KIng Dauid had prouoked the Lord to wrath by committing two grieuous sinnes, Adultery, and Murther which common­ly followeth the same by one meanes, or other. Therefore he sent the Prophet Nathan to reproue him, and to denounce these iudgements against him. First, that the sword should neuer depart from his house. Secondly, that his owne sonne should take his wiues from him. Third­ly, that the childe begotten in adultery should die. Wherein we obserue: first the iustice of God, in that he will punish sinne, and the sinnes of them especially vpon whom he hath more plentifully poured his be­nefits: And againe, the mercy of God, in that he will not suffer his children to lie in sinne, and so to perish by sinne, but awaketh their consciences and stirres [Page 2] them vp to repentance by correcting them, least they should perish with the world. Out of his iustice there­fore mixt with mercie, he sent the Prophet, and the Prophet comming, propounded his sinne by way of a parable, that not being blinded with partialitie, and selfe-loue (as all men are) he might giue righteous iudgement against himselfe in the person of another. There were, saith he, two men in one citie, the one rich, and the other poore: the rich man had exceeding ma­ny sheepe, and oxen; but the poore had none at all, saue one little sheepe which hee had bought, and nou­rished vp, and it grew vp with him, and with his chil­dren also, and did eate of his owne morsels, and dranke of his owne cuppe, and slept in his bosome, and was vn­to him as his daughter. Now there came a stranger vnto the rich man, who refused to take of his owne sheepe, and of his owne oxen to dresse for the stranger, that was come vnto him, but tooke the poore mans sheepe and dressed it for the man, that was come vnto him. Hereupon Dauid maketh answer. vers. 5. He was exceeding wroth, and said that the man which did that thing was the childe of death, and that hee should restore the Lambe fouresold. In the vers. 7. Nathan maketh particular application.

Thou art the man.

From this practise of the Prophet, we learne that the true Prophets and Ministers of Christ must make particular application of the word of the Lord, whe­ther of commandement; exhortation, admonition, reproofe, &c. to those to whom they are sent, whether it be to a kingdome, to a particular people, or to pri­uate men, and though worldly men being stiffe-neck­ed, and hard hearted, will not yeeld themselues vnder the yoake of obedience, and are therefore alway rea­dy to make resistance, yet must wee know who hath sent vs, both with promise of protection and reward [Page 3] for the faithfull discharge of our duties, and also with denuntiation of vengeance for our disobedience, and rebellion. Ier. 17. 19. Speake all that I command thee; Ier. 17. 19. be not affraide of their faces, least I destroy thee before them; they shall fight against thee, but shall not preuaile a­gainst thee, for I am with thee to deliuer thee. And in an­other place, Sonne of man, though they be rebellious, yet be not thou rebellious.

