Seven Godly and Fruitful Sermons, Discourse

Seven Godly and Fruitful Sermons · Discourse

p. 188A BRIEFE DISCOVRSE TOVCHING the extinguiſhing of the Spirit.

Of extinguiſhing the graces of the Spirit.

THe Apoſtle vponupon great and weightie conſideration, 1. Theſ. 5.19.1 Thess 5:19deliuereth this precept vntounto the Theſſalonians, Quench not the ſpirit: for though all thoſe be worthily 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 bee 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 p. 189vſe of it. As for others, it cannot profit them, vnleſſe that, as the ſeed lying in the ground a long time, doth afterward bud 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 carefulneſſe that they doe not quench it.

But for the further clearing of this text, two Queſtions may be anſwered.

The firſt is, Queſtion. 1 how wee may know whether wee hauehave the ſpirit or no?

For anſwere to which we muſt vnderſtand, Anſw. 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.

Firſt of all, Effects of the Spirit.if there bee nothing in a man but that which by nature and induſtrie may bee attained vntounto, 1then ſurely he 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 oppoſition againſt the ſpirit of the world, ſaying, We hauehave receiued the ſpirit, not of the world, but of God. 1. Cor. 2.24.

Secondly, 2conſider whether there bee in thee any alteration, and change: for in regeneration, there muſt be a corruption of ſin, ſo that as ſeed in the ground, ſo ſinne in our ſoules may decay, that the new man may be raiſed vp, the ſpirit of God taking poſſeſſion of our ſoules. Ioh. 16.8.John 16:8Therefore the Euangeliſt Iohn maketh this the firſt worke of the p. 190ſpirit, that it ſhall conuince the world of ſin: which is ſo needfull, that without it Chriſt Ieſus can neuer enter into the heart: for hee promiſeth to dwell only with them, Iſa. 67.25.that are humble in ſpirit, and contrite in heart, through the ſight of their iniquities, and of Gods diſpleaſure iuſtly deſerued for the ſame: and calleth thoſe alone vntounto him that are wearie, Matth. 11.Matt 11and heauie laden, groning and ſighing vnderunder the burthen of their ſinnes. Thus wee ſee, that to be rebuked in our conſciences in this ſort, is the firſt worke of the Spirit, The Spirit worketh by degrees.which is alſo wrought by degrees. For firſt there is a great and general aſtoniſhment by reaſon of all thoſe great and enormous ſinnes that wee hauehave committed; 1A generall aſtoniſhment. Rom. 8.15.Rom 8:15and this doth ſtrike vsus downe, it doth terrifie vsus, and hold vsus amazed wonderfully. Then it dealeth with vsus more particularly: it bringeth vsus vntounto a ſpecial griefe for ſpeciall ſinnes; it doth bereaue vsus of our chiefe deſires; Rom. 7.8.Rom 7:8and bringeth vsus out of conceit and liking with the beſt things that are in vsus: for then it doth diſplay before vsus the vanity and darkneſſe of our vnderſtanding, 2Weakenes of vnderſtanding. 1. Cor. 2.14.1 Cor 2:14how vnfit and vnmeet wee are to vnderſtand and conceiue thoſe things, which doe aboue all other moſt concerne vsus: Then doth it let vsus ſee the corruption of our iudgment, 3Corruption of iudgement. Phil. 1.9.10.Phil 1:9Phil 1:10how in things belonging to God wee bee as bruit beaſts, not able to diſcerne things that differ, nor to put a ſound difference betweene good and euill, 4Rom. 8.6.7. The vnreaſonablenes of reaſon.Rom 8:6Rom 8:7then 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 infidelity p. 191and vnbeleefe. 5Then it commeth to our affections, and turneth them vpſide downe: The ſinfulnes of our affections. Act. 2. Iam. 4.Acts 2Jas 4it turneth our mirth into mourning, our pleaſure into painefulneſſe, 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 eaſt vsus downe in humility vnderunder the hand of God, whereas when wee had to deale with men, we were as ſtout as any, and would nor ſtart for the beſt. Wee 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 do our hearts begin to faile vsus; then doe wee lay our hands vponupon our mouthes, and dare not anſwere. Iob 39.37.Job 39:37Behold heere how the ſpirit worketh in conuincing mens conſciences of ſin: which whoſoeuer can finde in himſelfe, hee may aſſuredly ſay, that the ſpirit of God is in him indeed.

