Three Godly and Fruitful Sermons, Sermon 6
The ſixth Sermon.
Of extinguiſhing the graces of the Spirit.
THe Apoſtle vponupon great and weightie conſideration, deliuereth this precept vntounto the Theſſalonians, Quench 2. Theſſ. 5. 19.not the ſpirit: for though all thoſe be worthely and iuſtly condemned, that neuer taſted of the ſpirit of God, yet a more fearefull condemnation is like to come vponupon them, that hauing once receiued ſome gifts thereof, doe afterwards loſe the ſame againe.
Now as concerning this Church, when the Apoſtle ſaith, Quench not the ſpirit, it doth euidently appeare that they had receiued the Spirit. For as fire cannot be ſaid to be quenched where it is not; ſo neither can the ſpirit in thoſe that hauehave it not. Wherefore let vsus know that this precept doth properly belong to them that hauehave receiued the Spirit of God, and they eſpecially are to make vſe of it. As for others, it cannot profit them, vnleſſe that, as the ſeed lying in the ground a long time, doth afterward budde and become fruitfull; ſo this continue in their mindes, till they hauehave taſted (in ſome good ſort) of the ſpirit of God, and then breed in them ſome carefulnes that they doe not quench it.
But for the further cleering of this text, two Queſtions muſt be anſwered.
The firſt is, how wee may know whether wee hauehave the ſpirit or no?
Anſwere. For anſwere to which we muſt vnderſtand, that as he knoweth beſt that he hath life that feeleth it in himſelfe, ſo it is for the ſpirit of God, &c. yet if we would know this more particularly by the effects thereof, let vsus marke theſe that follow.Effects of the ſpirit.
Firſt of all, if there bee nothing in a man but that which by nature and induſtrie may be attained vntounto, then ſurely hee hath not in him the ſpirit of God; for that is aboue nature, and worketh ſupernaturall effects: in which regard the Apoſtle doth ſet the ſpirit of God in oppoſitiō againſt the ſpirit of the world, ſaying, Wee hauehave receiued the ſpirit, not of the world, but of God. 1. Cor. 2. 14.
Secondly, conſider whether there be in thee any alteration, and change: for in regeneration, there muſt be a corruption of ſin, ſo that as ſeed in the ground, ſo ſin in our ſoules, may decay, that the new man may bee raiſed vp, the ſpirit of God taking poſſeſſion of our ſoules. Therefore the Euangeliſt Iohn maketh this the firſt worke of theIoh. 16. 8. ſpirit, that it ſhall conuince the world of ſin: which is ſo needful, that without it Chriſt Ieſus can neuer enter into the heart: for hee promiſeth to dwell only with them, that are humble in ſpirit, and contrite Iſai. 57. 15.in heart, through the ſight of their iniquities, and of Gods diſpleaſure iuſtly deſerued by the ſame: and calleth thoſe alone vntounto him that are wearie, and heauie laden, groning and ſighing vnderunderMatth. 11. the burthen of their ſinnes. Thus we ſee, that to be rebuked in our conſciences in this ſort, is the firſt worke of the ſpirit, which is alſo wroughtThe Spirit worketh by degrees. by degrees. For A generall aſtoniſhment. Rom. 8. 15.firſt there is a great and generall aſtoniſhment by reaſon of all thoſe great and enormous ſinnes that wee hauehave committed; and this doth ſtrike vsus downe, it doth terrifie vsus, and hold vsus amazed wonderfully. Weakenes of vnderſtanding. 1. Cor. 2. 14.Then it dealeth with vsus more particularly: it bringeth vsus vntounto a ſpeciall griefe for ſpeciall ſinnes; it doth bereaue vsus of our chiefe deſires; and bringeth vsus out of conceit and liking with the beſt things that are inRom. 7. 8. vsus: for then it doth diſplay before vsus the vanitie and darknes of our vnderſtanding, how vnfit and vnmeete wee are to vnderſtand and conceiue thoſe things, which do aboue all other moſt concerne vsus: Corruption of iudgement. Philip. 1. 9. 10.Then doth it let vsus ſee the corruption of our iudgement, how in things belonging to God, wee bee as bruit beaſts, not able to diſcerne things that differ, nor to put a ſound difference between good and euill. Rom. 8. 6. 7. The vnreaſonablenes of reaſon.Then doth it let vsus ſee that our reaſon is vnreaſonable, nay that it is hurtfull vntounto vsus, a great enemie to faith, and a great patron of infidelitie and vnbeliefe. The ſinfulnes of our affections. Acts 2. Iames 4.Then it commeth to our affections, and turneth them vpſide downe: it turneth our mirth into mourning, our pleaſure into painfulnes, and our greateſt delight into moſt bitter griefe. If it doe proceed further, and come once to the heart, and to the ſtomacke and courage that is in vsus, then it cutteth vsus to the quicke; then doth it at once caſt vsus downe in humilitie vnderunder the hand of God, whereas when we had to deale with men, wee were as ſtout as any, and would not ſtart for the beſt. We had reaſon to ſay for our ſelues, and courage to defend our ſelues againſt all them that did deale with vsus: but now the ſpirit draweth vsus into the preſence of God; it letteth vsus to ſee that wee hauehave to doe with God, and that our ſtrength is weakeneſſe in reſpect of him. Then doe our hearts begin to faile vsus; then doe we lay our hands vponupon our mouthes, & dareJob 39. 37. not anſwere. Behold heere how the ſpirit worketh in conuincing mens conſciences of ſinne: which whoſoeuer can finde in himſelfe, hee may aſſuredly ſay, that the ſpirit of God is in him indeed.
