Seven Godly and Fruitful Sermons, Sermon 1

Seven Godly and Fruitful Sermons · Sermon 1

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

ZECH. 12. verſ. 10.11, &c.

Verſ. 10. And I will powre vponupon the howſe of Dauid, and vponupon the inhabitants of Ieruſalem, the Spirit of grace and of prayers, and they ſhall looke vponupon me whom they hauehave pierced; and they ſhall lament for him, as one that mourneth for his onelyonly Sonne, and be ſorry for him, as one is ſorry 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 eighth & ninth verſes of this Chapter is ſet down a gracious promiſe of God, made vntounto the church, which ſhould p. 2be in the time of the Goſpell (for that is meant by the inhabitants of Ieruſalem.) Which promiſe is this, that hee that is feeble among them: that is, the weakeſt Chriſtian that made conſcience of his waies, & of the meanes of his ſaluation, in that day ſhould be as Dauid: that is, equal 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 bee as Gods houſe, and as the Angell of the Lord before them. The Prophet could not find any holie man, with whom hee might filly compare them, and therefore he ſaith, that they ſhould be like the Angel 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 enemies 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 hee will ſeeke to deſtroy them, the meaning is, that as hee 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 would bee brought to ſuch excellencie. I wil poure 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 p. 3meaſure of his Spirit, that as, they ſhould hauehave more excellent, and cleere, and powerfull meanes; ſo they ſhould find a greater bleſſing vponupon the vſe of thoſe meanes; that whereas vnderunder the law, they had but drops of grace, diſtilling eaſily and by little and little, now they ſhould hauehave whole buckets full, as it were; yea whole flouds of grace poured downe vponupon all ſorts of Gods ſeruants. 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 vponupon 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, & betake themſelues vntounto their Sauiour, whom they hauehave pierced by their ſinnes; for it cannot properly be ſaid, that the Scribes and Phariſes, or Iudas, or the high p. 4Prieſts, 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 Iambe 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; to 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 p. 5of 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 & worthy king Ioſiah was ſlaine in the valley of Megiddo neere Hadadrimmon, in fighting againſt Pharoah Necho, King of Aegypt, 2. Chron. 35.2 Chr 35they lamented for him very bitterly: and not onelyonly the common people who hauehave not ſo good a gouernment 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 be the lamentation of thoſe that attaine to the ſight and ſenſe 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 p. 6naturall for company, or hypocritall 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.

p. 7The drift then of theſe words (wee ſee) is, to manifeſt and expreſſe the great goodneſſe of God towards his ſeruants, in the time of the Goſpell; 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 poure vponupon the houſe of Dauid, &c. the Spirit of grace &c.] In that the Lord hauing promiſed, that his Church ſhall bee brought to wonderfull excellencie, doth ſet downe this as the meanes whereby he wil effect it, that they ſhal hauehave the Spirit in great plenty powred downe vponupon them, this ſhall be the doctrine, That the way p. 8to all happineſſe and bleſſedneſſe, Doct. 1 is to hauehave the Spirit of grace beſtowed vponupon vsus.The Spirit of God is the author of all happineſſe.

Whoſoeuer hath not this, though he bee neuer ſo great in the world, hee 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.Isa 32:13Isa 32:14where 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 bee powred vponupon them from aboue. And what then? The wilderneſſe ſhall become a fruitfull field; That is, thoſe men and women that were like a wilderneſſe before, bringing forth nothing but brambles and briars, 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 needfull for them.

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

p. 9Firſt, Reaſ. 1 becauſe it doth mortifie and crucifie the fleſh; that is, originall corruption, Rom. 8.13.Rom 8:13with all the luſts 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 conſurneth it by little and little, till at length his ſoule and body bee as cleare from ſinne, as Adams was before his fal. 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 **This is to be vnderſtood of the time of their diſſolution: as it appeareth by diuers other Doctrines of Maſter Dods: as that on Iſaiah, Doct. 4. and Doct. 8. that God lookes not for perfection in this life. See alſo the 3. vſe of this Doct. Epheſ. 2.1. Rom. 8.11. 1. Iohn 4.4.Eph 2:1Rom 8:111 John 4:4them, ſo that they ſhall hauehave no place at all within vsus. And as it killeth ſinne, ſo it quickeneth the dead ſoule, and maketh the whole man apt and fit for eueryevery good worke. That Spirit which raiſed vp Chriſt Ieſus from a naturall death, doth alſo raiſe vsus vp from the death of ſinne, to the life of grace: and putteth more ſpirituall ſtrength into vsus, then the fleſh, the world and the diuell can bring againſt vsus.

Further more in the third Chapter of the ſecond to the Corinthians, Reaſ. 2 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 voile vponupon their minds, 2. Cor. 3.14.2 Cor 3:14ſo that they can ſee nothing to ſaue their ſoules, to further p. 8duplicate page p. 9duplicate page p. 10their 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 remooued; and then they are enabled ſoundly to vnderſtand, and truely to applie the word preached vntounto their owne ſoules. Verſe 16.

Againe, 3it is ſaid in the ſelfe ſame place, That where the Spirit of the Lord is, there is libertie, Verſ. 17. Till ſuch time as that doth ſet men free, they are held faſt in the cordes and chaines of iniquity, 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 ſin 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; Rom. 6.Rom 6it filleth vsus full of good meditations, of holy deſires, and ſpirituall affections; it furniſheth vsus with ability to performe the duties of religion, & of our callings; & in a word, it maketh vsus willing and able both to do all maner of good, and to reſiſt all manner of euill. So that after wee hauehave receiued the holy Ghoſt into our hearts, we ſhall not ſay: This is my nature, and I cannot doe p. 11otherwiſe: but with the Apoſtle Paul; I can doe all things through Chriſt that ſtrengtheneth mee: I wil neuer bee in bondage vntounto my corruptions any more; for grace ſhall hauehave the vpper hand of nature, and the Spirit ſhall maſter the fleſh, and get the better of it.

