now if you that are sinfull can passe by the infirmities of your children and giue them such things as are needfull though you haue made them no promise and you cannot relieue them without cost and paines vnto your selues nay many times not without pinching your selues and sparing from your owne backs and bellies if you I say that are euill can deale thus louingly and kindly with your children how much more wil your heauenly father who is the God of all goodnes yea goodnes it selfe deale fauourably with his children hauing made a promise vnto them it being no paines nor charges vnto him to bestow a plentifull measure of spirituall graces vpon them and especially seeing that the more liberall hee is that way vnto them the more glory shall thereby redound vnto his great name If then we desire the Spirit of grace in an aboundant measure let vs craue it at the hands of the Lord who giueth of the same liberallie and casteth no man in the teeth and we may the more comfortably and confidently do thus because we liue in those happy times wherein the Lord hath promised to poure his Spirit vpon all flesh Ioel 2.28 and to bestow as excellent gifts and graces vpon ordinarie Christians as the most worthy men had in the time of the law A third meanes to get and increase the vertues of the holy Ghost is with reuerence and conscience to hearken vnto the word for as the Apostle saith Gal. 3.2 the Spirit is not bestowed for any goodnesse in vs or through any workes wrought by vs but God of his free mercy giueth it and conueigheth it vnto his children by the preaching of the Gospell And againe the same Apostle perswading the Thessalonians not to quench the spirit 1. Thes 5. for that is the best fire in the house and without it men must needs freeze in woe and sorrow and misery he saith 1. Cor. 14.3 despise not prophecying that is the ordinarie ministery of the word when it is truly expounded and faithfullie and wiselie applied as may be most for the edification of the hearers This is as it were the fuel whereby the fire of God is continued and increased in our soules and as we are more carefull in this duty of laying vp the word in our hearts so shal we find the warmth or rather heate of the Spirit to bee more aboundant and more constant in vs. Lastly if we would haue the holy Ghost continually working in vs with great efficacie let vs labour euermore to keepe an humble and broken heart and beware of pride and all vaine conceipt of our selues as the very rocke against which the ship wherein the Spirit is carried doth as it were make shipwracke for God resisteth the proud 1. Pet. 5.5 and giueth grace to the humble If one haue a hauty heart though there be no body else that seekes his ouerthrow the Lord will bring him downe but if any haue a meeke and lowly heart there is a palace for the Lord himselfe Isai 57.15 who will dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a broken heart In the last place here is an vse of comfort for all such as are endued with the Spirit of grace Vse 5 sith that is the foutaine of all happinesse therefore are they blessed people and shall bee blessed what crosses soeuer they meete withall And what oppositions soeuer they finde either from Satan himselfe or from any of his limmes those that are once ingraffed into Christ and are become plants of the liuing God haue the streames of liuing waters running through their hearts and therefore must of necessitie prosper and flourish though the beate of persecution or any manner of affliction beate neuer so violently vpon them Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children then might they hinder their happinesse and make them truly miserable but seeing they can no more stay the operation thereof then they can stop the course of the wind from blowing whither it will Iohn 3. therefore shall they neuer be able to defeate Gods seruants of that blessed estate which in Christ Iesus hee hath promised vnto them and through his preicious blood-shedding purchased for them The Spirit of grace and of praiers From these latter words ariseth this second point that None can make any acceptable praier vnto the Lord Doct. 2 Faithfull prayers proceede from Gods Spirit vnlesse hee bee assisted and directed by the Spirit of grace Howsoeuer men imagine it to bee an easie matter to call vpon God yet the truth is that it is as hard for any of himselfe to make a faithful praier as it is to make a world Therefore it is said in the â—pistle to the Romans Rom. 8.15 Ye haue receiued the spirit of adoption whereby we cry Abba father So that none can confidently cal God father but by the helpe of his blessed Spirit If vnregenerate men will pray to their father Christ telleth them who he is when speaking to such kind of persons Iohn 8.44 he saith You are of your father the Diuell And how proueth he
of faith setting their heart and hope on him and through him expect to bee heard and relieued whence obserue this doctrine that the Spirit of prayer doth alwaies leade men vnto Christ Iesus It causeth them wholly to go out of themselues Doct. 3 and to offer vp their supplications in The Spirit of prayer doth alwaies direct men vnto Christ Iesus 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 sins 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 a wonderfull measure yet hee desireth the Lord to heare him not for his sake Daniel 9.17 or for his peoples sake but for the Lord Christ Iesus his sake Therfore doth our Sauiour tell his disciples Iohn 16.23 that whatsoeuer they should aske the Father in his name hee would giue it vnto them Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers Reason 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 Ezech. 36.31 it is said Then shall ye remember your owne wicked waies and your deedes that were not good and shall iudge your selues worthie to haue been destroyed for your iniquities and for your abominations This is the first worke of the Spirit euen to set them downe that they should haue nothing to say for themselues but plainely 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 merits that so both they and their seruices may bee accepted of the Lord through his righteousnesse and through his intercession which hee doth continuallie make for them which serueth First for the confutation of the Papists Vse 1 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 merites 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 will 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 and will grant the same and why because they liue honestlie among their neighbours and doe no bodie any harme and they hope withall that their good words and prayers doe 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 goe 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 far from thinking that they merite any thing thereby as that they will see great cause to be humbled therfore for that they haue dealt so hypocritically and carnally drawing neere vnto God with their lips when their hearts haue been remooued 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 wee pray in the Spirit then when wee 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 we be smitten with a worse leprocie in our soules then he was in his body 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 find acceptance with God being perfumed by the righteousnesse of his deare sonne Oh Obiect but I cannot striue nor wrestle with God in prayer as others do and as I my selfe haue sometimes done What of that Answ did not Christ Iesus offer vp strong cryes vnto his Father Heb. 5. And for whom shall those he effectuall but for such poore Christians as cannot so feruentlie call vpon God for themselues It is said Hebrewes 12. Heb. 12.14 That the blood of Christ speaketh better things then the blood of Abel Now we can easilie beleeue that Caine was in a dangerous case when the blood 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 blood of the son of God to call for redemption and saluation and acceptation of al holy seruices in their behalfe as all true hearted Christians haue The want of this perswasion is the cause why we omit many excellent prayers and thanksgiuings which would bee very pleasing vnto the Lord being offered vp as sweet incense by our high Priest Christ Iesus and therfore let vs labour for an encrease of faith in this point 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 bee gathered that The due consideration of the death of Christ Doct. 4 The consideration of Christ his sufferings is a forcible meanes to godly sorrow is a most forcible meanes 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 maner that they by their sinnes haue slaine the Lord of life that his bitterest aduersaries were not the causes of that his shamefull and painefull death which hee endured vpon the tree but that they themselues brought him thither Iohn 10.11 and were the procurers of that his bitter passion Christ laid downe his life but for whom euen for his sheep He was cursed that they might be blessed he was was wounded Isaiah 53. that they might bee healed hee suffered disgrace that they might bee brought to glory and endured in
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
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
