THREE GODLY AND FRVITFUL SERMONS; The two first preached by Master JOHN DOD: the last by Master ROBERT CLEAVER. Whereunto are annexed, five Propositions, or points of doctrine, comprehended in three other Sermons, by the same Author. Engraving of man with trees Tam Robur. Tam Robor. In-Colis Arbor jovis. 1610. LONDON, Printed for WILLIAM WELBY, and are to be sold at his shop in Paul's Churchyard, at the sign of the white Swan. 1610. TO THE RIGHT WORSHIPFUL Master Erasmus Dryden Esquire, grace, and peace be multiplied. SIR, it is a point well known unto your Worship, that in duties of absolute necessity we must regard what God doth command and enjoin, not what men do approve and like of: and that we must still offer up our service in obedience to the Almighty, whatsoever men do think or speak of us. As for this work of publishing the labours of such faithful and painful Ministers, as desire rather to spend their time in preaching, than in writing, I take it not to be a duty of that kind: but of an inferior nature; wherein the acceptance or disallowance of those that are godly wise, should have a great stroke, either for encouragement to proceed in it, or for discouragement to desist from it Herein having made some trial, I have (through God's blessing) found success beyond my expectation: which as it ministereth unto me matter of much rejoicing, in regard there are many thousands in Israel, who desire and embrace the sincere and plain doctrine of the Gospel; so doth it set an edge on my desires to take up some vacant hours in this employment: being right glad, if by any means I may be an helper to the truth, and an instrument of refreshing hunger-bittensoules, by conveying unto them some baskets full of such fragments, as may be communicated without any detriment or disadvantage to myself, or to any else. These Sermons I have made bold to recommend unto your favourable acceptance and patronage, not only in regard of the interest which you have in them, and that encouragement which I have often received from your Worship in businesses of this nature; but also because I persuade myself that your very countenancing of them, will add, though not unto their goodness, yet unto their good esteem, among many that are religiously affected. I have annexed unto these Sermons, certain select points of doctrine, without any special texts of Scripture prefixed thereunto: and that because I found the rest of the doctrines that were delivered with those, either very briefly handled, and so unfit to be printed, or else treated of in some of the Sermons already extant. And thus nothing doubting of your Worship's favour in taking in good worth this my bold attempt, I leave you to the safe tuition of God almighty, beseeching him to enrich you and yours with all manner of corporal and spiritual blessings in Christ jesus; and to add unto your life, as also unto the life of your faithful and gracious yoke-fellow, many happy and comfortable days. Your Worships much indebted, and in what I may, to be commanded, JOHN WINSTON. The doctrines of the first Sermon on ZECHARY 12. 10. Doct. 1. THe way to all happiness, is, to have the Spirit of grace. 2 None can make a faithful prayer without the assistance of God's Spirit. 3 The Spirit of prayer doth always lead men unto Christ jesus. 4 The due consideration of Christ his death, is a forcible means to affect the heart with godly sorrow. 5 It is not sufficient to mourn for sin, but we must make our sins to be our greatest sorrow. 6 It is not enough for men to be religious themselves, but their families also must be religious. 7 Holy duties must be performed in secret as well as in public. The doctrines of the second Sermon on LUKE 6. 48. Doct. 1. Hypocrites may go as far as Christians in many things. 2 They are the blessedest hearers of the word that are the best practisers thereof. 3 Every man is in truth that out of temptation, which he showeth himself to be in temptation. 4 Of all false, the fall from religion is the most woeful, The doctrines of the Sermon on PSALM 14. 5. Doct. 1 They that are most bold in committing of sin, are most cowardly when dangers do approach. 2 God is always present with good men. 3 Mocking is a grievous kind of persecution, 4 The estate of God's people is commonly a poor and afflicted estate. 5 True godliness is that which breeds the quarrel betwixt the wicked and the godly. Five other select doctrines. Doct. 1. They are the most miserable rebels, that rebel against God. 2 It is an infallible note of an impious person, to be unwilling to hear the holy word of God. 3 The more holy and wholesome any doctrine is, the more grievous to wicked sinners. 4 Our wretched nature is never so forward unto any thing as unto that which is evil. 5 All the sorrows of God's children shall end in joy. The Printer to the Reader. Note that the division of these five Popositions, into three Sermons, was mistaken by the Printer, not purposed by the Author. THE FIRST SERMON, UPON the twelfth of Zechariah. ZECH. 12. ver. 10. 11, etc. Vers. 10. And I will power upon the house of David, and upon the inhabitants of jerusalem, the Spirit of grace and of prayers, and they shall look upon me whom they have pierced; and they shall lament for him, as one that mourneth for his only Son, and be sorry for him, as one is sorry for his first borne. 11 In that day shall there be a great mourning in jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo. 12 And the land shall bewail every family apart, the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart. 13 The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart. 14 All the families that remain, every family apart, and their wives apart. IN the eight & ninth verses of this Chapter is set down a gracious promise of God, made unto the church, which should be in the time of the Gospel (for that is meant by the inhabitants of jerusalem.) Which promise is this, that he that is feeble among them: that is, the weakest Christian that made conscience of the means of his salvation, in that day should be as David: that is, equal to the most excellent in the time of the law in sundry respects: and the house of David: that is, the excellenter sort of Christians, should be as God's house, and as the Angel of the Lord before them. The Prophet could not find any holy man, with whom he might fitly compare them, and therefore he saith, that they should be like the Angel of the covenant Christ jesus, which went before the Israelites in the wilderness to guide and govern them. Then he goeth on and telleth us, that after the Lord hath showed this mercy unto his Church, He will seek to destroy all nations that come against jerusalem; that is, all the enemies that do oppose themselves unto his people, and endeavour to hinder his good work in them, and for them. Now when it is said that he will seek to destroy them, the meaning is, that as he hath a resolution to overthrow them, so he will provide means whereby it shall be effected. Then further in the tenth verse he setteth down the means how his people should be brought to such excellency. I will power upon the house of David, and upon the inhabitants of jerusalem, the Spirit of grace, etc. Signifying that he would vouchsafe unto his Church under the Gospel a more plentiful measure of his Spirit, that as they should have more excellent, and clear, and powerful means; so they should find a greater blessing upon the use of those means: that whereas under the law, they had but drops of grace, distilling easily & by little and little, now they should have whole buckets full, as it were; yea whole floods of grace powered down upon all sorts of God's servants. By the Spirit of grace, is meant the Spirit of adoption, and of regeneration; so called, both because it is given out of God's free grace and favour, as also because it worketh grace and goodness in all such as are endued therewith: this Spirit is further described by a special effect, viz. that it is a Spirit of prayers. Till such time as men are made partakers hereof, they may use many words of prayer, but they are altogether idle and vain; fruits of their flesh, and not of their faith; such as they have great cause to be humbled for, and no reason at all to be comforted in: but when once they have this Spirit put into their hearts, they can call upon the Lord in an acceptable and comfortable manner. Then next is showed whither this Spirit leadeth them; to wit, unto Christ. They shall look on him, whom they have pierced. When men begin to pray in a religious and conscionable manner, they disclaim all fleshly helps and hopes, and betake themselves unto their Saviour, whom they have pierced by their sins: for it cannot properly be said, that the Scribes and Pharisees, or judas, or the high Priests, or the Romans, 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 principal cause, that brought upon the Son of God all manner of affliction, and persecution, and execution itself. In the next place it is said, that when his children shall look upon him, They shall lament for him, or over him, or concerning him: (all comes to one reckoning.) As soon as they see what evils, and miseries, they have brought upon Christ jesus, by their transgressions, and how odious their offences are, which could be healed by no other medicine, but by the precious blood of the immaculate lamb of God: the due consideration hereof will cause them to be troubled and grieved at the very heart. Which grief is set out, by two special circumstances; two wit, by the greatness of it, and by the truth of it. The greatness thereof is declared by two comparisons, which yet are inferior and less than the thing itself. For the first comparison, it is said, That they should lament for him, as one that mourneth for his only son, and be sorry, as one is sorry for his first borne. If parents have many children, yet it will much grieve them to part with any of them: but if they have but one only son, who is likely to be the heir of the family, and they lose him, and so are disappointed of their hope, than they usually mourn with an exceeding bitter lamentation, as the woman of the city of Nain did for the death of her only son. Luke 7. 11. Such (the holy Ghost saith) shall be the sorrow of all true penitent persons, when they apprehend the multitude and grievousness of their sins, whereby they have slain the Lord of life. The second comparison, here used to express the measure of their sorrow, is taken from the example of the jews, who when their godly and worthy king josiah was slain in the valley of Megiddo near Hadadrimmon, in fight against Pharaoh Necho, king of Egypt, they lamented for him very 2. Chron. 35. bitterly: and not only the common people who have not so good a government of their affections, mourned for him, but jeremiah the Prophet also, and others of the best sort of men and women, took this loss exceedingly to heart, as seeing in the death of josiah, the death and ruin both of Church and common wealth. In which regard it was set down as an ordinance, that they should have 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 attain to the sight and sense of their sins, whereby they have slain the Lord Christ jesus. verse 11. Having thus set forth the greatness of their sorrow, he cometh in the next place to express the soundness thereof: The land shall bewail every family apart, etc. Not in the public assemblies alone, where the tears of one may draw on the tears of another, and so their mourning be either natural for company, or hypocritical for vain glory: but he saith, that every family should weep apart, and in private; yea not only the several families, but particular persons, yea those that were most nearly linked together, viz. the husband and the wife, should be separated in this work of humiliation, and not content themselves to pray and bewail their sins one with another, but take some time each of them to perform this duty 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 David is meant (as was before showed) the excellenter sort of Christians; and the like is signified by the house of Nathan, who was the son of David, of whom Christ came: (for the family of Solomon was wholly extinguished.) By the house of Levi, is meant the ordinary sort of the Levites; and as for the family of Shimei, it was one of the principal families of Levi. Whence we may observe, that all families without exception are tied to this work, and ought jointly and severally to perform the same. None are so good but they must weep for their sins in secret, and pray for the continuance & increase of their goodness: and as it is not needless for the best, so neither is it bootless for the meanest, but whosoever doth so, shall have a fountain of grace opened unto him, whereby all his iniquities shall be washed away. The drift then of these words (we see) is, to manifest and express the great goodness of God towards his servants, in the time of the Gospel; and here is showed, 1 First, what gift he will bestow upon them, viz. abundance of his holy Spirit. 2 Secondly, the good use that they will make of it, which is twofold. 1 First, they will betake themselves unto faithful prayer, and by the eye of faith look unto Christ, through whom both they and their prayers must be accepted. 2 Secondly, they will grow to a marvelous great loathing and dislike of their sins, and sorrow for the same; which is declared by two main circumstances, viz. 1 The greatness thereof, which is illustrated by two comparisons. 2 The soundness 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 us consider of such instructions as may thence arise for our learning. Vers. 11. [And I will power upon the house of David, etc. the Spirit of grace etc.] In that the Lord having promised, that his Church shall be brought to wonderful excellency, doth set down this as the means whereby he will effect it, that they shall have the Spirit in great plenty powered down upon them, this shall be the doctrine, That the way to all happiness and blessedness, is to have the Doct. 1 The Spirit of God is the author of all happiness. Spirit of grace bestowed upon us. Whosoever hath not this, though he be never so great in the world, he is altogether wretched and miserable, subject to the curse of God, and to continual vexations, and discontentments: and on the other side, whosoever hath this holy Spirit dwelling in his heart, is an happy and blessed man, though he be never so much dejected and cast down through outward afflictions and tribulations. This point is evident in the prophecy of Isaiah, Isa. 32. 13. 14. etc. where it is showed, that so long as the Spirit of God is withheld from men, they have grievous ruins, and desperate decay among them, and they still go from ill to worse, being ill without, and ill within: but how long doth this continue? Until the Spirit be powered upon them from above. And what then? The wilderness shall become a fruitful field; That is, those men and women that were like a wilderness before, bringing forth nothing but brambles and briars, nothing but pride and worldliness, and such like fruits of the flesh, even those men and women shall be as a fruitful field, being beautified and adorned with the virtues of Christ, and with the graces of his Spirit; and not only so, but likewise enriched, with all good prosperity, which the Lord seethe needful for them. Reasons. Now the reasons why the Spirit maketh men so happy, are these. Reason 1 First, because it doth mortify and crucify the flesh; that is, original corruption, with all the lusts Rom. 8. 13. and fruits thereof. It doth not lie still where it is, suffering the soul of the party to be under the dominion of sin; but it abateth and consumeth it by little and little, till at length his soul and body be as clear from sin, as adam's was before his fall. So that look how the Israelites did by degrees wear and waste the Canaanites out of the land, till it was wholly brought in subjection unto them: so doth the holy Ghost destroy and root out the enemies of our souls; not making them tributary, as joshua did some of the cursed Canaanites, but spoiling them of their strength by little and little, and at length utterly consuming them, so that they shall have no place at all within us. And as it killeth Eph. 2. 1. sin, so it quickeneth the dead soul, and maketh the whole man apt and fit for every good work. Rom. 8. 11. That Spirit which raised up Christ jesus from a natural death, doth also raise us up from the death of sin, to the life of grace: and putteth more 1 joh. 4. 4. spiritual strength into us, than the flesh, the world and the devil can bring against us. Reason 2 Furthermore in the third Chapter of the second to the Corinthians, there are three special reasons to show the happiness of him that is endued with God's Spirit: the first whereof is this; That whereas all men naturally are like the jews, who (as it is there said) when they come to the means of salvation, have a veil upon their minds, so that 2. Cor. they can see nothing to save their souls, to further 3. 14. their repentance, to cause them to believe in Christ jesus, and to place their hope, and happiness in him: as soon as ever the Spirit of grace entereth into them, this blindness of mind and hardness of heart is removed; and then they are enabled sound to understand, and truly to apply the word preached unto their own souls. Verse 16. Again, it is said in the self same place, That where the Spirit of the Lord is, there is liberty. Verse. 17. Till such time as that doth set men free, they are held fast in the cords and chains of inquity, and are miserable slaves unto the vilest slave that is, even unto Satan himself (who is an Apostata, and a reprobate▪) and in the most wretched slavery that can be imagined, viz. to serve sin in the lusts thereof; and (which is the most grievous of all the rest) they shall have the worst wages that may be, even the curse and vengeance of God, while they live, and eternal damnation of body and soul after they are dead. Now when the Spirit of Christ taketh possession of us, it causeth us to disclaim the service of Satan, and to become servants unto the living God; it filleth us full of Rom. 6. good meditations, of holy desires, and spiritual affections; it furnisheth us with ability to perform the duties of religion, and of our callings; and in a word, it maketh us willing and able both to do all manner of good, and to resist all manner of evil. So that after we have received the holy Ghost into our hearts, we shall not say: This is my nature and I cannot do otherwise: but with the Apostle Paul▪ I can do all things through Christ that strengtheneth me: I will never be in bondage unto my corruptions any more; for grace shall have the upper 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 virtue of the Spirit we 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 holiness into another. verse 16. We would think no price too great to be given for such a looking-glass, as would make one that is deformed to become beautiful by the very beholding thereof: how much then should we esteem the holy word of God, which (through the operation of the Spirit) is made effectual, not to change the natural visage (which is a smaller matter) but to alter the form and shape of the soul▪ & to make it very beautiful and amiable in the sight of God and of his holy Angels, which was before time a most ugly and deformed creature? This must needs be a marvelous great benefit; for if the defacing of God's Image be the cause of all our woe, than the repairing thereof must of necessity be the cause of all our happiness. A fift reason why their state is so happy that are endued with God's 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 adversity lighteth upon them, do either fret or faint; either fall to murmuring, or to desperation: but those that have their hearts replenished with the holy Ghost, do then most strongly rejoice, when tribulations and miseries lie most heavily upon them: as the Apostles when they were most grievously persecuted, are said then to be filled with the holy Ghost. And Acts. 4. 31. what of that? Then they rejoiced that they were counted Acts 5. 41. worthy to suffer rebuke for Christ his name. And as Paul's sufferings did abound, so did his consolations 2 Cor. ●. 5. in Christ abound also. So that when comfort is comfort indeed, and when life itself would go unless comfort came, then doth the holy Ghost most plenteously refresh the heart with inward joy and contentment: according to that saying of the Apostle Peter; Now for a season ye are in heaviness, 1. Pet. 16. 8. and yet rejoice with joy unspeakable and glorious. Hitherto the reasons alleged have tended chiefly to this, even to show what good the Spirit of grace bringeth unto ourselves. Now further, there is a sixth reason for the confirmation of this point, which is, that it doth also make us exceeding profitable unto others; which is a very great addition unto our blessedness. All the wit, & learning, and art in the world, cannot make a man to be a constant and conscionable doer of good, but God's spirit alone must do that: and therefore goodness is set down as a fruit thereof. Gal 5. 22. And in the sixth chapter of that Epistle, ver. 1. the Apostle saith; If any man be overtaken by any offence, ye that are spiritual restore such a one; not ye that are witty or learned, etc. For no man can be a good Physician unto others, but he that hath first wrought a cure upon his own soul; in which 2 Cor. 1. 4. regard the Apostle Paul saith: We are able to comfort others with the consolations wherewith we ourselves have been comforted. Look then who is most spiritual, and we shall find that he doth always most good. Therefore was it, that when the Apostles were to convert the whole world, and to batter down hell gates upon Satan's head, they had the Spirit plentifully powered down upon them; which filled them so full of heavenly wisdom, and courage, Acts. 2. and zeal, that they did that which all the Kings and monarchs of the earth could never have effected by all their power and policy. So also when Christ was to do the greatest good that ever any creature did, the Lord saith, that his Spirit shall rest upon him: and thereby was he fitted to go through with the great work of our redemption. Isa. 11. 1. For (as it is in that place) the Spirit of the Lord is a Spirit [of wisdom and understanding] making those that have it to be of a sound judgement, and able to search into the hidden things of God: [a Spirit of counsel] to guide and direct them [and of power] to strengthen and confirm them, though they were never so feeble and weak: [a Spirit of knowledge and of the fear of the Lord] to make such as are endued therewith, prudent in his fear, as there the Prophet speaketh. Now seeing it is clear by these reasons, that the having of this holy Spirit is the way to all happiness: Use 1 First of all, this may serve for the just reproof of those that would feign live happily and comfortably, and yet never had any fervent longing, nor made any earnest request for God's Spirit, and the graces thereof: they plainly manifest themselves to be ignorant and carnal persons, that do not yet know what true happiness means. Secondly, here are those much more sharply to be rebuked, who think 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 madness, that if they can heap together a great deal of wealth, & advance themselves & theirs to great places in the world, than they shall be happy men, & lead a merry & cheerful life: albeit they never take any care, nor use any endeavour to get the spirit of grace into their hearts, but rather think them to be out of their wits that labour to be spiritual. Will these men know what their estate is? the Apostle telleth them: If any man have not the Spirit of Rom. 8. 9 Christ, the same is not his: and if he be not his, he is for the present▪ a bondslave of Satan, and in the state of a reprobate; and if such can be happy men, 2 Cor. 13. then are they happy, otherwise not. If it were possible that for their outward condition of life they could be equal unto 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 garden of Eden that could then yield him contentment, but he was in far greater misery and perplexity in that place then many thieves are in the dungeon, or upon the gallows, when they are ready to be turned over. He that hath the spirit of God as Paul had, shall find a heaven in prison, in sickness, in death itself: whereas he that hath it not, shall find a hell, though he lived in as good a place as the very paradise of God was. Thirdly, here is an use of instruction, viz. that we should search and try whether we have the Spirit or not: for it is not a matter of small consequence, but such as nearly concerneth us. If then we would be resolved of this point, let How we may discern whether we have the spirit or not. Gal. 5. 17. us first examine, whether there be in us that continual war and conflict (mentioned Gal. 5. 17.) between the flesh and the Spirit, which all godly men do find and feel in themselves more or less: for as the Apostle there speaketh, The flesh lusteth against the Spirit, and the Spirit against the flesh. Now this combat is general throughout all the powers and faculties of the soul, as (to give instance in the chief of them:) First in the understanding part, there is a conflict between carnal reason, & the judgement rightly informed by God's word; as in this particular: A good man is railed upon, and underservedly traduced, and vilified; in this case reason will thus play its part: Why should you bear it at his hand, are not you his better? have you not him at an advantage? why should you not take him down, and give him as good as he brings? Nay (saith the Spirit) you must not render evil for evil, but rather overcome evil with Rom. 12. Matth. 5. goodness, and bless them that curse you, and pray for such as hate you & persecute you in word or deed: they have too much fire in them already, & therefore do not you add more fuel thereunto, lest the flame be redoubled; but rather cast water upon it, that it may be extinguished. Thus doth the Spirit bring the weapons of God to subdue the flesh, even as the flesh doth come armed with the weapons of the Devil to resist the Spirit. Indeed there is many times in unregenerate persons, a fight betwixt carnal reason and their natural conscience; but that is not general throughout all the powers of the soul, neither doth it extend itself unto the motions & inclinations that are evil, to curb & repress them; nor breed humility and poverty of spirit, in the parties in whom it is found, and so drive them to the Lord to crave aid and strength from him to subdue t●e● corrup●●●ns: but these checks of the natural conscience do rather make men more fierce and froward, and at length more violent and outrageous in s●●ning, especially if they have been occasioned either by the hearing of the terrible curse of the law, denounced against them in the public ministry; or by the faithful dealing of some Christian friend, which hath thoroughly applied the threatenings of the word unto their drowsy consciences, wherewith they were moved for the time, but afterwards return to their vomit again: then (I say) they will be much more boisterous in their sinful courses then ever they were before. And as there is a conflict in the understanding part, so is there the like in the affections: for the flesh is ready to draw them unto pride & envy, and uncleanness, and covetousness, etc. But the Spirit stirreth & moveth them unto better things, showing withal that those forenamed vices will harden the heart, make it unfit for prayer, or thanksgiving, or any such spiritual exercise; and in the end will bring many bitter troubles and afflictions upon those that let them to have sway and dominion in their souls: all which evil inconveniences we shall escape if our affections be heavenly and spiritual, and set on their right objects. So likewise in the will this fight will appear, wheresoever true sanctification is begun. For the flesh will be unwilling to pray, to hear, to meditate, to confer; and in a word, as any duty tendeth more to the crucifying of the lusts thereof, so will it be more averse therefrom, and more prone to delay and to put off the performance thereof. But the regenerate part is contrarily disposed, and cheerfully embraceth that which is good, though it be clogged and hindered in the performance of the same: setting down this for a certain truth, that the more painful any service is, the more gainful it is; that though we begin our prayers in heaviness, yet we may end in gladness; that the more untractable and untoward the flesh is, the more glorious our conquest is▪ if we can get the mastery of it, and bring it into God's presence; and that if we cannot do as well as we would, yet if we do as well as we can, we shall be accepted and blessed of the Lord: and by the sight and sense of our manifold failings, grow more humble and lowly in our own eyes, and more pitiful and gentle towards others. And lastly for the memory, before their conversion, Gods own children are prone to remember injuries and unkindness which others have offered unto them, and to forget such as they have offered unto others; they can hold fast all such things as will further corrupt them, but they let slip whatsoever may benefit and help them in good and holy courses: but after their regeneration the case is altered with them: for them they strive to disburden their memories of all things that may hurt them, and to retain only such matters as may make them more humble, and merciful, and thankful. This spiritual fight in the inward man is a most infallible mark of the spirit of grace, which is the rather to be noted, because many of God's servants through ignorance take it to be quite contrary. We find (say they) such a deal of carnal reason, so many sinful affections and lusts, and such unwillingness and unfitness for every holy duty, that we much doubt whether we have God's spirit in us or not. But who tells you that there are so many things amiss 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 be out of liking with yourself for them? who is it that enableth you to take God's part against them, and to strive by all means to be freed from the bondage of them? Is it not the spirit of God that worketh all 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 never found in any but in spiritual men. And if any desire yet a further trial, let him examine whether there be in him those other virtues of the Spirit which are recited Gal. 5. 22. viz. 1. Love unto God, to his word, to his Saints, to mankind, yea to our very enemies, so far as to desire their conversion and salvation. 2. joy in God's favour, in that he hath given us any sparkles of grace, & thereby assured us that he will provide all good things for us in this life, and afterwards save our souls and bodies everlastingly. 3. Peace with the Lord himself, with our consciences, and with our brethren. If (I say) any desire further assurance that the Spirit of grace doth possess his heart, let him try whether he can find in himself these fruits thereof, together with the rest there mentioned; to wit, long suffering, gentleness, goodness, faith, meekness, temperance: and as these do more or less abound in him, so may he be assured that he is more or less spiritual. Use 4 A fourth use of this point may be this, that seeing our happiness doth ebb or flow, according to the working of the holy Ghost within us, therefore we should use all means to get and increase the same in our hearts. How Gods Spirit may be obtainned Now one means is, exceedingly to desire it, and earnestly to long for it: for the Lord saith in the prophecy of Isaiah: I will power water upon Isa. 44. 3. the thirsty, and floods upon the dry ground: I will power my Spirit upon thy seed, and my blessing upon thy buds. In which place, we see, there is a large promise made, but to whom? To poor desolate Christians that do feel their own miserable and wretched estate, and do even thirst for a supply of God's graces, as the dry and parched ground doth for the rain to fall upon it; which doth even gape for it before it comes, as if it would devour the clouds before they fall. Concerning such the Lord saith, that he will power water upon them: neither shall they have grace by drops, but whole floods thereof shall be powered upon them: for God can as easily overflow their souls 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 us in that very place. Vers. 4. They shall grow as among the grass, and as willows by the rivers of waters. No rain can make the grass so fresh and green; no river can cause the trees that are planted thereby, so to flourish and prosper as the Spirit of God will every thirsty soul, when it is plentifully powered thereupon. A second means to obtain the Spirit, with a daily increase of the gifts and graces thereof, is to pray for it, (as every one will that doth hearty long for it) and to believe that we shall have it: and that we may do so, our Saviour maketh a notable argument for us. Ask (saith he) and it Luk. 11. 