Laſtly, it is added in the ſame place, 4that by vertue of the Spirit wee ſee the glory of Chriſt in the Goſpel, and are changed into his image, from glory to glory; that is, from one meaſure of knowledge and 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 wee 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, and 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 needs be a maruellous great benefit; for if the defacing of Gods Image be the cauſe of all our woe, then the repairing thereof muſt of neceſſitie be the cauſe of all our happineſſe.

A fifth reaſon why their ſtate is ſo happy that are endued with Gods ſpirit, is, 5becauſe 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 p. 12vponupon 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 reioice, 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. Acts 4.31.Acts 4:31And what of that? Acts 5.41.Acts 5:41Then they reioyced that they were counted worthy to ſuffer rebuke for Chriſt his name. And as Pauls ſufferings did abound, 2. Cor. 1.5.2 Cor 1:5ſo did his conſolations 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: 1. Pet. 1.6.8.1 Pet 1:61 Pet 1:8according to that ſaying of the Apoſtle Peter; Now for a ſeaſon yee are in heauineſſe, and yet reioyce with ioy vnſpeakable and glorious.

Hitherto the reaſons alleaged hauehave tended chiefely to his, euen to ſhew what good the Spirit of grace bringeth vntounto our ſelues.

Now further, 6there is a ſixth reaſon for the confirmation of this point, which is, that it doth alſo make vsus exceeding profitable vntounto others; which is a very great addition vntounto our bleſſednes. Al 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 therfore 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 ſpirituall reſtore ſuch a one, not ye p. 13that 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 which regard the Apoſtle Paul ſaith: 2. Cor. 1.4.2 Cor 1:4We are able to comfort others with the conſolations wherewith wee our ſelues hauehave been comforted. Looke then who is moſt ſpirituall, and wee ſhall find that he doth alwaies moſt good. Therefore was it, that when the Apoſtles were to conuert the whole world, and to batter downe hell gates vponupon Satans head, they had the Spirit plentifullie poured downe vponupon them; Acts 2.Acts 2which filled them ſo ful of heauenly wiſdome, and courage, and zeale, that they did that which al the Kings and Monarches of the earth could neuer hauehave effected by all their power and policie. So alſo when Chriſt was to doe 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. Iſai. 11.1.Isa 11:1For (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 counſell] 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:

p. 14Firſt of al, Ʋſe 1 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 plainely manifeſt themſelues to be ignorant and carnall perſons, that do not yet know what true happineſſe meanes.

Secondly, 2here 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, and aduance themſelues and theirs to great places in the world, then they ſhall be happy men, and leade a merry and 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 labor to be ſpiritual. Wil theſe men know what their eſtate is? the Apoſtle telleth them: Rom. 8.9.Rom 8:9If any man hauehave not the Spirit of Chriſt, the ſame is not his: and if hee bee not his, 2. Cor. 13.2 Cor 13he is for the preſent, a bondſlaue of Satan, and in the ſtate of a reprobate; and if ſuch can bee happy men, then are they happy, otherwiſe not. If it were poſſible that for their outward condition of life they could be equal 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 gardē of Eden that could then yeeld him contentment, but he was in farre greater miſerie and perplexity in that place then many theeues are in p. 15the dungeon, or vponupon the gallowes, when they are ready to be turned ouer. He that hath the ſpirit of God as Paul had, ſhall find a heauen in priſon, in ſickneſſe, in death it ſelfe: whereas he that hath it not, ſhall find 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. 3that wee ſhould ſearch and try whether wee 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, How we may diſcerne whether we hauehave the ſpirit or not. Gal. 5.17.Gal 5:17let vsus firſt examine, whether there be in vsus that continuall warre and conflict (mentioned Gal. 5.17.) between the fleſh and the Spirit, which al godly men do find 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, and the iudgement rightly informed by Gods word; as in this particular: A good man is railed vponupon, and vndeſeruedlie 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, Rom. 12. Matth. 5.Rom 12Matt 5but rather ouercome euill with goodneſſe, and bleſſe them that curſe you, and pray for p. 16ſuch as hate you and perſecute you in word or deede: they hauehave too much fire in them already, and therfore do not you adde more fuel 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, euen as the fleſh doth come armed with the weapons of the Diuel to reſiſt the Spirit. Indeed there is many tiems 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 and inclinations that are euill, to curbe and repreſſe them; nor breede humilitie and pouertie 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 their corruptions: but theſe checks of the naturall conſcience do rather make men more fierce and froward, and at length more violent and outragious in ſinning, eſpecially if they hauehave been occaſioned either by the hearing of the terible curſe of the law, denounced 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 again: then (I ſay) they will be much more boiſterous in their ſinfull courſes then euer they were before.