Besides this, we haue many examples to encourage vs hereunto. 1 King. 22. 13. 14. Foure hundred Pro­phets 1 King. 22. 13. 14.had prophesied victory to Ahas at Ramtoth Gile­ad, and at Iehosaphats request, Micah the Prophet of the Lord was sent for: the messenger aduised him (wisely and discreetely as he supposed) to doe the like, but he answered, As the Lord liueth, whatsoeuer the Lord hath said vnto me, that will I speake. 1. King. 18. 17. 18. 1. King. 18. 17. 18.Thus faithfully also dealt Elias with him, It is not I that haue troubled Israel, but thou, and thy fathers house, in that ye haue forsaken the commandements of the Lord, and thou hast followed Baalim. In the obiection of A­hab, vers. 17. obserue the nature of blinde and obsti­nate sinners, they make the true Prophets and Mi­nisters the causes of their calamities and plagues, whereas the cause is in themselues, that refusing instru­ction, and reformation, contemne and persecute the seruants of God sent vnto them, and despise the word of the Lord sent by them. To this purpose, note well that ignorant and rebellious speech of the high priests and Pharisees. Ioh. 11. 48. If we let him thus alone, all Ioh. 11. 48. men will beleeue in him, and the Romanes will come, and take away both our place, and the Nation. Here you see, that they would make the Gospell to be the cause of their vtter ouerthrow, and the ouerthrow of the Gospell, to be the onely meanes of their, safetie. But these faithlesse, and godlesse polititians were de­ceiued, for that which they feared came vpon them, [Page 4] through the wrong auoiding thereof. In the Primi­tiue Church, what euill soeuer happened to the citie or prouinces of Rome, whether famine, pestilence, earth­quakes, warres, vnseasonable weather, &c. the Christians were thought to be the causes thereof: whereupon a­rose great persecution against them: yea, in these pre­sent daies, many ignorant and blinde people doe yet thinke, that preaching makes the world so bad as it is: whereas indeede, it is the want of preaching, & want of faith and obedience in them to the same, that maketh the word so bad, and which bringeth Gods iudgements vpon our heads, euen as the vnbeleefe and rebellion of the heathen against God and his people, brought those heauie plagues of God vpon them, which they 2 King. 3. 13. 14.imputed to the Christians. In 2 King. 3. 13. 14. Iehoram and Iehosaphat, and the king of Edom, entred warres a­gainst the King of Moab for denying tribute to Ieho­ram King of Israel, and when they had no water in their iourney by the space of seauen daies, they come to enquire of the Lord by Elisha the Prophet, who re­turned this answere to the idolatrous King of Israel; What haue I to doe with thee? get thee to the Prophets of thy Father, and of thy Mother: as if he should say, thy heart is prophane and idolatrous, and thou not lou­ing to serue the Lord, doest come to serue thine owne turne of the Lord, and of me: therefore, as the Lord of hosts liueth, in whose sight I stand, if it were Luk. 3. 19. not that I regard the presence of Iehosaphat, I would not haue looked towards thee, nor seene thee. Likewise in Luke 3. 19. Iohn the Baptist reprooued Herod for his incest, and all his other euils. And the constancie and bold­nesse Act. 3. Act 7. 51. 52. Ier. 20. 3. 4. 5.of Peter in the particular reproofe of the Iewes. Act. 3. of Steuen, Act. 7. 51 52. of Ieremie, Ier. 20. 3. 4. 5. yea, of all the Prophets, Apostles, and faithfull Pa­stours since the beginning, may and ought to encou­rage vs to the faithfull discharge of our duties herein.

[Page 5] For the further clearing of this point, foure things are to be considered.

First, the necessitie of particular application.

Secondly, the person that is to make application in particular.

Thirdly, to whom it is to be made.

Fourthly, how it is to be receiued, and taken.

Application in particular, is necessary for diuers causes.

1. For the sound conuersion of a sinner. For men doe commonly receiue the word formally and histo­rically, being generally deliuered and taught, euer­more applying the same confusedly, and vncertainely to all, or one to another, but none to himselfe for his owne particular instruction, and reformation. In this case the word is made like a certaine medicine which Dorneus.some Physitions write of, that it will cure all diseases, but when a man comes to take the same, he shall not finde himselfe cured of any disease by it, but he is sure to be in great hazard of his life. And such effect hath this generall drinking in, or hearing of the word: But on the contrary, the particular plaister clapt on the particular soare doth worke the cure, if it be possi­ble to be done. Now if in our naturall knowledge, and with our bodily eyes we can see this, let vs also in our spirituall knowledge, consider that the diseased and wounded soule is in like manner cured.

