SEVEN GODLY AND FRVITFULL SERMONS. THE SIX FIRST PREACHED by Master JOHN DOD: the last by Master ROBERT CLEAVER. WHEREUNTO IS ANNEXED, A brief Discourse, touching, 1. Extinguishing of the Spirit, 2. Murmuring in affliction. AT LONDON, Imprinted by FELIX KYNGSTON for WILLIAM WELBY, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1614 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, then 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 & 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 hungerbitten souls, 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. 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 & 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 asorcible 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 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 FIRST SERMON, UPON the twelfth of Zechariah. ZECH. 12. vers. 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 eighth & 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 his ways, & 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 filly 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 would be brought to such excellency. I will pour 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 and by little and little, now they should have whole buckets full, as it were; yea whole floods of grace poured 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, & 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 jambe 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; to 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 & worthy king josiah was slain in the valley of Megiddo near Hadadrimmon, in fight against Pharaoh Necho, King of Egypt, 2. Chron. 35. they lamented for him very 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 hypocrital 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 pour 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, Doct. 1 is to have the Spirit of grace bestowed upon us. The Spirit of God is the author of all happiness. 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 briers, 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. Now the reasons why the Spirit maketh men so happy, Reasons. are these. First, Reas. 1 because it doth mortify and crucify the flesh; that is, original corruption, Rom. 8.13. with all the lusts 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 consurneth 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 * This is to be understood of the time of their dissolution: as it appeareth by divers other Doctrines of Master Dods: as that on Isaiah, Doct. 4. and Doct. 8. that God looks not for perfection in this life. See also the 3. use of this Doct. Ephes. 2.1. Rom. 8.11. 1. john 4.4. them, so that they shall have no place at all within us. And as it killeth sin, so it quickeneth the dead soul, and maketh the whole man apt and fit for every good work. 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 spiritual strength into us, than the flesh, the world and the devil can bring against us. Further more in the third Chapter of the second to the Corinthians, Reas. 2 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 voile upon their minds, 2. Cor. 3.14. so that they can see nothing to save their souls, to further 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 iniquity, 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; Rom. 6. it filleth us full of good meditations, of holy desires, and spiritual affections; it furnisheth us with ability to perform the duties of religion, & of our callings; & 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, and 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 fifth 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. Acts 4.31. And what of that? Acts 5.41. Then they rejoiced that they were counted worthy to suffer rebuke for Christ his name. And as Paul's sufferings did abound, 2. Cor. 1.5. so did his consolations in Christ abound also. So that when comfort is comfort indeed, and when life itself would go unless comfort came, then doth the holy Ghost most plenteously refresh the heart with inward joy and contentment: 1. Pet. 1.6.8. according to that saying of the Apostle Peter; Now for a season ye are in heaviness, and yet rejoice with joy unspeakable and glorious. Hitherto the reasons alleged have tended chiefly to his, 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 regard the Apostle Paul saith: 2. Cor. 1.4. 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 poured down upon them; Acts 2. which filled them so full of heavenly wisdom, and courage, 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. Isai. 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: First of all, Use 1 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, and advance themselves and theirs to great places in the world, than they shall be happy men, and lead a merry and 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: Rom. 8.9. If any man have not the Spirit of Christ, the same is not his: and if he be not his, 2. Cor. 13. he is for the present, a bondslave of Satan, and in the state of a reprobate; and if such can be happy men, 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, How we may discern whether we have the spirit or not. Gal. 5.17. let 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, and the judgement rightly informed by God's word; as in this particular: A good man is railed upon, and undeservedly 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, Rom. 12. Matth. 5. but rather overcome evil with goodness, and bless them that curse you, and pray for such as hate you and persecute you in word or deed: they have too much fire in them already, and 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 tiems 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 and inclinations that are evil, to curb and 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 their corruptions: but these checks of the natural conscience do rather make men more fierce and froward, and at length more violent and outrageous in sinning, 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 and envy, and uncleanness, and covetousness, etc. But the Spirit stirreth and 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; & 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 then 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, & 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, and 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. A fourth use of this point may be this, Use 4 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 obtained. Now one means is, exceedingly to desire it, and earnestly to long for it: for the Lord saith in the prophecy of Isaiah: Isaiah 44.3. I will pour water upon the thirsty, and floods upon the dry ground: I will pour 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 pour water upon them: neither shall they have grace by drops, but whole floods thereof shall be poured 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 poured 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 heartily 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. Luke 11.12. Ask (saith he) and it 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, & 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 pour his Spirit upon all flesh, joel 2.28. and to bestow 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, Gal. 3.2. the Spirit is not bestowed for any goodness 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, 1. Thes. 5. (for that is the best fire in the house, and without it men must needs freeze, in woe and sorrow and misery) he saith, 1. Cor. 14.3. despise not prophesying; that is, the ordinary ministry of the word, when it is truly expounded, 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 more constant in 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, 1. Pet. 5.5. and 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, Isai. 57.15. who will dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a broken heart. In the last place here is an use of comfort for all such as are endued with the Spirit of grace; Use 5 sigh that is the foutaine of all happiness, therefore are they blessed people, and shall be blessed, what crosses 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 beat 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: john 3. therefore shall they never be able to defeat God's servants of that blessed estate which in Christ jesus he hath promised unto them, and through his preicious bloodshedding purchased for them. The Spirit of grace [and of prayers.] From these latter words ariseth this second point: that None can make any acceptable prayer unto the Lord, Doct. 2 Faithful prayers proceed from God's Spirit. 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 it is said in the epistle to the Romans, Rom. 8.15. Ye have received the spirit of adoption, 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, john 8.44. he saith; You are 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: Rom. 8.26. for we know not what to 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 & heavenly desires. But what are they the better for them (will some say) if they cannot pour 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, john 16.8. it is the proper work of the Spirit to convince the judgement of sin, and to humble 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 Sabbath-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. Seeing then it is evident, Reasons collected from the former places. 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, First for the confutation of those senseless people, Use 1 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 condemn them 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 holy Ghost. Jude vers. 20. For those be the petitions that pierce the heavens, and bring peace and comfort unto the conscience. But how shall we know, whether ●ur 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, Rules for prayer. we must have a warrant for the things that we ask, and that from the word of God, where the Lords will is revealed, 1. john 5.14. according whereunto 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: and 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, Rom 8.26. that the Spirit maketh request for us [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. Ps. 145.19. james 5. For he heareth the cry of them that fear him, and fulfilleth their 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, See M. Dods Sermon on james 4.3. then must we propose a right end in our suits, not ask 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 and 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: Mar. 21.14. Whatsoever ye desire when ye pray, believe 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 Elijah, 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 exhoreth) and not waver: james 1.3. for he that 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 tentation 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, and 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 stead 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. A third use of this point, Use 3 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: job 27.10. for (as job speaketh) He cannot set 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 more 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. It causeth them wholly to go out of themselves, Doct. 3 and to offer up their supplications in, The Spirit of prayer doth always direct men unto Christ jesus. 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 a wonderful measure, yet he desireth the Lord to hear him, not for his sake, Daniel 9.17. or for his people's sake, but for the Lord Christ jesus his sake. Therefore doth our Saviour tell his disciples, john 16.23. that whatsoever they should ask the Father [in his name] he would give it unto them. Now the reason why the Spirit of grace doth always direct us unto Christ in our prayers, Reason. 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, Ezech. 36.31. it is said: Then shall 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, First for the confutation of the Papists, Use 1 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, and will grant the same: and why? because they live honestly among their neighbours, and do no body any harm; and they hope withal that their good words and 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. Oh, Object. but I cannot strive nor wrestle with God in prayer, as others do, and as I myself have sometimes done. What of that? Answ. did not Christ jesus offer up strong cries unto his Father? Heb. 5. And for whom shall those he effectual, but for such poor Christians as cannot so fervently call upon God for themselves? It is said Hebrews 12. Heb. 12.14. That the blood of Christ speaketh 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, and 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 and 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, that The due consideration of the death of Christ, Doct. 4 The consideration of Christ his sufferings, is a forcible means to godly sorrow. is 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, john 10.11. and were the procurers of that his bitter passion. Christ laid down his life, but for whom? even for his sheep. He was cursed, that they might be blessed: he was was wounded, Isaiah 53. that they might be healed: he 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, and 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, and 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 we deserved nothing at his hands, but his heavy curse and vengeance to be executed upon us: john 3.14. 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. But here some man may object and say, Object. 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. This doth nothing diminish the love of God and of Christ toward you, Answ. 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. Again, Object. 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. The answer hereunto is easy, Answ. 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 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 state 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. Which serveth for the great terror of sundry graceless persons, Use 1 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 them, by how much more pains and cost his friends have been at for his redeeming. secondly, Use 2 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. Gal. 3.1. And this we may better behold 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. [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 It is not sufficient to mourn for sin, Doct. 5 Great sorrow for sin very requisite. See M. Dods Sermon on Isa. 1. Doct. 1. where this point is largely handled. 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. This thorough 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 pour it out before the Lord: whereby is meant, that they wept very bitterly and abundantly for their offences against the Lord. Reasons. 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, Isa. 59.2. and that which keepeth from us all manner of good: 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 us pure in God's account, and so to free us from the guilt of sin, 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, 1. Cor. 11.2. and condemn ourselves, then shall not we be judged 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. Here then are those to be reproved that will tell us a long tale of their repentance, Use 1 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. on. 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. Secondly, Use 2 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 everafter, 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 endeavour to bewail our sins with a bitter 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. But (will some say) if this be required of all true Christians, Object. who can say that he is such an one? for few or none have attained to such deep and piercing grief. Indeed it is true for the most part, Answ. 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 judges, 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 notalwaies so boisterous and bitter for the present: and therefore seeing 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 It is not sufficient for us to be religious ourselves, Doct. 6 Religion required in every one in the family. 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 sons, Genes. 18.19. and his household, that they keep the way of the Lord, to do righteousness and judgement. And joshua protesteth and voweth, joshua 24.15. that he and his house should serve the Lord. And David also, Psal. 101.5.6.7. 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: Reasons. 1 for 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. Would we then have a testimony unto our souls, Use 1 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 invocated 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, then fill up our grounds with crabtrees, or the like: how much more careful should we be of our house, (which is nearer and 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. Furthermore here is an instruction for servants, Use 2 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 It is not sufficient to come to public religious exercises in the family, Doct. 7 Christian duties are to be performed in private. 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, and 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: Matth. 6.6. When thou prayest (saith he) enter into thy chamber, and when thou hast shut thy door, pray unto thy Father which is in secret. Whereby [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 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 mere 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 wise husband that is, if his wife should discover unto him all her thoughts and ill affections, would entertain somewhat a harder conceit of her then 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. This doctrine serveth for the just reproof of many professonis, Use 1 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 moreready 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 & 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 tome, 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 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 sand, or on a quagmire, which is shaken by every blast of wind, and if there arise any blustering storms, is utterly overthrown. Verse 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, (48) and yet are but dissemblers, Doct. 1 which appeareth by their end; Hypocrites in many things agree with Christians. 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 〈…〉 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 eighth 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 likely hood, that they might get more profit and ease by following the world, then by cmbracing Christ, they were gone. Another place fit for the proof of this point, Matth. 25. we have in the parable of the Virgins; where 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. Thus we see in how many things falsehearted dissemblers come near the sincerest of God's servants. Which serveth, Use 1 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 Christians: 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 judgement 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, jer. 17. but look whether our foundation be good: for the heart is deceitful above 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 and tr●e 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 acceps of him and of his labour. This is contrary unto the Scribes and pharisees practice, 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 too. 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. 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 They are the blessedest hearers of the word, Doct. 2 that are the best practisers of the same. Hearing and doing must go together. Therefore is it that Christ jesus pronounceth such blessed, as hear the word, and do it, Luke 11.28. Yea more blessed then 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. Reasons. 1 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: john 7.17. If any one will do his will he shall 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 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: Luke 8. 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. Seeing therefore that the doers of the word, Use 1 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 bea●●n 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 grieve and 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 and daughters of the everliving God. Our Saviour saith unto his disciples, john 15.5. Without me ye can do nothing. 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 Every man is that in truth out of temptation, Doct. 3 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 slate 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, then 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, 2. Chron. 25.5. that 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 jehoiadah lived, 2. Chron. 24. that would not suffer him to take ill courses, was very forward, yea in some things more forward than jehoiadah himself: 2. Kings 12.7. but as 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 injuries 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 and aptness unto errors and heresies. He is the truly courageous soldiers 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 gins, 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. This serveth for comfort unto those that have laid a sure foundation: Use 1 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. 1. john 3.9. This comfort the Apostle john giveth us: saying, Whosoever is borne of God 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. Pet. 1.5. Adam at first stood by his own strength, but every Christian now standeth by God's strength; john 10.29. Who is greater than all: so that none can take them out of his hand. 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, Object. and I should be shut up, and all my friends forsake me? Why now examine what foundation you have laid before this storm assail you: Ans. if your heart be upright with God, all the powers of hell can do you no hurt. But what if the pangs of death should be very bitter? Object. Ans. If they be, Christ can sweeten and sanctify them. But what if religion should change, Object. 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, james 1.2.3. that we should rejoice when we fall into divers temptations. And the Apostle yieldeth two 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, Rom. 5.3. as is plain in job, who by his meekness and humble submission unto God under his grievous crosses, did much honour the Lord; so that Satan is the liar in all such conflicts. Secondly, Use 2 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, Prou. 10.9. that those that pervert their ways shall be 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 profession of Christ, Acts 26.11. who when Paul brought amongst them the fire of persecution, to try what metal they were, they in stead 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. Nebuchadnezars fall was great when he was stripped of his Empire, Doct. 4 Apostasy is a most grievous sin. and in stead 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 backsliders, have no stump at all left in the ground, but are unrecoverable: Heb. 10.26.27. For if we sin willingly after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a fearful looking for of judgement, and 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 then if he had been deprived of his kingdom: Psalm. 51. neither would that have so rend his soul, and crushed 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 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? Now the reasons to prove that this fall is the greatest, Reasons. are these. 1. Because the things which they lose are most precious, being spiritual things. 2. The ruin 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 evil conscience, he cast himself into the torments of hell, which are easeless and endless. For instruction, Use 1 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, Jude 20. which 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, & with sighs & 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. Secondly, Use 2 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 brother that is of low degree, james 1.9. 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. Revel. 1.6. Cain and Nimrod, 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, itwere 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. Vers. 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, vers. 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. Verse 5. First, by the manner of it [There they 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; Verse 6. and will you know why? You have made a mock of the 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 & despite those that will do so; and therefore without doubt, woe and and misery shall overtake and overwhelm you, when you little imagine any such matter. 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; Doct. 1 and now see how they are affected, and thence learn this doctrine: Boldness in sin brings dastardliness afterward. that those that are most bold to commit sin, are most cowardly when dangers do approach. Hardiness, and venturousnes in evil courses, hath commonly dastardliness 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 surprised 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, then 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, Psal. 48.6. Even as travel upon awoman that is 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: Deut. 28.65.66 That he would give them a trembling 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, Levit. 26.36. that he would send a faintness into their hearts, in so much that the sound of a lease 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. 2. Chron. 18.23. King Ahaz was marvelous bold in his 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, Isa. 7.1.2. his heart (together 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 in Zion were afraid, Isa. 33.14. (saith he) a 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. Note. He was strong in body, and mighty in battle, but sinful in heart, and therefore cowardly in heart: and the like might be showed concerning Belshazzar king of Babel, Mat. 28.4 Dan.. 5. and the soldiers that kept the sepulchre where Christ was laid, when the Angel appeared in glory. But let us consider of the reasons hereof. One is, Reasons. because all misery cometh upon them usually at unawares: For they forth up themselves in their naughtiness, and persuade themselves that all shall be peace, though they walk on according to the stubbornness of their own hearts: Deut. 29. and therefore crosses being unexpected, do find them unprepared, The suddenness of their misery. and so cast them into greater perplexity and anguish. It is said (Psalm. 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, and therefore were their hearts so distracted with fears when troubles did light upon them, A second reason why presumptuous offenders are so tormented with horror is, Their judgements are very grievous. 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's terrible justice is aprarant in their afflictions. God in his justice will have his hand to 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: Note. neither is there any cross so small, but if it come with 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 guiltiness of their consciences. the 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, Note. yet many of them have 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 the 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 proves at length the basest cowards; and 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. First therefore let us hence learn not to embolden ourselves to sin in confidence of any outward helps: Use 1 for there is nothing in the world that can procure us safety, if we by our iniquities do set the Lord against us. Yet many are so foolish that they will trust in lying vanities for their safeguard and protection. Some will say, Object. Tush, none of their threatenings shall fright me: for if the worst come to the worst, I can have twenty devices to help myself. But was not Achitophel as deep a Politician as the best of us? Answ. yet when Gods terrible stroke was upon his heart, all his cunning could not keep him from hanging himself. 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. Object. Why 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. They shall so indeed: Answ. 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 it is 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 all the world is addicted thereunto, and corrupted therewith. For, as the more are infected with the pestilence, the more are likely to die; & 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 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. Another sort there are that secure themselves with this, Object. 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. But these stouthearted champions shall find, Answ. 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? Zeph. 1.14.15. In the great day of the Lords wrath, the strong man shall cry bitterly. Now crying is an argument of great perplexity and anguish, and of 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. Lastly, Object. 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. See the haughtiness of flesh and blood when once it is set on horseback: Answ. 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 Belshazzer, 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 the Apostle james: jam. 2.19 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: Note. when the 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. Therefore (in the second place) if we would be void of those terrors that wicked men are subject unto, Use 2 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, Remedies against hellish fears. 1. Fear to offend. See M. Duds book. Com. 1. Psal. 112. let us beware of all manner of sins, that no 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. Note. Many wicked 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, & 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 Lion. Let us fear sin before it be committed, Prou. 28.1. 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 shall 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, job 1.21. job. 13.15. and the Lord hath taken, blessed be the name of the Lord. And in another place, Though the Lord should kill me, yet will I trust in him. He feared 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 enuenome 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, Repentance for offences committed. the next remedy is, to 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 did melt (saith she) and thou hast humbled thyself before the Lord, 2. King. 22.19.20. 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, & 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, my belly trembled, Habak. 3.16. 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, Fear of God's judgements. to fear God's judgements when we behold them upon others; and if we have been sinful before, yet then to seek a reconciliation with God before his displeasure arife against us. It was the wisdom of the Gibeonites, Josh. 9 when they saw jerico and Ai vanquished and destroyed, not to stand it out with joshuah, 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, 2. King. 1.13 I pray thee let 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, See the second Sermon on Lament. 3. v. 57 Fear not. and everlastingly saved. This is 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 they: Doct. 2 whence ariseth this point of doctrine, that the Lord is ever present with all righteous men. Good men never want good company. 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 children, Revel. 1.13. appeareth in the Revelation. Where Christ is said to walk in the midst 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, Gen. 28.15. and made him a promise to be [with him] whithersoever he went, etc. So that that night was one of the comfortablest nights that ever jacob had. The like we read of Eliiah, 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: 1. King. 18. and afterward when he was upon mount Horeb, the Lord took knowledge of him, and called him by his name. What dost thou here, Eliiah? 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. How God is present with his. And 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 midst of the seven golden Candlesticks, clothed with a garment down to the feet, as was the manner of counsellors in those times. Revelat. 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 protector of his children, To defend them. Isa. 53.1.2. 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 Spirit as a comforter, To comfort them. to refresh their hearts in all extremities. Christ foretelleth 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, joh. 14.6. which should minister unto them abundance of consolation, even in the midst 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 abject, 2. Cor. 7.6. one as 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; and 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: Note. and yet have 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, and 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 witnesseth: 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; and withal few in number: and their enemies are like raging Lions, and 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. Note. Yea in many places where their Pastors seek to make havoc of them, even there are they courageous for the truth; and though Christians dwell where Satan's throne is and where he seemeth to bear full sway, yet it may be said to them, as it was unto the Church of Pergamus by Christ jesus, Revel 2 13. Thou keepest my name, and 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. Mich 5.8. For so saith the Prophet Micah: And the remnant of jacob shall be among the Gentiles, in the midst ●f many people, as the Lions among the beasts of the for rest and as the Lion's 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, Act. 24.26. as Paul did Felix, when he reasoned powerfully and 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, Note. shining forth 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. This point ministereth unto us a double instruction. Use 1 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. Oh, Object. but they have many enemies that seek to undermine them, and therefore it is not safe joining with them! Fear not their adversaries, Answ. Psalm. 3. though they be ten 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, and 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, Zach. 12.3. be they 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 muItitude 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, 1. Cor. 14.25. that God is in them indeed. Do 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 & 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 eucourage us, & 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 they show by good effects 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, Doct. 3 that jesting and scoffing at God's children, Mockers are grievous persecutors. Heb. 11. is a grievous kind of persecution, and such as the Lord take 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, 2. Chro 36.26. viz. That they mocked 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 Isaac (as the Apostle witnesseth) for which he was cast out of the Church of God. Gal. 4.29. Gen. 21.9. And this was one of the meritorious sufferings of our Lord jesus Christ, Mat. 26. &. 27. Psal. 22. that they spit upon him, and nodded 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 First, Reasons. 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, Note. the devil knoweth that he can get many soldiers to be employed this way. Every 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, 2 King. 2. and in the two and forty children that 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: Psal. 69.12. Psal. 35. and in like sort did the drunkards and pot companions deal with David; and the thief upon the cross with our Saviour, Mat. 27.44. even at that time 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. First, Use 1 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. Secondly, Use 2 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, Heb. 13.12.13. that seeing he hath borne our reproach, we should bear his, and for the joy that is laid before us, Heb. 12.2. endure the cross, 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 these taunts and reproaches, How we may be enabled to bear contempt. 