Seven godly and fruitful sermons. The six first preached by Master John DodSeuen godlie and fruitfull sermons. The six first preached by Master Iohn Dod
Seven godly and fruitful sermons. The six first preached by Master John Dod: the last by Master Robert Cleaver. Whereunto is annexed, a brief discourse, touching, 1. Extinguishing of the spirit, 2. Murmuring in afflictionSeuen godlie and fruitfull sermons. The six first preached by Master Iohn Dod: the last by Master Robert Cleauer. Whereunto is annexed, a briefe discourse, touching, 1. Extinguishing of the spirit, 2. Murmuring in affliction
John Dod 1549?–1645London: printed by Felix Kyngston for William Welby, 1614
[8], 211, [1] p. · 90k words · STC 6944 · ESTC S109731
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The excellency of this grace doeth appear, as by many other arguments, so by this, that the Saints are thereby described; where they are said to be a people [zealous of good works:] this is the end of their redemption, 1and this is one special effect and mark of their justification, that they do not only desist from their for mer evil works, and fall to the practise of the contrary good works, but that they are zealous, both to do them, and in the doing of them: they shake off the sluggishness of the flesh, and strive for the fervency of the spirit, 2in all duties that they owe either unto God or men.
The excellencie of this grace doeth appeare, as by manie other arguments, so by this, that the Saintes are thereby described; where they are saide to bee a people [zealous of good workes:] this is the ende of their redemption, 1and this is one speciall effect and marke of their iustification, that they doe not onely desist from their for mer euill workes, and fall to the practise of the contrarie good workes, but that they are zealous, both to doe them, and in the doing of them: they shake off the sluggishnesse of the flesh, and striue for the feruencie of the spirit, 2in all duties that they owe either vnto God or men.
Behold this, that ye have been godly sorrowful, (saith Paul) what zeal it hath wrought in you! &c. Till such time as the Apostle had rebuked them by an Epistle, they were either not at all, or very slightly touched with the sense of their own sins, and therefore they set light by the offences of others, insomuch that when abominable incest (such as had not been heard of amongst the Gentiles) was committed among them, yet they took it not to heart, nor at all mourned for it,
nay they let the offender go uncensured, who should have been (as afterwards he was) excommunicated, and delivered up unto Satan, for the healing of his own soul, the preventing of the like sins in others, and the stopping of the mouths of wicked blasphemers, who would be ready hereupon to speak evil of the holy name of God, and of the professors and profession of Christianity. Thus cold and careless were they, till the Apostle had sharply reproved them: but after that they had well digested his speeches, and thoroughly considered of all matters, they fell to lament for their own corruptions, and for the transgressions of others, and were zealous against all wickedness, and for all manner of goodness in themselves and others. This was the effect of holy grief in them, and this will be found in all that attain to that repentance which is unto life: in which regard, when the Lord would work a cure upon the luke-warm Laodicians,
he biddeth them, be zealous, and amend. That was their sin, that they were key-cold, and even frozen in the dregs of security, exercising themselves in sundry good duties (for that must needs be, because they were a Church) but never regarding with what love unto God or men they performed the same: therefore the Lord urging them to reformation, willeth them [to be zealous, and amend] implying, that these two
⟨p. 85⟩
ever go hand in hand, to wit, sound repentance, and godly zeal: yet so, that as every one is of greater growth in the body of Christ, so this grace is of greater strength in him: as is evident in David, who speaketh thus of himself (and that by the inspiration of Gods holy spirit,
and therefore cannot but speak truly) My zeal hath even consumed me, because mine enemies have forgotten thy word.