The reading of the Scriptures with generall in­structions, admonitions, reprehensions, exhortati­ons, and consolations, I grant are most necessary, be­ing the ground-worke and matter of the cure: but what sound conuersion is wrought thereby in a­ny man, without discreete application, let euery man that hath profited any thing in the schoole of Christ, be iudge. Put the case that some one of you had some hurt, or wound▪ or had some mortall disease reigning in you, would you not gladly haue the helpe [Page 6] of the skilfullest Chirurgion, or Physitian, if you could? would you not redeeme your liues with the expence of your goods? What if when your Physi­tian came vnto you, he should begin to reade some part of Galen, Hypocrates, or other Physicke bookes, and to make a long discourse of the foure Elements, with their properties, and qualities of the foure hu­mours of the body, and diseases incident to man, with their remedies and cures, and so hauing taken your money shall take his leaue of you, saying that hee hopes you shall be as strong and lustie ere it be long as euer you were; what would you thinke or say of such a Physitian? how well would you thinke your money bestowed? If in case of your bodily health and welfare you would haue an honest, plaine-dealing, carefull and wise Physitian, that had not onely a ge­nerall knowledge of bodies diseases and remedies, but that could moreouer apply and bend all his skill to the particular and liuely discerning of your body, of your disease, and of the particular cure of the same: yea, and if you will discouer, and shew vnto him the state of your body to your vtmost knowledge for his further helpe and direction; how much more ought you to doe the same for your soules health? but most men are like to children, and foolish patients, that had rather die then drinke a bitter potion, or haue their soares launced and dressed.

Secondly, particular application is necessary to bring vs to the knowledge of our selues, for natural­ly we are so blinded with selfe-loue, that howsoeuer we can discerne and iudge other men, and sift them very neare, and too neare, yet when we come to looke into our selues, to take view and to make examinati­on of our owne knowledges, consciences, hearts, affe­ctions, we finde all well, little or nothing amisse, wee haue enough to say for excuse and defence of our [Page 7] selues, if any obiection be made.

I speake not this to open the mouthes of prophane persons, which being partly pharisaicall, partly heathenish, count none hypocrites, but honest pro­fessours (I meane such as feare God, and doe loue his word, receiuing the same with all willingnesse and ioy­fulnesse, and are louing and obedient to their Prince, and to all that are in authority, temporall, and ecclesi­asticall vnder him) because they see some infirmities & imperfections in them, being quick-sighted enough to espie their least infirmities, but lightly passe ouer all the vertues, gifts and graces of Gods spirit in them, like the bumble-Bee or Beetle, that flieth ouer all the pleasant flowers, and lighteth on the horse-dung, where shee maketh her aboad: but I speake of the blindnes of mans corrupt nature, which raineth in the vnregenerate. An euident and plaine example hereof there is in Mathew. 23. 30. If we had beene in the daies of Mat. 23. 30. our fathers, we would not haue beene partners with them in the blood of the Prophets. These hypocriticall Pharises condemne their fathers for murthering the Prophets; but they being blinded with their lusts, and selfe-loue, cannot discerne that they are worse then their fathers, in that they goe about to murther the Sonne of God. Hereupon it commeth to passe, that the most pro­phane, being of ciuill carriage and conformable to outward worship, are the greatest iustifiers of them­selues, branding the best and most sanctified men with notes of hypocrisie, aggrauating their infirmi­ties, mistaking their deedes, misconstruing their say­ings; whereof the holy man Dauid complaineth; they daily mistake my sayings, whereby Iesus Christ was ac­cused and condemned; whereby Elias was accused by Ahab to be the troubler of Israel, & whereby Amos was accused by Amaziah to be a traitour against Ieroboam.

Yea, this blindnesse preuaileth much oft times with [Page 8] the godly, as here we see in the example of Dauid, of whom God testified that he was a man according to his owne hearts desire: though Nathan propounded his sinne in a most plaine parable, in euery particular answerable and proportionable to his sinne, which he could not in so short a space forget (especially ha­uing Bathsheba euery day in his sight, which might occasion him to remember his sinnes) yet here wee see, hee is farre from making particular application thereof to himselfe: yea, and is so blinded with selfe­loue, as that he vtterly condemnes that in another, the like whereof he approueth in himselfe.

