IN the eight & ninth verses of this Chap­ter is set downe a gracious promise of God, made vnto the church, which should [Page 2] be in the time of the Gospell (for that is meant by the inhabitants of Ierusalem.) Which promise is this, that he that is feeble among them: that is, the weakest Christian that made conscience of the meanes of his saluation, in that day should be as Dauid: that is, equall to the most excellent in the time of the law in sundry respects: and the house of Dauid: that is, the excellenter sort of Christi­ans, should be as Gods house, and as the Angell of the Lord before them. The Prophet could not find any holy man, with whom he might fitly com­pare them, and therefore he saith, that they should be like the Angell of the couenant Christ Iesus, which went before the Israelites in the wildernesse to guide and gouerne them.

Then hee goeth on and telleth vs, that after the Lord hath shewed this mercy vnto his Church, He will seeke to destroy all nations that come against Ie­rusalem; that is, all the enimies that doe oppose themselues vnto his people, and endeauour to hin­der his good worke in them, and for them. Now when it is said that he will seeke to destroy them, the meaning is, that as he hath a resolution to ouer­throw them, so he will prouide meanes whereby it shall be effected.

Then further in the tenth verse he setteth downe the meanes how his people should bee brought to such excellencie. I wil powre vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace, &c. Signifying that he would vouchsafe vn­to his Church vnder the Gospell a more plentifull [Page 3] measure of his Spirit, that as they should haue more excellent, and cleere, and powerfull meanes; so they should finde a greater blessing vpon the vse of those meanes: that whereas vnder the law, they had but drops of grace, distilling easily & by little and little, now they should haue whole buckets full, as it were; yea whole flouds of grace powred downe vpon all sorts of Gods seruantes. By the Spirit of grace, is meant the Spirit of adoption, and of regeneration; so called, both because it is giuen out of Gods free grace and fauour, as also because it worketh grace and goodnesse in all such as are endued therewith: this Spirit is further de­scribed by a speciall effect, viz. that it is a Spirit of prayers. Till such time as men are made partakers hereof, they may vse many words of prayer, but they are altogether idle and vaine; fruites of their flesh, and not of their faith; such as they haue great cause to be humbled for, and no reason at all to be comforted in: but when once they haue this Spirit put into their hearts, they can call vppon the Lord in an acceptable and comfortable man­ner.

Then next is shewed whither this Spirit leadeth them; to wit, vnto Christ. They shall looke on him, whom they haue pierced. When men begin to pray in a religious and conscionable manner, they dis­claime all fleshly helps and hopes, and betake them­selues vnto their Sauiour, whom they haue pierced by their sinnes: for it cannot properly bee saide, that the Scribes and Pharises, or Iudas, or the high [Page 4] Priests, or the Romanes, did put Christ to death, they being but instruments thereof; but the ini­quities of Gods elect did the fact, and they were indeed the true and principall cause, that brought vpon the Sonne of God all manner of affliction, and persecution, and execution it selfe.

In the next place it is said, that when his chil­dren shall looke vpon him, They shall lament for him, or ouer him, or concerning him: (all comes to one rec­koning.) As soone as they see what euils, and mise­ries, they haue brought vpon Christ Iesus, by their transgressions, and how odious their offences are, which could be healed by no other medicine, but by the precious bloud of the immaculate lambe of God: the due consideration hereof will cause them to bee troubled and grieued at the very heart. Which griefe is set out, by two speciall circumstan­ces; two wit, by the greatnesse of it, and by the truth of it. The greatnesse thereof is declared by two comparisons, which yet are inferiour and lesse then the thing it selfe.

For the first comparison, it is said, That they should lament for him, as one that mourneth for his on­ly sonne, and be sorry, as one is sorry for his first borne. If parents haue many children, yet it will much grieue them to part with any of them: but if they haue but one onely sonne, who is likely to be the heire of the family, and they lose him, and so are disappointed of their hope, then they vsually mourne with an exceeding bitter lamentation, as the woman of the cittie of Nain did for the death [Page 5] of her onely son. Luke 7. 11. Such (the holy Ghost saith) shall be the sorrow of all true penitent per­sons, when they apprehend the multitude and grieuousnesse of their sinnes, whereby they haue slaine the Lord of life.

The second comparison, here vsed to expresse the measure of their sorrow, is taken from the ex­ample of the Iewes, who when their godly and wor­thy king Iosiah was slaine in the valley of Megid­do neere Hadadrimmon, in fighting against Pharoah Necho, king of Aegipt, they lamented for him ve­ry2. Chron. 35. bitterly: and not onely the common people who haue not so good a gouernement of their affections, mourned for him, but Ieremiah the Prophet also, and others of the best sort of men and women, tooke this losse exceedingly to heart, as seeing in the death of Iosiah, the death and ruine both of Church and common wealth. In which regard it was set downe as an ordinance, that they should haue set times of mourning, for that af­fliction which befell them through his death; and such (saith the Prophet) shall bee the lamenta­tion of those that attaine to the sight and sence of their sinnes, whereby they haue slaine the Lord Christ Iesus. verse 11.

Hauing thus set forth the greatnesse of their sor­row, he commeth in the next place to expresse the soundnesse thereof: The land shall bewaile euery fa­mily apart, &c. Not in the publicke assemblies a­lone, where the teares of one may draw on the teares of another, and so their mourning be either [Page 6] naturall for company, or hypocriticall for vaine glory: but he saith, that euery family should weepe apart, and in priuate; yea not onely the seuerall families, but particular persons, yea those that were most neerely lincked together, viz. the hus­band and the wife, should bee separated in this worke of humiliation, and not content themselues to pray and bewaile their sinnes one with another, but take some time each of them to performe this dutie in secret; and if they that are so inward one with another should lament apart, much more others, that are further off one from ano­ther.

By the house of Dauid is meant (as was before shewed) the excellenter sort of Christians; and the like is signified by the house of Nathan, who was the son of Dauid, of whom Christ came: (for the family of Salomon was wholy extinguished.) By the house of Leui, is meant the ordinary sort of the Leuites; and as for the family of Shimei, it was one of the principall families of Leui. Whence we may obserue, that all families without excepti­on are tyed to this worke, and ought iointly and seuerally to performe the same. None are so good but they must weepe for their sinnes in secret, and pray for the continuance & increase of their good­nesse: and as it is not needlesse for the best, so nei­ther is it bootlesse for the meanest, but whosoeuer doth so, shall haue a fountaine of grace opened vnto him, whereby all his iniquities shall be wash­ed away.

The drift then of these words (we see) is, to manifest and expresse the great goodnesse of God towards his seruants, in the time of the Gospel; and here is shewed,

• 1 First, what gift he wil bestow vpon them, viz. aboundance of his holy Spirit.
• 2 Secondly, the good vse that they will make of it, which is two-fold.

• 1 First, they will betake themselues vnto faithfull prayer, and by the eye of faith looke vnto Christ, through whom both they and their prayers must be accepted.
• 2 Secondly, they wil grow to a maruailous great loathing and dislike of their sinnes, and sorrow for the same; which is declared by two maine circumstances, viz.

• 1 The greatnesse thereof, which is illustra­ted by two comparisons.
• 2 The soundnesse thereof, both which are more fully laid open in that which goes be­fore

Thus much concerning the meaning and order of the words: now let vs consider of such in­structions as may thence arise for our learning.

Vers. 11. [And I will powre vpon the house of Da­uid, &c. the Spirit of grace &c.] In that the Lord ha­uing promised, that his Church shall be brought to wonderfull excellencie, doth set downe this as the meanes whereby he will effect it, that they shall haue the Spirit in great plenty powred downe vp­on them, this shall be the doctrine, That the way [Page 8] to all happinesse and blessednesse, is to haue the Doct. 1 The Spirit of God is the author of all hap­pinesse. Spirit of grace bestowed vpon vs.

Whosoeuer hath not this, though he be neuer so great in the world, he is altogether wretched and miserable, subiect to the curse of God, and to continuall vexations, and discontentments: and on the other side, whosoeuer hath this holy Spirit dwelling in his heart, is an happy and blessed man, though hee be neuer so much deiected and cast downe through outward afflictions and tribulati­ons.

This point is euident in the prophecy of Isaiah, Isa. 32. 13. 14. &c. where it is shewed, that so long as the Spirit of God is withheld from men, they haue grieuous ruines, and desperate decaies among them, and they still go from ill to worse, being ill without, and ill within: but how long doth this continue? Vn­till the Spirit be powred vpon them from aboue. And what then? The wildernesse shall become a fruitfull field; That is, those men and woemen that were like a wildernesse before, bringing foorth nothing but brambles and bryars, nothing but pride and worldlinesse, and such like fruites of the flesh, euen those men and women shall be as a fruitfull field, being beautified and adorned with the vertues of Christ, and with the graces of his Spirit; and not onely so, but likewise enriched, with all good prosperity, which the Lord seeth needefull for them.

Reasons. Now the reasons why the Spirit maketh men so happy, are these.

Reason 1 First, because it doth mortifie and crucifie the flesh; that is, originall corruption, with all the lustsRom. 8. 13. and fruites thereof. It doth not lye still where it is, suffering the soule of the party to be vnder the do­minion of sinne; but it abateth and consumeth it by little and little, till at length his soule and bo­dy be as cleare from sinne, as Adams was before his fall. So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land, till it was wholly brought in subiection vnto them: so doth the holy Ghost destroy and root out the e­nemies of our soules; not making them tributarie, as Ioshua did some of the cursed Canaanites, but spoyling them of their strength by little and little, and at length vtterly consuming them, so that they shall haue no place at all within vs. And as it killethEph. 2. 1. sinne, so it quickeneth the dead soule, and maketh the whole man apt and fit for euery good worke.Rom. 8. 11. That Spirit which raised vp Christ Iesus from a na­turall death, doeth also raise vs vp from the death of sinne, to the life of grace: and putteth more1 Ioh. 4. 4. spirituall strength into vs, then the flesh, the world and the diuell can bring against vs.

Reason 2 Furthermore in the third Chapter of the second to the Corinthians, there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit: the first whereof is this; That where­as all men naturally are like the Iewes, who (as it is there said) when they come to the meanes of sal­uation, haue a veile vpon their mindes, so that2. Cor. they can see nothing to saue their soules, to further3. 14. [Page 10] their repentance, to cause them to beleeue in Christ Iesus, and to place their hope, and happi­nesse in him: as soone as euer the Spirit of grace entreth into them, this blindnesse of minde and hardnesse of heart is remoued; and then they are enabled soundly to vnderstand, and truely to apply the word preached vnto their owne soules. Verse 16.

3 Againe, it is said in the selfe same place, That where the Spirit of the Lord is, there is liberty. Vers. 17. Till such time as that doth set men free, they are held fast in the cordes and chaines of inquity, and are miserable slaues vnto the vilest slaue that is, e­uen vnto Satan himselfe (who is an Apostata, and a reprobate▪) and in the most wretched slauerie that can be imagined, viz. to serue sinne in the lusts thereof; and (which is the most grieuous of all the rest) they shall haue the worst wages that may be, euen the curse and vengeance of God, while they liue, and eternall damnation of body and soule after they are dead. Now when the Spirit of Christ taketh possession of vs, it causeth vs to disclaime the seruice of Satan, and to become seruants vnto the liuing God; it filleth vs full ofRom. 6. good meditations, of holy desires, and spirituall affections; it furnisheth vs with ability to performe the duties of religion, and of our callings; and in a word, it maketh vs willing and able both to doe all manner of good, and to resist all manner of e­uill. So that after we haue receiued the holy Ghost into our heartes, wee shall not say: This is my na­ture [Page 11] and I cannot doe otherwise: but with the Apostle Paul▪ I can doe all things through Christ that strengtheneth mee: I will neuer be in bondage vnto my corruptions any more; for grace shall haue the vpper hand of nature, and the Spirit shall maister the flesh, and get the better of it.

4 Lastly, it is added in the same place, that by ver­tue of the Spirit wee see the glory of Christ in the Gospell, and are changed into his image, from glory to glory; that is from one measure of knowledge and holinesse into another. verse 16. Wee would thinke no price too great to be giuen for such a looking-glasse, as would make one that is deformed to become beautifull by the very be­holding thereof: how much then should we e­steeme the holy word of God, which (through the operation of the Spirit) is made effectuall, not to change the naturall visage (which is a smaller mat­ter) but to alter the forme and shape of the soule▪ & to make it very beautifull and amiable in the sight of God and of his holy Angels, which was be­fore time a most vgly and deformed creature? This must needes be a maruailous great benefite; for if the defacing of Gods Image be the cause of all our woe, then the repairing thereof must of necessity be the cause of all our happinesse.

5 A fift reason why their state is so happy that are endued with Gods spirit, is, because that is it which comforteth and strengtheneth them in all their temptations and troubles. Those that are destitute of this holy comforter, when aduersity ligh­teth [Page 12] vpon them, do either fret or faint; either fall to murmuring, or to desperation: but those that haue their hearts replenished with the holy Ghost, doe then most strongly reioyce, when tribulations and miseries lye most heauily vpon them: as the Apo­stles when they were most grieuously persecuted, are said then to be filled with the holy Ghost. AndActs. 4. 31. what of that? Then they reioyced that they were coun­ted Acts 5. 41. worthy to suffer rebuke for Christ his name. And as Pauls sufferings did abound, so did his consolations 2 Cor. [...]. 5. in Christ abound also. So that when comfort is com­fort indeed, and when life it selfe would go vnlesse comfort came, then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment: according to that saying of the A­postle Peter; Now for a season yee are in heauinesse, 1. Pet. 16. 8. and yet reioyce with ioy vnspeakeable and glorious. Hitherto the reasons alledged haue tended chiefe­ly to this, euen to shew what good the Spirit of grace bringeth vnto our selues.

6 Now further, there is a sixt reason for the confir­mation of this poynt, which is, that it doth also make vs exceeding profitable vnto others; which is a very great addition vnto our blessednesse. All the wit, & learning, and art in the world, cannot make a man to bee a constant and conscionable doer of good, but Gods spirit alone must doe that: and therefore goodnesse is set downe as a fruit thereof. Gal 5. 22. And in the sixth chapter of that Epistle, ver. 1. the Apostle saith; If any man be ouertaken by a­ny offence, ye that are spiritual restore such a one; not ye [Page 13] that are wittie or learned, &c. For no man can be a good Physitian vnto others, but he that hath first wrought a cure vpon his owne soule; in which2 Cor. 1. 4. regard the Apostle Paul saith: Wee are able to comfort others with the consolations wherwith we our selues haue bene comforted. Looke then who is most spiri­tuall, and we shall finde that he doth alwayes most good. Therefore was it, that when the Apostles were to conuert the whole world, and to batter downe hell gates vpon Sathans head, they had the Spirit plentifully powred down vpon them; which filled them so full of heauenly wisdome, and cou­rage,Acts. 2. and zeale, that they did that which all the Kings and Monarches of the earth could neuer haue effected by all their power and policy. So also when Christ was to do the greatest good that euer any creature did, the Lord saith, that his Spirit shall rest vpon him: and thereby was he fitted to go through with the great worke of our redemption.Isa. 11. 1. For (as it is in that place) the Spirit of the Lord is a Spirit [of wisdome and vnderstanding] making those that haue it to be of a sound iudgement, and able to search into the hidden things of God: [a Spirit of counsel] to guide and direct them [and of power] to strengthen and confirme them, though they were neuer so feeble and weake: [a Spirit of know­ledge and of the feare of the Lord] to make such as are indued therewith, prudent in his feare, as there the Prophet speaketh.

Now seeing it is cleare by these reasons, that the hauing of this holy Spirit is the way to al happines:

Vse 1 First of all, this may serue for the iust reproofe of those that would faine liue happily and comforta­bly, and yet neuer had any feruent longing, nor made any earnest request for Gods Spirit, and the graces thereof: they plainly manifest themselues to be ignorant and carnall persons, that do not yet know what true happinesse meanes.

2 Secondly, here are those much more sharply to be rebuked, who thinke it best not to be led by the Spirit, but rather by the lusts of the flesh, and the lusts of the eyes; imagining in their folly and mad­nesse, that if they can heape together a great deale of wealth, & aduance themselues & theirs to great places in the world, then they shal be happy men, & leade a merry & cheerefull life: albeit they neuer take any care, nor vse any endeuour to get the spi­rit of grace into their hearts, but rather think them to be out of their wits that labour to be spirituall. Wil these men know what their estate is? the Apo­stle telleth them: If any man haue not the Spirit of Rom. 8. 9. Christ, the same is not his: and if he be not his, he is for the present▪ a bond-slaue of Sathan, and in the state of a reprobate; and if such can be happy men,2 Cor. 13. then are they happy, otherwise not. If it were pos­sible that for their outward condition of life they could be equall vnto Adam in paradise, yet must they needs be very miserable as he was, when the spirit of God was taken from him; it was not the garden of Eden that could then yeeld him content­ment, but he was in farre greater misery and per­plexity in that place then many theeues are in the [Page 15] dungeon, or vpon the gallowes, when they are rea­dy to be turned ouer. He that hath the spirit of God as Paul had, shall finde a heauen in prison, in sicke­nesse, in death it selfe: whereas he that hath it not, shall finde a hell, though he liued in as good a place as the very paradise of God was.

3 Thirdly, here is an vse of instruction, viz. that we should search and try whether we haue the Spi­rit or not: for it is not a matter of small conse­quence, but such as neerely concerneth vs.

If then we would be resolued of this point, letHow wee may dis­cerne whether we haue the spirit or not. Gal. 5. 17. vs first examine, whether there be in vs that conti­nuall warre and conflict (mentioned Gal. 5. 17.) betweene the flesh and the Spirit, which all god­ly men doe finde and feele in themselues more or lesse: for as the Apostle there speaketh, The flesh lusteth against the Spirit, and the Spirit against the flesh. Now this combat is generall throughout all the powers and faculties of the soule, as (to giue in­stance in the chiefe of them:) First in the vnder­standing part, there is a conflict betweene carnall reason, & the iudgment rightly informed by Gods word; as in this particular: A good man is railed vpon, and vnderseruedly traduced, and vilified; in this case reason will thus play its part: Why should you beare it at his hand, are not you his better? haue you not him at an aduantage? why should you not take him downe, and giue him as good as he brings? Nay (saith the Spirit) you must not ren­der euill for euill, but rather ouercome euill with Rom. 12. Matth. 5. goodnesse, and blesse them that curse you, and pray for [Page 16] such as hate you & persecute you in word or deed: they haue too much fire in them already, & therfore do not you adde more fuell thereunto, lest the flame be redoubled; but rather cast water vpon it, that it may be extinguished. Thus doth the Spirit bring the weapons of God to subdue the flesh, euē as the flesh doth come armed with the weapons of the Diuell to resist the Spirit. Indeede there is many times in vnregenerate persons, a fight betwixt car­nall reason and their naturall conscience; but that is not generall throughout all the powers of the soule, neither doth it extend it selfe vnto the moti­ons & inclinations that are euil, to curbe & represse them; nor breede humility and pouerty of spirit, in the parties in whom it is found, and so driue them to the Lord to craue aide and strength from him to subdue t [...]e [...] corrup [...]ns: but these checks of the naturall cons [...]i [...]n [...]e doe rather make men more fierce and froward, and at length more vio­lent and outragious in s [...]ning, especially if they haue bene occasioned either by the hearing of the terrible curse of the law, den [...]unced against them in the publicke ministery; or by the faithfull dea­ling of some Christian friend, which hath throughly applied the threatnings of the word vn­to their drowsie consciences, wherewith they were moued for the time, but afterwards returne to their vomit againe: then (I say) they wil be much more boisterous in their sinfull courses then euer they were before.

And as there is a conflict in the vnderstanding [Page 17] part, so is there the like in the affections: for the flesh is ready to draw them vnto pride & enuy, and vn­cleannes, and couetousnes, &c. But the Spirit stir­reth & moueth them vnto better things, shewing withall that those forenamed vices will harden the heart, make it vnfit for prayer, or thankesgiuing, or any such spirituall exercise; and in the end will bring manie bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules: all which euil inconueniences we shall escape if our affections be heauenly and spirituall, and set on their right obiects.

