Foure godlie and fruitful sermons two preached at Draiton in Oxford-shire, at a fast, enioyned by authoritie, by occasion of the pestilence then dangerously dispearsed. Likewise two other sermons on the twelfth Psalme. VVhereunto is annexed a briefe tract of zeale. / By I. Dod. R. Cleauer. Dod, John, 1549?-1645. 1611 Approx. 212 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A20529 STC 6938 ESTC S114261 99899077 99899077 14637 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20529) Transcribed from: (Early English Books Online ; image set 14637) Images scanned from microfilm: (Early English books, 1475-1640 ; 1349:17 or 1955:15c) Foure godlie and fruitful sermons two preached at Draiton in Oxford-shire, at a fast, enioyned by authoritie, by occasion of the pestilence then dangerously dispearsed. Likewise two other sermons on the twelfth Psalme. VVhereunto is annexed a briefe tract of zeale. / By I. Dod. R. Cleauer. Dod, John, 1549?-1645. Cleaver, Robert, 1561 or 2-ca. 1625. Winston, John, fl. 1614-1634. Greenham, Richard. The second edition inlarged. [8], 101, [1] p. printed by T.C. for William Welbie, and are to be sold at his shop in Pauls Church-yard, at the signe of the Swan, London : 1611. Editor's dedication signed: Iohn Winston. Winston's dedication indicates he has collected the "Tract of zeale" mainly from Richard Greenham's works. Title page is A2. Printed by Thomas Creede. Cf. STC. Signatures: A-O⁴. 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Plague -- England -- Sermons -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-03 Olivia Bottum Sampled and proofread 2004-03 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion FOVRE GODLIE AND FRVITFVL SERMONS : TWO PREACHED AT DRAITON IN OXFORD-SHIRE , At a Fast , enioyned by authoritie , by occasion of the pestilence then dangerously dispearsed . Likewise TWO OTHER SERMONS ON the twelfth Psalme . VVhereunto is annexed a briefe Tract of Zeale . By I. Dod. R. Cleauer . The second Edition inlarged . LONDON Printed by TC . for WILLIAM WELBIE , and are to be sold at his shop in Pauls Church-yard , at the signe of the Swan . 1611. TO THE RIGHT HONOVRABLE ANNE , LADY WAINTVVORTH , increase of all true honour and happinesse , &c. RIght Honourable , may it please you to take in good worth my bold attempt , in presuming to recommend vnto your fauourable patronage these Sermōs following . Your honours vndeserued respect of me , made me desirous to testifie my vnfained thankfulnesse : which I could not imagine how with greater conueniencie to expresse and manifest , then by taking hold of this present occasion ; especially considering that your constant and more then ordinarie pains-taking to heare such holy instructions , is a sufficient argument to euince your loue and liking of the matter therein comprised : and your good regard of the authors ( well knowne vnto me ) gaue me occasion to thinke that their labours , in this sort offering themselues vnto your eye , would be no lesse welcome than formerly they haue beene , being in another manner presented vnto your eare . Concerning the Tract of Zeale annexed to these Sermons , it is a collection of diuers rules which I heard & read touching that subiect , principally of such as were scattered heere and there in Maister R. Greenhams Workes : which being exceeding vsefull , I thought good to gather them into one ( with an addition of sundrie proofes of Scripture ) for the ease and helpe of those that are well affected , especially of such whose abilitie will not reach to the price of that great volume of M. Greenhams labours . And thus humbly beseeching your Honour to pardon my boldnesse , and to beare with my manifold defects which shall be found in the penning of these Sermons , I recommend you to the gratious protection of the Almightie . Your Honours according to my poore abilitie readie to be commanded , IOHN WINSTON . THE POINTS OF DOCTRINE HANDLED IN THE SERMONS following . SERMON I. DOCT. I. THe first steppe to true and sound repentance , is , to be wounded and disquieted in our hearts for sinne . 2 Lawfull things must be done lawfully , and good things in a good manner . 3 With confession of sinne , must be ioyned earnest requests for pardon thereof . 4 The more sinfull any one is , the more foolish he is . 5 It is a wonderfull hard thing , to take downe the pride of mans heart . 6 The more speedily we iudge our selues , the more mercifully the Lord will deale with vs. SERMON II. DOCT. I. SInne brings men into maruellous straits . 2. Gods seruants neuer find so great fauour as with God himselfe . 3 God maketh his iudgements , sutable to our sinnes . 4 When God sets in with his iudgements they shall be farre dispersed in a short time . 5 As God appointeth iudgements to be inflicted on his people , so he himselfe will see execution done . 6 A good man will lay a greater burden on himselfe then on another . SERMON III. DOCT. I. ALthough humane helps and earthly friends do faile Gods-people , yet they are not helpelesse , nor hopelesse . 2 No outward thing comes neerer the hearts of Gods children , then the decay of good men . 3 Deceitfull friends , are worse then open foes . SERMON IIII. DOCT. I. THe more skilfully and artificially any contriues his ill purposes , the more fearefull destruction shall fall vpon him . 2 The more wicked men boast of their mischieuous intents , the neerer mischiefe is vnto them . 3 No man hath the royaltie of his owne tongue , nor the ordering of his owne speech . FINIS . The first Sermon . 2. SAMVEL . 24. 10. 11. 12. Verse 10. Then Dauids heart smote him after that hee had numbred the people : and Dauid saide vnto the Lord , I haue sinned exceedingly in that I haue doue : therefore now Lord I beseech thee , take away the trespàsse of thy seruant , for I haue done very foolishly . 11. And when Dauid was vp in the morning , the word of the Lord came vnto the Prophet Gad , &c. IN these words is set foorth the repentance of Dauid , for his sinne committed in numbring the people , wherin the holy Prophet sheweth : I. What meanes hee vsed to be reconciled vnto God , Namely ; 1. First , that he was touched with inward remorse and hearty griefe for his offence : [ Then Dauids heart smote him after that hee had numbred the people . ] 2 Secondly , that he made a particular and very earnest confession of his fault : ] I haue sinned exceedingly , in that I haue done . 3 Thirdly , that hauing bewayled and acknowledged his sinne , he instantly craued pardon for the same : [ therefore now Lord I beseech thee , take away the trespasse of thy seruant , &c : as if he should haue said , I haue sinned very hainouslie , I cannot denie it : yet I am thy seruant , and one of thy familie , and therefore Lord cast me not off for one fault , but take notice of my sorrow , and pardon my sinne : for I haue dealt verie foolishly . 2 Secondly , he declareth that meanes the Lord vsed to make him fit for reconciliation : viz : that hee sent vnto him the Prophet Gad , a worthy man of God , & Dauids Seer , who had bene ready from time to time to lay open the will of God vnto him , and in that regard was more reuerend in his eyes , and hee threatneth and denoūceth iudgement against him , that seeing his heart had beene lifted vp with pride , in regard of the multitude and strength of his people , God would meete with him in his owne sinne , and make his punishment to be suteable to his fact : and seeing he begun to be humbled for it alreadie , and yet needed still further humaliation , he telleth him , that [ the sword , or the famine , or the pestilence ] must pursue his subiects , and make wonderfull hauocke among them , and therfore biddeth him make his choice which of them hee would haue to come vpon the land : for one of them hee must needes vndergoe , to further him in the worke of humiliation , as also to bring the whole Church vnto the like , who then had incensed the Lords anger against them . Then Dauids heart smote him ] In that setting downe the repentance of Dauid the holy Ghost taketh notice of this in the first place , that [ his heart smote him ] the Doctrine is , that . The first step to true and sound repentance is to bee wounded and disquieted in our hearts for sinne , vntill our soules bee pierced , and as it were strucke through with the feeling of our corruptions , and of Gods displeasure , due vnto vs for the same , wee haue not made any entrance into the wayes of godlinesse , nor laid the verie foundation of the works of conuersion , therfore the Prophet Ioel exhorting the Israelites to repentance , biddeth them , rent their hearts : that is , the first stone that must be laid in this building : their hearts must bee crushed and broken , for the wickednesse committed against the Maiestie of God ; till then there is no turning vnto him : one may as well bid a prisoner that is in strong hold , and hath bolts and fetters vpon his heeles , walke abroade and take the fresh aire , and not remaine any longer in that darke & loathsome dungeon , as bid one that hath not his heart crushed & humbled to turne vnto the Lord : alas he is held fast in the chaines of Sathan , and cannot stirre one foote to God-ward ; therefore is it noted in those conuerts , Act. 2. 37. that They were pricked in their hearts ] when they began the worke of repentance , the rebukes of God had wakened their drowsie consciences , so that they saw their sinnes and Gods vengeance due vnto them , and the words of Peter had gone through their hearts , euen as a two edged sword , and then they were fit to bee soundly healed and comforted , when they had beene pierced , and throughly wounded by the Arrowes of God. 1 First , till the heart bee broken for sinne , there can be no plaine confession of sinne , and therfore no repentance . Men naturally are like wilde Asse-Colts , nothing will worke vpon them , nor bring them vnto any good frame or order ; though they heare often of their faults , they will not acknowledge them , but be still vnruly and vntamed , as Paul was before his conuersion ; so long as he was heart-whole in his owne conceit , though he had heard many excellent Sermons ( no doubt , ) yet hee was like a beast still , neuer bewailing nor confessing his grieuous offences , till the Lord had taken him downe , and throughly mastered him . 2 Nay further , men are so farre from taking paines to come to a true acknowledgment of their iniquities , till such time as there is a breach made into their hearts by godly sorrow , they doe not so much as desire to be deliuered from them , nor make any reckoning of Gods mercy for the pardoning of them : till such time as they become mourners for sinne , they cannot possibly hunger and thirst after righteousnes . And indeed what reason is there that they should esteeme of that medicine which will cure , when they doe not feele themselues to be sicke ? they thinke it a matter worth the looking after , to be freed from pouertie , from infamie , from the pestilence , &c. but as for the corruptions of their nature , and the sinfulnesse of their waies , they were neuer much troubled with them , and therefore they make little account to be deliuered from them . See this poynt more at large in M. Dods Sermon on Isa. 1 Doct. 1. Seeing therefore that inward contrition for sinne is the first step to repentance , and that which killeth the roote of sinne , and setteth vs free from the power and dominion of it , and erecteth in our hearts a throne for Christ Iesus ; the vse of this point is , First for reproofe of those that perswade themselues , and beare others in hard that they haue truely repented , and doe continually confesse their faults , and aske pardon for them : but what griefe and paine haue they had in their hearts for their sinnes ? nay , they thanke God , they were neuer terrified nor troubled in their consciences . Do you thanke God for this ? it is in effect to thanke him for that you want the first and principall note of true conuersion : if your harts haue neuer beene pricked and slung with the sense of your vilenesse and wretchednesse , it is because you are senselesse : for there is cause sufficient why you should be grieued ; and the lesse you haue had , the more you are likely to haue , if not heere , yet in the world to come , and at that day when you shall be most vnwilling of it . Secondly , heere are those to be reprooued that run into farre greater excesse of sinning than euer Dauid did , breaking forth into grosse and foule euils , that euerie body seeth and knoweth , and condemneth , and yet they passe them ouer slightly , and carelessly , as if they were matters of nothing . When Dauid did but cut off the lap of Sauls coat , his heart smote him , and was grieued within him , in that he was so neere vnto sinne : what then shall we thinke of these that doe not cut off the lappe of the coate of an enemie , but are iniurious to their friends , and cruell against their brethren , that breake couenant and promise , sinne against God , blaspheme his name , profane his Sabbaths , and the like , and yet none of all these do soundly worke vpon them , nor much trouble them ? surely such men are not of Dauids spirit , and therefore not being broken hearted heere , they shall be broken and crushed in peeces with the vnsupportable weight of Gods vengeance heereafter . Thirdly , sith this inward touch for sinne is a thing so necessarie , let vs hence learne to labour for it , and to keepe tendernes of heart when we haue obtained it : for that sorrow which breaketh the heart , doth withall breake the necke of sinne : and therefore when the Lord doth checke & controle our consciences , let vs esteeme it as a great mercie , and not let such stroakes passe without their right vse , but let vs goe to God and to his children for helpe and direction , and them that little sparke of the fire of God in our soules , being fed & nourished , will grow in the end to a great flame . Now that our harts may be kept alwaies tender & sensible of those checks which Gods spirit giueth vs , let vs vse these meanes that follow . First , let vs lay vp in our hearts the weapon of God , euen the sword of the spirit , whereby our hearts may be wounded , as often as need requireth : for vnregenerate persons wanting that weapon , will rather defend , then smite themselues when they haue offended , and euery childe of God hath somewhat of old Adam in him , in which regard he must be more carefull to vse the sword of the spirit , for the piercing of his heart when any sinne is committed by him : withall praying for the spirit of grace which will conuince the conscience when it is guiltie , so that it shall haue nothing to say in defense of it selfe , but very much for the condemnation of it selfe : as is euident Ezec. 36. 27. whereby we may obserue , that when God hath giuen his spirit vnto his elect , and ( as it is in Ieremy . 31. 33. ) withall written his lawes in their hearts , then they shall remember their owne wicked waies , and their deedes that were not good , and shall iudge themselues worthy to haue beene destroyed for their iniquities , & for their abhominations . What is the reason they should passe such a heauie sentence vpon themselues ? one would thinke they should rather reioyce now , & allow of themselues and of their workes ? so they doe reioyce at , and approue of themselues and their workes , so farre as they are spirituall : but they proclaime war against themselues and their workes so far as either they are or haue beene carnall and sinfull , and that because the word of God , and the spirit of God doe beare sway in their hearts : they are at vtter defiance with their pride and hypocrisie , and all wretched lusts that fight against their soules : being neuer so much tormented with those sinnes , as when they haue attained to a great measure of humilitie , and of sinceritie . He that is most lowly is euer most vexed with his pride , and he that is most vpright and true hearted , is most of all troubled with the guilefulnes and deceitfulnes of his owne heart , because the word and the spirit working together doe cause him both more clerely to see , and more throughly to hate those corruptions , than euer hee did before he had attained to that measure of grace . Secondly , we must not content our selues when once we haue gotten the word and spirit of God within vs , but we must still striue to keepe our hearts humble and lowly : for otherwise we shall not feele the strokes of the word and spirit of God ; therefore it is said Isay. 30. 20 21. ) that when the Lord had dieted his people a while [ giuing them the bread of aduersitie , and the water of affliction ] and thereby taken downe the pride and stubbornenesse of their hearts , that then [ their eares should heare a word behind them , saying , this is the way walke in it , &c. that is when they were thus humbled , as soone as euer they had committed any offence , they should presently haue a blow vpon their hearts for it , and be full of feare and anguish : though no man in the world tell them of it , yet the word in their hearts will be like a good guide that is still following a little child , and telling him , this is not the right way , leaue it ; there is the right way , walke in it : but many haue hearts pestered with pride , and lust , and couetousnesse , and yet goe a whole moneth , nay , many monethes and yeares together , and neuer feele any rebuke in their consciences . How comes this to passe that others are full of griefe and full of teares for their sinnes , and they are neuer troubled for them ? is it beause there is greater vprightnes in them , then there is in others ? No surely it is because they haue a more blind minde , and a more proud and senselesse hart then others haue : for the more humble any one is , the more often shall he heare the voyce of the spirit , checking him when hee goeth out of the way , & moouing him to turne again into the right way . Thirdly , we must especially beware of presūptuous sins : for if we liue therein our hearts will cease to smite vs , or at least we shall be senselesse of these strokes : as may be seene in the case of Dauid : when he had cut off the lap of Sauls garment and numbred the people ( which were but infirmities ) forthwith his conscience rebuked him , and he was humbled before the Lord : but when he had committed adulterie , and murder , either the checkes of his conscience were none at all , or else they were so weake , that hee had no sense nor feeling thereof : so that Nathan was driuen to fetch about ( as it were ) and to vse all the art that might be , to make him see his offences , and passe sentence against himselfe for the same . Let vs therefore by his example learne to beware how we presumptuously sinne against our consciences , especially in palpable and grosse offences , least our mindes being by degrees blinded , and our affections , by little and little corrupted , we become in the end very blocks and stones , and haue our consciences so darkened , that they will not accuse vs , or our hearts so benummed , that they will not be mooued with the stroakes of God , and with the checks of his holy spirit . After that he had numbred the people . ] Heere is his speciall sinne , that he numbred his subiects , which may seeme to be no such great matter , for which God should so plague the land : and if there had bene that measure of hypocrisie in Dauid , as there is in many of vs , he would haue pleaded thus for himselfe : What need I to be so troubled for this ? and what reason is there why God should proceede so seuerely against me for the same ? did not Moses and Ioshua , holy men of God , number the people in their daies , and that warrantably ? and why then may not I doe the like , hauing more absolute authoritie ouer them then they had ? but his heart staied him from all such reasoning of the matter ; and told him , that though hee did the same action which they did , yet the manner of doing thereof was diuers ; he performed it not in obedience to God ( as they did ) but in pride and hautines of minde , in regard of the multitude and strength of his subiects : before he esteemed Gods name a strong tower for his defence , but now what need he runne crying vnto God ? he had so many souldiers and valiant warriours in his dominion , that he could make his part good against any forren power whatsoeuer . Thus was his heart lifted vp vnto vanitie , when it should haue bene lifted vp to God in thankfulnes : and therefore was he so humbled , because he had an ill affection , and a wrong end in a good action . Whence ariseth this doctrine , That it is not enough for to forbeare things that are euill , and to make conscience of grosse sinnes , but men must doe lawfull things lawfully , and performe good workes in a good manner : otherwise the Lord may and will punish them for doing lawfull things , aswell as for vnlawfull things . This may be seene in that great enditement which Christ brings against the old world : They did eate , and drinke , marry , and giue in marriage . A naturall man would haue thought there could be no hurt in these : if they had bene charged with whoredome , murder , blasphemie , or the like , they had bene matters of some moment : but for those before named , what fault can be found with them ? Indeed the things in themselues are very warrantable , but the manner of performing them , doth either make or marre them : to eate and drinke without feare , without prayer , and thanks-giuing , as if the creatures were our owne , and not the Lords , to abuse the blessings of God to surfetting and drunkennesse , &c : these and the like corruptions , doe turne eating and drinking into sinne , which in themselues are not onely allowable , but also necessarie . The like may be said concerning marriage , it is a sanctified ordinance of God vnto those that vse it holily : but then it becomes very sinfull and hatefull vnto the Lord , when the Sonnes of God doe ioyne with the daughters of men , and professors are yoaked with Infidels , for beautie , or commoditie , or any such carnall respect : yet that is a horrible sinne , too too common among such as professe Christianitie , that they make no scruple of matching their children with those , whome they know by their workes to be as yet the children of the diuell ; and so in other matters , if they can proue them once to be in themselues lawfull , they make no conscience of the meanes they vse , nor of the end they propose in accomplishing of them . The like is alleaged by our Sauiour against the Sodomites , as against those of the old world , viz : that they bought and sold , and built in couetousnesse , pride and vanitie , as if they had bene euer to dwell vpon the earth , not caring what craft and fraud they vsed , nor what snares and grins they laid for men , if they might satisfie their couetous and ambitious desires . More might be said concerning this point , both for proofes and reasons , but that it hath bene handled at large elsewhere . This serueth . First for terror vnto those that satisfie themselues with this , that no bodie can charge them with grosse sinnes , and therefore they imagine their case to be good , and that they need not trouble themselues in regard of their offences . But was it not thus with Dauid ? who could now accuse him of any notorious ill fact ? surely none in the world : and yet he hauing grace in his heart , accuseth and condemneth himselfe , for that he had done a good action in an ill maner , and with an ambitious and vaine