Iuſtification.The third note and effect is, the bringing on forward of this work vntounto iuſtification: for when the ſpirit hath brought vsus thus farre, then doth it begin to open vntounto vsus a doore vntounto the grace and fauour of God. It doth put into our mindes that there is merciemercy with God, and therefore ſtirreth vsus vp to ſeeke merciemercy at his hands: afterward it doth let vsus ſee how Chriſt ſuffered to take away the ſinnes of the world, that in the righteouſnes of Chriſt, wee may looke to bee iuſtified before God. And this it doth not let vsus ſee only, but doth effectuallie worke a ſure perſwaſion of it in our hearts, and confirmeth the ſame by two notable Effects of iuſtification.effects.
The firſt is a ioy moſt vnſpeakeable and glorious,1. Ioy. 1. Pet. 1. 8. Rom. 5. 2. wherewith our hearts muſt needs be wholly taken vp, and rauiſhed, when we ſee our ſelues by the righteouſneſſe of Chriſt, of the free mercy and grace of God, redeemed from death, deliuered from hell, and freed from the fearefull condemnation of the wicked.
The ſecond is the peace of conſcience, which2. Peace. Rom. 5. 1. Philip. 4. 6. indeed paſſeth all vnderſtanding. While ſin, and the guilt of ſinne remained, there was no peace, nor reſt, nor quietnes to be found, but feare within, terrors without, and troubles on eueryevery ſide: but when once ſinne is nailed to the croſſe of Chriſt: when the guilt thereof is taken out of our conſciences, and the puniſhment thereof far remoued, then muſt needs enſue great peace, becauſe God is at one with vsus: and for this we hauehave the warrant and teſtimonie of the ſpirit: for fleſh and blood cannot worke in vsus this holy and heauenly aſſurance.
And hereof doth ariſe a fourth note, to wit, the4. Readineſſe to doe good. life and nimblenes that is in vsus to doe good: for when a man doth finde fauour from God, for the forgiuenes of his ſins, then the louelove of God conſtraineth him, and that ioy which hee conceiueth inforceth him and putteth life into him for the performance of thoſe things, which are pleaſing vntounto God. Then he beginneth to finde himſelf, not only reclaimed from euill, but alſo framed to that which is good. Then is his vnderſtanding inlightened to ſee into the myſteries of godlines, then is his iudgement reformed, ſo that he is able to diſcerne betwixt truth and falſehood, betwixt that which is good and that which is euill. Then are his affections in ſome good meaſure altered:1. Theſſ. 5. 23. his deſire is ſet, not vponupon earthly, but vponupon heauenlie things: his ioyes are not in earth but in heauen: his anger is waſted and ſpent, not vponupon his owne priuate cauſe and quarrels, but his owne ſinnes, and vponupon whatſoeuer hindreth the glorie of his God. This is the life of God in him: thusEpheſ. 4. 18. Rom 8 2. he liueth that hath receiued the ſpirit, and thus he leadeth his life continually: for they that hauehave receiued the ſpirit, are led by the ſpirit, and doe liue accordingly, bringing foorth the fruits of theGalath. 5. 22. ſpirit.
