Three Godly and Fruitful Sermons — John Dod

Three Godly and Fruitful Sermons · John Dod

THE FIRST SERMON, VPONUPON the twelfth of Zechariah.

ZECH. 12. ver. 10. 11, &c.

Verſ. 10. And I will powre vponupon the houſe of Dauid, and vponupon the inhabitants of Ieruſalem, the Spirit of grace and of prayers, and they ſhall looke vponupon mee whom they hauehave pierced; and they ſhall lament for him, as one that mourneth for his onelyonly Sonne, and be ſory for him, as one is ſory for his first borne.

11 In that day ſhall there be a great mourning in Ieruſalem, as the mourning of Hadadrimmon in the valley of Megiddo.

12 And the land ſhall bewaile eueryevery family apart, the family of the houſe of Dauid apart, and their wiues apart; the family of the houſe of Nathan apart, and their wiues apart.

13 The family of the houſe of Leui apart, and their wiues apart; the family of Shimei apart, and their wiues apart.

14 All the families that remaine, eueryevery family apart, and their wiues apart.

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

Then hee goeth on and telleth vsus, that after the Lord hath ſhewed this mercy vntounto his Church, He will ſeeke to destroy all nations that come againſt Ieruſalem; that is, all the enimies that doe oppoſe themſelues vntounto 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 vponupon the houſe of Dauid, and vponupon the inhabitants of Ieruſalem, the Spirit of grace, &c. Signifying that he would vouchſafe vntounto his Church vnderunder the Goſpell a more plentifull meaſure of his Spirit, that as they ſhould hauehave more excellent, and cleere, and powerfull meanes; ſo they ſhould finde a greater bleſſing vponupon the vſe of thoſe meanes: that whereas vnderunder the law, they had but drops of grace, diſtilling eaſily & by little and little, now they ſhould hauehave whole buckets full, as it were; yea whole flouds of grace powred downe vponupon 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 hauehave great cauſe to be humbled for, and no reaſon at all to be comforted in: but when once they hauehave 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, vntounto Chriſt. They ſhall looke on him, whom they hauehave pierced. When men begin to pray in a religious and conſcionable manner, they diſclaime all fleſhly helps and hopes, and betake themſelues vntounto their Sauiour, whom they hauehave pierced by their ſinnes: for it cannot properly bee ſaide, that the Scribes and Phariſes, or Iudas, or the high Prieſts, or the Romanes, did put Chriſt to death, they being but inſtruments thereof; but the iniquities of Gods elect did the fact, and they were indeed the true and principall cauſe, that brought vponupon 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 vponupon 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 hauehave brought vponupon 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 hauehave many children, yet it will much grieue them to part with any of them: but if they hauehave but one onelyonly ſonne, who is likely to be the heire of the family, and they loſe him, and ſo are diſappointed of their hope, then they vſually mourne with an exceeding bitter lamentation, as the woman of the cittie of Nain did for the death of her onelyonly 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 hauehave 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 onelyonly the common people who hauehave 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 hauehave 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 hauehave 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 eueryevery family apart, &c. Not in the publicke aſſemblies alone, where the teares of one may draw on the teares of another, and ſo their mourning be either naturall for company, or hypocriticall for vaine glory: but he ſaith, that eueryevery family ſhould weepe apart, and in priuate; yea not onelyonly 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 hauehave a fountaine of grace opened vntounto 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 vponupon 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 vntounto faithfull prayer, and by the eye of faith looke vntounto 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 vsus conſider of ſuch inſtructions as may thence ariſe for our learning.

Verſ. 11. [And I will powre vponupon 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 hauehave the Spirit in great plenty powred downe vponupon them, this ſhall be the doctrine, That the way to all happineſſe and bleſſedneſſe, is to hauehave the Doct. 1 The Spirit of God is the author of all happineſſe.Spirit of grace beſtowed vponupon vsus.