cause of all our happinesse A fifth reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioice when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost Acts 4.31 And what of that Acts 5.41 Then they reioyced that they were counted worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound 2. Cor. 1.5 so did his consolations in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment 1. Pet. 1.6.8 according to that saying of the Apostle Peter Now for a season yee are in heauinesse and yet reioyce with ioy vnspeakable and glorious Hitherto the reasons alleaged haue tended chiefely to his euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixth reason for the confirmation of this point which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednes Al the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therfore goodnesse is set downe as a fruit thereof Gal. 5.22 And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spirituall restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which regard the Apostle Paul saith 2. Cor. 1.4 We are able to comfort others with the consolations wherewith wee our selues haue been comforted Looke then who is most spirituall and wee shall find that he doth alwaies most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Satans head they had the Spirit plentifullie poured downe vpon them Acts 2. which filled them so ful of heauenly wisdome and courage and zeale that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie So also when Christ was to doe the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isai 11.1 For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsell to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy spirit is the way to al happines First of al Vse 1 this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainely manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth and aduance themselues and theirs to great places in the world then they shall be happy men and leade a merry and cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labor to be spiritual Wil these men know what their estate is the Apostle telleth them Rom. 8.9 If any man haue not the Spirit of Christ the same is not his and if hee bee not his 2. Cor. 13. he is for the present a bondslaue of Satan and in the state of a reprobate and if such can bee happy men then are they happy otherwise not If it were possible that for their outward condition of life they could be equal vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the gardē of Eden that could then yeeld him contentment but he was in farre greater miserie and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall find a heauen in prison in sicknesse in death it selfe whereas he that hath it not shall find a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that wee should search and try whether wee haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point How we may discerne whether we haue the spirit or not Gal. 5.17 let vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5.17 between the flesh and the Spirit which al godly men do find and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason and the iudgement rightly informed by Gods word as in this particular A good man is railed vpon and vndeseruedlie traduced and vilified in this case reason will thus play its part Why should you beare it at his hand are not you his better haue you not him at an aduantage Why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill Rom. 12. Matth. 5. but rather ouercome euill with goodnesse and blesse them that curse you and
pray for such as hate you and persecute you in word or deede they haue too much fire in them already and therfore do not you adde more fuel thereunto lest the flame be redoubled but rather cast water vpon it that it may be extinguished Thus doth the Spirit bring the weapons of God to subdue the flesh euen as the flesh doth come armed with the weapons of the Diuel to resist the Spirit Indeed there is many tiems in vnregenerate persons a fight betwixt carnall reason and their naturall conscience but that is not generall throughout all the powers of the soule neither doth it extend it selfe vnto the motions and inclinations that are euill to curbe and represse them nor breede humilitie and pouertie of spirit in the parties in whom it is found and so driue them to the Lord to craue aide and strength from him to subdue their corruptions but these checks of the naturall conscience do rather make men more fierce and froward and at length more violent and outragious in sinning especially if they haue been occasioned either by the hearing of the terible curse of the law denounced against them in the publicke ministery or by the faithfull dealing of some Christian friend which hath throughly applied the threatnings of the word vnto their drowsie consciences wherewith they were moued for the time but afterwards returne to their vomit again then I say they will be much more boisterous in their sinfull courses then euer they were before And as there is a conflict in the vnderstanding part so is there the like in the affections for the flesh is ready to draw them vnto pride and enuie and vncleannes and couetousnes c. But the Spirit stirreth and moueth them vnto better things shewing withall that those forenamed vices will harden the hart make it vnfit for prayer or thanksgiuing or any such spirituall exercise and in the end will bring many bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules all which euil inconueniences we shall escape if our affections bee heauenly and spirituall and set on their right obiects So likewise in the will this fight will appeare wheresoeuer true sanctification is begun For the flesh will be vnwilling to pray to heare to meditate to conferre in a word as any duty tendeth more to the crucifying of the lusts thereof so will it be more auerse therefrom and more prone to delay and to put off the performance thereof But the regenerate part is contrarilie disposed and chearfully embraceth that which is good though it be clogged and hindred in the performance of the same setting downe this for a certaine truth that the more painefull any seruice is the more gainefull it is that though we begin our prayers in heauinesse yet wee may end in gladnesse that the more vntractable and vntoward the flesh is the more glorious our conquest is if we can get the maistery of it and bring it into Gods presence and that if we cannot do as well as we would yet if we do as well as we can we shal be accepted and blessed of the Lord and by the sight and sense of our manifold failings grow more humble and lowlie in our owne eies and more pittifull and gentle towards others And lastly for the memory before their conuersion Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them and to forget such as they haue offered vnto others they can hold fast all such things as will further corrupt them but they let slip whatsoeuer may benefit and helpe then in good and holy courses but after their regeneration the case is altered with them for them they striue to disburden their memories of all things that may hurt them and to retaine onely such matters as may make them more humble and mercifull and thankfull This spiritual fight in the inward man is a most infallible mark of the spirit of grace which is the rather to bee noted because many of Gods seruants through ignorance take it to bee quite contrary We find say they such a deale of carnall reason so many sinfull affections and lusts such vnwillingnes and vnfitnesse for euery holy dutie that we much doubt whether we haue Gods spirit in vs or not But who tels you that there are so many things amisse in you who is it that causeth you to see the errors of your mind and the corruptions of your heart who is it that causeth you to hate them and to bee out of liking with your selfe for them who is it that enableth you to take Gods part against them and to striue by all meanes to be freed from the bondage of them Is it not the spirit of God that worketh al these good things in you and why then should you make question whether it dwell in you yea or no these are fruits of the Spirit which are neuer found in any but in spirituall men And if any desire yet a further triall let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5.22 viz. 1. Loue vnto God to his word to his Saints to mankind yea to our very enemies so far as to desire their conuersion and saluation 2. Ioy in Gods fauour in that hee hath giuen vs any sparkles of grace and thereby assured vs that he wil prouide al good things for vs in this life and afterwards saue our soules and bodies euerlastingly 3. Peace with the Lord himselfe with our consciences and with our brethren If I say any desire further assurance that the Spirit of grace doth possesse his heart let him try whether he can find in himself these fruits thereof together with the rest there mentioned to wit long suffering gentlenesse goodnesse faith meekenesse temperance and as these doe more or lesse abound in him so may he be assured that hee is more or lesse spirituall A fourth vse of this point may be this Vse 4 that seeing our happinesse doth ebbe or flow according to the working of the holy Ghost within vs therefore we should vse all meanes to get and increase the same in our hearts How Gods Spirit may be obtained Now one meanes is exceedinglie to desire it and earnestly to long for it for the Lord saith in the prophecy of Isaiah Isaiah 44.3 I will poure water vpon the thirstie and flouds vpon the dry ground I will poure my Spirit vpon thy seed and my blessing vpon thy buds In which place wee see there is a large promise made but to whom To poore desolate Christians that doe feele their owne miserable and wretched estate and do euen thirst for a supply of Gods graces as the dry and parched ground doth for the raine to fall vpon it which doth euen gape for it before it comes as if it would deuoure the clouds before they fal Concerning such the Lord saith that he will poure water vpon them