Therefore seeing that you are as young children that cannot cooke, diuide, and cut their owne meate, it is necessary that the same be prepared for you by your spirituall nurses, and fathers, if you desire to reape any profit thereby. You see how the great world affords meate, drinke, and cloathes vnto you, and all things serue for no other vse then the suste­nance of the body, and maintenance of the person: and you see how all these things must passe through the hands of the Tradesman & Artificer, by whose la­bour and preparation they become meate, drinke and cloth. The corne in the field, and the beasts of the earth, the fishes in the sea, the foules of the aire, are no meate for you, the wooll on the sheepes backes, the skinnes on the beasts backes, the flaxe on the stalkes, are no cloathing; the trees in the wood, and stones in the earth, are no buildings, till they be pre­pared and wrought by the Craftsman or Tradesman: euery one cannot worke and prepare them, but they that are called and appointed for the same purpose. And although euery man hauing the grounds of Art in him, may make a shift to feede, clothe, and build without the Artificer, yet it is but a bad and very meane shift, and as good as no shift in many things.

[Page 9] This you see to be true in bodily things; euen so is it in spirituall things. The word of God contained in the old and new Testament, is the spirituall world, ha­uing all things necessary for the sustenance and main­tenance of the soule to eternall life therein contained. These things must passe through the hands of Gods artsman, or tradesman, who is to worke, prepare, di­uide and impart the same to euery one according to his estate, and want. You cannot serue your selues thereof, no more then the Eunuch could doe with­out Philip. Your Tradesman, or Artificer, whom God hath called, must doe it for you: of him must you learne to serue your selues, as the childe learnes of the nurse, and the Prentice of his Maister. Hence it is that Paul saith to Timothy. 2. Tim. 2. 15. Studie to shew 2 Tim. 2. 15. thy selfe approued vnto God; a workman that needeth not to be ashamed, diuiding the word of truth aright. And in 1. Cor. 3. 10. Hee calleth himselfe a skilfull maister 1 Cor. 3. 10builder.

If then in the preparation of bodily things we de­sire a cunning and skilfull workeman that can handle his toole according to knowledge for our bodily pro­fit; how much more then skilfull Pastours and teach­ers, that can handle the word according to know­ledge, for the good of your soules, to feede you, to clothe you, to prepare, and fit you for Gods building.

Therefore seeing that you cannot come to the knowledge of your selues without particular applicati­on of the word, how should any man come to true conuersion? for if you haue not the knowledge of your selues in particular and speciall, you cannot make particular confession of your owne sinnes, euen your personall sinnes, whereby no other men but e­uen you alone haue offended God, you cannot bee truely humbled for your sinnes, hauing no liuely touch or feeling of sinne; you cannot seriously re­pent, [Page 10] for so long as you shuffle in your selues with all, you will not repent till all repent: you cannot pray for graces necessary because you know not your wants, being poore, and blinde, and naked, and yet thinking that you are rich; you cannot hunger and thirst after Christ and his righteousnesse: you cannot be truely thankefull for the endlesse loue, and mercy of God in your redemption, because you know not what God hath done for you, in not knowing your owne sinnes and miserie: you cannot receiue true and sound spiri­tuall comfort by the Gospell, for want of knowledge, and feeling of your particular miserable estate. These things most necessary to bee done for your soules health, can ye not doe, vnlesse all men doe the same, so long as you stand on generalities. Now all men will neuer doe these things, neither will you so long as you depend on this All.

Nay further, the want of this knowledge of your selues, which by particular application of the Scrip­ture you must come to, will make you secure, vnthank­full, presumptuous contemners of the word, and altogether irreligious: wherefore euery man in parti­cular ought to desire personall application of the word, and to pray vnto God, that his Pastour might speake to his heart and conscience, that he in particu­lar might receiue instruction and edification by him, and that he might not goe away emptie, but returne bettered in knowledge and affection.

It may be obiected, particular application is not for all Auditors, for some are so learned, and so wise, as when they heare the doctrine, they can make ap­plication thereof to themselues. Ans. It is one thing what they can doe, it is another thing what they will doe, and it is a third thing, what is our office and dis­charge of our duties. We may not presume of other mens doings and neglect Gods commandements, [Page 11] and the practise of the Prophets of Christ, and the A­postles.

Againe, men, euen the best men, will make appli­cation generall, and fauourable enough to themselues, hauing so many withdrawers, the continuall motions and surges of originall sinne, the manifold allurements and prouocations of the euill world, the continuall suggestions of Sathan, implacable enemies of the best and most sanctified men, so that although they be good seruants, and good schollers, they may for­get their duties without their maisters euer and anone calling on them.