So likewise in the will this fight will appeare, wheresoeuer true sanctification is begun. For the flesh wil be vnwilling to pray, to heare, to meditate, to conferre; and in a word, as any duty tendeth more to the crucifying of the lusts thereof, so will it be more auerse therefrom, and more prone to delay and to put off the performance thereof. But the regenerate part is contrarily disposed, and chearefully embraceth that which is good, though it be clogged and hindered in the performance of the same: setting down this for a certaine truth, that the more painfull any seruice is, the more gainfull it is; that though we begin our prayers in heaui­nesse, yet we may end in gladnesse; that the more vntractable and vntoward the flesh is, the more glorious our conquest is▪ if we can get the maistery of it, and bring it into Gods presence; and that if we cannot do as well as we would, yet if we do as well as we can, we shall be accepted and blessed of [Page 18] the Lord: and by the sight and sense of our mani­fold failings, grow more humble and lowly in our owne eyes, and more pittifull and gentle towards others.

And lastly for the memory, before their conuer­sion, Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them, and to forget such as they haue offered vnto others; they can hold fast all such things as will further corrupt them, but they let slip whatso­euer may benefite and helpe them in good and ho­ly courses: but after their regeneration the case is altered with them: for thē they striue to disburden their memories of all things that may hurt them, and to retaine onely such matters as may make them more humble, and mercifull, and thankfull. This spirituall fight in the inward man is a most in­fallible marke of the spirit of grace, which is the ra­ther to bee noted, because many of Gods seruants through ignorance take it to be quite contrary. We finde (say they) such a deale of carnall reason, so many sinfull affections and lusts, and such vnwil­lingnesse and vnfitnesse for euery holy duty, that we much doubt whether we haue Gods spirit in vs or not. But who tels you that there are so many things amisse in you? who is it that causeth you to see the errours of your minde, and the corruptions of your heart? who is it that causeth you to hate them, and to be out of liking with your selfe for them? who is it that enableth you to take Gods part against them, and to striue by all meanes to [Page 19] 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 neuer found in any but in spirituall men.

And if any desire yet a further triall, let him exa­mine whether there bee in him those other vertues of the Spirit which are recited Gal. 5. 22. viz. 1. Loue vnto God, to his word, to his Saints, to man­kind, yea to our very enemies, so far as to desire their conuersion and saluation. 2. Ioy in Gods fauour, in that he hath giuen vs any sparkles of grace, & there­by assured vs that he wil prouide al good things for vs in this life, and afterwards saue our soules and bodies euerlastingly. 3. Peace with the Lord him­selfe, with our consciences, and with our brethren. If (I say) any desire further assurance that the Spi­rit of grace doth possesse his heart, let him try whe­ther he can finde in himselfe these fruites thereof, together with the rest there mentioned; to wit, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance: and as these doe more or lesse abound in him, so may he be assured that he is more or lesse spirituall.

Vse 4 A fourth vse of this point may be this, that see­ing our happinesse doth ebbe or flow, according to the working of the holy Ghost within vs, there­fore we should vse all meanes to get and increase the same in our hearts.How Gods Spirit may be obtain­ned

Now one meanes is, exceedingly to desire it, [Page 20] and earnestly to long for it: for the Lord saith in the prophecy of Isaiah: I will powre water vpon Isa. 44. 3. the thirstie, and flouds vpon the dry ground: I will powre my Spirit vpon thy seed, and my blessing vpon thy buds. In which place, wee see, there is a large promise made, but to whom? To poore desolate Christians that doe feele their owne miserable and wretched estate, and doe euen thirst for a supply of Gods graces, as the dry and parched ground doth for the raine to fall vpon it; which doth euen gape for it before it comes, as if it would deuoure the clouds before they fall. Concerning such the Lord saith, that he will powre water vpon them: nei­ther shall they haue grace by drops, but whole flouds thereof shall be powred vpon them: for God can as easily ouerflow their soules therewith, as the ground with waters when it stands in need thereof. But what shall they be the better for this? what benefite shall they finde thereby? The Prophet telleth vs in that very place. Vers. 4. They shall grow as among the grasse, and as willowes by the riuers of waters. No raine can make the grasse so fresh and greene; no riuer can cause the trees that are planted thereby, so to flourish and prosper as the Spirit of God will euery thirsty soule, when it is plentifully powred thereupon.

2 A second meanes to obtaine the Spirit, with a daily increase of the gifts and graces thereof, is to pray for it, (as euery one will that doth heartily long for it) and to beleeue that we shall haue it: and that wee may doe so, our Sauiour maketh a [Page 21] notable argument for vs. Aske (saith he) and it Luk. 11. 13. shall be giuen you: seeke, and ye shal find, &c. Obiect. Oh but I am vnworthy, might some say, both to aske and to receiue any thing at Gods hand.

Ans. Why (saith Christ) If ye which are euill can giue good gifts vnto your children, how much more shall your heauenly father giue the holy Ghost to them that aske it? As if he should haue said: You haue no matter of desert in you, and therefore you are discouraged from prayer: but what merite is there in one of your little chil­dren, which are full of frowardnesse, of brawling and vnquietnesse? yet if they aske any thing of you that you conceiue to bee good for them, you will presently grant it vnto them. Now if you that are sinfull can passe by the infirmities of your children, and giue them such things as are need­full, though you haue made them no promise; and you cannot relieue them without cost and paines vnto your selues, nay many times not without pinching your selues, and sparing from your owne backs and bellies: if you (I say) that are euill can deale thus louingly and kindly with your children, how much more will your heauenly father, who is the God of al goodnes, yea goodnesse it selfe, deale fauourably with his children, hauing made a pro­mise vnto them, and it being no paines nor charges vnto him, to bestow a plentifull measure of spiri­tuall graces vpon them? and especially seeing that the more liberall hee is that way vnto them, the more glory shall thereby redound vnto his great name. If then we desire the Spirit of grace in an [Page 22] aboundant measure, let vs craue it at the hands of the Lord, who giueth of the same liberally, and casteth no man in the teeth: and we may the more comfortably and confidently do thus, because we liue in those happy times, wherein the Lord hath promised to powre his Spirit vpon all flesh, and to be­stowIoel 2. 28. as excellent gifts and graces vpon ordinary Christians, as the most worthy men had in the time of the law.

3 A third meanes to get and increase the vertues of the holy Ghost, is, with reuerence and consci­ence to hearken vnto the word: for as the Apostle saith, the Spirit is not bestowed for any goodnesseGal. 3. 2. in vs, or through any workes wrought by vs, but God of his free mercy giueth it, and conueigheth it vnto his children, by the preaching of the Gos­pell. And againe, the same Apostle perswading the Thessalonians not to quench the Spirit, (for that is the best fire in the house, and without it men must needes freeze, in woe and sorrow and misery) he saith, despise not prophacying; that is, the ordinary ministery of the word, when it is truly expoun­ded,1. Cor. 14. 3. and faithfully and wisely applied, as may be most for the edification of the hearers. This is as it were the fuell whereby the fire of God is continu­ed and increased in our soules; and as we are more carefull in this duty of laying vp the word in our hearts, so shall we finde the warmth, or rather heate of the Spirit to be more aboundant and in more constant vs.

Lastly, if we would haue the holy Ghost conti­nually [Page 23] working in vs with great efficacie, let vs la­bour euermore to keepe an humble and broken heart, and beware of pride, and all vaine conceipt of our selues, as the very rocke against which the shippe wherein the Spirit is caried, doth, as it were, make shipwracke: for God resisteth the proud, and 1 Pet. 5. 5. giueth grace to the humble. If one haue a hauty heart, though there be no body else that seekes his ouer­throw, the Lord will bring him downe: but if any haue a meeke and lowly heart, there is a palace for the Lord himselfe, who will dwell with him that is of Isa. 57. 15. a contrite and humble spirit, to reuiue the spirit of the humble, and to giue life to them that are of a broken heart.

Vse 5 In the last place here is an vse of comfort for all such as are endued with the Spirit of grace; sith that is the fountaine of all happinesse, there­fore are they blessed people, and shall bee blessed what courses soeuer they meete withal. And what oppositions soeuer they finde either from Sathan himselfe, or from any of his limmes, those that are once ingraffed into Christ, and are become plants of the liuing God, haue the streames of li­uing waters running through their hearts; and therefore must of necessity prosper and flourish, though the heate of persecution, or any manner of affliction beate neuer so violently vpon them. In­deed if wicked enemies of the Church could with­draw and withhold Gods spirit from the hearts of his children, then might they hinder their hap­pinesse, and make them truly miserable: but seeing [Page 24] they can no more stay the operation thereof, then they can stop the course of the winde from blow­ing whither it will: therefore shall they neuer be a­bleIohn. 3. to defeate Gods seruants of that blessed estate which in Christ Iesus he hath promised vnto them, and through his precious bloud-shedding purcha­sed for them.

The Spirit of grace [and of praiers.] From these latter words ariseth this second poynt: that

Doct. 2 None can make any acceptable praier vnto the Faithfull prayers proceede frō Gods Spirit. Lord, vnlesse he be assisted and directed by the Spi­rit of grace.

Howsoeuer men imagine it to be an easie mat­ter to call vpon God, yet the truth is, that it is as hard for any of himselfe to make a faithful prayer, as it is to make a world. Therefore is it said in the Epistle to the Romanes, Ye haue receiued the Spirit of a­doption, Rom. 8. 15. wherby we cry Abba, father. So that none can confidently call God father but by the helpe of his blessed Spirit. If vnregenerate men will pray to their father, Christ telleth them who he is, when speaking to such kinde of persons, he saith; You are Ioh. 8. 44. of your father the Diuell. And how proueth he that? The lusts of your father yee will do. As those that are willing to do the workes of God, are assuredly the children of God; euen so they that are ready to doe the workes of Satan, are without doubt the children of Satan; and if they wil pray vnto their fa­ther, they must pray vnto the Diuell.

Againe, in that very place it is sayd, that the Spi­rit helpeth our infirmities: for wee know not what to Rom. 8. 26 [Page 25] pray as we ought, but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed; where it is euident, that the best of Gods seruants, without the helpe and assistance of the holy Ghost, are ig­norant both of the matter and manner of prayer; but the Spirit doth informe their mindes what to aske, and frame their affections how to aske in an holy and acceptable sort: so that albeit sometimes they want words to expresse their meaning, yet they are full of inward sighes and heauenly desires. But what are they the better for them (will some say) if they cannot powre them forth before the Lord in an outward forme of prayer? They are much the better, because (as it is in the 27. verse) He that searcheth the hearts, knoweth the meaning of the spirit: and he so knoweth it, that he approueth of it, and delighteth in it. If there be neuer so many good words, and those vttered by the very Saints of God themselues, yet if they proceede not from the Spirit, but from the flesh, (as sometimes they may) they are not pleasing vnto the Lord, but ab­horred of him. And on the other side, albeit there be no words at all (as many times it fals out when the heart is oppressed through extremity of griefe) yet if there bee a multitude of holy desires in the soule, stirred vp through the powerfull working of the holy Spirit, they are accepted of him, and shall bee rewarded by him: for (as it is added in the place aboue named) The Spirit (euen at such times) maketh requests for the Saints according to the will of God. And therefore their suits according with his [Page 26] will, he cannot but yeeld vnto the same.

Againe, it is the proper worke of the Spirit to conuince the iudgement of sinne, and to humbleIohn. 16. 8. the heart therefore; without which, there can no faithfull prayer be made vnto the Lord. Bring ne­uer so strong reasons to adulterers, or gamesters, or Saboth-breakers, or any that liue in the continuall practise of such dangerous and damnable sinnes, and presse them neuer so forcibly to cause them to forsake their lewd and wretched courses; and yet can they not see why they should leaue them, but rather imagine that they may lawfully follow the same still. And no maruell: for till the God of hea­uen do set downe their carnall reason, it can neuer be set downe; and till he stop their mouthes, they will neuer be silenced, but still haue somewhat to say for their wretched and vile behauiour.

Reasons collected from the former places. Seeing then it is euident, that Gods Spirit alone can perswade vs of the loue and fauour of our hea­uenly Father towards vs, that so we may be in case to pray vnto him: and withall must furnish vs with the matter, and helpe vs in the manner of our prai­ers, and humble vs in the sight of our owne mise­rable wants, that so we may bee more earnest and feruent in the requests that we make: the point now in hand, may hence be strongly concluded; to wit, that none can make a faithfull prayer without the speciall ayde and direction of the holy Ghost: which serueth,

Vse 1 First for the confutation of those sencelesse peo­ple, that will be talking and bragging how they [Page 27] pray day and night. They that know what it is to lift vp a feruent prayer vnto the heauens, doe ea­sily discerne that they are but meere braggers and boasters, and that indeede they neuer made one faithful prayer since they were borne, because they are, and still haue bene sensuall and carnall, and vt­terly void of any sanctifying grace of Gods spirit: and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers (as they call them) that they haue great cause to be humbled for them, as being workes of the flesh, and not of the Spirit, such as doe rather prouoke the Lords displeasure against them, then paci­fie his anger, or any way procure his fauour to­wards them.

Such are the prayers of all blind and ignorant Papists, who pray in an vnknowne tong, to whom it may be said, as it was by our Sauiour vnto the sonnes of Zebedeus, Ye know not what yee aske. They may speake what they list of their often praying, and how readily they can goe through with their stint and taske: but they that vnderstand what it is to bring God and their owne soules together in earnest requests, and feruent supplications, can­not but iudge them to bee bragging Pharises, who thinke that the Lord is beholding vnto them, and indebted vnto them for such prayers; whereas in truth he may iustly condemneth em vnto hell for the same, and will do so, if they be not humbled for them, as well as for the rest of their iniquities. And therefore they that haue indeed the Spirit of pray­er, [Page 28] are of another mind: for when they haue vsed the best preparation that possibly they can, they finde so many defects in their prayers, that they are driuen to make a new prayer for the pardoning of those their wants, and are stirred vp heartily to praise the Lord, when they can in any poore measure powre out their soules before him, as knowing, that it is not from any strength that they haue in themselues, but from the helpe and furthe­rance of his good Spirit.

2 Secondly, let this be an instruction vnto vs, that if we would pray aright, and speede accor­dingly, we labour (as Iude exhorteth) to pray in the Iude V. 20. holy Ghost. For those be the petitions that pierce the heauens, and bring peace & comfort vnto the conscience. But how shall we know, whether our prayers proceed from Gods Spirit or not? for our sinfull hearts are apt to deceiue vs on both sides: viz. either to make vs thinke (through Satans sug­gestion) that we doe not pray in the holy Ghost, because we haue so many frailties, when in truth we doe; or that we pray as we ought to doe, be­cause we haue matter and words at will, when in­deed there is no such thing, but onely a naturall gift of vttering that which is in our mindes and memories, in apt and fit tearms, and in a fluent manner of speech. Therefore if wee would know what it is to pray in the holy Ghost, it is this.

First we must haue a warrant for the thingsRules for prayer. 1 that we aske, and that from the word of God, [Page 29] where the Lords will is reuealed, according where­unto1. Ioh. 5. 14 all our petitions must be framed. In which regard we must acquaint our selues 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 owne hand writing, whereby he doth graunt vs liberty to aske, and assurance to obtaine all need­full things. So that spirituall graces we may aske simply without any exception, or limitation: & for outward blessings, we may craue them so farre as they may be good for vs: and for crosses we may lawfully desire either to haue them kept from vs, or sanctified vnto vs, so that we may haue strength and patience to beare them, and grace and wise­dome to make a right vse of them.

2 Secondly, we must be touched with an inward longing, and earnest desire of the things which we aske; for it is said, that the Spirit maketh request for vs Rom. 8. 26. [with sighes] which cannot be expressed. As we see in Hannah, who came with a heart full of heauenly meditations and of holy desires, which she did not expresse in words, but made them knowne vnto the Lord, with whom her heart was labou­ring all the time of her prayer. Now if we would obtaine this inward affection, we must ponder much on Gods goodnesse and readinesse to heare, and to helpe vs; and of our owne miserable wants, [Page 30] which moue vs to become suiters vnto his Ma­iesty: and then if we can get a good perswasion of God, and a due estimation of the things which we beg at his hands, wee shall not chuse but be in­stant and earnest in our prayers; not taking vp the time in words of course, and in making vaine and idle repetitions, or drowsie and lumpish petitions, as if we cared not whether we lost, or found; but we shall be able to cry feruently vnto the Lord, and then cannot he deny our requests. For he hea­reth the cry of them that feare him, and fulfilleth their Ps. 145. 19. Iam. 5. desires; and the prayer of the righteous auaileth much when it is feruent.

3 Thirdly, if wee would haue this testimony vnto our soules that we pray in the holy Ghost, then must we propose a right end in our suits, not as­kingSee M. Dods Ser­mon on Iam. 4. 3. any thing with an intent to spend it vpon our lusts, but with a purpose to vse it vnto the glory of God, the furtherance of our owne sal­uation, and the good & comfort of mankind, espe­cially of such as are of the houshold of faith.

4 Fourthly, we must beleeue that we shall obtaine that which we aske; according to that of our Sauiour: VVhatsoeuer ye desire when ye pray, beleeue Mar. 11. 24 that ye shall haue it. Which faith of ours will be vn­to vs a sure argument, that we pray in the Spirit, which stirreth vs vp to make such requests alone, as it assureth vs shall be performed. But by the way let vs obserue, that sometimes spirituall men may make carnall prayers, as Iob, and Eliiah, and Io­nah did, when they desired that God would take [Page 31] away their liues; which proceeded from the pride of the flesh, and from the rebelliousnesse of their wils, in that they could not content themselues to liue in that estate, wherunto the Lord had brought them. Such fleshly petitions may we sometimes put vp before the Lord; but we shall haue checks and rebukes in our hearts for the same, and no assu­rance that they shall be granted: but when our suits are spirituall, the holy Ghost which moueth vs to aske, will also perswade vs that God is able and willing to heare vs, and to relieue vs, and that therefore we shall obtaine a blessing sooner or la­ter.

Let vs therefore labour to aske in faith, (as the A­postle Iames exhorteth) and not wauer: for he that Iames. 1. 3. wauereth, and maketh question whether God will heare him or not, is like a waue of the sea tost with the winde, and caried away; being neuer at quiet in himselfe, but sometimes imagining that the Lord will helpe him, he runneth vnto him; and then ha­uing a conceipt that such and such men will doe somewhat for him, he leaueth prayer, and beta­keth himselfe vnto them: but finding no reliefe there, he will to prayer againe; and yet hauing not a present answer, nor faith to waite vpon the Lord, he fals to shift for himselfe by vsing of ill meanes▪ and so is altogether vnstable and vnsetled, euen as the waues of the sea that are neuer at rest; euery vaine cogitation, & euery slight temptation tossing and turmoyling, and disquieting his heart. Thus it ought not to be, neither will it be thus with those [Page 32] that aske in faith; for they know that they shall ob­taine, & that it shall be vnto thē according to their faith: that either they shal haue the particular thing that they aske, or a better in steed thereof: and therefore they pray still, and waite Gods leasure: and herein they much honour the Lord, in that they cast themselues vpon the truth of his promise, and do not trouble their hearts with vnnecessary feares and cares about the successe, which is Gods worke, and not theirs. Men will be glad to be rid of importunate suiters, that they should not bee still hanging vpon them, especially if their suite bee weighty, and the things that they craue of some importance: but the Lord would in no case haue men to let their suits fall; nay he takes delight in such as will not haue a repulse, but still depend vp­on him, and daily renew their petitions: for they shew euidently that they haue a liuely and strong faith: they would not presume to aske vnlesse they had a warrant; and hauing a warrant, they dare not make question of obtaining; for that were to make doubt of Gods truth and fidelity.

Thus we see what it is to pray in the holy Ghost, viz. to haue a good ground for that which we aske: a good end, and a good affection in asking, and faith to beleeue that we shall obtaine whatsoe­uer we aske in such a maner.

Vse 3 A third vse of this poynt is for a singular conso­lation to such as can pray in that sort: howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them, but [Page 33] onely such flashings as hypocrites sometimes haue; yet hereby they may be assured that the holy Ghost dwelleth in them indeed, because they constantly powre out strong cryes, and faithfull supplications before the Lord, which no hypo­crite can doe: for (as Iob speaketh) He cannot set Iob. 27. 10. his delight on the almighty, nor call vpon God at all times. For that is a speciall gift of God, and peculiar vnto the Saints; and as any one maketh more such holy prayers, so may he be confidently per­swaded, that he hath the Spirit of grace in a grea­ter measure.