But this hath frailtie ioyned with it, and men through weakeneſſe may ſoone fall: therefore if notwithſtanding that, we will know whether we ſtill retaine the ſpirit, wee muſt trie our ſelues by theſe rules:
Firſt, if through infirmitie wee hauehave fallen, (as who doth not) and will know whether therebyIames 3. 1. Notes of the ſpirit after ſlips. 1. Hatred of ſinne. we hauehave loſt the ſpirit of God, or no, let vsus examine what liking or miſliking we hauehave of ſinne: for if we ſtill hold our former hatred of that, and the oftner we fall, the more thorough and deadly hatred we conceiue againſt it, vndoubtedly that frailtie hath not as yet depriued vsus of the ſpirit; for this holy deteſtatiō of ſin is a fruit of the ſpirit.
Secondly, conſider how it ſtandeth with thy2. Sorrow for ſinne. 2. Cor. 7. ſorrow: for ſo long as thy ſorrow for ſin increaſeth, it cannot bee, that the ſpirit ſhould bee quenched in thee.
Thirdly, trie thy care, and if thou finde thy ſelf3 Care to auoid it. more carefull both to fight againſt ſinne and to preuent it, by auoiding the occaſions of it, then know that, not it, but grace hath dominion in thyRom. 7. heart.
But the laſt is moſt certaine, and that is this,4. Greater zeale in well doing. 2. Cor. 7. 11. Epheſ. 4. when thou art carefull to redeeme that, which by thy fall thou haſt loſt, and haſt a care to runne ſo much faſter forward, by how much more thou haſt been letted by thy fall: then it doth appeare that the ſpirit is in thee, yea it is liuely and mightie in operation, and ſuch as ſhall neuer bee taken from thee, vntill the day of Chriſt.
Now further, when the Apoſtle ſaith, Quench not the ſpirit, hee implieth that the ſpirit is in ſome reſpects like vntounto fire; therefore if wee doe but a little conſider of the nature of fire, we ſhall a great deale better iudge of the ſpirit.
Firſt of all, it will conſume things that are combuſtible:1. The properties of the Spirit whereby it reſembleth fire. Rom. 8. 13. and therefore lighting vponupon ſtraw, ſtubble, &c. it bringeth all to aſhes: ſo doth the ſpirit in our ſoules waſt, and at length bring to nothing all noiſome luſts whatſoeuer.
Secondly, fire doth purge and purifie things: and ſo doth the ſpirit purge vsus from the droſſe ofIoh. 15. 2. Acts 15. 9. ſinne daily more and more, that we may be holie temples for him to dwell in.
Thirdly, fire giueth light euen in the darkeſt places: and ſo is the ſpirit a ſhining lampe, euer1. Ioh. 1. 5. 6. giuing light vntounto vsus in the midſt of the darknes of this world.
And laſt of all, fire giueth heate, and withall doth as it were put life into thoſe things which are capable of life: for whileſt a man is frozen and ſtarued, he is numbde, and as it were without life: but being brought to the fire, hee is reuiued, and cheered, and thē becommeth actiue and nimble: euen ſo doth the Spirit ſet vsus on heate, and inflamethColoſſ. 2 13. Epheſ. 2. 1. vsus with a zeale of Gods glorie, with a care of our dutie, and with a louelove of all mankinde; yea withall it putteth life into vsus to walk in that good way which leadeth vntounto life.
Thus we ſee what likelihood there is between the ſpirit and fire, for which cauſe it is ſometimes called fire: as Matth. 3. 11. Therefore as truly and certainly as we may ſay there is fire where we ſee ſtraw or ſtickes conſumed, gold or ſiluer purged, great light in dark places, or great heate and liuelines in bodies that were benummed before: ſo truly may wee ſay, and ſo certainly may wee perſwade our ſelues that the ſpirit of God is in vsus, when wee ſee our corruptions conſumed, our ſoules purged, our hearts inlightened, and made hot in walking, and working according to that light.
The ſecond queſtion to be conſidered is, whether that man which hath once truly taſted of the ſpirit, may loſe it, and hauehave it quenched in him?
Anſwere. To this it may be ſaid, that becauſe the ſpirit of God commeth to, and worketh in diuers men diuerſly, and in diuers meaſures, therefore we muſt conſider of the diuers working of the ſpirit, and then frame our anſwere accordingly.