13. shall be given you: seek, and ye shall find, etc. Object. Oh but I am unworthy, might some say, both to ask and to receive any thing at God's hand. Ans. Why (saith Christ) If ye which are evil can give good gifts unto your children, how much more shall your heavenly father give the holy Ghost to them that ask it? As if he should have said: You have no matter of desert in you, and therefore you are discouraged from prayer: but what merit is there in one of your little children, which are full of frowardness, of brawling and unquietness? yet if they ask any thing of you that you conceive to be good for them, you will presently grant it unto them. Now if you that are sinful can pass by the infirmities of your children, and give them such things as are needful, though you have made them no promise; and you cannot relieve them without cost and pains unto yourselves, nay many times not without pinching yourselves, and sparing from your own backs and bellies: if you (I say) that are evil can deal thus lovingly and kindly with your children, how much more will your heavenly father, who is the God of all goodness, yea goodness itself, deal favourably with his children, having made a promise unto them, and it being no pains nor charges unto him, to bestow a plentiful measure of spiritual graces upon them? and especially seeing that the more liberal he is that way unto them, the more glory shall thereby redound unto his great name. If then we desire the Spirit of grace in an abundant measure, let us crave it at the hands of the Lord, who giveth of the same liberally, and casteth no man in the teeth: and we may the more comfortably and confidently do thus, because we live in those happy times, wherein the Lord hath promised to power his Spirit upon all flesh, and to bestow joel 2. 28. as excellent gifts and graces upon ordinary Christians, as the most worthy men had in the time of the law. A third means to get and increase the virtues of the holy Ghost, is, with reverence and conscience to hearken unto the word: for as the Apostle saith, the Spirit is not bestowed for any goodness Gal. 3. 2. in us, or through any works wrought by us, but God of his free mercy giveth it, and conveyeth it unto his children, by the preaching of the Gospel. And again, the same Apostle persuading the Thessalonians not to quench the Spirit, (for that is the best fire in the house, and without it men must needs freeze, in woe and sorrow and misery) he saith, despise not prophacying; that is, the ordinary ministry of the word, when it is truly expounded, 1. Cor. 14. 3. and faithfully and wisely 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 souls; and as we are more careful in this duty of laying up the word in our hearts, so shall we find the warmth, or rather heat of the Spirit to be more abundant and in more constant us. Lastly, if we would have the holy Ghost continually working in us with great efficacy, let us labour evermore to keep an humble and broken heart, and beware of pride, and all vain conceit of ourselves, as the very rock against which the ship wherein the Spirit is carried, doth, as it were, make shipwreck: for God resisteth the proud, and 1 Pet. 5. 5. giveth grace to the humble. If one have a haughty heart, though there be no body else that seeks his overthrow, the Lord will bring him down: but if any have a meek and lowly heart, there is a palace for the Lord himself, who will dwell with him that is of Isa. 57 15. a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a broken heart. Use 5 In the last place here is an use of comfort for all such as are endued with the Spirit of grace; sith that is the fountain of all happiness, therefore are they blessed people, and shall be blessed what courses soever they meet withal. And what oppositions soever they find either from Satan himself, or from any of his limbs, those that are once engraffed into Christ, and are become plants of the living God, have the streams of living waters running through their hearts; and therefore must of necessity prosper and flourish, though the heat of persecution, or any manner of affliction beat never so violently upon them. Indeed if wicked enemies of the Church could withdraw and withhold God's spirit from the hearts of his children, than might they hinder their happiness, and make them truly miserable: but seeing they can no more stay the operation thereof, than they can stop the course of the wind from blowing whither it will: therefore shall they never be able john. 3. to defeat God's servants of that blessed estate which in Christ jesus he hath promised unto them, and through his precious bloodshedding purchased for them. The Spirit of grace [and of prayers.] From these latter words ariseth this second point: that Doct. 2 None can make any acceptable prayer unto the Faithful prayers proceed from God's Spirit. Lord, unless he be assisted and directed by the Spirit of grace. Howsoever men imagine it to be an easy matter to call upon God, yet the truth is, that it is as hard for any of himself to make a faithful prayer, as it is to make a world. Therefore is it said in the Epistle to the Romans, Ye have received the Spirit of adoption, Rom. 8. 15. whereby we cry Abba, father. So that none can confidently call God father but by the help of his blessed Spirit. If unregenerate men will pray to their father, Christ telleth them who he is, when speaking to such kind of persons, he saith; You are joh. 8. 44. of your father the Devil. And how proveth he that? The lusts of your father ye will do. As those that are willing to do the works of God, are assuredly the children of God; even so they that are ready to do the works of Satan, are without doubt the children of Satan; and if they will pray unto their father, they must pray unto the Devil. Again, in that very place it is said, that the Spirit helpeth our infirmities: for we know not what to Rom. 8. 26 pray as we ought, but the Spirit itself maketh requests for us with sighs that cannot be expressed; where it is evident, that the best of God's servants, without the help and assistance of the holy Ghost, are ignorant both of the matter and manner of prayer; but the Spirit doth inform their minds what to ask, and frame their affections how to ask in an holy and acceptable sort: so that albeit sometimes they want words to express their meaning, yet they are full of inward sighs and heavenly desires. But what are they the better for them (will some say) if they cannot power them forth before the Lord in an outward form of prayer? They are much the better, because (as it is in the 27. verse) He that searcheth the hearts, knoweth the meaning of the spirit: and he so knoweth it, that he approveth of it, and delighteth in it. If there be never so many good words, and those uttered by the very Saints of God themselves, yet if they proceed not from the Spirit, but from the flesh, (as sometimes they may) they are not pleasing unto the Lord, but abhorred of him. And on the other side, albeit there be no words at all (as many times it falls out when the heart is oppressed through extremity of grief) yet if there be a multitude of holy desires in the soul, stirred up through the powerful working of the holy Spirit, they are accepted of him, and shall be rewarded by him: for (as it is added in the place above named) The Spirit (even 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 yield unto the same. Again, it is the proper work of the Spirit to convince the judgement of sin, and to humble john. 16. 8. the heart therefore; without which, there can no faithful prayer be made unto the Lord. Bring never so strong reasons to adulterers, or gamesters, or Saboth-breakers, or any that live in the continual practice of such dangerous and damnable sins, and press them never so forcibly to cause them to forsake their lewd and wretched courses; and yet can they not see why they should leave them, but rather imagine that they may lawfully follow the same still. And no marvel: for till the God of heaven do set down their carnal reason, it can never be set down; and till he stop their mouths, they will never be silenced, but still have somewhat to say for their wretched and vile behaviour. Reasons collected from the former places. Seeing then it is evident, that God's Spirit alone can persuade us of the love and favour of our heavenly Father towards us, that so we may be in case to pray unto him: and withal must furnish us with the matter, and help us in the manner of our prayers, and humble us in the sight of our own miserable wants, that so we may be more earnest and fervent in the requests that we make: the point now in hand, may hence be strongly concluded; to wit, that none can make a faithful prayer without the special aid and direction of the holy Ghost: which serveth, Use 1 First for the confutation of those senseless people, that will be talking and bragging how they pray day and night. They that know what it is to lift up a fervent prayer unto the heavens, do easily discern that they are but mere bragger's and boasters, and that indeed they never made one faithful prayer since they were borne, because they are, and still have been sensual and carnal, and utterly void of any sanctifying grace of God's spirit: and therefore so far are they from having any cause of rejoicing in regard of their good prayers (as they call them) that they have great cause to be humbled for them, as being works of the flesh, and not of the Spirit, such as do rather provoke the Lord's displeasure against them, then pacify his anger, or any way procure his favour towards them. Such are the prayers of all blind and ignorant Papists, who pray in an unknown tongue, to whom it may be said, as it was by our Saviour unto the sons of Zebedeus, Ye know not what ye ask. They may speak what they list of their often praying, and how readily they can go through with their stint and task: but they that understand what it is to bring God and their own souls together in earnest requests, and fervent supplications, cannot but judge them to be bragging Pharisees, who think that the Lord is beholding unto them, and indebted unto them for such prayers; whereas in truth he may justly condemneth 'em unto hell for the same, and will do so, if they be not humbled for them, as well as for the rest of their iniquities. And therefore they that have indeed the Spirit of prayer, are of another mind: for when they have used the best preparation that possibly they can, they find so many defects in their prayers, that they are driven to make a new prayer for the pardoning of those their wants, and are stirred up hearty to praise the Lord, when they can in any poor measure power out their souls before him, as knowing, that it is not from any strength that they have in themselves, but from the help and furtherance of his good Spirit. Secondly, let this be an instruction unto us, that if we would pray aright, and speed accordingly, we labour (as Jude exhorteth) to pray in the Jude V. 20. holy Ghost. For those be the petitions that pierce the heavens, and bring peace & comfort unto the conscience. But how shall we know, whether our prayers proceed from God's Spirit or not? for our sinful hearts are apt to deceive us on both sides: viz. either to make us think (through Satan's suggestion) that we do not pray in the holy Ghost, because we have so many frailties, when in truth we do; or that we pray as we ought to do, because we have matter and words at will, when indeed there is no such thing, but only a natural gift of uttering that which is in our minds and memories, in apt and fit terms, and in a fluent manner of speech. Therefore if we would know what it is to pray in the holy Ghost, it is this. First we must have a warrant for the things Rules for prayer. 1 that we ask, and that from the word of God, where the Lords will is revealed, according whereunto 1. joh. 5. 14 all our petitions must be framed. In which regard we must acquaint ourselves with the holy Scriptures, and often exercise our hearts in the meditation thereof. That is, as it were, the wood, whence we must fetch timber for this building: and the mine out of which we may take many golden arguments to bring before the Lord in our prayers, which he cannot deny because they are his own hand writing, whereby he doth grant us liberty to ask, and assurance to obtain all needful things. So that spiritual graces we may ask simply without any exception, or limitation: & for outward blessings, we may crave them so far as they may be good for us: and for crosses we may lawfully desire either to have them kept from us, or sanctified unto us, so that we may have strength and patience to bear them, and grace and wisdom to make a right use of them. Secondly, we must be touched with an inward longing, and earnest desire of the things which we ask; for it is said, that the Spirit maketh request for us Rom. 8. 26. [with sighs] which cannot be expressed. As we see in Hannah, who came with a heart full of heavenly meditations and of holy desires, which she did not express in words, but made them known unto the Lord, with whom her heart was labouring all the time of her prayer. Now if we would obtain this inward affection, we must ponder much on God's goodness and readiness to hear, and to help us; and of our own miserable wants, which move us to become suitors unto his Majesty: and then if we can get a good persuasion of God, and a due estimation of the things which we beg at his hands, we shall not choose but be instant and earnest in our prayers; not taking up the time in words of course, and in making vain and idle repetitions, or drowsy and lumpish petitions, as if we cared not whether we lost, or found; but we shall be able to cry fervently unto the Lord, and then cannot he deny our requests. For he heareth the cry of them that fear him, and fulfilleth their Ps. 145. 19 jam. 5. desires; and the prayer of the righteous availeth much when it is fervent. Thirdly, if we would have this testimony unto our souls that we pray in the holy Ghost, then must we propose a right end in our suits, not ask See M. Dods Sermon on jam. 4. 3. any thing with an intent to spend it upon our lusts, but with a purpose to use it unto the glory of God, the furtherance of our own salvation, and the good & comfort of mankind, especially of such as are of the household of faith. Fourthly, we must believe that we shall obtain that which we ask; according to that of our Saviour: Whatsoever ye desire when ye pray, believe Mar. 11. 24 that ye shall have it. Which faith of ours will be unto us a sure argument, that we pray in the Spirit, which stirreth us up to make such requests alone, as it assureth us shall be performed. But by the way let us observe, that sometimes spiritual men may make carnal prayers, as job, and Eliiah, and jonah did, when they desired that God would take away their lives; which proceeded from the pride of the flesh, and from the rebelliousness of their wills, in that they could not content themselves to live in that estate, whereunto the Lord had brought them. Such fleshly petitions may we sometimes put up before the Lord; but we shall have checks and rebukes in our hearts for the same, and no assurance that they shall be granted: but when our suits are spiritual, the holy Ghost which moveth us to ask, will also persuade us that God is able and willing to hear us, and to relieve us, and that therefore we shall obtain a blessing sooner or later. Let us therefore labour to ask in faith, (as the Apostle james exhorteth) and not waver: for he that james. 1. 3. wavereth, and maketh question whether God will hear him or not, is like a wave of the sea tossed with the wind, and carried away; being never at quiet in himself, but sometimes imagining that the Lord will help him, he runneth unto him; and then having a conceit that such and such men will do somewhat for him, he leaveth prayer, and betaketh himself unto them: but finding no relief there, he will to prayer again; and yet having not a present answer, nor faith to wait upon the Lord, he falls to shift for himself by using of ill means▪ and so is altogether unstable and unsettled, even as the waves of the sea that are never at rest; every vain cogitation, & every slight temptation tossing and turmoiling, and disquieting his heart. Thus it ought not to be, neither will it be thus with those that ask in faith; for they know that they shall obtain, & that it shall be unto them according to their faith: that either they shall have the particular thing that they ask, or a better in steed thereof: and therefore they pray still, and wait God's leisure: and herein they much honour the Lord, in that they cast themselves upon the truth of his promise, and do not trouble their hearts with unnecessary fears and cares about the success, which is God's work, and not theirs. Men will be glad to be rid of importunate suitors, that they should not be still hanging upon them, especially if their suit be weighty, and the things that they crave of some importance: but the Lord would in no case have men to let their suits fall; nay he takes delight in such as will not have a repulse, but still depend upon him, and daily renew their petitions: for they show evidently that they have a lively and strong faith: they would not presume to ask unless they had a warrant; and having a warrant, they dare not make question of obtaining; for that were to make doubt of God's truth and fidelity. Thus we see what it is to pray in the holy Ghost, viz. to have a good ground for that which we ask: a good end, and a good affection in ask, and faith to believe that we shall obtain whatsoever we ask in such a manner. Use 3 A third use of this point is for a singular consolation to such as can pray in that sort: howsoever the Devil would persuade them that they have not the sanctifying Spirit of God in them, but only such flashings as hypocrites sometimes have; yet hereby they may be assured that the holy Ghost dwelleth in them indeed, because they constantly power out strong cries, and faithful supplications before the Lord, which no hypocrite can do: for (as job speaketh) He cannot set job. 27. 10. his delight on the almighty, nor call upon God at all times. For that is a special gift of God, and peculiar unto the Saints; and as any one maketh more such holy prayers, so may he be confidently persuaded, that he hath the Spirit of grace in a greater measure. [And they shall look upon me, whom they have pierced] that is, upon Christ, and that by the eye of faith, setting their heart and hope on him, and through him expect to be heard and relieved: whence observe this doctrine, that the Spirit of prayer doth always lead men unto Christ jesus. Doct. 3 It causeth them wholly to go out of themselves, The Spirit of prayer doth always direct men unto Christ jesus. and to offer up their supplications in, and through their Saviour and redeemer. This was figured in the sacrifices that were offered under the Levitical law; at which time if any one were polluted by any occasion, or otherwise clogged with sins that he had committed, he was to bring his offering unto the Priest, and was to be sprinkled with the blood thereof; which did signify the blood 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 he were a man much beloved of God, and endued with the Spirit of prayer in an wonderful measure, yet he desireth the Lord to hear him, not Dan. 9 17. for his sake, or for his people's sake, but for the Lord Christ jesus his sake. Therefore doth our Saviour tell his disciples that whatsoever they should joh. 16. 23. ask the Father [in his name] he would give it unto them. Reason. Now the reason why the Spirit of grace doth always direct us unto Christ in our prayers, is, because it maketh us see our own vileness and wretchedness, and so consequently that we stand in need of the mediation of Christ jesus. Therefore in the covenant of grace, after God's people have received the holy Ghost, it is said: Then shall Eze. 36. 31. ye remember your own wicked ways, and your deeds that were not good: and shall judge yourselves worthy to have been destroyed for your iniquities, and for your abominations. This is the first work of the Spirit, even to set them down, that they should have nothing to say for themselves, but plainly acknowledge that shame and confusion, that destruction and eternal condemnation is due unto them, if the Lord should enter into judgement with them. Now when they are thus abased and humbled in themselves, then will they seek to have a part in Christ his merits; that so both they, and their services may be accepted of the Lord through his righteousness, and through his intercession, which he doth continually make for them: which serveth, Use 1 First for the confutation of the Papists, and to show that they are not led by the Spirit, because in their prayers they rest not upon the mediation, and intercession of jesus Christ, but join thereunto their own merits, and the merits of the Saints, thinking by that means to prevail in their suits, and to obtain their hearts desire. Secondly, it maketh also for the confutation of a number of ignorant men and women among us, that will brag of their daily stint of prayers which they run over, and how they make no doubt but the Lord will accept of their requests, & will grant the same: and why? because they live honestly among their neighbours, & do no body any harm; and they hope withal that their good words & prayers do deserve somewhat at God's hands. Alas poor simple people, they little consider what it is to make a good prayer: for if they did, they would go quite out of themselves unto Christ jesus, and labour for acceptance only for his sake. And as for these prayers which they so much stand upon, if ever it please the Lord to open their eyes, and to waken their drowsy consciences, they will be so far from thinking that they merit any thing thereby, as that they will see great cause to be humbled therefore; for that they have dealt so hypocritically and carnally, drawing near unto God with their lips, when their hearts have been removed far from him. Thirdly, here is another use of consolation, and of instruction both, that if we will have this testimony unto our souls that we pray in the Spirit, then when we have the most feeling affections, and purest desires, let us offer them up in Christ jesus; let us not play the Priests ourselves, as king Vzziah did, lest we be smitten with a worse leprosy in our souls, than he was in his body; but let us make Christ our high Priest, to present our offerings before the Lord. So also when our prayers and thanksgivings are most imperfect and weak, let us present them through him, that so they may find acceptance with God, being perfumed by the righteousness of his dear son. Object. Oh, but I cannot strive nor wrestle with God in prayer, as others do, and as I myself have sometimes done. Answer. What of that? did not Christ jesus offer up Heb. 5. strong cries unto his Father? And for whom shall those be effectual, but for such poor Christians as cannot so fervently call upon God for themselves? It is said Hebrews 12. That the blood of Christ speaketh Heb. 12. 14. better things than the blood of Abel. Now we can easily believe that Cain was in a dangerous case, when the blood of Abel did call for vengeance against him: and why should we not as thoroughly believe that they are in an happy case who have the blood of the son of God to call for redemption, and salvation, & acceptation of all holy services in their behalf, as all true hearted Christians have? The want of this persuasion is the cause why we omit many excellent prayers & thanksgivings, which would be very pleasing unto the Lord, being offered up as sweet incense by our high Priest Christ jesus: and therefore let us labour for an increase of faith in this point, that so God may not be deprived of service, nor ourselves of those comforts and blessings which are promised to all that call upon him in truth. [And they shall look upon me whom they have pierced, and they shall lament for him, etc.] In that this great lamentation is set down as an effect of their beholding of Christ whom by their sins they had crucified, this doctrine may hence be gathered. Doct. 4 The due consideration of the death of Christ, is The consideration of Christ his sufferings, is a forcible means to godly sorrow. a most forcible means to break the hearts of Christians with godly sorrow. There is no such motive to make men weep bitterly for their offences, as to weigh with themselves in a serious manner, that they by their sins have slain the Lord of life; that his bitterest adversaries were not the causes of that his shameful and painful death which he endured upon the tree, but that they themselves brought him thither, and were the procurers of that his bitter passion. Christ joh. 10. 11. laid down his life, but for whom? even for his sheep. He was cursed, that they might be blessed: he was wounded, that they might be healed: he Isa. 53. suffered disgrace, that they might be brought to glory; and endured in a sort the torments of hell, that they might partake of the joys of heaven: the sound meditation thereof, cannot but wound the hearts of such as have any spark of grace in them. When it was told David that Abner was slain by joab, though he had formerly been a rebel, and was now newly reconciled unto him, yet he mourned for him till the evening, because he was a worthy man; albeit he himself was altogether guiltless of his death. Oh then how much more should the Saints of God lament over Christ jesus, who was not a worthy man, but infinitely more worthy than all both men and Angels? and not murdered by the treachery of another, but killed by the sins of their souls, the sins of their lips, and the sins of their hands? and if he had not been so killed, they had been everlastingly damned. Put case that a man had one only son, which was to be the heir of the family, and he of a sudden should find him stark dead, would it not inwardly touch him, and strike cold unto his heart? especially if he himself had unwittingly been the cause thereof? yes certainly, it would go through his heart even like a sword: and such will be the grief of those who through their transgressions have slain their blessed Saviour, as this very text witnesseth, when they by the eye of faith do see him heavy unto the death, crying unto his Father in the bitterness of his grief; being full of torment in his body, and fuller of anguish in his soul, & that for their sakes, even for their sins, they cannot but be exceedingly moved hereat. And a little to press the other comparison used in this text; if the people of God did so bewail the death of their worthy king josiah, who yet died unwillingly, & not without any intent to benefit them thereby: how much more bitterly should we lament the death of our blessed redeemer, who was a far greater and excellenter king than josiah was, and yet willingly and freely laid down his life for our sakes, that he might free us from eternal death, and destruction both of our bodies and souls? Questionless if we have any spiritual life and sense in us, this will make us loathe our sins, that brought our dear Saviour so much woe and misery; and cause us hearty to mourn for the same, even as a man would do at the sight of a knife, or sword, or some such like instrument, whereby at unawares he hath slain his child, or wife, or any that was near and dear unto him. Especially if we consider, that God out of his mere love gave his only Son unto us, when joh. 3. 14. we deserved nothing at his hands, but his heavy curse and vengeance to be executed upon us: and that the Son of God was content from the abundance of his love, to be so abased and vilified, so afflicted, and tormented, for our offences; this must needs work upon our souls, if we have but the least drop of goodness in us. Object. But here some man may object and say, Indeed if all this had been done for me alone, you say well: if my heart were not altogether flinty, and utterly hardened, I could not but relent at the consideration hereof: but all Gods elect were the cause hereof, as well as I. Ans. This doth nothing diminish the love of God and of Christ toward you, and therefore it should no whit lessen your good affection towards him: for your Saviour suffered as much for your iniquities, as if he had suffered for no man's else; for your sins alone required an infinite satisfaction. Object. Again, it may be asked how the consideration of Christ his death can make us mourn, sith it is the happiest thing that ever fell out since the foundations of the world were laid; and therefore may seem to bring with it greater matter of joy then of sorrow. Ans. The answer hereunto is easy, because joy and sorrow may very well stand together, as may plainly appear in this similitude: If any of us had committed some notable offence, and were thereupon apprehended and condemned, and now going to the place of execution, there to endure whatsoever torture the wit or malice of men could inflict upon us; and at this instant some dear friend of ours, in singular compassion toward us, should entreat that the execution might be stayed; that we might be set at liberty, and he come in our steed to suffer whatsoever our ill deeds have deserved; we could not but be glad, that we speed so well, in being freed from so much misery: and yet withal if we had but natural kindness and common humanity in us, it could not but grieve our souls that so good a friend of ours should be put to such exquisite torments for our sakes. Or if a surety should be content to sell his lands and goods for the discharge of our debts, we had just cause to rejoice thereat; and yet reason requires that we should be touched with inward grief, for that we had been such bankrupts, and provided so ill for the estate of our surety. Even so the case standeth betwixt Christ and us: he did undergo those punishments, which were to be inflicted upon us, and discharged those debts, which otherwise should have been charged upon us: in regard of our freedom, we ought to take comfort; and in regard of that which our Saviour did and suffered for us, we must be humbled and grieved. Use. 1 Which serveth for the great terror of sundry graceless persons, who being rebuked for their sins, will confess that indeed they have their faults and infirmities; but did not the Son of God die (say they) to redeem us from the same? He did so indeed, if you belong unto him; and will you crucify him again by your wretched and sinful behaviour? Did Christ weep and cry, and sweat drops of blood for sin: and will you make no better use thereof, then to turn the grace of God into wantonness, and to take your swinge in sinning, because Christ hath made himself an offering for the same? You proclaim unto all the world, that you are not led by the Spirit of grace, and that you have not a lively faith in the merits of the Son of God; for if you were a true believer, you would be so far from continuing in sin, because Christ hath redeemed you by his blood, that you would therefore abhor it and eschew it, because it cost him so dear. Even as one that hath any sparkle of civility in him, if his friend have endured great tortures to free him from the imputation of treason, or have been at great charges to deliver him being cast in prison for debt, will walk more circumspectly and advisedly all the days of his life; and will be so far from adventuring upon those bad courses again, that he will be so much more careful to avoid than, by how much more pains and cost his friends have been at for his redeeming. Use. 2 Secondly, let this teach us to exercise our thoughts often and earnestly in considering what evils we have committed against our blessed Saviour, and what he hath done for us notwithstanding: let us look upon him by the eye of faith, and see him crucified and hanging upon the cross for our iniquities. And this we may better behold Gal. 3. 1. in the preaching of the Gospel, and in the administration of the Sacraments, then if we had been standing by when he was put to death between the two thieves: for that would have daunted and amazed us, 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 lively expressed and represented unto us, so that we may more clearly and fully see the love of the Father, and of the Son through the working of the holy Ghost in our hearts, than they could that were eye-witnesses of his bitter passion. Doct. 5 [And they shall lament for him, as one mourneth for his only son, etc.] In these words, as also in those that follow, is declared the measure of their sorrow, viz. that it was exceeding great, as the two comparisons here used do evidently express: whence observe this doctrine, that Great sorrow for sin very requisite. Se M. Dod● Sermon on Isa. 1. Doct. 1. where this point is largely handled. It is not sufficient to mourn for sin, but we must make our sins to be our greatest sorrow. Nothing must so pierce the hearts of Christians, as that by their iniquities they have slain their Lord and Saviour. Reasons. This through and sound lamentation is required, joel 2. 