[And they shall looke vpon me, whom they haue pier­ced] that is, vpon Christ, and that by the eye of faith, setting their heart and hope on him, and through him expect to be heard and relieued: whence obserue this doctrine, that the Spirit of prayer doth alwaies leade men vnto Christ Ie­sus.

Doct. 3 It causeth them wholly to go out of themselues, The Spirit of prayer doth alwaies di­rect men vnto Christ Iesus. and to offer vp their supplications in, and through their Sauiour and redeemer. This was figured in the sacrifices that were offered vnder the Leuiticall law; at which time if any one were polluted by a­ny occasion, or otherwise clogged with sinnes that hee had committed, he was to bring his offe­ring vnto the Priest, and was to be sprinckled with the bloud thereof; which did signifie the bloud of Christ, by which all Gods elect were to be clean­sed, and a reconciliation betwixt God and them was to be procured. For this cause Daniel though [Page 34] hee were a man much beloued of God, and endu­ed with the Spirit of prayer in an wonderfull mea­sure, yet he desireth the Lord to heare him, notDan. 9. 17. for his sake, or for his peoples sake, but for the Lord Christ Iesus his sake. Therefore doth our Saui­our tell his disciples that whatsoeuer they should Ioh. 16. 23. aske the Father [in his name] hee would giue it vnto them.

Reason. Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers, is, be­cause it maketh vs see our owne vilenesse and wretchednesse, and so consequently that we stand in need of the mediation of Christ Iesus. There­fore in the couenant of grace, after Gods people haue receiued the holy Ghost, it is said: Then shall Eze. 36. 31. ye remember your owne wicked waies, and your deeds that were not good: and shall iudge your selues worthy to haue bene destroyed for your iniquities, and for your abhominations. This is the first worke of the Spirit, euen to set them downe, that they should haue no­thing to say for thēselues, but plainly acknowledge that shame and confusion, that destruction and e­ternall condemnation is due vnto them, if the Lord should enter into iudgement with them. Now when they are thus abased and humbled in themselues, then will they seeke to haue a part in Christ his merites; that so both they, and their ser­uices may be accepted of the Lord through his righteousnesse, and through his intercession, which he doth continually make for them: which serueth,

Vse 1 First for the confutation of the Papists, and to shew that they are not led by the Spirit, because in their prayers they rest not vpon the mediation, and intercession of Iesus Christ, but ioyne there­unto their owne merits, and the merits of the Saints, thinking by that meanes to pre­uaile in their suites, and to obtaine their hearts desire.

2 Secondly, it maketh also for the confutation of a number of ignorant men and women among vs, that wil bragge of their daily stint of prayers which they runne ouer, and how they make no doubt but the Lord will accept of their requests, & will grant the same: and why? because they liue honestly a­mong their neighbours, & do no body any harme; and they hope withall that their good words & prayers do deserue somewhat at Gods hands. A­las poore simple people, they little consider what it is to make a good praier: for if they did, they would go quite out of themselues vnto Christ Iesus, and labour for acceptance onely for his sake. And as for these prayers which they so much stand vpon, if e­uer it please the Lord to open their eyes, and to waken their drowsie consciences, they will be so farre from thinking that they merite any thing thereby, as that they will see great cause to be hum­bled therefore; for that they haue dealt so hypo­critically and carnally, drawing neere vnto God with their lips, when their hearts haue bene remo­ued farre from him.

3 Thirdly, here is another vse of consolation, and [Page 36] of instruction both, that if we will haue this testi­mony vnto our soules that we pray in the Spirit, then when we haue the most feeling affections, and purest desires, let vs offer them vp in Christ Iesus; let vs not play the Priests our selues, as king Vzziah did, lest wee be smitten with a worse lepro­cie in our soules, than he was in his bodie; but let vs make Christ our high Priest, to present our offe­rings before the Lord. So also when our prayers and thanksgiuings are most imperfect and weake, let vs present them through him, that so they may finde acceptance with God, being perfumed by the righteousnesse of his deare sonne.

Obiect. Oh, but I cannot striue nor wrestle with God in prayer, as others do, and as I my selfe haue some­times done.

Answer. What of that? did not Christ Iesus offer vp Heb. 5. strong cryes vnto his Father? And for whom shall those be effectuall, but for such poore Chri­stians as cannot so feruently call vpon God for themselues?

It is said Hebrewes 12. That the bloud of Christ spea­keth Heb. 12. 14. better things then the bloud of Abel. Now we can easily beleeue that Caine was in a dangerous case, when the bloud of Abel did call for vengeance against him: and why should we not as throughly beleeue that they are in an happy case who haue the bloud of the son of God to cal for redemption, and saluation, & acceptation of all holy seruices in their behalfe, as all true hearted Christians haue? The want of this perswasion is the cause why we o­mit [Page 37] many excellent praiers & thanksgiuings, which would be very pleasing vnto the Lord, being offe­red vp as sweet incense by our high Priest Christ Iesus: and therefore let vs labour for an encrease of faith in this poynt, that so God may not be de­priued of seruice, nor our selues of those comforts and blessings which are promised to all that call vp­on him in truth.

[And they shall looke vpon me whom they haue pier­ced, and they shall lament for him, &c.] In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified, this doctrine may hence be gathe­red.

Doct. 4 The due consideration of the death of Christ, is The consi­deration of Christ his suffe­rings, is a forcible meanes to godly sor­row. a most forcible means to breake the hearts of Chri­stians with godly sorrow.

There is no such motiue to make men weepe bitterly for their offences, as to weigh with them­selues in a serious manner, that they by their sinnes haue slaine the Lord of life; that his bitterest aduer­saries were not the causes of that his shamefull and painfull death which he endured vpon the tree, but that they themselues brought him thither, and were the procurers of that his bitter passion. Christ Ioh. 10. 11. layd downe his life, but for whom? euen for his sheepe. He was cursed, that they might be blessed: he was wounded, that they might be healed: heIsa. 53. suffered disgrace, that they might be brought to glory; and endured in a sort the torments of hell, that they might partake of the ioyes of heauen: the [Page 38] sound meditation thereof, cannot but wound the hearts of such as haue any sparke of grace in them. When it was told Dauid that Abner was slaine by Ioab, though he had formerly bene a re­bell, and was now newly reconciled vnto him, yet he mourned for him till the euening, because hee was a worthy man; albeit he himselfe was altoge­ther guiltlesse of his death. Oh then how much more should the Saints of God lament ouer Christ Iesus, who was not a worthy man, but infinitely more worthy then all both men and Angels? and not murdered by the treachery of another, but killed by the sinnes of their soules, the sins of their lips, and the sinnes of their hands? and if he had not bene so killed, they had bene euerlastingly dam­ned. Put case that a man had one onely sonne, which was to be the heire of the family, and he of a sudden should find him starke dead, would it not inwardly touch him, and strike cold vnto his heart? especially if he himselfe had vnwittingly bene the cause thereof? yes certainly, it would go through his heart euen like a sword: and such will bee the griefe of those who through their transgressi­ons haue slaine their blessed Sauiour, as this very text witnesseth, when they by the eye of faith do see him heauy vnto the death, crying vnto his Father in the bitternesse of his griefe; being full of torment in his body, and fuller of anguish in his soule, & that for their sakes, euen for their sins, they cannot but bee excedingly moued hereat. And a little to presse the other comparison vsed in this [Page 39] text; if the people of God did so bewaile the death of their worthy king Iosiah, who yet died vnwil­lingly, & not without any intent to benefite them thereby: how much more bitterly should we la­ment the death of our blessed redeemer, who was a farre greater and excellenter king then Iosiah was, and yet willingly and freely laid downe his life for our sakes, that hee might free vs from eternall death, and destruction both of our bodies and soules? Questionlesse if we haue any spirituall life and sense in vs, this will make vs loath our sinnes, that brought our deare Sauiour so much woe and misery; and cause vs heartily to mourne for the same, euen as a man would doe at the sight of a knife, or sword, or some such like instrument, whereby at vnawares he hath slaine his child, or wife, or any that was neare and deare vnto him. Especially if we consider, that God out of his meere loue gaue his onely Sonne vnto vs, whenIoh. 3. 14. we deserued nothing at his hands, but his heauy curse and vengeance to be executed vpon vs: and that the Sonne of God was content from the a­boundance of his loue, to be so abased and vilifi­ed, so afflicted, and tormented, for our offences; this must needs worke vpon our soules, if we haue but the least drop of goodnesse in vs.

Obiect. But here some man may obiect and say, Indeed if all this had bene done for me alone, you say wel: if my heart were not altogether flinty, and vtterly hardened, I could not but relent at the considerati­on hereof: but al Gods elect were the cause hereof, [Page 40] as well as I.

Ans. This doth nothing diminish the loue of God and of Christ toward you, and therefore it should no whit lessen your good affection towards him: for your Sauiour suffered as much for your iniqui­ties, as if he had suffered for no mans else; for your sinnes alone required an infinite satisfaction.

Obiect. Againe, it may be asked how the consideration of Christ his death can make vs mourne, sith it is the happiest thing that euer fell out since the foun­dations of the world were laid; and therefore may seeme to bring with it greater matter of ioy then of sorrow.

Ans. The answere hereunto is easie, because ioy and sorrow may very well stand together, as may plain­ly appeare in this similitude: If any of vs had committed some notable offence, and were there­vpon apprehended and condemned, and now go­ing to the place of execution, there to endure what­soeuer torture the wit or malice of men could in­flict vpon vs; and at this instant some deare friend of ours, in singular compassion toward vs, should intreate that the execution might be stayed; that we might be set at liberty, and he come in our steed to suffer whatsoeuer our ill deeds haue de­serued; we could not but be glad, that we speede so well, in being freed from so much miserie: and yet withall if we had but naturall kindnesse and common humanity in vs, it could not but grieue our soules that so good a friend of ours should be put to such exquisite torments for our sakes. Or if a [Page 41] suerty should be content to sell his lands and goods for the discharge of our debts, we had iust cause to reioyce thereat; and yet reason requires that we should be touched with inward griefe, for that we had bene such bankroutes, and prouided so ill for the estate of our suerty. Euen so the case standeth betwixt Christ and vs: he did vndergo those pu­nishments, which were to be inflicted vpon vs, and discharged those debts, which otherwise should haue bene charged vpon vs: in regard of our freedome, we ought to take comfort; and in regard of that which our Sauiour did and suffered for vs, wee must bee humbled and grie­ued.

Vse. 1 Which serueth for the great terrour of sundry gracelesse persons, who being rebuked for their sinnes, will confesse that indeede they haue their faultes and infirmities; but did not the Sonne of God die (say they) to redeeme vs from the same? He did so indeed, if you belong vnto him; and will you crucifie him againe by your wretched and sinfull behauiour? Did Christ weepe and cry, and sweate droppes of bloud for sinne: and will you make no better vse thereof, then to turne the grace of God into wantonnesse, and to take your swinge in sinning, because Christ hath made him­selfe an offering for the same? You proclaime vnto all the world, that you are not ledde by the Spirit of grace, and that you haue not a liuely faith in the merites of the Sonne of God; for if you were a true beleeuer, you would be so farre from conti­nuing [Page 42] in sinne, because Christ hath redeemed you by his bloud, that you would therefore abhorre it and eschue it, because it cost him so deere. Euen as one that hath any sparkle of ciuilitie in him, if his friend haue endured great tortures to free him from the imputation of treason, or haue bene at great charges to deliuer him being cast in prison for debt, will walke more circumspectly and adui­sedly all the daies of his life; and will be so farre from aduenturing vpon those bad courses againe, that he wil be so much more careful to auoide thē, by how much more paines and cost his friends haue bene at for his redeeming.

Vse. 2 Secondly, let this teach vs to exercise our thoughts often and earnestly in considering what euils we haue committed against our blessed Sa­uiour, and what he hath done for vs notwithstan­ding: let vs looke vpon him by the eye of faith, and see him crucified and hanging vpon the crosse for our iniquities. And this we may better beholdGal. 3. 1. in the preaching of the Gospel, and in the admi­nistration of the Sacraments, then if we had bene standing by when he was put to death betweene the two theeues: for that would haue daunted and amazed vs, as it did the disciples that were Christ his followers: whereas in these ordinances of God, viz. the word and the Sacrament, his suffe­rings are liuely expressed and represented vnto vs, so that wee may more clearely and fully see the loue of the Father, and of the Sonne through the working of the holy Ghost in our hearts, than [Page 43] they could that were eye-witnesses of his bitter passion.

Doct. 5 [And they shall lament for him, as one mourneth for his onely sonne, &c.] In these words, as also in those that follow, is declared the measure of their sor­row, viz. that it was exceeding great, as the two comparisons here vsed doe euidently expresse: whence obserue this doctrine, that Great sor­row for sin very re­quisite. Se M. Dod [...] Sermon on Isa. 1. Doct. 1. where this point is largely handled.

It is not sufficient to mourne for sin, but we must make our sins to be our greatest sorrow.

Nothing must so pierce the hearts of Christians, as that by their iniquities they haue slaine their Lord and Sauiour.

Reasons. This through and sound lamentation is requi­red, Ioel 2. 13. and was found in Dauid. Psalme 51. and in the people of God, of whom mention is made. 1. Sam. 7. 6. who are said in the day of their fast to draw water, viz. out of their hearts, and to powre it out before the Lord: whereby is meant that they wept very bitterly and aboundantly for their offences against the Lord. And the reason why we must thus lament, is

1 First, because sinne is the matter of all our woe and smart: it is that which doth vs most hurt, and that which keepeth from vs all manner of good:Isa. 59. 2. and haue we not iust cause then to grieue that we should lodge such a guest in our soules? especially if we consider how beneficiall this holy griefe will be vnto vs? for

1 First, it will be a means to make vp pure in Gods account, and so to free vs from the guilt thereof, [Page 44] 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof, so that we shall not bee in bondage therunto any longer. Iam. 4. 8. And hence it will come to passe, that either crosses shall not at all light vpon vs, or at least they shall not bee bur­densome vnto vs. If we keepe an Assises at home in our owne soules, and finde our selues guilty, and condemne our selues, then shall not we be iudged1 Cor. 11. 2. of the Lord▪ but because we deale very partially in our owne matters, therefore is the Lord driuen to helpe vs, by laying his, correcting hand some way or other vpon vs: or if crosses do not fall vpon vs in that regard, but our hearts tell vs that we deale faithfully in this behalfe, then will our troubles be more easily borne: for when sinne lyes heauy, af­flictions lye light. And therefore when men are so vexed and disquieted at iniuries and indignities, or any outward distresses, that they cannot eate, nor drinke, nor sleepe, it is sure that they haue little godly sorrow, and store of worldly sorrow: for if that holy griefe did possesse their hearts, it would eate vp and consume carnall vexation, euen as Mo­ses serpent did the serpents of the Aegyptian sor­cerers. And this euery godly man shall finde in his owne experience, that looke what day, or howre soeuer he hath wept most bitterly for his offences against God, then he esteemeth crosses to be most light and easie, and findes matter of thankful­nesse in whatsoeuer grieuances befall him, as know­ing it to be Gods goodnesse that it is not worse with him.

Vse 2 Here then are those to be reproued that will tell vs a long tale of their repentance, and of their sor­row for sinne; but what kinde of sorrow hath it bene? a shallow, and hollow, and sleight sorrow, that neuer made them to shed one teare in secret, nor to make one feruent prayer from a broken heart for the pardoning of their iniquities. Let them heare that one of their kine is dead, or one of their horses stolne, or their barne on fire, or the like, and they will mourne in good earnest at such a casualty, and bee more moued to heare that their goods are in danger to bee burnt, then that their soules are likely to burne in hell. This is a plaine argument that what shewes soeuer they make, yet they haue not truly repented for their euill workes: for if the holy Ghost had giuen them an inward touch for their sinnes, they would grieue most for that which hurts them most; and not for those things, the hauing whereof cannot much benefite them, nor the losse thereof proue very inconuenient vnto them. Yet so beastly are many, that if they be vrged to sounder repentance, and greater reformation, they pre­sently aske, What would you haue vs to doe more than wee doe already? wee loue God a­boue all, and our neighbours as our selues, and repent continually for our faults: What? would you haue vs so melancholy and pensiue as some are that vse to runne to Sermons? nay, we will be aduised of that; for they are so grieued for their sinnes, that they are almost driuen vnto desperati­on [Page 46] Miserable men, little doe they know what sound repentance meanes: for that is the thing which Gods Ministers must aime at, euen to make men despaire in themselues, that so they might rest wholly vpon Christ Iesus. And hap­py is that Sermon, and happy that day which maketh men so to weepe ouer Christ Iesus, as that they vtterly fall out with themselues, and with their naughty and prophane courses: for this will best proue vnto their soules, that they haue receiued the Spirit of grace, and haue attai­ned vnto true repentance.

Vse 2 Secondly, this maketh for the sharpe rebuke of those, who when the Lord doth knocke at the doore of their hearts, and make knowne vnto them, that they are liable to Gods wrath in re­gard of their vile and sinfull course of life, they seeke by all meanes to quench these good mo­tions, and to driue away the feare of hell from their hearts. Oh little do such know what they do: for now they grieue the Spirit of grace, which doth moue them to turne vnto the Lord, and do refuse to accept of his gracious offer of mercy and fauour; and therefore it may be the Lord in his iu­stice wil deny them the like for euer also, and suffer them to perish in their iniquities, without any sense or feeling thereof at all.

3 Thirdly, here is an instruction for vs, that we should striue for this holy sorrow, which will melt our heartes and refine our soules: neither let vs content our selues, with euery slender measure [Page 47] thereof, but [...]our to bewaile our sinnes with a [...] lamentation. Such as is mentioned in this text, viz. that we mourne as one would doe for the death of his first borne, and as the Iewes did for Iosiah, when he was slaine in the valley of Megiddo.

Obiect. But (will some say) if this be required of all true Christians, who can say that he is such an one? for few or none haue attained to such deepe and piercing griefe.

Ans. Indeed it is true for the most part, yet not ge­nerally▪ for some haue bene as throughly woun­ded with sorrow for their hainous transgressions, as any man hath bene for his childs death, or as they were for Iosiahs death: and as for others that haue not bene altogether so deeply plunged in griefe and anguish, they take vp that in continuance, which they wanted in present passion. Naturall mourning is ordinarily more violent, as we may obserue in Dauids mourning for Absolon, who cry­ed out in the bitternesse of his heart, so that the people might heare him: but godly lamentation is more lasting and durable. So that the one may be well compared to a land-floud, which maketh a great shew and noise for the time, but come a weeke after, and there will be little appearance thereof: and the other, to wit godly sorrow, may be likened to a still and constant raine, which en­treth more deepely into the ground, and remai­neth longer, and doth more good a great deale, then a sudden, violent, and tempestuous shower. [Page 48] and herein let these be iudg [...] ▪ who are endued with the Spirit of God, and are acquainted with the waies of God; and let them speake, who haue had the greatest crosses, and haue bene euen drun­ken with wormewood, as the Prophet speaketh: let them (I say) speake and testify for the clea­ring of this point, whether many of their great troubles be not in a sort forgotten, in regard of any present griefe that they conceiue for them; and whether the sinnes of their youth doe not more constantly vexe and torment them, then all the afflictions of their youth do. And if it be so, then may it well be concluded, that their sorrow for sin is greatest, though it bee not alwaies so boisterous and bitter for the present: and therefore seeing it it is a thing that may be attained vnto, let vs vse all good meanes and helpes wherby we may be fur­thered therein. See the meanes in that Sermon on Isa. 1.

Vers. 12. [And the land shall bewaile euery family apart; the family of the house of Dauid apart, and their wiues apart.] From which words this doctrine may be gathered, that

Doct. 6 It is not sufficient for vs to be religious our Religion required in euery one in the family. selues, but our families also must be religious. Not onely the heads and gouernours, but the whole houshold must be addicted vnto Gods seruice. And whosoeuer is religiously disposed in Gods house, he will certainly take care for the planting of religion in his owne house.