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 will pray vnto their father they must pray vnto the Diuell Againe in that very place it is said that the Spirit helpeth our infirmities Rom. 8.26 for wee know not what to 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 minds 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 ful of inward sighes heauenly desires But what are they the better for them will some say if they cannot poure them foorth 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 harts knoweth the meaning of the spirit and he so knoweth it that he approueth of it and delighteth in it If there bee 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 al as many times it fals out when the hart is oppressed through extremity of griefe yet if there bee a multitude of holy desires in the soule stirred vp through the powerful working of the holy Spirit they are accepted of him and shal bee rewarded by him for as it is added in the place aboue named The Spirit eueÌ„ 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 Iohn 16.8 it is the proper worke of the Spirit to conuince the iudgement of sinne and to humble 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 Sabbath-breakers or any that liue in the continuall practise of such dangerous and damnable sins and presse them neuer so forcibly to cause them to forsake their leaud 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 Seeing then it is euident Reasons collected from the former places that Gods Spirit alone can perswade vs of the loue and fauor of our heauenly Father towards vs that so we may be in case to pray vnto him and withal 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 wee make the point now in hand may hence bee strongly concluded to wit that none can make a faithfull prayer without the speciall aide and direction of the holy Ghost which serueth First for the confutation of those senselesse people Vse 1 that will bee 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 praier since they were borne because they are and still haue been 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 cal 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 bee said as it was by our Sauiour vnto the sons of Zebedeus Ye know not what ye ask They may speake what they list of their often praying and how readily they can go 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 Pharisees who thinke that the Lord is beholding vnto them and indebted vnto them for such prayers whereas in truth he may iustly condemne them vnto hell for the same and wil do so if they be not humbled for them as well as for the rest of their iniquities And therfore 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 find 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 wheÌ„ 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 help and furtherance of his good Spirit Secondly let this be an instruction vnto vs that if wee would pray aright and speed accordingly wee labour as Iude exhorteth to pray in the holy Ghost Iude vers 20. For those be the petitions that pierce the heauens and bring peace and comfort vnto the conscience But how shall we know whether â—ur 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 wee doe not pray in the holy Ghost because we haue so many frailties when in truth we doe or that we pray as wee 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 tearmes and in a fluent manner of speech Therefore if wee would know what it is to pray in the holy Ghost it is this First Rules for prayer wee must haue a warrant for the things that wee aske and that from the word of God where the Lords will is reuealed 1. Iohn 5.14 according wherunto all our petitions must be framed In which regard we must acquaint our selues with
saith the Prophet Zephany Zeph. 1.14.15 In the great 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 been in sin the more cowardly they should bee when the Lord did visit them for sinne Lastly Obiect there are others that thinke to cary 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 remedy c. See the haughtinesse of flesh and blood when once it is set on horse-backe Answ 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 Belshazzer 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 Satan 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 the Apostle Iames Iam. 2.19 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 point Note when the 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 visit our cities and townes and villages with the pestilence who are they that are most couragious surely those that truly feare the Lord they think it the safest course to exercise themselues in the workes of their callings and not to runne hither and thither and to come vnto the publike assemblies of the Saints and not to neglect the feeding of their soules for feare of endangering their bodies whereas the wealthie and great ones of the world hide their heads in a corner being very vnwilling to aduenture vpon any good work that either God or man calleth them vnto if there bee but the least appearance of any perill Therefore in the second place if we would be void of those terrours that wicked men are subiect vnto Vse 2 and be able with boldnes to hold vp our heads when Gods iudgements are abroad in the world then let vs obserue these directions following First Remedies against hellish feares 1. Feare to offend See M. Duds booke Com. 1. Psal 112. let vs beware of all manner of sinnes that no iniquitie haue entertainment with vs and labour to bee at one with the Lord that so our consciences may be at one with vs which if wee 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 happie 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 mercy towards his brethren for as hee shall bee freed from all hurtfull euils so shall hee bee exempted from all passionate feare thereof Note Many wicked 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 harts are fixed and established and beleeue in the Lord. That is the foundation whereupon 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 that nothing shall betide them but he will support them vnder it and make them to profit by it and what cause then haue they to be distēpered If therfore we desire to haue stil quiet harts when others shal be euen at their wits end then let vs get the brestplate of righteousnesse and innocencie for the righteous is bold as a Lion Let vs feare sin before it be committed Prou. 28.1 and when we are tempted therunto 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 mee how shall I bee able to looke the Lord in the face if hee should lay his hand in any feareful manner vpon me or mine when I haue so prouoked him to his face c Thus if wee could fright our hearts from offending the Maiestie of God wee should bee as bold as Iob was when the waues of aduersity flow in vpon vs on euery side The Lord saith he hath giuen Iob 1.21 Iob. 13.15 and the Lord hath taken blessed 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 enuenome and poyson them vnto vs. this is the first means to arme vs against feares viz. to take heed of sinne before it bee committed But if it be committed Repentance for offences committed the next remedie is to 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 did melt saith she and thou hast humbled thy selfe before the Lord 2. King 22.19.20 when thou heardest what I spake against this place and against the inhabitants of the same to wit that it should bee destroyed and accursed and hast rent thy cloathes wept before
assuring our soules that they that trust in the Lord shall bee as mount Sion Psal 125.1 that cannot bee remoued but standeth fast for euer FINIS THE FOVRTH SERMON ISAIAH 30. Vers 6.7 Vers 6. The burthen of the beasts of the South in a land of trouble and anguish from whence shall come the old and young Lion the Viper and the fierie flying Serpent against them that shall beare their riches vpon the shoulders of the Colts and their treasures vpon the bunches of the Camels to a people that cannot profit 7. For the Egyptians are vanity and they shall helpe in vaine therefore haue I cryed vnto her their helpe is to sit still IN these words is set downe a sharpe reproofe of the vnbeleeuing Iewes with whom the Prophet Isaiah had to deale wherein wee may note two principall things 1. First the danger that would ensue vpon the following of their owne counsell 2. Secondly the profit that they should reape by following of his Concerning the former of these he telleth them that wheras they rested vpon Egypt for helpe and aide in a time of warre and for that end did send vnto them the beasts of the South that is Camels and Asses laden with riches and treasures they should not only sustaine the losse of their money be vtterly disappointed of their expected aide but also finde great hurt from them they should proue by their owne experience not onely that The Egyptians were vanity and a people that could not profit nor helpe them but withall that they were Lions and Vipers and fiery flying Serpents that is furnished and armed with all ability and willingnes to wrong and oppresse them to vexe and torment them to spoyle them and prey vpon them and to do them al the mischiefe that possibly they could as they had in the times of old found Egypt to be a land of trouble and anguish so doth the Prophet threaten that they shall finde it still This was the danger of following their owne counsell v. 6.7 Now the benefit of following Gods aduise is shewed in the latter end of the seuenth verse their strength is to sit still as if hee should haue told them you are very desirous to be fortified against your enemies and much adoe you make to get men and munition to defend you but if you will hearken vnto me I will shew you an easier and a safer way and that is to cast off all distrustfull feares and cares to spare your money and your paines to sit quiet and still at home in your sâ—uerall places and callings and so eâ—pect the saluation of God as Moses exhorteth the Israelites Exod. 14.13 For though this be not expressed yet it is necessarily implyed as is plaine in the verses following and then you shall finde that albeit the Egyptians bee flesh yet God is a spirit and and albeit they