The third note and effect is, 3the bringing on forward of this work vntounto iuſtification: 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 mercy with God, and therefore ſtirreth vsus vp to ſeeke mercy at his hands: afterward it doth let vsus ſee how Chriſt ſuffered to take away the ſinnes of the world, that in the righteouſneſſe of p. 192Chriſt, we may looke to be iuſtified before God. And this it doth not let vsus ſee only, but doth effectually worke a ſure perſwaſion of it in our hearts, Effects of iuſtification.and confirmeth the ſame by two notable effects.

The firſt is a ioy moſt vnſpeakeable and glorious, 1. Ioy. 1. Pet. 1.8. Rom. 5.2.1 Pet 1:8Rom 5:2wherewith 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, 2. Peace. Rom. 5.1. Philip. 4.6.Rom 5:1Phil 4:6which 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, terrours 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 farre remoued, then muſt needs enſue great peace, becauſe God is at one with vsus: and for this we hauehave the warrant and teſtimony of the ſpirit: for fleſh and blood cannot worke in vsus this holy and heauenly aſſurance.

And hereof doth ariſe a fourth note, 4. Readineſſe to doe good.to wit, the 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 enforceth him, and putteth life into him for the p. 193performance of thoſe things, which are pleaſing vntounto God. Then he beginneth to finde himſelfe, not only reclaimed from euill, but alſo framed to that which is good. Then is his vnderſtanding enlightened to ſee into the myſteries of godlines, then is his iudgement reformed, ſo that he is able to diſcerne betwixt truth and falſhood, betwixt that which is good, and that which is euill. 1. Theſ. 5.23.1 Thess 5:23Then are his affections in ſome good meaſure altered: his deſire is ſet, not vponupon earthly, but vponupon heauenly 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 glory of his God. This is the life of God in him: Epheſ. 4.18. Rom. 8.2.Eph 4:18Rom 8:2thus 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, Gal. 5.22.Gal 5:22bringing forth the fruites of the 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 try ourſelues by theſe rules:

Firſt, if through infirmitie wee hauehave fallen, Iam. 3.1. Notes of the ſpirit after ſlips. 1. Hatred ſinne.Jas 3:1(as who doth not) and will know whether thereby wee hauehave loſt the ſpirit of God, or no, let vsus examine what liking or miſliking we hauehave of ſinne: for if wee ſtill hold our former hatred of that, and the oftener we fal, the more thoroughly & deadly p. 194hatred wee conceiue againſt it, vndoubtedly that frailty hath not as yet depriued vsus of the ſpirit; for this holy deteſtation of ſin is a fruit of the ſpirit.

Secondly, 2. Sorrow for ſinne. 2. Cor. 7.2 Cor 7conſider how it ſtandeth with thy ſorrow: for ſo long as thy ſorrow for ſin encreaſeth, it cannot be, that the ſpirit ſhould bee quenched in thee.

Thirdly, 3. Care to auoid it.trie thy care, and if thou find thy ſelfe more carefull both to fight againſt ſinne, and to preuent it, by auoiding the occaſions of it, then know, Rom. 7.Rom 7that not it, but grace hath dominion in thy heart.

But the laſt is moſt certaine, 4. Greater zeale in well doing. 2. Cor. 7.11. Epheſ. 4.2 Cor 7:11Eph 4and that is this, 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 mighty in operation, and ſuch as ſhal neuer be taken from thee, vntill the day of Chriſt.