glorious minde , and for the same is much abased and confounded in himselfe : and therefore those are in a miserable estate , that neuer disquiet their soules for their hidden corruptions , but thinke that all goeth well with them , when mens eyes can discerne nothing amisse in them : as they on the other side are in happie case , that doe often take themselues apart , and beseech the Lord to be mercifull vnto them in regard of their failings , euen in the most spirituall duties that they performe : such iudge themselues , and therefore shall not be iudged of the Lord. Secondly , this is for instruction , that we carefully looke vnto the manner of all our actions , and in particular , of the exercise of fasting , which is now in hand : let vs consider wherefore we are come together , and what is required of euery one that is present this day , to wit , that we should put wickednesse out of our hearts , and out of our hands : and for that purpose , come with true humiliatiō on our part , that there may be a perfect reconciliation granted vs on Gods part . This was practised by the Niniuites , who hearing Gods iudgements denounced against them for their sinnes , that within fortie daies Niniue should be destroyed , except they repented , what did they ? All of them , both King and people , humbled themselues in fasting , bewailing their euill & sinfull waies and workes , and crying mightily vnto the Lord for pardon , and resoluing to turne from the wickednesse that was in their hands , that so God might turne away from his fierce wrath . Yet they had enioyed but little teaching : they had heard onely one Sermon from Ionah , who was a man vnknowne vnto them , and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs , &c : and therefore we should be much ashamed to come short of them in this holy exercise , especially seeing we haue not one Ionah , but many ; not a iudgement threatned , but executed , and the sword of the Lord still drawne against vs , and deuouring by hundreds and thousands in many quarters of our land . Let vs then search and examine our hearts , and grieue , and iudge our selues for all our former transgressions ; and couenant with the Lord to auoid them hereafter , crauing strength from him for that purpose , that we may be enabled to subdue and keepe vnder all our corruptions : and then our hearts being broken with godly sorrow , they shall be healed with godly ioy ; and being truely cast downe before the Lord , he will raise vs vp in due season , and make it knowne by good effect , that he is appeased towards vs. Thirdly , here is matter of exceeding great terror vnto those that spend their dayes in the continuall practise of grosse and presumptuous sinnes : for if Dauid were so grieued & punished for that corruption which no man liuing could touch him for , euen for dooing a good thing in an ill manner , how then shall they bee able to stand , that haue heaped iniquity vpon iniquitie , and for manie yeeres together added one foule euill vnto another ; and not onely done good things in an ill manner , but ill things in the worst manner , hauing manie crying sinnes still to call for vengeance against them ? If Dauid were brought to such a strait , that he was euen at his wits ende , and in exceeding great anguish for doing one thing , which in mans reason might seeme very lawfull ; Oh what horrible terrors shall seaze on their soules , who doe continuallie rush vpon a multitude of hainous offences , which all the world crieth out against ! especially when they shall be called to answere , not before Gad , as Dauid was , but before the Maiestie of the great Lord of heaven and earth ; not for one sinne , but for all their sinnes : not to endure three dayes punishment in mercie , but euerlasting woe and miserie , and that in iudgement and heauie displeasure ! Dauid had great sorrow indeed for the offences which he committed ; yet no more then hee should haue : how then doe they thinke to escape , that are not wrought vpon at all with any remorse for their grieuous transgressions , but are euen as a lumpe of dead flesh , altogether insensible of any stroke of God , that is threatned , or inflicted vpon themselues , or others ? Verse 10. I haue sinned exceedingly ] Now followeth the second step vnto sound repentance , namely , a true , full , particular , and hearty confession of his sinne that so wounded his heart : which all that would obtaine remission of their sinnes , must be carefull to bring before the Lord as Dauid did . But this point hath bene more largely handled elsewhere [ in M. Dods Serm. Prou. 28. Doct. 2. I beseech thee take away the trespasse of thy seruant , &c. This is the third worke of repentance , viz : that he craueth pardon for his fault ; and that is the next point ; that , with confession of our sinnes , we must alwaies ioyne requests vnto God for the pardoning of the same : so doth Dauid in this place , as also Psal. 51. so doth the Publican , Lord be mercifull vnto me a sinner : and in a word , so doth Daniel , Nehemia , and the rest of Gods seruants , as may be seene in their seuerall confessions . And for incouragement vnto the performance of this dutie , we haue , 1 First , the name of God , which is to pardon iniquitie , transgression , and sinne : euen all without exception , great or small , if we repent for them , they shall be pardoned : if we acknowledge our miserie , we shall assuredly finde Gods mercy . 2 Secondly , we haue the couenant of God , that he will wash vs from all our filthinesse , by powring the bloud of his sonne vpon our sinfull soules . 3 Thirdly , we haue the name of Christ to incite and moue vs to become suters for a pardon : for he is called Iesus , because it is his office to saue his people from their sinnes . This Doctrine serueth , First , for the confutation of the Papists , who clog mens consciences , and lay on them heauie and yet vnnecessarie burdens , enioyning them , if they would get termission of their sinnes , to goe in pilgrimage to this or that place , to pray to this or that Saint , to make some satisfaction to God , &c : as if they should finde mercie any where , rather then by seeking it at Gods hands : and they speed accordingly : for whereas Dauid went vnto the Lord for fauour , and obtained it , they haue still vnsetled hearts , and restles consciences : or hard hearts , and benummed consciences , neuer getting any true peace , or sound comfort in the assurance of their reconciliation with the Lord. 2 Secondly , for reproofe of those , whose offences are very many , and very grieuous , and they see and acknowledge so much : and yet will they not be so presumptuous ( as they tearme it ) to expect pardon for the same : indeed they thinke it fit for such holy men as Dauid was , to aske and looke for mercy from the Lord , but for themselues , they are such hainous offenders , that they dare not doe so , neither can they conceiue any hope to speed well if they should doe so . But why should we put in conditions where God doth not , and as it were interline Gods couenant ? doth not he promise without any exception , that if we confesse our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to cleanse vs from all vnrighteousnesse ? It is therefore a great fault , to thinke that any hath more abundance of sinne , then God hath of mercy to forgiue it . Thirdly , heere is an vse of instruction , that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes : which earnestnes that we may attaine vnto , let vs vse these two helpes following , which Dauids example directeth vs vnto : First , let vs labour that our hearts may thorowly smite vs , and that our consciences may euermore checke vs when we doe offend : for wheresoeuer there is the checke of conscience , it will make the party grow not onely to hartie confession , but also to earnest petitions for grace and fauour . The greater therefore is their follie , who when the Lord doth strike their drowsie consciences for any wickednesse committed by them , will presently betake themselues to merry company , & so by iesting , and laughing , and drinking , and sporting , seeke to driue away their melancholie fit , as they call it : but God meeteth with them accordingly : for when they will not take benefit by that mercifull warning which he giueth them , they commonly fall to maruellous hardnes of heart , and after breake foorth into some horrible sinne , which ouerwhelmeth them with shame and confusion . Let vs therefore obserue when the Lord smiteth our hearts , and with Peter get out of company speedily , and lament bitterly , that so we may turne the rebukes of our soules into holy requests , that the Lord would forgiue vs , and not enter into iudgement with vs for our grieuous prouocations against his Maiestie . Secondly , when sinne is so odious vnto vs , that our hearts doe condemne vs for it , then let vs striue to be perswaded that it is pardonable , yea and that it shall be pardoned vnto vs : that though we deserue to be throwen out of seruice , because we haue dealt so foolishly , yet seeing we are Gods seruants , he will not goe to extremities with vs , but deale as a father with his owne children , this ancor of hope we had need still to hold fast by : for if we be not in some good measure resolued , that we shall finde the Lord gratious , and that we our selues are not hypocrites , but such as to whom mercy belongeth , we shall presently giue ouer prayer : for who would seeke vnto a Chirurgion to cure him , of whom he is afraid lest he should wound him , in that he hath cause and abilitie so to doe ? Therefore hold this for a firme ground , once Gods childe , and euer : once his seruant , and neuer his enemie : in which regard we may come with confidence vnto him , and say , Lord , I am vnworthy to be called thy sonne ; yet art thou my mercifull Father : I haue done thee ill seruice , yet am I thy poore seruant still : and though I be bad now , yet time hath bene when I haue bin better , & done better : when I haue praied in secret , and humbled my soule ; and shedde teares for my sinnes in priuate ; and haue had an vtter detestation of those euils , which now through the corruption of my nature I haue fallen into , and therefore Lord be pacified towards me , and put out of thy remembrance the trespasse of thy seruant . If any one want these testimonies of Gods loue towards him , and of his loue towards God , when affliction ouertaketh him for his sinnes , he will either flee from the Lords presence , as Adam did , or if he aduenture to come vnto him , his prayers will descend as plummets of lead vpon him , and Sathan and his owne conscience will be readie to accuse him , and to say , what hast thou to doe with God ? he heareth not sinners : thou shall rather prouoke his vengeance , then obtaine his fauour by thy petitions ; and because thou hast bene his enemie heretofore , he will shew himselfe to be thine now : and because thou hast cast his word behind thy backe , he will shut out thy cries , that they shall not haue any accesse vnto him . Which vncomfortable newes , will be as a dart to strike thorow the liuer of an hypocrite , and as a two edged sword to pearse his soule : and therefore let vs all labour to be strongly setled in this point , that we are Gods seruants , that so we may be feruent and firie in our prayers , and not be so daunted as sinners are when the hand of God is vpon them . I haue dealt very foolishly ] This he speaketh to make this sinne more odious vnto himselfe : for by nature we are so proud , that we cannot abide that any body should say , we haue dealt foolishly and absurdly : therefore doth he lay lode vpon himselfe , the more to beat downe his pride , confessing that he had dealt very foolishly , because he had dealt very sinfully : whence note this doctrine , That the more sinfull any one is , the more foolish he is . Eue did eat of the forbidden fruit , thinking she had dealt very wisely & prouidently for her selfe : but did she get any thing by sinning against her makers commandement ? No surely : when shee had a conceit that she should deale most wisely , she dealt most foolishly of any that euer was in the world : for thereby she brought sorrow and miserie , yea eternall damnation of soule and body , not onely vpon her selfe ( had not God giuen her repentance and mercy ) but vpon many hundred thousands of her posteritie . So Achan thought it a part of wisdome to take vp the Babylonish garment & the wedge of gold that lay in his way : hee might thereby ( as he imagined ) inrich himselfe , and the matter neuer be knowne : but was not that the ruine of himselfe & his houshold ? In like manner Ieroboam esteemed it a wise and safe way for him to set vp the Calues , that the people might worship at Dan and Bethel , and so not fall from him , to ioyne againe to the house of Dauid : he accounted this a surer course to establish his throne , then for him to rest on Gods promise : but did he not get exceeding dishonour and vtter ruine heereby ? in so much that when the Lord will set foorth a notable reprobate and firebrand of hell , he doth describe him by this , that he was like Ieroboam the sonne of Nebat , that made Israel to sinne : and whereas he hoped by this meanes to set vp himselfe and his seed for euer , he caused them through his sinnes to be swept away as dung from the face of the earth . The like may be said of Ahab in taking away Naboths vineyard . And this must needs be so , that the greatest sinners are the veriest fooles , because in sinning they forsake the wisedome of God , and follow the direction of flesh and blood . It is noted as a point of great folly and indiscretion in Rehoboam , that he would forsake the good counsell of the old men , and follow the rash aduise of young men : and are not they then egregious fooles indeed , that leaue the counsell of the wise God , and follow the aduice of Sathan , his and their vtter enemie ? We would esteeme it a great madnesse , if we should see a man , his barnes being full of corne , to set fire on the thatch , and to sit by and laugh to behold all turned into a flame : and yet certainely this is not so great a madnesse as for one to fire his soule with sinne : for all the friends and meanes that the world affordeth cannot quench this flame , nor recouer this losse , as they may the other : and therefore they are the fooles of the world , that are the sinners of the world : and there is no such frenfie , as for a man to prouoke his Creator : and whatsoeuer applause wicked persons haue for a season , yet at length all the world shall see , and they themselues shall feele , that they haue beene notorious fooles : Ier. 17. 11. This serueth for instruction , that if we would not be branded with the name of fooles and Idiots , we be carefull to eschew all manner of sinnes : and on the contrary , if we would be truely wise , let vs cleaue vnto the Lord in constant and faithfull obedience : that was the reason why Dauid was wiser then his enemies , then his teachers , then the aged , because he kept Gods statutes . What made those in the Gospell to be foolish Virgins , but this , that they made not prouision for eternall life ? And what made the other fiue to be indeed wise , but that their hearts and liues were adorned and beautified with grace and goodnesse ? Achitophel was a deepe politician ; yet because he was destitute of heauenly wisedome , he shewed himselfe to be but a miserable base foole : for when he had no meanes to helpe himselfe , he went and hanged himselfe : if one had studied an hundred yeeres , he could hardly haue found out a readier way to manifest his notable folly , then he tooke in that horrible murdering of himselfe . 2 Secondly , is it so that the greatest sinners are the veriest fooles ? then here is matter of singular consolation for Gods seruants , that are vilified and contemned , and accounted sillie and simple , euen for this , that they carefully decline from the waies of sinners , though in shew neuer so pleasant and profitable : and conscionably , walke in the paths of righteousnesse , though neuer so rough and dangerous : let vaine men speake their pleasure of them , and count and call them the fooles of the world , yet God esteemeth and speaketh otherwise of them . It is no maruell that the world iudgeth them fooles , for with them the doctrine of the Gospell ( vnto which the godly endeuour to conforme themselues and their courses ) is accounted foolishnes . But as wisedome is iustified of her children , whatsoeuer men thinke or speake of it , so are the children of wisedome iustified by the infinitely wise God , whatsoeuer slanderous and reproachfull imputations carnall men doe lay vpon them : he saith that the feare of the Lord is the beginning of wisedome . Prou. 1. 7. and that those that obey his commandements are the onely wise people vnder the Sun. Deut. 46. Verse . 13. Wilt thou that seuen yeeres famine come vpon the Lands &c. Heere commeth an obiection to be answered . It is said , 1. Cor. 11. 31. that if we iudge our selues , we shall not be iudged of the Lord : how commeth it to passe then in this place , that Dauid confessing his fault , aggrauating it , and asking pardon for it , hath notwithstanding such a heauie iudgement denounced against him , as the famine , or the sword , or the pestilence ? 1 Though such as iudge themselues , shall not be iudged , yet must they be cured : and that was Dauids case here : this stroake was not laid vpon him in wrath , but in fauour : he had set vpon a good worke , euen the pulling downe of his pride , & by this meanes the Lord furthered him in y e good worke , & made a speedier way for abūdāce of grace , which was after bestowed vpō him . 2 Againe , the people were not so reformed as they should be at this time , and therefore God in this plague doth aime at their humbling , thrusting Dauid out of the gappe ( as it were ) who had formerly by his prayers & teares stood in the breach , to keep of the Lords wrath from them , so that all this while beeing intangled with his own matters , he could not so freely deale for them . Now in that Dauid must haue such a sharpe corasiue to consume that proud flesh that had growne about his heart , by reason of his mightie forces , and the largenesse of his dominions , the Doctrine is , that it is a wonderfull hard thing to take downe the pride of mans heart : it is no small affliction that will doe it , as is plaine Iob 33. 14. &c : where is at large shewed , that God vseth all meanes , and that againe & againe , and yet men will not profit thereby : then he findes out the cause of it to be pride , verse . 17. and so laieth corrections vpon them sutable thereunto , smiting them with sorrow vpon their beds , so that the griefe of their bones is sore : pinching them with grieuous sicknesses and diseases , and making their bones to clater , so that their soules draw neere to the graue , and their life to the buriers . Now when these or the like wofull distresses haue tamed and maistered their vnruly affections , then doe they begin to be somewhat more tractable : and whereas neither dreames , nor visions , nor any of Gods ordinances would doe any good vpon them before , after that , if God send vnto them a messenger or Interpreter one of a thousand , they will begin to hearken vnto them , and to learne how they may obtaine mercy and reconciliation with God , that they descend not into the pit of destruction . Further , we may obserue what a great deale of woe Dauid sustained by reason of the hautinesse of his heart , and his earthly confidence ( which is a signe thereof ) when he thought his mountaine so strong , that he should neuer be mooued : for God turned away his face from him , and he was troubled , and euen ready to goe downe into the pit , & to descend vnto the dust , &c. Neither did God minister vnto him a stronger purgation then he needed : but his pride required full as much affliction as the Lord laide vpon him , this was also the case of vzziah , who being in a moderate estate , did exceeding much good both for the Church and the common wealth : but when he was growen mighty and strong , his heart was lifted vp , and then he could not content himselfe with his kingly dignitie , but he would needs take vpon him the office of the High-priest also , and so went into the Temple of the Lord , to burne incense vpon the Altar of incense ; but what came of this presumptuous fact of his ? When the admonition of the Priests of the Lord would not preuaile with him , but he grewe wroth with those that withstoode him , the Lord louing him , did forthwith smite him with Leprosie , and so he was driuen to liue apart all his life long , that so the hautinesse of his heart might bee throughlie cured . 2. Chron. 