bee weake and as it were vanity it selfe yet the Lord is strong and will communicate his strength vnto you both for your protection and your aduersaries subuersion And thus much briefly for the generall drift of these words Vers 6. First Doct. 1 from this that these vnbeleeuing Iewes VVe are most prone vnto cuill that were very couetous and miserable in matters that did concerne the worship of God or the reliefe of his seruants are now so franke and liberall in sending of their riches and treasures into Egypt for the procuring of helpe from them which was a course altogether vnwarrantable as is euident in this chapter hence this doctrine may be collected that our sinfull nature is neuer so forward vnto any thing as vnto that which is meerely sinfull and vtterly vnlawfull See this point Doct 4. in the 6. Sermons In a land of trouble and anguish The 3. point following were of purpose briefly handled c. This is to be vnderstood of Egypt where the people of Israell had endured the wofullest affliction that euer they felt in any place yet in their miserie whither doe they go euen to this land of molestation and vexation where the persons inhabiting are compared vnto Lions for that they were strong and rauenous and cruell and to the most noysome Serpents because their stinging was fiery and deadly and vncurable Now in that this people hauing vnholy and vnfaithfull hearts did chuse rather to sue vnto these Egyptians for protection then vnto the Lord. The point hence to be noted is this that An ill conscience in the time of misery Doct. 2 will rather seeke vnto any then vnto God An ill conscience shuâ—s Gods presence The Egvptians were enemies yea vowed enemies vnto the Israelites insomuch that when they were deliuered thence they had a charge neuer to haue any more dealing with them yet wee see here they will to Egypt for helpe but intreaty will not serue the turne the Egyptians will doe nothing vnlesse they be hired why they shall be well paid for their labour and if they will not take their word they shal haue their wages before they haue done their worke Camels and Asses shall bee sent vnto them with great plenty of gold and siluer Thus we see how false-hearted hypocrites will rather be at great charges and paines to get succour from their deadliest foes then sue vnto the liuing God for it though they might obtaine it for the very seeking So Iudas being in grieuous horrour and terrour of conscience betooke himselfe vnto the Priests whom hee knew to be proud hypocrites vtterly vnable to ease and relieue a distressed soule rather then vnto Christ Iesus who is a mercifull and a faithfull high Priest able and ready to pity and helpe euery one that comes vnto him with an humble and broken hart The like may be obserued in Ahaz that wicked King of Iudah who notwithstanding that he had protection freely offered vnto him from the Lord together with a signe such as hee himselfe should chuse for his confirmation in that behalfe yet refused to be beholding vnto the Lord and to put himselfe into his hands Isa 7.12 and would needs hire the King of Ashur with his armie for his defence and safeguard who did exercise great crueltie against him and his people Now the reason why sinfull persons are so vnwilling to flie vnto the Lord in their extremities is Because there is a quarrell betwixt God and them There is no agreement betweene light and darkenesse Exod. 20. Psal 11.5 they hate him and hee abhorres them and therefore they shunne his presence as much as may be Againe vnbeleeuers doubt of his power whether that bee sufficient to defend or to deliuer them or if not of his power yet of his mercy as they haue good reason being out of Christ hence is it that hypocrites and sinners cry out in their â—â—are and horrour Who among vs shall dwell with deuouring fire Isa 33.14 Who among vs shall dwell with euerlasting burnings This teacheth vs first of all Vse 1 what to thinke of those
that in their distresses doe make flesh their arme and withdraw their hearts and hopes from Almighty God vsing sinfull shifts and vnlawfull courses for the relieuing easing of themselues or such as are neare vnto them and seeking vnto Witches and Coniurers in very deed to the diuel himselfe for helpe rather then vnto Almighty God that whereas in extraordinary crosses they should vse extraordinary good meanes of fasting and prayer and humbling of themselues they vse extraordinary ill meanes and so prouoke the Lord to inflict more grieuous plagues vpon them these shew themselues to bee impious persons and men of very ill consciences so should wee esteeme of them and so ought they to thinke of themselues in that they forsake the Lord who is the fountaine of all helpe and comfort and sue vnto his vtter enemie by vsing diuellish and abominable practises Secondly if wee would haue a contrary testimony vnto our selues and among Gods people to wit that wee are men of sincere and vpright hearts because we seeke vnto the Lord in our miseries and that in a religious and holy manner then let vs labour for good consciences in the time of our prosperity and for faith in the promises of God and then wee shall not bee driuen to those wretched and chargeable helpes which carnall men rely vpon but we shall be able to runne vnto God who will relieue vs freely and speedily Wee neede not bee such drudges as these Iewes were to toyle and trouble our selues in getting of money and then to take a long and tedious iourney to obtaine the fauour of our aduersaries but hauing true and faithfull hearts wee may make a better shift with a few words Hos 14. then these hypocrites did with all their Camels and Asses and with all their riches and treasures for the Lord is neare to all that call vpon him in truth Psal 145.18.19 yea hee will fulfill the desire of those that feare him hee also will heare their cry and saue them and that both from their sinnes and miseries Vers 7. For the Egyptians are vanity and shall helpe in vaine In that disswading them from resting vpon the Egyptians he telleth them that they were vanity and therefore such as they were such must bee their helpe either they should not doe their best to defraud them or if they did it should not turne to good because Gods blessings went not with them hence ariseth this doctrine that all the comfort and helpe that worldly things can afford vs Doct. 3 Worldly help◠vaine is vaine and of no worth The reasons hereof are these First because the meanes themselues are vaine Reasons 1 for such as the fountaine is such must be the streames and such as the tree is such must be the fruit If the Egyptians be vanity their helpe must needs be vaine And the like may be said of all other particulars Doe we rest vpon our friends they may die or their good affection may die Doe we rely vpon riches they are subiect to rust subiect to fire subiect to theeues neither can they helpe vs in the euill day Prou. 11.4 Doe wee trust vpon men and munition or any warlike force A King is not saued by the multitude of an hoast Psal 33.16.17 neither is the mighty man deliuered by great strength An horse is a vaine helpe and shall not deliuer by his great strength The same conclusion may we make of all other earthly things Eccl. 1.4 for of them al the Wise man pronounceth that they are vanity vexatiō of spirit Secondly no worldly meanes can helpe the soule against sin and therefore there is no sound comfort to be expected from them Euery mans ruine is from himselfe and bred in his owne bosome helpe that and helpe all and except that bee helped when a man hath done all hee can he hath done nothing for let a man haue neuer so many friends neuer so much wealth neuer so great credit or whatsoeuer else can bee named if his soule bee vncured hee is a miserable creature there is no peace to the wicked one vile lust or other will bee raging in his heart and disquieting his soule Psal 1. and hee will still bee tossed vp and downe as the chaffe that the winde driueth too and fro A sinful heart is euermore a restlesse heart and whosoeuer doth not beleeue whatsoeuer his outward props bee hee shall not bee established Isa 7.9 as the Prophet Isaiah auoucheth Thirdly no earthly helpes can keepe off the plagues of God from a man or remoue them where they are already Suppose that the Lord intend to shoote his arrow of pestilence to strike a man or a family a towne or a city what buckler can beare it off what wit or wealth or friends can shelter vs from his strokes and keepe vs from the graue when he calleth for vs surely there are no worldly meanes that can doe it and therefore we may wel conclude that all the helpe that commeth from them is altogether vaine Which should cause vs not greatly to seeke after Vse 1 nor much to rest vpon these outward things for though we haue them in neuer so great abundance we shal find them to be but miserable comforters when we stand in most neede Most men are of another mind namely that the treasures and promotions of the world and the countenance of great men are the onely things to bee looked after and that the promises of God and the comforts of his word are vaine and friuolous but when they haue made triall as Salomon did they shall finde that to feare God and keepe his Commandements is the only happinesse and that whatsoeuer the world can afford is meere vanity and vexation of spirit Secondly let this teach vs in all our griefes to say as the Prophet Dauid doth Lord helpe in trouble for vaine is the helpe of man q. d. I haue depended much vpon the arme of flesh but now I am growne to this resolution that if I had all worldly helpes I would not trust in them because they are vaine and if I want them all I would relie vpon thee that doest neuer faile such as seeke vnto thee Thus if we can doe we shall neuer bee disappointed of our hope Iohn 14. but God will giue vs such peace and comfort as neither the diuell nor the world can take from vs. Their strength is to sit still That is if they would be fortified and sensed against their enemies their best course was to put away all vexation and vnnecessary feare to tarry at home in their owne countrie euery one in his vocation and so to rest on the Lord for defence Whence the doct is that The best way for men to haue safety and protection is Doct. 4 All men are safest in their owne places to keepe in their owne places and callings He that would be freed from all hurts and dangers let him not runne hither