This testimony the Lord giueth of Abraham: [Page 49] I know (saith he) that Abraham will command his Gen. 18. 19. sonnes, and his houshold, that they keepe the way of the Lord, to doe righteousnesse and iudge­ment.

And Ioshua protesteth and voweth, that he andIoshua. 24▪ 15. Psa. 101. 5. 6. 7. his house should serue the Lord. And Dauid also, that hee would not endure a wicked person neare him: but if he knew any to be a vassall of the Diuell, to be a slanderer, a proud person, a lyer, or the like, hee should not long remaine in his sight, but he would soone thrust him out of his house, and banish him from his presence. And it standeth with reason that good men should deale thus: for

Reasons. 1 First, he that is a friend vnto God, and truly loueth his honour himselfe, will bee desirous that euery body else should bee affected in the like sort, especially such as are neare vnto him. Hee that carieth a loyall and louing heart to­wards his soueraigne, will bee very vnwilling that traitours and professed enemies to his life and dignitie, should haue entertainment vnder his roofe.

2 Secondly, godly men doe well consider that those that are most faithfull vnto God, will al­so shew themselues most faithfull vnto them; they will not infect their children, nor corrupt one another, nor bee prodigall and wastfull, nor ble­mish them and their families by raising vp slan­ders, and spreading abroad false reports and tales, tending to their reproach and disgrace. They [Page 50] will also bee trusty and painfull in their places and callings, euen when their gouernours are ab­sent, as well as when they are present: as knowing that though they bee not by, yet God is alwayes by, who will call them to an account for all their workes.

3 Thirdly, religious persons in a family, will pray for their gouernours, as also for themselues, that they may haue good successe in their businesse and affaires; and that is it which brings the bles­sing of God vpon a family, euen as we see Potiphars house was blessed for Iosephs sake, and Labans estate much bettered, and his wealth exceedingly encrea­sed for Iacobs sake.

Vse. 1 Would wee then haue a testimony vnto our soules, that we are led by Gods Spirit? then let vs (as many of vs as are gouernors of families) take the way to haue piety grounded in their hearts that are about vs, that so our houses may bee little Churches, as diuers Christian families were in the Apostles time: that God may bee serued and feared, his word read, heard, and embraced; his name priuately and publickly in­inuocated and called vpon, and all other serui­ces performed among vs which do appertaine vn­to Christians. If we be to plant an Orchard, we will not take euery tree that growes by the high waies side, but rather send farre, and be at some charges to procure good trees, than fill vp our grounds with crabbe-trees, or the like: how much more carefull should we bee of our house, [Page 51] (which is nearer & of better vse then our orchard) that it may be planted with such as truely feare the Lord, that so the deaw of his blessing may continu­ally descend vpon vs.

Vse 2 Furthermore here is an instruction for seruants, that they should learne to know their duty, and be ready to ioyne with their gouernours in all godly, and Christian exercises, assuring themselues that none are in truth good seruants vnto men, but those that are withall faithfull seruants vnto al­mighty God.

Euery family [apart] the family of the house of Dauid apart, and their wiues [apart], &c. The doctrine hence to be gathered is this: that

Doct. 7 It is not sufficient to come to publicke religious Christian duties are to be per­formed in priuate. exercises in the family, but euery one must per­forme the same in priuate and apart.

Therefore it is to be noted, that in this place it is said of husbands and wiues, that they shall lament [apart] euen they that are linked in the nearest bonds, & might with most conueniencie lay open their hearts each before other; yet they should not content thēselues with those seruices which they performed together, vnlesse God and their consci­ences might sometimes meete in secret. And as our Sauiour chose for himselfe, priuate and solita­ry places, where he might with more freedome pray vnto his Father: so doth he giue the like aduice vnto others: VVhen thou prayest (saith he)Math. 6. 6. enter into thy chamber, and when thou hast shut thy dore, pray vnto thy Father which is in secret. [Page 52] Where by [chamber] he meaneth any secret place, where a man may freely lay open his wants be­fore the Lord. Hence was it that Peter after the deniall of his maister, is said to go out, and there to weepe bitterly. Now the cause why we must doe thus, is Reason. 1

First, because it will be a witnesse vnto our soules, that we doe duties in truth, and not in hypocrisie: for in secret, albeit wee shedde teares aboundantly for our sinnes, none can ac­cuse vs of vaine-glory, neither will our owne hearts charge vs therewith: whereas in publicke there may be some such suspicion in others, or doubt arising in our selues And as our sorrow will thence appeare not to be hypocriticall, so will it also be cleare vnto vs, that it is not natural, nor for compa­ny, such as may be in a ciuill man, who seeing a great many weeping and mourning, can hardly re­fraine himselfe from teares, but will be apt and rea­die to lament with them.

2 Secondly, there is no man or woman but hath some sinne or other, which is not meete for them to acknowledge before their nearest friends, be­cause such is the corruption of their nature, they will be ready to thinke the worse of the party. The most louing and wife husband that is, if his wife should discouer vnto him all her thoughts and ill affections, would entertaine somewhat a harder conceite of her than before he did; and therfore God would haue many sinfull cogitations and mo­tions laid open onely vnto himselfe, who is infi­nitely [Page 53] mercifull and pittifull; and not vnto any creature in the world beside.

Vse 1 This doctrine serueth for the iust reproofe of many professours, who are all in the Church, and nothing in the family; or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family, they imagine that they haue gone as far as they need to do; though they neuer throughout the whole weeke performe any seruice vnto the Lord in secret; neuer conscionably meditate on the word; neuer earnestly bewaile and confesse their hidden corruptions; neuer fer­uently cry vnto the Lord for the sauing graces of his holy Spirit; nor performe any such duty apart, as all Christians are bound to doe. Such kind of persons may assure themselues, that their hearts are not right with God, and that they are not ledde by the Spirit of grace, which drawes those in whom it reigneth, vnto the performance of good duties apart, as well as with company: in their closets, in their chambers, in the fields, or in some such priuate places or other, as well as in the Church, or with the whole society where they liue.

How much more are those to be condemned who are so farre from seruing the Lord in secret, that they either refuse to doe it in publicke, or if they affoord their bodily presence, yet they are idle or profane, or wanton in their lookes, and in their gestures, letting all that are neare them see the vile disposition of their hearts, by their leaud and [Page 54] abhominable carriage? These sinful wretches are so farre from being excused by being at religious ex­ercises, that they are much to be condemned, for that in the land of righteousnesse (as the Prophet speaketh) they worke wickednesse, and in the places where they should shew all manner of holi­nes, they expresse such notable profanenesse. These are euen like Iudas, who was plotting to betray his maister euen then, when he was at the Lords table to bee partaker of the holy Sacrament; and they shall speede euen as he did: for when affliction and misery seazeth vpon them (as come it will sooner or later, if they preuent it not by hearty repentance) then shal they not be able to stand be­fore the Lord, nor before the face of their accusing consciences, but shall be ouerwhelmed with hor­rour and amazement, and be more ready to lay vi­olent hands on themselues, then to seeke vnto the Lord for mercy, whom they haue so haynously and presumptuously offended.

2 Secondly, let vs hence learne to be the same alone for matters of godlinesse, as we are in com­pany; and to do duties when no body sees vs, (e­uen because God beholds vs) as well as when ma­ny eyes are cast vpon vs. This will be a testimony vnto our soules of great sincerity and vprightnesse; and these priuate exercises of religion, will maruei­lously fit vs for the publike. And thence it comes to passe that many are so loth to appeare before God in the congregation, or in the family, and do feele the seruices of God so tedious and wearisome, be­cause [Page 55] their hearts haue not bene exercised there­with in secret: for hee that deales with his owne soule alone, shall finde so many defects in himselfe, that he will be very desirous of the helpe of the Saints in publicke assemblies.

Therfore let vs tye our selues euery day to spend some time in meditating on the word, in searching our hearts, in humbling our selues for our offences past and present; in praying to the Lord to streng­then vs where we are weake, to resolue vs where we are in doubt, to shew vs our errours, and to di­rect vs in the right way: to let vs see our wants, and to supply them of his rich grace; let vs (I say) constantly performe these and the like duties in secret, and then shall it bee plaine vnto our soules that we are guided by Gods good Spirit. And howsoeuer the diuell wil obiect that we are not sin­cere, because we haue many times more in shew outwardly, then we haue in substance inwardly; yet hereby shal we be able to approue the sincerity of our hearts: that albeit we haue not that within vs which we seeme to haue, yet we desire to haue it, and striue to attaine to it; and he onely is an hypo­crite which neither hath, nor desires to haue that which he maketh semblance to haue.

IN the words immediatly going before, is declared, how Christ rebuked those that would call him, Lord, Lord, and make a profession of religion, and yet not doe the things that he com­manded [Page 58] them: for if they woulde speake to their Lords, they must speake to their lusts, for to them they are in subiection▪ Hauing bestowed such a re­proofe vpon them, hee leaueth them not so, but directeth them what they should doe, exhorting them to a conscionable practise of the word, to the which that he might more throughly perswade them, he vseth two forcible reasons.

1 One is taken from the great commodity that will redound vnto those that doe practise it, name­ly, that they shall be inuincible against all tempta­tions, and vnmoueable in all the stormes and tem­pests that shall arise. Vers. 47. 48.

2 Another is taken from the great danger that will ensue vpon the contrary; which is this; that let men heare as much as they will, if they do not yeeld obedience vnto it, they shall haue a despe­rate, and fearfull, and vnrecouerable fall: and therefore are they compared to an house that hath good stone and timber and workemanship bestow­ed about it, but it is built on an ill foundation, on the sand, or on a quagmire, which is shaken by euery blast of winde, and if their arise any bluste­ring stormes, is vtterly ouerthrowne.

Doct. 1 Vers. 47 [VVhosoeuer commeth to me] In that Christ sheweth that some haue recourse vnto him, to heare his word, and are builders as well as others, Hypocrits in many things a­gree with Christians. (48) and yet are but dissemblers, which appeareth by their end; the doctrine hence to be learned is, that hypocrites may goe as farre as Christians in many things.

They may come to Christ in the hearing of the word, in the receiuing of the Sacrament, in pub­licke prayer, and yet be false-hearted all the while. A true Christian heares the pure word of God, without mixture of popish or humane inuenti­ons; so doth an hypocrite. A true Christian is a builder, he edifies himselfe in knowledge and vnderstanding; so doth an hypocrite. Iudas as well as Peter can carry away many good lessons; and yet the one goe to hell for his falshoode and guile, when the other hath heauen for his porti­on: because he had an vpright heart, and a spirit without guile. Thus farre we see in the text where­in true Christians, and hypocrites do agreee: now let vs consider what difference there is betwixt them. The one when he is to build, digges deepe, and casts out the loose earth, that so his founda­tion may be firme and sure: implying thus much, that the seruants of God know their hearts to be hollow and false ground, and therefore when they haue heard a Sermon, they suspect their owne guiltinesse, and so search their hearts and lament their corruptions: for searching is digging, and lamenting is casting foorth of the rubbish and loose earth. They thinke their labour euen lost, vnlesse their hearts can meete with such a promise, with such a threatening, or with such an instruction, to make a right vse of the same.

Now on the other side, an hypocrite makes quicke worke, all his building is aboue ground, [Page 60] and therefore when he hath talked a little of the Sermon, he is well, and thinkes all his worke is dispatched: he spends no time in digging and searching; nor in grieuing and lamenting for his corruptions: nay he censureth Christi­ans as too melancholy and pensiue, that will goe aside into a corner, and there deale by prayers and teares betwixt God and their owne hearts: what neede all this adoe (saith the hy­pocrite) is not God mercifull? He is so indeed, yet will he haue vs to be seuere and vnmerci­full towards our corrupt and euill lustes, and therefore still to be digging at them, and ca­sting of them foorth of our hearts. And as in this place wee may perceiue how farre true Christians doe both agree and differ, so there are other Scriptures to cleare the same, as the eight of Luke, the parable of the grounds, wherein it is euident, that the stonie ground did heare the word of God, and that with vnderstanding, yea with ioy: nay which is more, the thorny ground did not onely re­ceiue the seede, but brought foorth both the blade and the eare, that is, did not onely with readinesse receiue the word, but also did some­what (in their manner) which the word com­manded: thus farre 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 vndergoe persecution for the [Page 61] truth, and contempt of the world, that they would not bee choaked with the cares and plea­sures thereof: whereas the other sort if they saw in likelyhood, that they might get more profite and ease by following the world, then by embra­cing Christ, they were gone.

Another place fit for the proofe of this poynt, wee haue in the parable of the Virgins; whereMatth. 25. we may obserue. 1. That they were all [Virgins] that is, such as did professe to separate themselues from worldly lusts, and did not go a whoring after the common corruptions of the times, but kept themselues within the bounds of outward sobrie­ty; as Iudas and Saul for a time did, who could not be charged with grosse couetousnesse or cosenage, or the like. 2. Further they had all [lampes] that is, an outward shew of good things. And (3.) [Oyle in their lampes] so much as could make a blaze to get them the credit of professors: they could speake well, and do diuers works that were glorious in the view of the world. 4. They all went to meete the Bride-groome] that is, all of them frequented the meanes of saluation, as if they expected fauour and fellowship with Christ Iesus. 5. Lastly (it is said) they all [slumbred and slept] that is, those that were true Christians, hauing sound fruits of pietie and sinceritie in their hearts, and in their liues, knew their estate was good, and therefore waited for their Sauiour with quiet and peaceable hearts. Hypocrites also, seeing that they went beyond Atheists and prophane persons, [Page 62] thought their case was good, and thereupon they grew secure, and neuer troubled themselues a­bout the assurance of their election: Thus farre the wise and foolish virgins accord. But here is the dif­ference, that the foolish Virgins haue no more oyle than they carry in their lamps: the world may easily see all that is in them: but the wise Virgins haue a lampe to carry oyle, and an heart to carry oyle: they haue two vessels, one for practise, and another for store; that though the oyle in the lampe should bee spent, yet there might bee a new supply made.

Vse 1 Thus we see in how many things false-hearted dissemblers come neare the sincerest of Gods seruants. Which serueth, first for the reproofe of them, that because they liue a ciuill life, and per­take of the word and the sacraments, thinke they haue gone farre enough, and account themselues very good Chrrstians: this is but to be a builder, one of the ill grounds, one of the fiue foolish Vir­gins, and therefore as yet their case is wofull.

2 Secondly, if those that goe so farre, be notwith­standing miserable, then how cursed are they that haue not proceeded so farre? that are not builders, but destroyers of themselues and others by their corrupt speeches, and by their lewd example and course of life? that are not arable grounds, but al­together a wilde waste? that are not Virgins, but doe still commit spirituall whoredome (and that in the sight of all the world) against the Lord God of heauen, that is a iealous God? If their fall shall [Page 63] be horrible and fearefull that build, and that with the good word of God; because they build on an ill foundation: how terrible must their iudgement needs be, that come so farre behinde such in any shew of goodnesse, and go so farre beyond them in euery kinde of grosse wickednesse? If these grounds that made shew of fruitfulnesse be ac­cursed, because they bring not forth ripe fruit, then what shall become of them that will not endure any plowing at all, but bring forth bryars and brambles, and all manner of poysoned weeds? And if it went so hard with those that were Virgins, and went with their lampes to meet the bride-groome, then what must their doome be that are not Vir­gins, but adulterers, and adulteresses? that loue the earth more then heauen, and earthly things more then heauenly things? that would rather be at a table of good cheare where their bodies may be pampered, then at the Lords table, where their soules might be fedde vnto eternall life? Cer­tainly these mens iudgements sleepeth not, and when it ouertaketh them, woe vnto them; for their case wil be most lamentable. Neither need they cry out against hypocrites, for they are ten times worse then hypocrites, and their punishment must be sutable.

3 Thirdly, this is for instruction, that sith hypo­crites seeme to draw in the same yoake of sincerity with the Saints of God, therefore we should search our hearts and our thoughts, and not one­ly build aboue ground, but looke whether our [Page 64] foundation be good: for the heart is deceiptfull a­boue Ier. 17. all things, yet the word of God tryeth it: that setteth it, as it were, vpon the racke, and is as a two-edged sword that diuideth betweene the heart and the reines, and findeth out all shifts and ex­cuses whatsoeuer. But that we may more plainely perceiue the way how to get a sincere heart, let vs obserue these directions following.

1 The first shall be taken out of the text, namely,How to get & try an vpright heart. that we must digge and search into our conscien­ces, and when we finde any corruption therein, we must cast it forth. It is not sufficient to say, in­deede I finde an ill foundation, but there is no re­medy, I must builde vpon it: nay a good builder will not do so, but throw out euery thing that might endanger his foundation. And so should we deale with sinne, and thereby may we try our plainnesse, if we can soundly iudge our selues, and be glad to be admonished of others, it is a signe that there is vprightnesse in vs: as it is an euident token that he mindes to haue a good foundation, that when his neighbour comes with a spade, and tels him, I see you haue much adoe here, and that you neede helpe, I will ioyne with you, is glad of this newes, and thankfully accepts of him and of his labour.

This is contrary vnto the Scribes and Pharises practize, who had little to say against the gifts of Iohn Baptist, and of Christ; but when they came to digge at their pride, and couetousnesse, and cruelty, they could not endure it.

2 Secondly another tryall is, at whose sinnes we grieue most. An hypocrite is the sorest and busiest digger of all, but it is in other mens ground; but he that would haue a good foundation, must be most industrious in purging his owne soule from iniquity. That was a complaint that Ieremie made,Ier. 8. 6. that no man said, What haue I done? but all the stirre of hypocrites is, what others haue done. Whereas if we could come to this, I haue liued in this sinne, I haue broken promise, I haue bene vnfaithfull in Gods seruice: what way may I take to get peace vnto my soule?

This were the way indeed to get a sound heart: and this is a good argument of a sound heart, when the sinnes of our owne soules do more vexe vs, than all the iniuries that men haue done, or can do against vs, and therefore we are euer busie in sear­ching out the hidden corruptions that lye lurking within our soules, that so our foundation may re­maine still vnmoueable: for this is the difference betwixt an earthly house and a spirituall, that the one needeth but once to haue a sure foundation laid, but the other requireth daily looking to. There is some one corruption or other that must be cast forth: so that Christians are searching and digging builders: who albeit they seeme to them­selues to be very blinde, yet they get the greatest measure of knowledge: and though they be very dead in their owne feeling, yet they carry away the life of God and the life of grace.

Doct. 2 Verse 47. [Whosoeuer heareth my words and doth the same, &c. is like a man that built an house, and dig­ged deepe, or (as it is in Matthew) is like a wise buil­der] who before he be at any cost will be sure of a good foundation, or else all his labour is lost. Now the foundation of a Christian is his practise, whence ariseth this poynt: that Hearing & doing must go together.

Reasons. They are the blessedest hearers of the word, that are the best practisers of the same. Therefore is it that Christ Iesus pronounceth such blessed, as heare the word, and do it. Luke 11. 28. Yea more blessed than the virgin Mary was for bearing Christ in her wombe; for that alone could not haue saued her: whereas the word of God heard and practi­sed, is sufficient to bring the soule to euerlasting life: and not so alone, but it also giues the parties right vnto, and the enioyment of all manner of outward blessings whatsoeuer, as is shewed at large, Deut. 28. Leuit. 26. The reasons why such are bles­sed, are these.

1 First, because they shall be able to stand it out in all manner of temptations, so that though all the diuels in hell were turned loose vpon them, they should bee more then conquerours ouer them all.

2 Secondly, this maketh for the increasing of their happinesse, that they shall still grow in knowledge. For our Sauiour saith: If any one will do his wil, he shal Iohn. 7. 17 know of the doctrine, whether it be of God or no. You shall haue many, who before the receiuing of the [Page 67] Sacrament, and at such like times, will deale with their Minister, that he would not examine them; for they are not booke learned: and besides, they are old, and their memories will not serue them. And will you know the true reason hereof? it is e­uen that of our Sauiour: 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 soules and bodies will serue them well enough for their couetousnesse, for craftie and subtill dealing, and for such pleasures as they are addicted vn­to, &c.