26. The like may be seene in Paul ; who albeit he were a man of wonderfull graces , & had beene continually exercised with many and great afflictions , so that he had no great need of further humbling , as we would haue thought , yet had he Satan turned loose vpon him , to buffet him , and to beat him blacke and blew as it were , that so hee might not bee lifted vp with the multitude and excellencie of the reuelations that he had receiued . Hee had beene in the third heauen , and was indued with exceeding rare gifts : and the Lord knew , that if he were not taken downe , hee would bee very conceited of himselfe , and then all had beene lost : he would be vnfit to receiue or doe good , altogether vnprofitable and vnfruitfull , and robbe God of his honour , and men of their due : and therefore to preuent this , hee giueth Satan libertie to worke vpon his originall corruption , and to exercise him with strange temptations , which was a speciall preseruatiue against pride , and loftinesse of minde . Lastly , wee may note in the 8. chap. of Deuteronomie , verse 2. what a great adoe the Lord had with his people , the children of Israel ; to helpe them , against this vile corruption that was in them : hee was driuen to keepe them fortie yeeres in the wildernes , and there to exercise them with manie and grieuous crosses and iudgements , and all to humble them , as there it is saide : and certainly , if fewer and easier afflictions would haue done it , the Lord would neuer haue handled them so roughlie and sharplie ; for mercie pleaseth him , neither doeth hee afflict willinglie . Now the reason why the pride of mens hearts cannot easily bee remooued , is , First , because it doth wonderfully harden them , and makes them euen like a Flinte : so that they are verie hardly wrought vpon , either by instructions , or by afflictions . This is euident in Nebuchadnezzar , who notwithstanding that diuine dreame that God had sent vnto him , and the holy instructions and exhortations that Daniel had giuen him , after his interpretation thereof ; yet continued in his arrogancie still , and was full of boasting and bragging : in so much that the Lord was faine to strippe him of his wittes , of his kingdome , of his foode , of his apparell , and of the societie of mankinde , and to cause him , euen for seuen yeares together , to liue as a beast , among the beasts of the fielde : and all little enough to take downe the stoutnes and loftines of his sinfull heart . Secondly , as pride maketh men vnteachable , and vncapable of good by any meanes that others can vse , so doth it make them vnable to vse any means themselues , for the humbling of their soules : for proud men cannot examine , and iudge themselues , because they are wise in their own eyes , and haue an high conceit of their owne doings : they cannot pray , because they haue no promise to builde vpon , nor any heart to humble their soules before the Lord , as all that will speede well with him must doe : they cannot labour in a calling for conscience sake ; because they onely seeke and serue themselues in whatsoeuer they doe : in a word , they cannot applie themselues to vse any of those holie remedies that God hath ordained , for the subduing and mastering of the pride , and haughtinesse of their wicked hearts ; and therefore it must needs be concluded , that this dangerous sicknes is very hardly cured . And if we haue yet any doubt hereof , let experience teach vs the truth of this point : for if wee obserue it in our selues or others , we shall find , that those that haue had most heart-breakings , and shed most bitter tears , and gone through most fearfull temptations , and most grieuous distresses , haue yet still a great deale of pride in them , which is ready vppon euery occasion to manifest it selfe , vnto their griefe and the offence of others . Which maketh first of all for the terrour of all proud and arrogant men , who may looke for a great deale of woe and miserie , for the expelling of this poysoned humour out of their soules . Let such therefore remember what is said concerning them , to wit , that all the proud in heart are an abomination vnto the Lord : though hand ioyne in hand , they shall not be vnpunished . And againe , Pride goeth before destruction , and an high minde before the fall . And in the 119. Psalm : thou hast destroyed the cursed proud : and in the Epistle of Iames , God resisteth the proud . Let these and the like terrible sentences fright their drowsie consciences , and vnlesse they would haue the Lord to abhorre them , to curse them , to fight against them , and vtterly to destroy them , let them sue vnto him , who alone is able to heale them of this loathsome corruption : otherwise their case is very wofull , and lamentable , and the more account they make of themselues , the more cleerely will God manifest his heauie displeasure against them , as he did against Pharaoh , Nebuchadnezzar , Herod , and such other lostie spirits as they were . Secondly , let this be an instruction vnto the children of God , that if they would not haue their maker to loath them , and to fight against them , they must labour to abhorre all loftines of minde , and ouer-weening conceites of themselues , and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best : the godly begin to thinke much diuers times that they are afflicted euery morning ; that they are exercised with wants , with sicknesses , with disgraces and the like : but better is it to vndergoe some of these , or all of these , though it be all our life long , so we be made more lowly thereby , than to ouerflowe with great plentie and varietie of outward things , and in the meane time to be pestered with that venemous humour of pride and selfe-conceit . Therefore was it that Paul doeth professe that hee would reioyce in infirmities , in reproaches , in necessities , in persecutions , &c : because he knewe they were excellent preseruatiues against his sinne . Now because men are readie to thinke that there is not in them such store of pride , as that they greatly neede Gods medicines to cure them of it , or if they doe see their pride , they are readie to sit downe discouraged , as if it were vnpossible to get the better of it , therefore will it not be amisse to set downe some fruits and effects of pride , whereby it may be discerned , and some remedies and helpes against it , by vertue whereof it may be cured . Concerning the first point , it were an infinite worke to reckon vp all the effects of pride , and therefore I will onely touch some few of the principall , whereby we may be led to a sight of the rest : And the first of them shall be that where of Salomon speaketh , saying , Onely by pride doeth man make contention : many there are that doe ignorantly imagine they were neuer proud in all their life ; but let them consider better of the matter ; did they neuer brawle nor contend with any in all their life ? if they did , certaine it is that they were proud : for looke how much contention there is , so much pride there is in euery man. Which may be an euident argument to proue that this sinne doeth greatly sway euery where : for if we looke into most families , and euen into those of the purest sort ( who thinke themselues most free from pride ) shall we not finde many iarres betwixt husband and wife ; betwixt maister and seruants , betwixt brethren and sisters , betwixt neighbour and neighbour ? this is so palpable that none can denie it ; and therefore let not men deceiue themselues , but see and acknowledge and bewaile the wretched hautines of their hearts . Another fruit of pride is , impatiencie vnder crosses , or losses , or indignities that doe befall vs : for when we are discontented at that estate and condition , wherein we are , we euidently expresse our dislike of Gods gouernement , as if he did not dispose of things aright , and as if we could order matters in a better sort , if they were in our hands : and is not that monstrous pride to thinke ourselues wiser than God , and to censure him for his proceedings ? Againe , this is an euident token that men are proud , when they are readie to scorne at an admonition , or a reproofe that is giuen vnto them , for that argueth that they haue a verie good opinion of themselues and of their actions , when they cannot abide that anie should finde faulte with them , or goe about to reforme them . Dauid was otherwise affected , when the Prophet Nathan came vnto him with a sharpe reprehension , and when Abigall met him with a wise admonition . And Iob bringeth this as an argument of his vprightnesse , that hee durst not contemne the iudgemēt of his seruāt . No , not of his Maide seruant , if they had any matter to obiect against him : and therefore let such as are enraged , or imbittetered against their reproouers or admonishers , knowe , that they are farre from that modestie and meekenesse of spirit that was in these holie men of God. Lastlie , this is a sure note of pride , when men doe much regard earthly things , and promise vnto themselues a kinde of happinesse in the enioyment thereof : in which regard the Apostle willeth Timothie to charge rich men that they be not high minded , and that they doe not trust in vncertaine riches : Implying thereby , that so much confidence as there is in wordlie substance , so much high-mindednes there is in the parties so addicted . The more men trust in God , the more humble they will be , but the more they trust in their wealth , the more high-minded they will bee . If men would trie themselues by this touch-stone , they should easily discerne abundance of pride in themselues : for who almost is there but doeth thinke himselfe the better and safer for the very hauing of earthlie things ? and who doth not iudge his case more miserable , meerly for the want of these deceitfull vanities ? Let vs therefore sifte our owne hearts , and by these and the like fruites of pride , learne to iudge what abundance of this poysoned sappe there is within vs. And then perceiuing how liable wee are vnto many fearefull stroakes of God by reason thereof , let vs carefully vse these remedies following against the same . First , let vs often search and trie our owne hearts , and workes by the right rule , that is , by the holy law of God : for none are lifted vp , but such as doe not knowe themselues : for if wee rightly considered what we are , and what our actions are , it would take downe all that foolish conceitednes , that is naturallie ingrafted in vs , and cause vs to say with the Publican , Lord bee mercifull to mee a sinner : and with Paul , Miserable man that I am , who shall deliuer mee from the bodie of this death ! hee was aliue ; that is , thought himselfe aliue , and in verie good case , before the law came , & cōuinced him of his wretched corruptions , hee was euen as a blinde man that feares nothing , though a man came running vpon him with a sharpe sword , or he were ready to fal down violētly frō an high and dangerous rocke , he would neuer be daunted at the matter , nor one whit moued , because hee sees not that hee is in any danger : such was Pauls case , and such is the state of euery vnregenerate man : but when Gods law is once pressed vpon the conscience , by the liuely working of the holie Ghost , it inlightens the minde , and makes men see their owne sinfulnes , as Paul did , which is an excellent meanes to kill all proud and loftie conceits . If therefore we desire to be ridde of this hatefull and hurtfull companion , I meane pride , let vs often and earnestly examine our selues by this straight rule of Gods law : we are giuen to try our selues often by examining whether we be not better than such a man , or such a woman , but this is a false and a deceitfull rule : for a man may be better than such and such , and yet be starke naught . But the proud flesh will be readie to obiect , and say , I doe not onely goe beyond these and these wicked ones , but I am better than diuers that are esteemed godly and religious . Are you so ? you may easily be deceiued ; and the better conceit you haue of your selfe , the worse you are likely to be : but grant for the time that you excell others in some things , doe not they goe before you in some other ? you haue a better gouernement of your tongue than many of your neighbours ; but are you not more grosly tainted with couetousnes than they are ? You haue a better gift of chastitie than another , but doeth not he lesse offend in violent distempered passions than you doe ? and the like might be said in other particulars . If you consider your owne goodnes and others badnes , you may easily growe to thinke better of your selfe than of others : but if you would withall set before your eyes their goodnes and your owne badnes , it would happily make you to haue a better opinion of them than of your selfe , and cause you to conclude that ( all things considered ) their graces are more excellent than yours . But let that be yeelded , that you are indeed beyond many others in pietie and godlines , doe you not yet come farre short of that which the law requireth ? & for those gifts that you haue , whence proceeded they ? are they not bestowed vpon you out of the Lords meere bountie ? and if you haue receiued them , why are you puffed vp as if you had not receiued them ? If you did aright consider that you are no more worthy of the least blessing of God than the vilest creature in the world , and that not your goodnes , but Gods goodnes is the cause that you excell others , there would be no place left for ouer-weening cōceits of your selfe , but you would conclude ( as the truth is ) that the better you are gifted , the more you are indebted , and the more talents you haue , the more thankes you owe vnto God , and the more seruice vnto his people . And thus much for the first remedie against pride , which is , to try our selues and our actions by the true touchstone of Gods word . The second is , often to bring our hearts into Gods presence by prayer & thanks-giuing , for that will make vs acquainted with that holines which is in the Lord , and then we cannot but see and acknowledge that vilenes which is in ourselues . This was it that made Abrahā the father of Beleeuers , and the most excellent of all the Patriarks , to confesse , that he was but dust and ashes : this was it that caused Isaiah , a maruellous holy prophet , to cry out , that he was a man of polluted lips ; and this was it that made Iob that worthie and renowmed seruant of God , euen to abhorre himselfe , and to repent in dust , and ashes . And assuredly if we constantly and zealously accustome our selues to come before Gods glorious throane , it will make vs much ashamed to stand vpon our owne worth , and frame vs to a very lowly conceit of our selues . And on the contrarie , we may boldly conclude , that they that doe not vse reuerently and faithfully to call vpon the Lord , are proud and hautie , and arrogant persons , and neuer yet knewe what true lowlines meant , where there are many and feruent prayers , there is much humilitie : where there are fewe and weake prayers , there is little humilitie : where there are no faithfull prayers at all , there is no humilitie at all . A third helpe against pride is , diligence in some lawfull calling : for labour and trauell ( as the wise man saith ) are appointed vnto the sonnes of men to humble them thereby . As for idle persons , they are alwaies proud and conceited : A sluggard is wiser in his owne eyes , then ten men that can render a reason , for such kind of people hauing nothing to busie their heads about , are very readie ( Sathan helping them forward ) to thinke of their owne worth , to imagine high things of themselues , and so to build castles in the aire : besides that , idlenes nourisheth in them all manner of vile lusts , and the more sinfull any one is , the more proud he is ; and therefore is the diuell more proud than any , because he is more sinfull than any . If then we would not be in bondage vnto this vile sinne of pride , let vs apply ourselues diligently vnto the workes of our seuerall vocations ; and that for conscience sake and in obedience vnto God ; not for filthy lucre sake , or for enuy , or the like , for if we labour & toyle neuer so much for worldly respects , we shall not be rightly humbled thereby , but rather puffed vp in our fleshly mindes . A fourth remedie is , often to meditate of the hurts and mischiefes that come by pride , and of the benefits that doe arise from humilitie . The mischiefes proceeding from pride were partly before named in the first vse of this doctrine , viz , that it causeth the Lord to abhorre vs , to resist vs , to curse vs , and to plague vs , yea and to depriue vs of those things whereof we are most proud and conceited : besides that , it causeth vs to pine away with enuy : to consume with malice , to fret and vex with anger and discontentment , and vpon euery slight occasion to brabble and wrangle , to fall out with this body and that , and in a word , to be very vnquiet in our selues , and very troublesome and hatefull vnto others ; and who then would not be freed from this hurtfull sinne , which hath so many badde effects arising from it ? Then on the other side , the benefites issuing from the pure fountaine of humilitie , are very many and great : for besides the auoyding of the forenamed mischifes , lowlines will giue vs an interest in all the promises of God : meeke men shall inherit the earth ; they shall haue God to dwell with them , and grace to remaine in them while they liue , and glory to inuest them , and to make them eternally happie when they die . These remedies of often examination , frequent prayer , diligence in our vocation , and serious consideration of the hurts that come by pride , and of the benefits that proceed of humilitie , we must constantly and conscionably vse for the humbling of our hearts . And lastly , for this very ende and purpose , we must not onely be cōtent to heare admonition , but earnestly desire it : both of the Lord , that he would be pleased to stirre vp mens hearts to admonish vs , and of men , that they would shew vs that fauour , as to tell vs plainely and faithfully of our faults , that we may thereby discerne of those corruptions , and be humbled for them , which we thorough selfe-loue , and too much partialitie cannot easily espie , or not so thoroughly censure in our selues . The benefit here of Dauid found vpon the prophet Nathans comming vnto him ; and therefore doeth he so earnestly pray for it , saying : Let the righteous smite me for that is a benefit , and let him reproue me , and it shall be a precious oyle , &c. And whosoeuer they be that doe not thus desire the admonitions of Gods seruants , they carrie too little hatred against sinne , and doe not with any great earnestnes and indignation controule and checke their consciences for it : and therefore they are likely to liue and die in their pride , and may iustly feare those punishments that doe belong vnto proud persons . Verse 12. I offer thee three things : chuse thee which of them I shall doe vnto thee . In that the Lord putteth him to this choyce when he began in good earnest to humble himselfe , the doctrine is , that The more speedily we iudge our selues , the more mercifully the Lord will deale with vs. This we see proued in this text , where God dealeth with Dauid as a father with his owne sonne : First , letting him chuse his owne rod , when of necessitie he must be corrected : Secondly , he giueth him warning before hand , that the plague might not ouertake him on a sudden , which would wonderfully haue discomforted him : Thirdly , he telleth him how long it should continue , so that he was sure three daies would be the longest . Which serueth first for singular comfort vnto Gods children that doe bewaile their sinnes , and passe sentence vpon themselues as well as they can : if they goe thorow with that worke , the Lord wil giue them a comfortable and speedie deliuerance : or if it be requisite that they should feele Gods hand vpon them or theirs in any more grieuous manner , yet the Lord will deale with them in some sort as he did heere with Dauid : for first they shall haue warning thereof before hand , and so be better prepared and armed for it . And further , if they striue to humble their hearts before the Lord , though they haue not the choyce of their particular scourge , yet it shall be as well with them in effect : for although at first they thinke the rod very smart , and euery blow two , yet when they are growne to be stronger men in Christ , they shall be driuen to confesse , that if they had chosen their owne rods , there could haue beene none in the world so fit for them as those wherewith the Lord hath scourged them : So that they shall be able not onely to say with the Prophet , It is good for me that I haue beene afflicted ; but good for me that I was whipped with these and these rods , yea and that I receiued thus many strokes from the Lords mercifull hand , No crosse could haue beene inuented to doe me more good , then pouerty , or disgrace , or ill neighbours , or any the like , according as Gods seruants are seuerally tried . If God should haue put it to Abrahams and Iacobs choyse , they would rather haue parted with any outward thing , then with their children , that were as deare vnto them as their life : but when they saw Gods end in trying them that way , when Isaac was spared , and Ioseph aduanced , and made an instrument of humbling his boisterous brethren , and of releeuing his father and all his familie , besides many others , then they must needs acknowledge that it was fittest for them to be crossed in their children , and that Cods waies are the best , whatsoeuer we may iudge of them for a while . Secondly , heere is matter of terrour vnto all vngodly men that will not be perswaded to iudge themselues : looke what iudgement will most vex , and sting , and torment , and euen kill their soules , that let them make account of . If Haman might haue beene the chuser , of all other miseries he would not haue chosen that which befell him : to wit , that Mordecai his enemie should be aduanced and honoured and that by himselfe , who did beare him such deadly hatred for that he could not obtaine honour and reuerence from him : what an horrible torment must this needs be vnto his heart , that Mordecai now should ride , and he goe by him on foot ? that now he must bow the knee to Mordecai , that would so faine haue had Mordecai to doe it to him ? that the gallowes that was by him prepared for Mordecai , must now serue for himselfe : &c. This must needs be an exceeding torture vnto him : and this shall befall all impenitent sinners : What they are most loth to vndergoe , that shall light vpon them , and that at vnawares when they least thinke of it , and shall continue with them , and neuer leaue them till it haue either turned them vnto God , or brought them vnto hell , the place of all such rebrobate sinners . And that we may apply this to the present occasion , are there not many that are horribly afraid of the pestilence ? yea farre more then they are of sinne which bringeth it : in so much that they absent themselues from Sermons , and from publike prayers , lest they should be infected . Are there not very many ( I say ) that are possessed with such feares ? Let them looke to it : for of all other strokes the pestilence is likely to fall vpon them : if it were a sword in the hand of the Pope , or of Sathan , then it stood them vpon to beware of Gods ordinances : but seeing none but Atheists will denie but it is ordered by Gods ouer-ruling hand , they take a bad course to escape his stroke : for where can they hide themselues , but he will finde them out ? And whither can they flee from his all-seeing presence ? He can take away the infection where it is , and bring it euen in a moment where it is not : and therefore goe where they can , they goe in continuall danger : for where is the sword of God most likely to smite , but where he is most displeased , and where there is most prophanenesse , and greatest contempt of the meanes of saluation ? therefore if they would escape , let them fall downe before the Lord , and humble themselues as Dauid did : and not be so much afraid of their neighbours that haue the plague , as of sinne that brings the plague : and runne not so much from the occasion of this sicknesse ( though all good care must be had that way ) as from the cause : which if we can doe , then either God will spare vs , and exempt vs from this stroke , or else giue vs comfort vnder it , and deliuerance from it by life or death : making it a meanes vtterly to kill originall sinne , which all his ordinances could but onely weaken : and who would be afraid of such a cure ? what child of God would not be more glad to sit on a throne in heauen ( though he be called thereto by a boysterous messenger ) than to be in a prison heere on earth ? to be where he shall be quite freed from sinne and sorrow and temptation , and haue all happinesse aboue that which his heart can desire , rather than to be continually turmoyled heere in the world , and euery day to taste of new tribulations . The end of the first Sermon . The second Sermon . 2. SAMVEL . 24. 