And as there is a conflict in the vnderſtanding p. 17part, ſo is there the like in the affections: for the fleſh is ready to draw them vntounto pride and enuie, and vncleannes, and couetouſnes, &c. But the Spirit ſtirreth and moueth them vntounto better things, ſhewing withall that thoſe forenamed vices will harden the hart, make it vnfit for prayer, or thankſgiuing, or any ſuch ſpirituall exerciſe; and in the end will bring many 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 bee 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 will be vnwilling to pray, to heare, to meditate, to conferre; & 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 contrarilie diſpoſed, and chearfully embraceth that which is good, though it be clogged and hindred in the performance of the ſame: ſetting downe this for a certaine truth, that the more painefull any ſeruice is, the more gainefull it is; that though we begin our prayers in heauineſſe, yet wee 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 ſhal be accepted and bleſſed p. 16duplicate page p. 17duplicate page p. 18of the Lord: and by the ſight and ſenſe of our manifold failings, grow more humble and lowlie in our owne eies, 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 benefit and helpe then in good and holy courſes: but after their regeneration the caſe is altered with them: for them 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 ſpiritual fight in the inward man is a moſt infallible mark of the ſpirit of grace, which is the rather to bee noted, becauſe many of Gods ſeruants through ignorance take it to bee quite contrary. We find (ſay they) ſuch a deale of carnall reaſon, ſo many ſinfull affections and luſts, & ſuch vnwillingnes and vnfitneſſe for eueryevery holy dutie, 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 errors of your mind, and the corruptions of your heart? who is it that cauſeth you to hate them, and to bee 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 p. 19be freed from the bondage of them? Is it not the ſpirit of God that worketh al 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 hee hath giuen vsus any ſparkles of grace, and 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 find in himſelf theſe fruits 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 hee is more or leſſe ſpirituall.

A fourth vſe of this point may be this, Vſe 4 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 obtained.

Now one meanes is, exceedinglie to deſire it, p. 20and earneſtly to long for it: for the Lord ſaith in the prophecy of Iſaiah: Iſaiah 44.3.Isa 44:3I will poure water vponupon the thirſtie, and flouds vponupon the dry ground: I will poure 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 do 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 fal. Concerning ſuch the Lord ſaith, that he will poure water vponupon them: neither ſhall they hauehave grace by drops, but whole flouds thereof ſhall be poured 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 benefit ſhall they find 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 poured thereupon.

A ſecond meanes to obtaine the Spirit, 2with a daily encreaſe of the gifts and graces thereof, is to pray for it, (as eueryevery one will that doth heartilie long for it) and to beleeue that wee ſhall hauehave it: and that wee may doe ſo, our Sauiour maketh a p. 21notable argument for vsus. Luke 11.12.Luke 11:12Aske (ſaith he) and it ſhall be giuen you: ſeeke, and ye ſhall find, &c. Obiect. Oh but I am vnworthie, might ſome ſay, both to aske and to receiue any thing at Gods hand. Anſ. Why (ſaith Chriſt) If yee which are euill can giuegive good gifts vntounto your children, how much more ſhal 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 preſentlie 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 wil your heauenly father, who is the God of all goodnes, yea goodnes it ſelfe, deale fauourably with his children, hauing made a promiſe vntounto them, & 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 p. 22aboundant meaſure, let vsus craue it at the hands of the Lord, who giueth of the ſame liberallie, 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 poure his Spirit vponupon all fleſh, Ioel 2.28.Joel 2:28and to beſtow as excellent gifts and graces vponupon ordinarie 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, 3is, with reuerence and conſcience to hearken vntounto the word: for as the Apoſtle ſaith, Gal. 3.2.Gal 3:2the Spirit is not beſtowed for any goodneſſe 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, 1. Theſ. 5.1 Thess 5(for that is the beſt fire in the houſe, and without it men muſt needs freeze, in woe and ſorrow and miſery) he ſaith, 1. Cor. 14.3.1 Cor 14:3deſpiſe not prophecying; that is, the ordinarie miniſtery of the word, when it is truly expounded, and faithfullie and wiſelie applied, as may be moſt for the edification of the hearers. This is as it were the fuel whereby the fire of God is continued and increaſed in our ſoules; and as we are more carefull in this duty of laying vp the word in our hearts, ſo ſhal we find the warmth, or rather heate of the Spirit to bee more aboundant and more conſtant in vsus.

Laſtly, if we would hauehave the holy Ghoſt continually p. 23working 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 ſhip wherein the Spirit is carried, doth, as it were, make ſhipwracke: for God reſiſteth the proud, 1. Pet. 5.5.1 Pet 5:5and 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, Iſai. 57.15.Isa 57:15who will dwell with him that is of a contrite and humble ſpirit, to reuiue the ſpirit of the humble, and to giuegive life to them that are of a broken heart.

In the laſt place here is an vſe of comfort for all ſuch as are endued with the Spirit of grace; Vſe 5 ſith that is the foutaine of all happineſſe, therefore are they bleſſed people, and ſhall bee bleſſed, what croſſes ſoeuer they meete withall. And what oppoſitions ſoeuer they finde either from Satan 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 neceſſitie proſper and flouriſh, though the beate 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 p. 24they can no more ſtay the operation thereof, then they can ſtop the courſe of the wind from blowing whither it will: Iohn 3.John 3therefore ſhall they neuer be able to defeate Gods ſeruants of that bleſſed eſtate which in Chriſt Ieſus hee hath promiſed vntounto them, and through his preicious blood-ſhedding purchaſed for them.

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

None can make any acceptable praier vntounto the Lord, Doct. 2 Faithfull prayers proceede from Gods Spirit.vnleſſe hee bee aſſiſted and directed by the Spirit of grace.

Howſoeuer men imagine it to bee an eaſie matter to call vponupon God, yet the truth is, that it is as hard for any, of himſelfe to make a faithful praier, as it is to make a world. Therefore it is ſaid in the …piſtle to the Romans, Rom. 8.15.Rom 8:15Ye hauehave receiued the ſpirit of adoption, whereby we cry Abba, father. So that none can confidently cal 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 kind of perſons, Iohn 8.44.John 8:44he ſaith; You are 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 will pray vntounto their father, they muſt pray vntounto the Diuell.