3 Thirdly, this practising of the word will be a te­stimony of an honest heart: for that is the proper­tie of it, to heare and receiue, to vnderstand and hold fast the word, and to bring forth fruite with patience. Many doubt that they haue vnsound hearts; let them bring themselues to this touch­stone: Do they grow to some fruitfulnesse in good workes by the hearing of the word, and are they not discouraged though some heat of affliction do arise? then our Sauiour testifieth that they haue good and honest hearts. So long as one desires to do his duty, and from his desire is drawen to prai­er, and by prayer gets vertue from Christ, whereby the commandements are made easie, so long he needeth not to feare his estate, for it is good and comfortable.

Vse 1 Seeing therefore that the doers of the word, and not the hearers are blessed, this should teach vs to make conscience to do as we heare, to practise [Page 68] euery duty that is enioyned, and to eschew euery sinne that is reproued: otherwise we shall be cur­sed for our hearing when others are blessed, and be beaten with manie stripes, because we knew our maisters will, and did it not.

2 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 Gods account: for with him we are reputed as we are affected: if one giue but two mites, as the poore widow did, with a wil­ling and chearefull heart, it shall be accepted and commended; yea though it be but a cup of cold water, it shall not go vnrewarded. A father doth not respect so much how exactly his child doth a­ny thing, as how obediently he performes it: and though he cannot doe as he would, if he weepe, and desire his father to helpe him to doe better, it sufficiently contenteth a parents minde; so if we be ready and desirous to do euery thing that is commanded, and to beleeue euery thing that is promised, and to auoyde euery euill that is con­demned; Christ hath said it, and we shall finde it one day, whatsoeuer we feele now, that we are bles­sed and happy people, members of the Sonne of God, temples of the holy Ghost, and the sonnes & daughters of the euerliuing God. Our Sauiour saith vnto his disciples, VVithout me ye can do nothing. Ioh. 15. 5. Doe 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 floud beate vpon that house, and could not shake it.] In that he com­mendeth the goodnesse of this building, because it stood when the stormes did beat vpon it, the do­ctrine is. that

Doct. 3 Euery man is that in truth out of temptation, Tryall sheweth what euery man is. which he sheweth himselfe to bee in temptation. A wise builder is wise before stormes arise, though he be not put to it: but how shall that be knowne? by the standing of his house in extremitie of wea­ther. If in the midst of all tryals he hold his owne and stand it out, and proue the same man still, then is his wisedome apparant to all: he that builds on the sand hath (it may be) as faire and goodly a house in shew as the other; but when the winds a­rise, it quickely tumbles downe. And so it is with hypocrites, if troubles be approching to­wards them, especially if they once beginne to pinch them, they are gone: one puffe of temp­tation; one shew of promotion; one storme 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 it selfe for a time, which the ill grounds could not? They were all plowed, they all receiued the seede, and brought it aboue ground those that did least. Whence was the dif­ference then? The bad grounds had not the stones digged out, nor the thornes grubbed vp; and therefore the seede springing vp in the one sort, when the parching heat came, withered a­way; [Page 70] and that in the other was choaked by the thornes, and so came to nought: each of thē failing when their tryall came: whereas the good ground held out vnto the end.

Peter was a good house, Iudas was an ill house; therefore when a storme came, though Peter lost a slatte or two, as the best house may, yet the foundation and the side-wals stood firme: he wept bitterly for his sinne, and craued pardon for it, and so all was repaired. But what of Iudas? 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 couetousnesse: and so thinking to gaine more by selling of Christ, than by seruing of him, hee quite forsooke his Maister, and sought how to betray him to his most mortall aduer­saries.

So Ioseph being good vnder his fathers gouern­ment, continued good also vnder the gouern­ment of Infidels, where he had all meanes of damnation, but none of saluation; yea though he were at first in an vnchast house, where he was set vpon by his vnchast mistres; and afterwards cast in prison amongst the notablest malefactors in all the country: yet looke what manner of man Ioseph was in his fathers 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 aduancement in Pharaohs court, which was the most dangerous temptation of all the rest. [Page 71] Hereunto we may adde, that Ioseph was a young man, and therefore more likely to be caried away; but all was nothing: when his heart was sound, all the powers of hell could not preuaile against him.

On the contrary part, it is said of Amaziah, that2 Chron. 25. 5. he did that which was vpright in the eyes of the Lord, but not with a perfect heart. Therefore marke what came of it: after that he had ouercome the Edomites, his heart was lifted vp, and he (con­trary to common sense) fell to worship their Idols, whom he had vanquished in battle: he would not bee so precise any longer, nor be at the command of euery Prophet, but would take his liberty: and so being an hypocrite in the beginning, he manifested himselfe to be a miserable hypocrite in the end. So Ioash all the while the good Priest2 Chron. 24. Iehoiadah liued, that would not suffer him to take ill courses, was very forward, yea in some things more forward then Iehoiadah himselfe: but as2 Kings 12. 7. soone as Iehoiadah was dead, his religion was dead with him, and of a professour, he became a perse­cutour; and nothing could stay him from his wic­ked courses, vntill he was taken away by a violent death.

But that the point may be yet more cleare, we wil giue instance in some particular things, wherein men iudge themselues to be very strong, when as the truth is they are exceeding weake.

Many will thanke God, that though in other things they come short, yet they are endued with [Page 72] patience: but what doe they when wrongs are offered them? why then they take on as bad as the worst. Such neede not brag of the aboun­dance of their patience, for they haue neuer a iot more then they finde when iniures are offered them.

So others there are, that hope they loue the truth: but let one of the Family of loue, or of the Brownists set vpon them, and what will they doe? presently beginne to thinke, and speake hardly of the seruantes and seruices of God, and of the truth of God. This plainely argueth that there was in the heart but little loue of the truth, but much pronenesse & aptnesse vnto errours and heresies. He is the truely couragious souldier that wil stand to it, when the skirmish is at hottest: as for those that will bragge much before, and betake them to their heeles, or ioyne (for feare) with the aduersarie when the battle beginnes, they are meere cowards, vtterly vnworthy of the name of souldiers.

Againe, others are conceited that they haue merciful hearts; but hereby they manifest the quite contrary, that they giue so little of their superflu­ity to those that are in necessity, whose hearts might be gladded, and whose soules might be stirred vp to offer praises and prayers vnto the Lord for them, in regard of their liberality.

Others againe will not be perswaded, but they make conscience of the Sabboth: but if there be occasion of trauell offered on that day, will they [Page 73] not rather God should lose his glory, than they their commodity? Yes surely, and thereby they shew themselues to be but prophane persons, that did neuer conscionably sanctify the Sabboth: for if they had done so, euery sleight temptation would neuer carry them so farre wide.

Vse 1 This serueth for comfort vnto those that haue laid a sure foundation: it is impossible that they should fall away; for temptations doe not make those that are good to become ill, but onely try what euery 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 shew, appeares to be that indeed which formerly it was, though men discerned it not so wel til it had gone through the fire. This comfort the Apostle Iohn giueth vs: saying, VVhosoeuer is borne of God 1 Ioh. 3. 9. sinneth not: and why? for his seed remaineth in him, &c. that is, he can neuer be brought vnder the do­minion of sin any more, because the immortal seed of the word, sowne in his heart, can neuer die. It is as possible to pull the Sunne out of heauen, as to pul grace out of such an ones heart: because all such are kept by the power of God himselfe. Adam at firstPet. 1. 5. stood by his owne strength, but euery Christian now standeth by Gods strength; VVho is greater then Ioh. 10. 29. all: so that none can take them out of his hand.

Obiect. This then serues to answere the obiections of diuers that are troubled with doubts and feares. What if the pestilence should take hold of mee, and I should be shut vp, and all my friends for­sake [Page 74] me? Why now examine what foundation Ans. you haue laid before this storme assaile you: if your heart be vpright with God, all the powers of hell can doe you no hurt.

Obiect. But what if the pangs of death should be very bitter?

Ans. If they be, Christ can sweeten and sanctify them.

Obiect. But what if religion should change, how should I doe then?

Ans. As well as any time before: for God neuer changeth, and therefore if you be a branch of the true vine once, you shall neuer be cut off, but remaine in the vine for euer. Therefore we should be so farre from being afraid of any fiery tryals, that we should reioyce when we fall into diuers Iam. 1. 2. 3. temptations. And the Apostle yeeldeth 2. good reasons. First because thereby our faith is refined. Other weapons, the more they are vsed, the worse they are: but it is otherwise with this shield of faith; the more blowes it receiues, the better it is. Secondly these tryals do work patience, as is plaineRom. 5. 3. in Iob, who by his weaknesse and humble submissi­on vnto God vnder his grieuous crosses, did much honour the Lord; so that sathan is the lesser in all such conflicts,

Vse 2 Secondly this is for terrour to them that haue not a sound inside: when afflictions come (as come they will sooner or later,) they that are vnsound will shew themselues to be vnsound, and they that are false-hearted in the sight of God, will appeare to be so in the sight of men. Therefore let euery one looke vnto his heart, or else his fall will be [Page 75] fearefull and shamefull. Neither let men dreame that it will be alwaies Summer: nay, the Lord hath said, that those that peruert their waies shall be Pro. 10. 9. knowne: hypocrites shall be sifted first or last: and then their filthy nakednesse will appeare. In the Acts of the Apostles we reade of many that madeActs 26. 1 [...] profession of Christ, who when Paul brought a­mongst them the fire of persecution, to try what mettall they were, they in steed of standing for Christ, fell to blaspheming of his name. Pauls cruelty was but the occasion of this, the cause was in themselues: for if they had bene faithfull Christians, they would rather haue denyed their life, than the Lord of life; and haue endured a tem­porall death, than an eternall.

Indeed Gods deare children may be somewhat frighted and terrified at first, but they quickly re­couer themselues againe: being therein like a pure spring, which being trodde in by beasts, or any other way stirred, will be somewhat muddy for a while; but come within an houre after, and you shall finde it settled againe. Therefore Christians should not be discouraged, though they finde a passion of feare, and vnbeliefe now and then, if so be ordinarily they send foorth pure water: for there is a great difference betwixt them and hypo­crites, who are filthy puddles, hauing a little faire water running on the toppe; but if they be stirred and raked into, they will appeare to be most loathsome, neither will they be easily settled againe.

[And it fell by and by, and the fall of that house was great] Carnall 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 then if the Sunne and the starres fell from heauen: so that the point is, that of all fals the fall from re­ligion is the most woefull.

Doct. 4 Nebuchadnezzars fal was great when he was stript Apostacy is a most grieuous sinne. of his Empire, and in steed of ruling men was turned into the wildernesse to liue amongst beasts, to eate and drinke with the wilde asses, and that for seauen yeares together: this was a marueilous great fall, yet not comparable to theirs, that of professours become profane persons. For whereas Nebuchadnezzar went from men to beasts, they go from godly men to wicked Atheists, that are worse then beasts, yea to the company of diuels, and of all the damned spirits. And whereas Nebucadnez­zar had a stumpe left in the ground, which after seauen yeares should sproute foorth againe, and so he should returne to a better estate then he enioyed before; those that are reuolts and backe­sliders, haue no stumpe at all left in the ground, but are vnrecouerable: For if we sinne willingly Heb. 10. 26. 27. after we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinne, but a fearefull loo­king for of iudgement, & of a violent fire, which shal de­uoure the aduersaries. Nothing doth so prouoke the vengeance of God against men, as this wret­ched apostacie doth. For a man to fall from riches to pouertie, from promotion to debasement, &c. [Page 77] it is a matter of nothing; God loues him neuer the worse: but to fall from profession to prophanenesse; from God to the Diuell; from heauen to hell; from life to death; this is a lamentable thing in­deede. Dauid did not sustaine the fall of his house, but had onely some tiles, and a part of the roofe blowne off: yet was that a greater losse than if he had bene depriued of his kingdome: nei­ther would that haue so rent his soule, and crushtPsal. 51. his bones, and grownd his heart to powder, as the committing of those offensiue euils did: nay, if he had bene set vpon a steepe rocke with a milstone a­bout his necke, and from thence had bene cast headlong into the sea, it had bene but a trifle in comparison of the other. Oh then how fearefull must their case be that do vtterly forsake the liuing God? If his deadnesse and hardnesse of heart, and inabilitie to do duties to God and men, were more bitter then the most violent death vnto 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 onely in part, but wholly lose that taste of good things which once they had? and do not onely in a passion, as Peter did, deny Christ, but quite and cleane forsake him?

Reasons. Now the reasons to proue that this fall is the greatest, are these.

1. Because the things which they lose are most 1 precious, being spirituall things.

2 The ruine is in the soule, which is the more ex­cellent 2 [Page 78] part.

And furthermore, the effects will proue as much, which are,

1. Monstrous shame; for when any one fals from 3 profession, all the world sees he was but an hypo­crite at best: and then prophane persons will insult and triumph; These are your professors; these are they that will heare Sermons; they are as badde people as any liuing; I will trust none of them all for such a ones sake: and thus they purchase infa­my and disgrace vnto themselues, as Achitophel and Iudas did.

2 And not onely so, but also euerlasting 4 paines, as we see in Iudas; who did not onely dye a base kinde of death, being his owne executioner, and hauing his filthy bowels, that had bene so full of couetousnesse and cruelty, gushing out: but al­so seeking to exempt himselfe from the paines and gripings of an ill conscience, hee cast him­selfe into the torments of hell, which are easlesse and endlesse.

Vse 1 For instruction, that we should labour to set sure in the thinges of God: for better is it to haue any decay, then a decay in the conscience: and to haue any losse and hurt, then those which are in the soule.

Now if we would not haue a great and shame­full fall, let vs take the direction of Iude, whichIude 20. he giues as a preseruatiue against apostacie. But yee, beloued (saith he) edifie your selues in your most holy faith. That is the first thing, that we must still bee [Page 79] building vp of our selues, and striue to be better and better: for we are like a boate that goes against the streame; if we labour not with might and maine to rowe vpward, we shall be carried violent­ly downeward.

A second thing is, that we must pray in the holy Ghost. Many will bragge that they say their praiers morning and night: but do they pray their praiers? A parrot may say a praier, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warranteth, and with sighes and groanes which it worketh in the heart. These two things whosoeuer can practise, namely, to build vp him­selfe daily, and offer vp faithfull prayers vnto God, he shall be sure to stand fast and firme.

Vse 2 Secondly, this is for comfort to those on whom the Lord hath bestowed his good Spirit: for if it be the greatest fall to fall from religion, then it is the greatest rising to rise vnto grace: and if they be cursed that fall away, then blessed are those that draw neare vnto God, and with full purpose of heart cleaue vnto him, growing daily in humi­lity, and in contempt of the world, in consci­ence towards God, and in care to leade a good and holy life before men. This is indeed the grea­test promotion: and therefore Iames saith, Let the Iames 1. 9. brother that is of low degree, reioyce in that he is exalted. Exalted (might some say:) what exaltation is that, when they are as poore as euer they were? A mar­ueilous great exaltation it is; for they are made Christians, and so consequently kings, both in [Page 80] respect of grace and glory. Caine and Nimrod, Reuel. 1. 6. and many other reprobates, went beyond▪ ten thousand of vs for outward things: but all that ad­uancement was to their greater shame and confusi­on. For earthly promotion is nothing else but an high stage, and if one be an idiote, it were better for him to play his part on the ground: if those that are in eminent places haue not power to mai­ster their owne lusts and carnall affections, they are but great fooles vpon an high stage. Therefore let vs seeke for spirituall things more then for earthly, and be more thankfull and ioyfull when we finde grace in our hearts, then if we should find many mines of gold, which none could lay claime vnto but our selues.

IN the former part of this Psalme is set downe the iust complaint of the Prophet, concerning the sinfull and corrupt nature, and conuersation of all vnregenerate persons; where is declared their horrible impietie against God, in that they sayd in their hearts, there was no God: as also their bloudy crueltie against his seruants, in that they deuoured them as greedily as an hungry man doth eate bread. Both which, their impietie and crueltie, are suffici­ently proued: first, by their abhominable practise [Page 84] and behauiour, both in committing euill, and in omitting good. v. 1. 3. 4. Secondly, by the testimo­ny of the Lord, who tooke a suruey of their dispo­sition and cariage.

v. 2. Thirdly, by the euidence of their owne consciences, Do not the workers of iniquity know, &c?

Now in these words the holy Ghost sheweth what will be the end and issue of such vngodly courses, and what iudgement will fall vpon such irreligious and cruell persons; describing it

• 1 First, by the manner of it [There they Verse 5 shall be taken with feare] that is, in the mids of their sinfull practises, horrible terrours shall take hold of them, so that they shall be full of trembling and amazement.
• 2 Secondly, by the principall causes for which this iudgment is sent, which are two.

• 1 One in respect of God, viz. his fauour and loue vnto 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 vp­hold, direct, and comfort them according to their need, and to confound all such as lift vp their heads against them.
• 2 Another cause is in regard of the ene­mies of God and of his people, to wit, their [Page 85] malice and sinfulnesse: against which the holy Ghost inueigheth by way of insulta­tion, You haue made a mocke, &c. q. d. You shall assuredly be met withall; and will you know why? You haue made a mocke of the Verse 6 counsell of the poore. That is, at their resolute purpose to seeke God, and their constant endeuours to depend vpon him, as the words following seeme to imply. Because the Lord is his trust. q. d. You are so farre from taking good wayes, and resting vpon the prouidence and goodnesse of God your selues, that you disgrace and despite those that will doe so; and therefore without doubt, woe and miserie shall ouertake and ouerwhelme you, when you little ima­gine any such matter.

Doct. 1 Vers. 5. [There they shall be taken with feare] We may reade in the former part of the Psalme, how forward these men were vnto all vngodlines, and vnrighteousnesse; and now see how they are affected, and thence learne this doctrine: that Boldnesse in sinne brings da­stardlines afterward. Those that are most bold to commit sin are most cowardly when dangers doe approach. Hardines, and venturousnesse in euill courses, hath com­monly darstardlinesse attending thereupon, when any occasion of feare is offered. There they shall be taken with feare (saith the Prophet,) that is, in the very height of their impiety against the Lord, and of their cruelty against his seruants; euen there [Page 86] they shall be surprizsed with horrour and astonish­ment, albeit they in their folly say, There is no God; and therefore rush into all abhominations, vtterly casting off the yoake of obedience, and deligh­ting in nothing more, than in deuouring Gods people: yet will he make them know that there is a God in heauen, that takes notice of their workes and of their waies; and if nothing else will cause them to beleeue it, the very torments and tortures which he suddenly and strangely inflicteth vpon their consciences, shall make them, will they nill they, to confesse it. For when they presume of all manner of safety, and doe not so much as dreame of any perill that is toward, because of the weaknesse and basenesse of their aduersaries; then some vnexpected euill shall ouertake them, and an­guish shall come vpon them, Euen as trauell vpon a Psal. 48. 6. woman that i [...] with child, that is, suddenly, grieuously, and vnauoydably.

This is denounced as a part of the curse to be executed vpon those that would not obey the lawes of God, nor feare the glorious and fearefull name of the Lord: That he would giue them a trem­bling Deut. 28. 65. 66. heart, and a sorrowfull mind: that they should feare both day and night: that in the morning they should say, VVould it were euening; and at euening, VVould God it were morning. Which very curse is expressed in other termes in the booke of Leuiticus, where the Lord threatneth those that would not be reformed, but would walke stubbornely a­gainst [Page 87] him, that he would send a faintnesse into Leuit. 26. 36. their hearts, in so much that the sound of a leafe sha­ken should chase them, and they should flie as flying from a sword, though none did pursue them.

This point may be made yet more plaine by examples. King Ahaz was maruailous bold in his2 Chron. [...]8. 2. 3. idolatrous and wicked courses, reiecting the or­dinances of God, and bringing in heathenish abo­minations in stead thereof, without any feare of God or of his iudgements. But how was he affected when danger was neare? The Prophet Isaiah telleth vs, that when the king of Aram and the king of Israel came against him, his heart (toge­therIsa. 7. 1. 2. with the hearts of his people (that were like vnto him) was moued as the trees of the forest are moued by the winde: That is, both he and all his souldiers were euen as Aspen leaues, or some such like, that in a great tempest of boisterous winds are maruailously tossed and shaken: the feare of their enemies that were neare at hand, did make them, hauing no faith in God, exceedingly to quake and tremble. The like wherunto the same Prophet fore­telleth concerning the vnbeleeuing Iewes, speaking of that which should be, as if it were already done. The sinners is Sion were afraid, (saith he) a Isa. 33. 14. feare is come vpon the hypocrites. When Gods iudg­ments doe flie abroad in the world, this is the vse that sinfull persons will make of them: they will vexe their hearts with hellish and desperate feares, and cry out, VVho among vs shall dwell with deuou­ring [Page 88] fire? VVho among vs shall dwell with euerlasting burnings? For so they conceiue of God, that he is a consuming fire, (as indeed he is vnto such as they are,) and that he will not onely torment them presently, but euerlastingly.