The second point herein to be considered, is the person that is to make this particular application. The person is the Lords messenger, not speaking from his owne spirit and affection, but shewing forth the vertue and power of the Lords spirit in him, as Mi­cah said, that which the Lord hath bid me to speake, that will I speake: And seeing that the Lord speaketh by him, being a man of like nature and infirmities with his brethren; he must so speake, and apply the word, as to his owne selfe amongst the rest (being no Lord ouer Gods heritage) vrging, and inforcing the word vpon the conscience, as he doth the same vpon his owne; vrging the practise of Christian duties vpon others, without shew of taking libertie to himselfe; speaking from a feeling in himselfe, and shewing forth his loue of the godly, and his commiseration and pittie of the hard hearted, after the example of our Sauiour Christ. Mark. 3. 5. he looked angerly on the Mark. 3. 5.Pharises that watched him to ensnare him, but mour­ned also for the hardnesse of their hearts. Of Iere­mie. Ier. 9. 1. Oh that my head were full of water, and Ier. 9. 1. mine eyes a fountaine of teares, that I might weepe day and night for the slaine of the daughter of my people. Of Paul. Rom 9. 3. He would redeeme the reiection of Rom. 9. 2. [Page 12] the Iewes with his owne damnation. Otherwise, hee that vseth the word deceitfully, seruing his owne turne therewith against his brethren, poysoneth the pure word of God, with the corruption, and contagi­on of his owne humours and affections, and though he particularly apply the word, yet he profiteth his hearers nothing at all, neither to godlinesse, nor mortification of sinne, but rather fostereth, cherisheth, and incenseth the same in his flocke.

Salomon saith, that the heart of man answereth to man, as the face doth to the face in the water; the na­turall and vnsanctified heart of the hearer to the natu­rall and vnsanctified heart of the speaker; the spiritu­all heart of the hearer, to the spirituall heart of the speaker: and the spirituall heart of the hearer hath a secret perceiuance in it, to discerne betweene the word comming from a sanctified heart, and the same comming from a corrupt heart. Hence it is, that a­mong other reasons, the same word taught by diuers men hath not the same effect in the hearer; for the Lord is powerfull by his word sent by his owne mes­sengers, and the same word brought by them that are not sent, becommeth fruitlesse.

In Act. 19. 14. 15. 16. The seauen sonnes of Scheua tooke vpon them to adiure euill spirits, by the name of Iesus, whom Paul Preached: but the spirit answered; Iesus, I acknowledge, and Paul I know, but who are ye? Here you see the euill spirit obeyed not those coniurers vsing the name of Iesus against them; and why? because they were not sent of God as Paul was, but being without faith vse his name as it were to magicall inchantments. Therefore this ho­ly name, vsed by Paul, being faithfull, and called, was of force to binde and cast out diuels, but being vsed by them, being vnfaithfull and not called, is as a dead letter, or idle word; yea it hath a contrary ef­fect: [Page 13] euen so wicked men in whom sinne reigneth, and Satan worketh, despise the word preached, and vtter­ly hate the particular application thereof by them that are not sent; for because they vse the word de­ceitfully and politikely for their owne aduantage, it is not of force to expell Sathan, and to conuert the sinner, but hath rather a contrary effect, namely, to harden them more, and to destroy the weake. An ex­ample hereof we haue in the false Apostles of Co­rinth that preached the same doctrine of the Gospell that Paul did, yet had it not the same effect, but stirred vp strife, enuying, wrath, contentiōs, back bitings, swel­lings & discord; for though they were bigge in words, shewing learning and eloquence, yet had they not the power of the spirit in them, therfore their doctrine was but a dead letter. 1 Cor. 4. 19. 20. When I am come I will 1 Cor. 4. 19. 20. know, not the speech of them that are puffed vp, but the pow­er, for the kingdome of God is not in word, but in power.