Againe, in that very place it is ſaid, that the Spirit helpeth our infirmities: Rom. 8.26.Rom 8:26for wee know not what to p. 25pray 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 minds 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 ful of inward ſighes & heauenly deſires. But what are they the better for them (will ſome ſay) if they cannot poure them foorth 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 harts, knoweth the meaning of the ſpirit: and he ſo knoweth it, that he approueth of it, and delighteth in it. If there bee 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 al (as many times it fals out, when the hart is oppreſſed through extremity of griefe) yet if there bee a multitude of holy deſires in the ſoule, ſtirred vp through the powerful working of the holy Spirit, they are accepted of him, and ſhal bee rewarded by him: for (as it is added in the place aboue named) The Spirit (euē at ſuch times) maketh requests for the Saints according to the will of God. And therefore their ſuits according with his p. 26will, he cannot but yeeld vntounto the ſame.

Againe, Iohn 16.8.John 16:8it is the proper worke of the Spirit to conuince the iudgement of ſinne, and to humble 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 Sabbath-breakers, or any that liue in the continuall practiſe of ſuch dangerous and damnable ſins, and preſſe them neuer ſo forcibly to cauſe them to forſake their leaud 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.

Seeing then it is euident, Reaſons collected from the former places.that Gods Spirit alone can perſwade vsus of the louelove and fauor of our heauenly Father towards vsus, that ſo we may be in caſe to pray vntounto him: and withal 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 wee make: the point now in hand, may hence bee ſtrongly concluded; to wit, that none can make a faithfull prayer without the ſpeciall aide and direction of the holy Ghoſt: which ſerueth,

Firſt for the confutation of thoſe ſenſeleſſe people, Vſe 1 that will bee talking and bragging how they p. 27pray 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 praier ſince they were borne, becauſe they are, and ſtill hauehave been 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 cal 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 bee ſaid, as it was by our Sauiour vntounto the ſons of Zebedeus, Ye know not what ye ask. They may ſpeake what they liſt of their often praying, and how readily they can go 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 Phariſees, who thinke that the Lord is beholding vntounto them, and indebted vntounto them for ſuch prayers; whereas in truth he may iuſtly condemne them vntounto hell for the ſame, and wil do ſo, if they be not humbled for them, as well as for the reſt of their iniquities. And therfore they that hauehave indeed the Spirit of prayer p. 28are of another mind: for when they hauehave vſed the beſt preparation that poſſibly they can, they find 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, whē 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 help and furtherance of his good Spirit.

Secondly, 2let this be an inſtruction vntounto vsus, that if wee would pray aright, and ſpeed accordingly, wee labour (as Iude exhorteth) to pray in the holy Ghoſt. Iude verſ. 20.For thoſe be the petitions that pierce the heauens, and bring peace and comfort vntounto the conſcience. But how ſhall we know, whether …ur 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 wee doe not pray in the holy Ghoſt, becauſe we hauehave ſo many frailties, when in truth we doe; or that we pray as wee 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 tearmes, 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, Rules for prayer.wee muſt hauehave a warrant for the things that wee aske, 1and that from the word of God, p. 29where the Lords will is reuealed, 1. Iohn 5.14.1 John 5:14according wherunto 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 wee muſt fetch timber for this building: and the mine, out of which wee may take many golden arguments to bring before the Lord in our prayers, which hee cannot deny becauſe they are his owne hand writing, whereby hee doth grant vsus liberty to aske, and aſſurance to obtaine al needfull things. So that ſpirituall graces wee may aske ſimply without any exception, or limitation: and for outward bleſſings, we may craue them ſo farre as they may bee good for vsus: and for croſſes wee 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, 2we muſt be touched with an inward longing, and earneſt deſire of the things which we aske; for it is ſaid, Rom 8.26.Rom 8:26that the Spirit maketh requeſt for vsus [with ſighes] which cannot be expreſſed. As we ſee in Hannah, who came with a heart full of heauenlie meditations and of holy deſires, which ſhee 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, wee muſt ponder much on Gods goodneſſe and readines to heare, and to helpe vsus; and of our owne miſerable wants, p. 30which moue vsus to become ſuiters vntounto his Maieſtie: and then if we can get a good perſwaſion of God, and a due eſtimation of the things which we beg at his hands, we 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 wee ſhall bee able to crie feruently vntounto the Lord, and then cannot he deny our requeſts. Pſ. 145.19. Iames 5.Ps 145:19Jas 5For he heareth the cry of them that feare him, and fulfilleth their deſires; and the prayer of the righteous auaileth much when it is feruent.

Thirdly, 3if we would hauehave this teſtimony vntounto our ſoules that wee pray in the holy Ghoſt, See M. Dods Sermon on Iames 4.3.Jas 4:3then muſt wee propoſe a right end in our ſuits, not aſking 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 and comfort of mankind, eſpeciallie of ſuch as are of the houſhold of faith.