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 hauehave 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 vponupon 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 onelyonly 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 vnderunder 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 vntounto 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 hauehave no place at all within vsus. And as it killethEph. 2. 1. ſinne, ſo it quickeneth the dead ſoule, and maketh the whole man apt and fit for eueryevery good worke.Rom. 8. 11. That Spirit which raiſed vp Chriſt Ieſus from a naturall death, doeth alſo raiſe vsus vp from the death of ſinne, to the life of grace: and putteth more1 Ioh. 4. 4. ſpirituall ſtrength into vsus, then the fleſh, the world and the diuell can bring againſt vsus.

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, hauehave a veile vponupon their mindes, ſo that2. Cor. they can ſee nothing to ſaue their ſoules, to further3. 14. 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 vntounto their owne ſoules. Verſe 16.

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 vntounto the vileſt ſlaue that is, euen vntounto 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 hauehave 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 vsus, it cauſeth vsus to diſclaime the ſeruice of Satan, and to become ſeruants vntounto the liuing God; it filleth vsus full ofRom. 6. good meditations, of holy deſires, and ſpirituall affections; it furniſheth vsus with ability to performe the duties of religion, and of our callings; and in a word, it maketh vsus willing and able both to doe all manner of good, and to reſiſt all manner of euill. So that after we hauehave receiued the holy Ghoſt into our heartes, wee ſhall not ſay: This is my nature and I cannot doe otherwiſe: but with the Apoſtle Paul▪ I can doe all things through Chriſt that ſtrengtheneth mee: I will neuer be in bondage vntounto my corruptions any more; for grace ſhall hauehave the vpper hand of nature, and the Spirit ſhall maiſter the fleſh, and get the better of it.

Laſtly, it is added in the ſame place, that by vertue of the Spirit wee ſee the glory of Chriſt in the 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.

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 vponupon them, do either fret or faint; either fall to murmuring, or to deſperation: but thoſe that hauehave their hearts repleniſhed with the holy Ghoſt, doe then moſt ſtrongly reioyce, when tribulations and miſeries lye moſt heauily vponupon 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 hauehave tended chiefely to this, euen to ſhew what good the Spirit of grace bringeth vntounto our ſelues.

Now further, there is a ſixt reaſon for the confirmation of this poynt, which is, that it doth alſo make vsus exceeding profitable vntounto others; which is a very great addition vntounto 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 that are wittie or learned, &c. For no man can be a good Phyſitian vntounto others, but he that hath firſt wrought a cure vponupon 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 hauehave 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 vponupon Sathans head, they had the Spirit plentifully powred down vponupon 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 hauehave 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 vponupon 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 hauehave 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.

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 hauehave 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 vntounto 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 dungeon, or vponupon 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.

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

If then we would be reſolued of this point, letHow wee may diſcerne whether we hauehave the ſpirit or not. Gal. 5. 17. vsus firſt examine, whether there be in vsus 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 giuegive 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 vponupon, 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? hauehave you not him at an aduantage? why ſhould you not take him downe, and giuegive 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 ſuch as hate you & perſecute you in word or deed: they hauehave too much fire in them already, & therfore do not you adde more fuell thereunto, leſt the flame be redoubled; but rather caſt water vponupon 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 vntounto 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 hauehave 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 vntounto 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 part, ſo is there the like in the affections: for the fleſh is ready to draw them vntounto pride & enuy, and vncleannes, and couetouſnes, &c. But the Spirit ſtirreth & moueth them vntounto 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 vponupon thoſe that let them to hauehave 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 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 hauehave offered vntounto them, and to forget ſuch as they hauehave offered vntounto 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 onelyonly 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 eueryevery holy duty, that we much doubt whether we hauehave Gods ſpirit in vsus 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 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. LoueLove vntounto 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 vsus any ſparkles of grace, & thereby aſſured vsus that he wil prouide al good things for vsus 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 vsus, 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, and earneſtly to long for it: for the Lord ſaith in the prophecy of Iſaiah: I will powre water vponupon Iſa. 44. 3.the thirſtie, and flouds vponupon the dry ground: I will powre my Spirit vponupon thy ſeed, and my bleſsing vponupon 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 vponupon 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 vponupon them: neither ſhall they hauehave grace by drops, but whole flouds thereof ſhall be powred vponupon 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 vsus 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 eueryevery thirſty ſoule, when it is plentifully powred thereupon.