Obiection. The true and faithfull shepheard, that speaketh in plaine euidence of the spirit is contemned and derided of the wicked many times, and his par­ticular applications are not onely vnprofitable for their conuersion, but they haue power, like the m [...]n possessed with the euil spirit against him, to wound him and to ouerthrow him.

Answ. To this I briefely answere, that howsoeuer prophane, and irreligious persons may persecute the messengers of God with derision, railing or otherwise for his plaine and round dealing with them; yet not­withstanding their spirits and consciences conuince them of folly and obstinacie, and telleth them that God spake to them by him, and that he doth faithful­ly discharge his dutie; and therefore they cannot but haue a feare and reuerence of his word, and of his per­son, though they striue with themselues to doe the contrary; yea, and outwardly doe the contrary; [Page 14] Ioh. 7. 46. As for example, in Ioh. 7. 46. The officers of the high Priests and Pharisees came to apprehend our Sauiour Christ, but being come into his presence and hearing his words, they had no power to take him, though they had a desire to take him; but retur­ned Ioh 18. 6.this answere? Neuer man spake as this man doth. Ioh▪ 18. 6. When the band of men, with the officers of the high Priests came to take Iesus, and he com­ming forth, said vnto them, I am he, they went back­ward, and fell to the ground: for these wicked wretches being conuinced of their owne conscien­ces, were not able to abide his presence: yet notwith­standing Act. 24. 26.the houre of darkenesse being come, they laid hold on him. In Act. 24. 26. wicked Felix trem­bled when he heard Paul disputing of iustice, tempe­rance and the iudgement to come; yet notwithstan­ding he left him in bonds. And the Pharisees when they were in Christs presece▪ were touched with a sence and perseuerane of his godhead; therefore he charged Mat. 12. 13. 32.them with sinne against the holy Ghost. Math. 12. 32.

To conclude this point then, the person that is to make this particular application of the word with pro­fit, is the true messenger of God, in whose person, behauiour, words and conuersation of life, the spirit of sanctification appeareth, which confirmeth the godly, comforteth and strengthneth the weake, conuerteth the sinner, bridleth the obstinate, and stoppeth the mouth of the aduersarie.

The third point is, to whom this particular ap­plication is to be made. Application of the word is to be made to all men liuing, from the highest to the lowest. The word of God is the rule of life, and euery man is to be guided and gouerned in minde, will, heart, affections, words & works by the same, which he canot be without particular application thereof for his owne instruction in knowledge, and reformation in man­ners: [Page 15] for the word of God must not be made a vaine and idle storie, no more then the Kings lawes are, seeing that it is the booke of spirituall life, for all men that looke to be saued, euen as the Kings lawes are the booke of temporall and ciuill life for his subiects. Therefore seeing that the life of the word stands in practise, and the practise of the word is our life, euen our spirituall and Christian life; the application there­of is most necessary for all men whatsoeuer, for instru­ction, exhortation, admonition, reprehension, con­solation.

Obiection. Who dare be so bold as to reproue great men, they haue vnderstanding, knowledge and learning, therefore they neede not that any man should instruct, exhort, admonish or reprooue them.

Answ. Satan indeede by his messengers dare not admonish, dehort or reprehend great ones, because it would hinder the building vp of his kingdome, and turne soules away from him; therefore doth he by his messengers sooth and flatter them, as he did Ahab, Iezabell, Ieroboam: and such like false Prophets there hath euer beene, and euer will be, which at the ve­ry instant of visitation and destruction, shall crie, Peace, Peace; there shall be prosperitie, health, libertie and plentie, all shall be well. But contrarily the King of Kings, and Lord of Lords dare admonish, de­hort and reproue all men liuing in the world by his messengers: It is not they, but the Lord by his owne word that admonisheth and reproueth, and who dare be bold to resist the word of the Lord, in whose pre­sence the greatest potentate of the earth is but dust and ashes? The wrath of the King (saith Salomon) is as the roaring of a Lion, much more the wrath of the Lord, who tormenteth not onely the body, but ca­steth body and soule into hell fire.