13. and was found in David. Psalm 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 power it out before the Lord: whereby is meant that they wept very bitterly and abundantly for their offences against the Lord. And the reason why we must thus lament, is First, because sin is the matter of all our woe and smart: it is that which doth us most hurt, and that which keepeth from us all manner of good: Isa. 59 2. and have we not just cause then to grieve that we should lodge such a guest in our souls? especially if we consider how beneficial this holy grief will be unto us? for First, it will be a means to make up pure in God's account, and so to free us from the guilt thereof, 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof, so that we shall not be in bondage thereunto any longer. jam. 4. 8. And hence it will come to pass, that either crosses shall not at all light upon us, or at least they shall not be burdensome unto us. If we keep an Assizes at home in our own souls, and find ourselves guilty, and condemn ourselves, then shall not we be judged 1 Cor. 11. 2. of the Lord▪ but because we deal very partially in our own matters, therefore is the Lord driven to help us, by laying his, correcting hand some way or other upon us: or if crosses do not fall upon us in that regard, but our hearts tell us that we deal faithfully in this behalf, then will our troubles be more easily borne: for when sin lies heavy, afflictions lie light. And therefore when men are so vexed and disquieted at injuries and indignities, or any outward distresses, that they cannot eat, nor drink, nor sleep, it is sure that they have little godly sorrow, and store of worldly sorrow: for if that holy grief did possess their hearts, it would eat up and consume carnal vexation, even as Moses serpent did the serpents of the Egyptian sorcerers. And this every godly man shall find in his own experience, that look what day, or hour soever he hath wept most bitterly for his offences against God, than he esteemeth crosses to be most light and easy, and finds matter of thankfulness in whatsoever grievances befall him, as knowing it to be God's goodness that it is not worse with him. Use 2 Here then are those to be reproved that will tell us a long tale of their repentance, and of their sorrow for sin; but what kind of sorrow hath it been? a shallow, and hollow, and slight sorrow, that never made them to shed one tear in secret, nor to make one fervent prayer from a broken heart for the pardoning of their iniquities. Let them hear that one of their kine is dead, or one of their horses stolen, or their barn on fire, or the like, and they will mourn in good earnest at such a casualty, and be more moved to hear that their goods are in danger to be burnt, then that their souls are likely to burn in hell. This is a plain argument that what shows soever they make, yet they have not truly repent for their evil works: for if the holy Ghost had given them an inward touch for their sins, they would grieve most for that which hurts them most; and not for those things, the having whereof cannot much benefit them, nor the loss thereof prove very inconvenient unto them. Yet so beastly are many, that if they be urged to sounder repentance, and greater reformation, they presently ask, What would you have us to do more than we do already? we love God above all, and our neighbours as ourselves, and repent continually for our faults: What? would you have us so melancholy and pensive as some are that use to run to Sermons? nay, we will be advised of that; for they are so grieved for their sins, that they are almost driven unto desperation Miserable men, little do they know what sound repentance means: for that is the thing which Gods Ministers must aim at, even to make men despair in themselves, that so they might rest wholly upon Christ jesus. And happy is that Sermon, and happy that day which maketh men so to weep over Christ jesus, as that they utterly fall out with themselves, and with their naughty and profane courses: for this will best prove unto their souls, that they have received the Spirit of grace, and have attained unto true repentance. Use 2 Secondly, this maketh for the sharp rebuke of those, who when the Lord doth knock at the door of their hearts, and make known unto them, that they are liable to God's wrath in regard of their vile and sinful course of life, they seek by all means to quench these good motions, and to drive away the fear of hell from their hearts. Oh little do such know what they do: for now they grieve the Spirit of grace, which doth move them to turn unto the Lord, and do refuse to accept of his gracious offer of mercy and favour; and therefore it may be the Lord in his justice will deny them the like for ever also, and suffer them to perish in their iniquities, without any sense or feeling thereof at all. Thirdly, here is an instruction for us, that we should strive for this holy sorrow, which will melt our hearts and refine our souls: neither let us content ourselves, with every slender measure thereof, but 〈…〉 our to bewail our sins with a 〈◊〉 lamentation. Such as is mentioned in this text, viz. that we mourn as one would do for the death of his first borne, and as the jews did for josiah, when he was slain in the valley of Megiddo. Object. But (will some say) if this be required of all true Christians, who can say that he is such an one? for few or none have attained to such deep and piercing grief. Ans. Indeed it is true for the most part, yet not generally▪ for some have been as thoroughly wounded with sorrow for their heinous transgressions, as any man hath been for his child's death, or as they were for josiahs' death: and as for others that have not been altogether so deeply plunged in grief and anguish, they take up that in continuance, which they wanted in present passion. Natural mourning is ordinarily more violent, as we may observe in David's mourning for Absalon, who cried out in the bitterness of his heart, so that the people might hear him: but godly lamentation is more lasting and durable. So that the one may be well compared to a land-flood, which maketh a great show and noise for the time, but come a week after, and there will be little appearance thereof: and the other, to wit godly sorrow, may be likened to a still and constant rain, which entereth more deeply into the ground, and remaineth longer, and doth more good a great deal, than a sudden, violent, and tempestuous shower. and herein let these be judge 〈…〉▪ who are endued with the Spirit of God, and are acquainted with the ways of God; and let them speak, who have had the greatest crosses, and have been even drunken with wormwood, as the Prophet speaketh: let them (I say) speak and testify for the clearing of this point, whether many of their great troubles be not in a sort forgotten, in regard of any present grief that they conceive for them; and whether the sins of their youth do not more constantly vex and torment them, than all the afflictions of their youth do. And if it be so, then may it well be concluded, that their sorrow for sin is greatest, though it be not always so boisterous and bitter for the present: and therefore seeing it it is a thing that may be attained unto, let us use all good means and helps whereby we may be furthered therein. See the means in that Sermon on Isa. 1. Vers. 12. [And the land shall bewail every family apart; the family of the house of David apart, and their wives apart.] From which words this doctrine may be gathered, that Doct. 6 It is not sufficient for us to be religious our Religion required in every one in the family. selves, but our families also must be religious. Not only the heads and governors, but the whole household must be addicted unto God's service. And whosoever is religiously disposed in God's house, he will certainly take care for the planting of religion in his own house. This testimony the Lord giveth of Abraham: I know (saith he) that Abraham will command his Gen. 18. 19 sons, and his household, that they keep the way of the Lord, to do righteousness and judgement. And joshua protesteth and voweth, that he and joshua. 24▪ 15. Psa. 101. 5. 6. 7. his house should serve the Lord. And David also, that he would not endure a wicked person near him: but if he knew any to be a vassal of the Devil, to be a slanderer, a proud person, a liar, or the like, he should not long remain in his sight, but he would soon thrust him out of his house, and banish him from his presence. And it standeth with reason that good men should deal thus: for Reasons. 1 First, he that is a friend unto God, and truly loveth his honour himself, will be desirous that every body else should be affected in the like sort, especially such as are near unto him. He that carrieth a loyal and loving heart towards his sovereign, will be very unwilling that traitors and professed enemies to his life and dignity, should have entertainment under his roof. Secondly, godly men do well consider that those that are most faithful unto God, will also show themselves most faithful unto them; they will not infect their children, nor corrupt one another, nor be prodigal and wasteful, nor blemish them and their families by raising up slanders, and spreading abroad false reports and tales, tending to their reproach and disgrace. They will also be trusty and painful in their places and callings, even when their governors are absent, as well as when they are present: as knowing that though they be not by, yet God is always by, who will call them to an account for all their works. Thirdly, religious persons in a family, will pray for their governors, as also for themselves, that they may have good success in their business and affairs; and that is it which brings the blessing of God upon a family, even as we see Potiphars house was blessed for joseph's sake, and Laban's estate much bettered, and his wealth exceedingly increased for jacobs' sake. Use. 1 Would we then have a testimony unto our souls, that we are led by God's Spirit? then let us (as many of us as are governors of families) take the way to have piety grounded in their hearts that are about us, that so our houses may be little Churches, as divers Christian families were in the Apostles time: that God may be served and feared, his word read, heard, and embraced; his name privately and publicly ininuocated and called upon, and all other services performed among us which do appertain unto Christians. If we be to plant an Orchard, we will not take every tree that grows by the high ways side, but rather send far, and be at some charges to procure good trees, than fill up our grounds with crabbe-trees, or the like: how much more careful should we be of our house, (which is nearer & of better use than our orchard) that it may be planted with such as truly fear the Lord, that so the dew of his blessing may continually descend upon us. Use 2 Furthermore here is an instruction for servants, that they should learn to know their duty, and be ready to join with their governors in all godly, and Christian exercises, assuring themselves that none are in truth good servants unto men, but those that are withal faithful servants unto almighty God. Every family [apart] the family of the house of David apart, and their wives [apart], etc. The doctrine hence to be gathered is this: that Doct. 7 It is not sufficient to come to public religious Christian duties are to be performed in private. exercises in the family, but every one must perform the same in private and apart. Therefore it is to be noted, that in this place it is said of husbands and wives, that they shall lament [apart] even they that are linked in the nearest bonds, & might with most conveniency lay open their hearts each before other; yet they should not content themselves with those services which they performed together, unless God and their consciences might sometimes meet in secret. And as our Saviour chose for himself, private and solitary places, where he might with more freedom pray unto his Father: so doth he give the like advice unto others: When thou prayest (saith he) Math. 6. 6. enter into thy chamber, and when thou hast shut thy door, pray unto thy Father which is in secret. Where by [chamber] he meaneth any secret place, where a man may freely lay open his wants before the Lord. Hence was it that Peter after the denial of his master, is said to go out, and there to weep bitterly. Now the cause why we must do thus, is Reason. 1 First, because it will be a witness unto our souls, that we do duties in truth, and not in hypocrisy: for in secret, albeit we shed tears abundantly for our sins, none can accuse us of vainglory, neither will our own hearts charge us therewith: whereas in public there may be some such suspicion in others, or doubt arising in ourselves And as our sorrow will thence appear not to be hypocritical, so will it also be clear unto us, that it is not natural, nor for company, such as may be in a civil man, who seeing a great many weeping and mourning, can hardly refrain himself from tears, but will be apt and ready to lament with them. Secondly, there is no man or woman but hath some sin or other, which is not meet for them to acknowledge before their nearest friends, because such is the corruption of their nature, they will be ready to think the worse of the party. The most loving and wife husband that is, if his wife should discover unto him all her thoughts and ill affections, would entertain somewhat a harder conceit of her than before he did; and therefore God would have many sinful cogitations and motions laid open only unto himself, who is infinitely merciful and pitiful; and not unto any creature in the world beside. Use 1 This doctrine serveth for the just reproof of many professors, who are all in the Church, and nothing in the family; or if they have prayer and reading of the Scriptures twice a day public with their whole family, they imagine that they have gone as far as they need to do; though they never throughout the whole week perform any service unto the Lord in secret; never conscionably meditate on the word; never earnestly bewail and confess their hidden corruptions; never fervently cry unto the Lord for the saving graces of his holy Spirit; nor perform any such duty apart, as all Christians are bound to do. Such kind of persons may assure themselves, that their hearts are not right with God, and that they are not led by the Spirit of grace, which draws those in whom it reigneth, unto the performance of good duties apart, as well as with company: in their closerts, in their chambers, in the fields, or in some such private places or other, as well as in the Church, or with the whole society where they live. How much more are those to be condemned who are so far from serving the Lord in secret, that they either refuse to do it in public, or if they afford their bodily presence, yet they are idle or profane, or wanton in their looks, and in their gestures, letting all that are near them see the vile disposition of their hearts, by their lewd and abominable carriage? These sinful wretches are so far from being excused by being at religious exercises, that they are much to be condemned, for that in the land of righteousness (as the Prophet speaketh) they work wickedness, and in the places where they should show all manner of holiness, they express such notable profaneness. These are even like judas, who was plotting to betray his master even then, when he was at the Lord's table to be partaker of the holy Sacrament; and they shall speed even as he did: for when affliction and misery seizeth upon them (as come it will sooner or later, if they prevent it not by hearty repentance) then shall they not be able to stand before the Lord, nor before the face of their accusing consciences, but shall be overwhelmed with horror and amazement, and be more ready to lay violent hands on themselves, then to seek unto the Lord for mercy, whom they have so heinously and presumptuously offended. Secondly, let us hence learn to be the same alone for matters of godliness, as we are in company; and to do duties when no body sees us, (even because God beholds us) as well as when many eyes are cast upon us. This will be a testimony unto our souls of great sincerity and uprightness; and these private exercises of religion, will marvelously fit us for the public. And thence it comes to pass that many are so loath to appear before God in the congregation, or in the family, and do feel the services of God so tedious and wearisome, because their hearts have not been exercised therewith in secret: for he that deals with his own soul alone, shall find so many defects in himself, that he will be very desirous of the help of the Saints in public assemblies. Therefore let us tie ourselves every day to spend some time in meditating on the word, in searching our hearts, in humbling ourselves for our offences past and present; in praying to the Lord to strengthen us where we are weak, to resolve us where we are in doubt, to show us our errors, and to direct us in the right way: to let us see our wants, and to supply them of his rich grace; let us (I say) constantly perform these and the like duties in secret, and then shall it be plain unto our souls that we are guided by God's good Spirit. And howsoever the devil will object that we are not sincere, because we have many times more in show outwardly, than we have in substance inwardly; yet hereby shall we be able to approve the sincerity of our hearts: that albeit we have not that within us which we seem to have, yet we desire to have it, and strive to attain to it; and he only is an hypocrite which neither hath, nor desires to have that which he maketh semblance to have. The end of the first Sermon upon the twelfth of Zechariah. THE SECOND SERMON Upon the sixth of Luke. LUKE 6. 47. etc. Vers. 47 Whosoever cometh to me, and heareth my words, and doth the same, I will show you to whom he is like. 48 He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the waters arose, the flood beat upon that house, and could not shake it: for it was grounded upon a rock. 49 But he that heareth, and doth not, is like a man that built an house upon the earth without foundation, against which the flood did beat, and it fell by and by: and the fall of that house was great. IN the words immediately going before, is declared, how Christ rebuked those that would call him, Lord, Lord, and make a profession of religion, and yet not do the things that he commanded them: for if they would speak to their Lords, they must speak to their lusts, for to them they are in subjection▪ Having bestowed such a reproof upon them, he leaveth them not so, but directeth them what they should do, exhorting them to a conscionable practice of the word, to the which that he might more thoroughly persuade them, he useth two forcible reasons. 1 One is taken from the great commodity that will redound unto those that do practise it, namely, that they shall be invincible against all temptations, and unmovable in all the storms and tempests that shall arise. Vers. 47. 48. 2 Another is taken from the great danger that will ensue upon the contrary; which is this; that let men hear as much as they will, if they do not yield obedience unto it, they shall have a desperate, and fearful, and unrecoverable fall: and therefore are they compared to an house that hath good stone and timber and workmanship bestowed about it, but it is built on an ill foundation, on the sand, or on a quagmire, which is shaken by every blast of wind, and if their arise any blustering storms, is utterly overthrown. Doct. 1 Vers. 47 [Whosoever cometh to me] In that Christ showeth that some have recourse unto him, to hear his word, and are builders as well as others, Hypocrites in many things agree with Christians. (48) and yet are but dissemblers, which appeareth by their end; the doctrine hence to be learned is, that hypocrites may go as far as Christians in many things. They may come to Christ in the hearing of the word, in the receiving of the Sacrament, in public prayer, and yet be falsehearted all the while. A true Christian hears the pure word of God, without mixture of popish or human inventions; so doth an hypocrite. A true Christian is a builder, he edifies himself in knowledge and understanding; so doth an hypocrite. judas as well as Peter can carry away many good lessons; and yet the one go to hell for his falsehood and guile, when the other hath heaven for his portion: because he had an upright heart, and a spirit without guile. Thus far we see in the text wherein true Christians, and hypocrites do agree: now let us consider what difference there is betwixt them. The one when he is to build, digs deep, and casts out the lose earth, that so his foundation may be firm and sure: implying thus much, that the servants of God know their hearts to be hollow and false ground, and therefore when they have heard a Sermon, they suspect their own guiltiness, and so search their hearts and lament their corruptions: for searching is digging, and lamenting is casting forth of the rubbish and lose earth. They think their labour even lost, unless their hearts can meet with such a promise, with such a threatening, or with such an instruction, to make a right use of the same. Now on the other side, an hypocrite makes quick work, all his building is above ground, and therefore when he hath talked a little of the Sermon, he is well, and thinks all his work is dispatched: he spends no time in digging and searching; nor in grieving and lamenting for his corruptions: nay he censureth Christians as too melancholy and pensive, that will go aside into a corner, and there deal by prayers and tears betwixt God and their own hearts: what need all this ado (saith the hypocrite) is not God merciful? He is so indeed, yet will he have us to be severe and unmerciful towards our corrupt and evil lusts, and therefore still to be digging at them, and casting of them forth of our hearts. And as in this place we may perceive how far true Christians do both agree and differ, so there are other Scriptures to clear the same, as the eight of Luke, the parable of the grounds, wherein it is evident, that the stony ground did hear the word of God, and that with understanding, yea with joy: nay which is more, the thorny ground did not only receive the seed, but brought forth both the blade and the ear, that is, did not only with readiness receive the word, but also did somewhat (in their manner) which the word commanded: thus far the ill grounds agreed with the good ground. But herein the good ground went beyond them, that those that were signified thereby, came with a good and honest heart, and had patience to undergo persecution for the truth, and contempt of the world, that they would not be choked with the cares and pleasures thereof: whereas the other sort if they saw in likelihood, that they might get more profit and ease by following the world, then by embracing Christ, they were gone. Another place fit for the proof of this point, we have in the parable of the Virgins; where Matth. 25. we may observe. 1. That they were all [Virgins] that is, such as did profess to separate themselves from worldly lusts, and did not go a whoring after the common corruptions of the times, but kept themselves within the bounds of outward sobriety; as judas and Saul for a time did, who could not be charged with gross covetousness or cozenage, or the like. 2. Further they had all [lamps] that is, an outward show of good things. And (3.) [Oil in their lamps] so much as could make a blaze to get them the credit of professors: they could speak well, and do divers works that were glorious in the view of the world. 4. They all went to meet the Bridegroom] that is, all of them frequented the means of salvation, as if they expected favour and fellowship with Christ jesus. 5. Lastly (it is said) they all [slumbered and slept] that is, those that were true Christians, having sound fruits of piety and sincerity in their hearts, and in their lives, knew their estate was good, and therefore waited for their Saviour with quiet and peaceable hearts. Hypocrites also, seeing that they went beyond Atheists and profane persons, thought their case was good, and thereupon they grew secure, and never troubled themselves about the assurance of their election: Thus far the wise and foolish virgin's accord. But here is the difference, that the foolish Virgins have no more oil than they carry in their lamps: the world may easily see all that is in them: but the wise Virgins have a lamp to carry oil, and an heart to carry oil: they have two vessels, one for practise, and another for store; that though the oil in the lamp should be spent, yet there might be a new supply made. Use 1 Thus we see in how many things falsehearted dissemblers come near the sincerest of God's servants. Which serveth, first for the reproof of them, that because they live a civil life, and partake of the word and the sacraments, think they have gone far enough, and account themselves very good Chrrstians: this is but to be a builder, one of the ill grounds, one of the five foolish Virgins, and therefore as yet their case is woeful. Secondly, if those that go so far, be notwithstanding miserable, then how cursed are they that have not proceeded so far? that are not builders, but destroyers of themselves and others by their corrupt speeches, and by their lewd example and course of life? that are not arable grounds, but altogether a wild waste? that are not Virgins, but do still commit spiritual whoredom (and that in the sight of all the world) against the Lord God of heaven, that is a jealous God? If their fall shall be horrible and fearful that build, and that with the good word of God; because they build on an ill foundation: how terrible must their judgement needs be, that come so far behind such in any show of goodness, and go so far beyond them in every kind of gross wickedness? If these grounds that made show of fruitfulness be accursed, because they bring not forth ripe fruit, then what shall become of them that will not endure any ploughing at all, but bring forth briars and brambles, and all manner of poisoned weeds? And if it went so hard with those that were Virgins, and went with their lamps to meet the bridegroom, then what must their doom be that are not Virgins, but adulterers, and adulteresses? that love the earth more than heaven, and earthly things more than heavenly things? that would rather be at a table of good cheer where their bodies may be pampered, then at the Lords table, where their souls might be fed unto eternal life? Certainly these men's judgements sleepeth not, and when it overtaketh them, woe unto them; for their case will be most lamentable. Neither need they cry out against hypocrites, for they are ten times worse than hypocrites, and their punishment must be suitable. Thirdly, this is for instruction, that sith hypocrites seem to draw in the same yoke of sincerity with the Saints of God, therefore we should search our hearts and our thoughts, and not only build above ground, but look whether our foundation be good: for the heart is deceitful above jer. 17. all things, yet the word of God trieth it: that setteth it, as it were, upon the rack, and is as a two-edged sword that divideth between the heart and the reins, and findeth out all shifts and excuses whatsoever. But that we may more plainly perceive the way how to get a sincere heart, let us observe these directions following. The first shall be taken out of the text, namely, How to get & try an upright heart. that we must dig and search into our consciences, and when we find any corruption therein, we must cast it forth. It is not sufficient to say, indeed I find an ill foundation, but there is no remedy, I must build upon it: nay a good builder will not do so, but throw out every thing that might endanger his foundation. And so should we deal with sin, and thereby may we try our plainness, if we can sound judge ourselves, and be glad to be admonished of others, it is a sign that there is uprightness in us: as it is an evident token that he minds to have a good foundation, that when his neighbour comes with a spade, and tells him, I see you have much ado here, and that you need help, I will join with you, is glad of this news, and thankfully accepts of him and of his labour. This is contrary unto the Scribes and Pharisees practise, who had little to say against the gifts of john Baptist, and of Christ; but when they came to dig at their pride, and covetousness, and cruelty, they could not endure it. Secondly another trial is, at whose sins we grieve most. An hypocrite is the sorest and busiest digger of all, but it is in other men's ground; but he that would have a good foundation, must be most industrious in purging his own soul from iniquity. That was a complaint that jeremy made, jer. 8. 6. that no man said, What have I done? but all the stir of hypocrites is, what others have done. Whereas if we could come to this, I have lived in this sin, I have broken promise, I have been unfaithful in God's service: what way may I take to get peace unto my soul? This were the way indeed to get a sound heart: and this is a good argument of a sound heart, when the sins of our own souls do more vex us, than all the injuries that men have done, or can do against us, and therefore we are ever busy in searching out the hidden corruptions that lie lurking within our souls, that so our foundation may remain still unmovable: for this is the difference betwixt an earthly house and a spiritual, that the one needeth but once to have a sure foundation laid, but the other requireth daily looking to. There is some one corruption or other that must be cast forth: so that Christians are searching and digging builders: who albeit they seem to themselves to be very blind, yet they get the greatest measure of knowledge: and though they be very dead in their own feeling, yet they carry away the life of God and the life of grace. Doct. 2 Verse 47. [Whosoever heareth my words and doth the same, etc. is like a man that built an house, and digged deep, or (as it is in Matthew) is like a wise builder] who before he be at any cost will be sure of a good foundation, or else all his labour is lost. Now the foundation of a Christian is his practice, whence ariseth this point: that Hearing & doing must go together. Reasons. They are the blessedest hearers of the word, that are the best practisers of the same. Therefore is it that Christ jesus pronounceth such blessed, as hear the word, and do it. Luke 11. 28. Yea more blessed than the virgin Mary was for bearing Christ in her womb; for that alone could not have saved her: whereas the word of God heard and practised, is sufficient to bring the soul to everlasting life: and not so alone, but it also gives the parties right unto, and the enjoyment of all manner of outward blessings whatsoever, as is showed at large, Deut. 28. Levit. 26. The reasons why such are blessed, are these. First, because they shall be able to stand it out in all manner of temptations, so that though all the devils in hell were turned lose upon them, they should be more than conquerors over them all. Secondly, this maketh for the increasing of their happiness, that they shall still grow in knowledge. For our Saviour saith: If any one will do his will, he shall john. 7. 17 know of the doctrine, whether it be of God or no. You shall have many, who before the receiving of the Sacrament, and at such like times, will deal with their Minister, that he would not examine them; for they are not book learned: and beside, they are old, and their memories will not serve them. And will you know the true reason hereof? it is even that of our Saviour: They will not do the will of God, and therefore they know it not. For their capacities and memories, and all the faculties of their souls and bodies will serve them well enough for their covetousness, for crafty and subtle dealing, and for such pleasures as they are addicted unto, etc. Thirdly, this practising of the word will be a testimony of an honest heart: for that is the property of it, to hear and receive, to understand and hold fast the word, and to bring forth fruit with patience. Many doubt that they have unsound hearts; let them bring themselves to this touchstone: Do they grow to some fruitfulness in good works by the hearing of the word, and are they not discouraged though some heat of affliction do arise? then our Saviour testifieth that they have good and honest hearts. So long as one desires to do his duty, and from his desire is drawn to prayer, and by prayer gets virtue from Christ, whereby the commandments are made easy, so long he needeth not to fear his estate, for it is good and comfortable. Use 1 Seeing therefore that the doers of the word, and not the hearers are blessed, this should teach us to make conscience to do as we hear, to practise every duty that is enjoined, and to eschew every sin that is reproved: otherwise we shall be cursed for our hearing when others are blessed, and be beaten with many stripes, because we knew our masters will, and did it not. Secondly, here is a singular consolation for those that desire in their hearts to do the whole will of God; then they do it in God's account: for with him we are reputed as we are affected: if one give but two mites, as the poor widow did, with a willing and cheerful heart, it shall be accepted and commended; yea though it be but a cup of cold water, it shall not go unrewarded. A father doth not respect so much how exactly his child doth any thing, as how obediently he performs it: and though he cannot do as he would, if he weep, and desire his father to help him to do better, it sufficiently contenteth a parent's mind; so if we be ready and desirous to do every thing that is commanded, and to believe every thing that is promised, and to avoid every evil that is condemned; Christ hath said it, and we shall find it one day, whatsoever we feel now, that we are blessed and happy people, members of the Son of God, temples of the holy Ghost, and the sons & daughters of the everliving God. Our Saviour saith unto his disciples, Without me ye can do nothing. joh. 15. 