For this vertue, amongst many others, are the penitent Corinthians commended: 1Behold this, that yee haue beene godly sorrowfull, (saith Paul) what zeale it hath wrought in you! &c. Till such time as the Apostle had rebuked them by an Epistle, they were either not at all, or very slightly touched with the sense of their owne sins, and therefore they set light by the offences of others, insomuch that when abominable incest (such as had not beene heard of amongst the Gentiles) was committed among them, yet they tooke it not to heart, nor at all mourned for it, 2nay they let the offender goe vncensured, who should haue beene (as afterwards he was) excommunicated, and deliuered vp vnto Sathan, for the healing of his owne soule, the preuenting of the like sinnes in others, and the stopping of the mouthes of wicked blasphemers, who would be readie heereupon to speake euill of the holy name of God, and of the professours and profession of Christianltie. Thus cold and carelesse were they, till the Apostle had sharply reprooued them: but after that they had well disgested his speeches, and thorowly considered of all matters, they fell to lament for their owne corruptions, and for the transgressions of others, and were zealous against all wickednesse, and for all manner of goodnesse in themselues and others. This was the effect of holy griefe in them, and this will be found in all that attaine to that repentance which is vnto life: in which regard, when the Lord would worke a cure vpon the luke-warme Laodicians, 3he biddeth them, be zealous, and amend. That was their sinne, that they were key-cold, and euen frozen in the dregges of securitie, exercising themselues in sundrie good duties (for that must needes be, because they were a Church) but neuer regarding with what loue vnto God or men they performed the same: therefore the Lord vrging them to reformation, willeth them [to be zealous, and amend] implying, that these two ⟨p. 85⟩euer goe hand in hand, to wit, sound repentance, and godly zeale: yet so, that as euery one is of greater growth in the body of Christ, so this grace is of greater strength in him: as is euident in Dauid, who speaketh thus of himselfe (and that by the inspiration of Gods holy spirit, 4and therefore cannot but speake truely) My zeale hath euen consumed me, because mine enemies haue forgotten thy word.
Weaker Christians have some good motions of grief for mens offences: but the Prophet was exceedingly wrought upon by his zeal, so that it did even spend him, and consume him, in regard of the fearful breach of Gods commandments, which he observed in his very enemies. And the like we find in another place: The zeal of thine house hath caten me: 1and the rebukes of them that rebuked thee are fallen upon me. Thus was the holy man of God touched, yea tormented with the things whereby Gods glory was impaired, as if he had been laden himself with reproaches and disgraces.
Weaker Christians haue some good motions of griefe for mens offances: but the Prophet was exceedingly wrought vpon by his zeale, so that it did euen spend him, and consume him, in regard of the fearefull breach of Gods commandements, which he obserued in his very enemies. And the like we sind in another place: The zeale of thine house hath caten me: 1and the rebukes of them that rebuked thee are fallen vpon me. Thus was the holy man of God touched, yea tormented with the things whereby Gods glory was impaired, as if he had beene laden himselfe with reproaches and disgraces.
But most admirable was the zeal of Moses and Paul, 1who for that fervent desire that they had of advancing Gods glory, could have been content to have had their names put out of the book of life, and to be separated from the Lord, so that his great name might be magnified in sparing and saving their brethren the Israelites.
But most admirable was the zeale of Moses and Paul, 1who for that feruent desire that they had of aduancing Gods glory, could haue beene content to haue had their names put out of the booke of life, and to be separated from the Lord, so that his great name might be magnified in sparing and sauing their brethren the Israclites.
Now because our hearts may easily deceive us in this matter of zeal, either by persuading us that we have it, when we are far from it; or that we altogether want it, when in some good measure we have attained unto it: therefore will it not be amiss to set down some rules, whereby we may try whether our zeal be ourrant or counterfeit.
Now because our hearts may easily deceiue vs in this matter of zeale, either by perswading vs that we haue it, when we are farre from it; or that we altogether want it, when in some good measure we haue attained vnto it: therefore will it not be amisse to set downe some rules, whereby we may trie whether our zeale be ourrant or counterfeit.
First, 1therefore touching the matter about which this holy zeal is to be exercised, it must be good: §1according to the saying of the Apostle: It is good always to ⟨p. 86⟩be zealous in [a good matter:] 2and it was before showed, that Gods people must be zealous of [good works:] otherwise, if the matter be evil, the more earnest any is, the more sinful: neither is such earnestness worthy the name of zeal, being nothing else but a devilish and fleshly heat, or rather a kind of frenzy and madness. Such was the zeal of I dolaters that would mangle and cut themselves, and that would offer their children in the fire in honour unto their gods. Such was the zeal of the Scribes and Pharisees, 3who would compass sea and land to make one a Proselyte: that is, one of their own sect.