A ſecond meanes to obtaine the Spirit, with a daily increaſe of the gifts and graces thereof, is to pray for it, (as eueryevery one will that doth heartily long for it) and to beleeue that we ſhall hauehave it: and that wee may doe ſo, our Sauiour maketh a notable argument for vsus. 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 giuegive good gifts vntounto your children, how much more ſhall your heauenly father giuegive the holy Ghoſt to them that aſke it? As if he ſhould hauehave ſaid: You hauehave 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 vntounto them. Now if you that are ſinfull can paſſe by the infirmities of your children, and giuegive them ſuch things as are needfull, though you hauehave made them no promiſe; and you cannot relieue them without coſt and paines vntounto 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 vntounto them, and it being no paines nor charges vntounto him, to beſtow a plentifull meaſure of ſpirituall graces vponupon them? and eſpecially ſeeing that the more liberall hee is that way vntounto them, the more glory ſhall thereby redound vntounto his great name. If then we deſire the Spirit of grace in an aboundant meaſure, let vsus 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 vponupon all fleſh, and to beſtowIoel 2. 28. as excellent gifts and graces vponupon ordinary Chriſtians, as the moſt worthy men had in the time of the law.

A third meanes to get and increaſe the vertues of the holy Ghoſt, is, with reuerence and conſcience to hearken vntounto the word: for as the Apoſtle ſaith, the Spirit is not beſtowed for any goodneſſeGal. 3. 2. in vsus, or through any workes wrought by vsus, but God of his free mercy giueth it, and conueigheth it vntounto 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 vsus.

Laſtly, if we would hauehave the holy Ghoſt continually working in vsus with great efficacie, let vsus 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 hauehave a hauty heart, though there be no body elſe that ſeekes his ouerthrow, the Lord will bring him downe: but if any hauehave 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 giuegive 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, hauehave 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 vponupon them. Indeed if wicked enemies of the Church could withdraw and withhold Gods ſpirit from the hearts of his children, then might they hinder their happineſſe, and make them truly miſerable: but ſeeing they can no more ſtay the operation thereof, then they can ſtop the courſe of the 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 vntounto 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 vntounto 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 vponupon 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 hauehave 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 vntounto their father, they muſt pray vntounto the Diuell.

Againe, in that very place it is ſayd, that the Spirit helpeth our infirmities: for wee know not what to Rom. 8. 26pray as we ought, but the Spirit it ſelfe maketh requeſts for vsus 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 vntounto the Lord, but abhorred of him. And on the other ſide, albeit there be no words at all (as many times it fals out when the heart is oppreſſed through extremity of griefe) yet if there bee a multitude of holy deſires in the ſoule, ſtirred vp through the powerfull working of the holy Spirit, they are accepted of him, and ſhall bee rewarded by him: for (as it is added in the place aboue named) The Spirit (euen at ſuch times) maketh requests for the Saints according to the will of God. And therefore their ſuits according with his will, he cannot but yeeld vntounto 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 vntounto 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 hauehave 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 vsus of the louelove and fauour of our heauenly Father towards vsus, that ſo we may be in caſe to pray vntounto him: and withall muſt furniſh vsus with the matter, and helpe vsus in the manner of our praiers, and humble vsus in the ſight of our owne miſerable wants, that ſo we may bee more earneſt and feruent in the requeſts that we make: the point now in hand, may hence be ſtrongly concluded; to wit, that none can make a faithfull prayer without the ſpeciall ayde and direction of the holy Ghoſt: which ſerueth,

Vſe 1 Firſt for the confutation of thoſe ſenceleſſe people, that will be talking and bragging how they pray day and night. They that know what it is to lift vp a feruent prayer vntounto 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 hauehave 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 hauehave 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 vntounto 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 vntounto them, and indebted vntounto them for ſuch prayers; whereas in truth he may iuſtly condemneth em vntounto 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 hauehave indeed the Spirit of prayer, are of another mind: for when they hauehave 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 hauehave in themſelues, but from the helpe and furtherance of his good Spirit.