14. &c. Verse 14 : And Dauid said vnto Gad , I am in a wonderfull strait : let vs fall now into the hand of the Lorde , ( for his mercies are great ) and let mee not fall into the hand of man. Verse 15. So the Lord sent a Pestilence in Israell , from the morning , euen to the time appointed : and there died of the people from Dan to Beer-sheba seuenty thousand men . Verse 16. And when the Angell stretched out his hand vpon Ierusalem , the Lord repented of the euill ; and said to the Angell that destroyed the people , It is sufficient , hold now thy hand , &c. Verse 17. And Dauid spake vnto the Lord , &c. YEE haue alreadie heard of Dauids sinne in numbring of the people , of his humiliation , confession , and crauing of pardon for the same : also of the message that was brought vnto him by Gad ; what offer the Lord made him , Namely , that hee should haue the choise of his owne rodde : the sentence was alreadie past , and some one of the three iudgements mentioned Verse 13. must needs light vpon the land : yet would God vse as much mildnes as might bee , and therefore hee referres the matter vnto him , and biddeth him consider , and determine which of them hee would most willingly vndergoe . Now followe the euents that ensued both vpon the sinne that Dauid committed , and the message that God for the same directed vnto him . The first whereof , was the great distresse wherewith hee was perplexed , which he bemoned to the Prophet , telling him that he was in a wonderfull strait . The second was the choyse that he made , absolutely passing ouer the famine , without so much as speaking of it , as knowing it to bee incomparablie the sharpest scourge of the three : ( for the Scripture saith , that they that are slaine by the sword , are better then they which are killed with hunger ) and rather also submitting himselfe to the Pestilence , which was more immediately the sword of God , from whom he expected mercie and sauour , then to the violence and sword of man : in whome what else in such a case is to be found , but crueltie and fiercenesse ? The third was the execution of that plague of the pestilence , which he had yeelded himselfe vnto : which is declared as well by the manner , as the minister of it : it being in so short a time , as in three dayes space , dispersed thorough the whole Land , from North to South , and ( though not affirmed , yet implied ) from East to West , Ierusalem onely excepted , as may appeare by the circumstance of the Text : and in this time seuenty thousand being destroyed ; which stroke was inflicted by the hand of an Angell , whome God had therevnto appointed , as minister and executioner of the same . The last was , the ceasing and stay of this plague , euen then when the stroke was lighting vpon Ierusalem , to haue destroyed it . And hereof are assigned two causes : the one , and that the principall , was the Commandement of God : to whom ( for our better apprehension of his prouidence ) is ascribed an humane passion of repentance : which properly befalleth not him , because hee cannot but doe euery thing absolutely well , nor possiblie at any time bee wearie of well-doing : neither is hee subiect to perturbations , because he is free from all manner of corruptions . But hee is said to repent , when hee withholdeth that which he condicionallie promiseth , or threatneth , or desisteth from that which he had begun to doe , sithence men many times breake off their proceedings , with dislike of the beginnings thereof , and their not doing of that which they saide , argueth commonly that they are sorrie , for saying that which nowe they minde not to doe . The other cause , yet of an inferiour nature , and mouent ( as wee call it ) was the prayer of Dauid , whereby hee obtained the preseruation of Ierusalem , and the rest of the people , and herein hee offereth himselfe to be smitten , that they might be spared , with acknowledgement that hee was the offender , and they in this matter altogether innocent . Verse 14. And Dauid said , I am in a wonderfull strait ] The Doctrine that hence ariseth , is plaine : viz. that Sinne brings men into great distresses , and into maruellous straits . It is the proper nature of wickednesse , to encomber and cast men into perplexities : neither will God spare his owne people , when they take libertie in prouoking his maiestie ; but either they shall be straited in their owne hearts , or else in regard of outward calamities , or both : and though the Lord will not condemne them , yet will he afflict them . Iehoshaphat was so foolish , that he would make affinitie with Ahab : and lest he should breake off that league of friendship that was betweene them , he would aduenture ( contrary to the expresse word of the Lord ) to goe against Ramoth Gilead to battle with him : now was not he in an exceeding great straight , when the maine force of the battle was bent against him , being supposed to be the King of Israel , concerning whom a command was giuen to the Captaines by the King of Aram , that they should fight against none , neither small nor great , but onely against the King of Israel ? Yet would not Iehoshaphat take warning by this : but after that he had beene rebuked by Iehu the Prophet , for helping the wicked , and louing them that hated the Lord , he yet ioyned with Iehoram the King of Israel , against the King of Moab : but was his successe any better then before ? No surely : for howsoeuer they had the victorie ouer the Moabites with much difficultie , yet before that was effected , he was in a greater straight , then when he went against Ramoth Gilead : for there his owne person onely was endangerd : but heere both he and his people , together with two Kings and their armies besides , were like to perish for want of water . A further proofe of this point we haue in Ionah , who discoursing with his owne reason , thought it would be to no purpose , but very dangerous for him to goe to preach at Niniue , and therefore refused to yeeld to the Commandement of the Lord. But what wofull distresse did this disobedience bring him into , when being in that sore tempest , the sea did roare , his conscience accuse him , men were against him , God was against him , and there was no way for him , but to be throwne into the sea , and there to remaine three daies and three nights in the belly of a whale ? The like may be seene in Sampson , who being carried with boisterous lusts , and immoderately and sinfully affecting that vile strumpet Dalilah , could hide nothing from her , but discouered vnto her very foolishly wherein his great strength lay , namely in his haire : and so that being cut off , as a recompence of his folly and sinfull dealing , he was betraied into the hands of his most deadly enemies the Philistims , who puld out both his eyes , bound him in fetters , made him grinde in the prison house , and besides made him a laughing stocke vnto those into whom he had formerly stricken a great terrour and amazement by his admirable valour , and the strange enterprises atchieued by him . Thus we may in part perceiue into what narrow straits sinne doth bring Gods owne children : but this is especially verified in wicked men , of whom it is said , that thornes and snares are in the way of the froward : they are hedged in with thornes , and all their walke is vpon brakes : they run to hell with great vexation : they are intangled in snares continually , and are neuer out of them : they are caught in Sathans net , and held fast by hardnesse of heart , which neuer leaues them till either conuersion , or vtter confusion doe befall them . But this will more fully appeare in particular sinnes , as first to giue instance in drunkards , whose appetite doth prouoke them vnto that beastly abuse of Gods good creatures : the wine delights their eye , and pleaseth their taste , and goeth downe merily : but in the end it will bite like a Serpent , and hurt like a cockatrice : for to whom is woe ? to whom is sorrow ? &c. Euen to them that tarrie long at the wine , to them that goe and seeke mixt wine : for they ruinate and ouerthrow their estate , they blemish and staine their names , make their wiues to fall out with them , their children to contemne them , their companions to quarrell with them : their best friends to loath them : and after all this , they are a burden vnto themselues , hauing their wittes crackt , and their bodies diseased , and beeing fit for no place , but onely for hell . The same may be said of proud men : doth not their sinne throwe them into great miserie ? Let vs consider a little of Hamans fall , which was procured by his insolencie . God knewe what crosse would most vexe his proud heart , and that he sent him : for whereas all Hamans honour could doe him no good , vnlesse Mordecai would rise vp before him , and doe him reuerence , that was a thorne vnto him , when hee could not make him doe it : but when hee must honour Mordecai , and be as a seruant vnto him , that was a snare vnto his soule , and therein was hee helde fast , with horrible vexation and monstrous shame , till death and damnation seazed vpon him . The like may bee seene in riotous and voluptuous persons , who are whollie addicted to followe sporting , and gaming , and surfetting , and chambering , and wantonnesse , with such like sinfull delights of the flesh : the world thinks that such liue a merrie life : but iudge not too well of them ; they haue not paid all their shot as yet : they haue miserie enough behinde , that still pursues them , and at length will ouertake them : for hee that loues pastime , shall be a poore man ; and hee that loues wine and oyle shall not bee rich : and a Whore will bring a man to a morsell of bread : pouertie shall followe at the heeles of such , as a swift Post , and shall set vpon them as a strong armed man : they shall be ouercome and vanquished , and downe shall their estate goe , euen to the ground . Another instance may be in couetous persons , who haue wealth in wonderfull admiration , so that it is made the common god , and most vsuall Idoll of the world : and when they haue gotten it , they , and manie others thinke they shall haue great credit with it : and manie times it so falls out , that they are men of great place , because they are of great substance : they haue manie to attend vpon them , manie to flatter them , and to crouch vnto them , and by their riches they may procure almost what they list : doth not this now seeme to be an easie , a pleasant , and happy life ? Yet the Apostle telleth vs , that they that will be rich , fall into tentation , and snares , and into manie foolish and noysome lusts , which drowne men in perdition and destruction : so that when wealth ( together with the loue of it ) flowes in on euery side , men are as it were cast headlong into a sea of miserie : and therefore it is added , that the desire of mony is the roote of all euill : for it doth not onely poyson mens hearts , make them erre from the faith , and bring them into the snares of the diuell , to be lead by him according to his will ; but it pearseth them thorow with many sorrowes : for greedy wordlings are euer disconted and froward , falling out with one , and chafing with another : so that those things which seeme to glad their hearts , doe not indeed bring them any sound contentment , because their desires can neuer be satisfied , but especially because they are often times much crossed : as when their sheepe or cattle miscarry , their grounds prooue vnfruitfull , their seruants vntrusty , theeues set vpon them by violence to spoile them of their goods , or subtill aduersaries by craft seeke to defraud them of the same , with many such like occurrences , which will neither let them rest quietly in the night , nor liue comfortably in the day : and the hearts of such couetous persons can tell them , that manie times all other things doe them no good , sithence they cannot haue some one thing which they would , as the case stood with wicked Ahab in the matter of Naboths vineyard . But suppose , that these and the like sinnes should not bring men into snares in their lifetime , yet at the time of their death when they must goe out of the world , they will : for what hope hath the hypocrite when God shall take away his life ? though he haue heaped vp riches as the dust , yet when God shall vnsheath his soule , and put it violently from his body as a rustie sword out of the scabberd , what good will all his substance doe him then ? It was his hope while he liued , that he should still get more wealth : but when death sets vpon him , he is past that hope , and for better hopes he hath none , and therefore must needs be full of woe , and full of perplexitie . Then though he call vpon God , he will not answer : and though he seeke him early , he shall not finde him : but God will laugh at his destruction , and mocke when his feare commeth . Because God called , and he refused ; he stretched out his hand , and he would not regard ; therefore when he crieth , the Lord will shut out his prayer . But set the case they be not in such perplexitie at the time of their death , but that they die securely , and goe suddenly downe to the graue as senslesse blocks , or stones , yet must they come before the iudgement seat of Christ , and then they shall be paid home for all . Ordinarily they meet with extremitie of anguish while they liue , or when they die : but if they doe not , they shall not misse of it when they appeare before the Iudge of heauen and earth , but tribulation and anguish shal be vpon euery soule that hath offended , of what estate and degree soeuer he hath beene . Then their distresse and honour shall be such , that when they arise out of their graues , they shall wish to returne thither againe : yea they shall desire that the mountaines and rockes might fall vpon them , & couer them from him that sitteth on the throne , and from the wrath of the Lambe . Then they would thinke no paines nor torment too much so they might perish euerlastingly : they could rather desire that an huge rocke or great mountaine might crush them in peeces , and that they might perish as beasts , than to appeare before Christ Iesus to receiue that fearefull sentence , Goe ye cursed , &c : This is the proper wages of sinne : and of disobedience against the Lord : it castes the committers of it into a wofull Labyrinth of distresses and miseries : and good reason is there that it should be so , because otherwise the hatefulnes of it , and the hatred of God against it would not cleerely appeare , & so men would like better of the broad way , than of the narrow , and chuse to be rebells against the Lord , rather than obedient subiects vnto him : euen the best would doe this as well as the worst . Which serueth First , for instruction : that we should beware of all kinds of sinne , and consider what will come of it , before we presume to rush vpo it : let vs looke before we leape , lest afterwards we repent vs when it is too late . Sinne will make goodly shewes of delight , and preferment , and commoditie that it will bring vnto vs : that if we will giue entertainement thereunto , it will neuer be a meanes of any disgrace vnto vs , but will hide it selfe from the view of the world . But what doth the Lord say of it ? Doth not he tell vs that it will breake out , and flie abroad at length ? The adulterer would haue his wretched pleasure , but not the iust reproach of his filthinesse . But what saith Iob ? Are there not strange punishments for such workers of iniquitie ? And though they may hide it from the eyes of men , doth not God behold their waies , and tell all their steps ? If Adam and Eue had considered what mischiefe would haue ensued on their eating of the forbidden fruit , they would neuer haue tasted thereof : but when they would beleeue the serpent rather then God , did not they , and shall not their posteritie for euer smart for it ? The Prophet Micaiah bid Abab take heede of his iourney to Ramoth Gilead : yet he would haue his owne minde , let the prophet say what he would : but when the arrow was shot into his side , then he saw that Micaiahs counsell had beene worth the following : but then it was too late , and such is the folly and madnesse of most men ; they must haue their owne wils ▪ and their owne waies , and will neuer hearken to those instructions that are giuen them , either by God , or by godly men , till miserie haue ouerwhelmed their soules , and they be past recouerie . But let their follie teach vs to be wiser , and let vs take heede of Sathans baites , and of his sugred poyson : he will make vs profers ( as he did vnto our Sauiour ) of maruellous great honour , and pleasure , and gaine that may be gotten by such and suel , sinfull courses : but let vs neuer giue credit vnto him , for he is a lyar from the beginning : but , Secondly , if we haue harkned too far vnto him already , and haue fallen by our iniquitie , let vs withall possible speede get out of that which holds vs in bondage , and wrappeth vs in milerie , and chaineth vs in many sorrowes and calamities ; let vs get sound repentance for it , and striue for a reformation of it : let not sinne keepe possession in vs , and then iudgements shall not long continue vpon vs He that hath committed any grosse sinne , is as it were a prisoner : according to that of Salomon , His owne wickednesse shall take the wicked himselfe , and he shall be holden with the cords of his owne sinne . There is a iudiciall proceeding against him : sinne commeth as an officer , and chargeth the partie to stand : then it apprehendeth him , and bindeth him hand and foot as a malefactor : ( it spareth not the mightiest Monarch in the world , that is found guiltie before the Lord ) after there is a proceeding vnto arraignment and execution , if there be not meanes vsed to stay the same : therefore let vs get off the fetters of iniquitie as soone as we can : and if we find terrors vpon our hearts for our couetousnesse and crueltie , for our pride and insolencie , for our filthinesse and impuritie , &c : let vs labour with God for the obtaining of a pardon : and then though we be plagued for our foolishnesse , and brought very lowe , yet crying vnto the Lord , he will deliuer vs out of our distresse : yea he will bring vs out of darknesse , and out of the shadow of death , and breake our bands asunder . Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience , whose workes doe testifie for them that they are vpright and sincere , and that though they be clogged with many infirmities , yet they giue entertainment to no sinne at all : though they haue many troubles and slanders raised against them , and many temptations , wants and necessities lying vpon them , yet let them be of good cheere : for albeit they be afflicted on euery side , yet shall they not be in distresse , they are not straitned , but haue elbow roome enough , and doe enioy the best freedome and libertie . For they may come into Gods priuie chamber ( as it were ) and into his presence when they will : they are not strained in their soules , but haue libertie to powre out their hearts before their heauenly father , who knoweth and pittieth their distressed estate , and will worke out their freedome and comfort in due time : and in the meane while his hand shall defend and vphold them : his spirit shall comfort and strengthen them : his word shall reuiue and refresh them , and ( in a word ) his grace shal be euery way sufficient for them , so that such as are not chained and fettered with their owne iniquities , and raigning sinnes , are of all other the best freemen , and the most happie and blessed people : they walke at libertie , & they keepe the precepts . Let vs fall now into the hand of the Lord ] That is , Let God proceed with the pestilence according to his pleasure : which is called Gods sword and Gods hand , because this pestil̄ece proceeded immediately from him , without any second causes , whereas many other iudgements doe not so . In that he maketh choyse to fall into Gods hand , the Doctrine is , that Gods seruants neuer finde so great fauour as with God himselfe . None can deale so fauourably with Gods children as their heauenly Father . He goeth as farre beyond earthly parents , as God is better then man. They , when they are prouoked , doe oftentimes cease to be mercifull : but God , when he is most incensed , is perfectly fauourable ; and when he is driuen to chastise his children , he is exceeding moderate . Which is liuely expressed , Hos. 11. 8. where the Lord speaketh in this manner : How shall I giue thee vp Ephraim ? How shall I deliuer thee Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? As if he should haue told them , You haue deserued to be vtterly destroied , as Sedome and Gomorrah , and the Cities neere adioining : but my compassion that I beare towards you will not suffer mee to doe it : Mine heart is turned within me : my repentings are rowied together . Man repents after hee hath done amisse , but God before , so that hee can neuer doe amisse : and therefore to manifest his infinite goodnes , and care for their preseruation , hee addeth , verse 9. I will not execute the fiercenesse of my wrath : I will not returne to destroy Ephraim ; and the reason is added , for I am God , and not man : and therefore though a man ( if hee were so prouoked , ) would haue done his best vtterly to haue spoiled them , yet the Lord would not enter into their Citie , viz. for that end , but deale gratiously with them , notwithstanding all their offences . Moreouer , earthly parents , when they set vpon correction with best staiednesse , doe want knowledge and discretion , and therefore giue their children too little or too much : but the Lord is of such infinite wisedome , that hee euer proportioneth his chastisements to the neede of the partie , and the nature of the fault . Againe , earthly parents , when they haue layde on stripes , cannot take them off againe : when they see their children weeping , and grieuing , and humbling themselues in good earnest for their offences , they wish ( but all in vaine ) that their paine were ouer , & the smart remooued : but as the Lord woundeth , so can he heale ; as hee cast Iob downe , so could he raise him vpagaine : and whatsoeuer our distresses be , if wee can humble our selues , and crie vnto the Lord , hee is able and readie to relieue and to deliuervs . In which regard , wee should be most willing , if we must needs he corrected , to yeeld vp our selues into his hands . For there is no comparison betwixt the compassions of men , which are finite , and of Gods , who is infinite . Which may serue to discouer vnto vs their folly that are so farre from submitting themselues to Gods chastisements , that they cannot endure his rebukes . Let any man of God admonish them , and they are readie to flie in his face . What hath he to doe with me ? ( say they ) let him meddle with his owne matters . I will not take it at his hands : with many bitter speeches of that kinde , which argue in them great distemper and vexation of minde . And let a man tell them in neuer so great loue , that if they doe not amend , their sinnes will abroad to their disgrace : their friends will grieue at them , their aduersaries will reproach them , and all cry shame vpon them ; yet they will be no whit pacified , but rather enraged against the admonisher , not caring what be thought or spoken against them , so Christians may not reprooue them . Hence is it that men are so loath to be vnder any Christian gouernment , where they must be instructed how to doe well , and rebuked if they doe not well : they will none of it : to liue in such a family or congregation where they shall be catechized , and restrained from the breach of the Sabbath , and other leaud courses , they will neuer endure it ; but will chuse rather to be vnder the gouernement of Antichrist , and of Sathan himselfe , then of Christ Iesus : Let their maisters be Papists , cruell oppressors , as sauage tyrants as Pharaoh was , they will rather dwell with them , then with godly and religious gouernours , that would vse them most kindly , and reward them most liberally for their seruice . Such were the Israelites . Moses ( as the Lord testifieth of him ) was the meekest man vpon the earth , and withall a most wise and couragious Ruler : yet would they rather haue beene euery day vnder the whip in Egypt , then vnder Gods gracious gouernment which was executed by Moses , And as these are heere to be condemned of great want of wisedome , that