Now further, when the Apoſtle ſaith, Quench not the ſpirit, he 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, 1it will conſume things that are combuſtible: The properties of the Spirit whereby it reſembleth fire. Rom. 8.13.Rom 8:13and therefore lighting vponupon ſtraw, ſtubble, &c. it bringeth all to aſhes: ſo doth the ſpirit in our ſoules waſte, and at length bring to nothing all noyſome luſts whatſoeuer.

Secondly, 2fire doth purge and purifie things: p. 195and ſo doth the ſpirit purge vsus from the droſſe of ſinne daily more and more, Ioh. 15.2. Act. 159.John 15:2that we may bee holy temples for him to dwell in.

Thirdly, 3fire giueth light euen in the darkeſt places: and ſo is the ſpirit a ſhining lampe, 1. Ioh. 1.5.6.1 John 1:51 John 1:6euer giuing light vntounto vsus in the midſt of the darknes of this world.

And laſt of all, fire giueth heate, 4and 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 numbed, and as it were without life: but being brought to the fire, hee is reuiued, and cheered, Coloſ. 2.13. Epheſ. 2.1.Col 2:13Eph 2:1and then becommeth actiue and nimble: euen ſo doth the ſpirit ſet vsus on heate, and inflameth vsus with a zeale of Gods glory, with a care of our dutie, and with a louelove of all mankind; yea withal it putteth life into vsus to walke 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 ſticks conſumed, gold or ſiluer purged, great light in darke places, or great heate and liuelineſſe 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.

p. 196The ſecond queſtion to be conſidered, Queſtion. 2 is, whether that man which hath once truly taſted of the ſpirit, may loſe it, and hauehave it quenched in him?

To this it may be ſaid, Anſwere. that becauſe the ſpirit of God commeth to, and worketh in diuers men diuerſly, and in diuers meaſures, therefore wee muſt conſider of the diuers working of the ſpirit, and then frame our anſwere accordingly.

Firſt then there is a lighter and leſſer worke of the ſpirit, Seuerall operations of the ſpirit.which may be quenched: as appeareth in the two kinds of grounds, Luke 8. to wit, the ſtonie and thornie ground, 1which doubtleſſe felt ſome working of the ſpirit; Matth. 13. Luk. 8.Matt 13Luke 8for 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 truth of this more cleerely, let him reade, Hebr. chap. 6. verſ. 1.2.3.4.5,

There is a ſecond kind of working of the ſpirit, 2which 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 the word: 1. Pet. 1.23.1 Pet 1:23this 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, 1. Ioh. 3.7.8.…1 John 3:71 John 3:8ſaying, that they that are thus borne againe, doe not ſinne, that is, they cannot make an occupation of ſinne: they cannot fall p. 197flat 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 neither by ſecret ſeducements, Matth. 24.24. Ioh. 10.28.29.Matt 24:24John 10:28John 10:29nor 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 encreaſe 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 endureth but for a time, but the other laſteth for euer.

But if yet wee require a clearer difference between theſe ſeuerall operations of the ſpirit, let vsus marke theſe rules:Rules to try whether the ſpirit hauehave wrought in vsus in a ſauing manner.

Firſt, let vsus trie what inſight wee hauehave into the word of God; certaine it is that both the godly and wicked are enlightened, but diuerſly: for the knowledge of the godly is certaine and diſtinct, p. 1961duplicate page p. 197duplicate page p. 198and therefore in particular things they are able to apply the threatnings of God for their humiliation, 1Concerning knowledge.and his promiſes for their conſolation: whereas the knowledge of the wicked is confuſed, and cauſeth them to apply nothing to themſelues for good.