Firſt then there is a lighter and leſſer worke ofSeuerall operations of the ſp…rit. the ſpirit, which may be quenched: as appeareth in the two kindes of grounds, Luke 8. to wit, the ſtonie and thornie ground, which doubtleſſe feltMatth. 13. Luke 8. ſome working of the ſpirit; for they are ſaid to receiue the word with ioy, and to beleeue for a time, though after either the pleaſures and profits of this life did choake the graces of God, or elſe the fierie heate of perſecution did drie them vp, not being ſuch ſanctifying graces as are beſtowed vponupon the elect. If any would ſee the trueth of this more cleerely, let him reade, Hebr. chap. 6. verſ. 1, 2, 3, 4, 5.
There is a ſecond kinde of working of the ſpirit, which is more effectuall, which can neuer bee loſt. This Peter deſcribeth, ſaying, that the choſen of God are begotten againe of the immortall ſeede of 1. Pet. 1. 23.the word: this is not a light but a deepe taſting of the word, whereby men are regenerated and begotten vntounto God. The Apoſtle Iohn ſetteth down another note of this, ſaying, that they that are thus…. Ioh. 3. 7. 8. borne againe, doe not ſinne, that is, they cannot make an occupation of ſinne: they cannot fall flat away by ſinne: and why? euen becauſe the ſeed of God abideth in them, euen that ſeede whereby they were begotten againe, which will abide in them euen vntounto the end, ſo that they ſhall neitherMatth. 24. 24. John 10. 28. 29. by ſecret ſeducements, nor by open violence be taken out of Gods hands.
Thus then we ſee the queſtion anſwered: neither muſt it be ſtrange, much leſſe offenſiue vntounto vsus that the Lord ſhould take ſome, and leaue others; or that he ſhould work effectually in ſome, for their eternall ſaluation, and more ſlightly in others, for the increaſe of their condemnation: for thus hath God dealt euen from the beginning, and that moſt righteouſly, becauſe hee may doe with his owne what he will: Rom. 9. 20, 21.
Let vsus ſee rather what vſe we may make of it.
Firſt, let vsus take heed of quenching any grace of God.
Secondly, ſtill labour to hauehave a greater meaſure of gifts, ſeeing ſmall gifts may be taken away.
Laſtly, let vsus learne to put a difference between hypocrites and ſound Chriſtians: for the one ſort indureth but for a time, but the other laſteth for euer.
But if yet wee require a cleerer difference betweene theſe ſeuerall operations of the ſpirit, let vsus marke theſe rules:
Firſt, let vsus trie what inſight wee hauehave into theRules to trie whether the ſpi…i… hauehave wrought in vsus in a ſauing manner. word of God; certaine it is that both the godlie and wicked are inlightened, but diuerſly: for the knowledge of the godly is certaine and diſtinct, and therefore in particular things they are able to1. Concerning knowledge. 1. apply the threatnings of God for their humiliation, and his promiſes for their conſolation: whereas the knowledge of the wicked is confuſed, and cauſeth them to applie nothing to themſelues for good.
Againe, godly mens knowledge is ſufficient to direct them both generally, and in particular duties: whereas the knowledge of the vngodly is only generall.
Laſtly, the knowledge of the one continueth with them vntounto the end; but the knowledge of the other leaueth them in the end. Therefore is the knowledge of the godly for the cleerenes, certaintie, and ſufficiencie of it, compared to the Sunne: and the knowledge of the wicked to theHeb. 6. lightning, which is onelyonly for a ſudden flaſh, and when it is gone, men are more dimme-ſighted then they were before. Thus wee ſee one difference in their iudgements.
Secondly, let vsus come to their affections. Certaine2. Concerning the affections. 1. Deſire. Pſal. 78. 34. it is, that the wicked doe deſire the help and fauour of God, but the difference ſtands in the cauſe why: they ſeeke helpe onelyonly becauſe of ſome extremitie they are in; and ſue for the fauour of God, becauſe they would be freed from griefe: and therefore it is vſual with them to ſay; Oh that I were out of this paine! oh, that this my ſorrow were taken from me! by which ſpeeches they ſhew, that ſo they might be at reſt and eaſe, they would little weigh of the helpe and fauour of God: but the godly finde ſuch ſweetnes in his louelove, that they count it better then life it ſelf:Pſal. 63. 3. in ſo much that for the obtaining thereof, they can bee content to forgoe all the pleaſures of thisMatth. 13. 4. life, yea and to ſuffer whatſoeuer it ſhall pleaſe the Lord to inflict vponupon them.
Further, not the godly onelyonly, but the wicked2. Sorrow. alſo are grieued when they hauehave ſinned: but the wicked doe therefore ſorrow, becauſe their ſinne hath or will bring ſome puniſhment vponupon them: and the godly ſorrow chiefly becauſe they hauehavePſal. 80. 7. offended God, and giuen him occaſion to withdraw his fauour from them.