5. Do we then something in truth of heart? then we are in Christ branches of the true vine, and bringing forth fruit in him, we shall be still purged to bring forth greater abundance thereof. [And when the waters arose, the flood beat upon that house, and could not shake it.] In that he commendeth the goodness of this building, because it stood when the storms did beat upon it, the doctrine is. that Doct. 3 Every man is that in truth out of temptation, Trial showeth what every man is. which he showeth himself to be in temptation. A wise builder is wise before storms arise, though he be not put to it: but how shall that be known? by the standing of his house in extremity of weather. If in the midst of all trials he hold his own and stand it out, and prove the same man still, then is his wisdom apparent to all: he that builds on the sand hath (it may be) as fair and goodly a house in show as the other; but when the winds arise, it quickly tumbles down. And so it is with hypocrites, if troubles be approaching towards them, especially if they once begin to pinch them, they are gone: one puff of temptation; one show of promotion; one storm of affliction, makes all their building in matters of religion to become altogether ruinous. So for the grounds, what could the good ground say for itself for a time, which the ill grounds could not? They were all ploughed, they all received the seed, and brought it above ground those that did least. Whence was the difference then? The bad grounds had not the stones digged out, nor the thorns grubbed up; and therefore the seed springing up in the one sort, when the parching heat came, withered away; and that in the other was choked by the thorns, and so came to nought: each of them failing when their trial came: whereas the good ground held out unto the end. Peter was a good house, judas was an ill house; therefore when a storm came, though Peter lost a slatte or two, as the best house may, yet the foundation and the side-wals stood firm: he wept bitterly for his sin, and craved pardon for it, and so all was repaired. But what of judas? he stood indifferently well for a while: but at length when Christ rebuked him, he was full of wrath; and when the high Priests offered him money, he was full of covetousness: and so thinking to gain more by selling of Christ, than by serving of him, he quite forsook his Master, and sought how to betray him to his most mortal adversaries. So joseph being good under his father's government, continued good also under the government of Infidels, where he had all means of damnation, but none of salvation; yea though he were at first in an unchaste house, where he was set upon by his unchaste mistress; and afterwards cast in prison amongst the notablest malefactors in all the country: yet look what manner of man joseph was in his father's house, the same he was still, both in Potiphars house, and in the prison; and the same he continued to be when he came to great advancement in Pharaohs court, which was the most dangerous temptation of all the rest. Hereunto we may add, that joseph was a young man, and therefore more likely to be carried away; but all was nothing: when his heart was sound, all the powers of hell could not prevail against him. On the contrary part, it is said of Amaziah, that 2 Chron. 25. 5. he did that which was upright in the eyes of the Lord, but not with a perfect heart. Therefore mark what came of it: after that he had overcome the Edomites, his heart was lifted up, and he (contrary to common sense) fell to worship their Idols, whom he had vanquished in battle: he would not be so precise any longer, nor be at the command of every Prophet, but would take his liberty: and so being an hypocrite in the beginning, he manifested himself to be a miserable hypocrite in the end. So joash all the while the good Priest 2 Chron. 24. jehoiadah lived, that would not suffer him to take ill courses, was very forward, yea in some things more forward than jehoiadah himself: but as 2 Kings 12. 7. soon as jehoiadah was dead, his religion was dead with him, and of a professor, he became a persecutor; and nothing could stay him from his wicked courses, until he was taken away by a violent death. But that the point may be yet more clear, we will give instance in some particular things, wherein men judge themselves to be very strong, when as the truth is they are exceeding weak. Many will thank God, that though in other things they come short, yet they are endued with patience: but what do they when wrongs are offered them? why than they take on as bad as the worst. Such need not brag of the abundance of their patience, for they have never a jot more than they find when injures are offered them. So others there are, that hope they love the truth: but let one of the Family of love, or of the Brownists set upon them, and what will they do? presently begin to think, and speak hardly of the servants and services of God, and of the truth of God. This plainly argueth that there was in the heart but little love of the truth, but much proneness & aptness unto errors and heresies. He is the truly courageous soldier that will stand to it, when the skirmish is at hottest: as for those that will brag much before, and betake them to their heels, or join (for fear) with the adversary when the battle begins, they are mere cowards, utterly unworthy of the name of soldiers. Again, others are conceited that they have merciful hearts; but hereby they manifest the quite contrary, that they give so little of their superfluity to those that are in necessity, whose hearts might be gladded, and whose souls might be stirred up to offer praises and prayers unto the Lord for them, in regard of their liberality. Others again will not be persuaded, but they make conscience of the Sabbath: but if there be occasion of travel offered on that day, will they not rather God should lose his glory, than they their commodity? Yes surely, and thereby they show themselves to be but profane persons, that did never conscionably sanctify the Sabbath: for if they had done so, every sleight temptation would never carry them so far wide. Use 1 This serveth for comfort unto those that have laid a sure foundation: it is impossible that they should fall away; for temptations do not make those that are good to become ill, but only try what every one is. Gold is as good when it comes out of the fire, as when it is cast in, nay better many times; whereas copper that was before glistering in show, appears to be that indeed which formerly it was, though men discerned it not so well till it had gone through the fire. This comfort the Apostle john giveth us: saying, Whosoever is borne of God 1 joh. 3. 9 sinneth not: and why? for his seed remaineth in him, etc. that is, he can never be brought under the dominion of sin any more, because the immortal seed of the word, sown in his heart, can never die. It is as possible to pull the Sun out of heaven, as to pull grace out of such an one's heart: because all such are kept by the power of God himself. Adam at first Pet. 1. 5. stood by his own strength, but every Christian now standeth by God's strength; Who is greater than joh. 10. 29. all: so that none can take them out of his hand. Object. This then serves to answer the objections of divers that are troubled with doubts and fears. What if the pestilence should take hold of me, and I should be shut up, and all my friends forsake me? Why now examine what foundation Ans. you have laid before this storm assail you: if your heart be upright with God, all the powers of hell can do you no hurt. Object. But what if the pangs of death should be very bitter? Ans. If they be, Christ can sweeten and sanctify them. Object. But what if religion should change, how should I do then? Ans. As well as any time before: for God never changeth, and therefore if you be a branch of the true vine once, you shall never be cut off, but remain in the vine for ever. Therefore we should be so far from being afraid of any fiery trials, that we should rejoice when we fall into divers jam. 1. 2. 3. temptations. And the Apostle yieldeth 2. good reasons. First because thereby our faith is refined. Other weapons, the more they are used, the worse they are: but it is otherwise with this shield of faith; the more blows it receives, the better it is. Secondly these trials do work patience, as is plain Rom. 5. 3. in job, who by his weakness and humble submission unto God under his grievous crosses, did much honour the Lord; so that sathan is the lesser in all such conflicts, Use 2 Secondly this is for terror to them that have not a sound inside: when afflictions come (as come they will sooner or later,) they that are unsound will show themselves to be unsound, and they that are falsehearted in the sight of God, will appear to be so in the sight of men. Therefore let every one look unto his heart, or else his fall will be fearful and shameful. Neither let men dream that it will be always Summer: nay, the Lord hath said, that those that pervert their ways shall be Pro. 10. 9 known: hypocrites shall be sifted first or last: and then their filthy nakedness will appear. In the Acts of the Apostles we read of many that made Acts 26. 1● profession of Christ, who when Paul brought amongst them the fire of persecution, to try what metal they were, they in steed of standing for Christ, fell to blaspheming of his name. Paul's cruelty was but the occasion of this, the cause was in themselves: for if they had been faithful Christians, they would rather have denied their life, than the Lord of life; and have endured a temporal death, than an eternal. Indeed Gods dear children may be somewhat frighted and terrified at first, but they quickly recover themselves again: being therein like a pure spring, which being trodden in by beasts, or any other way stirred, will be somewhat muddy for a while; but come within an hour after, and you shall find it settled again. Therefore Christians should not be discouraged, though they find a passion of fear, and unbelief now and then, if so be ordinarily they send forth pure water: for there is a great difference betwixt them and hypocrites, who are filthy puddles, having a little fair water running on the top; but if they be stirred and raked into, they will appear to be most loathsome, neither will they be easily settled again. [And it fell by and by, and the fall of that house was great] Carnal men make it a small matter for one to forsake the profession of the truth. But the Lord esteemeth that [a great fall] yea greater than if the Sun and the stars fell from heaven: so that the point is, that of all falls the fall from religion is the most woeful. Doct. 4 Nebuchadnezars fall was great when he was stripped Apostasy is a most grievous sin. of his Empire, and in steed of ruling men was turned into the wilderness to live amongst beasts, to eat and drink with the wild asses, and that for seven years together: this was a marvelous great fall, yet not comparable to theirs, that of professors become profane persons. For whereas Nabuchadnezzar went from men to beasts, they go from godly men to wicked Atheists, that are worse than beasts, yea to the company of devils, and of all the damned spirits. And whereas Nebucadnezzar had a stump left in the ground, which after seven years should sprout forth again, and so he should return to a better estate than he enjoyed before; those that are revolts and backesliders, have no stump at all left in the ground, but are unrecoverable: For if we sin willingly Heb. 10. 26. 27. after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a fearful looking for of judgement, & of a violent fire, which shall devour the adversaries. Nothing doth so provoke the vengeance of God against men, as this wretched apostasy doth. For a man to fall from riches to poverty, from promotion to debasement, etc. it is a matter of nothing; God loves him never the worse: but to fall from profession to profaneness; from God to the Devil; from heaven to hell; from life to death; this is a lamentable thing indeed. David did not sustain the fall of his house, but had only some tiles, and a part of the roof blown off: yet was that a greater loss than if he had been deprived of his kingdom: neither would that have so rend his soul, and crushed Psal. 51. his bones, and ground his heart to powder, as the committing of those offensive evils did: nay, if he had been set upon a steep rock with a millstone about his neck, and from thence had been cast headlong into the sea, it had been but a trifle in comparison of the other. Oh then how fearful must their case be that do utterly forsake the living God? If his deadness and hardness of heart, and inability to do duties to God and men, were more bitter than the most violent death unto him; if I say, the very decay in grace did bring with it such torture; what must they expect either in this world, or in that which is to come, or both, who do not only in part, but wholly lose that taste of good things which once they had? and do not only in a passion, as Peter did, deny Christ, but quite and clean forsake him? Reasons. Now the reasons to prove that this fall is the greatest, are these. 1. Because the things which they lose are most precious, being spiritual things. 2 The ruin is in the soul, which is the more excellent part. And furthermore, the effects will prove as much, which are, 1. Monstrous shame; for when any one falls from profession, all the world sees he was but an hypocrite at best: and then profane persons will insult and triumph; These are your professors; these are they that will hear Sermons; they are as bad people as any living; I will trust none of them all for such a ones sake: and thus they purchase infamy and disgrace unto themselves, as Achitophel and judas did. 2 And not only so, but also everlasting pains, as we see in judas; who did not only die a base kind of death, being his own executioner, and having his filthy bowels, that had been so full of covetousness and cruelty, gushing out: but also seeking to exempt himself from the pains and gripings of an ill conscience, he cast himself into the torments of hell, which are easlesse and endless. Use 1 For instruction, that we should labour to set sure in the things of God: for better is it to have any decay, than a decay in the conscience: and to have any loss and hurt, than those which are in the soul. Now if we would not have a great and shameful fall, let us take the direction of Jude, which Jude 20. he gives as a preservative against apostasy. But ye, beloved (saith he) edify yourselves in your most holy faith. That is the first thing, that we must still be building up of ourselves, and strive to be better and better: for we are like a boat that goes against the stream; if we labour not with might and main to row upward, we shall be carried violently downward. A second thing is, that we must pray in the holy Ghost. Many will brag that they say their prayers morning and night: but do they pray their prayers? A parrot may say a prayer, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warranteth, and with sighs and groans which it worketh in the heart. These two things whosoever can practise, namely, to build up himself daily, and offer up faithful prayers unto God, he shall be sure to stand fast and firm. Use 2 Secondly, this is for comfort to those on whom the Lord hath bestowed his good Spirit: for if it be the greatest fall to fall from religion, than it is the greatest rising to rise unto grace: and if they be cursed that fall away, then blessed are those that draw near unto God, and with full purpose of heart cleave unto him, growing daily in humility, and in contempt of the world, in conscience towards God, and in care to lead a good and holy life before men. This is indeed the greatest promotion: and therefore james saith, Let the james 1. 9 brother that is of low degree, rejoice in that he is exalted. Exalted (might some say:) what exaltation is that, when they are as poor as ever they were? A marvelous great exaltation it is; for they are made Christians, and so consequently kings, both in respect of grace and glory. Cain and Nimrod, Revel. 1. 6. and many other reprobates, went beyond▪ ten thousand of us for outward things: but all that advancement was to their greater shame and confusion. For earthly promotion is nothing else but an high stage, and if one be an idiot, it were better for him to play his part on the ground: if those that are in eminent places have not power to master their own lusts and carnal affections, they are but great fools upon an high stage. Therefore let us seek for spiritual things more than for earthly, and be more thankful and joyful when we find grace in our hearts, then if we should find many mines of gold, which none could lay claim unto but ourselves. The end of the second Sermon, upon the 6. of Luke. THE THIRD SERMON upon the fourteenth Psalm. PSALM 14. Verse 5. There they shall be taken with fear, because God is in the generation of the just. 6 You have made a mock of the counsel of the poor, because the Lord is his trust. IN the former part of this Psalm is set down the just complaint of the Prophet, concerning the sinful and corrupt nature, and conversation of all unregenerate persons; where is declared their horrible impiety against God, in that they said in their hearts, there was no God: as also their bloody cruelty against his servants, in that they devoured them as greedily as an hungry man doth eat bread. Both which, their impiety and cruelty, are sufficiently proved: first, by their abominable practice and behaviour, both in committing evil, and in omitting good. v. 1. 3. 4. Secondly, by the testimony of the Lord, who took a survey of their disposition and carriage. v. 2. Thirdly, by the evidence of their own consciences, Do not the workers of iniquity know, & c? Now in these words the holy Ghost showeth what will be the end and issue of such ungodly courses, and what judgement will fall upon such irreligious and cruel persons; describing it 1 First, by the manner of it [There they Verse 5 shall be taken with fear] that is, in the mids of their sinful practices, horrible terrors shall take hold of them, so that they shall be full of trembling and amazement. 2 Secondly, by the principal causes for which this judgement is sent, which are two. 1 One in respect of God, viz. his favour and love unto his people, which he manifesteth by being in the congregation of the righteous. That is, among all righteous persons; and that not with an idle presence, but standing with them and for them, to uphold, direct, and comfort them according to their need, and to confound all such as lift up their heads against them. 2 Another cause is in regard of the enemies of God and of his people, to wit, their malice and sinfulness: against which the holy Ghost inveigheth by way of insultation, You have made a mock, etc. q. d. You shall assuredly be met withal; and will you know why? You have made a mock of the Verse 6 counsel of the poor. That is, at their resolute purpose to seek God, and their constant endeavours to depend upon him, as the words following seem to imply. Because the Lord is his trust. q. d. You are so far from taking good ways, and resting upon the providence and goodness of God yourselves, that you disgrace and despite those that will do so; and therefore without doubt, woe and misery shall overtake and overwhelm you, when you little imagine any such matter. Doct. 1 Vers. 5. [There they shall be taken with fear] We may read in the former part of the Psalm, how forward these men were unto all ungodliness, and unrighteousness; and now see how they are affected, and thence learn this doctrine: that Boldness in sin brings dastardliness afterward. Those that are most bold to commit sin are most cowardly when dangers do approach. Hardiness, and venturousnesse in evil courses, hath commonly darstardlinesse attending thereupon, when any occasion of fear is offered. There they shall be taken with fear (saith the Prophet,) that is, in the very height of their impiety against the Lord, and of their cruelty against his servants; even there they shall be surprizsed with horror and astonishment, albeit they in their folly say, There is no God; and therefore rush into all abominations, utterly casting off the yoke of obedience, and delighting in nothing more, than in devouring Gods people: yet will he make them know that there is a God in heaven, that takes notice of their works and of their ways; and if nothing else will cause them to believe it, the very torments and tortures which he suddenly and strangely inflicteth upon their consciences, shall make them, will they nill they, to confess it. For when they presume of all manner of safety, and do not so much as dream of any peril that is toward, because of the weakness and baseness of their adversaries; then some unexpected evil shall overtake them, and anguish shall come upon them, Even as travel upon a Psal. 48. 6. woman that i● with child, that is, suddenly, grievously, and avoidable. This is denounced as a part of the curse to be executed upon those that would not obey the laws of God, nor fear the glorious and fearful name of the Lord: That he would give them a trembling Deut. 28. 65. 66. heart, and a sorrowful mind: that they should fear both day and night: that in the morning they should say, Would it were evening; and at evening, Would God it were morning. Which very curse is expressed in other terms in the book of Leviticus, where the Lord threateneth those that would not be reform, but would walk stubbornly against him, that he would send a faintness into Levit. 26. 36. their hearts, in so much that the sound of a leaf shaken should chase them, and they should fly as flying from a sword, though none did pursue them. This point may be made yet more plain by examples. King Ahaz was marvelous bold in his 2 Chron. ●8. 2. 3. idolatrous and wicked courses, rejecting the ordinances of God, and bringing in heathenish abominations in stead thereof, without any fear of God or of his judgements. But how was he affected when danger was near? The Prophet Isaiah telleth us, that when the king of Aram and the king of Israel came against him, his heart (together Isa. 7. 1. 2. with the hearts of his people (that were like unto him) was moved as the trees of the forest are moved by the wind: That is, both he and all his soldiers were even as Aspen leaves, or some such like, that in a great tempest of boisterous winds are marvelously tossed and shaken: the fear of their enemies that were near at hand, did make them, having no faith in God, exceedingly to quake and tremble. The like whereunto the same Prophet foretelleth concerning the unbelieving jews, speaking of that which should be, as if it were already done. The sinners is Zion were afraid, (saith he) a Isa. 33. 14. fear is come upon the hypocrites. When Gods judgements do fly abroad in the world, this is the use that sinful persons will make of them: they will vex their hearts with hellish and desperate fears, and cry out, Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings? For so they conceive of God, that he is a consuming fire, (as indeed he is unto such as they are,) and that he will not only torment them presently, but everlastingly. We may read of Saul, in what woeful perplexity he was when he must part with his kingdom and his life at once. In the time of his prosperity he was a man of great courage, and too too boisterous against David: yet when news came unto him that he must die, the very report of it caused him strait way to fall all along upon the earth like a beast, so that all that were present had much ado to make him arise, and take a little food to refresh him. He was strong in body, and mighty in Note. battle, but sinful in heart, and therefore cowardly in heart: & the like might be showed concerning Belshazzar king of Ba●el, Daniel 5. and the soldiers that kept the sepulchre where Christ was laid, Mat. 28. 4. when the Angel appeared in glory. But let us consider of the reasons hereof. Reasons 1 One is, because all misery cometh upon them usually at unawares: For they soothe up themselves in their naughtiness, and persuade themselves that all shall be peace, though they walk on according Deut. 29. to the stubbornness of their own hearts: & therefore crosses being unexpected, do find The suddenness of their misery. them unprepared, and so cast them into greater perplexity and anguish. It is said (Psal. 53. 5.) concerning ungodly men: There they were afraid for fear, where no fear was. Not but there was peril, and so cause of fear, but they had no expectation thereof; they mistrusted nothing, but went on as boldly in sinning, as a man would do in the works of his calling, & therefore were their hearts so distracted with fears when troubles did light upon them. A second reason why presumptuous offenders Their judgements are very grievous. are so tormented with horror is, because many times the judgements that God layeth upon them are very grievous: as they have pressed down others with heavy burdens, so the Lord pursueth them with heavy plagues. Those that offend only through infirmity, shall have more mild and gentle corrections: but as for them that transgress with an high hand, the Lord will visit them with sharper scourges: and as they have been more bitter against their neighbours, so the Lord will have them to drink more deeply of that cup which they prepared for others. Thirdly, God in his justice will have his hand to God's terrible justice is apparent in their afflictions. be seen against those that make war against him, and against his people: he will appear in his anger against such, and that must needs be terrible unto them. There is no blessing so small, but if it come with God's favour, it is made very great: neither is there any cross so small, but if it come with Note. God's displeasure, it is made exceeding grievous; and that made them so afraid. Isa. 33. 14. of whom mention was made before. A fourth cause of their great terror is, the The guiltiness of their consciences. guiltiness of their consciences. They have imposed upon them grievous burdens, which when the world went well with them, they scarce ever felt: but in time of distress they are made sensible thereof; and then they have as it were a hell within them, and are continually upon the rack. But that we may not mistake the meaning of this point, we must understand, that this faint-heartedness and cowardliness doth not always come upon presumptuous sinners when they behold imminent dangers: for though none of them have true courage & fortitude, yet many of them have Note. a kind of desperate stoutness and resolution, when they do as it were see death present before their faces: which proceedeth from a kind of deadness that is upon their hearts, and a brawniness that hath overgrown their consciences to their greater condemnation. But when it pleaseth he Lord to waken them out of the dead slumber, and to set the worm of conscience awork within them, than this doctrine holdeth true without any exception, that the boldest sinners prove at length the basest cowards; & they that have been most audacious in adventuring upon the most mischievous evils, do become of all others most timorous when Gods revenging hand seizeth upon them for the same. Use 1 First therefore let us hence learn not to embolden ourselves to sin in confidence of any outward helps: for there is nothing in the world that can procure us safety if we by our iniquities do set the Lord against us. Object. 1 Yet many are so foolish that they will trust in lying vanities for their safeguard and protection. Some will say, Tush, none of their threatenings shall fright me: for if the worst come to the worst, I can have twenty devices to help myself. Ans. But was not Achitophel as deep a politician as the best of us? yet when Gods terrible stroke was upon his heart, all his cunning could not keep him from hanging himself. Object. 2 Others there are that rest upon the multitude, and think themselves sufficiently sheltered from God's plagues, if they have a great many to join with them. Why should should we not sport and game, and take our full pleasure upon the Sabbath? (say they:) doth not all the country so? If it be so dangerous, many others shall feel the smart of it as well as we. Ans. They shall so indeed: for in the beginning of this Psalm it is said: They are all corrupt, all gone out of the way, there is none that doth good, no not one: so that there was as it were an universal conspiracy in evil; yet is it said of them all: There were they taken with fear. And at the last day at the beholding of the terrible signs that shall appear, and at the hearing of the roaring of the sea, all nations shall quake and tremble: so that the multitude of offenders doth no whit better their case, nay that rather maketh it worse: for sometimes even where there is no peril, the very hearing of many sending forth bitter cries and lamentable complaints, is a sufficient terror: how much more than would it be, if we were plunged in misery with them? It is a cold comfort unto us to be told, You may safely go to such a town; for there all the houses are generally infected with the pestilence! and as small an encouragement is it for men to rush upon the committing of any sin, because almost all the world is addicted thereunto, and corrupted therewith. For, as the more are infected with the pestilence, the more are likely to die; and those that go unto them, are sure of more discomfort among them, and in danger to perish with them: so by how much the number of them is greater that are tainted with gross sins, the more are likely to go to hellish torments; and such as will be their companions in evil, shall certainly be partakers with them in punishment: and the more reprobates are in hell together, the more hideous and woeful will their state be. Object. 3 Another sort there are that secure themselves with this, that they have stomach and courage in them, and therefore they doubt not but they shall stand undaunted and unappalled in the midst of all extremities. Ans. But these stouthearted champions shall find, that their hearts will fail them, when the mouth of their conscience beginneth once to be opened against them, and to lay their sins new and old in order before them. For what saith the Prophet Zephany? In the great Zeph. 1. 14. 15. day of the Lords wrath, the strong man shall cry bitterly. Now crying is an argument of great perplexity and anguish, and of baseness of mind, when it proceedeth from outward causes; and yet the Prophet saith, that the strong men, and such as did profess fortitude, should cry, and that bitterly: and the more courageous they had been in sin, the more cowardly they should be when the Lord did visit them for sin. Object. 4 Lastly, there are others that think to carry out their vile practices by reason of their noble parentage, their high places, the multitude of their attendants, the largeness of their substance, etc. If they say the word, who can hinder the deed? who dare control them or cross them? If any think himself wronged (say they) let him take his advantage, and seek his remedy, etc. Answer. See the haughtiness of flesh and blood when once it is set on horseback: but suppose that men dare not encounter them, do they imagine that the Lord will be afraid of their big words, and big looks? if they do, they are much deceived. Pharaoh, Nabuchadnezzar, and Belshazzar, were as great and as proud as most of these bragger's: yet did not the Lord strike them with horror and amazement, and make them see and know that he was the king of kings, and Lord of Lords? Satan hath all that worldly men can have, and a great deal more both of wit, and wealth, and company, and courage, and command; and yet for all this the very consideration of God's indignation maketh him to tremble: according to that of the Apostle jam. 2. 