in the Israelites to renounce their alleagiance to Rehoboam and to stand vp in armes against him being their lawfull King and Gouernour albeit hee threatned to impose vpon them rigorous and sharpe lawes 1. King 12.14 to make his yoake more grieuous then his fathers so that whereas Salomon had chastised them with rods hee would correct them with scourges how hainous then is their offence that doe refuse to submit their neckes vnto Gods yoake who is a more absolute King then euer any was or shall bee to the end of the world whose lawes are perfectly good and righteous all of them tending not alone to his owne glory but to the present and eternall benefit and comfort of such as doe obey the same Secondly those are the most vile traitors that doe rebell against their Soueraigne that hath bin very bountifull and gratious vnto them which was it that made Achitophels treacherie against Dauid more inhumane barbarous now what Kings fauours can stand in the ballance against Gods fauours which he vouchsafeth to the basest of the sonnes of men for he it is that giueth them life and being Acts 17. and all things in him they liue and moue and haue their subsistence and without him they could not continue to breath so much as one houre nay nor one minute of an houre much lesse enioy the comfortable vse of any creature vnder the Sunne and therefore seeing the bounty and kindnesse of the Lord is so exceeding great their rebellion that doe lift vp themselues against him and cast of the obedience of his lawes is of all men most worthy to bee condemned and abhorred Thirdly their case doth hence appeare to bee very wofull and miserable that the punishment appointed for them is both very grieuous and withall vnauoidable First the grieuousnesse thereof is euident by this that whereas earthly Monarches can proceed no further against the most notorious malefactors but to the torturing and killing of their bodies the confiscating of their lands and goods and the defaming of them and theirs for a season so that if there bee vnfaigned repentance in the parties offending as there was in the good thiefe on the crosse their soules may be saued and their names healed and both body and soule eternally glorified iâ— is otherwise with the great King of heauen who will plague those that are traitors against his Maiesty with all manner of iudgements in this life and when hee hath done with them here will call them to a reckoning againe at that great Assises at the last day and there expose them to perpetuall shame and infamie and inflict vpon their bodies and soules such torments as shall bee easelesse endlesse and remedilesse Secondly for the vnauoidablenes of these punishments we must know though rebels against worldly Princes when they haue cast themselues into danger may by flying or hiding of themselues escape or if they bee apprehended make notable defences and apologies to serue their present purpose and so winde themselues out of troubles it is no boot to deale in that sort with the Lord for whither can they goe from his presence Psal 139. but hee will finde them out and what wittie and cunning deuices can they haue for the colouring of their treacherous practises but hee will descry and discouer the same and that to their greater shame and punishment Which being so Isaiah 29. the vse shall be First Vse 1 for the conuicting of many to bee notorious rebels that esteeme themselues as honest men as any in the countrey and will defie him that shal charge them with treason what say they to this Doe they not vsually take the holy name of God in vaine Doe they not prophane his Sabbaths doe they not defile their soules and bâ—dies with many horrible pollutions And whe as they haue been often told of these faults and sharpely rebuked for them doe they not for all that continue still in them and vndertake the defence of them Yea doe they not fret and fume and chafe at such as seek to reclaime them from their leaud courses If their consciences doe accuse them of these and the like crimes vndoubtedly they are guiltie of high treason against the Lord of heauen and earth they carrie the diuels badge and fight vnder his banner as professed enemies vnto God and his truth and whatsoeuer they thinke of themselues such the Lord will esteeme them to be and proceed against them accordingly Secondly let this teach vs to bee most fearefull of transgressing the sacred lawes of our heauenly King and if we be at any time put to that straite that wee must either violate the commandement of our earthly gouernours or of God himselfe let vs chuse rather to obey God then men and with a meeke spirit and peaceable cariage submit our selues to their censures rather then incurre the Lords displeasure and so become liable to his iudgements Thirdly this is for singulas comfort vnto Gods people who are charged to be factious and seditious vnquiet and vndutifull persons yet so long as their consciences tell them that they are willing to attend to holy and wholesome doctrine whereby their sinnes may bee reproued and their hearts and liues reformed and bettered they may be sure that God accounteth them good subiects and those that are such vnto him are of all other most loyall and dutifull vnto their rulers and gouernors neither indeed can any be truly faithfull vnto men that hath not first learned to be faithful vnto God Let vs not therefore be dismaied at the clamors of those that doe vniustly charge vs with disloyalty Athaliah cried out treason treason 2. King 11.14 but in truth she was the traitor her selfe and the like may be said of many that are so ready to traduce others in that sort whatsoeuer their outward behauiour towards Magistrates and such as are in authority be they are miserable and wretched rebels before the Lord and such they shall appeare to be in the end if they doe not in time submit themselues vnder his gratious gouemment THE SIXTH SERMON ISAIAN 30. Vers 9.10 Vers 9. And children that would not heare the law of the Lord. 10. Which say vnto the Seers see not and to the Prophets prophecie not vnto vs right things but speake flattering things vnto vs prophecie errours WE haue heard in the former words that notwithstanding the Iewes did professe themselues to bee the onely people that stood for God and for his worship yet the Lord doth proclaime them wicked rebels against his Maiesty Now in these words the Prophet goeth forward to proue them to be such and that hee doth by two maine reasons viz. First from their ill affection that they had both to the word of God which appeared in this that howsoeuer they did by occasion heare it yet they would not haue heard it Vers 9. if they could haue done otherwise for shame and also to the Prophets of God which brought
aduenture vpon such places and such companie where the winde of false doctrine or of diuellish counsell and perswasion may blow vpon vs. Men will yeeld that the flesh is fraile but why then will they rush vpon the occasions of falling if the flesh bee so subiect to euill why doe they not crucifie it by prayer by applying the threatnings of the word to their owne soules by keeping good companie and the like This is it that maketh a number to fall into Poperie into Brownisme into some such dangerous sects or other that when they giue themselues to the profession of the Gospell they finde it to bee crosse and contrary to their corrupt and finfull nature and therefore they are full of contradiction and gainsaying and at length fall to reading of the bookes of Papists or Brownists or the like and then they are carried vnto their opinions with such eagernesse and violence as a ship on the sea that goes with winde and sale Now what is the reason hereof because the flesh is neuer strongly bent vntill it meet with an ill obiect but then it passeth on amaine without any stop or let Therefore let vs bee carefull that wee doe not rush vpon any such inducements vnto Idolatrie or schisme or any manner of impiety for otherwise wee shall be sure to bee intrapped and insnared Oh but this is too much nicenesse and scrupulositie Obiect will some say I hope we are not so weake nor so simple but we can chuse the best and leaue the worst be present at any popish worship and yet keepe our hearts to God conuerse with any company and yet continue honest men still Haue you so good a perswasion of your flesh Answ certainly you doe thereby giue mee iust occasion to haue an ill perswasion of you and to suspect that in truth you doe not much care of what religion or of what conuersation you be Others haue bin as well conceited of themselues as you and thereupon haue been bold without any calling or warrant to trauell into strange countries and being there to see Images and to heare Masses and to vse familiarity with men of all sorts But what hath been the euent thereof they haue returned home either of no religion or of a false religion This lamentable experience doth shew to be most true in many young Gentlemen of the greatest houses in this our land whose atheisticall and prophane carriage should bee a warning vnto others not to presume vpon their owne strength nor to tempt the Lord by casting themselues vpon the occasions of euill Thirdly this may serue for a caueat vnto vs that when we finde our selues very eager and forward vnto any thing wee make a stay and