will not submit themselues to be admonished and ordered by the Lord ; so are they also which are vnwilling to come vnder Gods correcting hand , which is indeed of al other most desireable . And because the present occasion requireth it , it will not be amisse to shew that the pestilence , wherewith the Lord hath now visired this Nation , is a fauourable and gentle correction , and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawne out against vs : and that for these reasons : First , because heerein we may more immediately and cleerely behold Gods hand , which is a meanes to draw vs to more speedy and earnest humiliation : whereas if we were pursued by the sword of men , we should be more distracted , sometimes with feares of and greese , for the enemies violence ; sometimes with hopes either of mercy from them , or of aid from others : all which do either vtterly withdraw vs from , or much hinder vs in the worke of humiliation . Secondly , in the time of the pestilence the aduersaries of Religion haue not such matter of insultation , as when warres are hote in the Land : for then they would triumph in this or the like manner : Now these forward men shall pay for it : downe they shall all the sorte of them : they were wont to brag that God would be their buckler and their shield ; their refuge , and their strong tower of defence : but what will become of them now ? thus would they insult ouer Gods chosen , in the time of warre : but in the time of this sicknes , they themselues are exceedingly afraid , & euen at their wits ende , ( knowing that hell and destruction gape for them , whensoeuer death taketh hold of them : ) whereas Christians are quiet , and full of peace & ioy in the holy Ghost , knowing that if they die , they shall go from earth to heauen , from a place of miserie , to a palace of glorie . Thirdly , this is a maruellous great mercie , that there doth still remaine the face of a Church , that the Gospell is preached , the Sacraments administred , & the profession of the truth openly maintained : whereas if there were a forraine inuasion , or a ciuill mutinie & insurrection , the vsuall course of the minsterie , and of the exercises of religion , would be stopped , which now is not onely tollerated , but commanded . Besides , now there is a continuance of the state of the common-wealth : whereas when the sword rageth in a land , the face of the honourable is not respected , the Magistrates authoritie is reckoned a matter of nothing , and all lawes must giue place to the wills of violent men . Againe , in the times of warre , there is an vtter subuersion of all meanes of maintenance and comfort : we cannot enioy our possessions , nor dwell in our houses , nor reape the fruits of our labours , which now ( through Gods mercie ) is farre otherwise . And as for our estate , so euen for our liues and for our soules , the case is better with vs in the time of pestilence then in the time of warres : for then all our families , wiues , children , seruants , and all may bee barbarously slaine , or worse vsed before our eyes , or we before theirs : and if not so , yet they must be left to Idolaters , and in danger to be vassalls of sinne and Sathan : but now if death come , it is nothing so lamentable : if life bee graunted , it is nothing so dangerous : for though we be taken away , yet our friends shall remaine with the Saints & seruants of God ; and they that haue bene our Christian friēds , will be theirs , at least there is very great hope of their happinesse , both here , and hereafter , in regard of that liberty of the Gospell which through Gods goodnes is still maintained . And therefore great cause haue wee to magnifie the name of God , that when our late gracious Queene was taken away , & the Land must needs bee exercised with some heauie stroke or other , that hee then miraculouslie deliuered vs from the violence of the sword of man , and smote our Nation with his owne sword . Now when this is said to bee a fauourable stroke , we must vnderstand that it is so only vnto Gods children , not to the wicked : concerning whose departure out of this world , it is saide , that Hell followeth death . If they bee not reconciled vnto God , but liue and die in their sinnes , their case is fearefull . And therefore is it a iust hand of God vpon impenitent sinners , that they should bee horriblie afraid of that sicknes . No sinne , nor Sathan himselfe , is so much feared of them as the pestilence , nay nor Gods wrath it selfe : and therefore they care not what foule sinne they commit , whereby they are sure to incurre the Lords displeasure , so their bodies may escape this plague of God. But suppose they doe escape it , if they be as full of impiety , and iniustice , and impurity , as they were wont to be , the Lord hath seuen times greater plagues behinde , and his reuenging hand will be stretched out against them still . Therefore let them labour to make a good vse of this , to humble themselues , and turne from their euill wayes : otherwise assuredly some greater punishment will light on their soules , or bodies , or both . Verse 15. So the Lord sent a pestilence in Israel , &c. and there died of the people , from Dan to Beer-sheba , seuenty thousand men . ] Yee heard the cause of this before ; to wit , because Dauid , partly through pride , and partly through vaine confidence , had numbred the people : whence this point may be gathered , that God maketh his iudgements sutable to our sinnes . Dauid was lifted vp , because hee had so many strong and valient men : therefore doth God lessen the number of them . So ( Ioel , 1. 5. ) it is said , Weepe & houle ye drinkers of wine , for the new wine shal be pulled from your mouth . This was a most iust correction , that they should be punished with scarcitie of drinke , seeing they had before time so wretchedly abused the same . In like sort doth the Lord meete with proud men , turning their glory into shame , as wee may obserue in Tyrus . Isa. 23. 8. where the question is made , Who hath decreed this against Tyrus ( that crowneth men , ) whose Merchants are Princes ? whose Chapmen are the Nobles of the world ? And the answere is made , vers . 9. The Lord of Hosts hath decreed this , to staine the pride of all glorie , and to bring to contempt all them that be glorious in the earth . So for couetous men , they are many times brought to beggarie , according to that of the wise man , Hee that maketh hast to be rich , shall surely come to pouertie . Albeit they vse wonderfull diligence , and be exceeding painfull , and haue an excellent capacitie , and a deepe reach for worldly things , & seeme to want nothing that may make them prosper , yet because God is displeased with them , he brings them downe , both stripping them of their wealth , which they most affected ; and plaguing them with pouertie , which they most detested . And a cause heereof is , that he giueth men thereby to vnderstand , that he taketh knowledge of their waies , to the end they should take knowledge of his iudgements , when they see them directed so iust against their faults , and affections . And by this meanes as reprobates are left without excuse , the elect are much furthered to repentance , when their corrupt wils , their vnlawfull desires , and sinfull delights are crossed : when they behold Gods visible hand , and righteous hand : when he sheweth them the nature and qualitie of their offences , by the manner and proceeding of his corrections : & that was the true cause why the Lord laid this stroake on Dauid at this time , rather than any other , viz : that he might more speedily and euidently see his fault , and more soundly and heartily repent for the same . Which maketh for our instruction , if wee would haue comfort in any thing that we possesse , let vs vse it well : neither let our hearts deceine vs ; whether it be honour , or goods , or children , if we dote vpon them , and make Gods of them , we are likely to be depriued of them : the Lord can take from vs our power , the ioy of our honour , the pleasure of our eyes , and the desire of our hearts , euen our sonnes , and our daughters . When men loue to be commanders , God can take their authoritie from them : if they stand vpon their honour and reputation , he can soone make it wither and vanish : if the delights of their eyes doe content them , he can quickly remoue those from them : finally , if they set their affections immoderately vpon their children , and lift vp their soules vnto them , ( as the words are in the originall ) that is , make them the desire of their hearts , God can suddenly bereaue them of their children , or so bring it to passe , that they shall haue little comfort in them . Would we then haue our houses and our children free from Gods strokes , and in particular from the pestilence ( as that many pretend that they are more carefull for their children , then for themselues ; ) then let vs neuer commit any sinne to set them vp , for that is the next way to depriue vs of them : when we carry more affection to them then to the Lord himselfe , we endanger our selues and them both . The Lords will is , that you should in the first place serue him , and so doing , you shall make your children , not Lords but kings , not of an earthly , but of an heauenly kingdome . The next thing heere briefly to be considered is [ the space ] in which these seuentie thousand men died , namely in three daies : Doctrine , that When God sets in with his iudgements they shall be farre dispersed in a short time . He can cause his plagues to flie fast , and make great speed . This is prooued in the Psalme , where speaking of any decree of God , it is said , He sendeth forth his commandement vpon earth , and his word runneth very swiftly . What God determineth to doe , he can doe it out of hand , when it standeth with his good pleasure . So we see how he could cause one Angell to goe thorow the whole land of Aegypt in one night , and to slay the first borne in euery house : and in this regard Gods curse is compared to a flying booke , to note the swiftnesse of it , that it commeth as it were with two wings : but withall it is likened to a talent of lead , that sticketh fast where it fals : it maketh speed vnto the place that God appointeth , and tarrieth there where once it lighteth . Furthermore we see , how quickly Gods curse was scattered ouer the whole earth , when our first parents had sinned : the deformitie came not vpon the creatures by degrees , but it ouertooke them presently and out of hand . And so at the last day Christ shall come in the twinckling of an eye , as to call the godly forthwith vnto glory , so to draw the wicked immediately before Gods iudgement seate , to receiue present and euerlasting punishment and torment . And the reason of this is , because God at all times is in all places , and of equall power in euery place , and therefore what should hinder him from doing that euery where in the same moment , if it stand with his iustice and will , which he doth any where ? The great deluge in the time of Noe , couered not one Nation one yeare , and an other the next , and a long time after the rest which were farre separated asunder , but he in his wrath was present in euery country , and so were they all ouerwhelmed in few daies : and who knoweth whether it seized not vpon each of them in one day ? which maketh , For reproofe of them that thinke , if they escape one place of infection , they are safe enough . But cannot God or his Angell reach them wheresoeuer they be ? Though no infected person come neere them , cannot the Lords hand finde them out ? Yes certainely , let them climbe vp vnto heauen , or goe downe into hell , or hide themselues at the center of the earth , Gods eye is still vpon them , and his hand neere vnto them : so that they can goe safe no where without Gods fauour . If the pestilence were onely in India , we should as easily be infected in England , if God had a quarrell against vs , and a purpose to plague vs that way , as if we were in the midst of y e infected persons . Who would haue thought the Gehazi should haue beene smitten with the leprosie when his maister and he were together ? The like may be said of Miriam when Aaron was with her . Nay who would haue thought that King Vzziah should haue beene plagued with that stroke in such an holy place as the Temple was , where God would haue no vncleane thing to enter ? Yet when he presumptuously vsurped the high Priests office , he was not spared , no not in the Sanctuarie . So that this may be surely concluded , that no place can shelter a man from miserie , if sinne be harboured and entertained in his heart . Verse 16. It is sufficient : hold thy hand . ] Doctrine , that As God appointeth iudgements to be inflicted on his people , so he himselfe will see execution done . He stands by in this place , and directeth the Angell how farre to proceed , and where to make an end , God would haue Iacob humbled , and therefore he sent him to his vncle Laban : but withall he assureth him of good successe , and for that purpose sheweth him a ladder , whereupon the Angels of God went vp and downe , to signifie , that they should guide him foorth , and bring him backe in safetie : but ( for the present purpose ) withall the Lord promiseth , that he would be with him , and keepe him . So Psal. 34. 15. it is set downe as a great consolation vnto the Saints , that the eyes of the Lord are vpon the righteous . Instruction , that we should labour not onely to be in Ierusalem , but to be of it : and then when Gods iudgements are abroad , we shall be in no danger ▪ God will command his faithfull Angels to doe vs no hurt ; wherein if they should refuse to obey , they must needs become diuels , and reprobate spirits , which is impossible . Let vs labour therefore to be of the number of those that mourne for the abominations of Ierusalem , that so we may be saued when others are destroyed . Let vs grieue for the impietie , and blasphemie , and crueltie , and impuritie that is in our Land : so shall we haue a testimonie vnto our hearts , that we are Ierusalem : but as for those that are Babels , Egyps , Sodomes , whose houses are full of voluptuousnesse , pride , gluttony , drunkennesse , worldlinesse , and the like , the Lord is likely to command his Angell to smite at them with a ful stroke ; for where should his sword light , but vpon his enemies ? Verse 17. And Dauid spake vnto the Lord , and said , Behold , I haue sinned ] Whereas indeed the people had provoked the Lord most , yet Dauid thought himselfe most guiltie , and therefore he would haue Gods hand to haue beene on him , and not on the people . A good man will lay a greater burden on himselfe then on an other , and passe sentence against himselfe , rather then against another . So doth Paul. Christ came into the world to saue sinners , ( saith he ) of whom I am chiefe . And as for matter of guilt , so also for matter of punishment . We see in Moses , that because the people were many , and he was but one , he intreated God that he might be wiped out of his booke , rather then all his people should be destroyed , But especially this point is verified in our Sauiour , who , when mankind was vtterly insufficient , either to put in sureties , or to discharge their debt , did humble himselfe , to take on him the slate of a seruant , and abased himselfe , that he might bring vs vnto glory ; and endured a shamefull , and painefull , and cursed death , that he might bring vs vnto eternall life . And this commeth to passe , first , because good men are endued with that amiable grace of brotherly loue , which causeth them not so much to seeke their owne case , as the benefit of others , but to lay the more vpon themselues , that others may be the rather spared . Secondly , they are adorned with that admirable vertue of Christian humilitie , which directeth their eyes to other mens graces , and their owne corruptions : they hope the best of that which is in their brethren , and finde out the worst of that which is in themselues . This serueth , first , for reproofe of those that are readie to shift off all from themselues , and though they be wholy , or most in fault , yet will lay the blame altogether on others . Heere also are those hypocrites to be reprehended , that will lay heauie burdens , and require strict obedience of others , especially of Ministers , and yet they themselues make no conscience of any sinne , be it neuer so contrarie to the Lawes of God , or of man. Others there are also , that may iustly come vnder this reproofe , that care not who want , so they haue plentie ; nor who hunger , so they haue sufficient ; nor who sinke , so they swimme ; though it be by thrusting others vnder water . Secondly , this is for consolation to them that can goe from their owne commoditie , and ease , & credit , so God may haue glory , and his people good : they are of the same spirit that Moses , and Dauid , and Paul were , and therefore their reward in heauen , and their praise on earth , shall be sutable . Mercifull men lost nothing : if Nehemiah had gotten together all the money in that country , and had attained to be King of Persia , he could not haue procured himselfe so much true honour , as he did by not taking all the stipend that he might haue done , being a man of his place , and by entertaining a great many that were in want at his table , which he needed not to haue done : and besides the good and deserued estimation that he got , he could with comfort ( and so may all that are like him ) intreate the Lord to remember him in goodnesse : which the Lord neuer failed to do . The end of the secoud Sermon . The third Sermon . PSALME 12. 1. 2. Verse 1. Helpe Lord , for there is not a godly man left ▪ for the faithfull are failed from among the children of men . 2. They speake deceitfully euery one with his neighbour , flattering with their lips , and speake with a double heart . THese words containe in them a prayer of Dauid , when hee himselfe was pursued by Saul , and the Church of God was in great distresse : when his friendes withdrew themselues from him , and fewe continued in that holie profession of Gods name , which formerly they had made . Now in this prayer of his , wee may obserue 1. First a petition , Helpe Lord ; Seeing mens helpe failed , and their power was bent against equitie and Iustice , which should haue vpheld & maintained it , therefore hee appeales to an higher power , and intreateth reliefe and succour from the Lord. 2. Secondly , a complaint , and that 1. Of the decay of good men , and of goodnes in them , There is not a godly man left , &c. ] Whereas superiours should haue ministred refreshing vnto the distressed , or at least inferiours borne a burden with them , they were now taken away , when there was greatest need of them : not that there were no good men at all ( for Gad , and Nathan , and Ionathan , were now in the Church ) but in comparison of the aduerse part , they were so fewe , that they did scarce appeare to be any at all . 2. Of the deceitfulnes of bad men , They speake deceitfully euery one with his neighbour , &c : that is , euery one of the contrarie side , was full of craft and cunning , vsing faire words , but intending much mischiefe : speaking with a heart and a heart ( as the Prophet saith ) that is , a heart that made shew of one thing , but meant the quite contrary ; seeming to be for Dauid , when in truth they plotted against him . Helpe Lord ] here we see his refuge , he betaken himselfe vnto God , when he is forsaken of men , Whence obserue this Doctrine , that , Although all humane helpes and earthly friends doe faile Gods people , yet they are not helplesse , nor hopelesse . Albeit in regard of mans assistance , they be vtterly destitute , yet the Lord will be euer with them , and alwaies stand for them . Dauids argument here is not this , Lord helpe : for there be many that will ioyne with thee : but this , Lord helpe , for there is none else that will helpe : so that our case is not according to mens affections towards vs , but according to Gods loue vnto vs. This is euident in the prophecy of Micha , where it is shewed , that friends failed : neither did they faile one man alone , but the whole Church ; good men were perished out of the earth , and there was none righteous among men , &c : but the best of them was a briar , and the most rightteous of them sharper than a throne hedge : yet the Church is not quite dismaid , but resolueth to fly vnto the Lord for succour . Therefore will I looke vnto the Lord ; I will waite for God my Sauiour : my God will heare me , though good men were dead and gone , and hypocrites did put on their shape and likenesse , that they might more freely practise mischiefe . Yet the people of God determine with themselues not to cast off all hope , but to relie vpon the Lord , and though he delay to helpe them for a time , yet they will waite vpon him , knowing that at length he will deale graciously with them . And for the further confirmation of this point , we haue the example of Christ Iesus himselfe , who being grieuously perplexed and troubled within and without , and on euery side , vseth this argument vnto his father ; Be not farre from me , because trouble is neare , for there is none to help me . And this is vsuall with God , to relieue his people in extremities : and therefore when no man calleth for iustice , no man contendeth for the truth , &c. then he himselfe wil take the matter into his hand , & he wil saue & deliuer his seruants as the Prophet Isaiah witnesseth . And the reasons hereof are these . First , though all men doe forsake vs , yet Gods power is no whit diminished thereby : and therefore that is a worthy speech of faith in Ionathan , that it is not hard to the Lord to saue with many or with few : and in Asa , who saith , it is nothing to thee to helpe with many , or with no power . They knew that though they had few , or none at all on their side , they were in as good case as if they had many millions , if God were on their side : for all power in his , and that which men haue , is but borrowed from him : and though he sometimes vse them , it is not because he needs them : for who did helpe him in making of the heauens and of the earth , and of al the creatures in them both ? and what assistance hath he now in sustaining , and vpholding of the same ? now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation , surely he wanteth not the helpe of men in matters of smaller importance . Secondly , Gods mercy is no more lessened then his power is , by mens withdrawing of themselues from vs , he loues his people when they haue no friends , as well as when they haue many friends ; nay he manifesteth his loue more at such times : for in him the fatherlesse findeth mercy . And then doth he exercise the bowels of his cōpassion , whē men shew little or no cōpassion at all . When we see children to haue rich and mercifull parents to prouide for them , we doe not much pitie them : but as for those that are fatherlesse and friendlesse , that are hungry & naked , and altogether destitute of reliefe , we tender their case , and are ready to releeue them . Can we carrie such an affection towards other mens children that are distressed and helplesse , and will not the Lord our God haue a greater care of his owne children in the like case ? Will he leaue them because men haue forsaken them ? No surely . But when they are in distresses and straits , and that through their owne