Secondly, let this be an inſtruction vntounto vsus, 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 vntounto the conſcience. But how ſhall we know, whether our prayers proceed from Gods Spirit or not? for our ſinfull hearts are apt to deceiue vsus on both ſides: viz. either to make vsus thinke (through Satans ſuggeſtion) that we doe not pray in the holy Ghoſt, becauſe we hauehave ſo many frailties, when in truth we doe; or that we pray as we ought to doe, becauſe we hauehave matter and words at will, when indeed there is no ſuch thing, but onelyonly 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 hauehave a warrant for the thingsRules for prayer. 1 that we aske, and that from the word of God, 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 vsus 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 vsus: and for croſſes we may lawfully deſire either to hauehave them kept from vsus, or ſanctified vntounto vsus, ſo that we may hauehave ſtrength and patience to beare them, and grace and wiſedome to make a right vſe of them.

Secondly, we muſt be touched with an inward longing, and earneſt deſire of the things which we aske; for it is ſaid, that the Spirit maketh requeſt for vsus 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 vntounto 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 vsus; and of our owne miſerable wants, which moue vsus to become ſuiters vntounto 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 vntounto 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.

Thirdly, if wee would hauehave this teſtimony vntounto 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 vponupon our luſts, but with a purpoſe to vſe it vntounto 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.

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. 24that ye ſhall hauehave it. Which faith of ours will be vntounto vsus a ſure argument, that we pray in the Spirit, which ſtirreth vsus vp to make ſuch requeſts alone, as it aſſureth vsus ſhall be performed. But by the way let vsus obſerue, that ſometimes ſpirituall men may make carnall prayers, as Iob, and Eliiah, and Ionah did, when they deſired that God would take away their liues; which proceeded from the pride of the fleſh, and from the rebelliouſneſſe of their wils, in that they could not content themſelues to liue in that eſtate, wherunto the Lord had brought them. Such fleſhly petitions may we ſometimes put vp before the Lord; but we ſhall hauehave 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 vsus to aske, will alſo perſwade vsus that God is able and willing to heare vsus, and to relieue vsus, and that therefore we ſhall obtaine a bleſſing ſooner or later.

Let vsus 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 vntounto him; and then hauing a conceipt that ſuch and ſuch men will doe ſomewhat for him, he leaueth prayer, and betaketh himſelfe vntounto them: but finding no reliefe there, he will to prayer againe; and yet hauing not a preſent anſwer, nor faith to waite vponupon 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; eueryevery vaine cogitation, & eueryevery ſlight temptation toſſing and turmoyling, and diſquieting his heart. Thus it ought not to be, neither will it be thus with thoſe that aske in faith; for they know that they ſhall obtaine, & that it ſhall be vntounto thē according to their faith: that either they ſhal hauehave 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 vponupon 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 vponupon them, eſpecially if their ſuite bee weighty, and the things that they craue of ſome importance: but the Lord would in no caſe hauehave men to let their ſuits fall; nay he takes delight in ſuch as will not hauehave a repulſe, but ſtill depend vponupon him, and daily renew their petitions: for they ſhew euidently that they hauehave 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 hauehave 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 hauehave not the ſanctifying Spirit of God in them, but onelyonly ſuch flaſhings as hypocrites ſometimes hauehave; 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 vponupon God at all times. For that is a ſpeciall gift of God, and peculiar vntounto 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 vponupon me, whom they hauehave pierced] that is, vponupon 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 vntounto Chriſt Ieſus.

Doct. 3 It cauſeth them wholly to go out of themſelues, The Spirit of prayer doth alwaies direct men vntounto Chriſt Ieſus.and to offer vp their ſupplications in, and through their Sauiour and redeemer. This was figured in the ſacrifices that were offered vnderunder 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 vntounto the Prieſt, and was to be ſprinckled with the bloud thereof; which did ſignifie the bloud of Chriſt, by which all Gods elect were to be cleanſed, and a reconciliation betwixt God and them was to be procured. For this cauſe Daniel though hee were a man much beloued of God, and endued with the Spirit of prayer in an wonderfull meaſure, yet he deſireth the Lord to heare him, 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 giuegive it vntounto them.