a pause examining whether the thing be lawfull good yea or no and if it be so yet let vs search whether our flesh be not set a worke in that spiritual action which we are about whether there bee not in it some mixture of corruption and some caruall respect or other that maketh vs so nimble and ready in the performance of it let vs I say looke well vnto our hearts in this behalfe for all is not fire from the altar that seemes to bee such it is a rare thing for vs to bee truly zealous of good workes and much of our heate proceedeth rather from our owne flesh then from Gods spirit and therefore when wee perceiue our violence and eagernesse to arise rather from some inordinate lust then from any good and holy affection let vs curbe and restraine the same and beseech the Lord to moderate our desires that wee may doe all our workes in meckenesse and modestie and with that good temper which beseemeth Christians Fourthly sithence there is in euery mans nature such pronenesse vnto sin and iniquitie this should be a singular comfort vnto Gods childrē when they finde many motions vnto euill and much dulnes and backwardnes vnto that which is good they need not be dismaied hereat if so bee they see their corruption and bee grieued for it Rom. 7. and striue against it But why should Heretikes bee able to cleaue more earnestly Obiect and firmely to superstition and idolatrie then wee can to true religion and pietie There is good reason for that Answ because they haue all helpes that Satan the flesh or the world can affoord them and we haue all the hindrances that may bee from them all for it pleaseth the Lord that while we haue a natural life we should haue also naturall corruption and albeit the flesh bee in part crucified yet will it still rebell against the Spirit and the diuell and the world will take part with it But what then is the difference between Gods seruants and the seruants of the diuel Obiect seeing there is in them both an vnwillingnes vnto that which the Lord commandeth and a pronenes vnto that which he forbiddeth Herein standeth the difference Answ that the godly take notice of the corruptions of their nature bewaile them and labour to suppresse them not fulfilling the lusts of their flesh either for the omission of holy duties or the practise of any manner of euill Galath 5. for they haue the spirit in them which doth alwaies resist the sinfull motions of the flesh so that as they cannot doe the good which they would because the flesh lusteth against the spirit that is against the regenerate part in them so neither can they doe the euill that sometimes they would because the spirit strugleth and fighteth against the lusts of the flesh Now concerning wicked men they are altogether fleshly and therefore when they haue vile motions from nature or bad suggestions from Satan they like of them and nourish and cherish them and if meanes and opportunity be offered proceed to the execution of them Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell in that they mortifie the deeds of the flesh by the spirit Rom. 8.13 and therefore shall liue whereas others walke after the flesh and satisfie it in the lusts thereof and therefore shall die In the meditation whereof they should raise vp their discouraged hearts and fainting spirits to sound ioy and due thankfulnes for that the Lord hath by his good spirit and powerfull word wrought a change in their hearts and made them that were naturally set on mischiefe and did drinke in iniquitie with delight euen as beasts drink water to be in any measure tractable vnto holy duties and to carrie a perfect hatred against all impiety and vnrighteousnesse albeit they cannot get that masterie of their sinfull lusts as they should and as they would This is a wonderfull worke of God for which we cannot sufficiently praise his name and therefore we should doe as the Prophet Dauid did when the Lord had put it into his heart and into the hearts of his subiects to bee liberall towards the building of the Temple 1. Chro. 26.13.14.18 Now therefore our
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
others can vse so doth it make themvnable to vse any means themselues for the humbling of their soules for proud men cannot examine and iudge themselues because they are wise in their own eyes and haue an high conceit of their owne doings they cannot pray because they haue no promise to builde vpon nor any heart to humble their soules before the Lord as all that will speede well with him must doe 2. Chron. 11. Iam. 4.8 they cannot labour in a calling for conscience sake because they onely seeke and serue themselues in whatsoeuer they doe in a word they cannot applie themselues to vse any of those holie remedies that God hath ordained for the subduing and mastering of the pride and haughtinesse of their wicked hearts and therefore it must needs be concluded that this dangerous sicknes is very hardly cured And if we haue yet any doubt hereof let experience teach vs the truth of this point for if wee obserue it in our selues or others we shall find that those that haue had most heart-breakings and shed most bitter tears and gone through most fearfull temptations and most grieuous distresses haue yet still a great deale of pride in them which is ready vppon euery occasion to manifest it selfe vnto their griefe and the offence of others Which maketh first of all for the terrour of all proud and arrogant men Vse who may looke for a great deale of woe and miserie for the expelling of this poysoned humour out of their soules Let such therefore remember what is said concerning them to wit Prou. 16.5.18 that all the proud in heart are an abomination vnto the Lord though hand ioyne in hand they shall not be vnpunished And againe Pride goeth before destruction and an high minde before the fall And in the 119. Psalm thou hast destroyed the cursed proud Psal 119. Pet. 3. Iam. 4. and in the Epistle of Iames God resisteth the proud Let these and the like terrible sentences fright their drowsie consciences and vnlesse they would haue the Lord to abhorre them to curse them to fight against them and vtterly to destroy them let them sue vnto him who alone is able to heale them of this loathsome corruption otherwise their case is very wofull and lamentable and the more account they make of themselues the more clâ—erely will God manifest his heauie displeasure against them as he did against Phà raoh Nebuchadnezzar Herod and such other loftie spirits as they were Secondly let this be an instruction vnto the children of God that if they would not haue their maker to loath them and to fight against them they must labour to abhorre all loftines of minde and ouer-weening conceites of themselues and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best the godly begin to thinke much diuers times that they are afflicted euery morning that they are exercised with wants with sicknesses with disgraces and the like but better is it to vndergoe some of these or all of these though it be all our life long so we be made more lowly thereby than to ouerflowe with great plentie and varietie of outward things and in the meane time to be pestered with that venemous humour of pride and selfe-conceit Therefore was it that Paul doeth professe that hee would reioyce in infirmities in reproaches 2. Cor. 12.10.7 in necessities in persecutions c because he knewe they were excellent preseruatiues against his sinne Now because men are readie to thinke that there is not in them such store of pride as that they greatly neede Gods medicines to cure them of it or if they doe see their pride they are readie to sit downe discouraged as if it were vnpossible to get the better of it therefore will it not be amisse to set downe some fruits and effects of pride whereby it may be discerned and some remedies and helpes against it by vertue whereof it may be cured Concerning the first point Fruites of pride it were an infinite worke to reckon vp all the effects of pride and therefore I will onely touch some few of the principall whereby we may be led to a sight of the rest Prou. 13.10 And the first of them shall be that whereof Salomon speaketh saying Onely by pride doeth man make contention many there are that doe ignorantly imagine they were neuer proud in all their life but let them consider better of the matter did they neuer brawle nor contend with any in all their life if they did certaine it is that they were proud for looke how much contention there is so much pride there is in euery man Which may be an euident argument to proue that this sinne doeth greatly sway euery where for if we looke into most families and euen into those of the purest sort who thinke themselues most free from pride shall we not finde many iarres betwixt husband and wife betwixt maister and seruants betwixt brethren and sisters betwixt neighbour and neighbour this is so palpable that none can denie it and therefore let not men deceiue themselues but see and acknowledge and bewaile the wretched hautines of their hearts Another fruit of pride is impatiencie vnder crosses or losses or indignities that doe befall vs for when we are discontented at that estate and condition wherein we are we euidently expresse our dislike of Gods gouernement as if he did not dispose of things aright and as if we could order matters in a better sort if they were in our hands and is not that monstrous pride to thinke our selues wiser than God and to censure him for his proceedings Againe this is an euident token that men are proud when they are readie to scorne at an admonition or a reproose that is giuen vnto them for that argueth that they haue a verie good opinion of themselues and of their actions when they cannot abide that anie should finde faulte with them or goe about to reforme them Dauid was otherwise affected 1. Sam. 12.13 Psal 51. when the Prophet Nathan came vnto him with a sharpe reprehension and when Aâ—igall met him with a wise admonition And Iob bringeth this as an argument of his vprightnesse 1. Sam. 25.32 that hee durst not contemne thè iudgemeÌ„t of his seruaÌ„t No not of his Maide seruant Iob. 31.13 if they had any matter to obiect against him and therefore let such as are enraged or imbittetered against their reproouers or admonishers knowe that they are farre from that modestie and meekenesse of spirit that was in these holie men of God Lastlie this is a sure note of pride when men doe much regard earthly things and promise vnto themselues a kinde of happinesse in the enioyment thereof 1. Tim. 6.17 in which regard the Apostle willeth Timothie to charge rich men that they be not high minded and that they doe not trust in vncertaine riches Implying thereby that so much confidence as there is in wordlie