Fourthly, 4we muſt beleeue that we ſhal obtaine that which we aske; according to that of our Sauiour: Mar. 21.14.Whatſoeuer ye deſire when yee pray, beleeue that ye ſhall hauehave it. Which faith of ours will bee 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 Elijah, and Ionah did, when they deſired that God would take p. 31away 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 wee 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 therfore labour to aske in faith, (as the Apoſtle Iames exhoreth) and not wauer: Iames 1.3.Jas 1:3for hee that wauereth, and maketh queſtion whether God will heare him or not, is like a waue of the ſea toſt with the wind, and carried away; being neuer at quiet in himſelfe, but ſometimes imagining that the Lord wil helpe him, he runneth vntounto him; and then hauing a conceit that ſuch and ſuch men will doe ſomewhat for him, hee 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 wait 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; euerie vaine cogitation, & eueryevery ſlight tentation toſſing and turmoyling, and diſquieting his hart. Thus it ought not to be, neither will it be thus with thoſe p. 32that aske in faith; for they know that they ſhall obtaine, and that it ſhall be vntounto them according to their faith: that either they ſhall hauehave the particular thing that they aske, or a better in ſtead 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 bee rid of importunate ſuiters, that they ſhould not be ſtil 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 ask 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 wee ſee what it is to pray in the holy Ghoſt, viz. to hauehave a good ground for that which wee aske: a good end, and a good affection in asking, and faith to beleeue, that we ſhal obtaine whatſoeuer we aske in ſuch a maner.

A third vſe of this point, Vſe 3 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 p. 33onelyonly ſuch flaſhings as hypocrites ſometimes hauehave; yet hereby they may be aſſured that the holy Ghoſt dwelleth in them indeede, becauſe they conſtantlie powre out ſtrong cries, and faithfull ſupplications before the Lord, which no hypocrite can doe: Iob 27.10.Job 27:10for (as Iob ſpeaketh) He cannot ſet his delight on the almightie, 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 praiers, ſo may he be more confidentlie perſwaded, that hee hath the Spirit of grace in a greater meaſure.

[And they ſhall looke vponupon mee 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 bee heard and relieued: whence obſerue this doctrine, that the Spirit of prayer doth alwaies leade men vntounto Chriſt Ieſus.

It cauſeth them wholly to go out of themſelues, Doct. 3 and to offer vp their ſupplications in, The Spirit of prayer doth alwaies direct men vntounto Chriſt Ieſus.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 ſins 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 p. 34hee were a man much beloued of God, and endued with the Spirit of prayer in a wonderfull meaſure, yet hee deſireth the Lord to heare him, not for his ſake, Daniel 9.17.Dan 9:17or for his peoples ſake, but for the Lord Chriſt Ieſus his ſake. Therfore doth our Sauiour tell his diſciples, Iohn 16.23.John 16:23that whatſoeuer they ſhould aske the Father [in his name] hee would giuegive it vntounto them.

Now the reaſon why the Spirit of grace doth alwaies direct vsus vntounto Chriſt in our prayers, Reaſon. 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, Ezech. 36.31.Ezek 36:31it is ſaid: Then ſhall ye remember your owne wicked waies, and your deedes that were not good: and ſhall iudge your ſelues worthie to hauehave been deſtroyed for your iniquities, and for your abominations. This is the firſt worke of the Spirit, euen to ſet them downe, that they ſhould hauehave nothing to ſay for themſelues, but plainely 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 merits; that ſo both they, and their ſeruices may bee accepted of the Lord through his righteouſneſſe, and through his interceſſion, which hee doth continuallie make for them: which ſerueth,

p. 35Firſt for the confutation of the Papiſts, Ʋſe 1 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 merites of the Saints, thinking by that meanes to preuaile in their ſuites, and to obtaine their hearts deſire.

Secondly, 2it maketh alſo for the confutation of a number of ignorant men and women among vsus, that will 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, and will grant the ſame: and why? becauſe they liue honeſtlie among their neighbours, and doe no bodie any harme; and they hope withall that their good words and prayers doe 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 goe 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 far from thinking that they merite any thing thereby, as that they will ſee great cauſe to be humbled therfore; for that they hauehave dealt ſo hypocritically and carnally, drawing neere vntounto God with their lips, when their hearts hauehave been remooued farre from him.

Thirdly, here is another vſe of conſolation, 3and p. 34duplicate page p. 35duplicate page p. 36of inſtruction both, that if we will hauehave this teſtimony vntounto our ſoules that wee pray in the Spirit, then when wee 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 we be ſmitten with a worſe leprocie in our ſoules, then he was in his body; 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 find acceptance with God, being perfumed by the righteouſneſſe of his deare ſonne.

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

What of that? Anſw. did not Chriſt Ieſus offer vp ſtrong cryes vntounto his Father? Heb. 5.Heb 5And for whom ſhall thoſe he effectuall, but for ſuch poore Chriſtians as cannot ſo feruentlie call vponupon God for themſelues?

It is ſaid Hebrewes 12. Heb. 12.14.Heb 12:14That the blood of Chriſt ſpeaketh better things then the blood of Abel. Now we can eaſilie beleeue that Caine was in a dangerous caſe, when the blood 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 blood of the ſon of God to call for redemption, and ſaluation, and acceptation of al holy ſeruices in their behalfe, as all true hearted Chriſtians hauehave? The want of this perſwaſion is the cauſe p. 37why we omit many excellent prayers and thankſgiuings, which would bee very pleaſing vntounto the Lord, being offered vp as ſweet incenſe by our high Prieſt Chriſt Ieſus: and therfore let vsus labour for an encreaſe of faith in this point, 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 bee gathered, that