1. Labour against pride. let us take this direction following. 1. First, labour against that inbred pride that 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 uttermost: and the reason is rendered in that place, viz. That they loved the praise of men, joh. 12.43. 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, Consider what scoffers are. to the intent that we may more patiently 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. Oh but (will some say) they are men of great wealth, of great place, of great parentage, Object. of great wit and learning, that do mock us, and gird at us for our religion, and for our profession. Grant that they be great men in all the former respects, Answ. 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, Isa. 37.22. according to that of Isaiah, The 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, Isa. 517.8. neither he ye afraid of their rebukes. For the moth shall eat them up like a garment, and the worm shall eat them like wood. But (will some man say) what great matter is this? Object. 1 shall not the worms consume the good as well as the bad? Yes surely, Answ. that cannot be denied: and yet there is an evident difference between the wicked and the godly, Note. even in this respect: for though 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 to swallow up such reproaches as are cast upon us, Meditate on the reward. let us seriously meditate on the reward which is promised unto them that can so do. Mat. 5.11.12. Blessed are you (saith our Saviour) when men revile 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, 1. Pet. 4.14. the Apostle Peter saith, If ye be railed upon 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 the treasures of Egypt: for (saith the holy Ghost) he had respect unto the recompense of the reward. Heb. 11.26. 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. Of the poor] From which words note this Doctrine, Doct. 4 The godly usually afflicted that the estate of God's people is commonly 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 of God, Act. 14.22. Rom. 8. 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: First, Reasons. that thereby the flesh might be discountenanced, and have no cause to rejoice before him. 1. Cor. 2. 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, Note. that they might 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: Hos. 5.15. In their affliction (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, 2. Chron. 33.2. which he committed with an high hand, even to anger the Lord. Fourthly, God would have his people often to taste of adversities, & 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, Zeph. 3.12. I will leave in the midst of thee an humble, and poor people, and they shall trust in the name of the Lord. This point maketh for the confutation of an error which withholdeth divers from the profession of the Gospel: Is this the word of God? Use. is this your holy ministry (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 spoke man like this man (say the officers that were sent to take him, joh. 7.46.47. 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, Luk. 4. so he did accordingly perform it, and found good success thereupon, and therefore biddeth john's disciples to tell him, Luk. 7.22. that the poor received the Gospel. They 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. 2. Thes. 1.7. If any by reason 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. 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, Doct. 5 whatsoever other pretences there be. Whence observe this Doctrine, Wicked men have a quarrel against godliness. 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 so 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, 1. Pet. 4.4. that the godly run not with them to the same excess of riot: and therefore (saith he) speak they evil of you. Note. The cause why they traduce and defame them, is not because 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, First, from the devil himself, Reasons. 1 who is an utter adversary unto man's salvation, and unto God's glory, and therefore makes war against the seed of the Church, Revel. 12.17. which keep the commandments of 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. Therefore let Gods servants never look to please the world by well doing, Use 1 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. Nay, Answ. 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, God's people find 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 them, 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 sinners do most of all dislike them, and seek by all means to fasten infamy and disgrace upon them. Do we then trust in God, and 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, and never be dismayed at their mischievous and malicious speeches, and attempts against us, knowing and assuring our souls that they that trust in the Lord shall be as mount Zion, Psal. 125.1. that cannot be removed, but standeth fast for ever. FINIS. THE FOURTH SERMON. ISAIAH, 30. Vers. 6.7. Vers. 6. The burden of the beasts of the South, in a land of trouble and anguish, from whence shall come the old and young Lion, the Viper, and the fiery flying Serpent, against them that shall bear their riches upon the shoulders of the Colts, and their treasures upon the bunches of the Camels, to a people that cannot profit. 7. For the Egyptians are vanity, and they shall help in vain: therefore have I cried unto her, their help is to sit still. IN these words is set down a sharp reproof of the unbelieving jews, with whom the Prophet Isaiah had to deal: wherein we may note two principal things. 1. First, the danger that would ensue upon the following of their own counsel. 2. Secondly, the profit that they should reap by following of his. Concerning the former of these he telleth them, that whereas they rested upon Egypt for help and aid in a time of war, and for that end did send unto them the beasts of the South, that is, Camels and Asses laden with riches, and treasures, they should not only sustain the loss of their money, be utterly disappointed of their expected aid, but also find great hurt from them: they should prove by their own experience, not only that The Egyptians were vanity, and a people that could not profit nor help them, but withal, that they were Lions, and Vipers, and fiery flying Serpents; that is, furnished and armed with all ability and willingness, to wrong and oppress them, to vex and torment them, to spoil them, and prey upon them, and to do them all the mischief that possibly they could: as they had in the times of old found Egypt to be a land of trouble, and anguish, so doth the Prophet threaten that they shall find it still. This was the danger of following their own counsel, v. 6.7. Now the benefit of following God's advise is showed in the latter end of the seventh verse: their strength is to sit still: as if he should have told them: you are very desirous to be fortified against your enemies, and much ado you make to get men and munition to defend you: but if you will hearken unto me, I will show you an easier and a safer way; and that is, to cast off all distrustful fears and cares; to spare your money and your pains, to sit quiet and still at home in your s●uerall places and callings; and so expect the salvation of God (as Moses exhorteth the Israelites. Exod. 14.13. For though this be not expressed, yet it is necessarily implied, as is plain in the verses following, and then you shall find, that albeit the Egyptians be flesh, yet God is a spirit; and and albeit they be weak, and as it were vanity itself, yet the Lord is strong, and will communicate his strength unto you, both for your protection, and your adversaries subversion. And thus much briefly for the general drift of these words. Vers. 6. First, Doct. 1 from this, that these unbelieving jews, We are most prone unto evil. that were very covetous and miserable in matters that did concern the worship of God, or the relief of his servants, are now so frank and liberal in sending of their riches and treasures into Egypt for the procuring of help from them, which was a course altogether unwarrantable, as is evident in this chapter: hence this doctrine may be collected, that our sinful nature is never so forward unto any thing, as unto that which is merely sinful, and utterly unlawful. See this point (Doct, 4. in the 6. Sermons.) In a land of trouble and anguish, The 3. point following were of purpose briefly handled. etc.] This is to be understood of Egypt, where the people of Israel had endured the woefullest affliction that ever they felt in any place: yet in their misery whither do they go? even to this land of molestation and vexation: where the persons inhabiting are compared unto Lions, for that they were strong, and ravenous, and cruel: and to the most noisome Serpents, because their stinging was fiery and deadly, and uncurable. Now in that this people having unholy and unfaithful hearts, did choose rather to sue unto these Egyptians for protection, then unto the Lord. The point hence to be noted is this, that An ill conscience in the time of misery, Doct. 2 will rather seek unto any then unto God. An ill conscience shu●s God's presence. The Eguptians were enemies, yea vowed enemies unto the Israelites, insomuch that when they were delivered thence, they had a charge never to have any more dealing with them: yet we see here they will to Egypt for help: but entreaty will not serve the turn; the Egyptians will do nothing unless they be hired: why they shall be well paid for their labour; and if they will not take their word, they shall have their wages before they have done their work; Camels and Asses shall be sent unto them, with great plenty of gold and silver. Thus we see how falsehearted hypocrites will rather be at great charges and pains to get succour from their deadliest foes, then sue unto the living God for it, though they might obtain it for the very seeking. So judas being in grievous horror and terror of conscience, betook himself unto the Priests, whom he knew to be proud hypocrites, utterly unable to ease and relieve a distressed soul, rather than unto Christ jesus, who is a merciful and a faithful high Priest, able and ready to pity and help every one that comes unto him with an humble and broken heart. The like may be observed in Ahaz, that wicked King of judah, who notwithstanding that he had protection freely offered unto him from the Lord together with a sign, such as he himself should choose, for his confirmation in that behalf, yet refused to be beholding unto the Lord, and to put himself into his hands, Isa. 7.12. and would needs hire the King of Ashur with his army, for his defence and safeguard, who did exercise great cruelty against him and his people. Now the reason why sinful persons are so unwilling to fly unto the Lord in their extremities, is, Because there is a quarrel betwixt God and them. There is no agreement between light and darkness; Exod. 20. Psal. 11.5. they hate him, and he abhors them: and therefore they shun his presence as much as may be. Again, unbelievers doubt of his power, whether that be sufficient to defend, or to deliver them; or if not of his power, yet of his mercy, as they have good reason, being out of Christ: hence is it that hypocrites and sinners cry out in their ●●are and horror, Who among us shall dwell with devouring fire? Isa. 33.14. Who among us shall dwell with everlasting burnings? This teacheth us first of all, Use 1 what to think of those that in their distresses, do make flesh their arm, and withdraw their hearts and hopes from Almighty God, using sinful shifts, and unlawful courses, for the relieving & easing of themselves, or such as are near unto them, and seeking unto Witches and Conjurers, in very deed to the devil himself for help, rather than unto Almighty God: that whereas in extraordinary crosses they should use extraordinary good means, of fasting and prayer, and humbling of themselves, they use extraordinary ill means, and so provoke the Lord to inflict more grievous plagues upon them: these show themselves to be impious persons, and men of very ill consciences; so should we esteem of them, and so ought they to think of themselves, in that they forsake the Lord, who is the fountain of all help and comfort, and sue unto his utter enemy by using devilish and abominable practices. Secondly, if we would have a contrary testimony unto ourselves, and among God's people, to wit, that we are men of sincere and upright hearts, because we seek unto the Lord in our miseries, and that in a religious and holy manner, then let us labour for good consciences in the time of our prosperity, and for faith in the promises of God, and then we shall not be driven to those wretched and chargeable helps, which carnal men rely upon; but we shall be able to run unto God, who will relieve us freely, and speedily. We need not be such drudges as these jews were, to toil and trouble ourselves in getting of money, and then to take a long and tedious journey to obtain the favour of our adversaries, but having true and faithful hearts, we may make a better shift with a few words, Hos. 14. than these hypocrites did with all their Camels and Asses, and with all their riches and treasures: for the Lord is near to all that call upon him in truth: Psal 145.18.19. yea he will fulfil the desire of those that fear him: he also will hear their cry, and save them: and that both from their sins and miseries. Vers. 7. For the Egyptians are vanity, and shall help in vain.] In that dissuading them from resting upon the Egyptians, he telleth them that they were vanity, and therefore such as they were, such must be their help: either they should not do their best to defraud them, or if they did, it should not turn to good, because God's blessings went not with them: hence ariseth this doctrine, that, all the comfort and help that worldly things can afford us, Doct. 3 Worldly help● vain. is vain and of no worth. The reasons hereof are these: First, because the means themselves are vain: Reasons. 1 for such as the fountain is, such must be the streams; and such as the tree is, such must be the fruit. If the Egyptians be vanity, their help must needs be vain. And the like may be said of all other particulars: Do we rest upon our friends? they may die, or their good affection may die. Do we rely upon riches? they are subject to rust, subject to fire, subject to thieves, neither can they help us in the evil day. Prou. 11.4. Do we trust upon men and munition, or any warlike force? A King is not saved by the multitude of an host, Psal. 33.16.17. neither is the mighty man delivered by great strength. An horse is a vain help, and shall not deliver by his great strength. The same conclusion may we make of all other earthly things: Eccl. 1.4. for of them all, the Wise man pronounceth, that they are vanity & vexation of spirit. Secondly, no worldly means can help the soul against sin; and therefore there is no sound comfort to be expected from them. Every man's ruin is from himself, and bred in his own bosom: help that and help all; and except that be helped, when a man hath done all he can, he hath done nothing: for let a man have never so many friends, never so much wealth, never so great credit, or whatsoever else can be named, if his soul be uncured, he is a miserable creature: there is no peace to the wicked: one vile lust or other will be raging in his heart, and disquieting his soul, Psal. 1. and he will still be tossed up and down as the chaff that the wind driveth too and fro. A sinful heart is evermore a restless heart, and whosoever doth not believe, whatsoever his outward props be, he shall not be established, Isa. 7.9. as the Prophet Isaiah avoucheth. Thirdly, no earthly helps can keep off the plagues of God from a man, or remove them where they are already. Suppose that the Lord intent to shoot his arrow of pestilence to strike a man, or a family, a town, or a city, what buckler can bear it off? what wit, or wealth, or friends can shelter us from his strokes, and keep us from the grave when he calleth for us? surely there are no worldly means that can do it; and therefore we may well conclude, that all the help that cometh from them, is altogether vain. Which should cause us not greatly to seek after, Use 1 nor much to rest upon these outward things; for though we have them in never so great abundance, we shall find them to be but miserable comforters when we stand in most need. Most men are of another mind; namely, that the treasures and promotions of the world, and the countenance of great men, are the only things to be looked after, and that the promises of God, and the comforts of his word, are vain and frivolous: but when they have made trial as Solomon did, they shall find, that to fear God and keep his Commandments, is the only happiness, and that whatsoever the world can afford, is mere vanity, and vexation of spirit. Secondly, let this teach us in all our griefs to say as the Prophet David doth, Lord help in trouble, for vain is the help of man. q. d. I have depended much upon the arm of flesh, but now I am grown to this resolution, that if I had all worldly helps, I would not trust in them, because they are vain; and if I want them all, I would rely upon thee, that dost never fail such as seek unto thee. Thus if we can do, we shall never be disappointed of our hope: john 14. but God will give us such peace and comfort, as neither the devil, nor the world can take from us. Their strength is to sit still.] That is, if they would be fortified and sensed against their enemies, their best course was, to put away all vexation and unnecessary fear, to tarry at home in their own country, every one in his vocation, and so to rest on the Lord for defence. Whence the doct. is, that The best way for men to have safety and protection is, Doct. 4 All men are safest in their own places. to keep in their own places and callings. He that would be freed from all hurts and dangers, let him not run hither and thither without any warrant, as a masterless hound, but let him follow his business with a quiet heart, and look for comfort from above, and he shall be sure not to miss of it. We read in the 11. chapter of john's Gospel, john 11.7. that when Christ was about to go into judea, his Disciples dissuaded him, saying, Master, the jews sought lately to stone thee, and dost thou go thither again? as if they should say, have you no more care of your own safety, but to run even upon the sword's point, and to cast yourself into the Lion's mouth? But jesus answered, are there not twelve hours in the day? if a man walk in the day, he stumbleth not, because he seethe the light of this world: as if he had said, though wicked men go about to kill me, yet seeing God calleth methither; for all their madness, they shall not be able to hurt me: for I walk in the light all the while that I go about my father's business; and as there is no danger of stumbling so long as a man hath the day light to guide him: so is there no peril to be seared from men, so long as a man hath the light of a good confcience to assure him that he is about those works which God calleth him unto. Indeed if a man be otherwise employed, than he walks in the night, as our Saviour speaketh, and then he may dangerously indeed. Psal. 91.11.12. But so long as men keep in their ways, the Lord will have an eye unto them, to preserve and keep them; and his Angels shall carry them in their hands, that they hurt not their soot against a stone. And there is good reason why it should be so: Reason. for so long men do much honour God, as they keep themselves within the limits of their own callings; and therefore he cannot choose but watch over them in goodness. Now that they do honour God thereby, appeareth by that of our Saviour, where he saith; I have glorified thee upon earth? How proves he that? I have finished the work which thou gavest me to do. Here then are those to be reproved, Use 1 that when any trouble is near them, do busy their heads and disquiet their own hearts, as if by their carking & toiling they would do wonderful things: but the Lord hath made this proclamation, that your strength is to sit still: and therefore it is your weakness to be over busy at such times, and to exceed the bounds of your calling, in using unwarrantable shifts. To give instance in some particulars, many are so afraid of poverty, that they will not be content with that employment which God hath given them, but will have an oar in every boat, and be dealing in this trade, and in that, wherein they have not been trained up; but what comes of it? they cast themselves into far greater arrearages than they were in before, and entangle themselves in such sort, that they know not how to wind out. Besides that, the cares of the world, and the desire of riches do choke the word, that it cannot bring forth ripe fruit in them, and marvelously hinder the peace and comfort of their consciences. Oh but their meaning was good: they had an honest care to provide for their wife and children; an honest care? nay it is a sinful care, that make men to be such busy bodies: and just it is, that they that will not trust God with their wives and children, should by tumbling and tossing up and down the world, spending all, as these jews did, and feel that which they feared, lying heavy upon them: So others are afraid of the Pestilence, and what do they to prevent it? cast about where they may dwell in safety (as they imagine) in being many miles off from the places infected: though in the mean while they neglect their callings, show little regard of their wives & children, and servants, and least of all of their own souls: whereas their strength had been to sit still, and never to forsake the works of their vocations, nor the ordinances of God especially; and then either the infection should not come near them; or if it did, it should be a means of great good unto them, either for the perfecting of their graces, or for the ending of their miseries, & the beginning of their eternal happiness. The like might be said concerning fear of the sword, or of famine, or of any other judgement; they are here sharply to be rebuked, that do leave those places wherein God hate set them, for the avoiding thereof. Secondly, Use 2 let us hence learn when dangers are near at hand, to make it our first care to consider what vocation God hath placed us in, and what work he would have us do, and therein let us continue. Oh but there are many evils towards: what of that, your strength is to sit still: cast your care on God, 1. Pet. 5. for he careth for you. Wait on the Lord and keep his way, and he shall exalt you to inherit the land: for the salvation of the righteous shall be of the Lord: Psal. 37.34.39. he shall be [their strength] in the time of trouble. Whether their means be great or small it is all one unto the Lord. Though our money and our friends, and our strength fail us; yet will he never leave us, nor forsake us: therefore let us wholly cast ourselves upon him, and never be dismayed at any crosses: for so long as we serve him in our places, our case is very good, and very safe. Let our little children be our teachers in this point, and make us ashamed of our unbelief: for what if they be hungry and none will give them a morsel of bread to refresh them? what if their apparel be near worn, and they know of none that will give them so much as a rag to hang on them? yet will they comfortably depend upon us, and be merry and cheerful; assuring themselves that their parents having merciful hearts, will never see them want any thing that they can provide for them: can they be thus confident upon the kindness of their natural parents; and shall not we much more boldly rely upon our heavenly father, who knows all our wants, and pities us under them, and is able and willing to supply the same? let us condemn ourselves if we cannot do this, and in all straits and extremities say unto our hearts, as Moses did unto the Israelites at the red sea, fear not but stand still, and behold the salvation of the Lord. Exod 14.13. Which if we cannot do, we shall find by experience that he is all-sufficient to minister help and comfort unto us, and that in sickness as well as in health; in wars as well as in peace; in scarcity, as well as in plenty; and in a word, in the want of all things as well as in the abundance of all things. Rules. But now if we would be sure of this comfort, let us observe these rules. First, beware of using any ill means for the relieving of ourselves: for every sinful shift is as it were a sword drawn out against ourselves, or as a Canon that is to be discharged upon us. Secondly, be sure to use all good and lawful means that God hath appointed for our comfort in trouble, or our deliverance out of trouble. Thirdly, as we must use the means lest we be found tempters of God, so must we commit the success wholly unto the Lord, and with a quiet and peaceable heart rest upon him. Many will be content to be industrious in their calling, and use all diligence for the relieving of themselves and their families; but herein they fail exceedingly, that they vex and disquiet their hearts, and do not labour with that cheerfulness as they should: this and that I do (say they) to the utmost of my power: but alas, all will not maintain me and mine: we know not how to bring the year about. Now you do not sit still, as God would have you, but you take his burden upon your shoulder: for do you that which God biddeth you, and he hath said, I will care for you. The reason why there is such carking and caring: such tumbling and tossing, is, because men think there is none to care for them, but themselves: now if that were true, it stood men upon indeed to bestir themselves, and to busy their thoughts day and night about the matters of the world: but seeing that the Lord doth protest that he cares for us, what need have we to perplex our hearts with some necessary vexations and distractions? surely it argues great corruption in us, when we give way to such distrustful thoughts: for either we do not believe that God doth care for us; or at least we imagine that his care is not sufficient for us: both which should be far from the hearts of all true Christians. Let us therefore strive against our unbelief, and give unto God the praise of his truth, of his mercy, and of his all-sufficiency, and then fixing our hope upon him, we shall never be ashamed, but according to our faith it shall be unto us. THE FIFTH SERMON. ISAIAH 30. Vers. 8.9. Vers. 8. Now go and write it before them in a table, and note it in a book, that it may be for the last day for ever, and ever. 9 That it is a rebellious people, lying children, and children that would not hear the word of the Lord. WE heard in the words immediately going before, how sharply the Lord doth reprove and threaten the unbelieving jews, for that they hearing of rumours of wars, did not go unto God by prayer, but unto the Egyptians by gifts, as if Pharaoh were more able, or more willing to help and secure them then the Lord himself: as also how the Prophet Isaiah was sent unto them, to assure them that the Egyptians would not help them, or if they would, they could not: nay, that they should be so far from helping them, that they should do them all the mischief that possibly they could, and therefore he proclaims unto them that their strength was to sit still, that is, to keep themselves at home in their places and callings, and to rest upon God, whose strength they should find to be every way sufficient to defend and maintain them against all their adversaries. Now because they were drunken with passion and fear, and would not hearken to the proclamation of peace, therefore doth the Lord send out against them a proclamation of outlawry; and chargeth them with rebellion and high treason against his Majesty: and that it might be of more force with them, he commandeth the Prophet [to write it before them in a table] that so every one might take notice thereof: yea not only in a table to shame them for the instant, but in a book, that it might be for the time to come, even for ever and ever: that is, that it might stand in record for their perpetual desgrace and reproach. Now because they would hardly yield unto this charge; to wit, that they were traitors against God in seeking unto the King of Egypt for aid, but would object that they did it in policy and in good meaning, for the benefit of the Church and Commonwealth, and did rest on God nevertheless, he puts off that, by saying that they were [lying children] full of hypocrisy and dissimulation; pretending to send into Egypt in godly wisdom, whereas it proceeded indeed from their wretched unbelief: and because it was not safe for him to say this in general, unless he could prove it, therefore he allegeth against them this particular, that they would not hear the law of the Lord. They were driven to hear now and then, but they did it not willingly, nor with a good affection; and therefore they are justly condemned as rebels against the Lord. In all these words than is set down a grievous complaint against the nation of the jews, wherein we may observe, 1. First, God's charge that he gives unto the Prophet that he should prefer an indictment against them, not only for their present, but for their everlasting shame, if they did persist in their evil course. 2. The reason why he takes this round course with them, viz. because they were rebels against him: which rebellion of theirs was so much more grievous, in that they were full of craft and cunning to defend their viie practices. Vers. 8. Now go and write it, etc. In that the Prophet is commanded to proclaim unto all men that these unbelieving jews were rebels against God: this is the point hence to be observed, that Open sins must have open rebuke and dis. Doct. 1 grace. Though the parties be never so many, Open sins must have open shame. and the persons never so great, yet that must not stop the mouths of God's Ministers and servants, but they must the rather be rebuked, that thereby if it be possible, they may be truly humbled. As in this place we see, the Noble men, and Ambassadors were very busy in raising large sums of money to send unto the King of Egypt for help, yet though it were the sin almost of the whole land, and the hand of the rulers was chief in it, the Prophet is charged to speak against them, and to write against them, and to shame them, not only for the present, but for ever, if they did not turn to the Lord by sound repentance. The like is enjoined this same Prophet, chap. 58. vers. 1. Cry aloud; Isa. 58. spare not: lift up thy voice like a trumpet, and show my people their transgression, and the house of jacob their sins. They pretended great zeal and forwardness in religion: they would seek the knowledge of God's word; they would inquire after the ordinances of justice; they would fast also, and use much strictness in outward show: yet because they were full of hypocrisy, of cruelty and oppression, of impiety and Sabbath breaking, and such like heinous crimes, he must openly exclaim against their ill courses; and as the trumpet spares none, but wakens all, both great and small, so must he deal; letting every one hear of his faults of what state and condition soever. This was also laid upon Timothy. 1. Tim. 5.20. Them that sin, rebuke openly, that the rest may fear, (saith the Apostle) and it was practised by our Saviour, who seeing that the Scribes and pharisees made more account of their own traditions, then of God's commandments, and that they sought themselves in ambition and filthy lucre, he doth sharply and openly reprove them, Matth. 23. and disgrace them, and pronounce woes and curses against them. The like doth john Baptist, Matth. 3. calling them a generation of Vipers: and Paul, meeting with Ananias, a notorious hypocrite, who commanded him to be smitten on the face, for the disgrace of his person, and of his cause, Act. 23.3. he boldly sets upon him, saying, God will smite thee thou painted wall. Now the reason why public offences should have open rebuke, is; First, that others hearing it, Reasons. 1 may be terrified from the same; and so such sins may be less infections, according to the place before alleged, Them that sin, rebuke openly, 1. Tim. 5.20. that the rest may fear] and so consequently be restrained from the like courses. Secondly, that if it be possible, the parties offending may be converted: according to that of the Apostle. The Cretians are always liars, evil beasts, Tit. 1.12.13. slow bellies: wherefore reprove them sharply, that they may be [found in the faith.] For when men are set upon the stage, and exposed to open shame, they will take it to heart, and if any thing will work upon them for their reformation, this will: and if they prove incorrigible notwithstanding this, yet this benefit will come of it, that they shall be more inexcusable in the day of the Lord, in that they heard their sins so much disgraced, and the vengeance of God denounced against the same, and yet would not break off the practice of them by sound repentance. Thirdly, it makes greatly for the glory of God, when he executeth his judgements upon them in this world: for those that have heard their gross and heinous offences inveighed against, and withal are witnesses of their wilful continuance therein, they cannot but in their consciences justify the Lord in his proceeding against them. That was it especially that caused David to shame himself publicly, after that he had committed adultery and murder, that God might be pure when he judged. Psal. 51.4. Otherwise men might have thought the Lord too severe, in inflicting such punishments upon him as afterwards he tasted of. Here then in the first place is an instruction for Ministers, Use 1 and such as have cause and calling to deal with offenders, that they suffer not their mouths to be shut by reason of the multitude, or greatness of the persons that are faulty; but according to the nature of the offence, so to apply their reproofs accordingly: if they dishonour God openly, let them hear of it openly: and if they will set their sins upon the stage, let us set their shame there also, that those that are witnesses of the one, may be also witnesses of the other: otherwise we shall be injurious unto God, and unto men; unto the offenders, and unto ourselves, because their blood shall be required at our hands. Therefore let us carefully look unto this duty, and the more opposition we find against the performance thereof, the more let us pray for strength and courage to go through with the same; knowing that it is a great deal better that men should be offended with us for doing our duty, then that God should plague us for omitting our duty. Steven knew that most of those unto whom he was to speak would not take a reproof at his hands: yet he saw that he had a calling to give it, Acts 7. and they had need of it; and therefore he tells them roundly of their faults, saying, Ye stiff-necked, and of uncircumcised hearts and ears, ye have always resisted the holy Ghost: as your fathers did, so do you, etc. Indeed hereupon they gnashed their teeth at him, and stopped their ears, that they might not hear him, and so running upon him with great violence and outrage, stoned him to death: but what lost he by that? he parted with a frail and miserable life, and went presently to enjoy an everlasting and most blessed kingdom in the heavens. Let us therefore be resolute and courageous as he was, and never fear the faces of mortal men; knowing that there is no greater danger then for a man to neglect his duty; nor greater comfort then to perform it, though it be the loss of his life. Secondly, is it so that open sins must have open rebuke? hence then let us learn, that if we would not have God's Minister to lay open our shame before the congregation, we must take heed of gross, and foul, and scandalous offences. For if we live in continual swearing, or Sabbath-breaking, or brawling, or whoring, or stealing, or any the like inordinate courses, so that by our ill conversation, we cause Gods glorious name to be ill spoken of, we must look to hear of it to our just disgrace: and if we set light by God's glory, there is no reason that his servants should make any reckoning of our credit. Let men therefore be careful to avoid public evils, or else prepare themselves for public rebukes, which are the best medicines for the recovering of their sick and sinful souls. 