19 james: Thou believest that there is one God, the devils also believe, and tremble. And how then can they think to escape the terrors of the Lord, who though they be great in the world, yet come far behind the prince of the world in greatness? Let experience speak in this point: when the Note. Lord took away our gracious Queen, and there was likelihood either of a civil dissension, or foreign invasion, (howbeit the Lord miraculously delivered us from them both:) who were then least troubled with fears? those that were great in the world, or such as were great in God's favour? And now that the Lord doth visit our cities, and towns and villages with the pestilence, who are they that are most courageous? surely those that truly fear the Lord: they think it the safest course to exercise themselves in the works of their callings, and not to run hither and thither; and to come unto the public assemblies of the Saints, and not to neglect the feeding of their souls for fear of endangering their bodies: whereas the wealthy and great ones of the world, hide their heads in a corner, being very unwilling to adventure upon any good work that either God or man calleth them unto, if there be but the least appearance of any peril. Use 2 Therefore (in the second place) if we would be void of those terrors that wicked men are subject unto, and be able with boldness to hold up our heads, when God's judgements are abroad in the world, then let us observe these directions following. First, let us beware of all manner of sins, that no Remedies against hellish fears. 1. Fear to offend. See M. Dods book: Con. 1. Psal. 1●. ● iniquity have entertainment with us; and labour to be at one with the Lord, that so our consciences may be at one with us: which if we can attain unto, we shall be strongly fortified against all unnecessary fears. According to that in the Psalm: Blessed is the man that feareth the Lord, etc. He shall not be afraid of evil tidings, etc. Where the Prophet showeth, that he is an happy man that is truly religious, and showeth it forth by fearing of God, and delighting in his commandments, and by performing the duties of love and mercy towards his brethren: for as he shall be freed from all hurtful evils, so shall he be exempted from all passionate fear thereof. Many wicked Note. men have not the plague in their houses, and yet are plagued with the fear of it: and many godly men have their families visited therewith, and yet are not perplexed with such terrors: and the reason is yielded in that place, because their hearts are fixed and established, and believe in the Lord. That is the foundation whereupon they build their courage and confidence, even the Lord himself, who is a sure stay to those that rely upon him. His children know that nothing can befall them without his providence, and that nothing shall betide them, but he will support them under it, and make them to profit by it: and what cause then have they to be distempered? If therefore we desire to have still & quiet hearts, when others shall be even at their wit's end, then let us get the breastplate of righteousness and innocency: for the righteous is bold as a Prou. 28. 1. Lyon. Let us fear sin before it be committed, and when we are tempted thereunto, say with job: Are there not strange punishments for the workers of iniquity? job. 31. Will not the Lord be angry with me if I should commit this wickedness? will not mine own heart be discomforted? will not my spirit be made sad within me? how should I be able to look the Lord in the face, if he should lay his hand in any fearful manner upon me or mine, when I have so provoked him to his face & c? Thus if we could fright our hearts from offending the majesty of God we should be as bold as job was when the waves of adversity flow in upon us on every side: The Lord (saith he) hath given, and the Lord hath taken, blessed job. 1. 21. job. 13. 15. be the name of the Lord. And in another place, Though the Lord should kill me, yet will I trust in him. He feared sin which is the sting of crosses, and therefore were his crosses less terrible unto him when they came: and so will they be unto us if we carefully eschew those corruptions which otherwise will inuenome and poison them unto us. This is the first means to arm us against fears, viz. to take heed of sin before it be committed. But if it be committed, the next remedy is, to Repentance for offences committed. stand in awe of God's judgements due unto the same, and so to be led on to true repentance. The best way to escape desperate fear, is, to fright our souls with an holy fear: For if we judge ourselves, we shall not be judged of the Lord. Excellent for this purpose, is that answer of Huldah the Prophetess unto good josiah: Because thine heart 2. Kings 22. 19 20. did melt (saith she) and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this place, and against the inhabitants of the same, to wit, that it should be destroyed, and accursed; and hast rend thy clothes, and wept before me, I have also heard thee saith the Lord. Behold therefore I will gather thee to thy fathers; and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil that I will bring upon this place. And agreeable to this, is the speech of Habakkuk: When I heard, Hab. 3. 16. my belly trembled, my lips shook at thy voice: rottenness entered into my bones, and I trembled in myself. But what benefit had he by that? That I might have rest in the day of trouble. So that we see the best way to be quiet and peaceable in ourselves in troublesome times, is to be disquiet in our hearts for sin before troubles do approach. A third remedy is, to fear God's judgements Fear of God's judgements. when we behold them upon others; and if we have been sinful before, yet then to seek a reconciliaon with God before his displeasure arise against us. It was the wisdom of the Gibeonites, when they joshua 9 saw jerico and Ai vanquished and destroyed, not to stand it out with joshua, but to make a league with him: if they could deal so providently with him for their bodies, much more should we with the Lord for our souls. When the wise captain came unto Elijah with his fifty men, considering how the two former captains had been consumed with fire from heaven, he humbleth himself and saith: O man of God, I pray thee let 2 King. 1. 23. my life be precious in thy sight. In like manner when we hear that the people of the land are taken away by hundreds and thousands, seeing we are guilty of the same sins, that they were; we should cast down our souls before the Lord, and beseech him that our lives may be precious in his sight, but especially that our souls may be spared: that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserved, and everlastingly saved. This is See the second Sermon on Lament. 3. v. 57 Fear not. the best receipt that any can take against the venom of the pestilence, that he may be sure it shall never hurt him. And thus much of the remedies against hurtful fears. [Because God is in the generation of the just.] This is one reason why it must needs go hardly with wicked men, that are devourers and spoilers of God's people; because the Lord himself is among them, to take notice of all the injuries and indignities which they sustain, and to revenge their quarrel upon their enemies, that are stronger than Doct. 2 Good men never want good company. they: whence ariseth this point of doctrine, that the Lord is ever present with all righteous men. A good man never wanteth good company: for wheresoever a Christian is, there God himself is with him, and in him, and round about him: so that none are so near unto one another, as the Lord is unto his people. Now that he is always thus present with his Revel. 1. 13 children, appeareth in the Revelation. Where Christ is said to walk in the mids of the seven golden Candlesticks: that is, of the seven Churches: so that it is his ordinary walk to go in and out amongst his servants. Neither hath he a general care of the whole Church only, but he hath an eye also unto every particular member; as will appear in several examples. When jacob was all alone, traveling towards Padan Aram, there being no town near, and the night drawing on, he was feign to take up his lodging in the open field: but that night the Lord showed himself present with jacob, and he saw that he had acquaintance even in that solitary place; for God took notice of him, and renewed with him his covenant made unto Abraham and Isaac, and made him a promise Gen. 28. 15 to be [with him] whither soever he went, etc. So that that night was one of the comfortablest nights that ever jocob had. The like we read of Elijah, that when he fled from jezabel, there was one knew him in the wilderness and brought him his dinner, even an Angel sent from God: and afterward when he 1 King. 18. was upon mount Horeb, the Lord took knowledge of him, and called him by his name: What dost thou here, Elijah? Yea jonah found favour from God, where no body else could come unto him, even in the bottom of the sea. Whence it is evident, that the Lord is every where with his people. And How God is present with his. that. First, by his wisdom, to give them good direction: To direct them. in which regard Christ that is called a counsellor (Isa 9) is said to be in the mids of the seven golden Candlesticks, clothed with a garment down to the feet, as was the manner of counsellors in those times. Revel 1. 13. So that he is evermore ready to resolve us in our doubts: to advise us in our actions and in our speeches, and to direct us what and how to do and speak, according as occasion shall be offered. Secondly, he is present by his power, as a gracious To defend them. Isa. 43. 1. 2. protector of his children, according to that of the Prophet Isaiah: When thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee. When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Where we may see that the Lord promiseth to be with his Church in a wonderful manner, and to be a defence and safeguard unto them in the most perilous times, even when they should pass through fire and water. Thirdly he is present with his children by his To comfort them. Spirit as a comforter, to refresh their hearts in all extremities. Christ fortelleth his disciples, that in the world they should meet with many sorrows, which should cause them to mourn, when others did rejoice; but withal he promiseth to send them the comforter, even the blessed Spirit of grace, which Ioh: 14. 6. should minister unto them abundance of consolation, even in the mids of the persecutions and sufferings, which they endured for Christ his sake. And that which was promised unto them, all the members of Christ shall feel in themselves: for God is he that comforteth the abect, one as 2 Cor. 7. 6. well as another, without exception. By this now which hath been spoken it may easily be discerned how the Lord is present with his servants, viz. by his wisdom to direct them: by his power, to preserve them; & by his Spirit, to comfort them. And that God hath been, and is thus present still, will be very evident, if we consider the state of the Church what it is, what it hath been: namely still beset with many and mighty adversaries, that have used, and do use, their wit and wealth, and power and friends, and all means that possibly they can devise, for the razing and utter overthrowing of God's people: and yet have Note. never been able to effect and bring to pass their malicious enterprises against the same. The Church is as a weak tent in itself, not fortified with any walls, and yet those that have laid siege against it, & sought utterly to consume it, have not taken away so much as one stake, or broken so much as one cord thereof, as the Prophet Isaiah witnesses: and why? Isa. 33. 20. 21. because (as he saith) the mighty Lord was their defence. Christians are even as sheep, very impotent and feeble for the most part, in regard of outward strength; & withal few in number: & their enemies are like raging Lions, & beside for multitude very many: yet the flock of Christ still remains, & the more the wicked rage against it, the more doth it still increase, as we have an experiment in the Israelites under Pharaohs tyranny. Yea in many places Note. where their pastors seek to make havoc of them, even there are they courageous for the truth; and though Christians dwell where satins throne is, and were he seemeth to bear full sway, yet it may be said to them, as it was unto the Church of Pergamus by Christ jesus, Thou keepest my name, and Revel. 2. 13 hast not denied my faith. Yea further (which is of all other things most strange) the poor lambs of Christ are so far from being torn in pieces by those Lions, that they become Lions themselves, not for cruelty but for courage. For so saith the Prophet Micah: And the Mich. 5. 8. remnant of jacob shall be among the Gentiles, in the mids of many people, as the Lions among the beasts of the forest, and as the lions whelp among the flocks of sheep. The meaning of which place is, that some few poor Christians standing in the cause of God, and coming furnished with the grace and power of the holy Ghost, should be able to daunt and terrify the hearts of many sinful persons, and cause them even to quake and tremble, as Paul did Felix, when he reasoned powerfully and Act. 24. 26. effectually concerning righteousness, and temperance, and the judgement to come. In so much that many who are hypocrites in heart, will make a show of religion and piety, and seem to conform themselves unto Christians whom they hate with a deadly hatred: which plainly argueth, that there is a kind of majesty of God, shining forth Note. in the faces and in the carriage of God's servants, which the vilest reprobates are many times driven to acknowledge, though full sore against their wills. Use 1 This point ministereth unto us a double instruction. First, that we should take part with righteous men: for if God be on their side, they must needs be the better side, and the stronger side; and therefore it is good wisdom to join with them. It was the overthrow of Achitophel that he forsook king David to take part with Absalon. And it was the ruin of Abiathar and joab that they withdrew themselves from Solomon to set up Adonijah as king over Israel. And why sped they so ill, but because they were of a contrary side unto God himself, who stood for David and Solomon, and their adherents? And certainly the Lord is as strongly with his Church now, as he was with David and Solomon then; and therefore it must needs be very dangerous for any to separate themselves from his chosen: in which regard let us be careful evermore to cleave unto them, and to take part with them. Object. Oh, but they have many enemies that seek to undermine them, and therefore it is not safe joining with them! Ans Fear not their adversaries, though they be ten Psal. 3. thousand to one: for God is their buckler, and the lifter up of their heads: he will smite all their enemies upon the cheek bone, & dash out their teeth that seek to draw blood from his servants. All that hate Zion shall perish even as the grass that groweth upon the house top; which though it make a bragging show for a time, yet suddenly withereth and cometh to nothing. They that seek to root out the Israel of God, do, as it were, set their naked shoulder, to remove an huge rock that will fall upon them, and grind them to powder, be they Zach. 12. 3 never so many: and therefore we have little reason to be afraid of them. Another instruction hence to be learned, is, that seeing God is in the generation of the righteous, therefore we should frequent their society, and resort unto the assemblies of the Saints: for if the Lord be present with every one of his, by his special providence and by his grace, then is he much more forcibly and effectually present with a multitude of them, that do worship him in sincerity, and fill the heavens with zealous prayers, and strong cries. Many are desirous to go to the Court in hope (though they be not certain) to see the King only, albeit he do not look upon them, or speak to them, or they to him: how much more desirous should we be to come unto public Christian meetings, where we shall be sure to see the King of Kings in his glory, and to have him to take notice of us, to speak unto us, to grant us free liberty to put up our suits unto him, and to estate us in all the good things, which his son Christ hath purchased for us by his precious blood? Are our hearts frozen in the dregs of our iniquities, and so hardened that we cannot mourn for the same? let us repair unto holy assemblies, and there we shall meet with the weapons of God that will pierce and wound our hearts, and cause them to be dissolved into tears: there shall we feel the virtue of the spirit, effectually working upon us, so that we shall be constrained to say of those that deliver the message of Christ unto us, that God is in them indeed. Do 1. Cor. 14. 25. we want faith in God's providence and promises? Do we want power and strength against our corruptions? In a word, do we want any grace of God, or any blessing of God? let us have recourse unto the congregations of the Saints, and there we shall meet the Lord himself, who will be ready to supply our necessities whatsoever they be, and to grant us above that that we can ask or think. And as for our own private cases, so for the public state of the Church and Commonwealth; if we would have the pestilence or famine, or any other judgement removed, the way to procure this is, to repair thither, where we shall meet with many of the faithful, that will be ready to join with us in prayer, and to wrestle with the Lord by fervent and earnest supplications for the removing of his deserved strokes. And this should much encourage us and add life unto our prayers, as often as we have occasion to ask any thing in public, that God will vouchsafe unto us his gracious presence, and show by good effect that he is in the generation of the righteous. Vers. 6. Ye have made a mock of the counsel of the poor] In that the holy Prophet doth lay this unto wicked men's charge, as a heinous crime, and as the cause of his strokes that were to be inflicted upon them, this Doctrine offereth itself for our learning, that Doct. 3 jesting and scoffing at God's children, is a grievous kind of persecution, and such as the Lord Mockers are grievous persecutors. Heb. 11. takes special notice of. In which regard the Apostle, Heb. 11. 36. speaking of the wonderful great trials which sundry of the Saints did by faith undergo, reckoneth up this as none of the least of them, that they had been tried by mockings. In like sort when the holy Ghost yieldeth a reason of the utter overthrow of the kingdom of judah, and of their long and woeful captivity, he setteth down this to be one of the principal causes thereof, viz. That they mocked 2. Chro. 36. 26. the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy. This kind of persecution Ishmael used against Gal. 4. 29. Isaac (as the Apostle witnesseth) for which he Gen. 21. 9 was cast out of the Church of God. And this was one of the meritorious sufferings of our Lord jesus Christ, that they spit upon him, and nodded Mat. 26. & 27. Psal. 22. their heads at him, and used taunting and disgraceful speeches unto him, and put as it were a fools coat upon him to disguise him, and called him in mockage, the King of the jews, etc. This I say was not the least part of his bitter passion, through which he purchased eternal salvation for all his elect, namely, that he endured much contempt and reproach both in the course of his life, and at the time of his death. Now the reason why Satan maketh choice of this weapon above others, therewith to fight against God's servants, is, Reasons. First, because man's nature is subject greatly to abhor contempt, and therefore cannot easily endure to be vilified and disgraced by scoffing and reproachful speeches and gestures. Secondly, the devil knoweth that he can get many soldiers to be employed this way. Every Note. limb of his cannot imprison, nor spoil Christians of their goods, or of their lives: but there are few or none but they can frame scoffs and jests against the members of Christ jesus. Every boy can quickly grow skilful at this, as we see in Ishmael, and in the two and forty children that 2. King. 2. were torn in pieces of two bears for their mocking of the Prophet Elisha: the very scum of the people, the vagabonds and rogues that run up and down the country can do their master the devil good service this way: those that were the children of fools and the children of villains, job 30. 8. 9 (as job speaketh) who were more vile than the earth itself, could make job their song and their talk: and in like sort did the drunkards and Psal. 69. 12. Psal. 35. pot-companions deal with David; and the thief upon the cross with our Saviour, even at that time Matth. 27. 44. when the fierce wrath of God was manifested upon his body hanging on the cross, for that he had been a notorious and heinous malefactor. Use 1 First, this doctrine must teach us to beware of deriding and taunting at good men for taking of good ways, lest by so doing we become persecutors, and be proceeded against as enemies unto God and his people. It is not so safe for us, as many take it to be, to exercise ourselves in such kind of scoffing: he is commonly held to be a silly fellow, that cannot gird at a Minister, and at such as usually resort unto Sermons. But let us take heed of such nipping and biting speeches as tend to the defaming of any of God's servants or services; lest we be cast out from having any communion and fellowship with God, as scoffing Ishmael was, and be exposed to such plagues and punishments as the wicked jews were, who mocked the messengers of God, and reviled our blessed Saviour in such an opprobrious and disgraceful manner, as the Scriptures do record. Use 2 Secondly, for as much as contemptuous and reproachful scoffs and girds are such weapons as Satan putteth into the hands of his instruments, let us prepare for them, and arm ourselves against them. Christ's Disciples must not look to be above their master: if wicked sinners reviled and derided him, we must not imagine to escape their virulent and venomous tongues: and therefore the Apostle exhorteth us, that seeing he hath Heb. 13. 12. 13. borne our reproach, we should bear his, and for the joy that is laid before us, endure the cross, Heb. 12. 2. and despise the shame, and so at length we shall receive the crown of glory, which is prepared for all those that in patience do wait for his glorious appearing. Now that we may be better enabled to bear How we may be enabled to bear contempt. these taunts and reproaches, let us take this direction following. 1. First labour against that inbred pride that Labour against pride. is naturally in every one of our hearts, which maketh us utterly unable to undergo disgrace: therefore was it, that though many of the chief rulers of the jews believed in Christ, yet they durst not confess him, because of the pharisees, who would have excommunicated them, and disgraced them to the utmost: and the reason is rendered in that place, viz. That they loved the John 12. 43. praise of men, more than the praise of God: they stood upon their carnal credit and reputation among their neighbours and countrymen, more than upon that true credit and estimation which they might have had with the Lord and his children; and therefore was it that they were so loath to expose themselves for Christ his sake unto the shame of the world: whereas if they had had humble and lowly hearts, they would have denied themselves in their estimation among men, and have taken up the reproach of Christ as an honourable crown: let this therefore be our first work to labour against the haughtiness of our fleshly hearts. Secondly, to the intent that we may more patiently Consider what scoffers are. endure to be vilified and disgraced, let us consider what manner of men scoffers be, viz. the most abject, vile and contemptible persons that are, as we may see in those before mentioned, who in this sort pursued job and David, and our blessed saviour. Object. Oh but (will some say) they are men of great wealth, of great place, of great parentage, of great wit and learning, that do mock us, and gird at us for our religion, and for our profession. Answer. Grant that they be great men in all the former respects, yet if they be wicked and ungodly, the holy ghost accounteth them vile and contemptible men: and so should we esteem of them, though they be as mighty as Zenacherib was; for when he sent a disdainful and scornful message unto Hezekiah, and the rest of God's people, he was indeed ignominious, because he was impious and blasphemous: he was vile in God's sight, and he made him appear vile both before men and Angels, according to that of Isaiah, The Isai. 37. 22. virgin daughter of Zion hath despised thee and laughed thee to scorn. Thirdly, let us consider, as what they are for the present, so what they shall be hereafter: and that the same Prophet Isaiah showeth, saying, Fear ye not for the reproach of men, neither be ye afraid Isai. 51. 7. 8. of their rebukes. For the moth shall eat them up like a garment, and the worm shall eat them like wood. Object. 1 But (will some man say) what great matter is this? shall not the worms consume the good as well as the bad? Answer. Yes surely, that cannot be denied: and yet there is an evident difference between the wicked & the godly, even ●● this respect: for though Note. righteous men's bodies become worms meat, yet it is not in any displeasure from the Lord, nor for any hurt unto them, for they are still precious in his eyes, as their souls are, which even then enjoy celestial happiness; and beside even those bodies of theirs shall be restored, and be made everlastingly glorious together with their souls: all which things are far otherwise with such sinful persons as delight themselves in scoffing and deriding of the Saints of God: their bodies are at best when they are devoured by worms: they can never expect better, but that which is far worse shall surely come unto them. Fourthly, that we may be enabled in conscience Meditate on the reward. to swallow up such reproaches as are cast upon us, let us seriously meditate on the reward which is promised unto them that can so do. Blessed are you (saith our Saviour) when men revile Matth. 5. 11. 12. you, and persecute you, and speak all manner of evil against you for my name's sake falsely. Rejoice and be glad, for great is your reward in heaven. And again, the Apostle Peter saith, If ye be railed upon 1. Pet. 4. 14. for the name of Christ, blessed are ye; for the spirit of glory, and of God resteth upon you. This made Moses to esteem the rebuke of Christ greater riches than Heb. 11. 26. the treasures of Egypt: for (saith the holy Ghost) he had respect unto the recompense of the reward. Therefore when we find our heart's beginning to be dismayed at the bitter taunts and jests of profane scoffers, let us animate ourselves unto patience with these or the like considerations; why should I be discouraged at these things? sinful men seek to vilify and disgrace me; but doth God think ever the worse of me? I am base and contemptible in their eyes, but do the Angels of God, or any of his Saints, conceive any whit more hardly of me in that regard? Nay, doth not the Lord himself, and such as have his image most lively shining forth in them, esteem me so much more honourable, by how much they labour to make me more vile and abject in regard of my well-doing? Why then should I faint under the burden of reproach, wherewith they do still load me? especially seeing that this momentany disgrace which I sustain for Christ his cause, shall bring unto me an eternal and invaluable weight of glory? Doct. 4 Of the poor] From which words note this Doctrine, that the estate of God's people is commonly The godly usually afflicted. a poor and afflicted estate. Therefore in the original the word [poor] is not used in the Plural number, but in the Singular, and carries this sense [ye have made a mock of the counsel of that poor one] implying thereby, what is the common case of all, namely, to be full of calamities and distresses, through many tribulations to enter into the kingdom Acts 14. 22. Rom. 8. of God, and to be conformable unto their head Christ in afflictions and sufferings. And this the Lord in his wise providence will have to be so for these reasons: Reasons. First, that thereby the flesh might be discountenanced, and have no cause to rejoice before 1. 1. Cor. 2. him. Secondly, that men might embrace religion for itself, and in conscience unto God, not in any outward respects. Whereas if most of those that are Christians, were of great place, many would make a show of being religious, that they might Note. thereby grow to advancement in the world, and so seek earthly things in spiritual exercises. Thirdly, that his children might grow in nearer acquaintance with him, who otherwise would be strangers unto their own father: In their affliction Hos. 5. 15. (saith God) they will seek me diligently. Before that time they would rather sue unto any then unto the Lord: therefore was he driven to break them with one breaking upon another, that so having no other refuge to betake themselves unto, they might have recourse unto him. This is clear in the example of Manasse, who being in bonds and in irons, humbled his soul before the Lord, and prayed unto him for favour, and mercy, and found it at his hands: whereas before such time as he was pressed down with grievous misery, he obstinately refused to hearken unto the Lord, and to his messengers, and was so far from calling upon his name, that he dishonoured it by all manner of abominations, which he committed with an high 2. Chron. 33. 6. hand, even to anger the Lord. Fourthly, God would have his people often to taste of adversities, and troubles, that so they might learn to trust in him, whereas otherwise they would make the arm of flesh to be their stay and confidence. This the Lord himself avoucheth in the prophecy of Zephanie, saying, I will Zeph. 3. 12. leave in the midst of thee an humble, and poor people, and they shall trust in the name of the Lord. Use. This point maketh for the confutation of an error which withholdeth divers from the profession of the Gospel: Is this the word of God? is this your holy ministery (say they) and are these your good men that do embrace the same? a company of simple base fellows, of poor Artificers, and the like? who can imagine this to be the truth, which such kind of men as these do give credence unto? How many Gentlemen, or Noblemen, or men of learning and policy are of their minds? and for those that are, have they not manifold afflictions in their hearts, or upon their bodies and estates? This is just the cavil of the pharisees against the doctrine of our Saviour: Never man spoke like this man (say the officers that Joh. 7. 46. 47. 48. were sent to take him, but did not:) Then answered the pharisees, Are ye also deceived? Doth any of the Rulers, or of the pharisees believe in him? but this people which know not the law, are accursed. Therefore let not us be deceived by such vain words of men, that judge not righteous judgement, but according as their own fleshly wisdom directeth them, but let us rather build upon the words of him that is the true witness, who as he received a commission to preach unto the poor, so he did accordingly Luke 4. perform it, and found good success thereupon, and therefore biddeth john's disciples to tell him, that the poor received the Gospel. They Luke 7. 22. were the profitable and fruitful hearers of Christ, who by reason of some outward calamities and distresses or other, were humbled and abased in their own eyes, and had the pride and stubbornness of the flesh somewhat mastered and taken down. Secondly, here is matter of rejoicing for God's servants, that are in poverty and distress any manner of way: it is the common condition of the members of Christ, and therefore they must not from thence draw any hard conclusions against themselves. It is the very high way unto heaven, which hath been trodden by Christ and all his Saints, to pass through manifold troubles and grievances, manifold straits and extremities, and at length to attain unto that rest which is prepared for us in the kingdom of God. If any by reason 2. Thess. 1. 