Againe, 2godly mens knowledge is ſufficient to direct them both generally, and in particular duties: whereas the knowledge of the vngodly is onelyonly 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 cleereneſſe, certainty, and ſufficiencie of it, compared to the Sunne: Heb. 6.Heb 6and the knowledge of the wicked to the 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, 2let vsus come to their affections. Certaine it is, Concerning the affections. 1. Deſire. Pſal. 78.34.Ps 78:34that the wicked do deſire the helpe 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 bee freed from griefe: and therefore it is vſuall 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 p. 199of God: but the godly finde ſuch ſweetneſſe in his lyue, that they count it better then life it ſelfe: Pſal. 63.3.Ps 63:3in ſo much that for the obtaining thereof they can be content to forgoe all the pleaſures of this life, Matth. 13.4.Matt 13:4yea and to ſuffer whatſoeuer it ſhall pleaſe the Lord to inflict vponupon them.

Further, not the godly onelyonly, 2. Sorrow.but the wicked 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 hauehave offended God, Pſal. 80.7.Ps 80:7and giuen him occaſion to withdraw his fauour from them.

The third difference is in their louelove: 3. LoueLove.for though both of them doe louelove God, yet it is after a diuers manner; the one of ſincerity, the other for wages onelyonly. A poore child that is taken vp, fed, and cloathed, will louelove him that doth thus feede and cloathe 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 bellies be filled, their barnes ſtuffed, and they hauehave their hearts deſire, they louelove God indeed, but onelyonly for their bellie 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 ſomwhat croſſed in his deuices, and diſappointed of his hopes, hanged himſelfe; and Iudas for gaine betraied Chriſt.

p. 200Some 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 bee 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, Rom. 5.Rom 5and doth worke in them a ſpeciall liking of his goodneſſe, and of his holineſſe, Pſal. 116.1.Ps 116:1ſo that they louelove him not for his bleſſing alone, but chiefly for himſelfe: as the naturall child loueth his father naturally, and though his father beate him, yet he beareth it, and ſtill loueth him. 2. Pet. 1.2.3.4.2 Pet 1:22 Pet 1:32 Pet 1:4They hauehave powred and infuſed into them a godly nature, ſo that they doe freely louelove God their father: and though hee afflict them, or croſſe them in their deſires, yet they louelove him, and in louelove performe their obedience vntounto him continually. Iob 13.Job 13Therefore Iob ſaith, Though hee kill me, yet will I truſt in him. And this is the third marke or rule whereby to proue and trie our ſelues.

The laſt rule is in conſidering the effect of Gods mercies receiued. 3For herein do the wicked ſhew their wickedneſſe two waies.

Firſt on the right hand, the mercies of God do worke in them a wonderfull contentation, but p. 201not ſuch as cauſeth them to returne the glory vntounto God, but rather to aſcribe it vntounto themſelues: for the graces of God do puffe them vp, & make them conceited in themſelues. Hereof there ariſeth a great ſecurity, 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 vnthankfull, they doe alſo murmure and 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 wee 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 bee ſupplied, and their graces encreaſed: and ſo farre are they from being lifted vp with pride, that they reioyce when their pride may bee 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 wait and looke for the dawning of the day.

Secondly, as they ſee their wants, Pſal. 119.10.Ps 119:10ſo doe they alſo ſee the graces they hauehave receiued, and are for p. 202that 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 be thankfull for that they hauehave receiued. And thus much for the laſt rule of triall. Theſe forenamed properties whoſoeuer can find in himſelfe, 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 bee 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 cleare vnderſtanding, and comfortable feelings may be gone, ſo that in their own and others iudgements, the ſpirit may ſeeme to be quite extinguiſhed.

Neither muſt this ſeeme ſtrange: for if the Image of God which was more perfectly placed in Adam, might be 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: ſo that the Apoſtle did as it were trauell againe, Gal. 4.19.Gal 4:19vntill Chriſt was faſhioned anew in them. Dauid alſo vponupon the committing of his ſinne was brought p. 203vntounto that caſe, Pſal. 51.Ps 51that he prayed God to create in him a new ſpirit. What, was the ſpirit quite gone? No, for by and by after he prayeth that God would not take his holy ſpirit from him: but the graces thereof were wonderfully decaied, and therefore he deſireth that they might be renued.