8. Now go and write it before them in a book, that that it may be for the last day, [for ever and ever.] Hence ariseth this doctrine, that That testimony shall abide with every man, Doct. 2 God's testimony is everlasting. which God giveth him in his word. Look what the Lord saith of any one, that shall stand firm, and tarry with him till death, yea after death, even for ever and ever. As here the Prophet Isaiah from the Lords mouth chargeth these cowardly jews to be dissemblers and rebels: this hath stood in record against them many hundred years, and doth still; their names are not yet healed, nor ever shall be, but all that lived and died in their impenitency, shall have their shame increased in the day of the Lord, and that shall tarry with them for evermore. This is also evident in the Scribes and pharisees, who though they carried away all the praise and commendation among men, our Saviour doth disgrace to the uttermost, calling them painted sepulchres, Mat. 23. that had fair outsides, but within were full of corruption, and withal denouncing many curses and woes against them: now who are more odious than they? what name of greater infamy among men than the name of Pharisee? and what is the reason hereof? surely this; the word of God doth disgrace such kind of people; and therefore it sticks so fast unto them, and shall do for ever. So on the other side Paul was much slandered and reviled, counted a pestilent fellow, a troubler of the world, and the ringleader of heretics, Act. 24. and Tertullus made such a bitter oration against him, and brought such witnesses to confirm his speeches, that a carnal man would have thought his name almost uncurable: yet who more honourable than Paul? his very name doth carry a wonderful reverence with it, and that in the very hearts of wicked men. But how cometh it to pass that he that was then so shamefully traduced, should now be so highly magnified? this is the true reason of it; he did that which the word of God did commend, though men did condemn it; and therefore having a good testimony from heaven, all the calumniations and slanders of men could nothing at all impeach his credit, but did rather cause it to shine out more clearly. The Scriptures abound with examples of this kind, but I hasten to the reasons, which are these. First, Reasons. 1 the word of God doth give men neither more nor less than their due, it passeth a righteous sentence; and therefore it must needs stand. The world commonly calls good evil, and evil good: light darkness, and darkness light; and therefore the testimony thereof is little worth, and of small or no continuance: but the word of God pronounceth none good, or bad, unless they be so. If the course of a man's life be such as the Scriptures do commend, though all the world speak against it, it is commendable: and if it be such as the word discommendeth, though men and Angels should speak for it, it is to be disliked and condemned: Psa. 12.6. for the words of the Lord are pure words, as silver tried in the furnace of earth, fined seven fold. Secondly, as the Scripture gives a sound testimony, so the Lord himself will back it, and make it good. The word denounceth shame upon all sinners; therefore must God of necessity power it upon them; for else he should not be true in his threatenings. Earthly Princes do enact penal laws and statutes, and yet many times do not see them executed: but God deals not so; but whosoever doth persist in his wickedness, is sure to meet with disgrace in the end: as godly men shall inherit glory, Prou 3.35. though they be vilified and debased for a time; so shall sinners inherit dishonour (as the Wise man affirmeth) though they be exalted for a season. Durable sins shall have abiding shame; and constant obedience shall have everlasting glory: every man shall receive according to his works, whether good or evil. This than may serve to discover unto us their folly and madness, Use 1 that would feign have credit in the world, and yet seek not for it in the word, but are proud and ambitious; vainglorious, and covetous; full of hypocrisy, and of all manner of iniquity: is this the way to get good estimation, and lasting credit? nay, the Lord saith, Psal 119.21. that the proud are cursed which err from his commandments: Prou. 10.7. and that the name of the wicked shall rot. Do they think that if they can go beyond others in wealth, in command, in outward dignity, and the like, that then they shall carry away the reputation from them? nay, they are far deceived if they so imagine: God makes no promise of commendation to them in the Scripture; and therefore it is a vain thing for them to expect it: 2. Cor. 10.18. for none is praiseworthy, but he whom the Lord praiseth; and therefore though men magnify us, as they did Herod, Act. 12. yet let us think never the better of ourselves: for if we be impious persons as he was, the time shall come when the Lord will cause us to be abhorred and loathed. Secondly, if we desire to have a good name while we live, to leave it behind us when we die, and to have everlasting honour before all the Saints and Angels for ever, then let us take such courses as God himself doth approve and commend. Let us get faith and love in our hearts, and let us manifest the fruits thereof in our lives: let us be truly religious towards God, and zealous in his service: let us be righteous towards men, and carry a liberal heart, and a bountiful hand for good and merciful uses: jam. 1.27. for these things God himself doth commend, and therefore we may assure ourselves that they will procure us eternal praise. And though sinful men may try us by reproaches and slanders, and seek by all means to blemish our names, as they dealt with our Saviour, and his Apostles and followers in former times, yet shall our memorial be blessed, and our goodness be had in everlasting remembrance: Pro. 10.7. Psal. 11●. Psal. 37.6. God shall bring forth our righteousness as the light, and our judgement as the noon day. Vers. 9 That it is a rebellious people] This is the crime that is charged upon them being full of infidelity and disobedience, they are indicted of high treason against the Lord, which was the heaviest imputation that could be laid upon them. Whence note this point, that They are the most miserable and wretched rebels, Doct. 1 Those that rebel against God are the worst 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 and 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, E●●d. 22.18.20. 1. Sam. 15.22. he compareth it with those crimes that were most hateful and most punishable by God's law, saying, Rebellion (to 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. Isa. 30.1.9. So dealeth Moses with the stiff-necked and perverse Israelites: Hear ye rebels (saith he) shall we bring you water out of the rock? Numb. 20.10. 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. First, Reasons. 1 the laws that they break (which notwithstanding they are more strictly tied to observe, Rom. 7.12. than any subject in the world is the statutes 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, 1. King. 12.14. to make his yoke 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, Acts 17. and all things: in him they live, and move, and have their subsistence: and without him they could not continue to breathe 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, and cast of 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 monarchs 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) i● 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, 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 presence, Psal. 139. 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 so, Isaiah. 29. the use shall be, First, Use 1 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 when as 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 singulas 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, treason: 2. King. 11.14. 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, and 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 govemment. THE SIXTH SERMON. ISAIAN 30. Vers. 9.10. Vers. 9 And children that would not hear the law of the Lord. 10. Which say unto the Seers, see not: and to the Prophets, prophecy not unto us right things: but speak flattering things unto us, prophecy errors. WE have heard in the former words, that notwithstanding the jews did profess themselves to be the only people that stood for God, and for his worship, yet the Lord doth proclaim them wicked rebels against his Majesty. Now in these words the Prophet goeth forward to prove them to be such, and that he doth by two main reasons, viz. First, from their ill affection that they had, both to the word of God (which appeared in this, that howsoever they did by occasion hear it, yet they [would not] have heard it, Vers. 9 if they could have done otherwise for shame) and also to the Prophets of God, which brought his message unto them: Vers. 10. They said unto the Seers, see not, and to the Prophets, prophecy not unto us right things: they could not endure that they should take notice of every thing that was amiss in them, and that they should press every part of Gods will upon their consciences: this they thought to be too much strictness and preciseness. 2. Secondly, he proveth them to be rebels by their great affection that they carried unto that which would do them most hurt, 〈◊〉. flatteric and errors. Thus much to d●ing the 〈◊〉 and order of these words the meaning whereof shall by God's assistance) be 〈…〉 fully laid open in the handling of the several doctrines. 11, 18, 〈◊〉 Vers. 9 And children that world not hear the l●● of the Lord.] In that the Prophet do the 〈…〉 ment prove them to be traitors against th● most high. This is the doctrine 〈…〉, Doct. 2 viz. that, It is a mark of an impious person to reject the word. it is an infallible note of an impious and rebellious person, to be unwilling to hear the holy word of God. Although men do ordinarily resort unto the assemblies where the Gospel is pursely 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. The same mark of wicked sinners is given by job, job 21.14. where he saith, They say unto God, Depart from 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 prone 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 maies. 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 it is said in the Psal. Psal. 81.11. My people would not hear my voice: and what of that? Israel would none of me. If one should have said to them, You are aposta's, 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 moc 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. First then for the causes thereof, Reason. The causes. 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, jer. 6.10. and admonish 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, (faies 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 〈◊〉 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 comes 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. jer. 6.10. The second, that they do take pleasure in unrighteousness, as the Apostle witnesseth. 2. Thes. 2.12. And look how much 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, 2. The effects. which (to mention but a few of a great many) are three. The two former in respect of men them selves, 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? Psal. 119.97. my meditation 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: 2. Thes. 2.10.11.12. for because they receive not the love of the truth, that they might be saved, therefore God will send them strong delusions, that they should believe lies. That all they may be damned that believe not the truth, but take pleasure in unrighteousness. This doctrine maketh First, for the terror of Papists, Use 1 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. But though they do not hear the word preached, Object. 1 yet (will some say) they pray very much. What of that? Answ. do they imagine to have any benesit by their prayers? if they do, they will be much deceived: Prou. 28.9. for Solomon saith, He that turneth 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, 2. Thes. 2. 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 they 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 sleight 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, Act. 13.46. and so judge themselves unworthy of 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 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, Remedies against unwillingness to hear the word. then of natural strength by the other. Now to the intent that we may do so, we must 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 poisoned humours of sin, we shall find no manner of appetite, or affection to our spiritual food. 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, jam. 1.20.21. viz. to put away wrathful and violent affections, & to lay apart all filthiness and superfluity of maliciousness. And the like direction the Apostle Peter giveth in his first 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: Psal. 19.7. etc. how it enlighteneth the mind, and giveth wisdom to the simple: how it converteth the soul, and frameth the affections unto obedience: 2. Cor. 10. Act. 26.18. how it casteth down the strong holds of the devil, setteth men at liberty from the power of darkness, jam. 1.21. and translateth them into the glorious kingdom of jesus Christ: and in 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, Psal. 119. and cause us to have as great delight in 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 Prophet David, Psal. 119. part. 5. Lord incline my heart 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: Psal. 25. for the Lord hath promised to teach 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, a●●ee 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. Vers. 10. Which say unto the Seers, see not, etc. THe Prophet had charged them that they were unwilling to hear God's word: but they might object: We are as forward to hear as any other; yea (saith he) you hear indeed: but what doctrine are you most desirous of? would you not be flattered, rather than reproved? would you not have falsehood preached unto you, rather than the truth? Do you not say unto the Seers, see not, and to the Prophets, prophecy not unto us right things, but speak flattering things unto us: prophecy errors? not that they were so brutish as in words to say thus much unto the Seers; that is, to their faithful teachers, which had an insight into God's will; but their actions testified so much: for they would vilify and persecute such as dealt faithfully with them. Whence observe, Doct. 3 that the more wholesome and holy any doctrine is, The most holy doctrine is most distasteful unto unholy persons. the more grievous is it unto the 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, Verse 4. to distill the oil of 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? Vers. 10. It is said that these two Prophets vexed them that dwealt on the earth: that is, all earthly minded men: all such as were ignorant and proud, 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, 1. King. 21.20. but evil. He 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 Elij●h: Hast thou found me, O mine enemy? (saith he.) 1. King. 21.20. 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, Act. 24. and a troubler of the whole world: not of the Saints that were in the world, but of such as were men of the world, who could not endure to 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: Act 7.54. etc. it is said when they heard the things that he delivered, 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, jam. 4. that then the Lord will resist them, and at length confound them bodies and souls: they would be always rooting in the earth, and scraping together the pelf of this world; Revel. 22. but the word tells them, that such swine shall be without, 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, Luk 9 45.46. and said unto him, Master, thus saying, 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, Luk. 10.18. and to cast him violently 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, john 8. the same will dislike the children of the devil. And therefore we may observe, Act. 16.17. etc. that when Paul at Philippi 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. This point serveth, Use. 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? Luk. 7.35. Wisdom is justified of her children: so that albeit fleshly minded men dislike and reject pure and plain doctrine, yet those that are wisdoms children, that is, truly and spiritually wife, will approve 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, Isa. 30.10. prophecy unto us 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 feel 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 affection 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 love 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, than to be well affected towards a sound ministry. Vers. 10. But speak flattering things unto us, prophecy errors.] IN that they desire such kind of preaching, we might note this doctrine, that, Our sinful nature loves nothing so much as that which will do us most hurt. But of this point, See vers. 6. Doct. 1. before. Our wretched nature is never so forward unto any thing, Doct. 4 All men are natural most prone unto evil. as unto that which is sinful and utterly unlawful. All men are naturally exceeding slack in attempting and 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, Rom. 3.15. that their feet are swift to shed blood. Many there are, who if they should be priest io 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 Bear baiting, 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, Dan. 2.14. for that they could not 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 sin of Idolatry: Exod. 32.3. 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 their wickedness, and therefore calleth for their golden care 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 brouget them. So also in the days of Hoseah, Hos. 2.8. the people were 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. And as for evil deeds, Psal. 106. 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, jer. 9.3. that they did bend their tongues like bows for 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. The reasons of this doctrine are these: Reasons. First, our flesh is wholly bend unto that which is sinful. Gen. 6.5. All the imaginations of the thoughts of our 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 above, jam. 3.17. as it is earthly and sensual, so it is also devilish. The wisdom of the flesh is enmity against God, Rom. 8. and so of it own accord too to 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: joh. 15.19. for the world 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 and 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 fence 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. Hereby then (in the first place) is discovered their folly and simplicity, Use 1 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 enclinable unto that which is evil: and therefore most men being so prone unto Popery, what can be concluded but this, Luk. 10. that it is an evil and damnable religion? Christ his flock is a little flock, and he hath but a 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 whit as bountiful, Hos. 1.8. 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 unnatuturall 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, 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 sale. 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 inducements unto Idolatry, or schism, or any manner of impiety; for otherwise we shall be sure to be entrapped and ensnared. Oh but this is too much niceness and scrupulosity, Object. (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. Have you so good a persuasion of your flesh? Answ. certainly you do thereby give me 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. But why should Heretics be able to cleave more earnestly, Object. and firmly to superstition and idolatry, than we can to true religion and piety? There is good reason for that: Answ. 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. But what then is the difference between God's servants, and the servants of the devil, Object. seeing there is in them both an unwillingness unto that which the Lord commandeth, and a proneness unto that which he forbiddeth? Herein standeth the difference, Answ. 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: Galath. 5. for they have the spirit in them which 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: 1. Chro. 26.13.14.18. Now therefore, our God, (saith he) 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, Isaac, and Israel our fathers, keep this for ever in the purpose, and thoughts of the hearts 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 mere 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. THE seventh SERMON. ISAIAH 30. Vers. 19 Vers. 19 Thou shalt weep no more: he will certainly have mercy upon thee at the voice of thy cry: when he heareth thee, he will answer thee. THe purpose of these words is, to comfort the elect jews against those sorrows and miseries that should fall upon the Church, and Commonwealth. Wherein is declared, 1. First, what favour the Lord would show them, viz. 1. That albeit they should taste of the common distresses which befell the rest, and so be in heaviness for a time, yet at length they should be comforted and refreshed; Thou shalt weep no more. 2. More generally the Prophet affirmeth, that he will have mercy upon them: not naming the particulars, because he intended to enrich them with every good blessing needful for their souls or bodies. 2. Secondly, what duty they were to perform, namely, to crave this favour at the Lords hands, and that not coldly and slightly, but vehemently and earnestly: and then at the voice of their cry God promiseth to hear them; yea so to hear them, as to answer them, in granting that which they should desire of him: he could no sooner hear their crying voice, but they should feel his helping hand. Vers. 19 Thou shalt weep no more.] Whence observe this doctrine, that All the sorrows and tears of God's Children shall end in joy. Doct. 5 All the afflictions of the Saints shall end in consolations. Isa. 30.20.29. Psal. 30.5. 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 out of troubles and miseries. Heaviness may abide at evening, but joy cometh in the morning. They may sow in tears for a time, but they shall reap in joy. Eccles. 2. vlt. This is the very patrimony and inheritance of the Saints, as the Wise man saith, Surely to a man 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. First, Reasons. 1 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, jer. 31.19. and smite upon their thighs in a holy 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, 1 Pet. 5.6. the Lord may raise them up to pure and holy 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: Isa. 61. and therefore 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: Psal. 50. Call upon me in the time of trouble (saith God) and I will deliver thee, and thou shalt glorify me. This Asa and jehoshaphat had good experience of: for when they being in a great strait, 2. Chron. 14. & 20. 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, Hestor. and the rest of the jews in his time. john 16.20. And our Saviour telleth his Disciples, Verily, verily I say unto you, that ye shall 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, Vers. 24. that your joy may be full. When Christians do enjoy wealth, and 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, Heb. 12.10. and so by consequent of the consolations of his spirit. When God will do his enemies a notable displeasure, he setteth them aloft in slippery places, Psal. 73. that so their fall may be more fearful and unrecoverable: even so on the contrary, when he purposeth some extraordinary benefits 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. Here cometh to be reproved that faint-heartedness that is in many of God's children in the days of their affliction: Use 1 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, or the Lord no true God of his word, who hath said, Psal. 97.11. that light is sown for the righteous, and joy for all 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, jam. 5.7.8. yet he waiteth for the precious fruit of the earth, and hath 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. Oh but my crosses and trials are strange and extraordinary. Object. What of that? were not jobs so, Answ. 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 secure 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, Psal. 46.1.2.3. God is our hope, and strength, a help in troubles ready to be 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 merry, and be as jocund as they will for a time, and seek 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: 2. Cor. 4. for their light and momentany afflictions 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, Isaiah 4. Psal. 37. and that the 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 Cod 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, & 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. He will certainly have mercy upon thee [at the voice of thy cry] Whence this doctrine may be gathered, that, The way to have mercy from God, is to cry unto God. But this point hath been handled else where. See the second Sermon on Lament. 3. Doct. 6. When he heareth thee, he will answer thee.] Hence note, that we are not more ready to ask then God is to grant our requests. See book of the ten Sermons, the fourth Doct. of the 4. Sermon, where this point is handled. FINIS. A BRIEF DISCOURSE TOUCHING the extinguishing of the Spirit. Of extinguishing the graces of the Spirit. THe Apostle upon great and weighty consideration, 1. Thes. 5.19. delivereth this precept unto the Thessalonians, Quench 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 clearing of this text, two Questions may be answered. The first is, Question. 1 how we may know whether we have the spirit or no? For answer to which we must understand, Answ. 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. First of all, Effects of the Spirit. 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. 2.24. 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. joh. 16.8. Therefore the Evangelist john maketh this the first work of the 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, Isa. 67.25. that are humble in spirit, and contrite in heart, through the sight of their iniquities, and of God's displeasure justly deserved for the same: and calleth those alone unto him that are weary, Matth. 11. and heavy laden, groaning and sighing under 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, The Spirit worketh by degrees. which is also wrought by degrees. For first there is a great and general astonishment by reason of all those great and enormous sins that we have committed; A general astonishment. Rom. 8.15. and this doth strike us down, it doth terrify us, and hold us amazed wonderfully. 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; Rom. 7.8. and bringeth us out of conceit and liking with the best things that are in us: for than it doth display before us the vanity and darkness of our understanding, Weakness of understanding. 1. Cor. 2.14. how unfit and unmeet we are to understand and conceive those things, which do above all other most concern us: Then doth it let us see the corruption of our judgement, Corruption of judgement. Phil. 1.9.10. 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. Then it cometh to our affections, and turneth them upside down: The sinfulness of our affections. Act. 2. jam. 4. 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 east 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 nor 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, and dare not answer. job 39.37. 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. The third note and effect is, the bringing on forward of this work unto justification: 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, Effects of justification. and confirmeth the same by two notable 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, 2. Peace. Rom. 5.1. Philip. 4.6. which 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, 4. Readiness to do good. to wit, the 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. 1. Thes. 5.23. Then are his affections in some good measure altered: 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: Ephes. 4.18. Rom. 8.2. thus 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, Gal. 5.22. bringing forth the fruits of the 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, jam. 3.1. Notes of the spirit after slips. 1. Hatred sin. (as who doth not) and will know whether thereby 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 thoroughly & 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, 2. Sorrow for sin. 2. Cor. 7. consider how it standeth with thy sorrow: for so long as thy sorrow for sin increaseth, it cannot be, that the spirit should be quenched in thee. Thirdly, 3. Care to avoid it. try thy care, and if thou find thyself more careful both to fight against sin, and to prevent it, by avoiding the occasions of it, then know, Rom. 7. that not it, but grace hath dominion in thy heart. But the last is most certain, 4. Greater zeal in well doing. 2. Cor. 7.11. Ephes. 4. and that is this, 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: 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 waste, 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 sin daily more and more, joh. 15.2. Act. 159. 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, 1. joh. 1.5.6. ever 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 numbed, and as it were without life: but being brought to the fire, he is revived, and cheered, Colos. 2.13. Ephes. 2.1. and then becometh active and nimble: even so doth the spirit set us on heat, and inflameth 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, Question. 2 is, whether that man which hath once truly tasted of the spirit, may lose it, and have it quenched in him? To this it may be said, Answer. 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 the spirit, Several operations of 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 some working of the spirit; Matth. 13. Luk. 8. 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 the word: 1. Pet. 1.23. 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, 1. joh. 3.7.8. ● saying, that they that are thus 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 by secret seducements, Matth. 24.24. joh. 10.28.29. 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: Rules to try whether the spirit have wrought in us in a saving manner. First, let us try what insight we have into the 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 apply the threatenings of God for their humiliation, Concerning knowledge. 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: Heb. 6. and the knowledge of the wicked to the 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 it is, Concerning the affections. 1. Desire. Psal. 78.34. 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 live, 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 life, Matth. 13.4. yea and to suffer whatsoever it shall please the Lord to inflict upon them. Further, not the godly only, 2. Sorrow. but the wicked 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 offended God, Psal. 80.7. and given him occasion to withdraw his favour from them. The third difference is in their love: 3. love. for though 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 clothe 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 bellies 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, Rom. 5. and doth work in them a special liking of his goodness, and of his holiness, Psal. 116.1. so that they love him not for his blessing 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. 2. Pet. 1.2.3.4. They have powered and infused 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. job 13. Therefore job saith, Though he kill 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 and 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, Psal. 119.10. so do they 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 that the Apostle did as it were travel again, Gal. 4.19. until Christ was fashioned anew in them. David also upon the committing of his sin was brought unto that case, Psal. 51. that he prayed God to create in him a new spirit. What, was the spirit quite gone? No, for by and by after he prayeth that God would not take his holy spirit from him: but the graces thereof were wonderfully decayed, and therefore he desireth that they might be renewed. But that none may abuse this doctrine, Evils that follow upon quenching of the spirit. let us consider what punishments do follow upon the 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. A Discourse 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: Psal. 106. yet did they wish to return to their former 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. Now for as much as impatiency proceedeth from infidelity, Remedies against murmuring. 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: fo●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, Rom. 8. that with him 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 & 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 & 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, Gen. 1.3. the Moon, or the Stars: and caused grass 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: Matth. 10. so that a sparrow doth not fall to the ground without his providence, and he hath a great care of beasts, and fowls: Matth. 6. doth the Lord provide for these, and will he not provide for man, for whom these were made, and are are preserved? Hereunto we must join the particular providence of God: Hath he made our bodies, and will he not clothe 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 wildernsse 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, Psal. 37. nor begged 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, Properties of a patiented mind. Philip 4.11 to be contented with whatsoever the Lord 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: jer. 45.4. for this did the Prophet jeremy rebuke in Baruck. And Christ would have us to pray only for our daily bread: which also was jacobs' prayer, Gen. 28. that he might have food and raiment, wherewith the Apostle would have us to be content. 1. Tim. 6. Let us first seek the 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 more comfortable with a little, Psalm. 4. than other, 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 it self 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 how it pleaseth him, and as it may most make for his glory: and therefore we must wholly resign up ourselves 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 shall 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. TO THE RIGHT HONOURABLE ANNE, LADY WAINTWORTH, increase of all true honour and happiness, etc. RIght Honourable, may it please you to take in good worth my bold attempt, in presuming to recommend unto your favourable patronage these Sermons following. Your honours undeserved respect of me, made me desirous to testify my unfeigned thankfulness: which I could not imagine how with greater conveniency to express and manifest, then by taking hold of this present occasion; especially considering that your constant and more than ordinary painstaking to hear such holy instructions, is a sufficient argument to evince your love and liking of the matter therein comprised: and your good regard of the authors (well known unto me) gave me ●ccasion to think that their labours, in this sort offering themselves unto your eye, would be no less welcome than formerly they have been, being in another manner presented unto your ear. Concerning the Tract of Zeal annexed to these Sermons, it is a collection of divers rules which I heard & read touching that subject, principally of such as were scattered here and there in Master R. greenham's Works: which being exceeding usesull, I thought good to gather them into one (with an addition of sundry prooses of Scripture) for the ease and help of those that are well affected, especially of such whose ability will not reach to the price of that great volume of M. greenham's labours. And thus humbly beseeching your Honour to pardon my boldness, and to bear with my manifold defects which shall be found in the penning of these Sermons, I recommend you to the gracious protection of the Almighty. Your Honours according to my poor ability ready to be commanded, JOHN WINSTON. THE POINTS OF DOCTRINE HANDLED IN THE SERMONS following. SERMON I. DOCT. I. THe first step to true and sound repentance, is, to be wounded and disquieted in our hearts for sin. 2 Lawful things must be done lawfully, and good things in a good manner. 