7. of their necessities and miseries had ever miss of the crown of life, we had some cause to fear ourselves in that regard: but sithence none ever did so, but rather have reaped benefit by their afflictions, then taken any hurt thereby, we should be of good comfort; and be so far from fainting in our trials, that we should rejoice in the same, making full account, that then Gods own hand will most manifestly appear for our preservation and consolation, when human helps do most of all fail us: neither indeed could it be so clearly discerned that he is the upholder of his Church, if it had wealth, and power, and outward props and pillars to bear up the same. Doct. 5 Ye have made a mock of the counsel of the poor: and why? because the Lord is his trust: This is the very true cause, whatsoever other pretences there be. Wicked men have a quarrel against godliness. Whence observe this Doctrine, that true godliness is that which breeds the quarrel between God's children and the wicked. ungodly men may say what they list, as namely, that they hate and dislike them for that they are proud and saucy in meddling with their betters: for that they are scornful & disdainful towards their neighbours: for that they are malcontent, and turbulent, and I know not what: but the true reason is yielded by the Lord in this place, to wit, because they make him their stay and their confidence, and will not depend upon lying vanities, as the men of the world do. And the like reason is given by the Apostle Peter, who speaking of unregenerate men, saith, that it seemeth strange to them, that the godly run not 1. Pet 4. 4. with them to the same excess of riot: and therefore (saith he) speak they evil of you. The cause why they traduce and defame them, is not because Note. they are evil, but because they will not be as bad as themselves: not because they have committed great faults, but because they will not commit them. And this we may observe in our own experience, that the most holy exercises are most offensive unto carnal persons: and that they exclaim against many things, as if they were heinous crimes, which God hath commanded as necessary duties: to wit, fasting and prayer, and hearing of the word, and such like, which as occasion serveth, must of necessity be performed: these are the holy men (say they) that must needs be more forward than all their neighbours; that will not allow of good fellowship and of merry meetings, but are altogether for praying and for preaching, etc. when others are sporting and dancing, and recreating themselves: I warrant you they are but mere hypocrites and dissemblers: their hearts are as bad as the worst, and none are more disloyal subjects to their Prince then such are. These are hard charges, yet such as befell Christ jesus himself, who among many other false imputations was esteemed an enemy to Caesar. But whence proceed all these hard surmises and censures? Surely from this, that God's children do endeavour from a true and faithful heart to serve and please the Lord in all things, and do refuse to walk with the multitude in the broad way that leads unto destruction. Here is the matter whereupon all their malice doth work: and this ariseth, Reasons. 1 First from the devil himself, who is an utter adversary unto man's salvation and unto God's glory, and therefore makes war against the seed of the Church, which keep the commandments of Revel. 12. 17. God, and have the testimony of jesus Christ. Secondly, from that hellish corruption that is in man's nature, which though there were no devil, would minister unto them sufficient malice, whereby they should be stirred up to carry a grudge against the image of God wheresoever it is, yea though it be in those that in the bounds of nature are most nearly linked unto them; as we see in Cain, who hated and murdered his brother Abel: and why? because his own works were evil, 1. joh. 3. 12. and his brothers good. Use 1 Therefore let Gods servants never look to please the world by well-doing, but make full reckoning that they shall much displease them. Object. Oh but it is your own preciseness (will some say) that causeth you to be so much maligned and disliked. Answer. Nay, it is the world's wickedness, not our strictness; otherwise what caused the Prophets of God, the Son of God himself, and his holy Apostles to be so much hated and wronged by ungodly men? They dare not say it was their indiscretion and niceness, or any the like failing on their part, but in truth the malice of the wicked, which is the very cause why even in these our days Gods people find such hard measure from profane persons. Secondly, let this teach us not to be discouraged, albeit wicked sinners think and speak the worst of us: our goodness, not our badness is the occasion thereof, and therefore we should be so far from conceiving the worse of ourselves or of our works merely in this respect that they go about to deprave and vilify both us and then, that we should have a better opinion, both of our own persons and actions, as hoping that the Lord doth graciously accept of the one and of the other, because the vilest sins do most of all dislike them, and seek by all means to fasten infamy and disgrace upon them. Do we then trust in God, & do sinful persons deride our simplicity in that behalf, and tell us that we shall be overthrown, and never be long able to hold up our heads? let us rest on the Lord still, & never be dismayed at their mischievous and malitions speeches, & attempts against us, knowing and assuring our souls that they that trust in the Lord shall be as mount Zion, that Psal. 125. 1. cannot be removed, but standeth fast for ever. FINIS. The fourth Sermon. Doct. 1 THey are the most miserable and wretched Those that rebel against God are the worst rebels. rebels, that are rebels against God. Though it be an offence very grievous and odious for a subject to show himself disloyal to his earthly Sovereign, yet this shall stand as a sure conclusion when heaven & earth shall fall, that the greatest Sinner is the greatest Traitor. Hence it is, that when the Prophet Samuel would set out the heinousness of saul's sin, in sparing Agag the King of the Amalekites, and the best of the sheep and oxen, and of the things that should have been destroyed, he compareth it with those crimes that were most hateful and Exod. 22. 18. 20 most punishable by God's law, saying, Rebellion (to 1. Sam. 15. 22. wit, against the Lord) is as the sin of witchcraft, and transgression is wickedness, and Idolatry: and therefore Saul must needs be a notorious malefactor, that was found guilty thereof. So likewise in the prophecy of Isaiah, when the Lord would lay upon the unbelieving jews the most grievous imputation that could be, for their renouncing and forsaking of him, and their seeking unto and relying upon the King of Egypt for succour and protection, he termeth them rebellious children, Isai. 30. 1. and rebellious people: and in the same terms dealeth 9 Moses with the stiff-necked and perverse Israelites: Hear ye rebels (saith he) shall we bring you Numb. 20. 10. water out of the rock? as if more could not be spoken for the shame and disgrace of impious persons, then to brand them with the note of rebels against the Lord of heaven and earth. But that this point may be yet more clear and perspicuous, let us weigh these reasons that follow for the confirmation thereof. Reasons. 1 First, the laws that they break (which notwithstanding they are more strictly tied to observe, than any subject in the world is the statutes Rom. 7. 12. of his Prince) are most equal and just, and meet to be kept: and therefore the presumptuous breach thereof must of necessity argue the most indign and unworthy rebellion that can be imagined. It was no small fault in the Israelites to renounce their allegiance to Rehoboam, and to stand up in arms against him, being their lawful King and Governor, albeit he threatened to impose upon them rigorous and sharp laws, to make his yoke 1. King. 12. 14. more grievous than his fathers, so that whereas Solomon had chastised them with rods, he would correct them with scourges: how heinous then is their offence that do refuse to submit their necks unto God's yoke, who is a more absolute King then ever any was, or shall be to the end of the world, whose laws are perfectly good and righteous, all of them tending, not alone to his own glory, but to the present and eternal benefit and comfort of such as do obey the same? Secondly, those are the most vile traitors, that do rebel against their Sovereign, that hath been very bountiful and gracious unto them: (which was it that made Achitophel's treachery against David more inhuman & barbarous:) now what Kings favours can stand in the balance against God's favours, which he vouchsafeth to the basest of the sons of men? for he it is that giveth them life and being and all things: in him they live and Acts 17. move and have their subsistence: and without him they could not continue to breath so much as one hour, nay nor one minute of an hour, much less enjoy the comfortable use of any creature under the Sun: and therefore seeing the bounty and kindness of the Lord is so exceeding great, their rebellion that do lift up themselves against him, & cast off the obedience of his laws, is of all men most worthy to be condemned and abhorred. Thirdly, their case doth hence appear to be very woeful and miserable, that the punishment appointed for them, is both very grievous and withal unavoidable. First, the grievousness thereof is evident 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 be unfeigned repentance in the parties offending, as there was in the good thief on the cross, their souls may be saved, and their names healed, and both body and soul eternally glorified) it is otherwise with the great King of heaven, who will plague those that are traitors against his Majesty with all manner of judgements in this life, and when he hath done with them here, will call them to a reckoning again at that great Assizes at the last day, and there expose them to perpetual shame and infamy, and inflict upon their bodies and souls such torments as shall be easeless, endless and remediless. Secondly, for the unavoidablenes of these punishments, we must know, that though rebels against worldly Princes, when they have cast themselves into danger, may by flying, or hiding of themselves, escape, or if they be apprehended, make notable defences and apologies to serve their present purpose, and so wind themselves out of troubles, it is no boot to deal in that sort with the Lord: for whither can they go from his Psal. 139. presence, but he will find them out? and what witty and cunning devices can they have for the colouring of their treacherous practices, but he will descry and discover the same, and that to their greater shame and punishment? Which being Isaiah 29. so, the use shall be, Use 1 First, for the convicting of many to be notorious rebels, that esteem themselves as honest men as any in the country, and will defy him that shall charge them with treason: what say they to this? Do they not usually take the holy name of God in vain? Do they not profane his Sabbaths? do they not defile their souls and bodies with many horrible pollutions? And whereas they have been often told of these faults and sharply rebuked for them, do they not for all that continue still in them, and undertake the defence of them? Yea do they not fret and fume and chafe at such as seek to reclaim them from their lewd courses? If their consciences do accuse them of these, and the like crimes, undoubtedly they are guilty of high treason against the Lord of heaven and earth: they carry the devils badge, and fight under his banner, as professed enemies unto God, and his truth: and whatsoever they think of themselves, such the Lord will esteem them to be, and proceed against them accordingly. Secondly, let this teach us to be most fearful of transgressing the sacred laws of our heavenly King: and if we be at any time put to that strait, that we must either violate the commandment of our earthly governors, or of God himself, let us choose rather to obey God then men: and with a meek spirit and peaceable carriage submit ourselves to their censures, rather than incur the Lord's displeasure, and so become liable to his judgements. Thirdly, this is for singular comfort unto God's people, who are charged to be factious and seditious, unquiet and undutiful persons: yet so long as their consciences tell them, that they are willing to attend to holy and wholesome doctrine, whereby their sins may be reproved, and their hearts and lives reform and bettered, they may be sure that God accounteth them good subjects; and those that are such unto him, are of all other most loyal and dutiful unto their rulers and governors: neither indeed can any be truly faithful unto men, that hath not first learned to be faithful unto God. Let us not therefore be dismayed at the clamours of those that do unjustly charge us with disloyalty. Athaliah cried out, treason, 2. King. 11. 14. treason: but in truth, she was the traitor herself: and the like may be said of many that are so ready to traduce others in that sort: whatsoever their outward behaviour towards Magistrates & such as are in authority be, they are miserable and wretched rebels before the Lord, and such they shall appear to be in the end, if they do not in time submit themselves under his gracious government. FINIS. The fifth Sermon. Doct. 2 IT is an infallible note of an impious and It is a mark of an impious person to reject the word. profane person to be unwilling to hear the holy word of God. Although men do ordinarily resort unto the assemblies where the Gospel is purely preached; yet, if they wish in their hearts that they were from under those droppings, and if they might have their own choice, they would be from under them, they are carnal and ungodly men, what appearances soever there be to the contrary. From this ground the prophet Isaiah concludeth the jews to be a falsehearted and rebellious people, because they would not hear the Isaiah 30. 9 word of the Lord. They were constrained now and then to hear it whether they would or not: but their affection went against it, and the Lord judged them, and passed sentence upon them for that, calling them a rebellious people, and lying children, such as were full of perverseness and of dissimulation within, whatsoever fair shows they made outwardly to dazzle the eyes of men. The same mark of wicked sinners is given by job, where he saith, They say unto God, Depart from Job 21. 14. us: for we desire not the knowledge of thy ways: not that there is any such wicked monster that will directly use those terms unto the Lord: but his meaning is, that their lives and practices do prove so much, viz. that they would not willingly have any thing to do with God: which appeareth by this, that they desire not the knowledge of his ways. Let them say what they will, those that care not to be acquainted with Gods will, nor to learn from thence what is their duty, do in effect bid the Lord depart from them, and therefore must needs be very impious and irreligious persons. To the same purpose is it said in the Psalm: My people would Psal. 81 1●. not hear my voice: and what of that? Israel would none of me. If one should have said to them, You are Apostates, and hate God in your hearts, they would have thought it the greatest wrong that could be: but we see what the Lords testimony is concerning them; they would not attend to my voice, therefore they would none of me: they rejected my word, therefore they rejected me. Besides these places, and many more that might be alleged, the causes and effects of this unwillingness to hear the Lords message, will evidently prove those to be sinful persons that are possessed therewith. Reasons. The causes. First then for the causes thereof, there shall two only be named, though many other might be brought. One of them the Prophet jeremy maketh mention of, saying: Unto whom shall I speak, and admonish jeremy 6. 10. that they may hear? behold their ears are uncircumcised, and they cannot hearken. In the words going before he had denounced heavy plagues against them in regard of their horrible and fearful transgressions, which did continually flow from them, even as waters from a fountain, vers. 7. Now hereupon some man might say, If their offences be so grievous, wherefore do not you tell them thereof? Why, (says the Prophet) unto whom shall I speak, whom shall I admonish? their ears are uncircumcised, that is, fleshly and carnal: so that albeit good instructions be brought unto them, yet they cannot hearken thereunto; but will be gazing hither and thither, and have their minds taken up with other matters. Let a debtor of theirs come unto them to pay them money, and they will not be looking on this thing and on that, when they should receive it at his hands: but when the true treasure is offered unto them freely, they are either idle, or ill employed, so that they have no mind to accept of that. Tell them a tale of lucre, which they may get; or of some injury done unto them, whereof they may take advantage, and their ears are wide open for such matters: but let there be any speech used tending to the glory of God, or the salvation of their souls, they are altogether deaf, and cannot with any life or cheerfulness listen to such things. Now how come their ears to be thus uncircumcised? because their hearts are uncircumcised: (which is the Second cause of their unwillingness to attend to the words of wisdom:) And this appeareth in two things: the first is, that (as jeremy speaketh) they delight not in God's voice. The jerem. 6. 10. second, that they do take pleasure in unrighteousness, as the Apostle witnesseth. And look how much 2. Thess. 2. 12. delight any one taketh in sin, so much hatred will he bear against the word that checketh him for his sin: and in what measure any man dislikes the word, in the same measure will he take pleasure in all manner of iniquity, which is condemned by the word. And thus much for the causes of this unwillingness. The ill effects follow, which (to mention but a few of a great many) are three. The two former in respect of men themselves, the last in respect of God. Concerning themselves, first they are never able to meditate on the word. For whatsoever a man comes unwillingly to hearken unto, that will quickly slip out of his mind, neither can he possibly get it to take any deep root in his heart. Hence is it that when covetous, or malicious, or unchaste persons repair unto Sermons to please their masters, or to satisfy the law, or for some such by-respect, they never seriously think of that which they have heard, to make any application thereof unto themselves; they cannot bring their hearts unto it: for a sinful conscience will not endure to be tied to the word of the Lord. The Prophet David saith, Lord how love I thy law? my meditation Psal. 119. 97. is in it continually. What will follow then if a man do not love God's law? Surely, he will not at any time meditate thereon: which he that doth not, must needs be a very sinful creature. Secondly, as he will never ponder upon it, so neither will he practise it. He that is unwilling to hear his duty, will be much more unwilling to do it. If we see a servant that cannot endure to be informed what is his masters will and pleasure, we presently conclude that such an one will not prove a faithful and trusty servant: and so may we do without any breach of charity, when we perceive a man to be altogether careless, or contemptuous in listening to the charge of his heavenly master: he that cannot abide to hear of the duties of the Sabbath, nor of the exercises of religion that he is to perform in his family, and the like, we may boldly say, except the Lord convert this man's heart, certainly he will never make conscience of performing these duties. Now for the effect which they shall find from the Lord, it is this, that he will deal with them, as with wicked and ungodly ones, both in this life, and afterwards: for because they receive not the love 2. Thess. 2. 10. 11 12. of the truth, that they might be saved, therefore God will send them strong delusion, that they should believe lies. That all they may be damned that believe not the truth, but take pleasure in unrighteousness. This doctrine maketh Use 1 First, for the terror of Papists and all such as are popishly affected, as being liable to this judgement and heavy stroke of God, because they refuse to hear the word of the Lord, and will rather hearken to erroneous and heretical doctrine, then to the truth of God contained in the holy Scriptures; and rather lie in prison amongst malefactors, then be in the Church amongst true Christians. Object. But though they do not hear the word preached, yet (will some say) they pray very much. Answer. What of that? do they imagine to have any benefit by their prayers? if they do, they will be much deceived: for Solomon saith, He that turneth Prou. 28. 9 away his ear from hearing the law, even his prayer shall be abominable. Let them pretend what they will for their wilful absenting of themselves from our assemblies, as namely, that we corrupt the word, and misinterpret and misapply the same, yet they shall find, that they have refused to embrace the love of the truth, and have believed lies; and that therefore the Lord hath justly given them up to be deluded by Satan, and so to be damned with him everlastingly. Secondly, for the just reproof of many among us, who will come unto the Church, and sit before the Preacher, as men and women desiring to obtain the knowledge of God's ways, whereas in truth the Lord and their own consciences can witness, that they are altogether unwilling to receive any wholesome admonition and instruction: and that no charge is, or can be more unpleasant, and distasteful unto them, then that of the God of heaven, when he straightly enjoineth them with all speed to get out of their sins, and to turn their feet into the way of his testimonies. And because they will be very loath to acknowledge thus much, but are ready to harbour too good an opinion of themselves, as if none were more forward hearers than they are, let their own hearts be judges, what preparation they make before hand for the fitting of themselves for such a great work; what attention they use when they are present, and what meditation and conference they have concerning it when they are departed. Of which points if they would without partiality examine themselves, they should easily discern a great deal of backwardness in their nature and in their practice. If a man should protest that he goes to the market with a great desire to buy food for himself and his family, yet if he always played the unthrift with his money, and never brought home any provision, we would not give credit to his words, but account him a mere dissembler: and the like censure may we pass on such, as pretend they are willing to reap benefit by the word, to the intent they may be able to help both themselves and their families, and yet never carry away any thing to the purpose, but if you ask them what points were handled, they can say nothing, but this, surely we heard a very good Sermon, God be thanked, but my memory is very short, or I cannot utter all that I have in my mind: my heart, I hope, is as good as the best, though I cannot talk of the Sermon as others do: what is this but to deceive their own souls with vain words? for certainly he that hath a heart willing to hear, will have a tongue ready to utter, in some tolerable sort, that which he hath heard, though not all of it, yet a good part of it, as God hath given to every one the measure of grace. Another sort are here to be reproved, who do in a more palpable and gross manner manifest their unwillingness to hear, in that they will take every slight occasion to absent themselves, and that not only on the week days, but on the Lord's day also: so that when the Lord cometh even to their doors, and offereth to power down his graces abundantly upon them, they refuse his gracious offer, and so judge themselves unworthy of Acts 13 46. eternal life. Thirdly, this is for our instruction: if we would be freed from the accusation, and condemnation of impious and profane persons, then let us labour to be willing and well affected hearers; and to come with a better appetite to the food of our souls, than we do to the food of our bodies, and be more desirous to get an increase of spiritual graces by the one, then of natural strength by the other. Now to the intent that we may do so, we must Remedies against unwillingness to hear the word. use these remedies following. First, purge our hearts by true and unfeigned repentance from the venom of all gross and presumptuous sins, yea from the allowance and liking of the least infirmities: for otherwise if our souls be clogged with the poisoned humours of sin, we shall find no manner of appetite, or affection to our spiritual foood. Wherefore the Apostle james exhorting the twelve tribes to receive the word with meekness, prescribeth them what course to take for the preparing of their hearts thereunto, viz. to put away wrathful and violent james 1. 20. 21. affections, and to lay apart all filthiness and superfluity of maliciousness. And the like direction the Apostle Peter giveth in his 1. Epistle and second chapter, vers. 1. 2. thereby implying, that it is in vain for men to imagine that they can be profitable hearers and receivers of the doctrine of Christ, till they have done their best endeavour to cleanse their hearts and their hands from all manner of iniquity. Secondly, let us consider of the excellency of the word, and meditate on the strange and admirable effects that it worketh: as namely, how pure, and holy and perfect it is every way: how it Psal. 19 7. etc. enlighteneth the mind, and giveth wisdom to the simple: how it converteth the soul, and frameth the affections unto obedience: how it casteth down 2. Cor. 10. the strong holds of the devil, setteth men at liberty Acts 26. 18. from the power of darkness, and translateth them into the glorious kingdom of jesus Christ: and in james 1. 21. a word is able to save their souls that do in a conscionable manner attend thereunto, and treasure it up in the secret of their hearts. Which things being well considered, will set an edge on our affections, and cause us to have as great delight in Psal. 119. God's statutes, as in all manner of riches. Thirdly and lastly, when we feel within us a great unwillingness to hearken to the word (as the flesh will always be unwilling to that which will mortify and kill the sinful lusts thereof) let us say with the Propet David, Lord incline my heart Psal. 119. part. 5 unto thy testimonies. Never discourage ourselves, by thinking, surely I shall never be able to master my affections, and to bring my heart with cheerfulness to listen unto holy things, but go unto the Lord that is greater than our hearts, and stronger than our sins, and beseech him to give us a good affection to his testimonies, and if we ask in faith and humility, we shall be sure to obtain our hearts desire: for the Lord hath promised to teach Psal. 25. the humble his way: and if he undertake it, it is neither our sinful nature, nor Satan's malice that can hinder his work, but he will by degrees accomplish the same in us, as he hath done in all his elect from the beginning of the world even unto this present time. And thus much for the helps that we must use, that we may become willing and cheerful hearers of the word of the Lord. Doct. 3 THe more wholesome and holy any doctrine The most holy doctrine is most distasteful unto unholy persons. is, the more grievous is it unto wicked sinners. As any man of God preacheth more sound, and cometh nearer the conscience, so is he more abhorred of ungodly men. This we may see evidently in sundry examples of Scripture, as first of all in those of whom mention is made in the Revelation, where it is said, Revel. 11. that there were two witnesses, that is, a competent and sufficient number of faithful preachers, which were like Olive trees, to distill the oil of verse 4. grace into men's hearts, and like Candlesticks to hold forth the light unto those that lived in darkness and ignorance: but what was the effect of their preaching? It is said that these two prophets verse 10. vexed them that dwelled on the earth: that is, all earthly minded men: all such as were ignorant and proud, unchaste and covetous: so that they could never be well, till they had killed them, and cast out their corpses into the streets of the city: but then they were glad and rejoiced, and sent presents one to another in token of their joy, hoping that now these two witnesses were dispatched out of the way, they should go on merrily in their lewd courses, and live at hearts ease. So Ahab professeth that he hated the Prophet Micaiah, and could not abide him: how came that to pass? he could like well enough of those four hundred false prophets that were entertained at jezabels' table: this was the very true cause; Micaiah never prophesied good unto him, but evil. He 1. King. 22. 8. would deal faithfully in delivering God's message, and not flatter him either for fear or favour, but when God proclaimed war against him, (as he must needs being an impious Idolater) he would let him hear of it, and give him no allowance in his wicked enterprises: whereas those four hundred dissembling hypocrites had learned to frame themselves to the King's humour, and to speak not true, but pleasing things unto him, and by that means they insinuated themselves into his favour. And as he was affected towards Micaiah, so was he also towards Elijah: 1. King. 21. 20. Hast thou found me, O mine enemy? (saith he.) Now what was the reason he should profess such enmity against him? even this, that the holy Prophet of God came ever furnished with sharp rebukes and terrible threatenings from heaven, which he was to denounce against him for his monstrous impiety against the Lord, and cruelty against his servants. The like may be seen in Paul, who for delivering the holy and powerful doctrine of the Gospel, was counted a pestilent fellow, and a troubler Acts 24. of the whole world: not of the Saints that were in the world, but of such as were men of the world, who could not endure to have their ignorance, their Idolatry, their hypocrisy, the ill government of their tongues, of their affections and of their families, laid open and disgraced, and the reformation of these corruptions urged and pressed upon their consciences. To this same purpose we may observe further how mad and outrageous they were against Steven, Acts 7. when he came with sound doctrine to their unsound hearts: it is said when they heard the things that he delivered, Acts 7. 54. etc. their hearts braced for anger, and they gnashed at him with their teeth, and so giving a shout with a loud voice, and stopping their ears, that they might not hear him any longer, they ran upon him with great violence, and carrying him out of the city, stoned him to death. Reasons. The reasons why pure and holy doctrine is so unpleasant and unwelcome unto impure and unholy persons, are these: First, because it doth marvelously cross their wretched lusts, and goes against those evil affections and actions which they are determined to follow: they would be proud; but the word tells them, that then the Lord will resist them, and at james 4. length confound them bodies and souls: they would be always rooting in the earth, and scraping together the pelf of this world; but the word tells them, that such swine shall be without, Revel. 22. that is, excluded from the heavenly jerusalem, and have their portion in the lake that burneth with fire and brimstone for ever. Now when they are resolved to be proud still, and to be rooters still, and the Ministers of God are ever and anon grating upon their consciences for the same, they are much embittered and incensed against them, and their doctrine, and if they can work them any mischief, they shall be sure not to miss of it. Secondly, such kind of doctrine doth much disgrace both their courses and persons: for it is the square, whereby such crooked pieces are discerned, and the touchstone whereby wicked men's unsoundness is discovered. Hence is it that when our Saviour had inveighed against the hypocrisy of the Scribes and pharisees, an expounder of the law answered, and said unto him, Master, thus saying, Luke 9 45▪ 46. thou puttest us to rebuke also: as if he should have said, Be advised what you speak: for this doctrine of yours tendeth to our disgrace, as well as unto theirs. But what? doth our Saviour forbear them hereupon? nay, he cometh nearer unto them and driveth the nail to the head, saying, Woe be unto you also ye interpreters of the law: as if he should say, Will you play the dissemblers, and must not a man speak against your sin for fear of disgracing you? Yes surely, sin must have shame wheresoever it is, and therefore woe unto you also ye Lawyers, for without repentance, your case is very dangerous. Thirdly, the devil is much disquieted with right and powerful doctrine. If a man come with the sword of the Spirit to strike down right upon the sins of men's souls, and to summon their drowsy consciences before the judgement seat of jesus Christ, that is the next way to thrust the devil out of possession, and to cast him violently Luke 10. 18. out of their hearts, even as the lightning falls from the cloud. And this we must make full reckoning of, that whatsoever dislikes the devil, the same John 8. will dislike the children of the devil. And therefore we may observe, that when Paul at Philippi Acts 16. 