The third differēce is in their louelove: for though3. LoueLove. both of them doe louelove God, yet it is after a diuers manner; the one of ſinceritie, the other for wages only. A poore childe that is taken vp, fed, and cloathed, will louelove him that doth thus feede and clothe him: but if hee receiued no more of that man then of another, he would like him and louelove him no better then another: euen ſo it is with the wicked; if their bellics be filled, their barnes ſtuffed, and they hauehave their hearts deſire, they louelove God indeede, but onelyonly for their belly and their barnes. Thus did Saul louelove God for his kingdom; Achitophel for his promotion; Iudas for his place of Apoſtleſhip: but what became of their louelove? Saul a little afflicted, forſooke God; Achitophel ſomewhat croſſed in his deuices and diſappointed of his hopes, hanged himſelfe; and Iudas for gaine betraied Chriſt.
Some experience of this wee may ſee among vsus: Courtiers will be profeſſors, and Schollers of ripe wits will be religious, if that Courtiers may become Counſellors, and Schollers may be preferred to the chiefeſt places: but if promotion come not, then is their profeſſion forſaken, and their religion laid aſide: and yet that is not all, for either they waxe prophane in their liues, or hereticall in their opinions. Doe the children of God louelove on this manner? No, the holy Ghoſt which they hauehave receiued in effectuall manner, doth ſhed the ſeede of louelove in their hearts, and dothRom. 5. worke in them a ſpeciall liking of his goodneſſe and of his holineſſe, ſo that they louelove him not forPſal. 116. 1. his bleſſings alone, but chiefly for himſelfe: as the naturall childe loueth his father naturally, and though his father beate him, yet he beareth it, and ſtill loueth him. They hauehave powred and infuſed2. Pet. 1. 2. 3. 4. into them a godly nature, ſo that they doe freelie louelove God their father: and though he afflict thē, or croſſe them in their deſires, yet they louelove him, and in louelove performe their obedience vntounto him continually. Therefore Iob ſaith, Though hee kill Iob 13.me, yet will I truſt in him. And this is the third mark or rule whereby to proue and trie ourſelues.
The laſt rule is in conſidering the effect of Gods mercies receiued. For herein doe the wicked ſhew their wickednes two waies.
Firſt on the right hand, the mercies of God do worke in them a wonderfull contentation, but not ſuch as cauſeth them to returne the glory vntounto God, but rather to aſcribe it vntounto themſelues: for the graces of God doe puffe them vp, & make them conceited in themſelues. Hereof there ariſeth a great ſecuritie, which bringeth firſt neglect, and after contempt of all good meanes. On the left hand others offend, being neuer pleaſed nor contented with that they hauehave: nay indeed forgetting, or lightly eſteeming that they hauehave, and ſtill deſiring new. Theſe men beſides that they are vnthankful, they doe alſo murmure & grudge againſt God, and are neuer pleaſed with him. Betweene theſe two doe the children of God hold a middle and euen courſe, and therefore we ſhall ſee theſe things in them. Firſt a ſight and acknowledgement of their wants, which cauſe them. to long for the ſincere milke of the word, that thereby their wants may be ſupplied and their graces increaſed: and ſo farre are they from being lifted vp with pride, that they reioyce when their pride may be pulled downe, whether by rebukes, or threatnings, or corrections from the Lord. For they know that if Paul needed meanes of humbling, (2. Cor. 12.) much more doe they.
Beſides, as they deſire the word, ſo they waite vntill it pleaſe the Lord to worke further in them thereby: and this waiting is as earneſt as theirs, who hauing watched all night, do waite and look for the dawning of the day.
Secondly, as they ſee their wants, ſo doe theyPſal. 119. 10. alſo ſee the graces they hauehave receiued, and are for that time well apaid and contented therewith: and therefore as their wants doe humble them, ſo Gods graces doe comfort them: and as their wants do call vponupon them to ſeek more, ſo the gifts they hauehave prouoke them to bee thankfull for that they hauehave receiued. And thus much for the laſt rule of trial. Theſe forenamed properties whoſoeuer can finde in himſelf, he may bee aſſured that the ſpirit hath wrought in him ſo effectually, as that it ſhall neuer be taken from him.