The due conſideration of the death of Chriſt, Doct. 4 The conſideration of Chriſt his ſufferings, is a forcible meanes to godly ſorrow.is a moſt forcible meanes 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 maner, that they by their ſinnes hauehave ſlaine the Lord of life; that his bittereſt aduerſaries were not the cauſes of that his ſhamefull and painefull death which hee endured vponupon the tree, but that they themſelues brought him thither, Iohn 10.11.John 10:11and were the procurers of that his bitter paſſion. Christ laid downe his life, but for whom? euen for his ſheep. He was curſed, that they might be bleſſed: he was was wounded, Iſaiah 53.Isa 53that they might bee healed: hee ſuffered diſgrace, that they might bee brought to glory; and endured in a ſort the torments of hell, that they might partake of the ioyes p. 38of 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 been a rebell, and was now newly reconciled vntounto him, yet hee mourned for him till the euening, becauſe he 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 infinitly 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 been ſo killed, they had been euerlaſtingly damned. Put caſe that a man had one onelyonly ſonne, which was to bee the heire of the family, and hee 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 been the cauſe thereof? yes certainly, it would go through his heart euen like a ſword: and ſuch will be 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 doe ſee him heauy vntounto the death, crying vntounto his Father in the bitterneſſe of his griefe; being ful of torment in his bodie, and fuller of anguiſh in his ſoule, and that for their ſakes, euen for their ſinnes, they cannot but be exceedingly moued hereat. And a little to preſſe the other compariſon p. 39vſed in this text, if the people of God did ſo bewaile the death of their worthy king Ioſiah, who yet died vnwillingly, and without any intent to benefit them thereby: how much more bitterlie ſhould wee 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 he might free vsus from eternall death, and deſtruction both of our bodies and ſoules? Queſtionleſſe if wee hauehave any ſpirituall life and ſenſe in vsus, this will make vsus loath our ſinnes, that brought our deare Sauiour ſo much woe and miſerie; and cauſe vsus heartily to mourne for the ſame, euen as a man would do at the ſight of a knife, or ſword, or ſome ſuch like inſtrument, whereby at vnawares hee hath ſlaine his child, or wife, or any that was neere and deare vntounto him. Eſpeciallie if wee conſider; that God out of his meere louelove gaue his onelie Sonne vntounto vsus, when we deſerued nothing at his hands, but his heauie curſe and vengeance to be executed vponupon vsus: Iohn 3.14.John 3:14and that the Son of God was content from the aboundance of his louelove, to bee ſo abaſed and vilified, ſo afflicted, and tormented, for our offences; this muſt needes worke vponupon our ſoules, if wee hauehave but the leaſt drop of goodneſſe in vsus.

But here ſome man may obiect and ſay, Obiect. Indeed if al this had been 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 p. 40hereof: but all Gods elect were the cauſe hereof, as well as I.

This doth nothing diminiſh the louelove of God and of Chriſt toward you, Anſw. 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.

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

The anſwere hereunto is eaſie, Anſw. becauſe ioy and ſorrow may very wel ſtand together, as may plainly appeare in this ſimilitude: If any of vsus had committed ſome notable offence, and were thereupon 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 ſtaied; that we might be ſet at libertie, and hee 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 p. 41ſurety ſhould be content to ſel his lands and goods for the diſcharge of our debts, we had iuſt cauſe to reioyce thereat; and yet reaſon requires that wee ſhould be touched with inward griefe, for that we had been ſuch bankrouts, and prouided ſo ill for the ſtate of our ſuertie. Euen ſo the caſe ſtandeth betwixt Chriſt and vsus: he did vndergoe thoſe puniſhments, which were to bee inflicted vponupon vsus, and diſcharged thoſe debts, which otherwiſe ſhould hauehave been charged vponupon vsus: in regard of our freedome, wee ought to take comfort; and in regard of that which our Sauiour did and ſuffered for vsus, wee muſt bee humbled and grieued.

Which ſerueth for the great terrour of ſundrie graceleſſe perſons, Ʋſe 1 who being rebuked for their ſinnes, will confeſſe that indeede they hauehave their faults and infirmities; but did not the Sonne of God die (ſay they) to redeeme vsus from the ſame? Hee did ſo indeed, if you belong vntounto him; and wil you crucifie him again by your wretched and ſinfull behauiour? Did Chriſt weepe and cry, and ſweate droppes of blood 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 led 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 bee ſo farre from continuing p. 42in ſin, becauſe Chriſt hath redeemed you by his blood, 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 been at great charges to deliuer him being caſt in priſon for debt, will walke more circumſpectly and aduiſedlie all the daies of his life; and will be ſo farre from aduenturing vponupon thoſe bad courſes againe, that hee will bee ſo much more carefull to auoide them, by how much more paines and coſt his friends hauehave been at for his redeeming.

Secondlie, Vſe 2 let this teach vsus to exerciſe our thoughts often and earneſtly in conſidering what euils wee 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. Gal. 3.1.Gal 3:1And this we may better behold in the preaching of the Goſpell, and in the adminiſtration of the Sacraments, then if we had been ſtanding by when hee 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 clearelie and fullie ſee the louelove of the Father, and of the Sonne through the working of the holie Ghoſt in our hearts, then p. 43they could that were eye-witneſſes of his bitter paſſion.

[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 heere vſed doe euidentlie expreſſe: whence obſerue this doctrine, that

It is not ſufficient to mourne for ſinne, Doct. 5 Great ſorrow for ſin very requiſite. See M. Dods Sermon on Iſa. 1. Doct. 1. where this point is largely handled.Isa 1but wee muſt make our ſinnes 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.