17. etc. had cast out the devil of the maid that had a spirit of divination, Satan himself being enraged thereby, all the city was in an uproar against him and Silas, and commanded them to be grievously scourged with rods, and after to be laid fast as close prisoners, with their feet in the stocks. Use. This point serveth, 1. For instruction to Ministers, that, if they be faithful unto the Lord in teaching right things in a right manner, they must make full account that evil men will be grieved, and tired and quite wearied out therewith: they will be unwilling to come to the Church, and think every hour two, while they are there. Christ himself could not please carnal men; nay he displeased them most, because his teaching was best. But what saith he for his own and others comfort? Wisdom is justified of her children: so that albeit fleshly minded Luke 7. 35. men dislike and reject pure and plain doctrine, yet those that are wisdoms children, that is, truly and spiritually wise, will approve of it, and embrace it. Secondly, this is for instruction to all God's people, that they should labour to bring their hearts to be willing to hear and receive sound doctrine, that they may from a plain and faithful desire say unto the Prophets, prophecy unto us Isaiah 30. 10. right things: tell us plainly of our faults; make us to see them and to be ashamed of them: if you perceive us to be covetous, or voluptuous, or riotous, etc. let us hear of these our corruptions, and of the judgements of God due unto them, that so we may be terrified and reclaimed from them. And when we fail in the duties of piety, or mercy, or of our callings, let us be admonished and exhorted; let us have forcible and unanswerable reasons, for the convincing of our judgements, and the winning of our affections to the love and liking of those good duties, which we have been formerly negligent to perform. If we can come thus prepared to the preaching of the word, we shall receive abundant fruit and profit thereby: and hence be assured to our comfort, that we are not rebels and traitors against the great King of heaven, but his true and faithful subjects and servants, in that we are glad to know his statutes, and willing and desirous to yield all loyal and dutiful obedience thereunto: and howsoever our own misinformed consciences, or Satan, our subtle enemy, may persuade us that we do not lone and fear the Lord, but that we have unsound and unsanctified hearts, yet let us stand upon the contrary: for if we have no other argument of our true and sincere love towards God; yet this may be sufficient, viz. that we do unfeignedly love and embrace his sacred word: it is an undoubted testimony of a good stomach, to be delighted and refreshed with wholesome food: neither is there a surer and better sign of a sound heart, then to be well affected towards a sound ministery. Doct. 4 Our wretched nature is never so forward unto All men are naturally most prone unto evil. any thing, as unto that which is sinful and utterly unlawful. All men are naturally exceeding slack in attempting & executing that which is good: but very swift in setting upon, and going through with, that which is evil. Therefore is it said of all the sons of Adam without exception, that their feet are swift to shed blood. Many there Rom. 3. 15. are, who if they should be priest to fight in lawful war for God and their country, would be fearful and dastardly, and if they could with any credit or safety, they would betake them to their heels: and yet the same men in a private quarrel, or in robbing by the high ways side, or in stealing somewhat out of their neighbour's grounds, will be very forward and swift to shed blood. Again, there are divers that are exceeding slow in going to a Sermon, or to any such holy exercise, or service: but to run to a Bull-baiting, or a Bearbaiting, or to a Whitson-ale, none shall rise more early, nor hasten more speedily than they▪ Examples will make this point yet more clear. When Nabuchadnezzar was minded to pass an unjust sentence of death upon the Chaldeans and Astrologians, for that they could not Dan. 2. 14. bring to his mind his dream, which he himself had forgotten, he made great speed in the matter, in so much that he adjudged all to die, not only those that had been examined, but all such as were of that profession, yea not only those that were Sorcerers and Conjurers indeed, but Daniel and his companions, that were but only supposed to be such, whereas they did in truth abhor all those unlawful and devilish Arts. If it had been some matter tending to God's glory, or the good of his Church, he would not have been so ready to yield unto it, and if such a sentence had been past, there would have been many objections and oppositions, so that the execution thereof would hardly have followed so speedily, as this here did, in which regard Daniel taketh exception against it, saying, Why is the sentence so hasty from the King? The like forwardness was there in the unbelieving Israelites unto the foul and abominable Exod. 32. 3. sin of Idolatry: Moses had laboured much to persuade them to make a covenant with God, and to cleave unto him in faithful and constant obedience; yet when he had been a while out of the way, they would needs have a golden Calf in stead of Moses, to go before them, and therefore all of a sudden they came with great violence unto Aaron, urging him to make them one: he being afraid to cross them and to displease them, goeth about by carnal policy to stay them from this wickedness, and therefore calleth for their golden ear-rings, thinking that they would at no hand have parted with them: but when it was for the erecting of Idolatry, he could no sooner ask for them, but they presently brought them. And the like may be seen in those jews that lived in the time of Isaiah, who were niggardly Isai. 30. 6. and pinching enough in matters of expense that did concern God's worship, or the relief of such as were in distress: but to procure help and aid from Egypt against their enemies, that were about to invade their land, which was a course that God had utterly forbidden, none were more frank and liberal than they: who spared not for any cost or charges, but sent their Camels laden with treasures unto Pharaoh and to his Princes. So also in the days of Hoseah, the people were Hos. 2. 8. exceeding bountiful in bestowing their corn and wine and oil, together with their gold and silver upon Baal: they thought nothing too dear or precious, that was to go that way; so that they were content to part not only with their goods, but also with their sons and daughters, whom they sacrificed unto devils. Psal. 106. And as for evil deeds, so for sinful speeches, there is in our nature a very great aptness and proneness thereunto, which unregenerate men do help forward by their continual practice: in which regard jeremy saith concerning them of his time, that they did bend their tongues like bows for jerem. 9 3. lies, but they had no courage for the truth. If they were to speak of hurtful and wicked things, they had words at will, and boldness suitable thereunto: but if it were concerning good and profitable matters, they had no heart unto them; their bow and their string were both broken. Reasons. The reasons of this doctrine are these: First, our flesh is wholly bend unto that which is sinful. All the imaginations of the thoughts of our Gen. 6. 5. hearts are only evil and that continually. So that when we are about any wicked practice, we have the whole force and strength of nature to help us forward: as on the contrary, when we are about any goodness, we have the whole current and stream of the flesh against us, still ready to stop and hinder us. We are never exercised in that which is natural unto us, until we be plotting, or practising some wickedness against God, or some unrighteousness against men. Secondly, the devil is ready to drive the flesh onward unto that which is evil. In which respect it is said, that the wisdom which is not from james 3. 17. above, as it is earthly and sensual, so is it also devilish. The wisdom of the flesh is enmity against God, Rom. 8. and so of it own accord too too prone unto all kinds of mischief: and therefore being set forward by Satan, it must needs be very violent in the pursuit thereof. Thirdly, the world is ready to join with us in any unwarrantable and bad courses, so that if we be addicted to covetousness, or vainglory, or voluptuousness, we shall have commendation and encouragement from carnal people: for the world joh. 15. 19 loves, as it own persons, so likewise it own works; such as are those before mentioned: and whatsoever it loves, that it commends: now praise is it which earthly minded men do much hunt for, and that makes them so eager and swift of foot in following after those things which the men of this world do affect & like of. They would feign have present payment, and are loath to look after those things which are not seen: they would rather have their sense satisfied, than their hope exercised, (that which they have, not being a sound hope) and therefore they choose rather the practice of those evils, whereby they imagine to obtain some present contentment, than the performance of such good duties, as would hereafter procure them an eternal weight of glory, besides the present peace and comfort which from the same would arise unto them. Use 1 Hereby then (in the first place) is discovered their folly and simplicity, that have a great opinion of the religion of Papists, and of their liberality, both which (as may evidently appear by this Doctrine) are altogether vain and of no value at all. First, concerning their religion, many do esteem of it in regard of the universality thereof, and that there are such multitudes that do embrace it: but what better argument can we desire against it then this, which they would have to make for it? For all (as hath been formerly proved) are naturally most inclinable unto that which is evil: and therefore most men being so prone unto Popery, what can be concluded but this, that it is an evil and damnable religion? Christ his flock is a little flock, and he hath but a Luke 10. few sheep that will hearken unto his voice, and be ordered and guided by his Spirit: what doctrine then can we imagine that to be, but the doctrine of devils, unto which such multitudes are ready to give ear, and to conform themselves without any great contradiction? Then further, as touching their liberality which they so much stand upon, and boast of, what matter of commendation can we find therein, seeing it tendeth only and wholly to the maintenance of Idolatry? to the furtherance of superstition? and to the setting up of themselves in the room and stead of Christ jesus? Were not the idolatrous Israelites, before spoken of, every Hos. 2. 8. whit as bountiful, yea more bountiful than they? What will they say to those that offered their sons and their daughters unto Moloch and such like abominable Idols? will that prove there was any soundness and uprightness in them? Indeed this much may be gathered from thence, that they had a great measure of love, which made them so bountiful. But what kind of love was it? a Christian and well-grounded love? nothing less, but a fleshly and devilish love, as is very apparent in this, that it made them so forward in performing the works of the flesh and of the devil. And the like may be said of Papists long and tedious pilgrimages, and their cruel and unnatural whipping of themselves, and other such bodily exercises; it is no marvel to see them undertake and undergo the same with all readiness and willingness, because they are things unwarrantable by the word, and consequently services of the flesh and not of God: And it is an easy matter for a man to spend his riches, his strength, yea and his blood also upon his wicked lusts, and ungodly affections. Secondly, seeing our nature is so inclinable unto wickedness, let us be humbled for the corruption thereof, and testify the truth of our humiliation by avoiding all occasions of evil. Are we such dry wood as will easily be kindled? then let us take heed how we come too near the fire: are we such light stuff, as will soon be tossed and carried hither and thither with every puff? then let us beware how we adventure upon such places and such company, where the wind of false doctrine, or of devilish counsel and persuasion may blow upon us. Men will yield that the flesh is frail: but why then will they rush upon the occasions of falling? if the flesh be so subject to evil, why do they not crucify it by prayer, by applying the threatenings of the word to their own souls, by keeping good company, and the like? This is it that maketh a number to fall into Popery, into Brownism, or into some such dangerous sects, or other, that when they give themselves to the profession of the Gospel, they find it to be cross and contrary to their corrupt and sinful nature, and therefore they are full of contradiction and gainsaying, and at length fall to reading of the books of Papists, or Brownists, or the like: and then they are carried unto their opinions with such eagerness and violence, as a ship on the sea that goes with wind and sail. Now what is the reason hereof? because the flesh is never strongly bend, until it meet with an ill object, but than it passeth on amain without any stop or let. Therefore let us be careful that we do not rush upon any such inducement unto Idolatry, or schism, or any manner of impiety; for otherwise we shall be sure to be entrapped and ensnared. Object. Oh but this is too much niceness and scrupulosity, (will some say) I hope we are not so weak nor so simple, but we can choose the best and leave the worst: be present at any popish worship, and yet keep our hearts to God: converse with any company, and yet continue honest men still. Answer. Have you so good a persuasion of your flesh? certainly you do thereby give men just occasion to have an ill persuasion of you, and to suspect that in truth you do not much care of what religion or of what conversation you be. Others have been as well conceited of themselves as you, and thereupon have been bold without any calling or warrant to travel into strange countries, and being there, to see Images and to hear Masses, and to use familiarity with men of all sorts. But what hath been the event thereof? they have returned home, either of no religion, or of a false religion. This lamentable experience doth show to be most true, in many young gentlemen of the greatest houses in this our land, whose atheistical and profane carriage should be a warning unto others, not to presume upon their own strength, nor to tempt the Lord by casting themselves upon the occasions of evil. Thirdly, this may serve for a caveat unto us, that when we find ourselves very eager and forward unto any thing, we make a stay, and a pause, examining whether the thing be lawful & good, yea or no: and if it be so, yet let us search whether our flesh be not set a work in that spiritual action which we are about: whether there be not in it some mixture of corruption, and some carnal respect or other, that maketh us so nimble and ready in the performance of it: let us (I say) look well unto our hearts in this behalf; for all is not fire from the altar, that seems to be such: it is a rare thing for us to be truly zealous of good works; and much of our heat proceedeth rather from our own flesh, then from God's spirit; and therefore when we perceive our violence and eagerness to arise rather from some inordinate lust, then from any good and holy affection, let us curb and restrain the same, and beseech the Lord to moderate our desires, that we may do all our works in meekness and modesty, and with that good temper which beseemeth Christians. Fourthly, sithence there is in every man's nature such proneness unto sin and iniquity, this should be a singular comfort unto God's children, when they find many motions unto evil, and much dullness and backwardness unto that which is good, they need not be dismayed hereat, if so be they see their corruption and be grieved for it, Rom. 7. and strive against it. Object. But why should Heretics be able to cleave more earnestly, and firmly to superstition and idolatry, than we can to true religion and piety? Answer. There is good reason for that: because they have all helps that Satan, the flesh or the world can afford them, and we have all the hindrances that may be from them all: for it pleaseth the Lord that while we have a natural life, we should have also natural corruption: and albeit the flesh be in part crucified, yet will it still rebel against the Spirit, and the devil and the world will take part with it. Object. But what then is the difference between God's servants, and the servants of the devil, seeing there is in them both an unwillingness unto that which the Lord commandeth, and a proneness unto that which he forbiddeth? Answer. Herein standeth the difference, that the godly take notice of the corruptions of their nature, bewail them, and labour to suppress them, not fulfilling the lusts of their flesh, either for the omission of holy duties, or the practice of any manner of evil: for they have the spirit in them which Galath. 5. doth always resist the sinful motions of the flesh, so that as they cannot do the good which they would, because the flesh lusteth against the spirit, that is, against the regenerate part in them: so neither can they do the evil that sometimes they would, because the spirit struggleth and fighteth against the lusts of the flesh. Now concerning wicked men, they are altogether fleshly, and therefore when they have vile motions from nature, or bad suggestions from Satan, they like of them, and nourish and cherish them, and if means and opportunity be offered, proceed to the execution of them. Herein then may God's children rejoice that they are far unlike the limbs of the devil, in that they mortify the deeds of the flesh by the spirit, Rom. 8. 13. and therefore shall live: whereas others walk after the flesh, and satisfy it in the lusts thereof, and therefore shall die. In the meditation whereof they should raise up their discouraged hearts, and fainting spirits to sound joy, and due thankfulness, for that the Lord hath by his good spirit, and powerful word, wrought a change in their hearts, and made them that were naturally set on mischief, and did drink in iniquity with delight even as beasts drink water; to be in any measure tractable unto holy duties, and to carry a perfect hatred against all impiety and unrighteousness, albeit they cannot get that mastery of their sinful lusts as they should and as they would. This is a wonderful work of God, for which we cannot sufficiently praise his name: and therefore we should do as the Prophet David did when the Lord had put it into his heart, and into the hearts of his subjects to be liberal towards the building of the Temple: Now therefore, our God, (saith he) 1. Chron. 29 13. 14. 18. we thank thee and praise thy glorious name. But who am I, and what is my people that we should be able to offer willingly after this sort? etc. O Lord God of Abraham, Izhac and Israel our fathers, keep this for ever in the purpose, and thoughts of the heart of thy people, and prepare their hearts unto thee. From which words it is apparent, that it is an admirable and supernatural work to have a well disposed mind, and a well affected heart unto any thing that concerns the worship of God and his glory: to be frank and freehearted in bestowing one's substance upon sumptuous buildings, costly apparel, great housekeeping, setting up Lords of misrule, and the like, is a thing not worth the speaking of, because a mecre carnal man in arrogancy and vainglory may be very lavish and prodigal to such ends and purposes. But to have a liberal heart for good uses, either for the furtherance of God's service, or for the relief of the distressed Saints, is a matter that we should take special notice of, and be careful to magnify the name of the Lord for it, and earnestly to entreat the continuance of it, as David doth in this place. And though we be not always alike, but now and then dull and heavy, and lumpish and drowsy, when it pleaseth the Lord for our humbling to let the flesh play it part; yet if we sometimes, and for the most part find spiritual motions and affections, and from thence proceed to holy speeches and actions, as occasion and ability is offered, we have great cause to bless the name of God for his singular favour and goodness towards us in that behalf. Doct. 5 ALL the sorrows and tears of God's children All the afflictions of the Saints shall end in consolations. Isaiah 30. 20. shall end in joy. As they have their times of feeding upon the bread of adversity, and the water of affliction, so have they also seasons of rejoicing, and of singing Psalms of praise for their happy deliverance 29. out of troubles and miseries. Heaviness may abide Psal. 30. 5. at evening, but joy cometh in the morning. They may sow in tears for a time, but they shall reap in joy. This is the very patrimony and inheritance of the Saints, as the Wiseman saith, Surely to a man Ecclesiast. 2. vlt. that is good in his sight, to wit, through Christ, God giveth wisdom, and knowledge, and joy: this he may build on, and make full account of, even in the midst of all his sorrow and anguish. And there is good reason why it must needs be thus. Reasons. 1 First, because the afflictions of the Saints do exceedingly humble them: for they look upward in their distresses, and behold Gods righteous hand smiting them▪ and thereupon descend unto themselves and dive deep into their hearts, to search what corruptions do lurk there, whereby the Lord is incensed against them, that so those being removed by sound repentance, his heavy displeasure may be turned away from them, and his loving countenance may shine upon them. This is it that God's children will sooner, or later come unto, albeit for a fit they be passionate and discontented: they will at length turn their eyes from looking upon their crosses, to see the true cause thereof, and so be grieved for their offences against God, and smite upon their thighs in a holy jerem. 31. 19 indignation against themselves, in regard of their pride and unbelief and unthankfulness, and other the like corruptions. They then leave off musing on other men's injuries, and begin to bethink themselves of their own transgressions, that so casting down themselves by godly sorrow, the Lord may raise them up to pure and holy 1. Pet 5. 6. joy, which he will certainly do in due season; neither shall all their sins and sorrows be able to keep them down, when once they are thoroughly humbled under the holy hand of God. It is his promise then to lift them up, and Christ his office to comfort them that mourn: & therefore Isai. 61. as those that in their miseries are passionate, and desperate, full of murmuring against God, and of fretting against men, cannot expect any joyful issue out of their troubles: so on the other side, they that are lowly and broken hearted, much dejected and abased in the presence of the Lord, and mild and peaceable in their carriage before men, they may be assured that all their sighs shall end in songs, that all tears shall be wiped away from their eyes, and that in stead of the spirit of heaviness, they shall in due time be clad with the garments of gladness. Secondly, God's servants do pray in their afflictions, which is the very high way unto sound comfort: Call upon me in the time of trouble (saith Psal. 50. God) and I will deliver thee, and thou shalt glorify me. This Asa and jehoshaphat had good experience 2. Chron. 14. & 20. of: for when they being in a great strait, had humbled themselves by fasting and prayer, their hearts were full of joy, and their mouths full of the praises of the Lord for their wonderful deliverance from their enemies. And the like may be said of Hester and Mordecai and the rest of the Hester. jews in his time. And our Saviour telleth his Disciples, Verily, verily, I say unto you, that ye shall john 16. 20. weep and lament, but your sorrow shall be turned into joy. But by what means should they attain unto this? the words following do make it manifest, Ask (saith he) and ye shall receive, that your joy may be verse 2. 4. full. When Christians do enjoy wealth, & credit, and ease, they are oftentimes made so dull and secure thereby, that they have little mind to power out their souls before God in prayer: but when once they are thoroughly pinched and pressed with miseries and calamities, than they begin to renew their acquaintance with God, and so bringing before him abundance of holy and heavenly prayers, he replenisheth them with store of sweet and celestial comforts. A third reason hereof may be taken from the end of God's afflictions, which is (as he himself testifieth in the book of Deuteronomie) that he may do his children good in the latter end, that he may make them partakers of his holiness, and so by Heb. 12. 10. consequent of the consolations of his spirit. When God will do his enemies a notable displeasure, he setteth them aloft in slippery places, that so their Psal. 73. fall may be more fearful and unrecoverable: even so on the contrary, when he purposeth some extraordinary benefit unto his servants, he will lay them full low, and afflict them full sore, (as he did joseph and David) that so they may be more capable of his favours. Use 1 Hear cometh to be reproved that faint-heartedness that is in many of God's children in the days of their affliction: who seeing that they have many, and great and strange crosses lying upon them, begin to be clean out of heart and out of hope, and to make these or the like desperate conclusions; Surely I shall never wind out of these distresses; my state is past recovery, I never look to see joyful day more. These are base and naughty, and unbelieving speeches, which do dismay the soul, and cause the parties that use them to desist from seeking unto the Lord for help and relief: and wretched is that sorrow that driveth us from hope and from prayer. What? can the Lord wound, and can he not heal? can he cast down, and can he not raise up? can he kill, and not make alive? shall our faults be more forcible to procure his displeasure, than Christ his merits to recover his favour? Away with these unbelieving conceits, and distrustful thoughts and speeches: for he that saith he shall never live a comfortable life more, doth in effect say thus much, that either he is no true Christian, o● the Lord no true God of his word, who hath said, that light is sown for the righteous, and joy for all Psal. 97. 11. that are upright in heart. Why then should we not sustain ourselves with the expectation of deliverance to come? and why should we not sweeten our present tears, with the hope of future comforts? The Apostle james presseth the example of the husbandman, who though his barn be empty, and his seed that he hath cast into the earth, not yet appearing above ground, yet he waiteth for the precious fruit of the earth, and hath james 5. 7. 8. long patience for it, until he receive the former, and the latter rain. And what of this? Be ye also patiented therefore (saith he) and settle your hearts, etc. And indeed all Christians have reason so to do: for they are good seeds-men, that are evermore sowing prayers and tears in the bosom of jesus Christ: and therefore they have a crop growing, that cannot possibly miscarry; howsoever it fall out unto others, they shall be sure to speed well, and to have an happy issue out of all their temptations. Object. Oh but my crosses and trials are strange and extraordinary. Answer. What of that? were not jobs so, in so much that no instance could be given by him of any of the Saints that had endured the like? yet the Lord made a good and happy end of all his distresses and miseries, and so will he do of yours, if in faith and patience you can wait upon him. And in truth it is a great dishonour and indignity that we offer unto the Lord, when we imagine that he can do somewhat for us in small and light afflictions; but if our case be any thing extraordinary, that then there is no hope of help and succour from him: for thereby we make the Lord such a Pilot as can do somewhat upon a shallow river, where there is little, or no danger: but upon the main Ocean, especially if the Sea begin to swell and rage, we dare not trust unto his skill: what vile and base unbelief is this? The Prophet David was otherwise affected when he saith, God is our hope, and strength, a help in troubles ready to be Psal. 46. 1. 2. 3. found. Therefore will we not fear, though the earth be moved, and though the mountains fall into the midst of the Sea. Though the waters thereof rage, and the mountains shake at the surges of the same. And therefore let us be ashamed and grieved that we have been so heartless and hopeless in great extremities. Secondly, is it so, that all the perplexities and anguishes of the righteous shall end in joy? Is this a privilege and prerogative peculiar unto them? then how wretched and woeful is the condition of all the ungodly ones of the world, whose sorrow shall end in sorrow, and who shall go from their present pain and grief unto perpetual tortures and torments in hell fire? let them make mcrrie, and be as jocund as they will for a time, and sack to put away melancholy fits, as they term them; they have a crop growing, as well as God's children: but what is that? even a crop of shame, and horror and anguish, which shall seize upon their souls at unawares, and that to their everlasting ruin, and the utter destruction of their bodies and souls for evermore. And therefore as the godly are to be exhorted not to envy the prosperity of the wicked, though they flourish for a season; so are the ungodly to be admonished that they do not esteem God's children to be miserable, albeit they be in heaviness for a time: for their light and momentany afflictions 2. Cor. 4. shall be recompensed with a far most excellent and eternal weight of joy and of glory: whereas the short and vain delights of wicked sinners shall be infinitely overpeised and weighed down with the unsupportable miseries, which, if not in this world, yet in that which is to come, they shall most certainly meet withal. Thirdly, here is matter of very great consolation to all such as are mourners in Zion, though they be weeping when others are rejoicing, and fasting, when others are feasting; yet a time shall come, when sorrow and trouble shall fly away, and comfort and peace shall succeed in the room thereof: God hath said it, and they shall find it, that it shall go well with the righteous, and that the Isaiah 4. Psal. 37. end of such men shall be peace. But if we would be assured of this good effect of our afflictions, we must practise these two rules: The first is to search, whether the crosses that lie upon us, do come for any special sin of omission, or commission, whereof we are guilty: and if we upon examination find it to be so, let us with all speed remove that from before God's eyes: otherwise we may be sure, that the more he loves us, the more he will afflict us. If we be men or women after Gods own heart, yet if we live in such iniquities as are condemned by his word, he will still pursue us as he did David, till he have reclaimed us, and healed our sinful souls of those wounds that Satan hath given them. The second rule is, that if upon trial made we can see no special sin which hath procured Gods correcting hand upon us, or at least have truly repent for the same, if there have been any such committed by us, than we should take the affliction to be sent of God, to try our faith, and to perfect our patience, and other virtues of the spirit in us: and therefore we must possess our souls in quietness, and labour to sow plentifully unto the Spirit, that so at length we may reap abundantly of those comforts which the Lord hath treasured up for us. FINIS. The sixth Sermon. Of extinguishing the graces of the Spirit. THe Apostle upon great and weighty consideration, delivereth this precept unto the Thessalonians, Quench 2. Thess. 5. 