First, 1therefore touching the matter about which this holy zeale is to be exercised, it must be good: §1according to the saying of the Apostle: It is good alwaies to ⟨p. 86⟩be zealous in [a good matter:] 2and it was before shewed, that Gods people must be zealous of [good workes:] otherwise, if the matter be euill, the more earnest any is, the more sinfull: neither is such earnestnesse worthy the name of zeale, being nothing else but a diuellish and fleshly heate, or rather a kinde of frenzie and madnesse. Such was the zeale of I dolaters that would mangle and cut themselues, and that would offer their children in the fire in honour vnto their gods. Such was the zeale of the Scribes and Pharises, 3who would compasse sea and land to make one a Proselite: that is, one of their owne sect.
With this violent and mad zeal was Paul carried before his conversion (as he himself confesseth in plain terms, Acts. 26.11. and Phil. 3.6.) when he was enraged against Christians, and spared no pains nor cost to make them deny and blaspheme the name of Christ.
With this violent and mad zeale was Paul carried before his conuersion (as he himselfe confesseth in plaine tearmes, Acts. 26.11. and Phil. 3.6.) when he was enraged against Christians, and spared no paines nor cost to make them denie and blaspheme the name of Christ.
Here then is to be condemned the zeal of ignorant Papists and Brownists, and such like, who are very hot indeed (for he must needs run whom the devil drives) but in evil causes, as might easily be proved, and may hence, if by no other arguments, be probably concluded, in that they use the devils own weapons (to wit, lying, slandering, railing, cursed speaking, and the like) in the pursuit of the same.
Heere then is to be condemned the zeale of ignorant Papists and Brownists, and such like, who are very hotte indeed (for he must needes runne whom the diuell driues) but in euill causes, as might easily be prooued, and may hence, if by no other arguments, be probably concluded, in that they vse the diuels owne weapons (to wit, lying, slandering, railing, cursed speaking, and the like) in the pursute of the same.
But much more damnable and vile is their zeal to be esteemed, who against their knowledge and consciences, do violently and maliciously oppose themselves against the Gospel, and the professors thereof, and stand for falsehood and wickedness, and the practisers thereof: as did those wretched Pharisees that set themselves against our Saviour, and committed the sin against the holy Ghost.1
But much more damnable and vile is their zeale to be esteemed, who against their knowledge and consciences, doe violently and maliciously oppose themselues against the Gospell, and the professors thereof, and stand for falshood and wickednesse, and the practisers thereof: as did those wretched Pharises that set themselues against our Sauiour, and committed the sin against the holy Ghost.1
1We must know the thing to be good for which we are zealous.We must know the thing to be good for vvhich vve are zealous.
A second rule is, that as the matter in which we are zealous, must be good in it self, so it must be known unto us to be of that quality. True zeal must begin ⟨p. 87⟩where the word begins, and end where it ends: 1for otherwise it cannot be of faith, which is ever grounded on the word; and whatsoever is not of faith is sin. We must not therefore content our selves with an honest meaning, and hope that we have a good zeal towards God, when we have no warrant for our hope: but must so acquaint our selves with the Scriptures of God, 2that our zeal may be according to knowledge.
A second rule is, that as the matter in which we are zealous, must be good in it selfe, so it must be knowne vnto vs to be of that qualitie. True zeale must begin ⟨p. 87⟩where the word begins, and ende where it ends: 1for otherwise it cannot bee of faith, which is euer grounded on theword; and whatsoeuer is not of faith is sinne. We must not therefore content our selues with an honest meaning, and hope that wee haue a good zeale towards God, when we haue no warrant for our hope: but must so acquaint our selues with the Scriptures of God, 2that our zeale may be according to knowledge.
Which rule discovereth the corruptness of their zeal, whether close hypocrites, or weak Christians, who are led on merely by the examples of good men, whom they affect, much to like of, and earnestly to stand for such things, as they perceive them in their practise to observe, and to make conscience of: and if there be but a word spoken against any of the things that they have taken a liking of, they are marvellously stirred with indignation thereat, and grow passionate and vehement against the parties, though they have never so good a meaning in that which they speak: Yet let them be urged to prove out of the word the necessity of those duties which they so earnestly press, they can say little or nothing to the purpose for them; and so grow many times either to dislike and forsake all if they be hypocrites, or at least to be discouraged, and to be at a stand, if they be weaklings in Christ Jesus. And whence proceed these inconveniences but from this, that they are zealous for things that in themselves, and unto others are good and holy, but not thoroughly discerned of them to be of that nature: the consideration whereof, should make us to sit sure in matters of godliness, not building upon the example of good men, but upon the truth of the good word of God, and then our foundation shall never fail us.