But what then? may ſuch caſt off all care? No, the Apoſtle ſaith vntounto ſuch, Quench not the ſpirit. And not without cauſe: for though the ſpirit it ſelfe can neuer be vtterly taken from them, yet doubtleſſe if pride, ſecurity, or any other ſinne begin to take place in them, the graces of the ſpirit may decay, and their cleere vnderſtanding, and comfortable feelings may be gone, ſo that in their own and others iudgements, the ſpirit may ſeem to be quite extinguiſhed.
Neither muſt this ſeeme ſtrange: for if the Image of God which was more perfectly placed in Adam, might bee quite loſt, then no maruell if the graces of the ſpirit bee drowned in vsus for a time. The Galathians were truly regenerated, and had receiued Chriſt into their hearts: yet their graces were ſo choked and quenched, that hee was as it were without faſhion or forme: ſoGalath. 4. 19. that the Apoſtle did as it were trauell againe, vntill Chriſt was faſhioned anew in them. Dauid alſo vponupon the committing of his ſinne was brought vntounto that caſe, that he praied God to create in him Pſal. 51.a new ſpirit. What, was the ſpirit quite gone? No, for by and by after he praieth that God would not take his holy ſpirit from him: but the graces thereof were wonderfully decaied, and therefore he deſireth that they might be renued.
But that none may abuſe this doctrine, let vsus conſider what puniſhments doe follow vponupon theEuils that follow vponupon quenching of the ſpirit. quenching of the ſpirit in this ſort.
Firſt of all wee muſt know, that though the ſpirit be not gotten by our labour, yet that is required for the obtaining of it, and it muſt coſt vsus much paines ere we can get it into our hearts: all which ſeemeth to be loſt when the graces of the ſpirit are withered.
Secondly, all that peace and ioy, before ſpoken of, is gone, with how great griefe and woe they know that in any meaſure hauehave taſted of it.
Thirdly, for that time they hauehave no heart to do good, but are made vnprofitable burdēs to ye earth.
Moreouer, ſuch are in danger of falling into reprochfull euils, and ſo to procure the ſharp correcting hand of God vponupon themſelues, who hath ſaid, that though hee will not take his mercies vtterlie from his children, yet hee will viſite their ſinnes with the rod, and their iniquities with ſcourges: as he dealt with Dauid.
Laſt of all, when the graces of the ſpirit of God are once decaied, they cannot bee repaired but with very much ſorrow: for what a griefe will it be to call to minde our former tranſgreſſions; to aggrauate them by all circumſtances, to apply the terrible threatnings of the law to our ſtonie harts, and the like? The conſideration of all which diſcommodities, ſhould cauſe vsus to beware how we quench the ſpirit.
Yet here is matter of comfort alſo: for though wee may ſuffer a great decay of Gods graces, yet by the rod or by the word, or by both, they ſhall be renued in vsus againe.
Of murmuring in the time of affliction.
MAny men hearing of the often murmurings of the Iſraelites, doe iudge them the worſt people vnderunder the Sunne: but ſuch doe little conſider, either the temptations whereby they were prouoked to murmure, or the corruption of their owne hearts, which will as bitterly murmure vponupon leſſe occaſion. For albeit they were an obſtinate and ſtiffe-necked people, yet herein they were vehemently tempted, that they came from plenty in Egypt, to ſcarſitie in the wilderneſſe, hauing neither meate nor drinke for all that multitude, being ſixe hundred thouſand men, beſides women and children. Wherefore let vsus ceaſe to wonder at this people, and in them ſee our owne corruption. For doe not many amongſt vsus, beholding the abundance which the Lord hath beſtowed vponupon Magiſtrates or Miniſters for the diſcharge of their duties, doe they not (I ſay) rather murmure at it, then ſhew themſelues thankfull for troubles that they are freed from, and for ſufficiencie that the Lord hath giuen them to liue vponupon?
True it is, that notwithſtanding the greatnes of this peoples temptation, their ſinne was very hainous; for Gods mercies had been wonderfull towards them euen immediatly before, and that the vnthankfulleſt of them had been driuen to confeſſe: yet did they wiſh to returne to their formerPſal. 106. bondage, rather then to bee brought to ſuch ſtraits: but notwithſtanding the grieuouſnes of this their ſinne, many now adaies come nothing behinde them: for their eyes are ſo vponupon their wants, that the want of one thing which they do deſire, though it be but ſmall, doth more diſquiet them, then manifold bleſſings doe comfort them, to make them thankfull.