We may reade of Saul, in what wofull perplexi­ty he was when he must part with his kingdome and his life at once. In the time of his prosperity he was a man of great courage, and too too boy­sterous against Dauid: yet when newes came vnto him that he must dye, the very report of it caused him straight way to fall all along vpon the earth like a beast, so that all that were present had much adoe to make him arise, and take a little food to re­fresh him. He was strong in body, and mighty inNote. battle, but sinfull in heart, and therefore coward­ly in heart: & the like might be shewed concerning Belshazzar king of Ba [...]el, Daniel 5. and the souldiers that kept the sepulcher where Christ was laid,Mat. 28. 4. when the Angell appeared in glory. But let vs consider of the reasons hereof.

Reasons 1 One is, because all misery commeth vpon them vsually at vnawares: For they sooth vp themselues in their naughtinesse, and perswade themselues that all shall be peace, though they walke on accor­dingDeut. 29. to the stubbornnesse of their owne hearts: & therefore crosses being vnexpected, doe findeThe sud­dennesse of their misery. them vnprepared, and so cast them into greater perplexity and anguish. It is said (Psal. 53. 5.) con­cerning vngodly men: There they were afraid for [Page 89] feare, where no feare was. Not but there was perill, and so cause of feare, but they had no expectation thereof; they mistrusted nothing, but went on as boldly in sinning, as a man would doe in the workes of his calling, & therefore were their hearts so distracted with feares when troubles did light vpon them.

2 A second reason why presumptuous offenders Their iudgment [...] are very grieuous. are so tormented with horrour is, because many times the iudgements that God layeth vpon them are very grieuous: as they haue pressed downe others with heauy burdens, so the Lord pursueth them with heauy plagues. Those that offend onely through infirmity, shall haue more milde and gen­tle corrections: but as for them that transgresse with an high hand, the Lord will visite them with shar­per scourges: and as they haue bene more bitter against their neighbours, so the Lord will haue them to drink more deeply of that cup which they prepared for others.

3 Thirdly, God in his iustice will haue his hand to Gods ter­rible iustice is apparant in their afflictions. be seene against those that make warre against him, and against his people: he will appeare in his an­ger against such, and that must needes be terrible vnto them. There is no blessing so small, but if it come with Gods fauour, it is made very great: nei­ther is there any crosse so small, but if it come withNote. Gods displeasure, it is made exceeding grieuous; and that made them so afraid. Isa. 33. 14. of whom mention was made before.

A fourth cause of their great terrour is, theThe guil­tinesse of their con­sciences. guiltinesse of their consciences. They haue impo­sed vpon them grieuous burdens, which when the world went well with them, they scarse euer felt: but in time of distresse they are made sensible thereof; and then they haue as it were a hell with­in them, and are continually vpon the racke.

But that we may not mistake the meaning of this point, we must vnderstand, that this faint-hearted­nesse and cowardlinesse doth not alwaies come vpon presumptuous sinners when they behold im­minent dangers: for though none of them haue true courage & fortitude, yet many of them haueNote. a kind of desperate stoutnesse and resolution, when they doe as it were see death present before their faces: which proceedeth from a kind of deadnesse that is vpon their hearts, and a brawninesse that hath ouergrowne their consciences to their greater condemnation. But when it pleaseth he Lord to waken them out of the dead slumber, and to set the worme of conscience aworke within them, then this doctrine holdeth true without any excep­tion, that the boldest sinners proue at length the basest cowards; & they that haue bene most auda­cious in aduenturing vpon the most mischieuous euils, do become of all others most timorous when Gods reuenging hand seazeth vpon them for the same.

Vse 1 First therefore let vs hence learne not to embol­den our selues to sinne in confidence of any [Page 91] outward helps: for there is nothing in the world that can procure vs safety if we by our inquities do set the Lord against vs.

Obiect. 1 Yet many are so foolish that they will trust in lying vanities for their safegard and protection. Some will say, Tush, none of their threatnings shall fright me: for if the worst come to the worst, I can haue twenty deuices to helpe my selfe.

Ans. But was not Achitophel as deepe a polititian as the best of vs? yet when Gods terrible stroake was vp­on his heart, all his cunning could not keepe him from hanging himselfe.

Obiect. 2 Others there are that rest vpon the multitude, and thinke themselues sufficiently sheltred from Gods plagues, if they haue a great many to ioyne with them. Why should should we not sport and game, and take our full pleasure vpon the Sab­both? (say they:) doth not all the country so? If it be so dangerous, many others shal feele the smart of it as well as we.

Ans. They shall so indeed: for in the beginning of this Psalme 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 vniuersall conspiracy in euill; yet is it said of them all: There were they taken with feare. And at the last day at the beholding of the terrible signes that shall appeare, 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 [Page 92] euen where there is no perill, the very hea­ring of many sending foorth bitter cryes and la­mentable complaints, is a sufficient terrour: how much more then would it be, if we were plunged in misery with them? It is a cold comfort vnto vs to be told, You may safely goe to such a towne; for there all the houses are generally infected with the pestilence! and as small an incouragement is it for men to rush vpon the committing of any sinne, because almost all the world is addicted thereunto, and corrupted therewith. For, as the more are in­fected with the pestilence, the more are likely to die; and those that go vnto 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 grosse sinnes, the more are likely to goe to hellish torments; and such as will be their companions in euill, shall cer­tainely be partakers with them in punishment: and the more reprobates are in hell together, the more hideous and woefull will their state be.

Obiect. 3 Another sort there are that secure themselues with this, that they haue stomach and courage in them, and therefore they doubt not but they shall stand vndaunted and vnappalled in the midst of all extremities.

Ans. But these stout-hearted champions shall finde, that their hearts wil faile them, when the mouth of their conscience beginneth once to be opened a­gainst [Page] them, and to lay their sinnes new and old in order before them.

For what saith the Prophet Zephany? In the great Zeph. 1. 14. 15. day of the Lords wrath, the strong man shall cry bitter­ly. Now crying is an argument of great perplexi­ty and anguish, and of basenesse of mind, when it proceedeth from outward causes; and yet the Prophet saith, that the strong men, and such as did professe fortitude, should cry, and that bitterly: and the more couragious they had bene in sin, the more cowardly they should be when the Lord did visite them for sinne.

Obiect. 4 Lastly, there are others that thinke to carie out their vile practises by reason of their noble paren­tage, their high places, the multitude of their atten­dants, the largenesse of their substance, &c. If they say the word, who can hinder the deed? who dare controll them or crosse them? If any thinke him­selfe wronged (say they) let him take his aduantage, and seeke his remedie, &c.

Answer. See the haughtinesse of flesh and bloud when once it is set on horse-backe: but suppose that men dare not encounter them, doe they imagine that the Lord will be afraid of their bigge words, and bigge lookes? if they do, they are much deceiued. Pharaoh, Nebuchadnezzar, and Belshazzar, were as great and as proud as most of these braggers: yet did not the Lord strike them with horrour and a­mazement, and make them see and know that hee was the king of kings, and Lord of Lords? Sathan [Page 94] hath all that worldly men can haue, and a great deale more both of wit, and wealth, and company, and courage, and command; and yet for all this the very consideration of Gods indignation maketh him to tremble: according to that of the ApostleIam. 2. 19. Iames: Thou beleeuest that there is one God, the diuels also beleeue, and tremble. And how then can they thinke to escape the terrours of the Lord, who though they be great in the world, yet come farre behinde the prince of the world in greatnesse?

Let experience speake in this poynt: when theNote. Lord tooke away our gracious Queene, and there was likelihood either of a ciuill dissension, or forren inuasion, (howbeit the Lord miraculously deliue­red vs from them both:) who were then least trou­bled with feares? those that were great in the world, or such as were great in Gods fauour? And now that the Lord doth visite our cities, and townes and villages with the pestilence, who are they that are most couragious? surely those that truly feare the Lord: they thinke it the safest course to exercise thēselues in the workes of their callings, and not to run hither and thither; and to come vn­to the publicke assemblies of the Saints, and not to neglect the feeding of their soules for feare of en­dangering their bodies: whereas the wealthy and great ones of the world, hide their heads in a cor­ner, being very vnwilling to aduenture vpon any good worke that either God or man calleth them vnto, if there be but the least appearance of any perill.

Vse 2 Therefore (in the second place) if we would be voyde of those terrours that wicked men are sub­iect vnto, and be able with boldnesse to hold vp our heads, when Gods iudgements are abroad in the world, then let vs obserue these directions follow­ing.

First, let vs beware of all manner of sins, that noRemedies against he [...]lish feares. 1. Feare to offend. See M. Dods booke: Con. 1. Psal. 1 [...]. [...] iniquity haue entertainment with vs; and labour to be at one with the Lord, that so our consciences may be at one with vs: which if we can attaine vn­to, we shall be strongly fortified against all vnne­cessary feares. According to that in the Psalme: Blessed is the man that feareth the Lord, &c. He shall not be afraid of euill tidings, &c. Where the Pro­phet sheweth, that hee is an happy man that is truly religious, and sheweth it forth by fea­ring of God, and delighting in his comman­dements, and by performing the duties of loue and mercie towards his brethren: for as he shall be freed from all hurtfull euils, so shall he be exempted from all passionate feare thereof. Many wickedNote. men haue not the plague in their houses, and yet are plagued with the feare of it: and many godly men haue their families visited therewith, and yet are not perplexed with such terrors: and the rea­son is yeelded in that place, because their hearts are fixed and established, and beleeue in the Lord. That is the foundation wherupon they build their cou­rage and confidence, euen the Lord himselfe, who is a sure stay to those that relie vpon him. His chil­dren [Page 96] know that nothing can befall them without his prouidence, and that nothing shall betide them, but he will support them vnder it, and make them to profite by it: and what cause then haue they to be distempered? If therfore we desire to haue still & quiet hearts, when others shall be euen at their wits end, then let vs get the breast-plate of righteous­nesse and innocencie: for the righteous is bold as a Prou. 28. 1. Lyon. Let vs feare sin before it be committed, and when we are tempted thereunto, say with Iob: Are there not strange punishments for the workers of iniqui­ty? Iob. 31. Will not the Lord be angry with me if I should commit this wickednesse? will not mine owne heart be discomforted? will not my spirit be made sad within me? how should I be able to looke the Lord in the face, if he should lay his hand in any fearefull manner vpon me or mine, when I haue so prouoked him to his face &c? Thus if we could fright our hearts from offending the maiestie of God we shold be as bold as Iob was whē the waues of aduersity flow in vpon vs on euery side: The Lord (saith he) hath giuen, and the Lord hath taken, blessed Iob. 1. 21. Iob. 13. 15. be the name of the Lord. And in another place, Though the Lord should kill me, yet will I trust in him. He feared sinne which is the sting of crosses, and therefore were his crosses lesse terrible vnto him when they came: and so will they be vnto vs if we carefully eschew those corruptions which other­wise will inuenome and poyson them vnto vs. This is the first meanes to arme vs against feares, viz. to [Page 97] take heede of sinne before it be committed.

2 But if it be committed, the next remedy is, to Repen­tance for offences commit­ted. stand in awe of Gods iudgements due vnto the same, and so to be led on to true repentance. The best way to escape desperate feare, is, to fright our soules with an holy feare: For if we iudge our selues, we shall not be iudged of the Lord. Excellent for this purpose, is that answere of Huldah the Prophetesse vnto good Iosiah: Because thine heart 2. Kings 22. 19. 20. did melt (saith she) and thou hast humbled thy selfe before the Lord, when thou heardest what I spake a­gainst this place, and against the inhabitants of the same, to wit, that it should be destroyed, and accursed; and hast rent thy clothes, and wept before me, I haue also heard thee saith the Lord. Behold therefore I will gather thee to thy fathers; and thou shalt be put in thy graue in peace, and thine eyes shal not see all the euill that I will bring vpon this place. And agreea­ble to this, is the speech of Habakkuk: VVhen I heard, Hab. 3. 16. my belly trembled, my lips shooke at thy voice: rotten­nesse entred into my bones, and I trembled in my selfe. But what benefite had he by that? That I might haue rest in the day of trouble. So that we see the best way to be quiet and peaceable in our selues in troublesome times, is to be disquiet in our hearts for sinne before troubles do approach.

3 A third remedy is, to feare Gods iudgements Feare of Gods iudge­ments. when we behold them vpon others; and if we haue bene sinfull before, yet then to seeke a reconcilia­on with God before his displeasure arise against vs. [Page 98] It was the wisedome of the Gibeonites, when theyIoshua 9. saw Ierico and Ai vanquished and destroyed, not to stand it out with Ioshua, but to make a league with him: if they could deale so prouidently with him for their bodies, much more should we with the Lord for our soules. When the wise cap­taine came vnto Elijah with his fifty men, con­sidering how the two former captaines had bene consumed with fire from heauen, he humbleth himselfe and saith: O man of God, I pray thee let 2 King. 1. 23. my life be precious in thy sight. In like manner when we heare that the people of the land are taken a­way by hundreds and thousands, seeing we are guilty of the same sinnes, that they were; we should cast downe our soules before the Lord, and beseech him that our liues may be precious in his sight, but especially that our soules may be spared: that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserued, and euerlastingly saued. This isSee the se­cond Ser­mon on Lament. 3. v. 57. Feare not. the best receipt that any can take against the ve­nome of the pestilence, that he may be sure it shall neuer hurt him. And thus much of the remedies against hurtfull feares.

[Because God is in the generation of the iust.] This is one reason why it must needs go hardly with wicked men, that are deuourers and spoilers of Gods people; because the Lord himselfe is among them, to take notice of all the iniuries and indig­nities which they sustaine, and to reuenge their [Page 99] quarrell vpon their enimies, that are stronger than Doct. 2 Good men neuer want good company. they: whence ariseth this point of doctrine, that the Lord is euer present with all righteous men.

A good man neuer wanteth good company: for wheresoeuer a Christian is, there God himselfe is with him, and in him, and round about him: so that none are so neare vnto one another, as the Lord is vnto his people.

Now that he is alwaies thus present with hisReuel. 1. 13 children, appeareth in the Reuelation. Where Christ is said to walke in the middes of the seuen golden Candlesticks: that is, of the seuen Churches: so that it is his ordinary walke to go in and out a­mongst his seruants. Neither hath he a generall care of the whole Church onely, but he hath an eye also vnto euery particular member; as will appeare in seuerall examples. When Iacob was all alone, trauelling towards Padan Aram, there be­ing no towne neare, and the night drawing on, he was faine to take vp his lodging in the open field: but that night the Lord shewed himselfe present with Iacob, and he saw that he had acquaintance euen in that solitarie place; for God tooke notice of him, and renewed with him his couenant made vnto Abraham and Isaac, and made him a promiseGen. 28. 15 to be [with him] whither soeuer he went, &c. So that that night was one of the comfortablest nights that euer Iocob had.

The like we reade of Elijah, that when he fled from Iezabell, there was one knew him in the wil­dernesse [Page 100] and brought him his dinner, euen an Angell sent from God: and afterward when he1 King. 18. was vpon mount Horeb, the Lord tooke know­ledge of him, and called him by his name: VVhat dost thou here, Elijah?

Yea Ionah found fauour from God, where no body else could come vnto him, euen in the bottome of the sea. Whence it is euident, that the Lord is euery where with his people. AndHow God is present with his. that.

1 First, by his wisedome, to giue them good directi­on: To direct them. in which regard Christ that is called a counsel­lour (Isa 9.) is said to be in the middes of the seuen golden Candlestickes, clothed with a garment downe to the feete, as was the manner of counsellours in those times. Reuel 1. 13. So that he is euermore ready to resolue vs in our doubts: to aduise vs in our actions and in our speeches, and to direct vs what and how to do and speake, according as occa­sion shall be offered.

2 Secondly, he is present by his power, as a graci­ous To defend them. Isa. 43. 1. 2. protector of his children, according to that of the Prophet Isaiah: VVhen thou passest through the waters, I will be with thee, and through the flouds, that they doe not ouerflowe thee. VVhen thou walkest through the very fire, thou shalt not be burnt, nei­ther shall the flame kindle vpon thee. Where we may see that the Lord promiseth to be with his Church in a wonderfull manner, and to be a defence and safegard vnto thē in the most perillous times, euen [Page 101] when they should passe through fire and wa­ter.

3 Thirdly he is present with his children by his To com­fort them. Spirit as a comforter, to refresh their hearts in all extremities. Christ fortelleth his disciples, that in the world they should meete with many sorrowes, which should cause them to mourne, when others did reioyce; but withall he promiseth to send them the comforter, euen the blessed Spirit of grace, whichIoh: 14. 6. should minister vnto them aboundance of conso­lation, euen in the middes of the persecutions and sufferings, which they endured for Christ his sake.

And that which was promised vnto them, all the members of Christ shall feele in them­selues: for God is he that comforteth the abect, one as2 Cor. 7. 6. well as another, without exception.

By this now which hath bene spoken it may easi­ly be discerned how the Lord is present with his seruants, viz. by his wisedome to direct them: by his power, to preserue thē; & by his Spirit, to com­fort them. And that God hath bene, and is thus present still, will be very euident, if we consider the state of the Church what it is, what it hath bene: namely still beset with many and migh­ty aduersaries, that haue vsed, and doe vse, their wit and wealth, and power and friendes, and al meanes that possibly they can diuise, for the razing and vtter ouerthrowing of Gods people: and yet haueNote. neuer bene able to effect and bring to passe their [Page 102] malicious enterprises against the same. The Church is as a weake tent in it selfe, not fortified with any wals, and yet those that haue laid siege against it, & sought vtterly to consume it, haue not taken away so much as one stake, or brokē so much as one cord thereof, as the Prophet Isaiah witnesses: and why?Isa. 33. 20. 21. because (as he saith) the mighty Lord was their de­fence. Christians are euen as sheep, very impotent and feeble for the most part, in regard of outward strength; & withall few in number: & their enimies are like raging Lyons, & besides for multitude very many: yet the flocke of Christ still remaines, & the more the wicked rage against it, the more doth it still increase, as we haue an experiment in the Israe­lites vnder Pharaohs tiranny. Yea in many placesNote. where their pastours seeke to make hauocke of thē, euen there are they couragious for the truth; and though Christians dwell where satans throane is, and were he seemeth to beare full sway, yet it may be said to them, as it was vnto the Church of Per­gamus by Christ Iesus, Thou keepest my name, and Reuel. 2. 13 hast not denied my faith.

Yea further (which is of all other things most strange) the poore lambes of Christ are so far from being torne in pieces by those Lyons, that they become Lyons themselues, not for cruelty but for courage. For so saith the Prophet Micah: And the Mich. 5. 8. remnant of Iacob shall be among the Gentiles, in the mids of many people, as the Lyons among the beastes of the forest, and as the Lyons whelpe among the flockes [Page 103] of sheepe. The meaning of which place is, that some few poore Christians standing in the cause of God, and comming furnished with the grace and power of the holy Ghost, should be able to daunt and terrifie the hearts of many sinfull per­sons, and cause them euen to quake and tremble, as Paul did Felix, when he reasoned powerfully andAct. 24. 26. effectually concerning righteousnesse, and tempe­rance, and the iudgement to come. In so much that many who are hypocrites in heart, will make a shew of religion and piety, and seeme to con­forme themselues vnto Christians whom they hate with a deadly hatred: which plainly argueth, that there is a kind of maiesty of God, shining forthNote. in the faces and in the cariage of Gods seruants, which the vilest reprobates are many times driuen to acknowledge, though full sore against their wils.