3 With confession of sin, must be joined earnest requests for pardon thereof. 4 The more sinful any one is, the more foolish he is. 5 It is a wonderful hard thing, to take down the pride of man's heart. 6 The more speedily we judge ourselves, the more mercifully the Lord will deal with us. SERMON II. DOCT. I. Sin brings men into marvelous straits. 2. God's servants never find so great favour as with God himself. 3 God maketh his judgements, suitable to our sins. 4 When God sets in with his judgements they shall be far dispersed in a short time. 5 As God appointeth judgements to be inflicted on his people, so he himself will see execution done. 6 A good man will lay a greater burden on himself then on another. SERMON III. DOCT. I. ALthough human helps and earthly friends do fail God's people, yet they are not helpless, nor hopeless. 2 No outward thing comes nearer the hearts of God's children, than the decay of good men. 3 Deceitful friends, are worse than openfoes. SERMON FOUR DOCT. I. THe more skilfully and artificially any contrives his ill purposes, the more fearful destruction shall fall upon him. 2 The more wicked men boast of their mischievous intents, the nearer mischief is unto them. 3 No man hath the royalty of his own tongue, nor the ordering of his own speech. FINIS. The first Sermon. 2. SAMVEL. 24.10.11.12. Verse 10. Then David's heart smote him after that he had numbered the people: and David said unto the Lord, I have sinned exceedingly in that I have done: therefore now Lord I beseech thee, take away the trespàsse of thy servant, for I have done very foolishly. 11. And when David was up in the morning, the word of the Lord came unto the Prophet Gad, etc. IN these words is set forth the repentance of David, for his sin committed in numbering the people, wherein the holy Prophet showeth: 1. What means he used to be reconciled unto God, Namely; 1. First, that he was touched with inward remorse and hearty grief for his offence: [Then David's heart smote him after that he had numbered the people.] 2 Secondly, that he made a particular and very earnest confession of his fault:] I have sinned exceedingly, in that I have done. 3 Thirdly, that having bewailed and acknowledged his sin, he instantly craved pardon for the same: [therefore now Lord I beseech thee, take away the trespass of thy servant, &c: as if he should have said, I have sinned very heinously, I cannot deny it: yet I am thy servant, and one of thy family, and therefore Lord cast me not off for one fault, but take notice of my sorrow, and pardon my sin: for I have dealt veris foolishly. 2 Secondly, he declareth what means the Lord used to make him fit for reconciliation: viz: that he sent unto him the Prophet Gad, a worthy man of God, & David's Seer, who had been ready from time to time to lay open the will of God unto him, and in that regard was more reverend in his eyes, and he threateneth and denounceth judgement against him, that seeing his heart had been lifted up with pride, in regard of the multitude and strength of his people, God would meet with him in his own sin, and make his punishment to be suitable to his fact: and seeing he begun to be humbled for it already, and yet needed still further humiliation, he telleth him, that [the sword, or the famine, or the pestilence] must pursue his subjects, and make wonderful havoc among them, and therefore biddeth him make his choice which of them he would have to come upon the land: for one of them he must needs undergo, to further him in the work of humiliation, as also to bring the whole Church unto the like, who then had incensed the Lords anger against them. Then David's heart smote him] In that setting down the repentancce of David, Verse. 10 the holy Ghost taketh notice of this in the first place, that [his heart smote him] the Doctrine is, that. The first step to true and sound repentance is to be wounded and disquieted in our hearts for sin, Sound sorrow the first step to repentance. until our souls be pierced, and as it were struck through with the feeling of our corruptions, and of God's displeasure, due unto us for the same, we have not made any entrance into the ways of godliness, nor laid the very foundation of the works of conversion, therefore the Prophet joel exhorting the Israelites to repentance, joel. 2.13. biddeth them, rend their hearts: that is, the first stone that must be laid in this building: Note, their hearts must be crushed and broken, for the wickedness committed against the Majesty of God; till than there is no turning unto him: one may as well bid a prisoner that is in strong hold, and hath bolts and fetters upon his heels, walk abroad and take the fresh air, and not remain any longer in that dark & loathsome dungeon, as bid one that hath not his heart crushed & humbled to turn unto the Lord: alas he is held fast in the chains of Satan, and cannot stir one foot to Godward; therefore is it noted in those converts, Act. 2.37. Acts. 2. that They were pricked in their hearts] when they began the work of repentance, the rebukes of God had wakened their drowsy consciences, so that they saw their sins and Gods vengeance due unto them, Psal. 45. and the words of Peter had gone through their hearts, even as a two edged sword, and then they were fit to be sound healed and comforted, when they had been pierced, and thoroughly wounded by the Arrows of God. 1 First, till the heart be broken for sin, Reasons. there can be no plain confession of sin, job. 11. and therefore no repentance. Men naturally are like wild Asse-Colts, nothing will work upon them, nor bring them unto any good frame or order; though they hear often of their faults, they will not acknowledge them, but be still unruly and untamed, as Paul was before his conversion; so long as he was heartwhole in his own conceit, though he had heard many excellent Sermons (no doubt,) yet he was like a beast still, Rom. 7. Act. 9 never bewailing nor confessing his grievous offences, till the Lord had taken him down, and thoroughly mastered him. 2 Nay further, men are so far from taking pains to come to a true acknowledgement of their iniquities, till such time as there is a breach made into their hearts by godly sorrow, they do not so much as desire to be delivered from them, nor make any reckoning of God's mercy for the pardoning of them: till such time as they become mourners for sin, they cannot possibly hunger and thirst after righteousness. Math. 5.4.6. And indeed what reason is there that they should esteem of that medicine which will cure, when they do not feel themselves to be sick? they think it a matter worth the looking after, to be freed from poverty, from infamy, from the pestilence, etc. but as for the corruptions of their nature, and the sinfulness of their ways, they were never much troubled with them, and therefore they make little account to be delivered from them. See this point more at large in M. Dods Sermon on Isa. 1. Doct. 1. Seeing therefore that inward contrition for sin is the first step to repentance, and that which killeth the root of sin, and setteth us free from the power and dominion of it, and erecteth in our hearts a throne for Christ jesus; the use of this point is, First for reproof of those that persuade themselves, Use. 1 and bear others in hand that they have truly repent, and do continually confess their faults, and ask pardon for them: but what grief and pain have they had in their hearts for their sins? nay, they thank God, they were never terrified nor troubled in their consciences. Do you thank God for this? it is in effect to thank him for that you want the first and principal note of true conversion: if your hearts have never been pricked and stung with the sense of your vileness and wretchedness, it is because you are senseless: for there is cause sufficient why you should be grieved; and the less you have had, Luke. 6. Revel. 6.16. the more you are likely to have, if not here, yet in the world to come, and at that day when you shall be most unwilling of it. Secondly, Use. 2 here are those to be reproved that run into far greater excess of sinning than ever David did, breaking forth into gross and foul evils, that every body seethe and knoweth, and condemneth, and yet they pass them over slightly, and carelessly, as if they were matters of nothing. When David did but cut off the lap of saul's coat, his heart smote him, and was grieved within him, in that he was so near unto sin: what then shall we think of those that do not cut off the lap of the coat of an enemy, but are injurious to their friends, and cruel against their brethren, that break covenant and promise, sin against God, blaspheme his name, profane his Sabbaths, and the like, and yet none of all these do sound work upon them, nor much trouble them? surely such men are not of David's spirit, and therefore not being broken hearted here, they shall be broken and crushed in pieces with the unsupportable weight of God's vengeance hereafter. Thirdly, Use. 3 sith this inward touch for sin is a thing so necessary, let us hence learn to labour for it, and to keep tenderness of heart when we have obtained it: for that sorrow which breaketh the heart, doth withal break the neck of sin: and therefore when the Lord doth check & control our consciences, let us esteem it as a great mercy, and not let such strokes pass without their right use, but let us go to God and to his children for help and direction, and then that little spark of the fire of God in our souls, being fed & nourished, will grow in the end to a great flame. Now that our hearts may be kept always tender & sensible of those checks which Gods spirit giveth us, let us use these means that follow. First, let us in our hearts the weapon of God, Means to get tenderness of heart. even the sword of the spirit, whereby our hearts may be wounded, as often as need requireth: for unregenerate persons wanting that weapon, will rather defend, then smite themselves when they have offended, and every child of God hath somewhat of old Adam in him, in which regard he must be more careful to use the sword of the spirit, for the piercing of his heart when any sin is committed by him: john. 16.8. withal praying for the spirit of grace which will convince the conscience when it is guilty, so that it shall have nothing to say in defence of itself, but very much for the condemnation of itself: as is evident Ezec. Ezeck. 36. 36.27. whereby we may observe, that when God hath given his spirit unto his elect, and (as it is in jeremy. jer. 31. 31 33.) withal written his laws in their hearts, than they shall remember their own wicked ways, and their deeds that were not good, and shall judge themselves worthy to have been destroyed for their iniquities, & for their abominations. What is the reason they should pass such a heavy sentence upon themselves? one would think they should rather rejoice now, & allow of themselves and of their works? so they do rejoice at, and approve of themselves and their works, so far as they are spiritual: but they proclaim war against themselves and their works so far as either they are or have been carnal and sinful, and that because the word of God, and the spirit of God do bear sway in their hearts: they are at utter defiance with their pride and hypocrisy, and all wretched lusts that fight against their souls: being never so much tormented with those sins, as when they have attained to a great measure of humility, and of sincerity. He that is most lowly is ever most vexed with his pride, and he that is most upright and true hearted, is most of all troubled with the guilefulness and deceitfulness of his own heart, because the word and the spirit working together do cause him both more clearly to see, and more thoroughly to hate those corruptions, than ever he did before he had attained to that measure of grace. Secondly, we must not content ourselves when once we have gotten the word and spirit of God within us, but we must still strive to keep our hearts humble and lowly: for otherwise we shall not feel the strokes of the word and spirit of God; therefore it is said Isay. 30.20.21.) Isa. 30. that when the Lord had dieted his people a while [giving them the bread of adversity, and the water of affliction] and thereby taken down the pride and stubbornness of their hearts, that then [their ears should hear a word behind them, saying, this is the way walk in it, etc. that is when they were thus humbled, as soon as ever they had committed any offence, they should presently have a blow upon their hearts for it, and be full of fear and anguish: though no man in the world tell them of it, yet the word in their hearts will be like a good guide that is still following a little child, and telling him, this is not the right way, leave it; there is the right way, walk in it: but many have hearts pestered with pride, and lust, and covetousness, and yet go a whole month, nay, many months and years together, and never feel any rebuke in their consciences. How comes this to pass that others are full of grief and full of tears for their sins, and they are never troubled for them? is it because there is greater uprightness in them, than there is in others? No surely it is because they have a more blind mind, and a more proud and senseless heart than others have: for the more humble any one is, the more often shall he hear the voice of the spirit, checking him when he goeth out of the way, & moving him to turn again into the right way. Thirdly, we must especially beware of presumptuous sins: for if we live therein our hearts will cease to smite us, or at least we shall be senseless of these strokes: as may be seen in the case of David: when he had cut off the lap of saul's garment and numbered the people (which were but infirmities) forthwith his conscience rebuked him, and he was humbled before the Lord: but when he had committed adultery, and murder, either the checks of his conscience were none at all, or else they were so weak, 2. Sam. 12. that he had no sense nor feeling thereof: so that Nathan was driven to fetch about (as it were) and to use all the art that might be, to make him see his offences, and pass sentence against himself for the same. Let us therefore by his example learn to beware how we presumptuously sin against our consciences, especially in palpable and gross offences, lest our minds being by degrees blinded, and our affections, by little and little corrupted, we become in the end very blocks and stones, and have our consciences so darkened, that they will not accuse us, or our hearts so benumbed, that they will not be moved with the strokes of God, and with the checks of his holy spirit. After that he had numbered the people.] Hear is his special sin, that he numbered his subjects, which may seem to be no such great matter, for which God should so plague the land: and if there had been that measure of hypocrisy in David, as there is in many of us, he would have pleaded thus for himself: What need I to be so troubled for this? and what reason is there why God should proceed so severely against me for the same? did not Moses and joshua, holy men of God, number the people in their days, and that warrantably? and why then may not I do the like, having more absolute authority over them than they had? but his heart stayed him from all such reasoning of the matter; and told him, that though he did the same action which they did, yet the manner of doing thereof was divers; he performed it not in obedience to God (as they did) but in pride and haughtiness of mind, in regard of the multitude and strength of his subjects: before he esteemed God's name a strong tower for his defence, but now what need he run crying unto God? he had so many soldiers and valiant warriors in his dominion, that he could make his part good against any foreign power whatsoever. Thus was his heart lifted up unto vanity, when it should have been lifted up to God in thankfulness: and therefore was he so humbled, because he had an ill affection, Doct. 2 and a wrong end in a good action. Whence ariseth this doctrine, God looketh into the manner of our doing. That it is not enough for to forbear things that are evil, and to make conscience of gross sins, but men must do lawful things lawfully, and perform good works in a good manner: otherwise the Lord may and will punish them for doing lawful things, aswell as for unlawful things. This may be seen in that great inditement which Christ brings against the old world: They did eat, Mat. 24.38. and drink, marry, and give in marriage. A natural man would have thought there could be no hurt in these: if they had been charged with whoredom, murder, blasphemy, or the like, they had been matters of some moment: but for those before named, what fault can be found with them? Indeed the things in themselves are very warrantable, but the manner of performing them, doth either make or mar them: jude. 12. 1. Tim. 44.5. to eat and drink without fear, without prayer, and thanksgiving, as if the creatures were our own, and nor the Lords, to abuse the blessings of God to surfeiting and drunkenness, &c: these and the like corruptions, do turn eating and drinking into sin, which in themselves are not only allowable, but also necessary. The like may be said concerning marriage, Heb. 13. it is a sanctified ordinance of God unto those that use it holily: but than it becomes very sinful and hateful unto the Lord, Gen. 6.2. when the Sons of God do join with the daughters of men, and professors are yoked with Infidels, for beauty, or commoditte, or any such carnal respect: yet that is a horrible sin, too too common among such as profess Christianity, that they make no scruple of matching their children with those, whom they know by their works to be as yet the children of the devil; and so in other matters, if they can prove them once to be in themselves lawful, they make no conscience of the means they use, nor of the end they propose in accomplishing of them. The like is alleged by our Saviour against the Sodomites, Luk. 17.28. as against those of the old world, viz: that they bought and sold, and built in covetousness, pride and vanity, as if they had been ever to dwell upon the earth, not caring what craft and fraud they used, nor what snares and grins they laid for men, See M. Dods Sermon on if they might satisfy their covetous and ambitious desires. More might be said concerning this point, Isa. 1 both for proofs and reasons, Doct. 1 but that it hath been handled at large elsewhere. This serveth. Use. 1 First for terror unto those that satisfy themselves with this, that no body can charge them with gross sins, and therefore they imagine their case to be good, and that they need not trouble themselves in regard of their offences. But was it not thus with David? who could now accuse him of any notorious ill fact? surely none in the world: and yet he having grace in his heart, accuseth and condemneth himself, for that he had done a good action in an ill manner, and with an ambitious and vain glorious mind, and for the same is much abased and confounded in himself: and therefore those are in a miserable estate, that never disquiet their souls for their hidden corruptions, but think that all goeth well with them, when men's eyes can discern nothing amiss in them: as they on the other side are in happy case, that do often take themselves apart, and beseech the Lord to be merciful unto them in regard of their failings, even in the most spiritual duties that they perform: such judge themselves, and therefore shall not be judged of the Lord. Secondly, Use. 2 this is for instruction, that we carefully look unto the manner of all our actions, and in particular, of the exercise of fasting, which is now in hand: let us consider wherefore we are come together, and what is required of every one that is present this day, to wit, that we should put wickedness out of our hearts, and out of our hands: and for that purpose, come with true humiliation on our part, that there may be a perfect reconciliation granted us on God's part. This was practised by the Ninivites, who hearing God's judgements denounced against them for their sins, jonah. 3.8.9. that within forty days Ninive should be destroyed, except they repent, what did they? All of them, both King and people, humbled themselves in fasting, bewailing their evil & sinful ways and works, and crying mightily unto the Lord for pardon, and resolving to turn from the wickedness that was in their hands, that so God might turn away from his fierce wrath. Yet they had enjoyed but little teaching: they had heard only one Sermon from jonah, who was a man unknown unto them, and did not bring such testimonies of Scripture to convince their consciences as are now alleged unto us, &c: and therefore we should be much ashamed to come short of them in this holy exercise, especially seeing we have not one jonah, but many; not a judgement threatened, but executed, and the sword of the Lord still drawn against us, and devouring by hundreds and thousands in many quarters of our land. Let us then search and examine our hearts, and grieve, and judge ourselves for all our former transgressions; and covenant with the Lord to avoid them hereafter, craving strength from him for that purpose, that we may be enabled to subdue and keep under all our corruptions: and then our hearts being broken with godly sorrow, they shall be healed with godly joy; and being truly cast down before the Lord, he will raise us up in due season, and make it known by good effect, that he is appeased towards us. Thirdly, Use. 3 here is matter of exceeding great terror unto those that spend their days in the continual practice of gross and presumptuous sins: for if David were so grieved & punished for that corruption which no man living could touch him for, even for doing a good thing in an ill manner, how then shall they be able to stand, that have heaped iniquity upon iniquity, and for many years together added one foul evil unto another; and not only done good things in an ill manner, but ill things in the worst manner, having many crying sins still to call for vengeance against them? If David were brought to such a strait, that he was even at his wit's end, and in exceeding great anguish for doing one thing, which in man's reason might seem very lawful; Oh what horrible terrors shall seize on their souls, who do continually rush upon a multitude of heinous offences, which all the world crieth out against especially when they shall be called to answer, not before Gad, as David was, but before the Majesty of the great Lord of heaven and earth; not for one sin, but for all their sins: not to endure three days punishment in mercy, but everlasting woe and misery, and that in judgement and heavy displeasure! David had great sorrow indeed for the offences which he committed; yet no more than he should have: how then do they think to escape, that are not wrought upon at all with any remorse for their grievous transgressions, but are even as a lump of dead flesh, altogether insensible of any stroke of God, that is threatened, or inflicted upon themselves, or others? Verse 10. Doct. 3 I have sinned exceedingly] Now followeth the second step unto sound repentance, Confession of sin, must follow grief for sin. namely, a true, full, particular, and hearty confession of his sin that so wounded his heart: which all that would obtain remission of their sins, must be careful to bring before the Lord as David did. But this point hath bene more largely handled elsewhere [in M. Dods Serm. on Prou. 28. Doct. 2. I beseech thee take away the trespass of thy servant, etc. This is the third work of repentance, viz: that he craveth pardon for his fault; and that is the next point, that, with confession of our sins, Doct. 4 we must always join requests unto God for the pardoning of the same: so doth David in this place, as also Psal. Ask pardon must be joined with confession. Luk. 18.13. Daniel. 9.19. Nehem. 9 51 so doth the Publican, Lord be merciful unto me a sinner: and in a word, so doth Daniel, Nehemia, and the rest of God's servants, as may be seen in their several confessions. And for encouragement unto the performance of this duty, we have, 1 First, the name of God, which is to pardon iniquity, Exod. 34. transgression, and sin: even all without exception, great or small, if we repent for them, they shall be pardoned: if we acknowledge our misery, we shall assuredly find God's mercy. 2 Secondly, we have the covenant of God, Ezeck. 36. that he will wash us from all our filthiness, by pouring the blood of his son upon our sinful souls. 3 Thirdly, Mat. 1. we have the name of Christ to incite and move us to become suitors for a pardon: for he is called jesus, because it is his office to save his people from their sins. This Doctrine serveth, First, for the confutation of the Papists, Use. 1 who clog men's consciences, and lay on them heavy and yet unnecessary burdens, enjoining them, if they would get remission of their sins, to go in pilgrimage to this or that place, to pray to this or that Saint, to make some satisfaction to God, &c: as if they should find mercy any where, rather than by seeking it at God's hands: and they speed accordingly: for whereas David went unto the Lord for favour, and obtained it, they have still unsettled hearts, and restless consciences: or hard hearts, and benumbed consciences, never getting any true peace, or sound comfort in the assurance of their reconciliation with the Lord. 2 Secondly, Use. 2 for reproof of those, whose offences are very many, and very grievous, and they see and acknowledge so much: and yet will they not be so presumptuous (as they term it) to expect pardon for the same: indeed they think it fit for such holy men as David was, to ask and look for mercy from the Lord, but for themselves, they are such heinous offenders, that they dare not do so, neither can they conceive any hope to speed well if they should do so. But why should we put in conditions where God doth not, and as it were interline God's covenant? doth not he promise without any exception, 1. joh. 1.9. that if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness? It is therefore a great fault, to think that any hath more abundance of sin, than God hath of mercy to forgive it. Thirdly, Use. 3 here is an use of instruction, that we should be very importunate for the obtaining of God's favour in the pardoning of our sins: which earnestness that we may attain unto, let us use these two helps following, How we may attain to earnestness in ask pardon. which David's example directeth us unto: First, let us labour that our hearts may thoroughly smite us, and that our consciences may evermore check us when we do offend: for wheresoever there is the check of conscience, it will make the party grow not only to hearty confession, but also to earnest petitions for grace and favour. The greater therefore is their folly, who when the Lord doth strike their drowsy consciences for any wickedness committed by them, will presently betake themselves to merry company, & so by jesting, and laughing, and drinking, and sporting, seek to drive away their melancholy fit, as they call it: but God meeteth with them accordingly: for when they will not take benefit by that merciful warning which he giveth them, they commonly fall to marvelous hardness of heart, and after break forth into some horrible sin, which overwhelmeth them with shame and confusion. Let us therefore observe when the Lord smiteth our hearts, and with Peter get out of company speedily, and lament bitterly, that so we may turn the rebukes of our souls into holy requests, that the Lord would for give us, and not enter into judgement with us for our grievous provocations against his Majesty. Secondly, when sin is so odious unto us, that our hearts do condemn us for it, then let us strive to be persuaded that it is pardonable, yea and that it shall be pardoned unto us: that though we deserve to be thrown out of service, because we have dealt so foolishly, yet seeing we are Gods servants, he will not go to extremities with us, but deal as a father with his own children, this anchor of hope we had need still to hold fast by: for if we be not in some good measure resolved, that we shall find the Lord gracious, and that we ourselves are not hypocrites, but such as to whom mercy belongeth, we shall presently give over prayer: for who would seek unto a Chirurgeon to cure him, of whom he is afraid lest he should wound him, in that be hath cause and ability so to do? Therefore hold this for a firm ground, once God's child, and ever: once his servant, and never his enemy: in which regard we may come with confidence unto him, and say, Lord, I am unworthy to be called thy son, yet art thou my merciful Father: I have done thee ill service, yet am I thy poor servant still: and though I be bad now, yet time hath been when I have been better, & done better: when I have prayed in secret, and humbled my soul, and shed tears for my sins in private, and have had an utter detestation of those evils, which now through the corruption of my nature I have fallen into, and therefore Lord be pacified towards me, and put out of thy remembrance the trespass of thy servant. If any one want these testimonies of God's love towards him, and of his love towards God, when affliction overtaketh him for his sins, he will either flee from the Lords presence, as Adam did, or if he adventure to come unto him, his prayers will descend as plummets of lead upon him, and Satan and his own conscience will be ready to accuse him, and to say, what hast thou to do with God? he heareth not sinners: thou shall rather provoke his vengeance, then obtain his favour by thy petitions; and because thou hast been his enemy heretofore, he will show himself to be thine now: and because thou hast cast his word behind thy back, he will shut out thy cries, that they shall not have any access unto him. Which uncomfortable news, will be as a dart to strike thorough the liver of an hypocrite, and as a two edged sword to pierce his soul: and therefore let us all labour to be strongly settled in this point, that we are Gods servants, that so we may be fervent and fiery in our prayers, and not be so daunted as sinners are when the hand of God is upon them. I have dealt very foolishly] This he speaketh to make his sin more odious unto himself: for by nature we are so proud, that we cannot abide that any body should say, we have dealt foolishly and absurdly: therefore doth he lay load upon himself, the more to beat down his pride, confessing that he had dealt very foolishly, because he had dealt very sinfully: whence note this doctrine, That the more sinful any one is, the more foolish he is. Eve did eat of the forbidden fruit, Doct. 5 thinking she had dealt very wisely & providently for herself: The greatest sinners are the veriest fools. but did she get any thing by sinning against her maker's commandment? No surely: when she had a conceit that she should deal most wisely, she dealt most foolishly of any that ever was in the world: for thereby she brought sorrow and misery, yea eternal damnation of soul and body, not only upon herself (had not God given her repentance and mercy) but upon many hundred thousands of her posterity. So Achan thought it a part of wisdom to take up the Babylonish garment & the wedge of gold that lay in his way: joshua. 7. he might thereby (as he imagined) enrich himself, and the matter never be known: but was not that the ruin of himself & his household? In like manner jeroboam esteemed it a wise and safe way for him to set up the Calves, that the people might worship at Dan and Bethel, and so not fall from him, to join again to the house of David: he accounted this a surer course to establish his throne, then for him to rest on God's promise: but did he not get exceeding dishonour and utter ruin hereby? in so much that when the Lord will set forth a notable reprobate and firebrand of hell, he doth describe him by this, that he was like jeroboam the son of Nebat, that made Israel to sin: and whereas he hoped by this means to set up himself and his seed for ever, he caused them through his sins to be swept away as dung from the face of the earth. The like may be said of Ahab in taking away Naboth's vineyard. And this must needs be so, that the greatest sinners are the veriest fools, Reason. because in sinning they forsake the wisdom of God, and follow the direction of flesh and blood. It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsel of the old men, and follow the rash advise of young men: and are not they then egregious fools indeed, that leave the counsel of the wise God, and follow the advice of Satan, his and their utter enemy? We would esteem it a great madness, if we should see a man, his barns being full of corn, to set fire on the thatch, and to sit by and laugh to behold all turned into a flame: and yet certainly this is not so great a madness as for one to fire his soul with sin: for all the friends and means that the world affordeth cannot quench this flame, nor recover this loss, as they may the other: and therefore they are the fools of the world, that are the sinners of the world: and there is no such frenzy, as for a man to provoke his Creator: and whatsoever applause wicked persons have for a season, yet at length all the world shall see, and they themselves shall feel, that they have been notorious fools: jer. 17.11. This serveth for instruction, Use. 1 that if we would not be branded with the name of fools and Idiots, we be careful to eschew all manner of sins: and on the contrary, if we would be truly wise, let us cleave unto the Lord in constant and faithful obedience: that was the reason why David was wiser than his enemies, Psal. 119.98. than his teachers, than the aged, because he kept God's statutes. What made those in the Gospel to be foolish Virgins, but this, that they made not provision for eternal life? And what made the other five to be indeed wise, but that their hearts and lives were adorned and beautified with grace and goodness? Achitophel was a deep politician; yet because he was destitute of heavenly wisdom, he showed himself to be but a miserable base fool: for when he had no means to help himself, he went and hanged himself: if one had studied an hundred years, he could hardly have found out a readier way to manifest his notable folly, than he took in that horrible murdering of himself. 2 Secondly, is it so that the greatest sinners are the veriest fools? then here is matter of singular consolation for God's servants, that are vilified and contemned, and accounted silly and simple, even for this, that they carefully decline from the ways of sinners, though in show never so pleasant and profitable: and conscionable, walk in the paths of righteousness, though never so rough and dangerous: let vain men speak their pleasure of them, and count and call them the fools of the world, yet God esteemeth and speaketh otherwise of them. It is no marvel that the world judgeth them fools, for with them the doctrine of the Gospel (unto which the godly endeavour to conform themselves and their courses) is accounted foolishness. But as wisdom is justified of her children, whatsoever men think or speak of it, so are the children of wisdom justified by the infinitely wise God, whatsoever slanderous and reproachful imputations carnal men do lay upon them: he saith that the fear of the Lord is the beginning of wisdom. Prou. 1.7. and that those that obey his commandments are the only wise people under the Sun. Deut. 4.6. Verse. 13. Wilt thou that seven years famine come upon the Land? etc. Hear cometh an objection to be answered. Object. It is said, 1. Cor. 11.31. that if we judge ourselves, we shall not be judged of the Lord: how cometh it to pass then in this place, that David confessing his fault, aggravating it, and ask pardon for it, hath notwithstanding such a heavy judgement denounced against him, as the famine, or the sword, or the pestilence? 1 Though such as judge themselves, Answer. shall not be judged, yet must they be cured: and that was David's case here: this stroke was not laid upon him in wrath, but in favour: he had set upon a good work, even the pulling down of his pride, & by this means the Lord furthered him in the good work, & made a speedier way for abundance of grace, which was after bestowed upon him. 2 Again, the people were not so reform as they should be at this time, and therefore God in this plague doth aim at their humbling, thrusting David out of the gap (as it were) who had formerly by his prayers & tears stood in the breach, to keep of the Lords wrath from them, so that all this while being entangled with his own matters, he could not so freely deal for them. Now in that David must have such a sharp corrosive to consume that proud flesh that had grown about his heart, Doct. 6 by reason of his mighty forces, and the largeness of his dominions, It is hard to beat down man's pride. the Doctrine is, that it is a wonderful hard thing to take down the pride of man's heart: it is no small affliction that will do it, as is plain job 33.14. &c: where is at large showed, that God useth all means, and that again & again, and yet men will not profit thereby: then he finds out the cause of it to be pride, verse. 