This thorough 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 poure it out before the Lord: whereby is meant, that they wept very bitterly and aboundantly for their offences againſt the Lord. Reaſons. And the reaſon why we muſt thus lament, is

Firſt, 1becauſe ſinne is the matter of all our woe and ſmart: it is that which doth vsus moſt hurt, Iſa. 59.2.Isa 59:2and that which keepeth from vsus all manner of good: 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 wil be vntounto vsus? for

Firſt, 1it wil be a means to make vsus pure in Gods account, and ſo to free vsus from the guilt of ſinne, p. 442. Cor. 11. and alſo to purge our hearts and hands from the corruption thereof, ſo that we ſhall not bee in bondage thereunto any longer. Iam. 4.8. And hence it will come to paſſe, that either croſſes ſhal not at all light vponupon vsus, or at leaſt they ſhall not be burdenſome vntounto vsus. If wee keepe an Aſſiſes at home in our owne ſoules, and find our ſelues guilty, 1. Cor. 11.2.1 Cor 11:2and condemne our ſelues, then ſhall not we be iudged of the Lord: but becauſe wee deale very partially in our owne matters, therfore is the Lord driuen to helpe vsus, by laying his correcting hand ſome way or other vponupon vsus: or if croſſes do not fal vponupon vsus in that regard, but our hearts tell vsus that wee deale faithfully in this behalfe, then will our troubles be more eaſily borne: for when ſin 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 find in his owne experience, that looke what day, or houre ſoeuer hee hath wept moſt bitterlie for his offences againſt God, then hee eſteemeth croſſes to be moſt light and eaſie, and finds matter of thankfulneſſe in whatſoeuer grieuances befall him, as knowing it to be Gods goodneſſe that it is not worſe with him.

p. 45Here then are thoſe to bee reproued that will tell vsus a long tale of their repentance, Vſe 1 and of their ſorrow for ſinne; but what kinde of ſorrow hath it been? 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 caſualtie, and bee more mooued 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 trulie repented for their euill works: for if the holie 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 benefit them, nor the loſſe thereof prooue verie inconuenient vntounto them. Yet ſo beaſtly are many, that if they be vrged to ſounder repentance, and greater reformation, they preſentlie aske, What would you hauehave vsus to doe more then wee doe alreadie? wee louelove God aboue all, and our neighbours as our ſelues, and repent continuallie for our faults: What? would you hauehave vsus ſo melancholie 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. p. 46on. 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 whollie vponupon Chriſt Ieſus. And happie is that Sermon, and happie that day which maketh men ſo to weepe ouer Chriſt Ieſus, as that they vtterly fall out with themſelues, and with their naughtie and prophane courſes: for this will beſt prooue vntounto their ſoules, that they hauehave receiued the Spirit of grace, and hauehave attained vntounto true repentance.

Secondly, Vſe 2 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 hel from their hearts. Oh little doe ſuch know what they doe: for now they grieue the Spirit of grace, which doth moue them to turne vntounto the Lord, and doe 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 euerafter, and ſuffer them to periſh in their iniquities, without any ſenſe or feeling thereof at all.

Thirdly, 3heere is an inſtruction for vsus, that wee ſhould ſtriue for this holy ſorrow, which wil melt our hearts and refine our ſoules: neither let vsus content our ſelues, with euerie ſlender meaſure p. 47thereof, but endeuour to bewaile our ſinnes with a bitter lamentation. Such as is mentioned in this text, viz. that wee mourne as one would doe for the death of his firſt borne, and as the Iewes did for Ioſiah, when hee was ſlaine in the valley of Megiddo.

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

Indeed it is true for the moſt part, Anſw. yet not generallie: for ſome hauehave been as throughly wounded with ſorrow for their hainous tranſgreſſions, as any man hath bin for his childs death, or as they were for Ioſiahs death: and as for others that hauehave not been altogether ſo deepelie plunged in griefe and anguiſh, they take vp that in continuance, which they wanted in preſent paſſion. Naturall mourning is ordinarily more violent, as wee may obſerue in Dauids mourning for Abſolon, who cried 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 bee little appearance thereof: and the other, to wit godlie 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. p. 48and herein let theſe be iudges, 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 been euen drunken with wormewood, as the Prophet ſpeaketh: let them (I ſay) ſpeake and teſtifie 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 conſtantlie vexe and torment them, then all the afflictions of their youth doe. And if it be ſo, then may it well be concluded, that their ſorrow for ſin is greateſt, though it be notalwaies ſo boiſterous and bitter for the preſent: and therefore ſeeing it is a thing that may be attained vntounto, let vsus vſe all good meanes and helps whereby we may be furthered therein. See the meanes in that Sermon on Iſa. 1.

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

It is not ſufficient for vsus to bee religious our ſelues, Doct. 6 Religion required in euerie one in the family.but our families alſo muſt be religious. Not onelyonly the heads and gouernours, but the whole houſhold muſt bee addicted vntounto Gods ſeruice. And whoſoeuer is religiouſlie diſpoſed in Gods houſe, he will certainely take care for the planting of religion in his owne houſe.

This teſtimonie the Lord giueth of Abraham: p. 49I know (ſaith he) that Abraham will command his ſons, Geneſ. 18.19.Gen 18:19and his houſhold, that they keepe the way of the Lord, to doe righteouſneſſe and iudgement.

And Ioſhua proteſteth and voweth, Ioſhua 24.15.Josh 24:15that he and his houſe ſhould ſerue the Lord. And Dauid alſo, Pſal. 101.5.6.7.Ps 101:5Ps 101:6Ps 101:7that he would not endure a wicked perſon neere him: but if he knew any to be a vaſſal of the diuell, to be a ſlanderer, a proud perſon, a lyer, or the like, he ſhould not long remaine in his ſight, but hee 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: Reaſons. 1 for

Firſt, he that is a friend vntounto God, and trulie loueth his honour himſelfe, will be deſirous that euerie bodie elſe ſhould be affected in the like ſort, eſpecially ſuch as are neare vntounto him. He that carrieth a loyall and louing heart towards his ſoueraigne, will bee very vnwilling that traitours and profeſſed enemies to his life and diguitie, ſhould hauehave entertainement vnderunder his roofe.