Reaſon. Now the reaſon why the Spirit of grace doth alwaies direct vsus vntounto Chriſt in our prayers, is, becauſe it maketh vsus 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 hauehave 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 hauehave 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 hauehave nothing to ſay for thēſelues, but plainly acknowledge that ſhame and confuſion, that deſtruction and eternall condemnation is due vntounto 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 hauehave 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 vponupon the mediation, and interceſſion of Ieſus Chriſt, but ioyne thereunto their owne merits, and the merits of the Saints, thinking by that meanes to preuaile in their ſuites, and to obtaine their hearts deſire.

Secondly, it maketh alſo for the confutation of a number of ignorant men and women among vsus, 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 vntounto Chriſt Ieſus, and labour for acceptance onelyonly for his ſake. And as for theſe prayers which they ſo much ſtand vponupon, 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 hauehave dealt ſo hypocritically and carnally, drawing neere vntounto God with their lips, when their hearts hauehave bene remoued farre from him.

Thirdly, here is another vſe of conſolation, and of inſtruction both, that if we will hauehave this teſtimony vntounto our ſoules that we pray in the Spirit, then when we hauehave the moſt feeling affections, and pureſt deſires, let vsus offer them vp in Chriſt Ieſus; let vsus 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 vsus 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 vsus 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 hauehave ſometimes done.

Anſwer. What of that? did not Chriſt Ieſus offer vp Heb. 5.ſtrong cryes vntounto his Father? And for whom ſhall thoſe be effectuall, but for ſuch poore Chriſtians as cannot ſo feruently call vponupon 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 hauehave 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 hauehave? The want of this perſwaſion is the cauſe why we omit many excellent praiers & thankſgiuings, which would be very pleaſing vntounto the Lord, being offered vp as ſweet incenſe by our high Prieſt Chriſt Ieſus: and therefore let vsus 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 vponupon him in truth.

[And they ſhall looke vponupon me whom they hauehave 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 hauehave ſlaine the Lord of life; that his bittereſt aduerſaries were not the cauſes of that his ſhamefull and painfull death which he endured vponupon 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 ſound meditation thereof, cannot but wound the hearts of ſuch as hauehave 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 vntounto 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 onelyonly 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 vntounto 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 hauehave ſlaine their bleſſed Sauiour, as this very text witneſſeth, when they by the eye of faith do ſee him heauy vntounto the death, crying vntounto 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 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 vsus from eternall death, and deſtruction both of our bodies and ſoules? Queſtionleſſe if we hauehave any ſpirituall life and ſenſe in vsus, this will make vsus loath our ſinnes, that brought our deare Sauiour ſo much woe and miſery; and cauſe vsus 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 vntounto him. Eſpecially if we conſider, that God out of his meere louelove gaue his onelyonly Sonne vntounto vsus, whenIoh. 3. 14. we deſerued nothing at his hands, but his heauy curſe and vengeance to be executed vponupon vsus: and that the Sonne of God was content from the aboundance of his louelove, to be ſo abaſed and vilified, ſo afflicted, and tormented, for our offences; this muſt needs worke vponupon our ſoules, if we hauehave but the leaſt drop of goodneſſe in vsus.

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, as well as I.

Anſ. This doth nothing diminiſh the louelove 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 vsus 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 vsus 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 vponupon vsus; and at this inſtant ſome deare friend of ours, in ſingular compaſſion toward vsus, 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 hauehave 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 vsus, 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 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 vsus: he did vndergo thoſe puniſhments, which were to be inflicted vponupon vsus, and diſcharged thoſe debts, which otherwiſe ſhould hauehave bene charged vponupon vsus: in regard of our freedome, we ought to take comfort; and in regard of that which our Sauiour did and ſuffered for vsus, 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 hauehave their faultes and infirmities; but did not the Sonne of God die (ſay they) to redeeme vsus from the ſame? He did ſo indeed, if you belong vntounto 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 vntounto all the world, that you are not ledde by the Spirit of grace, and that you hauehave 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 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 hauehave endured great tortures to free him from the imputation of treaſon, or hauehave 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 vponupon thoſe bad courſes againe, that he wil be ſo much more careful to auoide thē, by how much more paines and coſt his friends hauehave bene at for his redeeming.