our case is not according to mens affections towards vs but according to Gods loue vnto vs. This is euident in the prophecy of Micha Micah 7.2 where it is shewed that friends failed neither did they faile one man alone but the whole Church good men were perished out of the earth and there was none righteous among men c but the best of them was a briar and the most righteous of them sharper than a throne hedge yet the Church is not quite dismaid but resolueth to fly vnto the Lord for succour Therefore will I looke vnto the Lord Verse 7. I will waite for God my Sauiour my God will heare me though good men were dead and gone and hypocrites did put on their shape and likenesse that they might mere freely practise mischiefe Yet the people of God determine with themselues not to cast off all hope but to relie vpon the Lord and though he delay to helpe them for a time yet they will waite vpon him knowing that at length he will deale graciously with them And for the further confirmation of this point we haue the example of Christ Iesus himselfe who being grieuously perplexed and troubled within and without and on euery side vseth this argument vnto his father Be not farre from me Psal 22.11 because trouble is neare for there is none to helpe me And this is vsuall with God to relieue his people in extremities and therefore when no man calleth for iustice no man contendeth for the truth c. then he himselfe wil take the matter into his hand Isa 59.4.16 he wil saue deliuer his seruants as the Prophet Isaiah witnesseth And the reasons hereof are these First Reasons 1 though all men doe forsake vs yet Gods power is no whit diminished thereby and therefore that is a worthy speech of faith in Ionathan that it is not hard to the Lord to saue with many or with few and in Asa who saith 1. Sam. 14.6 2. Chro. 14.11 it is nothing to thee to helpe with many or with no power They knew that though they had few or none at all on their side they were in as good case as if they had many millions if God were on their side for all power is his and that which men haue Psal 62.11 Math. 6. is but borrowed from him and though he sometimes vse them it is not because he needs them for who did helpe him in making of the heauens and of the earth and of al the creatures in them both and what assistance hath he now in sustaining and vpholding of the same now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation surely he wanteth not the helpe of men in matters of smaller importance Secondly Gods mercy is no more lessened then his power is by mens withdrawing of themselues from vs he loues his people when they haue no friends as well as when they haue many friends nay he manifesteth his loue more at such times for in him the fatherlesse findeth mercy Hos 14. And then doth he exercise the bowels of his coÌ„passion wheÌ„ men shew little or no coÌ„passion at all When we see children to haue rich and mercifull parents to prouide for them we doe not much pitie them but as for those that are fatherlesse and friendlesse that are hungry naked and altogether destitute of reliefe we tender their case and are ready to releeue them Can we carrie such an affection towards other mens children that are distressed and helplesse and will not the Lord our God haue a greater care of his owne children in the like case Will he leaue them because men haue forsaken them No surely But when they are in distresses and straits and that through their owne foolishnesse and disobedience if they humble themselues Psal 107. and cry vnto him he will deliuer them though men dare not or will not speake or deale for them Thirdly when Gods seruants are left destitute their faith is much exercised and increased and then we alwaies speed best when we beleeue best So long as we haue helpe about vs we doe not so much set our faith a worke as our carnall reason and sense and so pray not at all or very coldly but when we are desolate and forsaken and those that should be most for vs are against vs then we begin to lift vp our hearts to heauen and to cast our selues vpon Gods prouidence and goodnesse and to vse the weapons of the spirit and not of the flesh this is plaine in Dauids example who being in great danger in the caue did at first looke about him for helpe on this side and on that but seeing that all refuge failed him what did he I cried vnto thee ô Lord saith he saying thou art mine hope and my portion in the Land of the liuing Psal 141.4.5 Fourthly in such times of difficultie Gods glorious hand is more apparantly seene and so all the honour is ascribed vnto him If Moses had brought the Israelites out of Aegipt by force of armes being aided with two or three millions of souldiers much of the praise would haue bene giuen vnto them but when Moses was naked and altogether destitute of any power of man the Lords mightie Arme was more cleerely seene in the deliuerance of his people and the subuersion of their enemies And that worke of his hath bene is and shall be memorable in all ages So also if Hezekiahs sicknesse had beene such as anie Physitian could haue cured his recouerie should neuer â—aue beene recorded in Gods booke as not making so much for his glorie but when the prolonging of his â—ife was as much as the giuing of a second life then notice of it was taken and giuen by the holie Ghost to the euerlasting honour of Gods name And as it was then so is it yet still and euer shall be to the end of the world the greater the extremities and necessities of the Saints bee wherein God doeth relieue them and out of which hee doth deliuer them the more will it be for the magnifying of his omnipotencie and of his tender mercie therein expressed This serueth 1. Vse 1 First for the confutation of their foolish conceit and expectation who seeing mighty aduersaries against the Church and fewe or no friends to interpose themselues presently conclude that their case is desperate downethey must they are vtterly vndone and so they begin to forecast in their mindes the manner of their ouerthrow the forme of their lameÌ„tation when they shall bee thus and thus handled But these men for all their deepe reach may bee deceiued for all their conclusions are grounded on men they doe not consider what God may doe as wee see in Dauids enemies who perceiuing that manie did band themselues together and rise vp against him concluded Psal 3.1.2.3 that there was no helpe for him in God But what sayes Dauid
bring a faithfull and not a guilefull heart thereunto that the Lord may witnesse for him that he doth heartily and vnfainedly seeke him Secondly let vs hence learne this point of wisedome neuer to trust those too farre Vse 2 of whose faithfulnesse we haue any iust suspition be they neuer so neere vnto vs let vs not open our selues vnto them but keepe them at armes end This is the aduice of the holy Ghost Let euery man take heed of his neighbour and trust not any brother Ier. 9.4.5 viz. that is not sound hearted for euery brother will vse deceit and euery friend will deale deceitfully c. for they haue taught their tongues to speake lies they haue exercised the trade of vsing faire words when there is within them nothing else but falshood and deceit And the like exhortation we may read in the 7. of Micah Thirdly this is for our consolation when we finde such hollow hearted hypocrites and deceiuers Vse 3 we should not be dismaied because there are so few whom we may trust and giue credit vnto for it is no strange matter there haue beene such heeretofore and they haue beene discouered God hath hearkened vnto the praiers of his seruants and giuen them wisedome to discerne of them and so will he doe still so that they shall bring no annoyance vnto his people whatsoeuer they intend against them FINIS The fourth Sermon PSALM 12. Ver. 3.4 3. The Lord cut off all flattering lippes and the tongue that speaketh proud things 4. Which haue saide with our tongue wee will preuaile our lips are our owne who is Lord ouer vs IN the two former verses it set downe the petition that Dauid made vnto God for helpe and his complaint that he put vp concerning the decay of good and righteous men and the deceitfulnes of vngodly and vnrighteous men Now in these verses is set forth an other part of his prayer to wit an imprecation The Lord cut off c wherein hee doth by the spirit of Prophesie and according to the Analogie of faith denounce iudgement against Gods and his enemies to the end he might comfort himselfe and refresh his hart with hope that good men should bee recouered and wicked men confounded And as for this curse we must vnderstand that it is not vttered in bitternes but in zeale and with warrant from Gods owne spirit and this is directed 1. First against deceitfull persons who are called flatterers the Lord cut off the flattering lips 2. Secondly against proud persons who are described 1. In generall by their speech that they speake proud things verse 3. 