17. and so layeth corrections upon them suitable thereunto, smiting them with sorrow upon their beds; so that the grief of their bones is sore: pinching them with grievous sicknesses and diseases, and making their bones to clatter, so that their souls draw near to the grave, and their life to the buriers. Now when these or the like woeful distresses have tamed and mastered their unruly affections, then do they begin to be somewhat more tractable: and whereas neither dreams, nor visions, nor any of God's ordinances would do any good upon them before, after that, if God send unto them a messenger or Interpreter one of a thousand, they will begin to hearken unto them, and to learn how they may obtain mercy and reconciliation with God, that they descend not into the pit of destruction. Further, we may observe what a great deal of woe David sustained by reason of the haughtiness of his heart, and his earthly confidence (which is a sign thereof) when he thought his mountain so strong, Psalm. 30.6.7. that he should never be moved: for God turned away his face from him, and he was troubled, and even ready to go down into the pit, Verse. 9 & to descend unto the dust, etc. Neither did God minister unto him a stronger purgation than he needed: but his pride required full as much affliction as the Lord laid upon him, this was also the case of uzziah, who being in a moderate estate, did exceeding much good both for the Church and the common wealth: but when he was grown mighty and strong, his heart was lifted up, and then he could not content himself with his kingly dignity, but he would needs take upon him the office of the Highpriest also, and so went into the Temple of the Lord, to burn incense upon the Altar of incense; but what came of this presumptuous fact of his? When the admonition of the Priests of the Lord would not prevail with him, but he grew wroth with those that withstood him, the Lord loving him, did forthwith smite him with Leprosy, and so he was driven to live apart all his life long, that so the haughtiness of his heart might be throughlie cured. 2. Chron. 26. The like may be seen in Paul; 2. Cor. 12. who albeit he were a man of wonderful graces, & had been continually exercised with many and great afflictions, so that he had no great need of further humbling, as we would have thought, yet had he Satan turned lose upon him, to buffet him, and to beat him black and blue as it were, that so he might not be lifted up with the multitude and excellency of the revelations that he had received. He had been in the third heaven, and was endued with exceeding rare gifts: and the Lord knew, that if he were not taken down, he would be very conceited of himself, and then all had been lost: he would be unfit to receive or do good, altogether unprofitable and unfruitful, and rob God of his honour, and men of their due: and therefore to prevent this, he giveth Satan liberty to work upon his original corruption, and to exercise him with strange temptations, which was a special preservative against pride, and loftiness of mind. Lastly, we may note in the 8. chap. of Deuteronomie, verse 2. what a great ado the Lord had with his people, the children of Israel, to help them, against this vile corruption that was in them: he was driven to keep them forty years in the wilderness, and there to exercise them with many and grievous crosses and judgements, and all to humble them, as there it is said: and certainly, if fewer and easier afflictions would have done it, the Lord would never have handled them so roughly and sharply; for mercy pleaseth him, neither doth he afflict willingly. Micah. 7. Lament. 3. Now the reason why the pride of men's hearts cannot easily be removed, is, First, because it doth wonderfully harden them, and makes them even like a Flint: so that they are very hardly wrought upon, either by instructions, or by afflictions. This is evident in Nabuchadnezzar, who notwithstanding that divine dream that God had sent unto him, Dan. 4.24. and the holy instructions and exhortations that Daniel had given him, after his interpretation thereof; yet continued in his arrogancy still, and was full of boasting and bragging: in so much that the Lord was feign to strip him of his wits, of his kingdom, of his food, of his apparel, and of the society of mankind, and to cause him, even for seven years together, to live as a beast, among the beasts of the field: and all little enough to take down the stoutness and loftiness of his sinful heart. Dan. 5.20. Secondly, as pride maketh men unteachable, and uncapable of good by any means that others can use, so doth it make themunable to use any means themselves, for the humbling of their souls: for proud men cannot examine, and judge themselves, because they are wise in their own eyes, and have an high conceit of their own doings: they cannot pray, because they have no promise to build upon, nor any heart to humble their souls before the Lord, as all that will speed well with him must do: 2. Chron. 11. jam. 4.8. they cannot labour in a calling for conscience sake: because they only seek and serve themselves in whatsoever they do: in a word, they cannot apply themselves to use any of those holy remedies that God hath ordained, for the subduing and mastering of the pride, and haughtiness of their wicked hearts; and therefore it must needs be concluded, that this dangerous sickness is very hardly cured. And if we have yet any doubt hereof, let experience teach us the truth of this point: for if we observe it in ourselves or others, we shall find, that those that have had most heart-breakings, and shed most bitter tears, and gone through most fearful temptations, and most grievous distresses, have yet still a great deal of pride in them, which is ready upon every occasion to manifest itself, unto their grief and the offence of others. Which maketh first of all for the terror of all proud and arrogant men, Use. who may look for a great deal of woe and misery, for the expelling of this poisoned humour out of their souls. Let such therefore remember what is said concerning them, to wit, Prou. 16.5.18. that all the proud in heart are an abomination unto the Lord: though hand join in hand, they shall not be unpunished. And again, Pride goeth before destruction, and an high mind before the fall. And in the 119. Psalm: thou hast destroyed the cursed proud: Psal. 119. Pet. 3. jam. 4. and in the Epistle of james, God resisteth the proud. Let these and the like terrible sentences fright their drowsy consciences, and unless they would have the Lord to abhor them, to curse them, to fight against them, and utterly to destroy them, let them sue unto him, who alone is able to heal them of this loathsome corruption: otherwise their case is very woeful, and lamentable, and the more account they make of themselves, the more cl●erely will God manifest his heavy displeasure against them, as he did against Phàraoh, Nabuchadnezzar, Herod, and such other lofty spirits as they were. Secondly, let this be an instruction unto the children of God, that if they would not have their maker to loathe them, and to fight against them, they must labour to abhor all loftiness of mind, and overweening conceits of themselves, and be content that the Lord should keep them in humility by whatsoever means he thinketh best: the godly begin to think much divers times that they are afflicted every morning; that they are exercised with wants, with sicknesses, with disgraces and the like: but better is it to undergo some of these, or all of these, though it be all our life long, so we be made more lowly thereby, than to overflow with great plenty and variety of outward things, and in the mean time to be pestered with that venomous humour of pride and self-conceit. Therefore was it that Paul doth profess that he would rejoice in infirmities, in reproaches, 2. Cor. 12.10.7. in necessities, in persecutions, &c: because he knew they were excellent preservatives against his sin. Now because men are ready to think that there is not in them such store of pride, as that they greatly need God's medicines to cure them of it, or if they do see their pride, they are ready to sit down discouraged, as if it were unpossible to get the better of it, therefore will it not be amiss to set down some fruits and effects of pride, whereby it may be discerned, and some remedies and helps against it, by virtue whereof it may be cured. Concerning the first point, Fruits of pride. it were an infinite work to reckon up all the effects of pride, and therefore I will only touch some few of the principal, whereby we may be led to a sight of the rest: Prou. 13.10. And the first of them shall be that whereof Solomon speaketh, saying, Only by pride doth man make contention: many there are that do ignorantly imagine they were never proud in all their life; but let them consider better of the matter; did they never brawl nor contend with any in all their life? if they did, certain it is that they were proud: for look how much contention there is, so much pride there is in every man. Which may be an evident argument to prove that this sin doth greatly sway every where: for if we look into most families, and even into those of the purest sort (who think themselves most free from pride) shall we not find many jars betwixt husband and wife; betwixt master and servants, betwixt brethren and sisters, betwixt neighbour and neighbour? this is so palpable that none can deny it; and therefore let not men deceive themselves, but see and acknowledge and bewail the wretched haughtiness of their hearts. Another fruit of pride is, impatiency under crosses, or losses, or indignities that do befall us: for when we are discontented at that estate and condition, wherein we are, we evidently express our dislike of God's government, as if he did not dispose of things aright, and as if we could order matters in a better sort, if they were in our hands: and is not that monstrous pride to think ourselves wiser than God, and to censure him for his proceed? Again, this is an evident token that men are proud, when they are ready to scorn at an admonition, or a reproose that is given unto them, for that argueth that they have a very good opinion of themselves and of their actions, when they cannot abide that any should find fault with them, or go about to reform them. David was otherwise affected, 1. Sam. 12.13. Psal. 51. when the Prophet Nathan came unto him with a sharp reprehension, and when A●igall met him with a wise admonition. And job bringeth this as an argument of his uprightness, 1. Sam. 25.32. that he durst not contemn thè judgement of his servant. No, not of his Maid servant, job. 31.13. if they had any matter to object against him: and therefore let such as are enraged, or imbittetered against their reproovers or admonishers, know, that they are far from that modesty and meekness of spirit that was in these holy men of God. lastly, this is a sure note of pride, when men do much regard earthly things, and promise unto themselves a kind of happiness in the enjoyment thereof: 1. Tim. 6.17. in which regard the Apostle willeth Timothy to charge rich men that they be not high minded, and that they do not trust in uncertain riches: Implying thereby, that so much confidence as there is in wordly substance, so much high-mindednes there is in the parties so addicted. The more men trust in God, the more humble they will be, but the more they trust in their wealth, the more highminded they will be. If men would try themselves by this touchstone, they should easily discern abundance of pride in themselves: for who almost is there but doth think himself the better and safer for the very having of earthly things? and who doth not judge his case more miserable, merely for the want of these deceitful vanities? Let us therefore sift our own hearts, and by these and the like fruits of pride, learn to judge what abundance of this poisoned sap there is within us. And then perceiving how liable we are unto many fearful strokes of God by reason thereof, let us carefully use these remedies following against the same. First, let us often search and try our own hearts, and works by the right rule, Remedies against Pride. that is, by the holy law of God: for none are lifted up, but such as do not know themselves: for if we rightly considered what we are, and what our actions are, it would take down all that foolish conceitedness, that is naturally engrafted in us, and cause us to say with the Publican, Lord be merciful to me a sinner: and with Paul, Miserable man that I am, who shall deliver me from the body of this death! Luke. 18.13. Rom. 7.24. he was alive; that is, thought himself alive, and in very good case, before the law came, & convinced him of his wretched corruptions, he was even as a blind man that fears nothing, though a man came running upon him with a sharp sword, or he were ready to fall down violently from an high and dangerous rock, he would never be daunted at the matter, nor one whit moved, because he sees not that he is in any danger: such was Paul's case, and such is the state of every unregenerate man: but when God's law is once pressed upon the conscience, by the lively working of the holy Ghost, it enlightens the mind, and makes men see their own sinfulness, as Paul did, which is an excellent means to kill all proud and lofty conceits. If therefore we desire to be rid of this hateful and hurtful companion, I mean pride, let us often and earnestly examine ourselves by this strait rule of God's law: we are given to try ourselves often by examining whether we be not better than such a man, or such a woman, but this is a false and a deceitful rule: for a man may be better than such and such, and yet be stark nought. But the proud flesh will be ready to object, and say, Object. I do not only go beyond these and these wicked ones, but I am better than divers that are esteemed godly and religious. Are you so? you may easily be deceived; Answer. and the better conceit you have of yourself, the worse you are likely to be: but grant for the time that you excel others in some things, do not they go before you in some other? you have a better government of your tongue than many of your neighbours; but are you not more grossly tainted with covetousness than they are? You have a better gift of chastity than another, but doth not he less offend in violent distempered passions than you do? and the like might be said in other particulars. If you consider your own goodness and others badness, you may easily grow to think better of yourself than of others: but if you would withal set before your eyes their goodness and your own badness, it would happily make you to have a better opinion of them than of yourself, and cause you to conclude that (all things considered) their graces are more excellent than yours. But let that be yielded, that you are indeed beyond many others in piety and godliness, do you not yet come far short of that which the law requireth? & for those gifts that you have, whence proceeded they? are they not bestowed upon you out of the Lords mere bounty? and if you have received them, why are you puffed up as if you had not received them? If you did aright consider that you are no more worthy of the least blessing of God than the vilest creature in the world, and that not your goodness, but God's goodness is the cause that you excel others, there would be no place left for overweening conceits of yourself, but you would conclude (as the truth is) that the better you are gifted, Rom. 1.14. the more you are indebted, and the more talents you have, the more thanks you own unto God, Math. 25. and the more service unto his people. And thus much for the first remedy against pride, which is, to try ourselves and our actions by the true touchstone of God's word. The second is, often to bring our hearts into God's presence by prayer & thanksgiving, for that will make us acquainted with that holiness which is in the Lord, and then we cannot but see and acknowledge that vileness which is in ourselves. This was it that made Abraham the father of Believers, and the most excellent of all the patriarchs, Gen. 18.27. to confess, that he was but dust and ashes: this was it that caused Isaiah, a marvelous holy prophet, Isa. 42.6. to cry out, that he was a man of polluted lips; and this was it that made job that worthy and renowned servant of God, job. 42.6. even to abhor himself, and to repent indust, and ashes. And assuredly if we constantly and zealously accustom ourselves to come before God's glorious throne, it will make us much ashamed to stand upon our own worth, and frame us to a very lowly conceit of ourselves. And on the contrary, we may boldly conclude, that they that do not use reverently and faithfully to call upon the Lord, are proud and haughty, and arrogant persons, and never yet knew what true lowliness meant, where there are many and fervent prayers, there is much humility: where there are few and weak prayers, there is little humility: where there are no faithful prayers at all, there is no humility at all. A third help against pride is, diligence in some lawful calling: Eccl. 1.13. for labour and travel (as the wise man saith) are appointed unto the sons of men to humble them thereby. As for idle persons, they are always proud and conceited: A sluggard is wiser in his own eyes, Prou. than ten men that can render a reason, for such kind of people having nothing to busy their heads about, are very ready (Satan helping them forward) to think of their own worth, to imagine high things of themselves, and so to build ●astles in the air: besides that, idleness nourisheth in them all manner of vile lusts, and the more sinful any one is, the more proud he is; and therefore is the devil more proud than any, because he is more sinful than any. If then we would not be in bondage unto this vile sin of pride, let us apply ourselves diligently unto the works of our several vocations; and that for conscience sake and in obedience unto God; not for filthy lucre sake, of for envy, or the like, for if we labour & toil never so much for worldly respects, we shall not be rightly humbled thereby, but rather puffed up in our fleshly minds. A fourth remedy is, often to meditate of the hurts and mischiefs that come by pride, and of the benefits that do arise from humility. The mischiefs proceeding from pride were partly before named in the first use of this doctrine, viz. that it causeth the Lord to abhor us, to resist us, to curse us, and to plague us, yea and to deprive us of those things whereof we are most proud and conceited: besides that, it causeth us to pine away with envy: to consume with malice, to fret and vex with anger and discontentment, and upon every slight occasion to brabble and wrangle, to fall out with this body and that, and in a word, to be very unquiet in ourselves, and very troublesome and hateful unto others; and who then would not be freed from this hurtful sin, which hath so many bad effects arising from it? Then on the other side, the benefits issuing from the pure fountain of humility, are very many and great: for besides the avoiding of the forenamed mischiefs, Isa. 61.1. Luk. 4.18. Psal. 37.11. Isa. 57.15. jam. 4.6. Math. 5.3. lowliness will give us an interest in all the promises of God: meek men shall inherit the earth; they shall have God to dwell with them, and grace to remain in them while they live, and glory to invest them, and to make them eternally happy when they die. These remedies of often examination, frequent prayer, diligence in our vocation, and serious consideration of the hurts that come by pride, and of the benefits that proceed of humility, we must constantly and conscionably use for the humbling of our hearts. And lastly, for this very end and purpose, we must not only be content toheare admonition, but earnestly desire it: both of the Lord, that he would be pleased to stir up men's hearts to admonish us, and of men, that they would show us that favour, as to tell us plainly and faithfully of our faults, that we may thereby discern of those corruptions, and be humbled for them, which we through self-love, and too much partiality cannot easily espy, or not so thoroughly censure in ourselves. 2. Sam. 12. Psal. 141.5. The benefit hereof David found upon the prophet nathan's coming unto him; and therefore doth he so earnestly pray for it, saying: Let the righteous smite me for that is a benefit, and let him reprove me, and it shall be a precious oil, etc. And whosoever they be that do not thus desire the admonitions of God's servants, they carry too little hatred against sin, and do not with any great earnestness and indignation control and check their consciences for it: and therefore they are likely to live and die in their pride, and may justly fear those punishments that do belong unto proud persons. Verse 12. I offer thee three things: choose thee which of them I shall do unto thee. In that the Lord putteth him to this choice when he began in good earnest to humble himself, the doctrine is, that The more speedily we judge ourselves, Doct. 7 the more mercifully the Lord will deal with us. Speedy judging of ourselves procures favour. This we see proved in this text, where God dealeth with David as a father with his own son: First, letting him choose his own rod, when of necessity he must be corrected: Secondly, The time being expired, this point was briefly handled. he giveth him warning before hand, that the plague might not overtake him on a sudden, which would wonderfully have discomforted him: Thirdly, he telleth him how long it should continue, so that he was sure three days would be the longest. Which serveth first for singular comfort unto God's children that do bewail their sins, Use. 1 and pass sentence upon themselves as well as they can: if they go thorough with that work, the Lord will give them a comfortable and speedy deliverance: or if it be requisite that they should feel God's hand upon them or theirs in any more grievous manner, yet the Lord will deal with them in some sort as he did here with David: for first they shall have warning thereof before hand, and so be better prepared and armed for it. And further, if they strive to humble their hearts before the Lord, though they have not the choice of their particular scourge, yet it shall be as well with them in effect: for although at first they think the rod very smart, and every blow two, yet when they are grown to be stronger men in Christ, they shall be driven to confess, that if they had chosen their own rods, there could have been none in the world so fit for them as those wherewith the Lord hath scourged them: So that they shall be able not only to say with the Prophet, It is good for me that I have been afflicted; but good for me that I was whipped with these and these rods, yea and that I received thus many strokes from the Lords merciful hand. No cross could have been invented to do me more good, than poverty, or disgrace, or ill neighbours, or any the like, according as God's servants are severally tried. If God should have put it to Abraham's and jacobs' choice, they would rather have parted with any outward thing, then with their children, that were as dear unto them as their life: but when they saw God's end in trying them that way, when Isaac was spared, and joseph advanced, and made an instrument of humbling his boisterous brethren, and of relieving his father and all his family, besides many others, than they must needs acknowledge that it was fittest for them to be crossed in their children, and that Cod's ways are the best, whatsoever we may judge of them for a while. Secondly, Use. 2 here is matter of terror unto all ungodly men that will not be persuaded to judge themselves: look what judgement will most vex, and sting, and torment, and even kill their souls, that let them make account of. If Haman might have been the chooser, of all other miseries he would not have chosen that which befell him: to wit, that Mordecai his enemy should be advanced and honoured, and that by himself, who did bear him such deadly hatred for that he could not obtain honour and reverence from him: what an horrible torment must this needs be unto his heart, that Mordecai now should ride, and he go by him on foot? that now he must bow the knee to Mordecai, that would so feign have had Mordecai to do it to him? that the gallows that was by him prepared for Mordecai, must now serve for himself? etc. This must needs be an exceeding torture unto him: and this shall befall all impenitent sinners: What they are most loath to undergo, that shall light upon them, and that at unawares when they least think of it, and shall continue with them, and never leave them till it have either turned them unto God, or brought them unto hell, the place of all such rebrobate sinners. And that we may apply this to the present occasion, are there not many that are horribly afraid of the pestilence? yea far more than they are of sin which bringeth it: in so much that they absent themselves from Sermons, and from public prayers, lest they should be infected. Are there not very many (I say) that are possessed with such fears? Let them look to it: for of all other strokes the pestilence is likely to fall upon them: if it were a sword in the hand of the Pope, or of Satan, than it stood them upon to beware of God's ordinances: but seeing none but Atheists will deny but it is ordered by God's overruling hand, they take a bad course to escape his stroke: for where can they hide themselves, but he will find them out? And whither can they flee from his allseeing presence? He can take away the infection where it is, and bring it even in a moment where it is not: and therefore go where they can, they go in continual danger: for where is the sword of God most likely to smite, but where he is most displeased, and where there is most profaneness, and greatest contempt of the means of salvation? therefore if they would escape, let them fall down before the Lord, and humble themselves as David did: and not be so much afraid of their neighbours that have the plague, as of sin that brings the plague: and run not so much from the occasion of this sickness (though all good care must be had that way) as from the cause: which if we can do, then either God will spare us, and exempt us from this stroke, or else give us comfort under it, and deliverance from it by life or death: making it a means utterly to kill original sin, which all his ordinances could but only weaken: and who would be afraid of such a cure? what child of God would not be more glad to sit on a throne in heaven (though he be called thereto by a boisterous messenger) than to be in a prison here on earth? to be where he shall be quite freed from sin and sorrow and temptation, and have all happiness above that which his heart can desire, rather than to be continually turmoiled here in the world, and every day to taste of new tribulations. The end of the first Sermon. The second Sermon. 2. SAMVEL. 24.14. etc. Verse 14: And David said unto God, I am in a wonderful strait: let us fall now into the hand of the Lords, (for his mercies are great) and let me not fall into the hand of man. Verse 15. So the Lord sent a Pestilence in Israel, from the morning, even to the time appointed: and there died of the people from Dan to Beersheba seventy thousand men. Verse 16. And when the Angel stretched out his hand upon jerusalem, the Lord repent of the evil; and said to the Angel that destroyed the people, It is sufficient, hold now thy hand, etc. Verse 17. And David spoke unto the Lord, etc. YE have already heard of David's sin in numbering of the people, of his humiliation, confession, and craving of pardon for the same: also of the message that was brought unto him by Gad; what offer the Lord made him, Namely, that he should have the choice of his own rod: the sentence was already past, and some one of the three judgements mentioned Verse 13. must needs light upon the land: yet would God use as much mildness as might be, and therefore he refers the matter unto him, and biddeth him consider, and determine which of them he would most willingly undergo. Now follow the events that ensued both upon the sin that David committed, and the message that God for the same directed unto him. The first whereof, was the great distress wherewith he was perplexed, which he bemoaned to the Prophet, telling him that he was in a wonderful strait. The second was the choice that he made, Verse 14. absolutely passing over the famine, without so much as speaking of it, as knowing it to be incomparably the sharpest scourge of the three: (for the Scripture faith, that they that are slain by the sword, are better than they which are killed with hunger) and rather also submitting himself to the Pestilence, Lament. 9 which was more immediately the sword of God, from whom he expected mercy and favour, then to the violence and sword of man: in whom what else in such a case is to be found, but cruelty and fierceness? The third was the execution of that plague of the pestilence, Verse 15. which he had yielded himself unto: which is declared as well by the manner, as the minister of it: it being in so short a time, as in three days space, dispersed through the whole Land, from North to South, and (though not affirmed, yet implied) from East to West, jerusalem only excepted, as may appear by the circumstance of the Text: and in this time seventy thousand being destroyed; which stroke was inflicted by the hand of an Angel, whom God had thereunto appointed, as minister and executioner of the same. The last was, Verse 16. the ceasing and stay of this plague, even then when the stroke was lighting upon jerusalem, to have destroyed it. And hereof are assigned two causes: the one, and that the principal, was the Commandment of God: to whom (for our better apprehension of his providence) is ascribed an human passion of repentance: which properly befalleth not him, because he cannot but do every thing absolutely well, nor possibly at any time be weary of well-doing: neither is he subject to perturbations, because he is free from all manner of corruptions. But he is said to repent, when he withholdeth that which he conditionally promiseth, or threateneth, or desisteth from that which he had begun to do, sithence men many times break off their proceed, with dislike of the beginnings thereof, and their not doing of that which they said, argueth commonly that they are sorry, for saying that which now they mind not to do. The other cause, yet of an inferior nature, and movent (as we call it) was the prayer of David, Verse 17. whereby he obtained the preservation of jerusalem, and the rest of the people, and herein he offereth himself to be smitten, that they might be spared, with acknowledgement that he was the offender, and they in this matter altogether innocent. Verse 14. And David said, I am in a wonderful strait] The Doctrine that hence ariseth, is plain: viz. that Sin brings men into great distresses, and into marvelous straits. It is the proper nature of wickedness, Doct. 1 to encumber and cast men into perplexities: Sin brings men into straits. neither will God spare his own people, when they take liberty in provoking his majesty; but either they shall be straited in their own hearts, or else in regard of outward calamities, or both: and though the Lord will not condemn them, yet will he afflict them. jehoshaphat was so foolish, that he would make affinity with Ahab: and lest he should break off that league of friendship that was between them, he would adventure (contrary to the express word of the Lord) to go against Ramoth Gilead to battle with him: now was not he in an exceeding great strait, when the main force of the battle was bend against him, being supposed to be the King of Israel, concerning whom a command was given to the Captains by the King of Aram, 1. King. 22.31.32. that they should fight against none, neither small nor great, but only against the King of Israel? Yet would not jehoshaphat take warning by this: but after that he had been rebuked by jehu the Prophet, 2. King. 3. for helping the wicked, and loving them that hated the Lord, he yet joined with jehoram the King of Israel, against the King of Moab: but was his success any better than before? No surely: for howsoever they had the victory over the Moabites with much difficulty, yet before that was effected, he was in a greater strait, then when he went against Ramoth Gilead: for there his own person only was endangered: but here both he and his people, together with two Kings and their armies beside, were like to perish for want of water. A further proof of this point we have in jonah, who discoursing with his own reason, thought it would be to no purpose, but very dangerous for him to go to preach at Ninive, and therefore refused to yield to the Commandment of the Lord. But what woeful distress did this disobedience bring him into, when being in that sore tempest, the sea did roar, his conscience accuse him, men were against him, God was against him, and there was no way for him, but to be thrown into the sea, and there to remain three days and three nights in the belly of a whale? judges. 16. The like may be seen in Samson, who being carried with boisterous lusts, and immoderately and sinfully affecting that vile strumpet Dalilah, could hide nothing from her, but discovered unto her very foolishly wherein his great strength lay, namely in his hair: and so that being cut off, as a recompense of his folly and sinful dealing, he was betrayed into the hands of his most deadly enemies the Philistims, who pulled out both his eyes, bound him in fetters, made him grind in the prison house, and beside made him a laughing stock unto those into whom he had formerly stricken a great terror and amazement by his admirable valour, and the strange enterprises achieved by him. Thus we may in part perceive into what narrow straits sin doth bring Gods own children: but this is especially verified in wicked men, of whom it is said, Psou. 22.5. that thorns and snares are in the way of the froward: they are hedged in with thorns, and all their walk is upon brakes: they run to hell with great vexation: they are entangled in snares continually, and are never out of them: they are caught in Satan's net, and held fast by hardness of heart, which never leaves them till either conversion, or utter confusion do befall them. But this will more fully appear in particular sins, as first to give instance in drunkards, whose appetite doth provoke them unto that beastly abuse of God's good creatures: the wine delights their eye, and pleaseth their taste, and goeth down merrily: Pro. 23.32.29.30. but in the end it will bite like a Serpent, and hurt like a cockatrice: for to whom is woe? to whom is sorrow? etc. Ever to them that tarry long at the wine, to them that go and seek mixed wine: for they ruinated and overthrow their estate, they blemish and stain their names, make their wives to fall out with them, their children to contemn them, their companions to quarrel with them: their best friends to loathe them: and after all this, they are a burden unto themselves, having their wits cracked, and their bodies diseased, and being fit for no place, but only for hell. The same may be said of proud men: doth not their sin throw them into great misery? Let us consider a little of Hamans' fall, which was procured by his insolency. God knew what cross would most vex his proud heart, and that he sent him: for whereas all Hamans' honour could do him no good, unless Mordecai would rise up before him, and do him reverence, that was a thorn unto him, when he could not make him do it: but when he must honour Mordecai, and be as a servant unto him, that was a snare unto his soul, and therein was he held fast, with horrible vexation and monstrous shame, till death and damnation seized upon him. The like may be seen in riotous and voluptuous persons, who are wholly addicted to follow sporting, and gaming, and surfeiting, and chambering, and wantonness, with such like sinful delights of the flesh: the world thinks that such live a merry life: but judge not too well of them; they have not paid all their shot as yet: they have misery enough behind, that still pursues them, and at length will overtake them: for he that loves pastime, shall be a poor man; and he that loves wine and oil shall not be rich: Pron. 21.17. and a Whore will bring a man to a morsel of bread: poverty shall follow at the heels of such, Prou. 6.26. as a swift Post, and shall set upon them as a strong armed man: they shall be overcome and vanquished, and down shall their estate go, even to the ground. Another instance may be in covetous persons, who have wealth in wonderful admiration, so that it is made the common god, and most usual Idol of the world: and when they have gotten it, they, and many others think they shall have great credit with it: and many times it so falls out, that they are men of great place, because they are of great substance: they have many to attend upon them, many to flatter them, and to crouch unto them, and by their riches they may procure almost what they list: doth not this now seem to be an easy, a pleasant, and happy life? Yet the Apostle telleth us, 1. Tim. 6.19. that they that will be rich, fall into tentation, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: so that when wealth (together with the love of it) flows in on every side, men are as it were cast headlong into a sea of misery: and therefore it is added, that the desire of money is the root of all evil: for it doth not only poison men's hearts, make them err from the faith, and bring them into the snares of the devil, to be lead by him according to his will; but it pierceth them thorough with many sorrows: for greedy worldlings are ever discontented and froward, falling out with one, and chafing with another: so that those things which seem to glad their hearts, do not indeed bring them any sound contentment, because their desires can never be satisfied, but especially because they are often times much crossed: as when their sheep or cattle miscarry, their grounds prove unfruitful, their servants untrusty, thieves set upon them by violence to spoil them of their goods, or subtle adversaries by craft seek to defraud them of the same, with many such like occurrences, which will neither let them rest quietly in the night, nor live comfortably in the day: and the hearts of such covetous persons can tell them, that many times all other things do them no good, sithence they cannot have some one thing which they would, as the case stood with wicked Ahab in the matter of Naboths vineyard. But suppose, that these and the like sins should not bring men into snares in their life time, yet at the time of their death when they must go out of the world, they will: job. 27.8. for what hope hath the hypocrite when God shall take away his life? though he have heaped up riches as the dust, yet when God shall unsheath his soul, and put it violently from his body as a rusty sword out of the scabbard, what good will all his substance do him then? It was his hope while he lived, that he should still get more wealth: but when death sets upon him, he is past that hope, and for better hopes he hath none, and therefore must needs be full of woe, and full of perplexity. Then though he call upon God, he will not answer: Pro. 1. ●6. 