Vse 1 This point ministreth vnto vs a double instru­ction. First, that we should take part with righte­ous men: for if God be on their side, they must needs be the better side, and the stronger side; and therefore it is good wisedome to ioyne with them. It was the ouerthrow of Achitophel that he forsooke king Dauid to take part with Absolon. And it was the ruine of Abiathar and Ioab that they withdrew themselues from Salomon to set vp Adonijah as king ouer Israel. And why sped they so ill, but because they were of a contrary side vnto God himselfe, who stood for Dauid and Salomon, and their adhe­rents? And certainly the Lord is as strongly with his Church now, as he was with Dauid and Salomon [Page 104] then; and therefore it must needs be very dange­rous for any to separate themselues from his cho­sen: in which regard let vs be carefull euermore to cleaue vnto them, and to take part with them.

Obiect. Oh, but they haue many enemies that seeke to vndermine them, and therefore it is not safe ioy­ning with them!

Ans Feare not their aduersaries, though they be ten Psal. 3. thousand to one: for God is their buckler, and the lifter vp of their heads: he will smite all their ene­mies vpon the cheeke bone, & dash out their teeth that seeke to draw bloud from his seruants. All that hate Sion shall perish euen as the grasse that grow­eth vpon the house top; which though it make a bragging shew for a time, yet suddenly withereth and commeth to nothing. They that seeke to roote out the Israel of God, do, as it were, set their naked shoulder, to remoue an huge rocke that will fall vpon them, and grinde them to powder, be theyZach. 12. 3 neuer so many: and therefore we haue little rea­son to be afraid of them.

2 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 vnto the assemblies of the Saints: for if the Lord be present with euery one of his, by his speci­all prouidence and by his grace, then is he much more forcibly and effectually present with a mul­titude of them, that do worship him in sincerity, and fill the heauens with zealous prayers, and strong cryes.

Many are desirous to go to the Court in hope (though they be not certaine) to see the King on­ly, albeit hee doe not looke vpon them, or speake to them, or they to him: how much more desi­rous should wee be to come vnto publike Chri­stian meetings, where wee shall be sure to see the King of Kings in his glorie, and to haue him to take notice of vs, to speake vnto vs, to grant vs free libertie to put vp our suites vnto him, and to estate vs in all the good things, which his sonne Christ hath purchased for vs by his pretious blood?

Are our hearts frozen in the dregges of our iniquities, and so hardened that wee cannot mourne for the same? let vs repaire vnto holie assemblies, and there we shal meete with the wea­pons of God that will pierce and wound our harts, and cause them to be dissolued into teares: there shall wee feele the vertue of the spirit, effe­ctually working vpon vs, so that wee shall be con­strained to say of those that deliuer the message of Christ vnto vs, that God is in them indeed. Do1. Cor. 14. 25. we want faith in Gods prouidence and promises? Do we want power and strength against our cor­ruptions? In a word, doe wee want any grace of God, or any blessing of God? let vs haue recourse vnto the congregations of the Saints, and there wee shall meete the Lord himselfe, who will bee readie to supplie our necessities whatsoeuer they be, and to grant vs aboue that that we can aske or thinke.

And as for our owne priuate cases, so for the [Page 106] publike state of the Church and Common­wealth; if wee would haue the pestilence or fa­mine, or any other iudgement remoued, the way to procure this is, to repaire thither, where wee shall meete with many of the faithfull, that will be ready to ioyne with vs in praier, and to wrestle with the Lord by feruent and earnest supplica­tions for the remouing of his deserued strokes. And this should much incourage vs and adde life vnto our prayers, as often as wee haue occasion to aske any thing in publike, that God will vouch­safe vnto vs his gratious presence, and shew by good effect that hee is in the generation of the righteous.

Vers. 6. Ye haue made a mock of the counsell of the poore] In that the holy Prophet doth lay this vn­to wicked mens charge, as a hainous crime, and as the cause of his strokes that were to bee inflicted vpon them, this Doctrine offereth it selfe for our learning, that

Doct. 3 Iesting and scoffing at Gods children, is a grie­uous kinde of persecution, and such as the LordMockers are grieuous per­secutors. Heb. 11. takes speciall notice of.

In which regard the Apostle, Heb. 11. 36. spea­king of the wonderfull great trials which sundrie of the Saints did by faith vndergoe, reckoneth vp this as none of the least of them, that they had been tried by mockings. In like sort when the holy Ghost yeeldeth a reason of the vtter ouerthrow of the kingdome of Iudah, and of their long and wofull captiuitie, he setteth downe this to be one of the [Page 107] principall causes thereof, viz. That they mocked 2. Chro. 36. 26. the messengers of God, and despised his words, and misused his Prophets, vntill the wrath of the Lord a­rose against his people, and till there was no reme­die.

This kinde of persecution Ismael vsed againstGal. 4. 29. Isaac (as the Apostle witnesseth) for which heeGen. 21. 9. was cast out of the Church of God. And this was one of the meritorious sufferings of our Lord Ie­sus Christ, that they spit vpon him, and noddedMat. 26. & 27. Psal. 22. their heads at him, and vsed taunting and dis­gracefull speeches vnto him, and put as it were a fooles coate vpon him to disguise him, and called him in mockage, the King of the Iewes, &c. This I say was not the least part of his bitter passion, through which hee purchased eternall saluation for all his elect, namely, that hee endured much contempt and reproch both in the course of his life, and at the time of his death.

Now the reason why Satan maketh choice of this weapon aboue others, therewith to fight a­gainst Gods seruants, is,

Reasons. First, because mans nature is subiect greatly to abhorre contempt, and therefore cannot easily endure to bee vilified and disgraced by scoffing and reprochfull speeches and gestures.

2 Secondly, the diuell knoweth that he can get many souldiers to be imployed this way. EueryNote. limme of his cannot imprison, nor spoile Chri­stians of their goods, or of their liues: but there are few or none but they can frame scoffes and [Page 108] iests against the members of Christ Iesus. Euery boy can quickly grow skilfull at this, as we see in Ismael, and in the two and fortie children that2. King. 2. were torne in pieces of two beares for their mocking of the Prophet Elisha: the very scumme of the people, the vagabonds and rogues that run vp and downe the countrie can doe their master the diuell good seruice this way: those that were the children of fooles and the children of vil­laines,Iob 30. 8. 9. (as Iob speaketh) who were more vile then the earth it selfe, could make Iob their song and their talke: and in like sort did the drunkards andPsal. 69. 12. Psal. 35. pot-companions deale with Dauid; and the thiefe vpon the crosse with our Sauiour, euen at y^t timeMatth. 27. 44. when the fierce wrath of God was manifested vp­on his bodie hanging on the crosse, for that he had been a notorious and hainous malefactor.

Vse 1 First, this doctrine must teach vs to beware of deriding and taunting at good men for taking of good waies, lest by so doing we become persecu­ters, and bee proceeded against as enemies vnto God and his people. It is not so safe for vs, as ma­ny take it to be, to exercise our selues in such kind of scoffing: he is commonly held to be a sillie fel­low, that cannot gird at a Minister, and at such as vsually resort vnto Sermons. But let vs take heed of such nipping and biting speeches as tend to the defaming of any of Gods seruants or seruices; lest we be cast out from hauing any communion and fellowship with God, as scoffing Ismael was, and be exposed to such plagues and punishments [Page 109] as the wicked Iewes were, who mocked the mes­sengers of God, and reuiled our blessed Sauiour in such an opprobrious and disgracefull manner, as the Scriptures doe record.

Vse 2 Secondly, for as much as contemptuous and reprochfull scoffes and girds are such weapons as Satan putteth into the hands of his instruments, let vs prepare for them, and arme our selues a­gainst them. Christs Disciples must not looke to be aboue their master: if wicked sinners reuiled and derided him, we must not imagine to escape their virulent and venemous tongues: and there­fore the Apostle exhorteth vs, that seeing he hathHeb. 13. 12. 13. borne our reproch, wee should beare his, and for the ioy that is laid before vs, endure the crosse,Heb. 12. 2. and despise the shame, and so at length wee shall receiue the crowne of glorie, which is prepared for all those that in patience doe waite for his glorious appearing.

Now that wee may be better inabled to beareHow we may be inabled to beare contēpt. these taunts and reproches, let vs take this directi­on following.

1 1. First labour against that inbred pride that Labour a­gainst pride. is naturally in euery one of our hearts, which maketh vs vtterly vnable to vndergoe disgrace: therefore was it, that though many of the chiefe rulers of the Iewes beleeued in Christ, yet they durst not confesse him, because of the Pharisies, who would haue excommunicated them, and disgraced them to the vtmost: and the reason is rendred in that place, viz. That they loued the John 12. 43. [Page 110] praise of men, more then the praise of God: they stood vpon their carnall credite and reputation among their neighbours and countriemen, more then vpon that true credite and estimation which they might haue had with the Lord and his children; and therefore was it that they were so loath to expose themselues for Christ his sake vnto the shame of the world: whereas if they had had humble and lowlie hearts, they would haue de­nied themselues in their estimation among men, and haue taken vp the reproch of Christ as an ho­norable crowne: let this therefore be our first worke to labour against the hautinesse of our fleshly hearts.

2 Secondly, to the intent that we may more pa­tiently Consider what scoffers are. indure to be vilified and disgraced, let vs consider what manner of men scoffers be, viz. the most abiect, vile and contemptible persons that are, as we may see in those before mentio­ned, who in this sort pursued Iob and Dauid, and our blessed sauiour.

Obiect. Oh but (will some say) they are men of great wealth, of great place, of great parentage, of great wit and learning, that doe mocke vs, and gird at vs for our religion, and for our profession.

Answere. Grant that they be great men in all the former respects, yet if they be wicked and vngodly, the holy ghost accounteth them vile and contemp­tible men: and so should wee esteeme of them, though they be as mightie as Zenacherib was; for when he sent a disdainefull and scornefull mes­sage [Page 111] vnto Hezekiah, and the rest of Gods people, hee was indeede ignominious, because hee was impious and blasphemous: he was vile in Gods sight, and he made him appeare vile both before men and Angels, according to that of Isaiah, The Isai. 37. 22. virgin daughter of Sion hath despised thee and laughed thee to scorne.

3 Thirdly, let vs consider, as what they are for the present, so what they shall be hereafter: and that the same Prophet Isaiah sheweth, saying, Feare ye not for the reproch of men, neither be ye afraid Isai. 51. 7. 8. of their rebukes. For the moth shall eate them vp like a garment, and the worme shall eate them like wood.

Obiect. 1 But (will some mā say) what great matter is this? shall not the wormes consume the good as well as the bad?

Answere. Yes surely, that cannot be denied: and yet there is an euident difference betweene the wic­ked & the godly, euen [...] this respect: for thoughNote. righteous mens bodies become wormes meate, yet it is not in any displeasure from the Lord, nor for any hurt vnto them, for they are still pretious in his eyes, as their soules are, which euen then enioy celestial happinesse; and besides euen those bodies of theirs shall be restored, and be made e­uerlastingly glorious together with their soules: all which things are farre otherwise with such sin­full persons as delight themselues in scoffing and deriding of the Saints of God: their bodies are at best when they are deuoured by wormes: they can neuer expect better, but that which is farre worse shall surely come vnto them.

4 Fourthly, that wee may bee inabled in consci­ence Meditate on the reward. to swallow vp such reproches as are cast vp­on vs, let vs seriously meditate on the reward which is promised vnto them that can so doe. Blessed are you (saith our Sauiour) when men reuile Matth. 5. 11. 12. you, and persecute you, and speake all manner of euill a­gainst you for my names sake falsely. Reioyce and be glad, for great is your reward in heauen. And a­gaine, the Apostle Peter saith, If yee be railed vpon 1. Pet. 4. 14. for the name of Christ, blessed are yee; for the spirit of glorie, and of God resteth vpon you. This made Mo­ses to esteeme the rebuke of Christ greater riches then Heb. 11. 26. the treasures of Egypt: for (saith the holie Ghost) hee had respect vnto the recompence of the reward. Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers, let vs animate our selues vnto patience with these or the like considerations; why should I be discouraged at these things? sin­full men seeke to vilifie and disgrace me; but doth God thinke euer the worse of me? I am base and contemptible in their eyes, but doe the Angels of God, or any of his Saints, conceiue any whit more hardly of me in that regard? Nay, doth not the Lord himselfe, and such as haue his image most liuely shining foorth in them, esteeme me so much more honorable, by how much they labor to make me more vile and abiect in regard of my weldoing? Why then should I faint vnder the burthen of reproch, wherewith they do still load me? especially seeing that this momentanie dis­grace [Page 113] which I sustaine for Christ his cause, shall bring vnto me an eternall and inualuable weight of glorie?

Doct. 4 Of the poore] From which words note this Do­ctrine, that the estate of Gods people is common­ly The godlie vsu­ally afflicted. a poore and afflicted estate. Therefore in the originall the word [poore] is not vsed in the Plu­rall number, but in the Singular, and carries this sense [ye haue made a mock of the counsell of that poore 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 king­dome Acts 14. 22. Rom. 8. of God, and to be conformable vnto their head Christ in afflictions and sufferings.

And this the Lord in his wise prouidence will haue to be so for these reasons:

Reasons. First, that thereby the flesh might be discoun­tenanced, and haue no cause to reioyce before1. 1. Cor. 2. him.

2 Secondly, that men might embrace religion for it self, and in conscience vnto God, not in any outward respects. Whereas if most of those that are Christians, were of great place, many would make a shew of being religious, that they mightNote. thereby grow to aduancement in the world, and so seeke earthly things in spirituall exercises.

3 Thirdly, that his childrē might grow in neerer acquaintance with him, who otherwise would be strangers vnto their owne father: In their affliction Hos. 5. 15. (saith God) they will seeke me diligently. Before that time they would rather sue vnto any then vnto [Page 114] the Lord: therefore was he driuen to break them with one breaking vpon another, that so hauing no other refuge to betake themselues vnto, they might haue recourse vnto him. This is cleere in the example of Manasse, who being in bonds and in irons, humbled his soule before the Lord, and prayed vnto him for fauor, and mercie, and found it at his hands: whereas before such time as hee was pressed downe with grieuous miserie, he ob­stinately refused to hearken vnto the Lord, and to his messengers, and was so far frō calling vpon his name, that he dishonored it by all manner of abo­minations, which hee committed with an high2. Chron. 33. 6. hand, euen to anger the Lord.

4 Fourthly, God would haue his people often to taste of aduersities, and troubles, that so they might learne to trust in him, whereas otherwise they would make the arme of flesh to bee their stay and confidence. This the Lord himself auou­cheth in the prophecie of Zephanie, saying, I will Zeph. 3. 12. leaue in the middest of thee an humble, and poore peo­ple, and they shall trust in the name of the Lord.

Vse. This point maketh for the confutation of an error which withholdeth diuers from the profes­sion of the Gospell: Is this the word of God? is this your holy ministerie (say they) and are these your good men that doe embrace the same? a companie of simple base fellowes, of poore Arti­ficers, and the like? who can imagine this to bee the truth, which such kinde of men as these doe giue credence vnto? How many Gentlemen, or [Page 115] Noblemen, or men of learning and policie are of their mindes? and for those that are, haue they not manifold afflictions in their hearts, or vpon their bodies and estates? This is iust the cauill of the Pharisies against the doctrine of our Sauiour: Neuer man spake like this man (say the officers thatJoh. 7. 46. 47. 48. were sent to take him, but did not:) Then answered the Pharisies, Are yee also deceiued? Doth any of the Rulers, or of the Pharisies beleeue in him? but this peo­ple which know not the law, are accursed. Therefore let not vs bee deceiued by such vaine words of men, that iudge not righteous iudgement, but ac­cording as their owne fleshly wisedome directeth them, but let vs rather build vpon the words of him that is the true witnesse, who as he receiued a commission to preach vnto the poore, so he did ac­cordinglyLuke 4. performe it, and found good successe thereupon, and therefore biddeth Iohns disciples to tell him, that the poore receiued the Gospell. TheyLuke 7. 22. were the profitable and fruitful hearers of Christ, who by reason of some outward calamities and distresses or other, were humbled and abased in their owne eyes, and had the pride and stubborn­nesse of the flesh somewhat mastered and taken downe.

2 Secondly, here is matter of reioycing for Gods seruants, that are in pouertie and distresse any ma­ner of way: it is the common condition of the members of Christ, and therefore they must not from thence draw any hard conclusions against themselues. It is the very high way vnto heauen, [Page 116] which hath been troden by Christ and all his Saints, to passe through manifold troubles and grieuances, manifold straits and extremities, and at length to attaine vnto that rest which is prepa­red for vs in the kingdome of God. If any by rea­son2. Thess. 1. 7. of their necessities and miseries had euer mis­sed of the crowne of life, wee had some cause to feare our selues in that regard: but sithence none euer did so, but rather haue reaped benefit by their afflictions, then taken any hurt thereby, wee should be of good comfort; and be so farre from fainting in our trials, that wee should reioyce in the same, making full account, that then Gods owne hand will most manifestly appeare for our preseruation and consolation, when humane helps do most of all faile vs: neither indeed could it be so cleerely discerned that he is the vpholder of his Church, if it had wealth, and power, and outward props and pillars to beare vp the same.

Doct. 5 Ye haue made a mock of the counsell of the poore: and why? because the Lord is his trust: This is the verie true cause, whatsoeuer other pretences there bee. Wicked men haue a quarrell against god­linesse. Whence obserue this Doctrine, that true godli­nesse is that which breeds the quarrell betweene Gods children and the wicked.

Vngodly men may say what they list, as name­ly, that they hate and dislike them for that they are proud and sawcie in medling with their betters: for that they are scornefull & disdainfull towards their neighbours: for that they are mal [...]content, and turbulent, and I know not what: but the true [Page 117] reason is yeelded by the Lord in this place, to wit, because they make him their stay and their confi­dence, and will not depend vpon lying vanities, as the men of the world doe.

And the like reason is giuen by the Apostle Pe­ter, who speaking of vnregenerate men, saith, that it seemeth strange to them, that the godly runne not 1. Pet 4. 4. with them to the same excesse of riot: and therefore (saith hee) speake they euill of you. The cause why they traduce and defame them, is not becauseNote. they are euill, but because they will not be as bad as themselues: not because they haue commit­ted great faults, but because they will not commit them. And this we may obserue in our owne ex­perience, that the most holy exercises are most offensiue vnto carnall persons: and that they ex­claime against many things, as if they were hai­nous crimes, which God hath commanded as ne­cessarie duties: to wit, fasting and prayer, and hea­ring of the word, and such like, which as occasion serueth, must of necessitie bee performed: these are the holy men (say they) that must needs bee more forward then all their neighbors; that will not allow of good fellowship and of merrie mee­tings, but are altogether for praying and for prea­ching, &c. when others are sporting and dancing, and recreating themselues: I warrant you they are but meere hypocrites and dissemblers: their hearts are as bad as the worst, and none are more disloyall subiects to their Prince then such are. These are hard charges, yet such as befell Christ [Page 118] Iesus himselfe, who among many other false im­putations was esteemed an enemie to Caesar. But whence proceed all these hard surmises and cen­sures? Surely from this, that Gods children doe endeuour from a true and faithfull heart to serue and please the Lord in all things, and doe refuse to walk with the multitude in the broad way that leads vnto destruction. Here is the matter where­upon al their malice doth work: and this ariseth,

Reasons. 1 First from the diuell himselfe, who is an vtter aduersarie vnto mans saluation and vnto Gods glorie, and therefore makes warre against the seed of the Church, which keepe the commandements of Reuel. 12. 17. God, and haue the testimonie of Iesus Christ.

2 Secondly, from that hellish corruption that is in mans nature, which though there were no di­uell, would minister vnto them sufficient malice, whereby they should bee stirred vp to carrie a grudge against the image of God wheresoeuer it is, yea though it be in those that in the bounds of nature are most neerely linked vnto them; as we see in Cain, who hated and murthered his brother Abel: and why? because his owne workes were euill, 1. Ioh. 3. 12. and his brothers good.

Vse 1 Therefore let Gods seruants neuer looke to please the world by weldoing, but make full rec­koning that they shall much displease them.

Obiect. Oh but it is your owne precisenes (will some say) that causeth you to be so much maligned and disliked.

Answere. Nay, it is the worlds wickednes, not our strict­nes; [Page 119] otherwise what caused the Prophets of God, the Sonne of God himself, and his holy Apostles to bee so much hated and wronged by vngodlie men? They dare not say it was their indiscretion and nisenesse, or any the like failing on their part, but in trueth the malice of the wicked, which is the very cause why euen in these our daies Gods people finde such hard measure from prophane persons.