But this diſcontentment wee muſt be armed againſt: which we ſhall be, if wee can receiue the fauour of God for it ſelfe, though it come alone, yea though trouble doe come therewith: for hauing it, wee hauehave all things, and wanting it, wee hauehave nothing. Againe, if wee hauehave it, no miſerie can make vsus miſerable: and if wee hauehave it not, in greateſt proſperitie we are moſt miſerable.
But the Iſraelites here dealt after a cleane contrarie manner: for the want of bread in the wilderneſſe, being but for their bodies, did make thē to deſpiſe their great and wonderfull deliuerance out of Egypt, which was vntounto them a ſigne of their ſpirituall deliuerance. And this is the nature of all worldlings; they had rather forgo many ſpirituall benefits, then one corporall commoditie: they grieue more at the loſing, and reioyce more at the hauing of wealth, then of godlineſſe.
But to returne to the point in hand, ſith murmuring is ſo great a ſinne, it ſhall be profitable to conſider of ſome remedies againſt it.
Remedies againſt murmuring.
Now for as much as impatiencie proceedeth from infidelitie, the remedie thereof muſt bee fetched from faith in Gods mercies, in the merits of Chriſt, in the hope of the reſurrection, and in Gods fatherly prouidence.
Firſt (I ſay) Gods rich merciemercy and fauourable dealing with vsus, being duly conſidered, cannot but worke in vsus patience: for ſeeing that the Lord forbeareth vsus, and that when for the ripenes of our ſinnes he might confound vsus, he doth rather heape bleſſings vponupon vsus, this cannot but bridle vsus from murmuring, though all things fall not out according to our hearts deſire. Eſpecially ſeeing that the Lord will deale with vsus ſtill as hee did with the Iſraelites, that when ordinarie meanes failed, had extraordinary prouiſion made for thē; the cloudes giuing them bread, and the rock water, to teach vsus that man liueth not by bread only (as Moſes applieth it, Deut. 8.) but by the word of God.
A ſecond remedie is, to hauehave a liuely faith in the worke of our redemption, to wit, the remiſſion of our ſinnes, the imputation of Chriſt his righteouſnes, and inherent ſanctification.
Firſt then if we can ſtedfaſtly beleeue that God for Chriſt his ſake hath freely forgiuen vsus all our ſinnes, and giuen his ſonne, that in him we might be bleſſed, we cannot but be aſſured, that with him Rom. 8.he will giuegive vsus all things. For ſeeing ſin, which is the cauſe of all miſerie, is taken from vsus, wee may bee ſure that no croſſe ſhall euer hurt vsus.
Againe, if wee could beleeue that as God doth lay our ſins vponupon Chriſt, ſo he doth impute his righteouſnes to vsus, how ſhould we doubt of food or raiment, &c? For by this meanes he is made our mercifull and louing father, who is for power, able, and for will, readie to helpe vsus in all extremities. And thus doth he abide for euer, and is neuer changed.
To theſe two former, muſt bee added the ſecond part of our redemption, namely, the ſanctification of the ſpirit, which if we feele in our ſelues, may bee a great helpe vntounto vsus againſt impatiencie: for it is a greater thing to ſanctifie a ſinner, then to worke wonders in nature. Therefore if we can beleeue in our hearts that God is able to make of ſinfull and wicked men, iuſt and righteous, of whoremongers, chaſt perſons, &c. and that he is able and willing to deliuer vsus from all our corruptions, be they neuer ſo ſtrong by nature or cuſtome; if, I ſay, we can giuegive credit vntounto this, why ſhould we euer doubt that he will faile vsus in outward things?
Further, if we can beleeue that God hath prepared a kingdome for vsus, and that he will raiſe vsus vp at the laſt day in body and ſoule to enioy the ſame; how can we but be aſſured that he will giuegive vsus leſſer matters, euen the things of this life?
Another thing to ſtay our hearts vponupon when murmuring doth aſſaile vsus, is faith in Gods prouidence; which is either generall or particular.
The generall prouidence of God muſt be conſidered, firſt in the creation of all things: ſecondly in the preſeruation of them.
Doe wee then beleeue that the Lord made all things of nothing, and ſhall we doubt of his abilitie to prouide for vsus? When God created light before the Sun, the Moone, or the Stars: and cauſed graſſeGen. 1. 3. to grow vponupon the earth, before there was either raine or dew to water it, hee did thereby teach vsus: firſt, that we ſhould not put too much truſt in them whileſt we hauehave them: and againe, that rather then we ſhould ſuffer hurt by the want of light, graſſe, or other ſuch things, the Lord both could and would prouide for vsus without them. Yet now if we ſhould not hauehave the Sun, wee would think that light were taken from vsus: and if we wanted raine, wee would ſoone thinke wee ſhould neither hauehave graſſe, nor corne: but the Lord hath ordained theſe meanes to ſerue his prouidence, not for himſelfe, for without them he can eaſily help vsus, but for our weaknes, who otherwiſe could not eaſily bee aſſured of his goodneſſe.