Vſe. 2 Secondly, let this teach vsus to exerciſe our thoughts often and earneſtly in conſidering what euils we hauehave committed againſt our bleſſed Sauiour, and what he hath done for vsus notwithſtanding: let vsus looke vponupon him by the eye of faith, and ſee him crucified and hanging vponupon 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 hauehave daunted and amazed vsus, 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 vntounto vsus, ſo that wee may more clearely and fully ſee the louelove of the Father, and of the Sonne through the working of the holy Ghoſt in our hearts, than they could that were eye-witneſſes of his bitter paſſion.

Doct. 5 [And they ſhall lament for him, as one mourneth for his onelyonly 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, thatGreat 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 hauehave ſlaine their Lord and Sauiour.

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

Firſt, becauſe ſinne is the matter of all our woe and ſmart: it is that which doth vsus moſt hurt, and that which keepeth from vsus all manner of good:Iſa. 59. 2. and hauehave 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 vntounto vsus? for

Firſt, it will be a means to make vp pure in Gods account, and ſo to free vsus from the guilt thereof, 2. Cor. 11. and alſo to purge our hearts and hands from the corruption thereof, ſo that we ſhall not bee in bondage therunto any longer. Iam. 4. 8. And hence it will come to paſſe, that either croſſes ſhall not at all light vponupon vsus, or at leaſt they ſhall not bee burdenſome vntounto vsus. 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 vsus, by laying his, correcting hand ſome way or other vponupon vsus: or if croſſes do not fall vponupon vsus in that regard, but our hearts tell vsus 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 hauehave 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 eueryevery 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 vsus 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 hauehave 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 vntounto them. Yet ſo beaſtly are many, that if they be vrged to ſounder repentance, and greater reformation, they preſently aske, What would you hauehave vsus to doe more than wee doe already? wee louelove God aboue all, and our neighbours as our ſelues, and repent continually for our faults: What? would you hauehave vsus 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 vntounto deſperation Miſerable men, little doe they know what ſound repentance meanes: for that is the thing which Gods Miniſters muſt aime at, euen to make men deſpaire in themſelues, that ſo they might reſt wholly vponupon 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 vntounto their ſoules, that they hauehave receiued the Spirit of grace, and hauehave attained vntounto 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 vntounto 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 vntounto the Lord, and do refuſe to accept of his gracious offer of mercy and fauour; and therefore it may be the Lord in his iuſtice wil deny them the like for euer alſo, and ſuffer them to periſh in their iniquities, without any ſenſe or feeling thereof at all.

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

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

Anſ. Indeed it is true for the moſt part, yet not generally▪ for ſome hauehave 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 hauehave not bene altogether ſo deeply plunged in griefe and anguiſh, they take vp that in continuance, which they wanted in preſent paſſion. Naturall mourning is ordinarily more violent, as we may obſerue in Dauids mourning for Abſolon, who cryed out in the bitterneſſe of his heart, ſo that the people might heare him: but godly lamentation is more laſting and durable. So that the one may be well compared to a land-floud, which maketh a great ſhew and noiſe for the time, but come a weeke after, and there will be little appearance thereof: and the other, to wit godly ſorrow, may be likened to a ſtill and conſtant raine, which entreth more deepely into the ground, and remaineth longer, and doth more good a great deale, then a ſudden, violent, and tempeſtuous ſhower. and herein let theſe be iudg… ▪ who are endued with the Spirit of God, and are acquainted with the waies of God; and let them ſpeake, who hauehave had the greateſt croſſes, and hauehave 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 vntounto, let vsus 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 eueryevery 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 vsus to be religious our Religion required in eueryevery one in the family.ſelues, but our families alſo muſt be religious. Not onelyonly the heads and gouernours, but the whole houſhold muſt be addicted vntounto Gods ſeruice. And whoſoeuer is religiouſly diſpoſed in Gods houſe, he will certainly take care for the planting of religion in his owne houſe.