foolishnesse and disobedience , if they humble themselues , and cry vnto him , he will deliuer them , though men dare not , or will not speake , or deale for them . Thirdly , when Gods seruants are left destitute , their faith is much exercised and increased : and then we alwaies speed best , when we beleeue best , So long as we haue helpe about vs , we doe not so much set our faith a worke , as our carnall reason and sense , and so pray not at all , or very coldly : but when we are desolate and forsaken , and those that should be most for vs are against vs , then we begin to lift vp our hearts to heauen , and to cast our selues vpon Gods prouidence and goodnesse , and to vse the weapons of the spirit , and not of the flesh : this is plaine in Dauids example , who being in great danger in the caue , did at first looke about him , for helpe on this side , and on that : but seeing that all refuge failed him , what did he ? I cried vnto thee ô Lord ( saith he ) saying , thou art mine hope , and my portion in the Land of the liuing . Fourthly , in such times of difficultie , Gods glorious hand is more apparantly seene , and so all the honour is ascribed vnto him . If Moses had brought the Israelites out of Aegipt by force of armes , being aided with two or three millions of souldiers , much of the praise would haue bene giuen vnto them : but when Moses was naked and altogether destitute of any power of man , the Lords mightie Arme was more cleerely seene in the deliuerance of his people , and the subuersion of their enemies , And that worke of his , hath bene , is , and shall be memorable in all ages . So also , Hezekiahs sicknesse had beene such as anie Physitian could haue cured , his recouerie should neuer haue beene recorded in Gods booke , as not making so much for his glorie : but when the prolonging of his life was as much as the giuing of a second life , then notice of it was taken and giuen by the holie Ghost , to the euerlasting honour of Gods name . And as it was then , so is it yet still , and euer shall be to the end of the world : the greater the extremities and necessities of the Saints bee , wherein God doeth relieue them , and out of which hee doth deliuer them , the more will it be for the magnifying of his omnipotencie , and of his tender mercie therein expressed . This serueth , 1. First , for the confutation of their foolish conceit and expectation , who seeing mighty aduersaries against the Church , and fewe or no friends to interpose themselues , presently conclude , that their case is desperate : downe they must : they are vtterly vndone : and so they begin to forecast in their mindes the manner of their ouerthrow , & the forme of their lamētation , when they shall bee thus and thus handled . But these men , for all their deepe reach , may bee deceiued ; for all their conclusions are grounded on men : they doe not consider what God may doe , as wee see in Dauids enemies , who perceiuing that manie did band themselues together , and rise vp against him ; concluded , that there was no helpe for him in God , But what sayes Dauid ? Lorde , thou art a buckler for mee , my glorie , and the lifter vp of my head . And in another Psalme , Mine enemies ( saith hee ) speake of mee , saying , God hath forsaken him : pursue & take him , for there is none to deliuer him . These speeches ( no doubt ) pierced Dauids soule : but doth hee make the same conclusion ? No , hee is farre from that ; hee rather layeth faster hold on God , seeing cruell men to be so violently bent against him . Goe not farre from mee , O God ( saith hee ) my God haste thee to helpe mee : let them be confounded and consumed , that are against my soule , &c. Indeede if mens opposing of themselues against him , could haue kept him from complaining vnto God , or God from giuing eare vnto him , his case had bene very lamentable : but seeing that was impossible , whatsoeuer they imagined , there was safety enough for Dauid , and so is there still for all the elect of God. Secondly , this is for instruction , that seeing by how much lesse helpe we haue from men , so much the more we shall haue from God ; therefore we should deale earnestly with the Lord in our distresses , and wrestle with him as Iacob did , when his brother Esau came with foure hundred men against him : hee was vnable to encounter him , and therefore hee encountreth the Lord himselfe by prayers and teares ; and that which was his refuge , must bee ours , and then wee shall haue peace and safetie : if once wee can lay hand-fast on God , ( as wee may in our houses , in our chambers , in our beds , in the night , or in the day ) then our case is good , wee shall be protected from all the violent rage of the wicked ; so that none of the sonnes of violence shal be able to touch vs for our hurt : and therefore herein let vs take comfort , that though men forsake vs , and our neerest friends reiect vs , yet the Lorde will gather vs vp , and prouide sufficiently for vs , as he did for Dauid : neither can mens perswasions withdrawe his compassion from vs , nor mens threatnings terrifie him from releeuing of vs , For there is not a godly man left , &c. From this lamentable complaint of his , ariseth this doctrine , that No outward thing comes neerer the hearts of God children , then the decay of good men . It much troubleth the soules of godly men , to see a small number of Christians . Hence proceedeth that lamentation of the Prophet Micah : Woe is me , for I am as the Summer gatherings , &c : or , I am in case , as in the destruction of the Summer fruites : as in Hoseah it is said , The fishes of the Sea shall be gathered : that is , destroyed : and that this is the sense , it appeareth in the words following , when it is said , There is no cluster to eate : My soule desired the first ripe fruites : that is , I am as one that hath a feruent longing for them , and yet can get none of them ; and what is the reason of this his lamentation ? The good man ( saith hee ) is perished out of the earth , and there is none righteous among men , &c. So that the effect of those words is thus much : that looke how worldlings would grieue , if they should see their grapes and figges ( which were speciall commodities in those countreys ) to faile , and their expectation that way to bee vtterly frustrate ; so , and much more bitterly did the Prophet bewaile the losse of good & righteous men . That was it also that did so pierce the heart of Elias , Lorde ( saith he ) the children of Israel haue forsaken thy couenant , broken down thy Altars , & slaine thy Propeets with the sword , and I onely am left , and they seeke my life , to take it away . Which losse of the Prophets was so grieuous vnto him , that hee had no pleasure in his owne life ; and therefore hee intreateth the Lord to take away his soule . In which regard whē the Lord would comfort him , he vseth a fit remedie for his disease : for whereas his griefe was that there were no godly men left , but all were declined to Idolatrie , he telleth him that he had reserued to himselfe seuen thousand , that had not bowed the knee vnto Baal . Yet further it may appeare what a matter of heauinesse the losse of good men is vnto those that are good themselues , by that speech of Dauid , who saith , All my delight is in the Saints : for if they be his chiefe delight , then the want of them must needs be an occasion of very great anguish vnto him : as is euident that it was ▪ Psalm . 42. 4. when he remembred how he had gone with the multitude , and had beene as a Captaine to leade them vnto the house of God , which then he could not doe : this cast him into wonderfull griefe , so that he poured out his teares , yea and his very heart , as he there speaketh , being in such extremitie of sorrow , that he is faine to restraine himselfe , why art thou cast downe my soule ( saith he ) and why art thou disquieted within me ? &c : yet godly men were not quite abolished at this time , but Dauid , onely taken from them : and he knew that he should come againe vnto them at length , and that they should be his flocke : if then he were so farre cast downe for that he might not be with them , what griefe would he haue conceiued if they had vtterly beene cut off , and ceased to be any longer ? Now the reasons why the decay of Gods people is and should be such an heart-breaking vnto the rest of the Saints , are these : First , because the glory of God is precious vnto them , which is much hindered and obserued when his seruants are diminished : for then there is lesse seruice done vnto him in publike and priuate : there are fewer praiers and praises offered vp vnto him , fewer religious exercises in vse amongst men , and fewer workes of mercy performed vnto the needie and distressed . And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King ; then can it not but goe neere the hearts of the godly , when they perceiue the souldiers and subiects of Christ to goe to wracke . Secondly , in regard of themselues they are mooued heere at , as being fellow members with them : for when the godly perish , they are as it were a maimed body . They haue fewer friends and fellow-helpers , fewer to pray with them and for them , fewer to reprooue , exhort , and comfort them , and in a word , fewer to whom they may doe good , and from whom they may receiue good . Thirdly , in respect of the publike losse , they mourne for the decay of the righteous : for when multitudes of all nations , and of all sorts of people , doe know the waies of God , and praise the name of God , then ( as the Prophet saith ) the earth shall bring foorth her increase , and God euen our God shall blesse vs. If there be but ten righteous men and women in a Citie , or some few in a whole Country , all the rest shall speed the better for their sakes : how much more then if there be multitudes of them ? What a griefe therefore must it needs be to the wise and godly , when these props and pillars of the Church and Common-wealth are taken away ? Which serueth , First , for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are , and doe much grieue that there should be so many that resort vnto the word in publike , that read it in priuate , that haue praier and singing of Psalmes in their families , &c. they grudge and murmur at it , as if some conspiracie or mutinie against the State were towards , and as if the good of mens soules , and the peace of the common-wealth could not stand together . These are of another spirit then Dauid was , who lamented that there were so few such : and these are indeed vtter enemies vnto God , who esteemes his people to be his chiefe treasure vnder heauen : and therefore they shall beare their iudgement , whosoeuer they be that doe thus malice the seruants of God , and endeuour to peruert them , or to diminish the number of them . Secondly , heere is matter of cōfort for thē that are of the same disposition that Dauid was , that cry night and day , Helpe , Lord , for the godly perish , &c. & that labour with God , by fasting , and weeping , & praying , that he would vphold the state of his Church . If the praier of Dauid , being but one man , were effectuall for the continuing of Gods people , how much more forcible shall the requests of many thousands be , who doe vncessantly intreate the Lord with great earnestnesse to be fauourable vnto Sion , and to build vp the walles of Ierusalem , to saue his chosen , and defend his owne heritage against the malicious plots and practises of all their enemies . They speake deceitfully euery one with his neighbour . ] Heere he sheweth what manner of enemies were against him : not such as would professe themselues open aduersaries , ( for though he had many such , yet heere he dealeth not against them ) but such as would make shew of good will , whereas indeed there was in them nothing lesse , Now in that his chiefe complaint is against them , the doctrine is , that Deceitfull friends are worse then open and apparant foes . Dauid had diuers professed enemies , as Saul , and such as were neere him : yet none of their practises went so neere his heart , as these mens that would pretend to be friendly vnto him . To this purpose it is said by Salomon , that The wounds of a louer are faithfull , and the kisses of an enemie are to be praied against : ( for so the words must be read ) When a faithfull friend doth rebuke vs , and seeke to wound our hearts for sinne , that is exceeding profitable for vs : but when an enemie vnder pretence of loue ( whereof by kissing they then made shew ) doth come against vs , and seeke to vndermine vs , that is exceeding dangerous , and the hurt there of much to be praied against . The waters that runne smoothly and mildly are commonly most deepe and dangerous , whereas that which roares is more shallow and safe . The reasons of this doctrine are , First , that such craftie foxes doe more easily come within a man , and sooner deceiue him . An open enemie commeth as it were before ones face , and so his blowes may be better warded off : but a false friend commeth behind ones backe , and fasteneth a deadly blow ere a man be aware : and therefore Ioab , when he would speed Abner and Amasa , did not bid open defiance vnto them , but ( being therein more crafty and subtill , then either godly or manly ) gaue them kind salutations , and , vnder pretence of loue , most cruelly murdered them both . And as it is for the outward man , so is it also for the soule . The most dangerous temptations are those that proceed from fained friends vnder the colour of loue , and desire of our good . If Sathan had come vnto Eue , and told her , I charge you eat of the tree in the midst of the garden , & whatsoeuer the danger be , stand not vpon that , for I will haue your husband and you to be damned , she would neuer haue hearkened vnto him : but when he perswaded her , that he was her friend , and meant her good , namely , that by eating thereof she might be made like vnto God himselfe , knowing both good and euill , then was she ouertaken by him , and so being ouercome her selfe , she became the instrument of the diuell , to deceiue her husband in like sort . And so it is with many , that haue held out well against raging and violent temptations , and yet haue beene foulely drawne aside , and shamefully foiled by milder temptations , vnto profit , or pleasure , or credit . Secondly , the false dealing of such counterfeit friends , doth much more afflict the heart of a man , then any iniurious actions of manifest aduersaries : as we may see in that Psalme of Dauid , where he saith , Surely mine enemie did not defame me , for I could haue borne it , &c. but it was thou ô man , euen my companion , my guide , and my familiar , &c. When his words were smooth , and softer then butter , and yet prooued deceitfull , they went thorow his heart euen as swords : and this was iust vpon him , because he had dealt in that sort with his faithfull subiect Vriah . seeming to fauour him by imploying him in speciall seruices , when he went about to take away his life , that be might couer his owne iniquities . First , therefore let this instruct vs to take another course : if we haue inward dislike , let vs professe it : if we carry a louing affection , let vs make shew of it , and loue not in word alone , but in deed , as the Apostle exhorteth . Especially let us looke vnto this in matters betwixt God and vs : let vs not play the hypocrites with him , pretending a loue vnto the Church of God , and to the word of God , when there is no such matter ; and drawing neere vnto him with our lips , when our hearts are farre from him : for in so doing we shall offer great iniury vnto the Lord , and doe more hurt at length then those that are profest Papists or Atheists : for such as flatter with their lips , and dissemble with a double heart in things that concerne the holy religion of God , if any persecution come , will quite renounce their profession , and betray the cause of God , and grieue the seruants of God , and harden the hearts , and open the blasphemous mouthes of the enemies of God , and make many to fall by their reuolting and backsliding . Therefore let euery one that taketh vpon him the profession of Christianitie , be a true , & not a fained friend of the same ; and bring a faithfull , and not a guilefull heart thereunto ; that the Lord may witnesse for him , that he doth heartily and vnfainedly seeke him . Secondly , let vs hence learne this point of wisedome , neuer to trust those too farre , of whose faithfulnesse we haue any iust suspition : be they neuer so neere vnto vs , let vs not open our selues vnto them , but keepe them at armes end . This is the aduice of the holy Ghost : Let eurey man take heed of his neighbour , and trust not any brother : ( viz. that is not sound hearted ) for euery brother will vse deceit , and euery friend will deale deceitfully , &c. for they haue taught their tongues to speake lies : they haue exercised the trade of vsing faire words , when there is within them nothing else but falshood and deceit . And the like exhortation we may read in the 7. of Micah . Thirdly , this is for our consolation , when we finde such hollow hearted hypocrites and deceiuers : we should not be dismaied because there are so few whom we may trust and giue credit vnto , for it is no strange matter : there haue beene such heeretofore , and they haue been discouered : God hath hearkened vnto the praiers of his seruants , and giuen them wisedome to discerne of them , and so will he doe still , so that they shall bring no annoyance vnto his people , whatsoeuer they intend against them . FINIS . The fourth Sermon . PSALM . 12. Ver. 3. 4. 3. The Lord cut off all flattering lippes , and the tongue that speaketh proud things . 4. Which haue saide , with our tongue wee will preuaile : our lips are our owne , who is Lord ouer vs ? IN the two former verses it set downe the petition that Dauid made vnto God for helpe , and his complaint that he put vp concerning the decay of good and righteous men , and the deceitfulnes of vngodly and vnrighteous men . Now in these verses is set forth an other part of his prayer , to wit , an imprecation ; The Lord cut off , &c : wherein hee doth by the spirit of Prophesie , and according to the Analogie of faith , denounce iudgement against Gods and his enemies , to the end he might comfort himselfe , and refresh his hart with hope that good men should bee recouered , and wicked men confounded . And as for this curse , we must vnderstand that it is not vttered in bitternes , but in zeale , and with warrant from Gods owne spirit ; and this is directed , 1. First against deceitfull persons , who are called flatterers : the Lord cut off the flattering lips . 2. Secondly , against proud persons , who are described : 1. In generall by their speech , that they speake proud things , verse 3. 2 More particularly , that they say , with our tongue wee will preuaile . vers . 4. as if they should haue said , looke what wee aske , we will obtaine it : looke what we threaten , wee will performe it : looke what we set downe , that shall come to passe . But it might be said vnto them , you speake presumptuously , and vtter words that doe not beseeme you . They answere , our tongues are our owne : as if they should say , who dare be so audacious as to controle vs ? we will speake what we list , in despite of them all . But some might say , though you set so light by men , you must know that there is one higher then you : what if the Lord should take the matter into his hand ? To that they answere . who is Lorde ouer vs ? they thinke they may blaspheme God , & reuile his seruants , and speake what they list , and yet none shall haue to doe with them for it . The Lord cut off all flattering lips . ] whereby are vnderstood , the most dangerous and subtill deceiuers , who vnder pretence of friendship , doe seeke a mans vtter ouerthrow . Now in that the Prophet prayeth against such as doe so cunningly carry their matters , that they will appeare to loue , where they hate with a deadly hatred , and in praying doth shew , not only what is his wish , but what is Gods purpose , viz. that the Lord will cut off the flattering lips : hence this doctrine may be gathered , that , The more skillfully and artificially anie coutriues his euill purposes , the more fearefull destruction shall fall vpon him . The more fraudulent a deceiuer anie one is , the more heauy shall the hand of God be vpon him , to crosse and contrarie him , and to bring him to such straits , that hee shall not for shame open his mouth againe to speake as he hath done : and this is to haue his tongue cut out , as it were , as is threatned in this place . Flatterers haue a certaine kinde of dexterity in their enterprises , that they will not be seene to be brochers of those things whereof they afterwards become practisers : but they speed neuer the better , but a great deale the worse for that . Therefore doth Dauid conclude , that God would certainely destroy Doeg , because hee was a skilfull worke-man , and as it were a tradesman in mischiefe : he could flatter Dauid , that he wisheth him well , and was sorry for his troubles , and would be ready to befriend him in any thing he could : but when Saul complaines how hardly he was dealt with , in that no body would discouer vnto him the treacheries of Dauid , Deog changeth his tune , and falleth to accuse Dauid , and most iniuriously chargeth Abimelech to haue conspired with him : and for all this , he ( no doubt ) would haue goodly pretences : as , that dutie bound him to speake as he did : he respected the Kings honour and safety , and certainely things were not well , but some mischiefe was a working ; for he saw the sonne of Ishai come vnto Abimelech , who gaue him a sword , and asked counsell of the Lord for him , and ministred food vnto him , and to those that were with him , and that extraordinary food too , euen the shew-bread : in which regard , he , as a loyall subiect , must needs aduertise Saul , to take heed , and to looke well to himselfe , that so he might preuent all imminent dangers . So in the prophecie of Ieremie , this is set downe as one cause of the vtter subuersion of the Iewes , that they were wise to doe euill , but had no knowledge to doe well . They wanted not ordinarie capacitie , ( which had beene one degree of happinesse vnto them , for then God would haue shewed them greater compassion ) but they wanted grace to vse it well , and had cunning heads to plot mischiefe , and therefore doth the Lord threaten iudgement against them . And in another place he saith , that they had taught their tongues to speake lies . And what followeth ? Therefore thus saith the Lord of hosts , Behold , I will melt them , &c. Shall not I visit them for this , saith the Lord ? Or shall not my soule be auenged on such a Nation as this ? Their tongues were too much inclined to lies of their owne accord , so that they needed not to be taught that language : yet did they set their tongues to schoole , as it were , that they might be artificiall in their leaud practises , & carry out their lies vnder a colour of truth , and so sinne with lesse disgrace : which was a thing that the Lord could not abide , and therefore he threatneth to plague them therefore . And good reason is there that it should be so : for First , such persons are extreamely hurtfull . Neuer is euill practised with such mischiefe , as when it is contriued by craft , and polished with deceit . The Apostles were neuer so troubled