2 Secondly, let this teach vs not to be discoura­ged, albeit wicked sinners thinke and speake the worst of vs: our goodnes, not our badnes is the occasion thereof, and therefore wee should be so farre from conceiuing the worse of our selues or of our works meerely in this respect that they go about to depraue and vilifie both vs and thē, that we shuld haue a better opinion, both of our own persons and actions, as hoping that the Lord doth gratiously accept of the one and of the other, be­cause the vilest sinnes do most of all dislike them, and seeke by all meanes to fasten infamie and dis­grace vpon them. Do we then trust in God, & do sinfull persons deride our simplicitie in that be­half, and tell vs that we shall be ouerthrowne, and neuer be long able to hold vp our heads? let vs rest on the Lord still, & neuer be dismaied at their mischieuous and malicions speeches, & attempts against vs, knowing and assuring our soules that they that trust in the Lord shall be as mount Sion, that Psal. 125. 1. cannot be remoued, but standeth fast for euer.

Doct. 1 THey are the most miserable and wret­ched Those that re­bell against God are the worst rebels. rebels, that are rebels against God.

Though it bee an offence verie grieuous and odious for a subiect to shew himself disloyall to his earthly Soueraigne, yet this shall stand as a sure conclusion when heauen & earth shall fall, that the greatest Sinner is the greatest Traitor. Hence it is, that when the Prophet Sa­muel would set out the hainousnes of Sauls sinne, in sparing Agag the King of the Amalekites, and the best of the sheepe and oxen, and of the things that should haue been destroyed, hee compareth it with those crimes that were most hatefull andExod. 22. 18. 20 most punishable by Gods law, saying, Rebellion (to1. Sam. 15. 22. wit, against the Lord) is as the sinne of witchcraft, and transgression is wickednesse, and Idolatrie: and therefore Saul must needs be a notorious malefa­ctor, that was found guiltie thereof. So likewise in the prophecy of Isaiah, when the Lord would lay vpon the vnbeleeuing Iewes the most grieuous imputation that could bee, for their renouncing and forsaking of him, and their seeking vnto and relying vpon the King of Egypt for succour and [Page 121] protection, he tearmeth them rebellious children, Isai. 30. 1. and rebellious people: and in the same tearmes dea­leth9. Moses with the stiffenecked and peruerse Is­raelites: Heare ye rebels (saith he) shall we bring you Numb. 20. 10. water out of the rock? as if more could not bee spo­ken for the shame and disgrace of impious per­sons, then to brand them with the note of rebels against the Lord of heauen and earth.

But that this point may be yet more cleere and perspicuous, let vs weigh these reasons that fol­low for the confirmation thereof.

Reasons. 1 First, the lawes that they breake (which not­withstanding they are more strictly tied to ob­serue, then any subiect in the world is the statutesRom. 7. 12. of his Prince) are most equal and iust, and meet to be kept: and therefore the presumptuous breach thereof must of necessitie argue the most indigne and vnworthie rebellion that can be imagined. It was no small fault in the Israelites to renounce their alleageance to Rehoboam, and to stand vp in armes against him, being their lawfull King and Gouernour, albeit hee threatned to impose vpon them rigorous and sharpe lawes, to make his yoke 1. King. 12. 14. more grieuous then his fathers, so that whereas Salo­mon had chastised them with rods, hee would correct them with scourges: how hainous then is their of­fence that doe refuse to submit their necks vnto Gods yoke, who is a more absolute King then e­uer any was, or shall be to the end of the world, whose lawes are perfitly good and righteous, all of them tending, not alone to his owne glorie, but [Page 122] to the present and eternall benefit and comfort of such as doe obey the same?

2 Secondly, those are the most vile traitors, that doe rebell against their Soueraigne, that hath bin very bountifull and gratious vnto them: (which was it that made Achitophels treacherie against Dauid more inhumane & barbarous:) now what Kings fauours can stand in the ballance against Gods fauours, which he vouchsafeth to the basest of the sonnes of men? for he it is that giueth them life and being and al things: in him they liue andActs 17. moue and haue their subsistence: and without him they could not continue to breathe so much as one houre, nay nor one minute of an houre, much lesse enioy the comfortable vse of any crea­ture vnder the Sunne: and therefore seeing the bounty and kindnesse of the Lord is so exceeding great, their rebellion that doe lift vp themselues against him, & cast off the obedience of his lawes, is of all men most worthie to be condemned and abhorred.

3 Thirdly, their case doth hence appeare to bee very wofull and miserable, that the punishment appointed for them, is both very grieuous and withall vnauoidable.

First, the grieuousnesse thereof is euident by this, that whereas earthly 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: [Page 123] (so that if there bee vnfained repentance in the parties offending, as there was in the good thiefe on the crosse, their soules may be saued, and their names healed, and both body and soule eternallie glorified) it is otherwise with the great King of heauen, who will plague those that are traitors a­gainst his Maiestie with al manner of iudgements in this life, and when hee hath done with them here, will call them to a reckoning againe at that great Assises at the last day, and there expose them to perpetuall shame and infamie, and inflict vpon their bodies and soules such torments as shall bee easelesse, endlesse and remedilesse.

Secondly, for the vnauoidablenes of these pu­nishments, wee must know, that though rebels a­gainst worldly Princes, when they haue cast thē ­selues into danger, may by flying, or hiding of themselues, escape, or if they bee apprehended, make notable defences and apologies to serue their present purpose, and so winde themselues out of troubles, it is no boote to deale in that sort with the Lord: for whither can they goe from his Psal. 139. presence, but hee will finde them out? and what wittie and cunning deuices can they haue for the colouring of their treacherous practises, but hee will descrie and discouer the same, and that to their greater shame and punishment? Which be­ingIsaiah 29. so, the vse shall be,

Vse 1 First, for the conuicting of many to be notori­ous rebels, that esteeme themselues as honest men as any in the countrey, and wil defie him that shal [Page 124] charge them with treason: what say they to this? Doe they not vsually take the holie name of God in vaine? Doe they not prophane his Sabbaths? doe they not defile their soules and bodies with many horrible pollutions? And whereas they haue been often told of these faults and sharply rebuked for them, doe they not for all that conti­nue still in them, and vndertake the defence of them? Yea doe they not fret and fume and chafe at such as seek to reclaime them from their leaud courses? If their consciences doe accuse them of these, and the like crimes, vndoubtedly they are guiltie of high treason against the Lord of hea­uen and earth: they carrie the diuels badge, and fight vnder his banner, as professed enemies vnto God, and his truth: and whatsoeuer they thinke of themselues, such the Lord will esteeme them to be, and proceed against them accordingly.

2 Secondly, let this teach vs to be most fearefull of transgressing the sacred lawes of our heauenlie King: and if we be at any time put to that straite, that wee must either violate the commandement of our earthly gouernours, or of God himselfe, let vs chuse rather to obey God then men: and with a meeke spirit and peaceable cariage submit our selues to their censures, rather then incurre the Lords displeasure, and so become liable to his iudgements.

3 Thirdly, this is for singular comfort vnto Gods people, who are charged to be factious and sedi­tious, vnquiet and vndutifull persons: yet so long [Page 125] as their consciences tell them, that they are wil­ling to attend to holie and wholesome doctrine, whereby their sinnes may be reproued, and their hearts and liues reformed and bettered, they may be sure that God accounteth them good subiects; and those that are such vnto him, are of all other most loyall and dutifull vnto their rulers and go­uernors: neither indeed can any be truly faithful vnto men, that hath not first learned to be faith­full vnto God. Let vs not therefore be dismaied at the clamors of those that doe vniustly charge vs with disloyaltie. Athaliah cried out, treason, 2. King. 11. 14. treason: but in truth, she was the traitor her selfe: and the like may be said of many that are so ready to traduce others in that sort: whatsoeuer their outward behauiour towards Magistrates & such as are in authoritie bee, they are miserable and wretched rebels before the Lord, and such they shall appeare to be in the end, if they doe not in time submit themselues vnder his gratious go­uernment.

Doct. 2 IT is an infallible note of an impious and It is a marke of an impious person to re­iect the word. prophane person to bee vnwilling to heare the holy word of God.

Although men doe ordinarily re­sort vnto the assemblies where the Gospell is purely preached; yet, if they wish in their hearts that they were from vnder those droppings, and if they might haue their own choice, they would be from vnder them, they are carnall and vngod­ly men, what appearances soeuer there bee to the contrarie. From this ground the prophet Isaiah concludeth the Iewes to be a falsehearted and re­bellious people, because they would not heare the Isaiah 30. 9. word of the Lord. They were constrained now and then to heare it whether they would or not: but their affection went against it, and the Lord iud­ged them, and passed sentēce vpon them for that, calling them a rebellious people, and lying children, such as were full of peruersenesse and of dissimu­lation within, whatsoeuer faire shews they made outwardly to dazle the eyes of men.

The same marke of wicked sinners is giuen by Iob, where he saith, They say vnto God, Depart from Job 21. 14. [Page 127] vs: for wee desire not the knowledge of thy waies: not that there is any such wicked monster that wil di­rectly vse those tearmes vnto the Lord: but his meaning is, that their liues and practises do proue so much, viz. that they would not willingly haue any thing to doe with God: which appeareth by this, that they desire not the knowledge of his waies. Let them say what they will, those that care not to be acquainted with Gods will, nor to learne from thence what is their dutie, doe in effect bid the Lord depart from them, and therfore must needs be very impious and irreligious persons. To the same purpose is it said in the Psalm: My people would Psal. 81 1 [...]. not heare my voyce: and what of that? Israel would none of me. If one should haue said to them, You are Apostataes, and hate God in your hearts, they would haue thought it the greatest wrong that could be: but we see what the Lords testimonie is concerning them; they would not attend to my voice, therfore they would none of me: they reiected my word, therefore they reiected me. Besides these places, and many moe that might be allea­ged, the causes and effects of this vnwillingnesse to heare the Lords message, will euidently proue those to be sinful persons that are possessed there­with.

Reasons. The causes. First then for the causes thereof, there shall two onely bee named, though many other might bee brought.

1 One of them the Prophet Ieremy maketh men­tion of, saying: Vnto whom shall I speake, and admo­nish Ieremy 6. 10. [Page 128] that they may heare? behold their eares are vncir­cumcised, and they cannot hearken.

2 In the words going before he had denounced heauie plagues against them in regard of their horrible and fearefull transgressions, which did continually flow from them, euen as waters from a fountaine, vers. 7. Now hereupon some man might say, If their offences be so grieuous, where­fore doe not you tell them thereof? Why, (saies the Prophet) vnto whom shall I speake, whom shall I admonish? their eares are vncircumcised, that is, flesh­ly and carnall: so that albeit good instructions be brought vnto them, yet they cannot hearken there­unto; but will be gazing hither and thither, and haue their mindes taken vp with other matters. Let a debter of theirs come vnto them to pay thē money, and they wil not be looking on this thing and on that, when they should receiue it at his hands: but when the true treasure is offered vnto them freely, they are either idle, or ill imployed, so that they haue no minde to accept of that. Tell them a tale of lucre, which they may get; or of some iniurie done vnto them, whereof they may take aduantage, and their eares are wide open for such matters: but let there bee any speech vsed tending to the glorie of God, or the saluation of their soules, they are altogether deafe, and cannot with any life or cheerfulnes listen to such things. Now how come their eares to be thus vncircum­cised? because their hearts are vncircumcised: (which is the Second cause of their vnwilling­nesse [Page 129] to attend to the words of wisedome:) And this appeareth in two things: the first is, that (as Ieremy speaketh) they delight not in Gods voice. TheIerem. 6. 10. second, that they doe take pleasure in vnrighteousnes, as the Apostle witnesseth. And looke how much2. Thess. 2. 12. delight any one taketh in sinne, so much hatred will he beare against the word that checketh him for his sinne: and in what measure any man dis­likes the word, in the same measure will hee take pleasure in all manner of iniquitie, which is con­demned by the word. And thus much for the causes of this vnwillingnesse.

2. The effects. The ill effects follow, which (to mention but a few of a great many) are three. The two former in respect of men themselues, the last in respect of God.

1 Concerning themselues, first they are neuer able to meditate on the word. For whatsoeuer a man comes vnwillingly to hearken vnto, that will quickly slip out of his minde, neither can hee pos­sibly get it to take any deepe roote in his heart. Hence is it that when couetous, or malicious, or vnchast persons repaire vnto Sermons to please their masters, or to satisfie the law, or for some such by-respect, they neuer seriously think of that which they haue heard, to make any application thereof vnto themselues; they cannot bring their hearts vnto it: for a sinfull conscience will not in­dure to be tied to the word of the Lord. The Pro­phet Dauid saith, Lord how loue I thy law? my medi­tation Psal. 119. 97. is in it continually. What will follow then if a [Page 130] man doe not loue Gods law? Surely, he will not at any time meditate thereon: which hee that doth not, must needs be a very sinfull creature.

2 Secondly, as hee will neuer ponder vpon it, so neither will he practise it. He that is vnwilling to heare his dutie, will be much more vnwilling to doe it. If wee see a seruant that cannot endure to bee informed what is his masters will and plea­sure, we presently conclude that such an one will not prooue a faithfull and trustie seruant: and so may we do without any breach of charitie, when wee perceiue a man to be altogether carelesse, or contemptuous in listening to the charge of his heauenly master: hee that cannot abide to heare of the duties of the Sabbath, nor of the exercises of religion that hee is to performe in his familie, and the like, we may boldly say, except the Lord conuert this mans heart, certainly hee will neuer make conscience of performing these duties.

3 Now for the effect which they shall find from the Lord, it is this, that he will deale with them, as with wicked and vngodly ones, both in this life, and afterwards: for because they receiue not the loue 2. Thess. 2. 10. 11 12. of the truth, that they might bee saued, therefore God will send them strong delusion, that they should beleeue lies. That all they may be damned that beleeue not the truth, but take pleasure in vnrighteousnes.

This doctrine maketh

Vse 1 First, for the terror of Papists and all such as are popishly affected, as being liable to this iudge­ment and heauy stroake of God, because they re­fuse [Page 131] to heare the word of the Lord, and will ra­ther hearken to erroneous and heretical doctrine, then to the truth of God contained in the holie Scriptures; and rather lie in prison amongst ma­lefactors, then bee in the Church amongst true Christians.

Obiect. But though they doe not heare the word prea­ched, yet (will some say) they pray very much.

Answere. What of that? doe they imagine to haue any be­nefit by their prayers? if they doe, they will bee much deceiued: for Salomon saith, He that turneth Prou. 28. 9. away his eare from hearing the law, euen his prayer shall be abominable. Let them pretend what they will for their wilful absenting of themselues from our assemblies, as namely, that wee corrupt the word, and misinterprete and misapplie the same, yet they shall finde, that they haue refused to em­brace the loue of the trueth, and haue beleeued lies; and that therefore the Lord hath iustly gi­uen them vp to be deluded by Satan, and so to be damned with him euerlastingly.

2 Secondly, for the iust reproofe of many among vs, who will come vnto the Church, and sit be­fore the Preacher, as men and women desiring to obtaine the knowledge of Gods waies, whereas in truth the Lord and their owne consciences can witnesse, that they are altogether vnwilling to re­ceiue any wholesome admonition and instruc­tion: and that no charge is, or can bee more vn­pleasant, and distastfull vnto them, then that of the God of heauen, when hee straitly enioyneth [Page 132] them with all speed to get out of their sinnes, and to turne their feete into the way of his testimo­nies. And because they will bee very loath to ac­knowledge thus much, but are readie to harbour too good an opinion of themselues, as if none were more forward hearers then they are, let their owne hearts bee iudges, what preparation they make before hand for the fitting of them­selues for such a great work; what attention they vse when they are present, and what meditation and conference they haue concerning it when they are departed. Of which points if they would without partialitie examine themselues, they should easily discerne a great deale of back­wardnesse in their nature and in their practise. If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family, yet if hee alwaies plaied the vnthrift with his money, and neuer brought home any prouision, we would not giue credit to his words, but account him a meere dissembler: and the like censure may we passe on such, as pretend they are willing to reape benefit by the word, to the intent they may bee able to helpe both themselues and their families, and yet neuer carrie away any thing to the purpose, but if you aske them what points were handled, they can say nothing, but this, surely wee heard a very good Sermon, God be thanked, but my memorie is very short, or I cannot vtter all that I haue in my minde: my heart, I hope, is as good as the best, though I can­not [Page 133] talke of the Sermon as others doe: what is this but to deceiue their owne soules with vaine words? for certainly he that hath a heart willing to heare, will haue a tongue readie to vtter, in some tolerable sort, that which hee hath heard, though not all of it, yet a good part of it, as God hath giuen to euery one the measure of grace.

Another sort are here to be reproued, who doe in a more palpable and grosse manner manifest their vnwillingnes to heare, in that they will take euery slight occasion to absent themselues, and that not onely on the weeke daies, but on the Lords day also: so that when the Lord commeth euen to their dores, and offereth to powre down his graces abundantly vpon them, they refuse his gratious offer, and so iudge themselues vnworthie of Acts 13 46. eternall life.

3 Thirdly, this is for our instruction: if we would be freed from the accusation, and condemnation of impious and prophane persons, then let vs la­bour to bee willing and well affected hearers; and to come with a better appetite to the food of our soules, then wee doe to the foode of our bo­dies, and bee more desirous to get an increase of spirituall graces by the one, then of naturall strength by the other.

Now to the intent that we may do so, we must Remedies a­gainst vnwil­lingnesse to heare y^e word▪ vse these remedies following.

1 First, purge our hearts by true and vnfained re­pentance from the venome of all grosse and pre­sumptuous sinnes, yea from the allowance and liking of the least infirmities: for otherwise if [Page 134] our soules be clogged with the poysoned humors of sinne, we shall finde no manner of appetite, or affection to our spirituall foood. Wherefore the Apostle Iames exhorting the twelue tribes to re­ceiue the word with meeknesse, prescribeth thē what course to take for the preparing of their hearts thereunto, viz. to put away wrathfull and violentIames 1. 20. 21. affections, and to lay apart all filthinesse and superflui­tie of malitiousnes. And the like direction the Apo­stle Peter giueth in his 1. Epistle and second chap­ter, vers. 1. 2. thereby implying, that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Christ, till they haue done their best endeuour to clense their hearts and their hands from all manner of iniquitie.

2 Secondly, let vs consider of the excellencie of the word, and meditate on the strange and admi­rable effects that it worketh: as namely, how pure, and holy and perfect it is euery way: how itPsal. 19. 7. &c. inlighteneth the minde, and giueth wisedome to the simple: how it conuerteth the soule, and frameth the affections vnto obedience: how it casteth downe 2. Cor. 10. the strong holds of the diuell, setteth men at libertieActs 26. 18. from the power of darknesse, and translateth them into the glorious kingdome of Iesus Christ: and inIames 1. 21. a word is able to saue their soules that doe in a con­scionable manner attend thereunto, and treasure it vp in the secret of their hearts. Which things being well considered, will set an edge on our af­fections, and cause vs to haue as great delight in Psal. 119. [Page 135] Gods statutes, as in all manner of riches.

3 Thirdly and lastly, when wee feele within vs a great vnwillingnesse to hearken to the word (as the flesh will alwaies be vnwilling to that which will mortifie and kill the sinfull lusts thereof) let vs say with the Propet Dauid, Lord incline my heart Psal. 119. part. 5 vnto thy testimonies. Neuer discourage our selues, by thinking, surely I shall neuer bee able to master my affections, and to bring my heart with cheer­fulnes to listen vnto holy things, but goe vnto the Lord that is greater then our hearts, and stronger then our sins, and beseech him to giue vs a good affection to his testimonies, and if we aske in faith and humilitie, wee shall bee sure to obtaine our hearts desire: for the Lord hath promised to teachPsal. 25. the humble his way: and if hee vndertake it, it is neither our sinfull nature, nor Satans malice that can hinder his worke, but hee will by degrees ac­complish the same in vs, as he hath done in all his elect from the beginning of the world euen vnto this present time. And thus much for the helpes that we must vse, that wee may become willing and cheerefull hearers of the word of the Lord.