[Page 16] Againe, where it is obiected that they haue vn­derstanding, knowledge and learning, heare what Ier. 5. 4. 5. Ieremie saith. Ier. 5. 4. 5. Surely they are poore, they are foolish, for they know not the way of the Lord, nor the iudgement of their God. 5. I will ge [...] mee to the great men, and will speake to them, for they haue knowne the way of the Lord, and the iudgement of their God; but these haue altogether broken the yoake, and burst the bonds a sunder. Riches and honours are strong temptors, and Sathan is there most busie: therefore saith Salomon, let mee not be too rich, least I forget thee. If Sathan be most busie there, then the word of the Lord had neede to be most plentifull there; for Sathan neither can, nor will haue any nay, resistance or reproofe, but by the word of the Lord; it is that onely that bindeth Sa­than, else bee will beare rule wheresoeuer hee com­meth.

Againe, where riches and honours are, there are, or at leastwise would be soothers and flatterers, Ama­ziahs and Doeggs, Sathans instruments, and inueiglers to bend and turne riches, honours, power and lear­ning, yea all gifts and blessings against God, against his Church, and the faithfull, that in the fall of them Sathans kingdome may be erected and set vp in the earth, who euer since the Lord threw him downe from heauen, seeketh like a rebell and vsurper to thrust the Lord out of the earth, to which he layeth Luk. 4. 6.claime, and whereof he maketh open challenge, Luk. 4. 6. All this power will I giue thee, and the glory of these Kingdomes, if thou wilt fall downe and worship me; where he maketh himselfe Lord and disposer of the earth and all worldly things. Now if riches, honours and pow­ers be followed vpon with tempting Amaziahs, Do­eggs, Zedkijahs and such like, if they see any way laid open for them, how great neede is there of the word Lord, and the particular application thereof in plaine­nesse, [Page 17] vprightnesse, truth and sinceritie, to encoun­ter the sophistrie, and particular temptations of Sa­than?

Marke this one thing, Sathans word, to wit, his temptations and prouocations are very strong and powerfull. For first, he deales with men in particu­lar. Againe, he prouoketh them but to that to which they are themselues inclined. Thirdly, his messen­gers and all his instruments are deceitfull workers like himselfe, cunning to humour, please, and to flatter men, thereby to blinde their eyes, and to corrupt their iudgements, that in doing euill they might not know what to doe. Now if we contrarily shall handle the word generally and doubtfully, and also mans nature being so blinded with selfe-loue, as it can make no vse thereof for it owne conuersion and reformati­on, what great aduantage giue we to Sathan? we shall stand as it were like fooles talking of by-matters, and pleasing our selues with our prattle, whiles the old craf­ty foxe, the olde beaten souldiour, steales away Gods sheepe (the soules committed to our keeping and fee­ding) out of our hands; whereas like faithfull shep­heards we should giue him the encounter according to Ephes 6. 12.the onset, Ephes. 6 12.

Doth Sathan deale with men in particular to sub­uert them? how much more then should we deale par­ticularly with them (I meane not to particularite mens faults in publike) but in loue to giue priuate instructi­on, exhortation, counsell, admonition, which is too little vsed now a daies; yea, we haue runne out so farre from that Antichristian auricular confession as that we are fallen into the contrary extremitie, like them that auoyding the rocke Scylla, fall into the gulfe Charibdis, and as fooles, that shunning one vice runne into the contrarie vice, hauing no wisedome nor discretion to keepe a meane: Euen so now is the whole worke of the [Page 18] Ministerie in many places brought to a meere forma­litie of a generall and roauing sermon on the Sabbath day, and what they haue heard they know not, nei­ther can make any vse thereof; but for any other mat­ter, the people neither regard their Pastour, nor the Pastour the People, vnlesse in Tithes gathering, and looking well to haue all his due; which (to say the truth) this deuouring and Epicurish age thirsteth ra­ther after, then after the foode of their soules. Sathan in these daies changing the sheepe into wolues, as in former daies he changed the shepheards into wolues.