in dealing either with the idolatrous Gentiles , or with the superstitious and malicious Iewes , as they were when they had to doe with those that pretended to be Christians , to be Ministers of the Gospell , yea to be Apostles : and therefore Paul expostulateth the matter with the Galathians , saying , O foolish Galathians , who hath bewitched you ? &c. As if he should haue said , No man could deale so dangerously as these false Teachers , who haue as it were charmed your affections , and bewitched your mindes . And in the Epistle to the Corinthians , he greatly complaineth of such deceiuers : I am iealous ouer you with a godly iealousie : for I haue prepared you for one husband , to present you as a pure Virgin to Christ. But I feare lest as the Serpent beguiled Eue through his subtiltie , so your minds should be corrupted from the simplicitie that is in Christ. For such false Apostles are deceitfull workers , and transforme themselues into the Apostles of Christ. And no maruell , for Sathan himselfe is transformed into an Angell of light . Therefore it is no great thing though his Ministers transforme themselues , as though they were the Ministers of righteousnes . Paul had taken great paines to make a match betwixt Christ and them , and to fit them for such a glorious husband : but he was much afraide lest it would be broken , in regard of manie of them , and that as the Diuell deceiued Eue , so the false Apostles would deceiue them , and that by transforming themselues into the Apostles of Christ , making shew ( as the Diuell doth , ) of the greatest loue and care of their good , and of their eternall saluation : when the truth was , they intended no such thing , but onely the seruing of themselues , in their carnall credit and commoditie . Secondly , albeit such kinde of persons doe worke much mischiefe , yet they seldome passe vnder the censure of men for the same , and therefore it stands the Lord vpon to rebuke and punish them ; Nay , they are so farre from being condemned by men , that they haue great thankes many times , for their wise counsell and good aduice ( though it be most vile and diuellish , ) in incensing mens mindes against such as haue wronged them , and putting it into their heads how they may bee auenged of them ; which is a thing most detestable before God , and therefore shall not goe vnpunished . Thirdly , their hearts are maruellously hardened : for when they can fetch ouer men according as they list , they intertaine an opinion of singular witte and vnderstanding , & of a deepe reach in themselues , and so begin to contemne others , and will not admit of a reproofe or admonition from any : and therefore being growen to this height of pride , and this exceeding hardnesse of heart , they are the more fit for Gods iudgements to be executed vpon them . Fourthly , Gods wisedome is much magnified by proceeding against such : they are fit aduersaries for him , who scattereth the deuices of the craftie , so that their handes cannot accomplish that which they enterprise , ( as Iob speaketh ) and that taketh the crafty in their craftinesse , causing those that are cunning hunters and fowlers , to fall into the pit that they haue digged for others , and to be insnared in the works of their owne handes ; so that when they goe about to take others , it falleth out by the righteous and wise prouidence of God , that they are taken themselues . Sith it is so dangerous to haue a crafty and cunning head , closely to plot and contriue mischiefe , let this admonish vs to beware of that vice : for assuredly , it will bring shame vpon the fauourers thereof . The wise man saith , Hee that imagineth to doe euill , men shall call him an authour of wickednesse . All men shall point at such a one , There goeth a crafty fellow , a subtill Foxe , &c : so that the name of a vagrant is not more odious then his : euery one hath such in detestation , euen the most contemptible of the people : Doe you see yonder man ? ( will they say ) he is a perillous fellow , able to set a thousand together by the eares ; If any haue an euill cause , hee is a man for his turne : Let him make him his Soliciter , and hee will goe as farre as diuellish and craftie wit can reach . And as it is a blemish to the name , so it is the bane of ones estate to bee a fraudulent dealer . The bread of deceit ( saith Salomon ) is sweete to a man , but after-terward his mouth shall be filled with grauell . Howsoeuer deceitfull persons doe snatch heere and there , and get much from others , yet few of them thriue , but the curse of God lighting vpon that which they haue , makes hauocke of all . And therefore as wee tender our estimation and good estate in the world , let vs beware of such practises . Secondly , let vs hence learne , not to be discouraged at crafty aduersaries , that haue winding wits , & plotting heads , and flattering tongues , and acceptance with great ones , euen as they would wish : let vs not bee dismayed heereat , but let this be our comfort , when they fawne , and flatter , and lie , and traduce vs most shamefully , that the Lord will cut off the lying lips . Grant that we haue not libertie or skill to encounter them , yet the Lord hath : There is no wisedome , nor vnderstanding , nor counsell against him : that is , none of these shall take any effect against him : and therefore the Psalmist saith , The Lord breaketh the counsell of the Heathen , and bringeth to nought the deuices of the people . Though all the wisedome of all the nations in the earth were laide together , yet God would bring all their consultations to nothing if they made against him . When Achitophel fell from Dauid to take part with Absolon , it much troubled Dauid , for his words were as Oracles , and none could speake more in matters of policie then he , and he knew all Dauids heart , and the state of the whole kingdome , and therefore he turneth himselfe vnto God : O Lord ( saith he ) I pray thee turne the counsell of Achitophel into foolishnesse : and God heard his request , and did so , insomuch that no creature could deale more foolishly for the procuring of his owne euerlasting woe and shame , then he did in hanging himselfe . The diuell is still labouring to worke mischiefe , and he wants not craft nor subtiltie , besides the experience that he hath had from the beginning of the world hitherunto : yet for all this , he hath neuer beene , nor shall be able to procure the ouerthrow of one of Gods elect . The Church hath beene nothing the worse , though he haue beene still warring against it . And why is this , but because Gods wisedome is infinitly beyond all the subtilty of the diuell ? And what cause haue we then to feare crafty men , seeing their Captaine hath had no better successe , and seeing that the Lord hath a quarrell against them as well as against their head ? And the tongue that speaketh proud things . ] In that the Prophet denounceth iudgement against such kinde of persons , the doctrine is , that The more wicked men boast of their mischieuous intents , the neerer mischiefe is vnto them . When they bragge most how well the world goes with them , and what hope they haue of effecting their badde purposes , some great euill is euen at their doores . When men boast in their talke , and swords are in their lips ( as Dauid speaketh ) then the Lord will haue them in derision , and laugh at their destruction . When they fall to bragging , God fals to laughing : and when their swords are drawne out against others , the Lords hand is stretched out against them . Whē Pharaoh in the pride of his heart said , Who is the Lord ? God made him know who he was . And when the enemie said , I will pursue , I will ouertake them , ( meaning the Israelites ) I will diuide the spoile , &c : then the Lord set in against them , and made the Sea to couer them , so that they sanke as lead in the mighty waters . So when Saneherib insulted against God , and against his people , and bragged what his forefathers and himselfe had done , and what now he would doe , if they would not yeeld vp the Citie and themselues into his hands , then did the Lord put a hooke into his nostrils , and a bridle into his lips , & brought him backe againe the same way he came , and caused him to fall by the hands of his owne sonnes . And the reasons why it must needs be so , are these : First , when vngodly men do most vaunt of their malicious intents against Gods people , then is the Lords compassion most stirred towards them : euen as it is with earthly parents , when any one threatens their children , that if hee take them , hee will knocke out their braines ; this will cause them to prouide for the safetie of their children , and that such leaud persons bee punished and restrained . This was Dauids comfort against Doeg : Why boastest thou thy selfe in thy wickednes , ô man of power ? ( saith hee ) The louing kindnesse of God endureth daily . If the stocke of Gods goodnes were all spent , then his children had reason to hang downe their heads : but seeing that is , and will be as much still as euer it was , they neede not feare the insultations of their wicked aduersaries . Secondly , at such times Gods seruants begin to looke about them : when their enemies speake of wonders that they will worke against them , then they are wakened , and stirred vp to crie vnto the Lord , as in the 94. Psalme , O Lord God the auenger ! O Lord God the auenger ! shew thy selfe cleerly . And why are they so instant and earnest with God ? The reason is yeelded , verse 4. The wicked prate and speake fiercely : all the workers of iniquitie vaunt themselues . As if they should say , Lorde , if euer thou wilt awake and stand vp for our defense , now doe it , when vngodlie men doe so insult and triumph ouer vs. Thirdly , such proud persons doe bid defiance to the Lord himselfe , and therefore hee hath a quarrell against them . All the proud [ in heart ] are an abomination vnto him . But if their pride appeare in a more notorious manner in their tongues , and in their behauiour , they are much more hatefull vnto him : for in making boast of their owne hearts desire , they doe contemne the Lord ; and in speaking against the Church , they set their tongues against heauen it selfe , as the Prophet speaketh . Which point thus prooued , ministreth vnto vs , First , an vse of instruction , that seeing the Lord is so incensed against proud boasters , therefore wee should containe our selues within the compasse of modestie , and neuer boast at all , but let others mouthes , and our owne workes , and Gods voice at the last day praise vs , and not our owne lips : but especially let vs take heede of vaunting our selues against the people of God , and against the Maiestie of God himselfe ; for that will least of all be endured , Secondy , here is an vse of consolation against all the insultations of malicious enemies : if wee can with patience and modestie endure , and stand it out for a while , not returning like for like , nor vsing any sharpnes and bitternesse against them , we shall see that the Lord will cut them off . If a man had knowne the day before , what should haue befallen Haman , notwithstanding all his boasting of his greatnes , and of his honour , and of that fauour which hee had with the King , and of all the euill that hee intended against the Iewes , and against Mordecai especially ; if ( I say ) a man had knowen before hand what should haue befallen him , would it not haue made him laugh at his pride and follie ? Yes certainely : and yet the case of all boasters against Gods Church is little or better then his . And if we could with the eye of faith behold Gods purpose concerning their ruine and ouerthrow , all their bragging would seeme vnto vs , and it is indeed , euen exceeding ridiculous . And this in particular should comfort vs against the blasphemies of the Church of Rome , and against all her insultations ouer the Saints : for the Lord hath set downe her sentence : In as much as she gloried her selfe , so much giue ye her torment and sorrow : for she saith in her heart , I sit being a Queene , and am no widow , and shall see no mourning . But what saith God ? Therefore shall her plagues come at one day , death , & sorrow , & famine , and she shal be burnt with fire , &c. Verse 4. With our tongues wee will preuaile : our lips are our owne ] In that they are heere found fault with for thus speaking , because they affirme that which is directly contrary to the truth , the point hence to bee obserued is , that No man hath the royaltie of his owne tongue , nor the ordering of his owne speech . Euery mans tongue is in Gods hand , and his wordes at Gods disposing , hee is Lord ouer all mens , tongues ; which will euidently appeare by this , that First , men cannot speake what they would , but what the Lord will , according to that of Salomon : The preparations of the heart are in man : that is , a man determineth and prepareth what to vtter : but the answer of the tongue is of the Lord. As who should say , When a man hath done so , yet he shall speake , not what he himselfe intended , but what God hath decreed ; as is plaine in Balaam , who came with a purpose to curse , and if the Lord had permitted him , he would haue vomited out horrible imprecations against the Israelites ; for that would haue made for his credit and commoditie : but notwithstanding his intent , the Lord made him to blesse his people in stead of cursing them . And so Saul , he would haue all men know that Dauid was a Traitor , and therefore he pursued him , to bereaue him of his life : yet when he met with him , he had no power so much as to rate him , or to rebuke him ; but on the contrarie part , is driuen to iustifie him : O my sonne Dauid ( saith he ) thou art more righteous then I. And this we may obserue in our owne experience , that oftentimes men , contrary to their mindes , doe vtter things which doe exceedingly grieue them , and bury other things in silence , the speaking whereof might haue beene very behoouefull vnto them : whence do arise these and the like speeches , How was I ouerseene in that which I said ? What an aduntage did I lose at such a time ? which doth plainly prooue , that God hath the disposing of mens tongues . Secondly , God hath giuen Lawes for the tongue , how it should be ruled , that men should not speake blasphemously , nor filthily , nor bitterly : whence it may be concluded , that it is Gods subiect ; for Princes make statutes for none but for their owne subiects . Thirdly , the successe and euent of mens speeches is according to Gods pleasure . They say , With our tongues we will preuaile ; yet doe they not preuaile : for whereas they forespeake others destruction , the wise man saith , A fooles mouth is his owne destruction . And whereas they say triumphingly , Sion shall be condemned , and our eye shall looke vpon Sion , they know not the Lords counsell , to wit , that they themselues shall be gathered as sheaues into the barne ▪ to be threshed & beatē in pieces by Gods people . Fourthly , God will plague wicked men , as well as reward godly men for their speeches . By thy wordes thou shalt be iustified , ( saith our Sauiour ) and by thy wordes thou shalt be condemned : And , Wee must render an account for euery idle word : which euidently sheweth , that God hath the soueraigntie of mens tongues . Now seeing that the Lorde hath the gouernement thereof , this serueth First , to teach vs , that therfore wee should craue assistance from him for the well ordering of the same . Euen as that holy Prophet doth , where he saith , Set a watch ô Lord before my mouth , and keepe the doore of my lips : God will haue the ordering of them by his prouidence , whether we will or not : but by his grace hee will not guide them , vnles we sue vnto him in that behalfe : therefore let vs beseech him so to sanctifie & purifie our harts , that out of the abundance thereof , our tongues may speake vnto his praise , and to our owne , and others edification . Secondly , that we should not be afraid of performing any good dutie , in regard of mens tongues ; for though they threaten , and raile , and slander , and traduce vs , yet they shall not hurt vs , for God will hide vs from the scourge of the tongue , so that no such weapons shall preuaile against vs : for the Lord made the tongue , and the men themselues that speake therewith ; and there is no voice , nor sound that proceedeth out of the mouth , but the Lord hath the ordering thereof : and therefore let vs sue vnto him , as the Apostles did , saying , O Lord behold their threatnings , behold their reuilings , and doe thou iudge betwixt vs and them : and thou which hast the disposing of all mens tongues , preserue thy seruants from the hurt that may befall vs through the same . The ende of the fourth Sermon . A BRIEFE TRACT CONCERNING ZEALE , wherein the properties of true Zeale are described , and the contrarie discouered , GOdlie zeale is a vertue very requisite and necessary for all Christans : not so rare and seldome found : as precious and vsefull where it is found ; as being the verie life and soule of sound Christianitie , and one of the principal Fountains & Well-heads , whence manie other vertues of the spirit doe spring and issue foorth . 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 , and this is one speciall effect and marke of their iustification , that they doe not onely desist from their former 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 , in all duties that they owe either vnto God or men . For this vertue , amongst many others , are the penitent Corinthians commended : Behold 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 , nay 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 Christianitie . 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 , he 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 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 , and therefore cannot but speake truely ) My zeale hath euen consumed me , because mine enemies haue forgotten thy word . 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 find in another place : The zeale of thine house hath eaten me : and 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 zeale of Moses and Paul , who 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 Israelites . 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 currant or counterfeit . First , therefore touching the matter about which this holy zeale is to be exercised , it must be good : according to the saying of the Apostle : It is good alwaies to be zealous in [ a good matter : ] and 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 Idolaters 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 , who would compasse sea and land to make one a Proselite : that is , one of their owne sect . 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. 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 , standering , railing , cursed speaking , and the like ) in the pursute of the same . 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 . 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 where the word begins , and ende where it ends : for otherwise it cannot bee of faith , which is euer grounded on the word ; 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 , that our zeale may be according to knowledge . 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 fot 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 propertie of true zeale is , that it beginneth in our selues , and after proceedeth vnto others : for neuer can that man be truely zealous to others , which neuer 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 , Cast out the beame out of thine owne eye first , and then shalt thou see perfectly to pull out the moate 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 flatter 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 , in that Christ suffered and was tempted , he is able to pittie and to succour those that are tempted . 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 ; but were so farre from condemning themselues as faultie in any thing , that they iustified 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 , wosull and late experience still crieth 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 . 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 vnderstand , that there must be an order kept in being thus zealous : namely , that 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 . 