Which rule discouereth the corruptnes of their zeale, whether close hypocrites, or weake Christians, who are led on meerely by the examples of good men, whome they affect, much to like of, and earnestly to stand for such things, as they perceiue them in their practise to obserue, and to make conscience of: and if there be but a word spoken against any of the things that they haue taken a liking of, they are maruellously stirred with indignation thereat, and grow passionate and vehement against the parties, though they haue neuer so good a meaning in that which they speake: Yet let them bee vrged to prooue out of the word the necessitie of those duties which they so earnestly presse, they can say little or nothing to the purpose for them; and so grow manie times either to dislike and forsake all if they bee hypocrites, or at least to bee discouraged, and to bee at a stand, if they be weaklings in Christ Iesus. And whence proceed these inconueniences but from this, that they are zealous for things that in themselues, and vnto others are good and holie, but not thoroughly discerned of them to bee of that nature: the consideration whereof, should make vs to sit sure in matters of godlinesse, not building vpon the example of good men, but vpon the truth of the good word of God, and then our foundation shall neuer faile vs.
A third property of true zeal is, §3that it beginneth in our selves, and after proceedeth unto others: 1for never can that man be truly zealous to others, which never ⟨p. 88⟩knew to be zealous to himself. Those are the most skilful Physicians and best able to deal with others, that have first wrought a cure upon their own souls. Therefore our Saviours advice is, 2Cast out the beam out of thine own eye first, and then shalt thou see perfectly to pull out the meat that is in thy brothers eye. We must then first of all judge our selves, and cast the first stone at our selves, that so finding how ugly and noisome a thing sin is, and that by experience in our selves, we may be at defiance with it, wheresoever we find it, and neither flatter others in their evil courses, nor yet too rigorously and unmercifully rebuke them for the same. Those that have been pinched with sickness and are recovered, can by the smart which they have felt, pity others in the like case: even so they which have been stung with sin themselves, can more easily be moved to show compassion towards poor sinners like themselves, because by the feeling of misery, men learn the practise of mercy, 3in that Christ suffered and was tempted, he is able to pity and to succour those that are tempted.
A third propertie of true zeale is, §3that it beginneth in our selues, and after proceedeth vnto others: 1for neuer can that man be truely zealous to others, which neuer ⟨p. 88⟩knew to be zealous to himselfe. Those are the most skilfull Physitions and best able to deale with others, that haue first wrought a cure vpon their owne soules. Therefore our Sauiours aduice is, 2Cast out the beame out of thine owne eye first, and then shalt thou see perfectly to pull out the meate that is in thy brothers eye. We must then first of all iudge our selues, and cast the first stone at our selues, that so finding how vgly and noisome a thing sinne is, and that by experience in our selues, we may be at defiance with it, wheresoeuer we finde it, and neither fiatter others in their euill courses, nor yet too rigorously and vnmercifully rebuke them for the same. Those that haue beene pinched with sicknesse and are recouered, can by the smart which they haue felt, pittie others in the like case: euen so they which haue beene stung with sinne themselues, can more easily be moued to shew compassion towards poore sinners like themselues, because by the feeling of misery, men learne the practise of mercy, 3in that Christ suffered and was tempted, he is able to pittie and to succour those that are tempted.
1Zeal must begin at home.Zeale must begin at home.
Against this rule do all hypocrites offend, who will wade very deeply into other mens souls, and very bloodily gore other mens consciences, who yet never once purged their own unclean sinks at home, nor drew one drop of blood out of their own corrupt hearts. Such were the Pharisees, who pleased themselves much in judging and censuring our Saviour and his Disciples; 1but were so far from condemning themselves as faulty in any thing, that they justified themselves before God and men. Such also are the Brownists, which are ready to burst their bowels with crying out against disorders abroad, and yet never reform their own souls at home: for if they did, they would also reform their lives and their families. But what kind of zeal these mens is, woeful and late experience still crieth ⟨p. 89⟩in our ears: for many of them being so zealous to others, but only through some secret love of the world, when they had that which they sought for, made known their hollow & their rotten zeal, in that without grief of conscience, they could suddenly rush into a profound worldliness: and without all godly sorrow, could (after they had satisfied their greedy and fleshly zeal) not only more hardly sear up their own consciences, but also be so changed, that they could sow up their lips, and spare their words from speaking in like manner again to others, and so are neither zealous to themselves nor others.