But that none may abuſe this doctrine, Euils that follow vponupon quenching of the ſpirit.let vsus conſider what puniſhments doe follow vponupon the quenching of the ſpirit in this ſort.

Firſt of all we muſt know, that though the ſpirit bee not gotten by our labour, 1yet 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, 2before ſpoken of, is gone, with how great griefe and woe they know that in any meaſure hauehave taſted of it.

Thirdly, 3for that time they hauehave no heart to do good, but are made vnprofitable burthens to the earth.

Moreouer, 4ſuch are in danger of falling into reproachfull euils, and ſo to procure the ſharp correcting hand of God vponupon themſelues, who hath ſaid, that though hee will not take his mercies vtterly from his children, yet hee will viſit their ſinnes with the rod, and their iniquities with ſcourges: as he dealt with Dauid.

Laſt of all, 5when the graces of the ſpirit of God are once decayed, they cannot bee repaired but with very much ſorrow: for what a griefe will it p. 204be to call to mind 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 we 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.

A Diſcourſe 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 heerein they were vehemently tempted, that they came from plenty in Egypt, to ſcarſity 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 do not many amongſt vsus, beholding the abundance which the Lord hath beſtowed p. 205vponupon Magiſtrates or Miniſters, for the diſcharge of their duties, doe they not (I ſay) rather murmure at it, then ſhew themſelues thankefull 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: Pſal. 106.Ps 106yet did they wiſh to returne to their former bondage, rather then to be brought to ſuch ſtraits: but notwithſtanding the grieuouſneſſe of this their ſin, many now adaies come nothing behind them: for their eyes are ſo vponupon their wants, that the want of one thing which they doe deſire, though it be but ſmall, doth more diſquiet them, then manifold bleſſings do comfort them, to make them thankfull.

But this diſcontentment we muſt bee armed againſt: which wee ſhall bee 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 miſery can make vsus miſerable: and if wee hauehave it not, in greateſt proſperity we are moſt miſerable.

But the Iſraelites here dealt after a cleane contrary manner: for the want of bread in the wildernes, being but for their bodies, did make them p. 206to 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 forgoe many ſpirituall benefits, then one corporall commodity: 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.

Now for as much as impatiencie proceedeth from infidelity, Remedies againſt murmuring.the remedie therof muſt be 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 mercy, 1and fauourable dealing with vsus, being duly conſidered, cannot but worke in vsus patience: fo…ſeeing that the Lord forbeareth vsus, and that when for the ripeneſſe of our ſinnes he might confound vsus, hee 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 he did with the Iſraelites, that when ordinarie meanes failed, had extraordinary prouiſion made for them; the clouds giuing them bread, and the rocke 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 remedy is, 2to hauehave a liuely faith in the worke of our redemption, to wit, the remiſſion p. 207of our ſins, the imputation of Chriſt his righteouſneſſe, 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, Rom. 8.Rom 8that with him 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 ſinnes vponupon Chriſt, ſo he doth impute his righteouſnes to vsus, how ſhould we doubt of food or raiment, &c? For by this meanes hee 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, 3muſt be added the ſecond part of our redemption, namely, the ſanctification of the ſpirit, which if we feele in our ſelues, may be a great helpe vntounto vsus againſt impatiency: for it is a greater thing to ſanctifie a ſinner, then to worke wonders in nature. Therfore if we can beleeue in our hearts that God is able to make of ſinfull and wicked men, iuſt & 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, wee can giuegive credit vntounto this, why ſhould wee euer doubt that hee will faile vsus in outward things?

Further, 4if we can beleeue that God hath prepared p. 206duplicate page p. 207duplicate page p. 208a kingdome for vsus, and that he will raiſe vsus vp at the laſt day in body & ſoule to enioy the ſame; how can wee but bee aſſured that hee will giuegive vsus leſſer matters, euen the things of this life?