8. and though he seek him early, he shall not find him: but God will laugh at his destruction, and mock when his fear cometh. Because God called, and he refused; he stretched out his hand, and he would not regard; therefore when he crieth, the Lord will shut out his prayer. But set the case they be not in such perplexity at the time of their death, but that they die securely, and go suddenly down to the grave as senseless blocks, or stones, yet must they come before the judgement seat of Christ, and then they shall be paid home for all. Ordinarily they meet with extremity of anguish while they live, or when they die: but if they do not, they shall not miss of it when they appear before the judge of heaven and earth, Rom. 2. but tribulation and anguish shall be upon every soul that hath offended, of what estate and degree soever he hath been. Then their distress and honour shall be such, that when they arise out of their graves, they shall wish to return thither again: yea they shall desire that the mountains and rocks might fall upon them, & cover them from him that sitteth on the throne, and from the wrath of the Lamb. Then they would think no pains nor torment too much so they might perish everlastingly: they could rather desire that an huge rock or great mountain might crush them in pieces, and that they might perish as beasts, than to appear before Christ jesus to receive that fearful sentence, Go ye cursed, etc.: This is the proper wages of sin: and of disobedience against the Lord: it casts the committers of it into a woeful Labyrinth of distresses and miseries: and good reason is there that it should be so, because otherwise the hatefulness of it, and the hatred of God against it would not clearly appear, & so men would like better of the broad way, than of the narrow, and choose to be rebels against the Lord, rather than obedient subjects unto him: even the best would do this as well as the worst. Which serveth First, Use. 1 for instruction: that we should beware of all kinds of sin, and consider what will come of it, before we presume to rush upon it: let us look before we leap, lest afterwards we repent us when it is too late. Sin will make goodly shows of delight, and preferment, and commodity that it will bring unto us: that if we will give entertainment thereunto, it will never be a means of any disgrace unto us, but will hide itself from the view of the world. But what doth the Lord say of it? Doth not he tell us that it will break out, and fly abroad at length? The adulterer would have his wretched pleasure, but not the just reproach of his filthiness. But what saith job? job. 31.3. Are there not strange punishments for such workers of iniquity? And though they may hide it from the eyes of men, Verse. 4. doth not God behold their ways, and tell all their steps? If Adam and Eve had considered what mischief would have ensued on their eating of the forbidden fruit, they would never have tasted thereof: but when they would believe the serpent rather than God, did not they, and shall not their posterity for ever smart for it? The Prophet Micaiah bid Ahab take heed of his journey to Ramoth Gilead: yet he would have his own mind, let the prophet say what he would: but when the arrow was shot into his side, than he saw that Micaiah's counsel had been worth the following: but than it was too late, and such is the folly and madness of most men; they must have their own wills, and their own ways, and will never hearken to those instructions that are given them, either by God, or by godly men, till misery have overwhelmed their souls, and they be past recovery. But let their folly teach us to be wiser, and let us take heed of Satan's baits, and of his sugared poison: Math. 4. he will make us proffers (as he did unto our Saviour) of marvelous great honour, and pleasure, and gain that may be gotten by such and such sinful courses: but let us never give credit unto him, john. 8. for he is a liar from the beginning: but, Secondly, Use. 2 if we have hearkened too far unto him already, and have fallen by our iniquity, let us withal possible speed get out of that which holds us in bondage, and wrappeth us in misery, and chaineth us in many sorrows and calamities; let us get sound repentance for it, and strive for a reformation of it: let not sin keep possession in us, and then judgements shall not long continue upon us He that hath committed any gross sin, is as it were a prisoner: according to that of Solomon, Prou. 5.22. His own wickedness shall take the wicked himself, and he shall be holden with the cords of his own sin. There is a judicial proceeding against him: sin cometh as an officer, and chargeth the party to stand: than it apprehendeth him, and bindeth him hand and foot as a malefactor: (it spareth not the mightiest Monarch in the world, that is found guilty before the Lord) after there is a proceeding unto arraignment and execution, if there be not means used to stay the same: therefore let us get off the fetters of iniquity as soon as we can: and if we find terrors upon our hearts for our covetousness and cruelty, for our pride and insolency, for our filthiness and impurity, &c: let us labour with God for the obtaining of a pardon: and then though we be plagued for our foolishness, and brought very low, yet crying unto the Lord, he will deliver us out of our distress: Psal. 107. yea he will bring us out of darkness, and out of the shadow of death, and break our hands asunder. Hear is also matter of comfort to them that proceed in the ways of the Lord with a good conscience, Use. 3 whose works do testify for them that they are upright and sincere, and that though they be clogged with many infirmities, yet they give entertainment to no sin at all: though they have many troubles and slanders raised against them, and many temptations, wants and necessities lying upon them, yet let them be of good cheer: for albeit they be afflicted on every side, yet shall they not be in distress, they are not straightened, 2. Cor. 4.8. but have elbow room enough, and do enjoy the best freedom and liberty. For they may come into God's privy chamber (as it were) and into his presence when they will: they are not straightened in their souls, but have liberty to power out their hearts before their heavenly father, who knoweth and pitieth their distressed estate, and will work out their freedom and comfort in due time: and in the mean while his hand shall defend and uphold them: his spirit shall comfort and strengthen them: his word shall revive and refresh them, and (in a word) his grace shallbe every way sufficient for them, so that such as are not chained and fettered with their own iniquities, and reigning sins, are of all other the best freemen, and the most happy and blessed people: they walk at liberty, & they keep the precepts. Let us fall now into the hand of the Lord] That is, Let God proceed with the pestilence according to his pleasure: which is called God's sword and God's hand, because this pestilence proceeded immediately from him, without any second causes, whereas many other judgements do not so. In that he maketh choice to fall into God's hand, the Doctrine is, Doct. 2 The godly find greatest favour with God. that Gods servants never find so great favour as with God himself. None can deal so favourably with God's children as their heavenly Father. He goeth as far beyond earthly parents, as God is better than man. They, when they are provoked, do oftentimes cease to be merciful: but God, when he is most incensed, is perfectly favourable; and when he is driven to chastise his children, he is exceeding moderate. Which is lively expressed, Hos. 11.8. where the Lord speaketh in this manner: Hos. 11. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? As if he should have told them, You have deserved to be utterly destroyed, as Sodom and Gomorrah, and the Cities near adjoining: but my compassion that I bear towards you will not suffer me to do it: Mine heart is turned within me: my repentings are rolled together. Man reputes after he hath done amiss, but God before, so that he can never do amiss: and therefore to manifest his infinite goodness, and care for their preservation, he addeth, verse 9 I will not execute the fierceness of my wrath: I will not return to destroy Ephraim; and the reason is added, for I am God, and not man: and therefore though a man (if he were so provoked,) would have done his best utterly to have spoiled them, yet the Lord would not enter into their City, viz. for that end, but deal graciously with them, notwithstanding all their offences. Moreover, earthly parents, when they set upon correction with best staidness, do want knowledge and discretion, and therefore give their children too little or too much: 1. Pet 1.6. Isa. 27.9. but the Lord is of such infinite wisdom, that he ever proportioneth his chastisements to the need of the party, and the nature of the fault. Again, earthly parents, when they have laid on stripes, cannot take them off again: when they see their children weeping, and grieving, and humbling themselves in good earnest for their offences, they wish (but all in vain) that their pain were over, & the smart removed: but as the Lord woundeth, so can he heal; as he cast job down, Hos. 6.1. so could he raise him up again: and whatsoever our distresses be, if we can humble ourselves, and cry unto the Lord, he is able and ready to relieve and to deliver us. In which regard, we should be most willing, if we must needs be corrected, to yield up ourselves into his hands. For there is no comparison betwixt the compassions of men, which are finite, and of Gods, who is infinite. Which may serve to discover unto us their folly that are so far from submitting themselves to God's chastisements, that they cannot endure his rebukes. Let any man of God admonish them, and they are ready to fly in his face. What hath he to do with me? (say they) let him meddle with his own matters. I will not take it at his hands: with many bitter speeches of that kind, which argue in them great distemper and vexation of mind. And let a man tell them in never so great love, that if they do not amend, their sins will abroad to their disgrace: their friends will grieve at them, their adversaries will reproach them, and all cry shame upon them; yet they will be no whit pacified, but rather enraged against the admonisher, not caring what be thought or spoken against them, so Christians may not reprove them. Hence is it that men are so loath to be under any Christian government, Use. 1 where they must be instructed how to do well, and rebuked if they do not well: they will none of it: to live in such a family or congregation where they shall be catechised, and restrained from the breach of the Sabbath, and other lewd courses, they will never endure it; but will choose rather to be under the government of Antichrist, and of Satan himself, then of Christ jesus: Let their masters be Papists, cruel oppressors, as savage tyrants as Pharaoh was, they will rather dwell with them, then with godly and religious governors, that would use them most kindly, and reward them most liberally for their service. Such were the Israelites. Moses (as the Lord testifieth of him) was the meekest man upon the earth, and withal a most wise and courageous Ruler: yet would they rather have been every day under the whip in Egypt, then under God's gracious government which was executed by Moses. And as these are here to be condemned of great want of wisdom, that will not submit themselves to be admonished and ordered by the Lord; so are they also which are unwilling to come under Gods correcting hand, which is indeed of all other most desirable. And because the present occasion requireth it, it will not be amiss to show that the pestilence, wherewith the Lord hath now visited this Nation, is a favourable and gentle correction, and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawn out against us: and that for these reasons: First, Reasons why the pestilence is a more favourable stroke then the sword. because herein we may more immediately and clearly behold God's hand, which is a means to draw us to more speedy and earnest humiliation: whereas if we were pursued by the sword of men, we should be more distracted, sometimes with fears of and grief, for the enemy's violence; sometimes with hopes either of mercyfrom them, or of aid from others: all which do either utterly withdraw us from, or much hinder us in the work of humiliation. Secondly, in the time of the pestilence the adversaries of Religion have not such matter of insultation, as when wars are hot in the Land: for than they would triumph in this or the like manner: Now these forward men shall pay for it: down they shall all the sort of them: they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence: but what will become of them now? thus would they insult over Gods chosen, in the time of war: but in the time of this sickness, they themselves are exceedingly afraid, & even at their wit's end, (knowing that hell and destruction gape for them, whensoever death taketh hold of them:) whereas Christians are quiet, and full of peace & joy in the holy Ghost, knowing that if they die, they shall go from earth to heaven, from a place of misery, to a palace of glory. Thirdly, this is a marvelous great mercy, that there doth still remain the face of a Church, that the Gospel is preached, the Sacraments administered, & the profession of the truth openly maintained: whereas if there were a foreign invasion, or a civil mutiny & insurrection, the usual course of the minsterie, and of the exercises of religion, would be stopped, which now is not only tolerated, but commanded. Besides, now there is a continuance of the state of the commonwealth Lamen. 5. whereas when the sword rageth in a land, the face of the honourable is not respected, the Magistrates authority is reckoned a matter of nothing, and all laws must give place to the wills of violent men. Again, in the times of war, there is an utter subversion of all means of maintenance and comfort: we cannot enjoy our possessions, nor dwell in our houses, nor reap the fruits of our labours, which now (through God's mercy) is far otherwise. And as for our estate, so even for our lives and for our souls, the case is better with us in the time of pestilence then in the time of wars: for then all our families, wives, children, servants, and all may be barbarously slain, or worse used before our eyes, or we before theirs: and if not so, yet they must be left to Idolaters, and in danger to be vassals of sin and Satan: but now if death come, it is nothing so lamentable: if life be granted, it is nothing so dangerous: for though we be taken away, yet our friends shall remain with the Saints & servants of God; and they that have been our Christian friends, will be theirs, at least there is very great hope of their happiness, both here, and hereafter, in regard of that liberty of the Gospel which through God's goodness is still maintained. And therefore great cause have we to magnify the name of God, that when our late gracious Queen was taken away, & the Land must needs be exercised with some heavy stroke or other, that he then miraculously delivered us from the violence of the sword of man, and smote our Nation with his own sword. Now when this is said to be a favourable stroke, we must understand that it is so only unto God's children, not to the wicked: concerning whose departure out of this world, it is said, that Hell followeth death. If they be not reconciled unto God, but live and die in their sins, Revel. 6.8. their case is fearful. And therefore is it a just hand of God upon impenitent sinners, that they should be horribly afraid of that sickness. No sin, nor Satan himself, is so much feared of them as the pestilence, nay nor Gods wrath itself: and therefore they care not what foul sin they commit, whereby they are sure to incur the Lords displeasure, so their bodies may escape this plague of God. But suppose they do escape it, if they be as full of impiety, and injustice, and impurity, as they were wont to be, the Lord hath seven times greater plagues behind, Le●it. 26. and his revenging hand will be stretched out against them still. Therefore let them labour to make a good use of this, to humble themselves, and turn from their evil ways: otherwise assuredly some greater punishment will light on their souls, or bodies, or both. Verse 15. The time allotted being well-near spent, the points following were but briefly touched. So the Lord sent a pestilence in Israel, etc. and there died of the people, from Dan to Beersheba, seventy thousand men.] Ye heard the cause of this before; to wit, because David, partly through pride, and partly through vain confidence, had numbered the people: whence this point may be gathered, that Doct. 3 God maketh his judgements suitable to our sins. David was lifted up, God's punishments are auswerable to men's sins. joel. 1.5. because he had so many strong and valiant men: therefore doth God lessen the number of them. So (joel, 1.5.) it is said, Weep & howl ye drinkers of wine, for the new wine shallbe pulled from your mouth. This was a most just correction, that they should be punished with scarcity of drink, seeing they had before time so wretchedly abused the same. In like sort doth the Lord meet with proud men, turning their glory into shame, as we may observe in Tyrus. Isa. 23.8. where the question is made, Isa. 23. Who hath decreed this against Tyrus (that crowneth men,) whose Merchants are Princes? whose Chapmen are the Nobles of the world? And the answer is made, vers. 9 The Lord of Hosts hath decreed this, to stain the pride of all glory, and to bring to contempt all them that be glorious in the earth. So for covetous men, they are many times brought to beggary, according to that of the wise man, He that maketh haste to be rich, Prou. shall surely come to poverty. Albeit they use wonderful diligence, and be exceeding painful, and have an excellent capacity, and a deep reach for worldly things, & seem to want nothing that may make them prosper, yet because God is displeased with them, he brings them down, both stripping them of their wealth, which they most affected; and plaguing them with poverty, which they most detested. And a cause hereof is, Reason. that he giveth men thereby to understand, that he taketh knowledge of their ways, to the end they should take knowledge of his judgements, when they see them directed so just against their faults, and affections. And by this means as reprobates are left without excuse, the elect are much furthered to repentance, when their corrupt wills, their unlawful desires, and sinful delights are crossed: when they behold Gods visible hand, and righteous hand: when he showeth them the nature and quality of their offences, by the manner and proceeding of his corrections: & that was the true cause why the Lord laid this stroke on David at this time, rather than any other, viz: that he might more speedily and evidently see his fault, and more sound and hearty repent for the same. Which maketh for our instruction, Use. if we would have comfort in any thing that we possess, let us use it well: neither let our hearts deceive us; whether it be honour, or goods, or children, if we dote upon them, and make Gods of them, we are likely to be deprived of them: the Lord can take from us our power, Ezek. 24.35. the joy of our honour, the pleasure of our eyes, and the desire of our hearts, even our sons, and our daughters. When men love to be commanders, God can take their authority from them: if they stand upon their honour and reputation, he can soon make it whither and vanish: if the delights of their eyes do content them, he can quickly remove those from them: finally, if they set their affections immederately upon their children, and lift up their souls unto them, (as the words are in the original) that is, make them the desire of their hearts, God can suddenly bereave them of their children, or so bring it to pass, that they shall have little comfort in them. Would we then have our houses and our children free from God's strokes, and in particular from the pestilence (as that many pretend that they are more careful for their children, then for themselves;) then let us never commit any sin to set them up, for that is the next way to deprive us of them: when we carry more affection to them then to the Lord himself, we endanger ourselves and them both. The Lords will is, that you should in the first place serve him, and so doing, you shall make your children, not Lords but kings, not of an earthly, but of an heavenly kingdom. The next thing here briefly to be considered is [the space] in which these seventy thousand men died, namely in three days: Doctrine, that Doct. 4 When God sets in with his judgements they shall be far dispersed in a short time. God's judgements very swift. He can cause his plagues to fly fast, and make great speed. This is proved in the Psalm, where speaking of any decree of God, it is said, He sends forth his commandment upon earth, Psal. 147.15. and his word runneth very swiftly. What God determineth to do, he can do it out of hand, when it standeth with his good pleasure. Exod. 12. So we see how he could cause one Angel to go thorough the whole land of Egypt in one night, and to slay the first borne in every house: Zath. 5.2. and in this regard God's curse is compared to a flying book, to note the swiftness of it, that it cometh as it were with two wings: but withal it is likened to a talon of lead, that sticketh fast where it sals: it maketh speed unto the place that God appointeth, and tarrieth there where once it lighteth. Furthermore we see, how quickly God's curse was scattered over the whole earth, Gen. 3.17.18. when our first parents had sinned: the deformity came not upon the creatures by degrees, but it overtook them presently and out of hand. And so at the last day Christ shall come in the twinkling of an eye, as to call the godly forth with unto glory, 1. Cor. 15.51. so to draw the wicked immediately before God's judgement seat, to receive present and everlasting punishment and torment. And the reason of this is, Reason. because God at all times is in all places, and of equal power in every place, and therefore what should hinder him from doing that every where in the same moment, if it stand with his justice and will, which he doth any where? The great deluge in the time of Noah, covered not one Nation one year, and an other the next, and a long time after the rest which were far separated asunder, but he in his wrath was present in every country, and so were they all overwhelmed in few days: and who knoweth whether it seized not upon each of them in one day? which maketh, For reproof of them that think, Use. if they escape one place of infection, they are safe enough. But cannot God or his Angel reach them wheresoever they be? Though no infected person come near them, cannot the Lord's hand find them out? Yes certainly, let them climb up unto heaven, Psal. 1 39 or go down into hell, or hide themselves at the centre of the earth, God's eye is still upon them, and his hand near unto them: so that they can go safe no where without God's favour. If the pestilence were only in India, we should as easily be infected in England, if God had a quarrel against us, and a purpose to plague us that way, as if we were in the midst of the infected persons. Who would have thought that Gehazi should have been smitten with the leprosy when his master and he were together? The like may be said of Miriam when Aaron was with her. Nay who would have thought that King Vzziah should have been plagued with that stroke in such an holy place as the Temple was, where God would have no unclean thing to enter? Yet when he presumptuously usurped the high Priests office, he was not spared, no not in the Sanctuary. So that this may be surely concluded, that no place can shelter a man from misery, if sin be harboured and entertained in his heart. Verse 16. It is sufficient: hold thy hand.] Doctrine, that As God appointeth judgements to be inflicted on his people, Doct. 5 God is present at the execution of his judgements. so he himself will see execution done. He stands by in this place, and directeth the Angel how far to proceed, and where to make an end. God would have jacob humbled, and therefore he sent him to his uncle Laban: but withal he assureth him of good success, and for that purpose showeth him a ladder, whereupon the Angels of God went up and down, to signify, Gen. 28.12. that they should guide him forth, and bring him back in safety: but (for the present purpose) withal the Lord promiseth, Verse. 15. that he would be with him, and keep him. So Psal. 34.15. it is set down as a great consolation unto the Saints, that the eyes of the Lord are upon therighteous. Instruction, Use. that we should labour not only to be in jerusalem, but to be of it: and then when God's judgements are abroad, we shall be in no danger. God will command his faithful Angels to do us no hurt; wherein if they should refuse to obey, they must needs become devils, and reprobate spirits, which is impossible. Let us labour therefore to be of the number of those that mourn for the abominations of jerusalem, that so we may be saved when others are destroyed. Let us grieve for the impiety, and blasphemy, and cruelty, and impurity that is in our Land: so shall we have a testimony unto our hearts, that we are jerusalem: but as for those that are Babel's, Egyps, Sodoms, whose houses are full of voluptuousness, pride, gluttony, drunkenness, worldliness, and the like, the Lord is likely to command his Angel to smite at them with a full stroke: for where should his sword light, but upon his enemies? Verse 17. And David spoke unto the Lord, and said, Behold, I have sinned] Whereas indeed the people had provoked the Lord most, yet David thought himself most guilty, and therefore he would have God's hand to have been on him, and not on the people. A good man will lay a greater burden on himself then on an other, and pass sentence against himself, Doct. 6 A good man is most severe against himself. 2. Tim. 1.15. rather then against another. So doth Paul. Christ came into the world to save sinners, (saith he) of whom I am chief. And as for matter of guilt, so also for matter of punishment. We see in Moses, Exod. 32. that because the people were many, and he was but one, he entreated God that he might be wiped out of his book, rather than all his people should be destroyed. But especially this point is verified in our Saviour, who, when mankind was utterly insufficient, either to put in sureties, Philip. or to discharge their debt, did humble himself, to take on him the state of a servant, and abased himself, that he might bring us unto glory; and endured a shameful, and painful, and cursed death, that he might bring us unto eternal life. And this cometh to pass, Reason's first, because good men are endued with that amiable grace of brotherly love, which causeth them not so much to seek their own ease, 1. Cor 13. as the benefit of others, but to lay the more upon themselves, that others may be the ratherspared. Secondly, they are adorned with that admirable virtue of Christian humility, which directeth their eyes to other men's graces, and their own corruptions: they hope the best of that which is in their brethren, and find out the worst of that which is in themselves. This serveth, Use. 1 first, for reproof of those that are ready to shift off all from themselves, and though they be wholly, or most in fault, yet will lay the blame altogether on others. Hear also are those hypocrites to be reprehended, that will lay heavy burdens, and require strict obedience of others, especially of Ministers, and yet they themselves make no conscience of any sin, be it never so contrary to the Laws of God, or of man. Others there are also, that may justly come under this reproof, that care not who want, so they have plenty; nor who hunger, so they have sufficient; nor who sink, so they swim; though it be by thrusting others underwater. Secondly, this is for consolation to them that can go from their own commodity, and ease, & credit, so God may have glory, and his people good: they are of the same spirit that Moses, and David, and Paul were, and therefore their reward in heaven, and their praise on earth, shall be suitable. Merciful men lose nothing: if Nehemiah had gotten together all the money in that country, and had attained to be King of Persia, Nehem. 5.14.15.16.17.18. he could not have procured himself so much true honour, as he did by not taking all the stipend that he might have done, being a man of his place, and by entertaining a great many that were in want at his table, which he needed not to have done: and besides the good and deserved estimation that he got, he could with comfort (and so may all that are like him) entreat the Lord to remember him in goodness: which the Lord never failed to do. The end of the second Sermon. The third Sermon. PSALM 12.1.2. Verse 1. Help Lord, for there is not a godly man left: for the faithful are failed from among the children of men. 2. They speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart. THese words contain in them a prayer of David, when he himself was pursued by Saul, and the Church of God was in great distress: when his friends withdrew themselves from him, and few continued in that holy profession of God's name, which formerly they had made. Now in this prayer of his, we may observe 1. First a petition, Help Lord; Seeing men's help failed, and their power was bend against equity and justice, which should have upheld & maintained it, therefore he appeals to an higher power, and entreateth relief and succour from the Lord. 2. Secondly, a complaint, and that 1. Of the decay of good men, and of goodness in them; There is not a godly man left, etc.] Whereas superiors should have ministered refreshing unto the distressed, or at least inferiors borne a burden with them, they were now taken away, when there was greatest need of them: not that there were no good men at all (for Gad, and Nathan, and jonathan, were now in the Church) but in comparison of the adverse part, they were so few, that they did scarce appear to be any at all. 2 Of the deceitfulness of bad men, They speak deceitfully every one with his neighbour, &c: that is, every one of the contrary side, was full of craft and cunning, using fair words, but intending much mischief: speaking with a heart and a heart (as the Prophet saith) that is, a heart that made show of one thing, but meant the quite contrary: seeming to be for David, when in truth they plotted against him. Help Lord] here we see his refuge, Verse. 1. he betaketh himself unto God, when he is forsaken of men. Whence observe this Doctrine, that, Although all human helps and earthly friends do fail God's people, yet they are not helpless, Doct. 1 God's children never helpless. nor hopeless. Albeit in regard of man's assistance, they be utterly destitute, yet the Lord will be ever with them, and always stand for them. David's argument here is not this, Lord help: for there be many that will join with thee: but this, Lord help, for there is none else that will help: so that our case is not according to men's affections towards us, but according to God's love unto us. This is evident in the prophecy of Micha, Micah. 7.2. where it is showed, that friends failed: neither did they fail one man alone, but the whole Church; good men were perished out of the earth, and there was none righteous among men, &c: but the best of them was a briar, and the most righteous of them sharper than a throne hedge: yet the Church is not quite dismayed, but resolveth to fly unto the Lord for secure. Therefore will I look unto the Lord; Verse. 7. I will wait for God my Saviour: my God will hear me, though good men were dead and gone, and hypocrites did put on their shape and likeness, that they might mere freely practise mischief. Yet the people of God determine with themselves not to cast off all hope, but to rely upon the Lord, and though he delay to help them for a time, yet they will wait upon him, knowing that at length he will deal graciously with them. And for the further confirmation of this point, we have the example of Christ jesus himself, who being grievously perplexed and troubled within and without, and on every side, useth this argument unto his father; Be not far from me, Psal. 22.11. because trouble is near, for there is none to help me. And this is usual with God, to relieve his people in extremities: and therefore when no man calleth for justice, no man contendeth for the truth, etc. then he himself will take the matter into his hand, Isa. 59.4.16. & he will save & deliver his servants as the Prophet Isaiah witnesseth. And the reasons hereof are these. First, Reasons. 1 though all men do forsake us, yet God's power is no whit diminished thereby: and therefore that is a worthy speech of faith in jonathan, that it is not hard to the Lord to save with many or with few: and in Asa, who saith, 1. Sam. 14.6. 