Secondly, 2godly men doe well conſider that thoſe that are moſt faithfull vntounto God, will alſo ſhew themſelues moſt faithfull vntounto them; they wil 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 painefull in their places and callings, euen when their gouernours are abſent, as well as when they are preſent: as knowing that though p. 50they be not by, yet God is alwaies by, who wil cal them to an account for all their workes.

Thirdly, 3religious perſons in a family, wil pray for their gouernours, as alſo for themſelues, that they may hauehave good ſucceſſe in their buſines 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.

Would wee then hauehave a teſtimonie vntounto our ſoules, Ʋſe 1 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 publikely inuocated and called vponupon, and all other ſeruices performed among vsus which doe 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 bee at ſome charges to procure good trees, then fill vp our grounds with crab-trees, or the like: how much more carefull ſhould we be of our houſe, (which is nearer and of better vſe then our orchard) that it may bee planted with ſuch as truly feare the Lord, that ſo the deaw of his bleſſing may continually deſcend vponupon vsus.

Furthermore here is an inſtruction for ſeruants, Vſe 2 p. 51that they ſhould learne to know their duty, and be ready to ioyne with their gouernours in al godly, and Chriſtian exerciſes, aſſuring themſelues that none are in truth good ſeruants vntounto men, but thoſe that are withall faithfull ſeruants vntounto almightie 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

It is not ſufficient to come to publike religious exerciſes in the familie, Doct. 7 Chriſtian duties are to bee performed in priuate.but eueryevery one muſt performe the ſame in priuate and apart.

Therfore 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, and might with moſt conueniencie lay open their harts each before other; yet they ſhould not content themſelues with thoſe ſeruices which they performed together, vnleſſe God and their conſciences might ſomtimes 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: Matth. 6.6.Matt 6:6When thou prayeſt (ſaith he) enter into thy chamber, and when thou haſt ſhut thy doore, pray vntounto thy Father which is in ſecret. Whereby [chamber] hee 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 maſter, is ſaid to goe out, and there to weepe bitterly. Now the cauſe why we muſt do thus, is

p. 52Firſt, 1becauſe it wil be a witnes vntounto our ſoules, that we do duties in truth, and not in hypocriſie: for in ſecret, albeit we ſhed teares aboundantly for our ſins, none can accuſe vsus of vain-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 wil thence appeare not to be hypocriticall, ſo will it alſo bee cleare vntounto vsus, that it is not naturall, 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 bee apt and readie to lament with them.

Secondly, 2there is no man or woman but hath ſome ſinne or other, which is not meere 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 wiſe husband that is, if his wife ſhould diſcouer vntounto him all her thoughts and ill affections, would entertaine ſomewhat a harder conceit of her then before he did; and therefore 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.

This doctrine ſerueth for the iuſt reproofe of many profeſſonis, Vſe 1 who are all in the Church, and nothing in the familie; or if they hauehave prayer and reading of the Scriptures twice a day publicke p. 53with their whole family, they imagine that they hauehave gone as farre as they need to do; though they neuer throughout the whole week 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 do. Such kind of perſons may aſſure themſelues, that their hearts are not right with God, and that they are not led by the Spirit of grace, which drawes thoſe in whom it reigneth, vntounto the performance of good duties apart, as well as with companie: 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 ſocietie 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 do it in publike, 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 abominable carriage? Theſe ſinfull wretches are ſo farre from being excuſed by being at religious exerciſes, that they are much to bee condemned, for that in the land of righteouſneſſe (as the Prophet ſpeaketh) they worke wickednes, and in the places where they ſhould ſhew al manner of holines, p. 54they expreſſe ſuch notable profanenes. Theſe are euen like Iudas, who was plotting to betray his maſter euen then, when he was at the Lords table to bee partaker of the holy Sacrament; and they ſhall ſpeede euen as hee did: for when affliction and miſery ſeazeth vponupon them (as come it wil ſooner or later, if they preuent it not by hearty repentance) then ſhall they not bee able to ſtand before the Lord, nor before the face of their accuſing conſciences, but ſhall be ouerwhelmed with horrour and amazement, and be moreready to lay violent hands on themſelues, then to ſeeke vntounto the Lord for mercy, whom they hauehave ſo hainouſlie and preſumptuouſly offended.

Secondly, 2let vsus hence learne to bee 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 teſtimonie vntounto our ſoules of great ſincerity and vprightnes; and theſe priuate exerciſes of religion, wil maruellouſly 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 been exerciſed therewith in ſecret: for he that deales with his owne ſoule alone, ſhall find ſo many defects in himſelfe, that he will be very deſirous of the helpe of the Saints in publike aſſemblies.

Therfore let vsus tie our ſelues eueryevery day to ſpend p. 55ſome time in meditating on the word, in ſearching our harts, in hūbling our ſelues for our offences paſt & preſēt; 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) conſtantlie performe theſe and the like duties in ſecret, and then ſhall it bee plaine vntounto our ſoules that wee are guided by Gods good Spirit. And howſoeuer the diuell will obiect that wee are not ſincere, becauſe we hauehave many times more in ſhew outwardly, then wee hauehave in ſubſtance inwardly; yet hereby ſhall we be able to approue the ſinceritie of our hearts: that albeit we hauehave not that within vsus which wee ſeeme to hauehave, yet wee deſire to hauehave it, and ſtriue to attaine to it; and he only 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.