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

And Ioſhua proteſteth and voweth, that he 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 vntounto God, and truly loueth his honour himſelfe, will bee deſirous that eueryevery body elſe ſhould bee affected in the like ſort, eſpecially ſuch as are neare vntounto 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 hauehave entertainment vnderunder his roofe.

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

Thirdly, religious perſons in a family, will pray for their gouernours, as alſo for themſelues, that they may hauehave good ſucceſſe in their buſineſſe and affaires; and that is it which brings the bleſſing of God vponupon 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 hauehave a teſtimony vntounto our ſoules, that we are led by Gods Spirit? then let vsus (as many of vsus as are gouernors of families) take the way to hauehave piety grounded in their hearts that are about vsus, 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 vponupon, and all other ſeruices performed among vsus which do appertaine vntounto Chriſtians. If we be to plant an Orchard, we will not take eueryevery tree that growes by the high waies ſide, but rather ſend farre, and be at ſome charges to procure good trees, than fill vp our grounds with crabbe-trees, or the like: how much more carefull ſhould we bee of our houſe, (which is nearer & of better vſe then our orchard) that it may be planted with ſuch as truely feare the Lord, that ſo the deaw of his bleſſing may continually deſcend vponupon vsus.

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 vntounto men, but thoſe that are withall faithfull ſeruants vntounto almighty God.

EueryEvery 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 eueryevery 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 vntounto his Father: ſo doth he giuegive the like aduice vntounto others: VVhen thou prayeſt (ſaith he)Math. 6. 6. enter into thy chamber, and when thou haſt ſhut thy dore, pray vntounto thy Father which is in ſecret. Where by [chamber] he meaneth any ſecret place, where a man may freely lay open his wants before the Lord. Hence was it that Peter after the 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 vntounto 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 vsus of vaine-glory, neither will our owne hearts charge vsus 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 vntounto vsus, 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.

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 vntounto him all her thoughts and ill affections, would entertaine ſomewhat a harder conceite of her than before he did; and therfore God would hauehave many ſinfull cogitations and motions laid open onelyonly vntounto himſelfe, who is infinitely mercifull and pittifull; and not vntounto 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 hauehave prayer and reading of the Scriptures twice a day publicke with their whole family, they imagine that they hauehave gone as far as they need to do; though they neuer throughout the whole weeke performe any ſeruice vntounto the Lord in ſecret; neuer conſcionably meditate on the word; neuer earneſtly bewaile and confeſſe their hidden corruptions; neuer feruently cry vntounto 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, vntounto 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 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 vponupon 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 vntounto the Lord for mercy, whom they hauehave ſo haynouſly and preſumptuouſly offended.

Secondly, let vsus hence learne to be the ſame alone for matters of godlineſſe, as we are in company; and to do duties when no body ſees vsus, (euen becauſe God beholds vsus) as well as when many eyes are caſt vponupon vsus. This will be a teſtimony vntounto our ſoules of great ſincerity and vprightneſſe; and theſe priuate exerciſes of religion, will marueilouſly fit vsus 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 their hearts hauehave 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 vsus tye our ſelues eueryevery 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 vsus where we are weake, to reſolue vsus where we are in doubt, to ſhew vsus our errours, and to direct vsus in the right way: to let vsus ſee our wants, and to ſupply them of his rich grace; let vsus (I ſay) conſtantly performe theſe and the like duties in ſecret, and then ſhall it bee plaine vntounto our ſoules that we are guided by Gods good Spirit. And howſoeuer the diuell wil obiect that we are not ſincere, becauſe we hauehave many times more in ſhew outwardly, then we hauehave in ſubſtance inwardly; yet hereby ſhal we be able to approue the ſincerity of our hearts: that albeit we hauehave not that within vsus which we ſeeme to hauehave, yet we deſire to hauehave it, and ſtriue to attaine to it; and he onelyonly is an hypocrite which neither hath, nor deſires to hauehave that which he maketh ſemblance to hauehave.

The end of the firſt Sermon vponupon the twelfth of Zechariah.

Three Godly and Fruitful Sermons, Sermon 1

p. 1THE FIRST SERMON, VPONUPON the twelfth of Zechariah.

THE FIRST SERMON, VPONUPON the twelfth of Zechariah.