2. Chro. 14.11 it is nothing to thee to help with many, or with no power. They knew that though they had few, or none at all on their side, they were in as good case as if they had many millions, if God were on their side: for all power is his, and that which men have, Psal. 62.11. Math. 6. is but borrowed from him: and though he sometimes use them, it is not because he needs them: for who did help him in making of the heavens and of the earth, and of all the creatures in them both? and what assistance hath he now in sustaining, and upholding of the same? now if he never needed the aid of any creature in these greatest works of creation and preservation, surely he wanteth not the help of men in matters of smaller importance. Secondly, God's mercy is no more lessened than his power is, by men's withdrawing of themselves from us, he loves his people when they have no friends, as well as when they have many friends; nay he manifesteth his love more at such times: for in him the fatherless findeth mercy. Hos. 14. And then doth he exercise the bowels of his compassion, when men show little or no compassion at all. When we see children to have rich and merciful parents to provide for them, we do not much pity them: but as for those that are fatherless and friendless, that are hungry & naked, and altogether destitute of relief, we tender their case, and are ready to relieve them. Can we carry such an affection towards other men's children that are distressed and helpless, and will not the Lord our God have a greater care of his own children in the like case? Will he leave them because men have forsaken them? No surely. But when they are in distresses and straits, and that through their own foolishness and disobedience, if they humble themselves, Psal. 107. and cry unto him, he will deliver them, though men dare not, or will not speak, or deal for them. Thirdly, when God's servants are left destitute, their faith is much exercised and increased: and then we always speed best, when we believe best. So long as we have help about us, we do not so much set our faith a work, as our carnal reason and sense, and so pray not at all, or very coldly: but when we are desolate and forsaken, and those that should be most for us are against us, than we begin to lift up our hearts to heaven, and to cast ourselves upon God's providence and goodness, and to use the weapons of the spirit, and not of the flesh: this is plain in David's example, who being in great danger in the cave, did at first look about him, for help on this side, and on that: but seeing that all refuge failed him, what did he? I cried unto thee o Lord (saith he) saying, thou art mine hope, and my portion in the Land of the living. Psal. 141.4.5. Fourthly, in such times of difficulty, God's glorious hand is more apparently seen, and so all the honour is ascribed unto him. If Moses had brought the Israelites out of Egypt by force of arms, being aided with two or three millions of soldiers, much of the praise would have been given unto them: but when Moses was naked and altogether destitute of any power of man, the Lords mighty Arm was more clearly seen in the deliverance of his people, and the subversion of their enemies. And that work of his, hath been, is, and shall be memorable in all ages. So also, if Hezekiahs' sickness had been such as any Physician could have cured, his recovery should never ●aue been recorded in God's book, as not making so much for his glory: but when the prolonging of his ●ife was as much as the giving of a second life, than notice of it was taken and given by the holy Ghost, to the everlasting honour of God's name. And as it was then, so is it yet still, and ever shall be to the end of the world: the greater the extremities and necessities of the Saints be, wherein God doth relieve them, and out of which he doth deliver them, the more will it be for the magnifying of his omnipotency, and of his tender mercy therein expressed. This serveth, 1. Use. 1 First, for the confutation of their foolish conceit and expectation, who seeing mighty adversaries against the Church, and few or no friends to interpose themselves, presently conclude, that their case is desperate: downethey must: they are utterly undone: and so they begin to forecast in their minds the manner of their overthrow, & the form of their lamentation, when they shall be thus and thus handled. But these men, for all their deep reach, may be deceived; for all their conclusions are grounded on men: they do not consider what God may do, as we see in David's enemies, who perceiving that many did band themselves together, and rise up against him; concluded, Psal. 3.1.2.3. that there was no help for him in God. But what says David? Lord, thou art a buckler for me, my glory, and the lifter up of my head. And in another Psalm, Psal. 71.10.11. Mine enemies (saith he) speak of me, saying, God hath forsaken him: pursue & take him, for there is none to deliver him. These speeches (no doubt) pierced David's soul: but doth he make the same conclusion? No, he is far from that; he rather layeth faster hold on God, Verse. 12.13. seeing cruel men to be so violently bend against him. Go not far from me, O God (saith he) my God haste thee to help me: let them be confounded and consumed, that are against my soul, etc. Indeed if men's opposing of themselves against him, could have kept him from complaining unto God, or God from giving care unto him, his case had been very lamentable: but seeing that was impossible, whatsoever they imagined, there was safety enough for David, and so is there still for all the elect of God. Secondly, this is for instruction, Use. 2 that seeing by how much less help we have from men, so much the more we shall have from God; therefore we should deal earnestly with the Lord in our distresses, and wrestle with him as jacob did, Gen. 31. when his brother Esau came with four hundred men against him: he was unable to encounter him, and therefore he encountereth the Lord himself by prayers and tears; and that which was his refuge, must be ours, and then we shall have peace and safety: if once we can lay handfast on God, (as we may in our houses, in our chambers, in our beds, in the night, or in the day) than our case is good, we shall be protected from all the violent rage of the wicked; so that none of the sons of violence shallbe able to touch us for our hurt: and therefore herein let us take comfort, that though men forsake us, and our nearest friends reject us, yet the Lord will gather us up, and provide sufficiently for us, Psal. 27. as he did for David: neither can men's persuasions withdraw his compassion from us, nor men's threatenings terrify him from relieving of us. For there is not a godly man left, etc. From this lamentable complaint of his, ariseth this doctrine, that No outward thing comes nearer the hearts of God children, Doct. 2 want of good men much to be lamented. then the decay of good men. It much troubleth the souls of godly men, to see a small number of Christians. Hence proceedeth that lamentation of the Prophet Micah: Woe is me, for I am as the Summer gatherings, Micah. 7.1.2. &c: or, I am in case, as in the destruction of the Summer fruits: as in Hoseah it is said, Hos. 4.3. The fishes of the Sea shall be gathered: that is, destroyed: and that this is the sense, it appeareth in the words following, when it is said, There is no cluster to eat: My soul desired the first ripe fruits: that is, I am as one that hath a fervent longing for them, and yet can get none of them; and what is the reason of this his lamentation? The good man (saith he) is perished out of the earth, and there is none righteous among men, etc. So that the effect of those words is thus much: that look how worldlings would grieve, if they should see their grapes and figs (which were special commodities in those countries) to fail, and their expectation that way to be utterly frustrate; so, and much more bitterly did the Prophet bewail the loss of good & righteous men. That was it also that did so pierce the heart of Elias. Lord (saith he) the children of Israel have forsaken thy covenant, broken down thy Altars, 1. Kings. 19.11. & slain thy Propoets with the sword, and I only am left, and they seek my life, to take it away. Which loss of the Prophets was so grievous unto him, that he had no pleasure in his own life; and therefore he entreateth the Lord to take away his soul. Verse 4. In which regard when the Lord would comfort him, he useth a fit remedy for his disease: for whereas his grief was that there were no godly men left, but all were declined to Idolatry, Verse. 18. he telleth him that he had reserved to himself seven thousand, that had not bowed the knee unto Baal. Yet further it may appear what a matter of heaviness the loss of good men is unto those that are good themselves, by that speech of David, who saith, All my delight is in the Saints: for if they be his chief delight, Psal. 16.3. than the want of them must needs be an occasion of very great anguish unto him: as is evident that it was. Psalm. Psal. 42. 42.4 when he remembered how he had gone with the multitude, and had been as a Captain to lead them unto the house of God, which then he could not do: this cast him into wonderful grief, so that he poured out his tears, yea and his very heart, as he there speaketh, being 〈◊〉 such extremity of sorrow, that he is feign to restrain himself, why art thou cast down my soul (saith he) and why art thou disquieted within me? &c: yet godly men were not quite abolished at this time, but Daui● only taken from them and he knew that he should come again unto them at length, and that they should be his flock: if then he were so far●e cast down for that he might not be with them, what grief would he have conceived if they had utterly been cut off, and ceased to be any longer? Now the reasons why the decay of God's people is and should be such an heartbreaking unto the rest of the Saints, are these: First, because the glory of God is precious unto them, Reasons. 1 which is much hindered and observed when his servants are diminished: for then there is less service done unto him in public and private: there are fewer prayers and praises offered up unto him, fewer religious exercises in use amongst men, and fewer works of mercy performed unto the needy and distressed. And if the decay of good soldiers and of loyal subjects in any kingdom must needs be a matter of grief to those that love and seek the honour of their King; then can it not but go near the hearts of the godly, when they perceive the soldiers and subjects of Christ to go to wrack. Secondly, in regard of themselves they are moved hereat, as being fellow members with them: for when the godly perish, they are as it were a maimed body. They have fewer friends and fellow-helpers, fewer to pray with them and for them, fewer to reprove, exhort, and comfort them, and in a word, fewer to whom they may do good, and from whom they may receive good. Thirdly, in respect of the public loss, they mourn for the decay of the righteous: for when multitudes of all nations, and of all sorts of people, do know the ways of God, and praise the name of God, then (as the Prophet saith) the earth shall bring forth her increase, Psal. 67.5. and God even our God shall bless us. If there be but ten righteous men and women in a City, or some few in a whole Country, all the rest shall speed the better for their sakes: how much more than if there be multitudes of them? What a grief therefore must it needs be to the wise and godly, when these props and pillars of the Church and Commonwealth are taken away? Which serveth, First, Use. 1 for the just reproof of those that do carry a deadly enmity against the multitude of Christians that now are, and do much grieve that there should be so many that resort unto the word in public, that read it in private, that have prayer and singing of Psalms in their families, etc. they grudge and murmur at it, as if some conspiracy or mutiny against the State were towards, and as if the good of men's souls, and the peace of the commonwealth could not stand together. These are of another spirit than David was, who lamented that there were so few such: and these are indeed utter enemies unto God, who esteems his people to be his chief treasure under heaven: and therefore they shall bear their judgement, whosoever they be that do thus malice the servants of God, and endeavour to pervert them, or to diminish the number of them. Secondly, Use. 2 here is matter of comfort for them that are of the same disposition that David was, that crynight and day, Help Lord, for the godly perish, &c: & that labour with God, by fasting, and weeping, & praying, that he would uphold the state of his Church. If the prayer of David, being but one man, were effectual for the continuing of God's people, how much more forcible shall the requests of many thousands be, who do uncessantly entreat the Lord with great earnestness to be favourable unto Zion, and to build up the walls of jerusalem, to save his chosen, and defend his own heritage against the malicious plots and practices of all their enemies. They speak deceitfully every one with his neighbour.] Hear he showeth what manner of enemies were against him: not such as would profess themselves open adversaries, (for though he had many such, yet here he dealeth not against them) but such as would make show of good will, whereas indeed there was in them nothing less. Now in that his chief complaint is against them, the doctrine is, that Deceitful friends are worse than open and apparent foes. Doct. 3 Feigned friends worse than open foes. David had divers professed enemies, as Saul, and such as were near him: yet none of their practices went so near his heart, as these men's that would pretend to be friendly unto him. To this purpose it is said by Solomon, Prou. 27.6. that The wounds of a lover are faithful, and the kisses of an enemy are to be prayed against: (for so the words must be read) When a faithful friend doth rebuke us, and seek to wound our hearts for sin, that is exceeding profitable for us: but when an enemy under pretence of love (whereof by kissing they then made show) doth come against us, Indas', Matth. 26.49. and seek to undermine us, that is exceeding dangerous, and the hurt thereof much to be prayed against. The waters that run smoothly and mildly are commonly most deep and dangerous, whereas that which roars is more shallow and safe. The reasons of this doctrine are, Reasons. 1 First, that such crafty foxes do more easily come within a man, and sooner deceive him. An open enemy cometh as it were before ones face, and so his blows may be better warded off: but a false friend cometh behind one's back, and fasteneth a deadly blow ere a man be aware: and therefore joab, when he would speed Abner and Amasa, did not bid open defiance unto them, but (being therein more crafty and subtle, than either godly or manly) gave them kind salutations, and, under pretence of love, most cruelly murdered them both. And as it is for the outward man, so is it also for the soul. The most dangerous temptations are those that proceed from feigned friends under the colour of love, and desire of our good. If Satan had come unto Eve, and told her, I charge you eat of the tree in the midst of the garden, & whatsoever the danger be, stand not upon that, for I will have your husband and you to be damned, she would never have harkened unto him: but when he persuaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like unto God himself, knowing both good and evil, then was she overtaken by him, and so being overcome herself, she became the instrument of the devil, to deceive her husband in like sort. And so it is with many, that have held out well against raging and violent temptations, and yet have been foully drawn aside, and shamefully foiled by milder temptations, unto profit, or pleasure, or credit. Secondly, the false dealing of such counterfeit friends, doth much more afflict the heart of a man, than any injurious actions of manifest adversaries: as we may see in that Psalm of David, where he saith, Surely mine enemy did not defame me, for I could have borne it, etc. Psai. 55.12.13 but it was thou, o man, even my companion, my guide, and my familiar, etc. When his words were smooth, and softer than butter, and yet proved deceitful, they went thorough his heart even as swords: and this was just upon him, because he had dealt in that sort with his faithful subject Vriah, seeming to favour him by employing him in special services, when he went about to take away his life, that he might cover his own iniquities. First therefore let this instruct us to take another course: if we have inward dislike, let us profess it: Use 1 if we carry a loving affection, let us make show of it, and love not in word alone, but in deed, as the Apostle exhorteth. Especially let us look unto this in matters betwixt God and us: let us not play the hypocrites with him, pretending a love unto the Church of God, and to the word of God, when there is no such matter; and drawing near unto him with our lips, when our hearts are far from him: for in so doing we shall offer great injury unto the Lord, and do more hurt at length then those that are professed Papists or Atheists: for such as flatter with their lips, and dissemble with a double heart in things that concern the holy religion of God, if any persecution come, will quite renounce their profession, and betray the cause of God, and grieve the servants of God, and harden the hearts, and open the blasphemous mouths of the enemies of God, and make many to fall by their revolting and backsliding. Therefore let every one that taketh upon him the profession of Christianity, be a true, & not a feigned friend of the same; and bring a faithful, and not a guileful heart thereunto; that the Lord may witness for him, that he doth hearty and unfeignedly seek him. Secondly, let us hence learn this point of wisdom, never to trust those too far, Use. 2 of whose faithfulness we have any just suspicion: be they never so near unto us, let us not open ourselves unto them, but keep them at arms end. This is the advice of the holy Ghost: Let every man take heed of his neighbour, and trust not any brother: jer. 9.4.5. (viz. that is not sound hearted) for every brother will use deceit, and every friend will deal deceitfully, etc. for they have taught their tongues to speak lies: they have exercised the trade of using fair words, when there is within them nothing else but falsehood and deceit. And the like exhortation we may read in the 7. of Micah. Thirdly, this is for our consolation, when we find such hollow hearted hypocrites and deceivers: Use. 3 we should not be dismayed because there are so few whom we may trust and give credit unto; for it is no strange matter: there have been such heretofore, and they have been discovered: God hath harkened unto the prayers of his servants, and given them wisdom to discern of them, and so will he do still, so that they shall bring no annoyance unto his people, whatsoever they intent against them. FINIS. The fourth Sermon. PSALM. 12. Ver. 3.4. 3. The Lord cut off all flattering lips, and the tongue that speaketh proud things. 4. Which have said, with our tongue we will prevail: our lips are our own, who is Lord over us? IN the two former verses it set down the petition that David made unto God for help, and his complaint that he put up concerning the decay of good and righteous men, and the deceitfulness of ungodly and unrighteous men. Now in these verses is set forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c: wherein he doth by the spirit of prophesy, and according to the Analogy of faith, denounce judgement against Gods and his enemies, to the end he might comfort himself, and refresh his heart with hope that good men should be recovered, and wicked men confounded. And as for this curse, we must understand that it is not uttered in bitterness, but in zeal, and with warrant from Gods own spirit; and this is directed, 1. First against deceitful persons, who are called flatterers: the Lord cut off the flattering lips. 2. Secondly, against proud persons, who are described: 1. In general by their speech, that they speak proud things. verse 3. 2. More particularly, that they say, with our tongue we will prevail. vers. 4. as if they should have said, look what we ask, we will obtain it: look what we threaten, we will perform it: look what we set down, that shall come to pass. But it might be said unto them, you speak presumptuously, Object. and utter words that do not beseem you. They answer, Answer. our tongues are our own: as if they should say, who dare be so audacious as to control us? we will speak what we list, in despite of them all. But some might say, Object. though you set so light by men, you must know that there is one higher than you: what if the Lord should take the matter into his hand? To that they answer, Adswere. who is Lord over us? they think they may blaspheme God, & revile his servants, and speak what they list, and yet none shall have to do with them for it. The Lord cut off all flattering lips] whereby are understood, Verse 3. the most dangerous and subtle deceivers, who under pretence of friendship, do seek a man's utter overthrow. Now in that the Prophet prayeth against such as do so cunningly carry their matters, that they will appear to love, where they hate with a deadly hatred, and in praying doth show, not only what is his wish, but what is God's purpose, viz. that the Lord will cut off the flattering lips: hence this doctrine may be gathered, that, The more skilfully and artificially any contrives his evil purposes, Doct. 1 the more fearful destruction shall fall upon him. The more cunning any is for mischief, the more fearful shall his ruin be. The more fraudulent a deceiver any one is, the more heavy shall the hand of God be upon him, to cross and contrary him, and to bring him to such straits, that he shall not for shame open his mouth again to speak as he hath done: and this is to have his tongue cut out, as it were, as is threatened in this place. Flatterers have a certain kind of dexterity in their enterprises, that they will not be seen to be brochers of those things whereof they afterwards become practisers: but they speed never the better, but a great deal the worse for that. Therefore doth David conclude, Psal. 52.4.5. that God would certainly destroy Doeg, because he was a skilful workman, and as it were a tradesman in mischief: he could flatter David, that he wisheth him well, and was sorry for his troubles, and would be ready to be friend him in any thing he could: but when Saul complains how hardly he was dealt with, in that no body would discover unto him the treacheries of David, Deog changeth his tune, and falleth to accuse David, 1. Sam. 22.8.9. etc. and most injuriously chargeth Abimelech to have conspired with him: and for all this, he (no doubt) would have goodly pretences: as, that duty bond him to speak as he did: he respected the King's honour and safety, and certainly things were not well, but some mischief was a working; for he saw the son of Ishai come unto Abimelech who gave him a sword, and asked counsel of the Lord for him, and ministered food unto him, and to those that were with him, and that extraordinary food too, even the showbread: in which regard, he, as a loyal subject, must needs advertise Saul to take heed, and to look well to himself, that so he might prevent all imminent dangers. So in the prophecy of jeremy, jer. 4.22. this is set down as one cause of the utter subversion of the jews, that they were wise to do evil, but had no knowledge to do well. They wanted not ordinary capacity, (which had been one degree of happiness unto them, for then God would have showed them greater compassion) but they wanted grace to use it well, and had cunning heads to plot mischief, and therefore doth the Lord threaten judgement against them. And in another place he saith, that they had taught their tongues to speak lies. jer. 9.5. And what followeth? Therefore thus saith the Lord of hosts, Behold, I will melt them, etc. Shall not I visit them for this, saith the Lord? Or shall not my soul be avenged on such a Nation as this? Their tongues were too much inclined to lies of their own accord, so that they needed not to be taught that language: yet did they set their tongues to school, as it were, that they might be artificial in their lewd practices, & carry out their lies under a colour of truth, and so sin with less disgrace: which was a thing that the Lord could not abide, and therefore he threateneth to plague them therefore. And good reason is there that it should be so: Reasons. 1 for First, such persons are extremely hurtful. Never is evil practised with such mischief, as when it is contrived by craft, and polished with deceit. The Apostles were never so troubled in dealing either with the idolatrous Gentiles, or with the superstitious and malicious jews, as they were when they had to do with those that pretended to be Christians, to be Ministers of the Gospel, yea to be Apostles: and therefore Paul expostulateth the matter with the Galathians, saying, O foolish Galathians, Gal. 3. who hath bewitched you? etc. As if he should have said, No man could deal so dangerously as these false Teachers, who have as it were charmed your affections, and bewitched your minds. And in the Epistle to the Corinthians, he greatly complaineth of such deceivers: 2. Cor. 11.2.3. I am jealous over you with a godly jealousy: for I have prepared you for one husband, to present you as a pure Virgin to Christ. But I fear lest as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. Vers. 13.14.15. For such false Apostles are deceitful workers, and transform themselves into the Apostles of Christ. And no marvel, for Satan himself is transformed into an Angel of light. Therefore it is no great thing though his Ministers transform themselves, as though they were the Ministers of righteousness. Paul had taken great pains to make a match betwixt Christ and them, and to fit them for such a glorious husband: but he was much afraid lest it would be broken, in regard of many of them, and that as the Devil deceived Eve, so the false Apostles would deceive them, and that by transforming themselves into the Apostles of Christ, making show (as the Devil doth,) of the greatest love and care of their good, and of their eternal salvation: when the truth was, they intended no such thing, but only the serving of themselves, in their carnal credit and commodity. Secondly, albeit such kind of persons do work much mischief, yet they seldom pass under the censure of men for the same, and therefore it stands the Lord upon to rebuke and punish them; Nay, they are so far from being condemned by men, that they have great thanks many times, for their wise counsel and good advice (though it be most vile and devilish,) in incensing men's minds against such as have wronged them, and putting it into their heads how they may be avenged of them; which is a thing most detestable before God, and therefore shall not go unpunished. Thirdly, their hearts are marvelously hardened: for when they can fetch over men according as they list, they entertain an opinion of singular wit and understanding, & of a deep reach in themselves, and so begin to contemn others, and will not admit of a reproof or admonition from any: and therefore being grown to this height of pride, and this exceeding hardness of heart, they are the more fit for God's judgements to be executed upon them. Fourthly, God's wisdom is much magnified by proceeding against such: they are fit adversaries for him, who scattereth the devices of the crafty, job. 5.12. so that their hands cannot accomplish that which they enterprise, (as job speaketh) and that taketh the crafty in their craftiness, causing those that are cunning hunters and fowlers, to fall into the pit that they have digged for others, and to be ensnared in the works of their own hands; Psal. 7. & 9 so that when they go about to take others, it falleth out by the righteous and wise providence of God, that they are taken themselves. Sith it is so dangerous to have a crafty and cunning head, Use 1 closely to plot and contrive mischief, let this admonish us to beware of that vice: for assuredly, it will bring shame upon the favourers thereof. The wise man saith, Prou. 24.8. He that imagineth to do evil, men shall call him an author of wickedness. All men shall point at such a one, There goeth a crafty fellow, a subtle Fox, &c: so that the name of a vagrant is not more odious than his: every one hath such in detestation, even the most contemptible of the people: Do you see yonder man? (will they say) he is a perilous fellow, able to set a thousand together by the ears; If any have an evil cause, he is a man for his turn: Let him make him his Solicitor, and he will go as far as devilish and crafty wit can reach. And as it is a blemish to the name, so it is the bane of ones estate to be a fraudulent dealer. The bread of deceit (saith Solomon) is sweet to a man, Prou 20.17. but after-terward his mouth shall be filled with gravel. Howsoever deceitful persons do snatch here and there, and get much from others, yet few of them thrive, but the curse of God lighting upon that which they have, makes havoc of all. And therefore as we tender our estimation and good estate in the world, let us beware of such practices. Secondly, Use 2 let us hence learn, not to be discouraged at crafty adversaries, that have winding wits, & plotting heads, and flattering tongues, and acceptance with great ones, even as they would wish: let us not be dismayed hereat, but let this be our comfort, when they fawn, and flatter, and lie, and traduce us most shamefully, that the Lord will cut off the lying lips. Grant that we have not liberty or skill to encounter them, yet the Lord hath: There is no wisdom, nor understanding, Prou. 21.30. nor counsel against him: that is, none of these shall take any effect against him: and therefore the Psalmist saith, Psal. 33.10. The Lord breaketh the counsel of the Heathen, and bringeth to nought the devices of the people. Though all the wisdom of all the nations in the earth were laid together, yet God would bring all their consultations to nothing if they made against him. When Achitophel fell from David to take part with Absalon, it much troubled David, for his words were as Oracles, and none could speak more in matters of policy than he, and he knew all David's heart, and the state of the whole kingdom, and therefore he turneth himself unto God: O Lord (saith he) I pray thee turn the counsel of Achitophel into foolishness: and God heard his request, and did so, insomuch that no creature could deal more foolishly for the procuring of his own everlasting woe and shame, than he did in hanging himself. The devil is still labouring to work mischief, and he wants not craft nor subtlety, besides the experience that he hath had from the beginning of the world hitherunto: yet for all this, he hath never been, nor shall be able to procure the overthrow of one of Gods elect. The Church hath been nothing the worse, though he have been still warring against it. And why is this, but because God's wisdom is infinitely beyond all the subtlety of the devil? And what cause have we then to fear crafty men, seeing their Captain hath had no better success, and seeing that the Lord hath a quarrel against them as well as against their head? And the tongue that speaketh proud things.] In that the Prophet denounceth judgement against such kind of persons, the doctrine is, that The more wicked men boast of their mischievous intents, Doct. 2 The wickeds boasting, a torerunner of their ruin. the nearer mischief is unto them. When they brag most how well the world goes with them, and what hope they have of effecting their bad purposes, some great evil is even at their doors. When men boast in their talk, and swords are in their lips (as David speaketh) than the Lord will have them in derision, Psal. 59.7.8. and laugh at their destruction. When they fall to bragging, God falls to laughing: and when their swords are drawn out against others, the Lords hand is stretched out against them. When Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was. Exod. 15.9. And when the enemy said, I will pursue, I will overtake them, (meaning the Israelites) I will divide the spoil, &c: then the Lord set in against them, and made the Sea to cover them, so that they sank as lead in the mighty waters. So when Saneherib insulted against God, 2. Kings. 18. and against his people, and bragged what his forefathers and himself had done, and what now he would do, if they would not yield up the City and themselves into his hands, Chap. 19.28. than did the Lord put a hook into his nostrils, and a bridle into his lips, & brought him back again the same way he came, and caused him to fall by the hands of his own sons. And the reasons why it must needs be so, Reasons. 1 are these: First, when ungodly men do most vaunt of their malicious intents against God's people, then is the Lords compassion most stirred towards them: even as it is with earthly parents, when any one threatens their children, that if he take them, he will knock out their brains; this will cause them to previde for the safety of their children, and that such lewd persons be punished and restrained. This was David's comfort against Doeg: Psal. 52.1. Why boastest thou thyself in thy wickedness, o man of power? (saith he) The loving kindness of God endureth daily. If the stock of God's goodness were all spent, than his children had reason to hang down their heads: but seeing that is, and will be as much still as ever it was, they need not fear the insultations of their wicked adversaries. Secondly, at such times Gods servants begin to look about them: when their enemies speak of wonders that they will work against them, than they are wakened, and stirred up to cry unto the Lord, as in the 94. Psalm, O Lord God the avenger! O Lord God the avenger! show thyself clearly. And why are they so instant and earnest with God? The reason is yielded, verse 4. The wicked prate and speak fiercely: all the workers of iniquity vaunt themselves. As if they should say, Lord, if ever thou wilt awake and stand up for our defence, now do it, when ungodly men do so insult and triumph over us. Thirdly, such proud persons do bid defiance to the Lord himself, and therefore he hath a quarrel against them. All the proud [in heart] are an abomination unto him. But if their pride appear in a more notorious manner in their tongues, and in their behaviour, they are much more hateful unto him: Psal. 10. for in making boast of their own hearts desire, they do contemn the Lord; and in speaking against the Church, Psal. 73.9. they set their tongues against heaven itself, as the Prophet speaketh. Which point thus proved, ministereth unto us, First, an use of instruction, Use. 1 that seeing the Lord is so incensed against proud boasters, therefore we should contain ourselves within the compass of modesty, and never boast at all, but let others mouths, and our own works, and God's voice at the last day praise us, and not our own lips: but especially let us take heed of vaunting ourselves against the people of God, and against the Majesty of God himself; for that will least of all be endured. Secondy, Use. 2 here is an use of consolation against all the insultations of malicious enemies: if we can with patience and modesty endure, and stand it out for a while, not returning like for like, nor using any sharpness and bitterness against them, we shall see that the Lord will cut them off. If a man had known the day before, what should have befallen Haman, notwithstanding all his boasting of his greatness, and of his honour, and of that favour which he had with the King, and of all the evil that he intended against the jews, and against Mordecai especially; if (I say) a man had known before hand what should have befallen him, would it not have made him laugh at his pride and folly? Yes certainly: and yet the case of all boasters against God's Church is little or better than his. And if we could with the eye of faith behold God's purpose concerning their ruin and overthrow, all their bragging would seem unto us, and it is indeed, even exceeding ridiculous. And this in particular should comfort us against the blasphemies of the Church of Rome, and against all her insultations over the Saints: for the Lord hath set down her sentence: Revel. 18.7.8. In as much as she gloried herself, so much give ye her torment and sorrow: for she saith in her heart, I sit being a Qucene, and am no widow, and shall see no mourning. But what saith God? Therefore shall her plagues come at one day, death, & sorrow, & famine, and she shallbe burnt with fire, etc. Verse 4. With our tongues we will prevail: our lips are our own] In that they are here found fault with for thus speaking, because they affirm that which is directly contrary to the truth, the point hence to be observed is, that No man hath the royalty of his own tongue, Doct. 3 nor the ordering of his own speech. No man hath the ordering of his own tongue. Every man's tongue is in God's hand, and his words at Gods disposing, he is Lord over all men's tongues; which will evidently appear by this, that First, men cannot speak what they would, Reasons. 