19 not the spirit: for though all those be worthily and justly condemned, that never tasted of the spirit of God, yet a more fearful condemnation is like to come upon them, that having once received some gifts thereof, do afterwards lose the same again. Now as concerning this Church, when the Apostle saith, Quench not the spirit, it doth evidently appear that they had received the Spirit. For as fire cannot be said to be quenched where it is not; so neither can the spirit in those that have it not. Wherefore let us know that this precept doth properly belong to them that have received the Spirit of God, and they especially are to make use of it. As for others, it cannot profit them, unless that, as the seed lying in the ground a long time, doth afterward bud and become fruitful; so this continue in their minds, till they have tasted (in some good sort) of the spirit of God, and then breed in them some carefulness that they do not quench it. But for the further cleared of this text, two Questions must be answered. The first is, how we may know whether we have the spirit or no? Answer. For answer to which we must understand, that as he knoweth best that he hath life that feeleth it in himself, so it is for the spirit of God, etc. yet if we would know this more particularly by the effects thereof, let us mark these that follow. Effects of the spirit. First of all, if there be nothing in a man but that which by nature and industry may be attained unto, then surely he hath not in him the spirit of God; for that is above nature, and worketh supernatural effects: in which regard the Apostle doth set the spirit of God in opposition against the spirit of the world, saying, We have received the spirit, not of the world, but of God. 1. Cor. 2. 14. Secondly, consider whether there be in thee any alteration, and change: for in regeneration, there must be a corruption of sin, so that as seed in the ground, so sin in our souls, may decay, that the new man may be raised up, the spirit of God taking possession of our souls. Therefore the Evangelist john maketh this the first work of the joh. 16. 8. spirit, that it shall convince the world of sin: which is so needful, that without it Christ jesus can never enter into the heart: for he promiseth to dwell only with them, that are humble in spirit, and contrite Isai. 57 15. in heart, through the sight of their iniquities, and of God's displeasure justly deserved by the same: and calleth those alone unto him that are weary, and heavy laden, groaning and sighing under Matth. 11. the burden of their sins. Thus we see, that to be rebuked in our consciences in this sort, is the first work of the spirit, which is also wrought The Spirit worketh by degrees. by degrees. For A general astonishment. Rom. 8. 15. first there is a great and general astonishment by reason of all those great and enormous sins that we have committed; and this doth strike us down, it doth terrify us, and hold us amazed wonderfully. Weakness of understanding. 1. Cor. 2. 14. Then it dealeth with us more particularly: it bringeth us unto a special grief for special sins; it doth bereave us of our chief desires; and bringeth us out of conceit and liking with the best things that are in Rom. 7. 8. us: for than it doth display before us the vanity and darkness of our understanding, how unfit and unmeet we are to understand and conceive those things, which do above all other most concern us: Corruption of judgement. Philip. 1. 9 10. Then doth it let us see the corruption of our judgement, how in things belonging to God, we be as bruit beasts, not able to discern things that differ, nor to put a sound difference between good and evil. Rom. 8. 6. 7. The unreasonableness of reason. Then doth it let us see that our reason is unreasonable, nay that it is hurtful unto us, a great enemy to faith, and a great patron of infidelity and unbelief. The sinfulness of our affections. Acts 2. james 4. Then it cometh to our affections, and turneth them upside down: it turneth our mirth into mourning, our pleasure into painfulness, and our greatest delight into most bitter grief. If it do proceed further, and come once to the heart, and to the stomach and courage that is in us, than it cutteth us to the quick; then doth it at once cast us down in humility under the hand of God, whereas when we had to deal with men, we were as stout as any, and would not start for the best. We had reason to say for ourselves, and courage to defend ourselves against all them that did deal with us: but now the spirit draweth us into the presence of God; it letteth us to see that we have to do with God, and that our strength is weakness in respect of him. Then do our hearts begin to fail us; then do we lay our hands upon our mouths, & dare Job 39 37. not answer. Behold here how the spirit worketh in convincing men's consciences of sin: which whosoever can find in himself, he may assuredly say, that the spirit of God is in him indeed. justification. The third note and effect is, the bringing on forward of this work unto justification: for when the spirit hath brought us thus far, then doth it begin to open unto us a door unto the grace and favour of God. It doth put into our minds that there is mercy with God, and therefore stirreth us up to seek mercy at his hands: afterward it doth let us see how Christ suffered to take away the sins of the world, that in the righteousness of Christ, we may look to be justified before God. And this it doth not let us see only, but doth effectually work a sure persuasion of it in our hearts, and confirmeth the same by two notable Effects of justification. effects. The first is a joy most unspeakable and glorious, 1. joy.. 1. Pet. 1. 8. Rom. 5. 2. wherewith our hearts must needs be wholly taken up, and ravished, when we see ourselves by the righteousness of Christ, of the free mercy and grace of God, redeemed from death, delivered from hell, and freed from the fearful condemnation of the wicked. The second is the peace of conscience, which 2. Peace. Rom. 5. 1. Philip. 4. 6. indeed passeth all understanding. While sin, and the guilt of sin remained, there was no peace, nor rest, nor quietness to be found, but fear within, terrors without, and troubles on every side: but when once sin is nailed to the cross of Christ: when the guilt thereof is taken out of our consciences, and the punishment thereof far removed, then must needs ensue great peace, because God is at one with us: and for this we have the warrant and testimony of the spirit: for flesh and blood cannot work in us this holy and heavenly assurance. And hereof doth arise a fourth note, to wit, the 4. Readiness to do good. life and nimbleness that is in us to do good: for when a man doth find favour from God, for the forgiveness of his sins, than the love of God constraineth him, and that joy which he conceiveth enforceth him and putteth life into him for the performance of those things, which are pleasing unto God. Then he beginneth to find himself, not only reclaimed from evil, but also framed to that which is good. Then is his understanding enlightened to see into the mysteries of godliness, then is his judgement reform, so that he is able to discern betwixt truth and falsehood, betwixt that which is good and that which is evil. Then are his affections in some good measure altered: 1. Thess. 5. 23. his desire is set, not upon earthly, but upon heavenly things: his joys are not in earth but in heaven: his anger is wasted and spent, not upon his own private cause and quarrels, but his own sins, and upon whatsoever hindereth the glory of his God. This is the life of God in him: thus Ephes. 4. 18. Rom 8 2. he liveth that hath received the spirit, and thus he leadeth his life continually: for they that have received the spirit, are led by the spirit, and do live accordingly, bringing forth the fruits of the Galath. 5. 22. spirit. But this hath frailty joined with it, and men through weakness may soon fall: therefore if notwithstanding that, we will know whether we still retain the spirit, we must try ourselves by these rules: First, if through infirmity we have fallen, (as who doth not) and will know whether thereby james 3. 1. Notes of the spirit after slips. 1. Hatred of sin. we have lost the spirit of God, or no, let us examine what liking or misliking we have of sin: for if we still hold our former hatred of that, and the oftener we fall, the more thorough and deadly hatred we conceive against it, undoubtedly that frailty hath not as yet deprived us of the spirit; for this holy detestation of sin is a fruit of the spirit. Secondly, consider how it standeth with thy 2. Sorrow for sin. 2. Cor. 7. sorrow: for so long as thy sorrow for sin increaseth, it cannot be, that the spirit should be quenched in thee. Thirdly, try thy care, and if thou find thyself 3 Care to avoid it. more careful both to fight against sin and to prevent it, by avoiding the occasions of it, then know that, not it, but grace hath dominion in thy Rom. 7. heart. But the last is most certain, and that is this, 4. Greater zeal in well doing. 2. Cor. 7. 11. Ephes. 4. when thou art careful to redeem that, which by thy fall thou hast lost, and hast a care to run so much faster forward, by how much more thou hast been letted by thy fall: than it doth appear that the spirit is in thee, yea it is lively and mighty in operation, and such as shall never be taken from thee, until the day of Christ. Now further, when the Apostle saith, Quench not the spirit, he implieth that the spirit is in some respects like unto fire; therefore if we do but a little consider of the nature of fire, we shall a great deal better judge of the spirit. First of all, it will consume things that are combustible: 1. The properties of the Spirit whereby it resembleth fire. Rom. 8. 13. and therefore lighting upon straw, stubble, etc. it bringeth all to ashes: so doth the spirit in our soul's waist, and at length bring to nothing all noisome lusts whatsoever. Secondly, fire doth purge and purify things: and so doth the spirit purge us from the dross of joh. 15. 2. Acts 15. 9 sin daily more and more, that we may be holy temples for him to dwell in. Thirdly, fire giveth light even in the darkest places: and so is the spirit a shining lamp, ever 1. joh. 1. 5. 6. giving light unto us in the midst of the darkness of this world. And last of all, fire giveth heat, and withal doth as it were put life into those things which are capable of life: for whilst a man is frozen and starved, he is numbde, and as it were without life: but being brought to the fire, he is revived, and cheered, and then becometh active and nimble: even so doth the Spirit set us on heat, and inflameth Coloss. 2 13. Ephes. 2. 1. us with a zeal of God's glory, with a care of our duty, and with a love of all mankind; yea withal it putteth life into us to walk in that good way which leadeth unto life. Thus we see what likelihood there is between the spirit and fire, for which cause it is sometimes called fire: as Matth. 3. 11. Therefore as truly and certainly as we may say there is fire where we see straw or sticks consumed, gold or silver purged, great light in dark places, or great heat and liveliness in bodies that were benumbed before: so truly may we say, and so certainly may we persuade ourselves that the spirit of God is in us, when we see our corruptions consumed, our souls purged, our hearts enlightened, and made hot in walking, and working according to that light. The second question to be considered is, whether that man which hath once truly tasted of the spirit, may lose it, and have it quenched in him? Answer. To this it may be said, that because the spirit of God cometh to, and worketh in divers men diversly, and in divers measures, therefore we must consider of the divers working of the spirit, and then frame our answer accordingly. First then there is a lighter and lesser work of Several operations of the sp●rit. the spirit, which may be quenched: as appeareth in the two kinds of grounds, Luke 8. to wit, the stony and thorny ground, which doubtless felt Matth. 13. Luke 8. some working of the spirit; for they are said to receive the word with joy, and to believe for a time, though after either the pleasures and profits of this life did choke the graces of God, or else the fiery heat of persecution did dry them up, not being such sanctifying graces as are bestowed upon the elect. If any would see the truth of this more clearly, let him read, Hebr. chap. 6. vers. 1, 2, 3, 4, 5. There is a second kind of working of the spirit, which is more effectual, which can never be lost. This Peter describeth, saying, that the chosen of God are begotten again of the immortal seed of 1. Pet. 1. 23. the word: this is not a light but a deep tasting of the word, whereby men are regenerated and begotten unto God. The Apostle john setteth down another note of this, saying, that they that are thus ●. joh. 3. 7. 8. borne again, do not sin, that is, they cannot make an occupation of sin: they cannot fall flat away by sin: and why? even because the seed of God abideth in them, even that seed whereby they were begotten again, which will abide in them even unto the end, so that they shall neither Matth. 24. 24. John 10. 28. 29. by secret seducements, nor by open violence be taken out of God's hands. Thus than we see the question answered: neither must it be strange, much less offensive unto us that the Lord should take some, and leave others; or that he should work effectually in some, for their eternal salvation, and more slightly in others, for the increase of their condemnation: for thus hath God dealt even from the beginning, and that most righteously, because he may do with his own what he will: Rom. 9 20, 21. Let us see rather what use we may make of it. First, let us take heed of quenching any grace of God. Secondly, still labour to have a greater measure of gifts, seeing small gifts may be taken away. Lastly, let us learn to put a difference between hypocrites and sound Christians: for the one sort endureth but for a time, but the other lasteth for ever. But if yet we require a clearer difference between these several operations of the spirit, let us mark these rules: First, let us try what insight we have into the Rules to try whether the spi●i● have wrought in us in a saving manner. word of God; certain it is that both the godly and wicked are enlightened, but diversly: for the knowledge of the godly is certain and distinct, and therefore in particular things they are able to 1. Concerning knowledge. 1. apply the threatenings of God for their humiliation, and his promises for their consolation: whereas the knowledge of the wicked is confused, and causeth them to apply nothing to themselves for good. Again, godly men's knowledge is sufficient to direct them both generally, and in particular duties: whereas the knowledge of the ungodly is only general. Lastly, the knowledge of the one continueth with them unto the end; but the knowledge of the other leaveth them in the end. Therefore is the knowledge of the godly for the clearness, certainty, and sufficiency of it, compared to the Sun: and the knowledge of the wicked to the Heb. 6. lightning, which is only for a sudden flash, and when it is gone, men are more dim-sighted than they were before. Thus we see one difference in their judgements. Secondly, let us come to their affections. Certain 2. Concerning the affections. 1. Desire. Psal. 78. 34. it is, that the wicked do desire the help and favour of God, but the difference stands in the cause why: they seek help only because of some extremity they are in; and sue for the favour of God, because they would be freed from grief: and therefore it is usual with them to say; Oh that I were out of this pain! oh, that this my sorrow were taken from me! by which speeches they show, that so they might be at rest and ease, they would little weigh of the help and favour of God: but the godly find such sweetness in his love, that they count it better than life itself: Psal. 63. 3. in so much that for the obtaining thereof, they can be content to forego all the pleasures of this Matth. 13. 4. life, yea and to suffer whatsoever it shall please the Lord to inflict upon them. Further, not the godly only, but the wicked 2. Sorrow. also are grieved when they have sinned: but the wicked do therefore sorrow, because their sin hath or will bring some punishment upon them: and the godly sorrow chief because they have Psal. 80. 7. offended God, and given him occasion to withdraw his favour from them. The third difference is in their love: for though 3. love. both of them do love God, yet it is after a divers manner; the one of sincerity, the other for wages only. A poor child that is taken up, fed, and clothed, will love him that doth thus feed and cloth him: but if he received no more of that man then of another, he would like him and love him no better than another: even so it is with the wicked; if their bellics be filled, their barns stuffed, and they have their hearts desire, they love God indeed, but only for their belly and their barns. Thus did Saul love God for his kingdom; Achitophel for his promotion; judas for his place of Apostleship: but what became of their love? Saul a little afflicted, forsook God; Achitophel somewhat crossed in his devices and disappointed of his hopes, hanged himself; and judas for gain betrayed Christ. Some experience of this we may see among us: Courtiers will be professors, and Scholars of ripe wits will be religious, if that Courtiers may become Counsellors, and Scholars may be preferred to the chiefest places: but if promotion come not, then is their profession forsaken, and their religion laid aside: and yet that is not all, for either they wax profane in their lives, or heretical in their opinions. Do the children of God love on this manner? No, the holy Ghost which they have received in effectual manner, doth shed the seed of love in their hearts, and doth Rom. 5. work in them a special liking of his goodness and of his holiness, so that they love him not for Psal. 116. 1. his blessings alone, but chief for himself: as the natural child loveth his father naturally, and though his father beat him, yet he beareth it, and still loveth him. They have powered and infused 2. Pet. 1. 2. 3. 4. into them a godly nature, so that they do freely love God their father: and though he afflict them, or cross them in their desires, yet they love him, and in love perform their obedience unto him continually. Therefore job saith, Though he kill job 13. me, yet will I trust in him. And this is the third mark or rule whereby to prove and try ourselves. The last rule is in considering the effect of God's mercies received. For herein do the wicked show their wickedness two ways. First on the right hand, the mercies of God do work in them a wonderful contentation, but not such as causeth them to return the glory unto God, but rather to ascribe it unto themselves: for the graces of God do puff them up, & make them conceited in themselves. Hereof there ariseth a great security, which bringeth first neglect, and after contempt of all good means. On the left hand others offend, being never pleased nor contented with that they have: nay indeed forgetting, or lightly esteeming that they have, and still desiring new. These men beside that they are unthankful, they do also murmur & grudge against God, and are never pleased with him. Between these two do the children of God hold a middle and even course, and therefore we shall see these things in them. First a sight and acknowledgement of their wants, which cause them. to long for the sincere milk of the word, that thereby their wants may be supplied and their graces increased: and so far are they from being lifted up with pride, that they rejoice when their pride may be pulled down, whether by rebukes, or threatenings, or corrections from the Lord. For they know that if Paul needed means of humbling, (2. Cor. 12.) much more do they. Besides, as they desire the word, so they wait until it please the Lord to work further in them thereby: and this waiting is as earnest as theirs, who having watched all night, do wait and look for the dawning of the day. Secondly, as they see their wants, so do they Psal. 119. 10. also see the graces they have received, and are for that time well paid and contented therewith: and therefore as their wants do humble them, so God's graces do comfort them: and as their wants do call upon them to seek more, so the gifts they have provoke them to be thankful for that they have received. And thus much for the last rule of trial. These forenamed properties whosoever can find in himself, he may be assured that the spirit hath wrought in him so effectually, as that it shall never be taken from him. But what then? may such cast off all care? No, the Apostle saith unto such, Quench not the spirit. And not without cause: for though the spirit itself can never be utterly taken from them, yet doubtless if pride, security, or any other sin begin to take place in them, the graces of the spirit may decay, and their clear understanding, and comfortable feelings may be gone, so that in their own and others judgements, the spirit may seem to be quite extinguished. Neither must this seem strange: for if the Image of God which was more perfectly placed in Adam, might be quite lost, than no marvel if the graces of the spirit be drowned in us for a time. The Galathians were truly regenerated, and had received Christ into their hearts: yet their graces were so choked and quenched, that he was as it were without fashion or form: so Galath. 4. 19 that the Apostle did as it were travel again, until Christ was fashioned anew in them. David also upon the committing of his sin was brought unto that case, that he prayed God to create in him Psal. 51. a new spirit. What, was the spirit quite gone? No, for by and by after he prayeth that God would not take his holy spirit from him: but the graces thereof were wonderfully decayed, and therefore he desireth that they might be renewed. But that none may abuse this doctrine, let us consider what punishments do follow upon the Evils that follow upon quenching of the spirit. quenching of the spirit in this sort. First of all we must know, that though the spirit be not gotten by our labour, yet that is required for the obtaining of it, and it must cost us much pains ere we can get it into our hearts: all which seemeth to be lost when the graces of the spirit are withered. Secondly, all that peace and joy, before spoken of, is gone, with how great grief and woe they know that in any measure have tasted of it. Thirdly, for that time they have no heart to do good, but are made unprofitable burdens to the earth. Moreover, such are in danger of falling into reproachful evils, and so to procure the sharp correcting hand of God upon themselves, who hath said, that though he will not take his mercies utterly from his children, yet he will visit their sins with the rod, and their iniquities with scourges: as he dealt with David. Last of all, when the graces of the spirit of God are once decayed, they cannot be repaired but with very much sorrow: for what a grief will it be to call to mind our former transgressions; to aggravate them by all circumstances, to apply the terrible threatenings of the law to our stony hearts, and the like? The consideration of all which discommodities, should cause us to beware how we quench the spirit. Yet here is matter of comfort also: for though we may suffer a great decay of God's graces, yet by the rod or by the word, or by both, they shall be renewed in us again. Of murmuring in the time of affliction. MAny men hearing of the often murmurings of the Israelites, do judge them the worst people under the Sun: but such do little consider, either the temptations whereby they were provoked to murmur, or the corruption of their own hearts, which will as bitterly murmur upon less occasion. For albeit they were an obstinate and stiffnecked people, yet herein they were vehemently tempted, that they came from plenty in Egypt, to scarcity in the wilderness, having neither meat nor drink for all that multitude, being six hundred thousand men, besides women and children. Wherefore let us cease to wonder at this people, and in them see our own corruption. For do not many amongst us, beholding the abundance which the Lord hath bestowed upon Magistrates or Ministers for the discharge of their duties, do they not (I say) rather murmur at it, then show themselves thankful for troubles that they are freed from, and for sufficiency that the Lord hath given them to live upon? True it is, that notwithstanding the greatness of this people's temptation, their sin was very heinous; for God's mercies had been wonderful towards them even immediately before, and that the unthankfullest of them had been driven to confess: yet did they wish to return to their former Psal. 106. bondage, rather than to be brought to such straits: but notwithstanding the grievousness of this their sin, many now adays come nothing behind them: for their eyes are so upon their wants, that the want of one thing which they do desire, though it be but small, doth more disquiet them, then manifold blessings do comfort them, to make them thankful. But this discontentment we must be armed against: which we shall be, if we can receive the favour of God for itself, though it come alone, yea though trouble do come therewith: for having it, we have all things, and wanting it, we have nothing. Again, if we have it, no misery can make us miserable: and if we have it not, in greatest prosperity we are most miserable. But the Israelites here dealt after a clean contrary manner: for the want of bread in the wilderness, being but for their bodies, did make them to despise their great and wonderful deliverance out of Egypt, which was unto them a sign of their spiritual deliverance. And this is the nature of all worldlings; they had rather forego many spiritual benefits, than one corporal commodity: they grieve more at the losing, and rejoice more at the having of wealth, then of godliness. But to return to the point in hand, sith murmuring is so great a sin, it shall be profitable to consider of some remedies against it. Remedies against murmuring. Now for as much as impatiency proceedeth from infidelity, the remedy thereof must be fetched from faith in God's mercies, in the merits of Christ, in the hope of the resurrection, and in God's fatherly providence. First (I say) Gods rich mercy and favourable dealing with us, being duly considered, cannot but work in us patience: for seeing that the Lord forbeareth us, and that when for the ripeness of our sins he might confound us, he doth rather heap blessings upon us, this cannot but bridle us from murmuring, though all things fall not out according to our hearts desire. Especially seeing that the Lord will deal with us still as he did with the Israelites, that when ordinary means failed, had extraordinary provision made for them; the clouds giving them bread, and the rock water, to teach us that man liveth not by bread only (as Moses apply it, Deut. 8.) but by the word of God. A second remedy is, to have a lively faith in the work of our redemption, to wit, the remission of our sins, the imputation of Christ his righteousness, and inherent sanctification. First then if we can steadfastly believe that God for Christ his sake hath freely forgiven us all our sins, and given his son, that in him we might be blessed, we cannot but be assured, that with him Rom. 8. he will give us all things. For seeing sin, which is the cause of all misery, is taken from us, we may be sure that no cross shall ever hurt us. Again, if we could believe that as God doth lay our sins upon Christ, so he doth impute his righteousness to us, how should we doubt of food or raiment, & c? For by this means he is made our merciful and loving father, who is for power, able, and for will, ready to help us in all extremities. And thus doth he abide for ever, and is never changed. To these two former, must be added the second part of our redemption, namely, the sanctification of the spirit, which if we feel in ourselves, may be a great help unto us against impatiency: for it is a greater thing to sanctify a sinner, then to work wonders in nature. Therefore if we can believe in our hearts that God is able to make of sinful and wicked men, just and righteous, of whoremongers, chaste persons, etc. and that he is able and willing to deliver us from all our corruptions, be they never so strong by nature or custom; if, I say, we can give credit unto this, why should we ever doubt that he will fail us in outward things? Further, if we can believe that God hath prepared a kingdom for us, and that he will raise us up at the last day in body and soul to enjoy the same; how can we but be assured that he will give us lesser matters, even the things of this life? Another thing to stay our hearts upon when murmuring doth assail us, is faith in God's providence; which is either general or particular. The general providence of God must be considered, first in the creation of all things: secondly in the preservation of them. Do we then believe that the Lord made all things of nothing, and shall we doubt of his ability to provide for us? When God created light before the Sun, the Moon, or the Stars: and caused grass Gen. 1. 3. to grow upon the earth, before there was either rain or dew to water it, he did thereby teach us: first, that we should not put too much trust in them whilst we have them: and again, that rather than we should suffer hurt by the want of light, grass, or other such things, the Lord both could and would provide for us without them. Yet now if we should not have the Sun, we would think that light were taken from us: and if we wanted rain, we would soon think we should neither have grass, nor corn: but the Lord hath ordained these means to serve his providence, not for himself, for without them he can easily help us, but for our weakness, who otherwise could not easily be assured of his goodness. Secondly, we must believe that God preserveth all: so that a sparrow doth not fall to the ground Matth. 10. without his providence, and he hath a great care of beasts, and fowls: doth the Lord provide for these, Matth. 6. and will he not provide for man, for whom these were made, and are preserved? Hereunto we must join the particular providence of God: Hath he made our bodies, and will he not cloth us? hath he given us life, and will he not minister unto us food for the sustaining thereof? He could provide for the Israelites in the barren wilderness forty years together: yea he could preserve Moses and Elias forty days without any meat at all: which evidently proveth that God's blessing is all in all, whether there be means or no means. David observed by experience that the righteous seed of the righteous was never forsaken, nor begged Psal. 37. their bread: and if we could be righteous as then many were, we should find the same true in our own experience as he did. These things well considered, will work in us a patiented mind, the properties whereof are, First to be contented with whatsoever the Lord Properties of a patiented mind. Philip. 4. 11. sendeth, always acknowledging godliness to be great riches: for we ought not to seek great matters, nor suffer our desires to be carried after high things: for this did the Prophet jeremy rebuke in jeremy 45. 4. Baruck. And Christ would have us to pray only for our daily bread: which also was jacobs' prayer, that Gen. 28. he might have food and raiment, wherewith the Apostle would have us to be content. Let us first seek the 1. Tim. 6. kingdom of heaven, etc. and then, if the Lord give plenty, let us be more thankful and serviceable: if not, his favour is sufficient of itself, and we shall be Psalm. 4. more comfortable with a little, than others are in great abundance without that. But if we cannot rest in the favour of God, though we want these outward things, it is certain we do not truly esteem it, neither have we at that time any comfortable assurance of the remission of our sins. The second property of a patiented mind is, simply to give up itself unto God, and to commit itself into his hand, waiting at all times for help from him, who only is the author of all goodness, yet neither prescribing the means, nor appointing the time, nor in any case indenting with him: for the Lord will have the disposition of his mercies free unto himself, to give and bestow when and where, and ho● it pleaseth him, and as it may most make for his glory: and therefore we must wholly resign up ou● selves unto him. Which if we can do, so mercifully doth God use to deal, that when we least desire outward things, than we shall have them: and when we freely give them up to him, he will give them to us again. Abraham gave unto the Lord Isaac his son, which when the Lord did behold, he quickly gave him his son again: and so will he deal with us still. The readiest way to retain life, goods, etc. is to yield them up wholly into God's hands: not with this condition, that he should give them to us again, (for that were to mock the Lord) but without all care to have them, we must give them to him, being hearty well content for his glory to forego them, and then if they be good for us, we shall receive them again: if not, we shall receive some spiritual grace, which shall better supply the want of them. Yea the infinite wisdom and mercy of God doth wonderfully appear herein, that sometimes he keepeth us long without these things, because that if we had them, he seethe that we would abuse them, and prefer them before spiritual blessings. And sometime the Lord, seeing our small regard of spiritual things, will by the want of these outward things, bring us to make greater account of them, that when we can well want the one, and highly esteem the other, we may have both together. FINIS.