Against this rule doe all hypocrites offend, who will wade very deepely into other mens soules, and very bloodily gore other mens consciences, who yet neuer once purged their owne vncleane sincks at home, nor drew one drop of blood out of their owne corrupt hearts. Such were the Pharises, who pleased themselues much in iudging and censuring our Sauiour and his Disciples; 1but were so farre from condemning themselues as faultie in any thing, that they instified themselues before God and men. Such also are the Brownists, which are readie to burst their bowels with crying out against disorders abroad, and yet neuer reforme their owne soules at home: for if they did, they would also reforme their liues and their families. But what kind of zeale these mens is, wofull and late experience still crieth ⟨p. 89⟩in our eares: for manie of them being so zealous to others, but onely through some secret loue of the world, when they had that which they sought for, made knowne their hollow & their rotten zeale, in that without griefe of conscience, they could suddenly rush into a profound worldlinesse: and without all godly sorrow, could (after they had satisfied their greedie and fleshly zeale) not onely more hardlie seare vp their owne consciences, but also be so changed, that they could sowe vp their lippes, and spare their words from speaking in like manner againe to others, and so are neither zealous to themselues nor others.
Here also are all such to be censured as faulty, that can pry and make a privy search into the wants of others, accounting the same wants no wants in themselves. The father saith, this my child doth amiss: and the child, in this my father faileth: the husband knoweth, what the wife should do; and the wife, what the husband should do, &c: every one in the mean time neglecting their own duties; whereas indeed every ones principal care should be, to know and do his own duty, and to be grieved where he cometh short of the same. And thus much for the third rule, that true zeal must begin in our selves.
Heere also are all such to be censured as faultie, that can prie and make a priuie search into the wants of others, accounting the same wants no wants in themselues. The father saith, this my childe doth amisse: and the childe, in this my father faileth: the husband knoweth, what the wife should doe; and the wife, what the husband should doe, &c: euery one in the meane time neglecting their owne duties; whereas indeed euery ones principall care should bee, to know and doe his owne dutie, and to be grieued where he commeth short of the same. And thus much for the third rule, that true zeale must beginne in our selues.
Now further we are to understand, §4that there must be an order kept in being thus zealous: namely, 1that first and especially we make conscience of the principal matters of the word, and after of the lesser, as our Saviour telleth the Scribes and Pharisees: These things ought ye to have done, (that is, the weightier matters of the Law) and not to have left the other undone: viz. matters of smaller importance.
Now further we are to vnderstand, §4that there must be an order kept in being thus zealous: namely, 1that first and especiallie wee make conscience of the principall matters of the word, and after of the lesser, as our Sauiour telleth the Scribes and Pharises: These things ought yee to haue done, (that is, the weightier matters of the Law) and not to haue left the other vndone: viz. matters of smaller importance.
1We must make greatest account of the weightiest matters. Matth. 23.23.Wee must make greatest account of the vveightiest matters. Matth. 23.23.
Which showeth, that their zeal is very corrupt and faulty, who as our Saviour saith, strain out a Gnat, & swallow a Camel; who are very hot about matters of ceremony, but altogether cold in matters of substance: as ⟨p. 90⟩also theirs that (on the other side) will cry out against them that rob by the high-ways side, & yet they themselves make no conscience of pilfering, & cozening, and secret defrauding of their neighbours: as if small sins were not to be left as well as great.
Which sheweth, that their zeale is verie corrupt and faulty, who as our Sauior saith, straine out a Gnat, & swallow a Camell; who are very hot about matters of ceremonie, but altogether cold in matters of substance: as ⟨p. 90⟩also theirs that (on the other side) will crie out against them that rob by the high-wayes side, & yet they themselues make no conscience of pilfring, & cosoning, and secret defrauding of their neighbours: as if small sinnes were not to be left as well as great.
Puritan preacher; co-author of an exposition of the Ten Commandments.