1 but what the Lord will, according to that of Solomon: The preparations of the heart are in man: that is, Prou. 16.1. a man determineth and prepareth what to utter: but the answer of the tongue is of the Lord. As who should say, When a man hath done so, yet he shall speak, not what he himself intended, but what God hath decreed; as is plain in Balaam, who came with a purpose to curse, and if the Lord had permitted him, he would have vomited out horrible imprecations against the Israelites; for that would have made for his credit and commodity: Num. 23. but notwithstanding his intent, the Lord made him to bless his people in stead of cursing them. And so Saul, he would have all men know that David was a Traitor, and therefore he pursued him, to bereave him of his life: yet when he met with him, he had no power so much as to rate him, or to rebuke him; but on the contrary part, is driven to justify him: O my son David (saith he) thou art more righteous than I. And this we may observe in our own experience, that oftentimes men, contrary to their minds, do utter things which do exceedingly grieve them, and bury other things in silence, the speaking whereof might have been very behoveful unto them: whence do arise these and the like speeches, How was I overseen in that which I said? What an advantage did I lose at such a time? which doth plainly prove, that God hath the disposing of men's tongues. Secondly, God hath given Laws for the tongue, Ephes. 4. how it should be ruled, that men should not speak blasphemously, nor filthily, nor bitterly: whence it may be concluded, that it is God's subject; for Princes make statutes for none but for their own subjects. Thirdly, the success and event of men's speeches is according to God's pleasure. They say, With our tongues we will prevail; yet do they not prevail: for whereas they forespeak others destruction, the wise man saith, A fools mouth is his own destruction. And whereas they say triumphingly, Prou. 18.7. Micah. 4.11.12.13. Zion shall be condemned, and our eye shall look upon Zion, they know not the Lords counsel, to wit, that they themselves shall be gathered as sheaves into the barn, to be threshed & beaten in pieces by God's people. Fourthly, God will plague wicked men, as well as reward godly men for their speeches. Mat. 12.36.37. By thy words thou shalt be justified, (saith our Saviour) and by thy words thou shalt be condemned: And, We must render an account for every idle word: which evidently showeth, that God hath the sovereignty of men's tongues. Now seeing that the Lord hath the government thereof, this serveth First, Use 1 to teach us, that therefore we should crave assistance from him for the well ordering of the same. Even as that holy Prophet doth, where he saith, Set a watch o Lord before my mouth, Psal. 1.41.3. and keep the door of my lips: God will have the ordering of them by his providence, whether we will or not: but by his grace he will not guide them, unless we sue unto him in that behalf: therefore let us beseech him so to sanctify & purify our hearts, that out of the abundance thereof, our tongues may speak unto his praise, and to our own, and others edification. Secondly, Use 2 that we should not be afraid of performing any good duty, in regard of men's tongues; for though they threaten, and rail, and slander, and traduce us, yet they shall not hurt us, for God will hide us from the scourge of the tongue, job. 5.21. Isa. 45.16.17. so that no such weapons shall prevail against us: for the Lord made the tongue, and the men themselves that speak therewith; and there is no voice, nor sound that proceedeth out of the mouth, but the Lord hath the ordering thereof: and therefore let us sue unto him, Act. 4.29. as the Apostles did, saying, O Lord behold their threatenings, behold their revilings, and do thou judge betwixt us and them: and thou which hast the disposing of all men's tongues, preserve thy servants from the hurt that may befall us through the same. The end of the fourth Sermon. A BRIEF TRACT CONCERNING ZEAL, wherein the properties of true Zeal are decsribed, and the contrary discovered. Godly zeal is a virtue very requisite and necessary for all Christians: not so rare and seldom found: as precious and useful where it is found; as being the very life and soul of sound Christianity, and one of the principal Fountains & Well-heads, whence many other virtues of the spirit do spring and issue forth. The excellency of this grace doth appear, as by many other arguments, so by this, that the Saints are thereby described; where they are said to be a people [zealous of good works:] this is the end of their redemption, Titus 2.14. and this is one special effect and mark of their justification, that they do not only desist from their for mer evil works, and fall to the practice of the contrary good works, but that they are zealous, both to do them, and in the doing of them: they shake off the sluggishness of the flesh, and strive for the fervency of the spirit, Rom. 12.11. in all duties that they own either unto God or men. For this virtue, amongst many others, are the penitent Corinthians commended: 2. Cor. 7.11. Behold this, that ye have been godly sorrowful, (saith Paul) what zeal it hath wrought in you! etc. Till such time as the Apostle had rebuked them by an Epistle, they were either not at all, or very slightly touched with the sense of their own sins, and therefore they set light by the offences of others, insomuch that when abominable incest (such as had not been heard of amongst the Gentiles) was committed among them, yet they took it not to heart, nor at all mourned for it, 1. Cor. 5.1.2. nay they let the offender go uncensured, who should have been (as afterwards he was) excommunicated, and delivered up unto Satan, for the healing of his own soul, the preventing of the like sins in others, and the stopping of the mouths of wicked blasphemers, who would be ready hereupon to speak evil of the holy name of God, and of the professors and profession of Christianltie. Thus cold and careless were they, till the Apostle had sharply reproved them: but after that they had well digested his speeches, and thoroughly considered of all matters, they fell to lament for their own corruptions, and for the transgressions of others, and were zealous against all wickedness, and for all manner of goodness in themselves and others. This was the effect of holy grief in them, and this will be found in all that attain to that repentance which is unto life: in which regard, when the Lord would work a cure upon the lukewarm Laodicians, Reu. 3.19. he biddeth them, be zealous, and amend. That was their sin, that they were keycold, and even frozen in the dregs of security, exercising themselves in sundry good duties (for that must needs be, because they were a Church) but never regarding with what love unto God or men they performed the same: therefore the Lord urging them to reformation, willeth them [to be zealous, and amend] implying, that these two ever go hand in hand, to wit, sound repentance, and godly zeal: yet so, that as every one is of greater growth in the body of Christ, so this grace is of greater strength in him: as is evident in David, who speaketh thus of himself (and that by the inspiration of God's holy spirit, Psal. 119.139. and therefore cannot but speak truly) My zeal hath even consumed me, because mine enemies have forgotten thy word. Weaker Christians have some good motions of grief for men's offances: but the Prophet was exceedingly wrought upon by his zeal, so that it did even spend him, and consume him, in regard of the fearful breach of God's commandments, which he observed in his very enemies. And the like we sinned in another place: The zeal of thine house hath eaten me: Psal. 69.9. and the rebukes of them that rebuked thee are fallen upon me. Thus was the holy man of God touched, yea tormented with the things whereby Gods glory was impaired, as if he had been laden himself with reproaches and disgraces. But most admirable was the zeal of Moses and Paul, Exod. 32.32. Rom. 9.3. who for that fervent desire that they had of advancing God's glory, could have been content to have had their names put out of the book of life, and to be separated from the Lord, so that his great name might be magnified in sparing and saving their brethren the Israclites. Now because our hearts may easily deceive us in this matter of zeal, either by persuading us that we have it, when we are far from it; or that we altogether want it, when in some good measure we have attained unto it: therefore will it not be amiss to set down some rules, whereby we may try whether our zeal be ourrant or counterfeit. First, Rules of true zeal, therefore touching the matter about which this holy zeal is to be exercised, it must be good: according to the saying of the Apostle: It is good always to be zealous in [a good matter:] The matter must be good, Gal. 4.18. and it was before showed, that God's people must be zealous of [good works:] otherwise, if the matter be evil, the more earnest any is, the more sinful: neither is such earnestness worthy the name of zeal, being nothing else but a devilish and fleshly heat, or rather a kind of frenzy and madness. Such was the zeal of Idolaters that would mangle and cut themselves, and that would offer their children in the fire in honour unto their gods. Such was the zeal of the Scribes and Pharisees, 1. King. 18.28 jer. 7.31. who would compass sea and land to make one a Proselyte: that is, one of their own sect. With this violent and mad zeal was Paul carried before his conversion (as he himself confesseth in plain terms, Acts. 26.11. and Phil. 3.6.) when he was enraged against Christians, and spared no pains nor cost to make them deny and blaspheme the name of Christ. Hear than is to be condemned the zeal of ignorant Papists and Brownists, and such like, who are very hot indeed (for he must needs run whom the devil drives) but in evil causes, as might easily be proved, and may hence, if by no other arguments, be probably concluded, in that they use the devils own weapons (to wit, lying, slandering, railing, cursed speaking, and the like) in the pursuit of the same. But much more damnable and vile is their zeal to be esteemed, who against their knowledge and consciences, do violently and maliciously oppose themselves against the Gospel, and the professors thereof, and stand for falsehood and wickedness, and the practisers thereof: as did those wretched Pharisees that set themselves against our Saviour, and committed the sin against the holy Ghost. We must know the thing to be good for which we are zealous. A second rule is, that as the matter in which we are zealous, must be good in itself, so it must be known unto us to be of that quality. True zeal must begin where the word gins, and end where it ends: Rom. 14.23. for otherwise it cannot be of faith, which is ever grounded on theword; and whatsoever is not of faith is sin. We must not therefore content ourselves with an honest meaning, and hope that we have a good zeal towards God, when we have no warrant for our hope: but must so acquaint ourselves with the Scriptures of God, Rom. 10.2. that our zeal may be according to knowledge. Which rule discovereth the corruptness of their zeal, whether close hypocrites, or weak Christians, who are led on merely by the examples of good men, whom they affect, much to like of, and earnestly to stand for such things, as they perceive them in their practice to observe, and to make conscience of: and if there be but a word spoken against any of the things that they have taken a liking of, they are marvelously stirred with indignation thereat, and grow passionate and vehement against the parties, though they have never so good a meaning in that which they speak: Yet let them be urged to prove out of the word the necessity of those duties which they so earnestly press, they can say little or nothing to the purpose for them; and so grow many times either to dislike and forsake all if they be hypocrites, or at least to be discouraged, and to be at a stand, if they be weaklings in Christ jesus. And whence proceed these inconveniences but from this, that they are zealous for things that in themselves, and unto others are good and holy, but not thoroughly discerned of them to be of that nature: the consideration whereof, should make us to sit sure in matters of godliness, not building upon the example of good men, but upon the truth of the good word of God, and then our foundation shall never fail us. A third property of true zeal is, that it beginneth in ourselves, and after proceedeth unto others: Zeal must begin at home. for never can that man be truly zealous to others, which never knew to be zealous to himself. Those are the most skilful Physicians and best able to deal with others, that have first wrought a cure upon their own souls. Therefore our saviours advice is, Luke. 6.42. Cast out the beam out of thine own eye first, and then shalt thou see perfectly to pull out the meat that is in thy brother's eye. We must then first of all judge ourselves, and cast the first stone at ourselves, that so finding how ugly and noisome a thing sin is, and that by experience in ourselves, we may be at defiance with it, wheresoever we find it, and neither fiatter others in their evil courses, nor yet too rigorously and unmercifully rebuke them for the same. Those that have been pinched with sickness and are recovered, can by the smart which they have felt, pity others in the like case: even so they which have been stung with sin themselves, can more easily be moved to show compassion towards poor sinners like themselves, because by the feeling of misery, men learn the practice of mercy, Heb. 2.17.18. in that Christ suffered and was tempted, he is able to pity and to secure those that are tempted. Against this rule do all hypocrites offend, who will wade very deeply into other men's souls, and very bloodily gore other men's consciences, who yet never once purged their own unclean sinks at home, nor drew one drop of blood out of their own corrupt hearts. Such were the Pharisees, who pleased themselves much in judging and censuring our Saviour and his Disciples; Luk. 16.15. & 18.9. but were so far from condemning themselves as faulty in any thing, that they instified themselves before God and men. Such also are the Brownists, which are ready to burst their bowels with crying out against disorders abroad, and yet never reform their own souls at home: for if they did, they would also reform their lives and their families. But what kind of zeal these men's , woeful and late experience still crieth in our ears: for many of them being so zealous to others, but only through some secret love of the world, when they had that which they sought for, made known their hollow & their rotten zeal, in that without grief of conscience, they could suddenly rush into a profound worldliness: and without all godly sorrow, could (after they had satisfied their greedy and fleshly zeal) not only more hardly sear up their own consciences, but also be so changed, that they could sow up their lips, and spare their words from speaking in like manner again to others, and so are neither zealous to themselves nor others. Hear also are all such to be censured as faulty, that can pry and make a privy search into the wants of others, accounting the same wants no wants in themselves. The father saith, this my child doth amiss: and the child, in this my father faileth: the husband knoweth, what the wife should do; and the wife, what the husband should do, &c: every one in the mean time neglecting their own duties; whereas indeed every ones principal care should be, to know and do his own duty, and to be grieved where he cometh short of the same. And thus much for the third rule, that true zeal must begin in ourselves. Now further we are to understand, that there must be an order kept in being thus zealous: namely, We must make greatest account of the weightiest matters. Matth. 23.23. that first and especially we make conscience of the principal matters of the word, and after of the lesser, as our Saviour telleth the Scribes and Pharisees: These things ought ye to have done, (that is, the weightier matters of the Law) and not to have left the other undone: viz. matters of smaller importance. Which showeth, that their zeal is very corrupt and faulty, who as our Saviour saith, strain out a Gnat, & swallow a Camel; who are very hot about matters of ceremony, but altogether cold in matters of substance: as also theirs that (on the other side) will cry out against them that rob by the highways side, & yet they themselves make no conscience of pilfering, & cozening, and secret defrauding of their neighbours: as if small sins were not to be left as well as great. Another rule of true zeal is, that we look as carefully to our hearts before God, We must look to the inside, as well as to the outside. jer. 4.14. jam. 4.8. as to our carriage before men: for so the Lord commandeth, Cleanse thy heart, o jerusalem, &c: how long shall thy evil thoughts remain within thee? And again, Purge your hands, ye sinners, and [your hearts] ye hypocrites. Which serveth to overthrow the hypocrisy of such Pharisees, as make clean the utter side of the cup and platter, Matth. 23. but within are full of bribery and excess, of pride, disdain, self-love, and hatred. Now that we may the better try ourselves by this rule, two things are to be observed, 1. That we fear to commit any sin secretly, and when we are alone, as well as when we are in the presence of men. job. 31. Gen. 39 So did job, and so did joseph: and this moved them so to do, even that the Lord did behold them, and could punish them for secret, as well as for open offences. Which condemneth them of gross dissimulation, that are loath to be accounted ill, and yet make no conscience to be ill. What is this, but to be painted sepulchres, that are fair to look upon, but within full of rotten bones? Matth. 23. We may deceive men, but God is not deceined: and therefore let us beware of this hypocrisy: and so much the rather, because the Lord hath fearfully discovered and plagued them, that in outward show have borne a great conuntenance of religion, and yet have lived in secret filthiness, and other vile sins, which in time have come to light to their shame and ruin. The second thing to be observed, is, that we have an eye to the privy corruptions that lurk in our hearts, and maintain continual war against them, as Paul did, Rom. 7. and this we should the rather do, because it is a fearful, and yet an usual judgement of God, and that upon many professors, that making no conscience of entertaining wretched lusts and vile affections secretly, they have broken forth to the committing of the gross actions, and so have shamed themselves publicly. And this is a just stroke upon those that would rather seem to be, then in truth desire to be godly, that making no conscience of their thoughts and inward desires, they should in time be so given up, as to make no conscience of their words or deeds. The sixth rule is, that we be more strict unto ourselves then unto others, We must be more strict to ourselves then to others. and more severe against ourselves, then against others, giving more liberty unto them, than we will take unto ourselves. And first concerning severity unto ourselves, such aught to be our acquaintance with our inward and outward corruptions, and so grievous ought they to be in our eyes, that our heat being spent upon ourselves, we may think the sins of others more tolerable, and so learn by the sight and sense of our own sores, Titus. 3.1. to deal more mildly and meekly with others, whose corruptions (either for greatness or multitude) we cannot so thoroughly see as we may our own. Secondly, as we must deal most sharply against ourselves, so must we be ready to give more outward liberty unto others then to ourselves. And for this we have the example of Abraham, who was so strict to himself, that he would not take of the King of Sodom so much as a thread or latchet, and yet he would not deny Aner, Gen. 14.23.24 Escol,. and Mamre, their liberty. So job, as he would not permit to himself, so neither would he deny to his permit to himself, so neither would he deny to his children their liberty of feasting. But especially the example of Paul is notable for the confirmation of this point: for seeing that in some places he could not so conveniently live of other men's charges, 1. Cor. 4.12. 1. Thess. 2.9. as at Corinth and Thessalonica, he would labour with his own hands, rather than be chargeable to any of them: yet he would not that all men should be tied by his example to do the like: 1. Cor. 9 1. Tim. 5.18. and therefore he laboureth much in his Epistles about this, that Ministers ought to be provided for: so strict was he to himself; such liberty left he unto others. Whence we may easily perceive, that it is rather a Pharisaical pride, than any Christian zeal, to be too tetrical and rough in urging men so far, that whosoever in every point is not so strict and precise as ourselves, we cast them off as dogs and profane persons, and such as are unworthy of any account or countenance. The next property of true zeal, is, not to be blinded with natural affection, Zeal condemneth sin in friends as well as in foes. Mat. 16.23. Gal. 3.1. 1. Cor. but to discern and condemn sin, even in those that are nearest and dearest unto us. That was it that made Christ so sharply to rebuke Peter; and Paul to deal so roundly with the Galathians and Corinthians. Many offend against this rule, who will never reprove sin in their friends, till God revenge it from heaven; wherein they are far from true friendship: for whereas they might by admonishing them of their faults in time, prevent the judgements of God, they do, through a false love, pull the wrath of God upon them whom they love most dearly. He loveth most naturally, that hath learned to love spiritually: and he loveth most sincerely, that cannot abide sin in the party beloved, without some wholesome admonition. But do not many now adays seem zealously to mislike sin in strangers, who can wink at the same fault in their kindred, in their wives, in their children, in their parents? as if the diversity of persons could change the nature of the sin. This blind zeal God hath punished, and doth punish his children. Isaac did carnally love his son Esau for meat, & for a piece of venison. Gen. 15.28. David was too much affected to Absalon and to Adoniah for their comely parsonage, so as his zeal was hindered in discerning sin aright in them. Now jacob was not so dear to Isaac, and Solomon was more hardly set to school, and made to take pains: but behold, God loving jacob, and refusing Esau, (howsoever Isaac loved Esau better than jacob) made Esau more troublesome, and jacob more comfortable unto him. Absalon and Adoniah, brought up like Cockneys, became corrosives to David's heart: Solomon more restrained and better instructed, was his joy, his crown, his successor in his kingdom. This disease is so hereditary to many parents, loving their children in the flesh, rather than in the spirit, that the holy Ghost is feign to call upon them more vehemently, to teach, to instruct, and to correct, as knowing how easily nature would cool zeal in this kind of duty. Indeed many will set by their wives, children, and kinsfolks, if they be thrifty, like to become good husbands, witty and politic, or if they be such as for their gifts can bring some revenue to their stock, or afford some profit unto them; how deep sinners soever they be against God, that maketh no matter, it little grieveth them: whereby they bewray their great corruption, that they are neither zealous in truth of God's glory, nor lovers aright of their children, because they can be sharp enough in reprehension if they fail but a little in thriftiness, and yet are too too cold in admonition, if they fail never so much in godliness. Well, let these fleshly zealous men lay to their heart the blind affection of Heli, 1. Sam. 2. & 3. & 4. who being the dear child of God, was severely punished of the Lord, for that he was not zealously affected to punish the gross and foul offences of his children: but blessed are they that can forget their own cause, and even with jeopardy of nature can defend the quarrel of God, labouring henceforth to know no man after the flesh, nor suffering any outward league so to blear and dazzle their eyes, as that they should not espy sin in their dearest friends to reform it, or that they should not discern virtue in the greatest aliens to reverence it. Now whereas many have great courage to rebuke such as either cannot gainsay them, Zeal opposeth itself against the sins of the mighty. or gainsaying them, cannot prevail against them, here cometh another property of zeal to be spoken of, and that is, that it feareth not the face of the mighty, neither is it dismayed at the looks of the proud and lofty. Such was the courage of job, who besides that he made the young men ashamed of their liberty, & afraid of his gravity, made even the Princes also to stay their talk, job. 29.8.9. and to lay their hands on their mouths. And yet here we must beware of their hasty zeal, who will not stick to charge the children of God to be without zeal, if presently and abruptly they rush not into an open reprehension of men that are mighty in authority, as though no regard of time, place, or persons were to be had: which opinion many by weakness of judgement defending, find neither fruit in others, nor comfort in their own consciences, when they do admonish in that presumptuous manner: for that hunting after ferventness without the spirit of meekness, and casting off all consideration of a godly opportunity, they rather exasperate then humble the parties admonished: and they themselves rather departed with confusion and shame, for such posting on without warrant of wisdom, then with comfort of heart for any duty done. Neither am I here ignorant how great danger of trouble of mind cometh to many, in that they, being so curious observers and waiters of opportunity, do for some ease of the flesh, under the cloak of this wisdom, altogether leave off that godly duty. Wherefore, as we affirm that wisdom and love mixed together do deeply enter into the most prefract & prodigious spirits; so we mislike their fearful delay of duty, who having a mean occasion offered them from the Lord, do not zealously and earnestly rebuke sin, though in some higher personages. Out of this may issue another frutit of holy zeal, namely when we are zealous in their behalf who can never recompense us again, and that in defending their right against oppressors that are craftier & mightier than they. Thus job delivered the poor that cried, job. 29.12. the fatherless and him that had none to help him. He was the eyes to the blind, and feet to the lame, at whose hands no reward was to be looked for. Another most excellent and glorious property of pure zeal is, Compassion to be joined with zeal. to be humbled in ourselves for those sins which we espy and censure in others, and so to nourish an holy compassion towards them. Hear is an excellent and infallible difference between godly zeal and fleshly heat, viz. when our anger for our brothers falling doth not feed itself upon the party, because of our wrath, but upon his sin, because of our zeal; we still retaining a tender affection towards the person of the offender. When our Saviour Christ went about to heal the man that had the withered hand, the Pharisees that stood by murmured, because he would heal on the Sabbath day: hereupon it is said, that he looked about him angerly, & yet it is added, that he sorrowed for the hardness of their hearts. Mark here in this notable example, Mark. 3.5. how anger and sorrow meet together: Anger, that men should have so little knowledge of God, and love of their brother: Matth. 23.37. Luk. 19.41.42. sorrow, that through ignorance they were so foully overseen. So likewise in zeal of his father, Christ looked on jerusalem, with an hatred to their sin, and yet with pity of their misery which was at hand, which appeareth in that he wept over it. Mark this in all the Prophets from time to time, as in Isay, jeremy, Ezekicl, Daniel, &c: whether they did not utter their message in heaviness of spirit: and when they most threatened the people for their sins, observe if they were not most grieved and feared, lest they should be executed upon them. This is a blessed temperature, thus to mingle grief with zeal: but that is an overreaching zeal, that feedeth more on the person then on the sin. Wherefore we must crave this special grace at the hand of God by prayer, to be governed by a right zeal, and that we may truly discern the difference between fretting anger, and pining zeal. Which if all sorts of men would labour for, receiving this rule in judgement, and observing it in practice, it would breed a great deal more conscience in ministers, magistrates, and masters, when they are to admonish their inferiors. Alas we see many, who can mangle and martyr a man for some offence, who never learned for conscience sake to mourn for those infirmities, which so bitterly they inveigh against in others. The Apostle Paul was of another temper: 2. Cor. 12.21. 1. Cor. 4. I fear (saith he) to the Corinthians, lest when I come, my God abase me among you, and I shall bewail many of them, which have sinned already, &c: he knew nothing by himself, (as he telleth them in another place) yet could he not but lament and be humbled for their offences, who were a part of his Apostolic charge. So Samuel, in the zeal of God's glory, spares not flatly to tell Saul of his sin, notwithstanding his great authority: 1. Sam. 15.35. and yet in love and compassion to his person, he was always bend to lament saul's case, and earnestly to pray for him, till the Lord forbade him to do so any longer. 1. Sam. 16.1. If we could keep this golden mixture, we should stop the mouths of the adversaries, who accuse us to be full of rancour and malice, if we be angry as enemies to their sin, but grieved in that for sin they are become enemies to God. Further, we must know, that true zeal maketh us as willing to be admonished, as careful to admonish: True zeal maketh men desirous of admonition. and that not only of our superiors, which is an easy thing, because there we must of necessity yield: but also of our inferiors, whom we may seem to contemn. All men will grant, that a child ought willingly to be admonished of his father, or a servant of his master: but few will in practice give this, that a father should listen to the advertisement of his son, or that a master should receive an admonition of his servant. Howbeit job saith, he durst not contemn the judgement of his servant or of his maid, job. 30.13. when they did contend with him, because in a duty of piety, he looked to them, not as servants, but as brethren; he looked not to the speaker only, which in respect of his calling was his inferior, but unto the things spoken in the ordinance of God, unto whom job himself was an inferior, and before whom he knew there was no respect of persons. Howbeit to correct the preposterous boldness of some, we add thus much, that inferiors must rather advise than admonish: advertise rather than reprehend their superiors, that so still they may offer their pure zeal of the glory of God in unfeigned humility, lest through their corrupt zeal, they do not only not profit their superiors, but most justly exasperate them against them. Another rule is, that in pure zeal we be patiented in our own causes, & devour many private injuries; We must be most fervent in God's causes but hot and fervent in God's causes. Many can be as hot as fire in their own private matters, who are as cold as ice in things that concern God's honour and glory. But it was otherwise with Moses: When any private wrong was offered unto him by the Israelites, he was meek as a lamb, and would with wisdom speak mildly unto them to pacify them, and pray earnestly unto God to pardon them: but when they fell to Idolatry, and worshipped the golden calf, (a matter which nearly concerned the glory of God) his wrath waxed hot, Exod. 32.19.20. and he cast the tables out of his hands, and broke them in pieces, and burned the calf in the fire, and ground it to powder, and made them drink of it, being strewed upon the water; and after caused a great number of the principal doers in this wickedness to be slain by the sword. This also is the commendation of the Church of Ephesus, that they had much patience, and yet could not forbear those which were evil, Revel. 2.2. but examined them which said they were Apostles, and found them liars. This rule well observed, would sow up the lips of the adversaries, who though for a time they think us to be cholloricke, and men out of our wits, madly revenging our private affections, yet one day they should confess, that we sought not our own commodity, but Gods most precious glory. And to stretch this examination of our hearts one degree further, let us beware of that corruption, which, springing from self-love, will give us leave to rejoice in good things, so long as they be in ourselves, but repineth at the sight of them in others: which will permit us to be grieved at evil things in ourselves, and yet make us to rejoice to see the same in others. True zeal (having God's glory for the object thereof) loveth good wheresoever, and in whomsoever it is: true zeal hateth sin wheresoever and in whomsoever. True zeal loveth friends as they be God's friends: true zeal hateth adversaries, so far as they be God's adversaries: true zeal loveth a good thing in the most professed enemy: true zeal hateth sin in the most assured friend. If we be persuaded that our enemies be God's children, howsoever we disagree in some particulars, yet we must swallow up many private injuries, and more rejoice in them as they be God's servants, then be grieved at them, as they have injuried us. Indeed true Zeal is most grieved at the sins of the godly, because so much are their sins more grievous than the sins of others, by how much they came nearer to the image of God than others. The last rule is, that we keep a tenor of zeal in both estates, to wit, of prosperity and adversity. Zeal must be constant in all estates. We must especially look to that whereunto we are most ready, that is, whether we be more zealous in prosperity, and fall away in adversity; or whether we be more fervent in affliction, and overwhelmed in abundance: whether by the one we are not puffed up with security and secret pride, and whether by the other we be not too far abased and discouraged; or, which is worst of all, quite driven out of the way: for many in time of peace are religious, who seeing persecution to follow the Gospel, Luke. 8.13. begin (like those that are compared to stony ground) top step back, and at last utterly to renounce their former profession. Others so long as they may have credit by embracing the Gospel, will seem to go far; but when discredit comes, they forsake all: contrary to the practice of David, who saith, Psal. 119.61. Verse. 161. The bands of the wicked have rob me, yet have I not forgotten thy Law. And again, Princes did persecute me without cause, Verse 141. but mine heart stood in awe of thy Word. And for disgrace he saith, I am small and despised, Verse. 141. yet do I not forget thy Word. Others on the contrary part, so long as God exerciseth them with any cross, are zealous professors, who being set aloft, and coming once unto promotion, begin to grow secure and careflesse of all duties towards God or men, as is to be seen in the Israelites from time to time. We see many in time of their misery to be much humbled; Psal. 68.34. etc. judger. and whiles they want livings and preferments, we see both Preachers and people in outward appearance very godly, who having obtained that which they sought for, have their zeal utterly choked. Do not many pray for the continuance of the peace of the Gospel, that they themselves might continue in peace and prosperity? Do not many mourn in the adversity of the Gospel, because they are grieved for their own adversity! Oh great corruption of our hearts! Oh bottomless pit of hypocrisy! If we were ashamed that we are no more grounded on the word, and that we can be no more holy and upright in our hearts, surely the Lord will so govern us, that he would not suffer either prosperity to quench our zeal, or adversity to discourage our hearts. This is then our trial herein, if when we are in greatest prosperity, we can mourn with them that mourn in the Lord; and when we are in greatest adversity, we can rejoice with them that rejoice in Christ. This is a sure token we love not the Gospel, nor favour the word, because we have a love to prosperity, neither are zealous to see the word contemned, because we have an hatred of adversity. Daniel concerning outward things was an happy man, as being near to the Crown: and yet when he saw the God of Israel's glory to be defaced, and his servants and services to be trodden under foot, he could content himself with nothing so much, as with fasting, weeping, and prayer. Dan. 9 And Paul on the other side being in bonds for the testimony of jesus Christ, and concerning his outward man in a miserable case, rejoiced greatly, and was as it were revived when he heard that the Gospel flourished, and that the faith and love of the Saints was still continued. 1. Thess. 3.6.7.8. This zeal should we much labour for, that in all estates we might be rightly affected towards God and men. FINIS.