2. More particularly that they say with our tongue wee will preuaile vers 4. as if they should haue said looke what wee aske we will obtaine it looke what we threaten wee will performe it looke what we set downe that shall come to passe But it might be said vnto them you speake presumptuously Obiect and vtter words that doe not beseeme you They answere Answere our tongues are our owne as if they should say who dare be so audacious as to controle vs we will speake what we list in despite of them all But some might say Obiect though you set so light by men you must know that there is one higher then you what if the Lord should take the matter into his hand To that they answere Adswere who is Lorde ouer vs they thinke they may blaspheme God reuile his seruants and speake what they list and yet none shall haue to doe with them for it The Lord cut off all flattering lips whereby are vnderstood Verse 3. the most dangerous and subtill deceiuers who vnder pretence of friendship doe seeke a mans vtter ouerthrow Now in that the Prophet prayeth against such as doe so cunningly carry their matters that they will appeare to loue where they hate with a deadly hatred and in praying doth shew not only what is his wish but what is Gods purpose viz. that the Lord will cut off the flattering lips hence this doctrine may be gathered that The more skilfully and artificially anie contriues his euill purposes Doct. 1 the more fearefull destruction shall fall vpon him The more cunning any is for mischiefe the more fearefull shall his ruine be The more fraudulent a deceiuer anie one is the more heauy shall the hand of God be vpon him to crosse and contrarie him and to bring him to such straits that hee shall not for shame open his mouth againe to speake as he hath done and this is to haue his tongue cut out as it were as is threatned in this place Flatterers haue a certaine kinde of dexterity in their enterprises that they will not be seene to be brochers of those things whereof they afterwards become practisers but they speed neuer the better but a great deale the worse for that Therefore doth Dauid conclude Psal 52.4.5 that God would certainely destroy Doeg because hee was a skilfull worke-man and as it were a tradesman in mischiefe he could flatter Dauid that he wisheth him well and was sorry for his troubles and would be ready to be friend him in any thing he could but when Saul complaines how hardly he was dealt with in that no body would discouer vnto him the treacheries of Dauid Deog changeth his tune and falleth to accuse Dauid 1. Sam. 22.8.9 c. and most iniuriously chargeth Abimelech to haue conspired with him and for all this he no doubt would haue goodly pretences as that dutie bound him to speake as he did he respected the Kings honour and safety and certainely things were not well but some mischiefe was a working for he saw the sonne of Ishai come vnto Abimelech who gaue him a sword and asked counsell of the Lord for him and ministred food vnto him and to those that were with him and that extraordinary food too euen the shew-bread in which regard he as a loyall subiect must needs aduertise Saul to take heed and to looke well to himselfe that so he might preuent all imminent dangers So in the prophecie of Ieremie Ier. 4.22 this is set downe as one cause of the vtter subuersion of the Iewes that they were wise to doe euill but had no knowledge to doe well They wanted not ordinarie capacitie which had beene one degree of happinesse vnto them for then God would haue shewed them greater compassion but they wanted grace to vse it well and had cunning heads to plot mischiefe and therefore doth the Lord threaten iudgement against them And in another place he saith that they had taught their tongues to speake lies Ier. 9.5 And what followeth Therefore thus saith the Lord of hosts Behold I will melt them c. Shall not I visit them for this saith the Lord Or shall not my soule be auenged on such a Nation as this Their tongues were too much inclined to lies of their owne accord so that they needed not to be taught that language
he would not permit to himselfe so neither would he deny to his permit to himselfe so neither would he deny to his children their liberty of feasting But especially the example of Paul is notable for the confirmation of this point for seeing that in some places he could not so conueniently liue of other mens charges 1. Cor. 4.12 1. Thess 2.9 as at Corinth and Thessalonica he would labour with his owne hands rather then be chargeable to any of them yet he would not that all men should be tied by his example to doe the like 1. Cor. 9. 1. Tim. 5.18 and therefore he laboureth much in his Epistles about this that Ministers ought to be prouided for so strict was he to himselfe such liberty left he vnto others Whence we may easily perceiue that it is rather a Pharisaicall pride then any Christian zeale to be too tetricall and rough in vrging men so farre that whosoeuer in euery point is not so strict and precise as our selues we cast them off as dogges and prophane persons and such as are vnworthy of any account or countenance The next propertie of true zeale is not to be blinded with naturall affection Zeale condemneth sin in friends as vvel as in foes Mat. 16.23 Gal. 3.1 1. Cor. but to discerne and condemne sinne euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter and Paul to deale so roundly with the Galathians and Corinthians Many offend against this rule who will neuer reprooue sinne in their friends till God reuenge it from heauen wherein they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue pull the wrath of God vpon them whom they loue most dearely Hee loueth most naturally that hath learned to loue spiritually and hee loueth most sincerely that cannot abide sinne in the partie beloued without some wholesome admonition But doe not manie now adayes seeme zealouslie to mislike sinne in strangers who can winke at the same fault in their kindred in their wiues in their children in their parents as if the diuersitie of persons could change the nature of the sinne This blind zeale God hath punished and doth punish his children Isaac did carnally loue his sonne Esau for meat for a peece of venison Gen. 15.28 Dauid was too much affected to Absalon and to Adoniah for their comely personage so as his zeale was hindered in discerning sinne aright in them Now Iacob was not so deare to Isaac and Salomon was more hardly set to schoole and made to take paines but behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better then Iacob made Esau more troublesome and Iacob more comfortable vnto him Absalon and Adoniah brought vp like Cocknies became corasiues to Dauids heart Salomon more restrained and better instructed was his ioy his crowne his successor in his kingdome This disease is so hereditary to many parents louing their children in the flesh rather then in the spirit that the holy Ghost is faine to cal vpon them more vehemently to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolkes if they be thriftie like to become good husbands wittie and politicke or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto them how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they are neither zealous in truth of Gods glory nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftinesse and yet are too too cold in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blinde affection of Heli 1. Sam. 2. 3. 4. who being the deare childe of God was seuerely punished of the Lord for that he was not zealously affected to punish the grosse and foule offences of his children but blessed are they that can forget their owne cause and euen with icopardie of nature can defend the quarrel of God labouring hencefoorth to know no man after the flesh nor suffering any outward league so to bleare and dazle their eyes as that they should not espie sinne in their dearest friends to reforme it or that they should not discerne vertue in the greatest aliens to reuerence it Now whereas many haue great courage to rebuke such as either cannot gainsay them Zeale opposeth it selfe against the sins of the mighty or gainsaying them cannot preuaile against them heere commeth another property of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it dismaied at the lookes of the proud and loftie Such was the courage of Iob who besides that he made the young men ashamed of their liberty afraide of his grauity made euen the Princes also to stay their talke Iob. 29.8.9 and to lay their hands on their mouthes And yet heere we must beware of their hasty zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie as though no regard of time place or persons were to be had which opinion many by weakenesse of iudgement defending find neither fruit in others nor comfort in their owne consciences when they doe admonish in that presumptuous maner for that hunting after feruentnesse without the spirit of meeknesse and casting off all consideration of a godly opportunitie they rather exasperate then humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome then with comfort of heart for any duty done Neither am I heere ignorant how great danger of trouble of minde commeth to many in that they being so curious obseruers and waiters of opportunity doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together do deeply enter into the most prefract prodigious spirits so we mislike their fearefull delay of duty who hauing a meane occasion offered them from the Lord doe not zealously and earnestly rebuke sinne though in some higher personages Out of this may issue another frutit of holy zeale namely when we are zealous in their behalfe who can neuer recompence vs againe and that in defending their right against oppressors that are craftier mightier then they Thus Iob deliuered the poore that cried Iob. 29.12 the fatherlesse and him that had none to helpe him He was the eyes to the blinde and feet