Another thing to ſtay our hearts vponupon when murmuring doth aſſaile vsus, 5is 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 ability to prouide for vsus? When God created light before the Sun, Gen. 1.3.Gen 1:3the Moone, or the Stars: and cauſed graſſe to grow vponupon the earth, before there was either raine or dew to water it, he did thereby teach vsus: firſt, that we ſhould not put too much truſt in them whileſt we hauehave them: and againe, that rather then wee 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 wee ſhould not hauehave the Sunne, wee would thinke that light were taken from vsus: and if wee 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 hee can eaſily helpe vsus, but for our weakeneſſe, who otherwiſe could not eaſily be aſſured of his goodneſſe.

Secondly, we muſt beleeue that God preſerueth p. 209all: Matth. 10.Matt 10ſo that a ſparrow doth not fall to the ground without his prouidence, and hee hath a great care of beaſts, and fowles: Matth. 6.Matt 6doth the Lord prouide for theſe, and will he not prouide for man, for whom theſe were made, and are are preſerued? Hereunto we muſt ioyne the particular prouidence of God: Hath he made our bodies, and will he not cloathe vsus: hath he giuen vsus life, and will hee not miniſter vntounto vsus food for the ſuſtaining thereof? He could prouide for the Iſraelites in the barren wildernſſe fortie yeeres together: yea he 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, Pſal. 37.Ps 37nor begged their bread: and if wee could bee righteous as then many were, wee ſhould find 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, Properties of a patient mind. Philip 4.11Phil 4:11to be contented with whatſoeuer the Lord ſendeth, alwaies acknowledging godlineſſe to be great riches: for we ought not to ſeeke great matters, nor ſuffer our deſires to bee carried after high things: Ier. 45.4.Jer 45:4for this did the Prophet Ieremie rebuke in Baruck. And Chriſt would hauehave vsus to pray onelyonly for our daily bread: which alſo was Iacobs prayer, Gen. 28.Gen 28that he might hauehave food and raiment, wherewith the Apoſtle would hauehave vsus to be content. 1. Tim. 6.1 Tim 6Let vsus firſt ſeeke the kingdome of heauen, &c. and then, if the p. 210Lord giuegive plenty, let vsus be more thankfull and ſeruiceable: if not, his fauour is ſufficient of it ſelfe, and we ſhall bee more comfortable with a little, Pſalm. 4.Ps 4then other, are in great abundance without that. But if we cānot reſt in the fauour of God, though wee want theſe outward things, it is certaine wee doe not truly eſteeme it, neither hauehave wee at that time any comfortable aſſurance of the remiſſion of our ſinnes.

The ſecond property of a patient mind is, 2ſimply to giuegive vp it felfe vntounto God, and to commit it ſelfe into his hand, waiting at all times for helpe from him, who onelyonly is the author of all 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 himſelfe, to giuegive and beſtow, when and where, and how it pleaſeth him, and as it may moſt make for his glory: and therefore wee muſt wholly reſigne vp our ſelues vntounto him. Which if we can doe, ſo mercifully doth God vſe to deale, that when we leaſt deſire outward things, then we ſhall hauehave them: and when wee freely giuegive them vp to him, he will giuegive them to vsus againe.

Abraham gaue vntounto the Lord Iſaac his ſonne, which when the Lord did behold, hee quickly gaue him his ſonne againe: and ſo will hee 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 ſhall giuegive them to vsus againe, (for that were to mocke the p. 211Lord) but without all care to hauehave them, we muſt giuegive them to him, being heartily well content for his glory to forgo them, and then if they be good for vsus, wee ſhall receiue them againe: if not, wee ſhall receiue ſome ſpirituall grace, which ſhall better ſupply the want of them. Yea the infinite wiſdome and mercy of God doth wonderfully appeare herein, that ſometimes hee 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 when wee can well want the one, and highly eſteeme the other, we may hauehave both together.

FINIS.