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 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 . Another rule of true zeale is , that wee looke as carefully to our hearts before God , as to our carriage before men : for so the Lord commandeth , Clease thy heart , ô Ierusalem , &c : how long shall thy euill thoughts remaine within thee ? And againe , Purge your hands , yee sinners , and [ your hearts ] yee hypocrites . Which serueth to ouerthrow the hypocrisie of such Pharises , as make cleane the vtter side of the cuppe and platter , but within are full of bribery and excesse , of pride , disdaine , selfe-loue , and hatred . Now that wee may the better trie our selues by this rule , two things are to be obserued , I. That wee feare to commit any sinne secretly , and when wee are alone , as well as when wee are in the presence of men . So did Iob , and so did Ioseph : and this mooued them so to doe , euen that the Lord did behold them , and could punish them for secret , as well as for open offences . Which condemneth them of grosse dissimulation , that are loth to be accounted ill , and yet make no conscience to be ill . What is this , but to be painted sepulchers , that are faire to looke vpon , but within full of rotten bones ? Wee may deceiue men , but God is not deceined : and therefore let vs beware of this hypocrisie : and so much the rather , because the Lorde hath fearefully discouered and plagued them , that in outward shew haue borne a great countenance of religion , and yet haue liued in secret filthinesse , and other vile sinnes , which in time haue come to light to their shame and ruine . The second thing to be obserued , is , that we haue an eye to the priuie corruptions that lurke in our hearts , and maintaine continuall warre against them , as Paul did , Rom. 7. and this we should the rather doe , because it is a fearefull , and yet an vsuall iudgement of God , and that vpon many professors , that making no conscience of entertaining wretched lusts and vile affections secretly , they haue broken foorth to the committing of the grosse actions , and so haue shamed themselues publikely . And this is a iust stroke vpon those that would rather seeme to be , then in truth desire to be godly , that making no conscience of their thoughts and inward desires , they should in time be so giuen vp , as to make no conscience of their words or deeds . The sixth rule is , that wee be more strict vnto our selues then vnto others , and more seuere against our selues , then against others , giuing more libertie vnto them , then wee will take vnto our selues . And first concerning seuerite vnto our selues , such ought to bee our acquaintance with our inward and outward corruptions , and so grieuous ought they to be in our eyes , that our heate being spent vpon our selues , wee may thinke the sinnes of others more tollerable , and so learne by the sight and sense of our owne sores , to deale more mildely and meekely with others , whose corruptions ( either for greatnes or multitude ) we cannot so thorowly see as wee may our owne . Secondly , as we must deale most sharpely against our selues , so must we be ready to giue more outward libertie vnto others then to our selues . And for this we haue the example of Abraham , who was so strict to himselfe , that he would not take of the King of Sodome so much as a threed or latchet , and yet he would not denie Aner , Escol and Mamre , their liberty . So Iob , as he would not permit to himselfe , so neither would he deny to his children their liberty of feasting . But especially the example of Paul is notable for the confirmation of this point : for seeing that in some places he could not so conueniently liue of other mens charges , as at Corinth and Thessalonica , he would labour with his owne hands , rather then be chargeable to any of them : yet he would not that all men should be tied by his example to doe the like : and therefore he laboureth much in his Epistles about this , that Ministers ought to be prouided for : so strict was he to himselfe ; such liberty left he vnto others . Whence we may easily perceiue , that it is rather a Pharisaicall pride , then any Christian zeale , to be too tetricall and rough in vrging men so farre , that whosoeuer in euery point is not so strict and precise as our selues , we cast them off as dogges and prophane persons , and such as are vnworthy of any account or countenance . The next propertie of true zeale , is , not to be blinded with naturall affection , but to discerne and condemne sinne , euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter , and Paul to deale so roundly with the Galathians and Corinthians . Many offend against this rule , who will neuer reprooue sinne in their friends , till God reuenge it from heauen ; wherein they are farre from true friendship : for whereas they might by admonishing them of their faults in time , preuent the iudgements of God , they do , through a false loue , pull the wrath of God vpon them whom they loue most dearely . Hee loueth most naturally , that hath learned to loue spiritually : and hee loueth most sincerely , that cannot abide sinne in the partie beloued , without some wholesome admonition . But doe not manie now adayes seeme zealoussie to mislike sinne in strangers , who can winke at the same fault in their kindred , in their wiues , in their children , in their parents ? as if the diuersitie of persons could change the nature of the sinne . This blind zeale God hath punished , and doth punish his children . Isaac did carnally loue his sonne Esau for meat , & for a peece of venison . Dauid was too much affected to Absalon and to Adoniah for their comely personage , so as his zeale was hindered in discerning sinne aright in them . Now Iacob was not so deare to Isaac , and Salomon was more hardly set to schoole , and made to take paines : but behold , God louing Iacob , and refusing Esau , ( howsoeuer Isaac loued Esau better then Iacob ) made Esau more troublesome , and Iacob more comfortable vnto him . Absalon and Adoniah , brought vp like Cocknies , became corasiues to Dauids heart : Salomon more restrained and better instructed , was his ioy , his crowne , his successor in his kingdome . This disease is so hereditary to many parents , louing their children in the flesh , rather then in the spirit , that the holy Ghost is faine to cal vpon them more vehemently , to teach , to instruct , and to correct , as knowing how easily nature would coole zeale in this kinde of dutie . Indeed many will set by their wiues , children , and kinsfolkes , if they be thriftie , like to become good husbands , wittie and politicke , or if they be such as for their gifts can bring some reuenue to their stocke , or afford some profit vnto them ; how deepe sinners soeuer they be against God , that maketh no matter , it little grieueth them : whereby they bewray their great corruption , that they are neither zealous in truth of Gods glory , nor louers aright of their children , because they can be sharpe enough in reprehension if they faile but a little in thriftinesse , and yet are too too cold in admonition , if they faile neuer so much in godlinesse . Well , let these fleshly zealous men lay to their heart the blinde affection of Heli , who being the deare childe of God , was seuerely punished of the Lord , for that he was not zealously affected to punish the grosse and foule offences of his children : but blessed are they that can forget their owne cause , and euen with ieopardie of nature can defend the quarrel of God , labouring hencefoorth to know no man after the flesh , nor suffering any outward league so to bleare and dazle their eyes , as that they should not espie sinne in their dearest friends to reforme it , or that they should not discerne vertue in the greatest aliens to reuerence it . Now whereas many haue great courage to rebuke such as either cannot gainsay them , or gainsaying them , cannot preuaile against them , heere commeth another property of zeale to be spoken of , and that is , that it feareth not the face of the mightie , neither is it dismaied at the lookes of the proud and loftie , Such was the courage of Iob , who besides that he made the young men ashamed of their liberty , & afraide of his grauity , made euen the Princes also to stay their talke , and to lay their hands on their mouthes . And yet heere we must beware of their hasty zeale , who will not sticke to charge the children of God to be without zeale , if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie , as though no regard of time , place , or persons were to be had : which opinion many by weakenesse of iudgement defending , find neither fruit in others , nor comfort in their owne consciences , when they doe admonish in that presumptuous maner : for that hunting after feruentnesse without the spirit of meeknesse , and casting off all consideration of a godly opportunitie , they rather exasperate then humble the parties admonished : and they themselues rather depart with confusion and shame , for such posting on without warrant of wisedome , then with comfort of heart for any duty done , Neither am I heere ignorant how great danger of trouble of minde commeth to many , in that they , being so curious obseruers and waiters of opportunity , doe for some ease of the flesh , vnder the cloake of this wisedome , altogether leaue off that godly dutie . Wherefore , as we affirme that wisedome and loue mixed together do deeply enter into the most prefract & prodigious spirits ; so we mislike their fearefull delay of duty , who hauing a meane occasion offered them from the Lord , doe not zealously and earnestly rebuke sinne , though in some higher personages . Out of this may issue another frutit of holy zeale , namely when we are zealous in their behalfe who can neuer recompence vs againe , and that in defending their right against oppressors that are craftier & mightier then they . Thus Iob deliuered the poore that cried , the fatherlesse and him that had none to helpe him . He was the eyes to the blinde , and feet to the lame , at whose hands no reward was to be looked for . Another most excellent and glorious propertie of pure zeale is , to be humbled in our selues for those sins which we espie and censure in others , and so to nourish an holy compassion towards them . Heere is an excellent and infallible difference betweene godly zeale and fleshly heat , viz when our anger for our brothers falling doth not feed it self vpō the party , because of our wrath , but vpon his sinne , because of our zeale ; we still retaining a tender affection towards the person of the offender . When our Sauiour Christ went about to heale the man that had the withered hand , the Pharises that stood by murmured , because hee would heale on the Sabbath day : herevpon it is said , that he looked about him angerlie , & yet it is added , that he sorrowed for the hardnes of their harts . Marke here in this notable example , how anger and sorrow meete together : Anger , that men should haue so little knowledge of God , and loue of ther brother : sorrow , that through ignorance they were so foulie ouerseene . So likewise in zeale of his father , Christ looked on Ierusalem , with an hatred to their sinne , and yet with pittie of their miserie which was at hand , which appeareth in that he wept ouer it . Marke this in all the Prophets from time to time , as in Isay , Ieremie , Ezekiel , Daniel , &c : whether they did not vtter their message in heauinesse of spirit : and when they most threatned the people for their sinnes , obserue if they were not most grieued and feared , least they should be executed vpon them . This is a blessed temperature , thus to mingle griefe with zeale : but that is an ouer-reaching zeale , that feedeth more on the person then on the sinne . Wherefore wee must craue this speciall grace at the hand of God by prayer , to be gouerned by a right zeale , and that we may trulie discerne the difference betweene fretting anger , and pining zeale . Which if all sorts of men would labour for , receiuing this rule in iudgement , and obseruing it in practise , it would breede a great deale more conscience in ministers , magistrates , and masters , when they are to admonish their inferiours . Alas wee see manie , who can mangle and martyr a man for some offence , who neuer learned for conscience sake to mourne for those in firmities , which so bitterly they inueigh against in others . The Apostle Paul was of another temper : I feare ( saith he ) to the Corinthians , left when I come , my God abase mee among you , and I shall bewaile many of them , which haue sinned already , &c : he knew nothing by himselfe , ( as hee telleth them in another place ) yet could he not but lament and be humbled for their offences , who were a part of his Apostolike charge . So Samuel , in the zeale of Gods glorie , spares not flatly to tell Saul of his sinne , notwithstanding his great authoritie : and yet in loue and compassion to his person , hee was alwayes bent to lament Sauls case , and earnestly to pray for him , till the Lord forbad him to doe so anie longer , 1. Sam. 16. 1. If wee could keepe this golden mixture , wee should stop the mouthes of the aduersaries , who accuse vs to be full of rancour and malice , if wee be angrie as enemies to their sinne , but grieued in that for sinne they are become enemies to God. Further , wee must know , that true zeale maketh vs as willing to be admonished , as carefull to admonish : and that not only of our superiours , which is an easie thing , because there wee must of necessitie yeeld : but also of our inferiours , whom we may seeme to contemne . All men will graunt , that a childe ought willingly to be admonished of his father , or a seruant of his maister : but fewe will in practise giue this , that a father should listen to the aduertisement of his sonne , or that a maister should receiue an admonition of his seruant . Howbeit Iob saith , hee durst not contemne the iudgement of his seruant or of his maide , when they did contend with him , because in a dutie of pietie , he looked to them , not as seruants , but as brethren ; he looked not to the speaker onely , which in respect of his calling was his inferiour , but vnto the things spoken in the ordinance of God , vnto whom Iob himselfe was an inferiour , and before whom he knew there was no respect of persons . Howbeit to correct the preposterous boldnesse of some , wee adde thus much , that inferiours must rather aduise than admonish : aduertise rather then reprehend their superiours , that so still they may offer their pure zeale of the glorie of God in vnfained humilitie , left through their corrupt zeale , they do not only not profit their superiours , but most iustly exasperate them against them . Another rule is , that in pure zeale wee be patient in our owne causes , & deuoure many priuate iniuries ; but hote and feruent in Gods causes . Manie can be as hote as fire in their owne priuate matters , who are as colde as ice in things that concerne Gods honor and glorie . But it was otherwise with Moses : When anie priuate wrong was offered vnto him by the Israelites , he was meeke as a lambe , and would with wisedome speake mildly vnto them to pacifie them , and pray earnestly vnto God to pardon them : but when they fell to Idolatrie , and worshipped the golden calfe , ( a matter which neerely concerned the glory of God ) his wrath waxed hot , and he cast the tables out of his hands , and brake them in peeces , and burnt the calfe in the fire , and ground it to powder , and made them drinke of it , being strewed vpon the water ; and after caused a great number of the principall doers in this wickednesse to be slaine by the sword . This also is the commendation of the Church of Ephesus , that they had much patience , and yet could not forbeare those which were euill , but examined them which said they were Apostles , and found them liars . This rule well obserued , would sow vp the lips of the aduersaries , who though for a time they thinke vs to be cholloricke , and men out of our wits , madly reuenging our priuate affections , yet one day they should confesse , that we sought not our owne commoditie , but Gods most precious glory . And to stretch this examination of our hearts one degree further , let vs beware of that corruption , which , springing from selfe-loue , will giue vs leaue to reioyce in good things , so long as they be in our selues , but repineth at the sight of them in others : which will permit vs to be grieued at euill things in our selues , and yet make vs to reioyce to see the same in others . True zeale ( hauing Gods glory for the obiect thereof ) loueth good wheresoeuer , and in whomsoeuer it is : true zeale hateth sinne wheresoeuer and in whomsoeuer . True zeale loueth friends as they be Gods friends : true zeale hateth aduersaries , so farre as they be Gods aduersaries : true zeale loueth a good thing in the most professed enemie : true zeale hateth sinne in the most assured friend . If wee be perswaded that our enemies bee Gods children , howsoeuer wee disagree in some particulars , yet wee must swallow vp manie priuate iniuries , and more reioice in them as they be Gods seruants , then be grieued at them , as they haue iniuried vs. Indeed true Zeale is most grieued at the sinnes of the godly , because so much are their sinnes more grieuous then the sinnes of others , by how much they came neerer to the image of God then others . The last rule is , that wee keepe a tenour of zeale in both estates , to wit , of prosperitie and aduersitie . Wee must especiallie looke to that whereunto wee are most readie , that is , whether wee be more zealous in prosperitie , and fall away in aduersitie ; or whether we be more feruent in affliction , and ouer-whelmed in abundance : whether by the one we are not puffed vp with securitie and secret pride , and whether by the other we be not too farre abased and discouraged ; or , which is worst of all , quite driuen out of the way : for many in time of peace are religious , who seeing persecution to follow the Gospell , begin ( like those that are compared to stonie ground ) to step backe , and at last vtterly to renounce their former profession . Others so long as they may haue credit by embracing the Gospell , will seeme to goe farre ; but when discredit comes , they forsake all : contrarie to the practise of Dauid , who saith , The bandes of the wicked haue robbed mee , yet haue I not forgotten thy Law. And againe , Princes did persecute mee without cause , but mine heart stood in awe of thy Word . And for disgrace hee saith , I am small and despised yet doe I not forget thy Word . Others on the contrary part , so long as God exerciseth them with any crosse , are zealous professours , who beeing set aloft , and comming once vnto promotion , begin to grow secure and carelesse of all duties towards God or men , as is to be seene in the lsraelites from time to time . We see manie in time of their miserie to hee much humbled ; and whiles they want liuings and preferments , we see both Preachers and people in outward appearance very godlie , who hauing obtained that which they sought for , haue their zeale vtterly choked . Doe not many pray for the continuance of the peace of the Gospell , that they themselues might continue in peace and prosperitie ? Doe not manie mourne in the aduersitie of the Gospell , because they are grieued for their owne aduersitie ! Oh great corruption of our hearts ! Oh bottomles pit of hypocrisie ! If wee were ashamed that wee are no more grounded on the word , and that wee can bee no nore holie and vpright in our hearts , surely the Lord will so gouerne vs ; that he would not suffer either prosperitie to quench our zeale , or aduersitie to discourage our hearts . This is then our triall herein , if when we are in greatest prosperitie , we can mourne with them that mourne in the Lorde ; and when wee are in greatest aduersitie , wee can reioyce with them that reioyce in Christ. This is a sure token wee loue not the Gospell , nor fauour the word , because wee haue a loue to prosperitie , neither are zealous to see the word contemned , because wee haue an hatred of aduersitie . Daniel concerning outward things was an happie man , as being neere to the Crowne : and yet when hee saw the God of Israels glory to be defaced , and his seruants and seruices to be trodden vnder foote , hee could content himselfe with nothing so much , as with fasting , weeping , and prayer . And Paul on the other side being in bonds for the testimonie of Iesus Christ , and concerning his outward man in a miserable case , reioyced greatly , and was as it were reuiued when he heard that the Gospell flourished , and that the faith and loue of the Saints was still continued . This zeale should we much labour for , that in all estates we might be rightly affected towards God and men . FINIS . Notes, typically marginal, from the original text Notes for div A20529-e630 Verse . 10. Sound sorrow the first step to repentance . Ioel. 2. 13. Note , Acts. 2. Psal. 45. Reasons . Iob. 11. Rom. 7. Act. 9. Math. 5. 4. 6. Vse . 1. Luke . 6. Reuel . 6. 16. Vse . 2. Vse . 3. Meanes to get tendernes of heart . Iohn . 16. 8. Ezeck . 36. Ier. 31. Isa. 30. 2. Sam. 12. Doct. 2. God looketh into the manner of our doing . Mat. 24. 38. Iude. 12. 1. Tim. 445. Heb. 13. Gen. 6. 2. Luk. 17. 28. See M. Dods Sermon on Isa. 10. Doct. 1. Vse . 1. Vse . 2. Ionah . 3. 8. 9. Vse : 3. Doct. 3. Confession of sinne , must folowe griefe for sinne . Doct. 4. Asking pardon must be ioyned with confession . Luk. 18. 13. Daniel . 9. 19. Nehem. 9. Exod. 34. Ezeck . 36. Mat. ● . Vse . 1. Vse . 2. 1. Ioh. 1. 9. Vse . 3. How we may attaine to earnestnesse in asking pardon . Doct. 5. The greatest sinners are the veriest fooles . Ioshua . 7. Reason . Vse . 1. Psal. 119. 93. Obiect . Answer . Doct. 6. It is hard to be at downe mans pride . Psalm . 30. 6. 7. Verse . 9. 2. Cor. 12. Micah . 7. Lament . 3. Dan. 4. 24. Dan. 5. 20. 2. Chron. 11. Iam. 4. 8. Vse . Prou. 16. 5. 18. Psal. 119. Pet. 3. Iam. 4. 2. Cor. 12. 10. 7. Fruites of pride . Prou. 13. 10. 2. Sam. 12. 13. Psal. 51. 1. Sam. 25. 32. Iob. 31. 13. 1. Tim. 6. 17. Remedies against Pride . Luke , 18. 13. Rom. 7. 24. Obiect . Answer . Rom. 1. 14. Math. 25. Gen. 18. 27. Isa. 42. 6. Iob. 42. 6. Eccl. 1. 13. Prou. Isa. 61. 1. Luk. 4. 18. Psal. 37. 11. Isa. 57. 15. Iam. 4. 6. Math. 5. 3. 2. Sam. 12. Psal. 141. 5. Doct. 7. Speedy iudging of our selues procures fauour . The time being expired , this point was briefly handled . Vse . 1. se. 2. Notes for div A20529-e4310 Verse 14. Lament . 9. Verse 15. Verse 16. Verse 17. Doct. 1. Sinne brings men into straits . 1. King. 22. 31. 32. 2. King. 3. Iudges . 16. Prou. 22. 5. Pro. 13. 32. 29. 30. Prou. 21. 17. Prou. 6. 26. 1. Tim. 6. 19. Iob. 27. 8. Pro. 1. 26. ●● . Rom. 2. Vse . 1. Iob. 31. 3. Verse . 4. Math. 4. Iohn . 8. Vse . 2. Prou. 5. 22. Psal. 107. Vse . 3. 2. Cor. 4. 8. Doct. 2. The godly finde greatest fauour with God. Hos. 11. 1. Pett . 6. Isa. 27. 9. Hos. 6. 1. Vse . 1. Reasons why the pestilence is a more fauorable stroke then the sword . Lamen . 5. Reuel . 6. 8. Leuit. 26. The time allotted being welneere spēt , the points following were but briefly touched . Doct. 3. Gods punishments are answerable to mens sinnes , Ioel. 1. 5. Isa. 23. Prou. Reason . Vse . Ezek. 24. 35. Doct. 4. Gods iudgements very swift . Psal. 147. 15. Exod. 12. Zach. 5. 2. Gen. 3. 17. 18. 1. Cor. 15. 52. Reason . Vse . Psal. 1 39. Doct. 5. God is present at the execution of his indgements . Gen. 28. 12. Verse . 15. Vse . Doct. 6. A good man is most seuere against himselfe . 2. Tim. 1. 15. Exod. 32. Philip. Reasons 1. Cor 13. Vse . 1. Nehem. 5. 14. 15. 16. 17. 18. Notes for div A20529-e7090 Verse . 1. Doct. 1. Gods childrē neuer helples . Micah . 7. 2. Verse . 7. Psal. 22. 11. Isa. 59. 4. 16. Reasons . 1. Sam. 14. 6. 2. Chro. 14. 11 Psal. 62. 11. Math. 6. Hos. 14. Psal. 107. Psal. 141. 4. 5. Vse . 1. Psal. 3. 1. 2. 3. Psal. 71. 10. 11. Verse 12. 13. Vse . 2. Gen. 31. Psal. 27. Doct. 2. want of good men much to be lamented . Micah . 7. I. 2. Hos. 4. 3. 1. Kings . 19. 11. Verse 4. Verse . 1● . Psal. 16. 3. Psal. 42. Reasons . Psal. 67. 5. Vse . 1. Vse . 2. Doct. 3. Fained friends worse then open foes . Prou. 27. 6. Iudas , Matth. 26. 49. Reasons . Psal. 55. 12. 13 Vse . 1. Vse . 2. Ier. 9. 4. 5. Vse . 3. Notes for div A20529-e9090 Obiect . Answere . Obiect . Answere . Verse 3. Doct. 1. The more cunning any is for mischiefe , the more fearefull shall his mine be . Psal. 52. 4. 5. 1. Sam. 22. 8. 9. &c. Ier. 4. 22. Ier. 9. 5. Reasons . Gal. 3. 2. Cor. 11. 2. 3. Vers. 13. 14. 15. Iob. 5. 12. Psal. 7. & 9. Vse 1. Prou. 24. 8. Prou. 20. 17. Vse 2. Prou. 21. 30. Psal. 33. 10. Doct. 2. The wickeds boasting , a forerunner of their ruine . Psal. 59 7. 8. Exod. 15. 9. 2. Kings . 18. Chap. 19. 28. Reasons . Psal. 52. 1. Psal. 10. Psal. 73. 9. Vse . 1. Vse . 2. Reuel . 18. 7. 8. Doct. 3. No man hath the ordering of his owne tongue . Reasons . Prou. 16. 1. Num. 23. Ephes. 4. Prou. 18. 7. Micah . 4. 11. 12. 13. Mat. 12. 36. 37 Vse 1. Psal. 141. 3. Vse 2 Iob. 5. 27. Isa. 45. 16. 17. Act. 4. 29. Notes for div A20529-e11260 Titus 2. 14. Rom. 12. 1● . 2. Cor. 7. 11. 1. Cor. 5. 1. 2. Reu. 3. 19. Psal. 119. 139. Psal. 69. 9. Exod. 32. 32. Rom. 9. 3. Rules of true zeale . The matter must be good . Gal. 4. 18. 1. King. 18. 28 Ier. 7. 31. We must know the thing to be good for which we are zealous . Rom. 14. 23. Rom. 10. 2. Zeale must begin at home . Luke . 6. 42. Heb. 2. 17. 18. Luk. 16. 15. & 18. 9. Wee must make greatest account of the weightiest matters . Matth. 23. 23. We must look to the inside , as well as to the out-side , Ier. 4. 14. Iam. 4. 8. Matth. 23. Ioh. 31. Gen. 39. Matth. 23. Wee must be more strict to our selues then to others . Titus . 3. 1. Gen. 14. 23. 24. Iob. 1. 1. Cor. 4. 12. 1. Thess. 2. 9. 1. Cor. 9. 1. Tim. 5. 18. Zeale condemneth sin in friends as wel as in foes . Mat. 16. 23. Gal. 3. 1. 1. Cor. Gen. 25. 28. 1. Sam. 2. & 3. & 4. Zeale opposeth itselfe against the sins of the mighty . Iob. 29. 8. 9. Iob. 29. 12. Compassion to be ioyned with zeale . Mark. 3. 5. Matth. 23. 37. Luk. 19. 41. 42. 2. Cor. 12. 21. 1. Cor. 4. 1. Sam. 15. 35. True zeale maketh men desirous of admonition . Iob. 30. 13. Wee must be most feruent in Gods causes Exod. 32. 19. 20. Reuel . 2. 2. Zeale must be constant in all estates . Luke . 8. 13. Psal. 119. 61. Verse . 161. Verse 141. Verse . 141. Psal 63. 34. &c. Iudges . Dan. 9. 1. Thess. 3. 6. 7. 8.