Secondly, we muſt beleeue that God preſerueth all: ſo that a ſparrow doth not fall to the groundMatth. 10. without his prouidence, and he hath a great care of beaſts, and fowles: doth the Lord prouide for theſe,Matth. 6. and will hee not prouide for man, for whom theſe were made, and are preſerued? Hereunto we muſt ioyne the particular prouidence of God: Hath he made our bodies, and will he not clothe vsus? hath he giuen vsus life, and will he not miniſter vntounto vsus foode for the ſuſtaining thereof? Hee could prouide for the Iſraelites in the barren wilderneſſe fortie yeeres together: yea hee could preſerue Moſes and Elias fortie daies without any meate at all: which euidently proueth that Gods bleſſing is all in all, whether there be meanes or no meanes.
Dauid obſerued by experience that the righteous ſeed of the righteous was neuer forſaken, nor begged Pſal. 37.their bread: and if wee could bee righteous as then many were, wee ſhould finde the ſame true in our owne experience as he did.
Theſe things well conſidered, will worke in vsus a patient minde, the properties whereof are,
Firſt to be contented with whatſoeuer the LordProperties of a patiēt mind. Philip. 4. 11. ſendeth, alwaies acknowledging godlineſſe to bee great riches: for wee ought not to ſeeke great matters, nor ſuffer our deſires to be carried after high things: for this did the Prophet Ieremie rebuke inIeremy 45. 4. Baruck. And Chriſt would hauehave vsus to pray only for our daily bread: which alſo was Iacobs prayer, thatGen. 28. he might hauehave food and raiment, wherewith the Apoſtle would hauehave vsus to be content. Let vsus firſt ſeek the 1. Tim. 6.kingdome of heauen, &c. and then, if the Lord giuegive plentie, let vsus be more thankfull and ſeruiceable: if not, his fauour is ſufficient of it ſelf, and wee ſhall bePſalm. 4. more comfortable with a little, then others are in great abundance without that. But if wee cannot reſt in the fauour of God, though wee want theſe outward things, it is certain we do not truly eſteem it, neither hauehave wee at that time any comfortable aſſurance of the remiſſion of our ſinnes.
The ſecond propertie of a patient minde is, ſimply to giuegive vp it ſelf vntounto God, and to commit it ſelf into his hand, waiting at all times for help frō him, who only is ye author of al goodnes, yet neither preſcribing the meanes, nor appointing the time, nor in any caſe indenting with him: for the Lord will hauehave the diſpoſition of his mercies free vntounto himſelf, to giuegive and beſtow when and where, and ho… it pleaſeth him, and as it may moſt make for his glorie: and therefore wee muſt wholly reſigne vp ou… ſelues vntounto him. Which if we can doe, ſo mercifully doth God vſe to deale, that when wee leaſt deſire outward things, then we ſhall hauehave them: and whē we freely giuegive them vp to him, he will giuegive them to vsus againe.
Abraham gaue vntounto the Lord Iſaac his ſon, which when the Lord did behold, hee quickly gaue him his ſonne againe: and ſo will he deale with vsus ſtill. The readieſt way to retaine life, goods, &c. is to yeeld them vp wholly into Gods hands: not with this condition, that he ſhould giuegive thē to vsus againe, (for that were to mock the Lord) but without all care to hauehave them, we muſt giuegive them to him, being heartily well content for his glorie to forgoe them, and then if they be good for vsus, we ſhall receiue thē againe: if not, we ſhall receiue ſome ſpirituall grace, which ſhall better ſupplie the want of them. Yea the infinite wiſedom and mercy of God doth wonderfully appeare herein, that ſometimes he keepeth vsus long without theſe things, becauſe that if we had them, he ſeeth that we would abuſe them, and preferre them before ſpirituall bleſſings. And ſometime the Lord, ſeeing our ſmall regard of ſpirituall things, will by the want of theſe outward things, bring vsus to make greater account of them, that whē we can well want the one, and highly eſteeme the other, we may hauehave both together.
FINIS.
End of the text · John Dod, Three Godly and Fruitful Sermons (1610)