Hereupon commeth this generall ignorance of the worke of the Ministerie in most people: hereupon commeth the contempt of the person of the Minister: hereupon commeth this light regard of the word preached: hereupon commeth this petulancie, stub­bornenesse and wildenesse (as I may say) of young people, & prophanenesse of old people of all sorts; yea vpon this cause commeth this generall corruption of manners and Epicurish liuing.

To conclude this point, if we doe consider with our selues how the men of God dealt personally with Kings, Princes, false-prophets and Priests, as Eliah with Ahab, Elisha with Iehoram, Ieremie with Pashur, Amos with Amaziah, Micah with Zidkijah, Iohn the Baptist with Herod, our Sauiour Chrst with the Scribes and Pharisees, Stephen with the high Priests and Elders, Peter with the people of the Iewes: Saint Paul with the Apostle Peter, and the same Apostle with Elimas and the high- Piest; we haue great incouragement, and confidence giuen vs to apply the Scriptures to the cor­ruption of the times to the worlds end, which is one­ly the true and profitable preaching, such as the Lord hath commanded; yea if wee shall also consider the plainenesse, vprightnesse, sobrietie, deuotion, humili­tie and reuerence to Gods word of Christians in the [Page 19] primitiue Church (comparing our selues I say with them) we shall finde our selues too generally to be but slippes and counterfeits, rather the Apes of good Christians, then good Christians indeede, being full of pride, dissimu ation and craft, commonly tear­med pollicie; full of intemperancie, mockers of true deuotion, stubborne and wilfull, full of subtiltie to serue our owne worldly turnes and vses, of the word it selfe. But if we compare our selues with our selues, these foule corruptions in these latter times will little appeare to vs, seeing that in these daies we can so cun­ningly varnish ouer, yea beautifie sinne with coun­terfeit Christianitie and heathenish ciuilitie. And this is the cause why the common sort so call for the Gos­pell, but loue not to heare the law, their consci­ences foaming vp mite and durt which the world sees not, and because the hard heart will not humble it selfe to walke with God, being of vnbridled affections; therefore it seekes for false comforts, soothings and flatterings in the Gospell (the leauen of malice not being purged out) the law being a bondage to them and a heauie burthen, whereas it is a law of libertie to the Godly: and for the deeper blinding and hardning of themselues, they lay false imputations vpon the true and plaine-dealing Shepheard, as rash­nesse, indiscretion, too much stricktnesse and precise­nesse, affectation of singularitie, phantasticalnesse, by which tearmes they shew themselues like to the bloo­dy and earthly Edomites (for so the word signified) which vnder the title of circumcision, and the children of Abraham, claimed to themselues the chiefe reli­gion, and hated the true worshippers. Psal. 137. 7. Re­member Psal. 137 7. the children of Edom O Lord, in the day of Ie­rusalem, how they said downe with it, downe with it, euen to the ground.

The fourth point herein to be obserued, is how [Page 20] this particular application ought to bee taken. It ought to be taken as the word of the Lord, and therefore in good part, whether it be with vs or a­gainst Luk. 4. 22. 28vs, howsoeuer pharisaicall people, that are like the Nazarens, Luk. 4. 22. 28. doe heare the word applied, not as the word of God, (as indeede it is) but as the word of man, contrary to the practise of 1. Thes. 2. 13.the faithfull Thessalonians. 1 Thes. 2. 13. To this pur­pose the Iewes said well (had they done as well) to Ie­remie, Ier. 42 6. Ier. 42. 6. Whether it be good or euill, we will obey the voice of the Lord, to whom wee send thee, that it may be well with vs, when we obey the voice of the Lord our God.

For the further explication hereof, there are but two sorts of people, some good, some bad, some sheepe, some goates: The sheepe doe heare and fol­low Ioh. 10. 27.the voice of the shepheard. Ioh. 10. 27. the goatish heare with the outward eare, but they goe away into strange waies and vneuen by-paths. Now as touching the word and the particular application thereof, the wicked in some things agree with the godly, in some things they differ.

First ciuill wicked men, whose liues and conuersations are according to their owne hearts lusts, can ve­ry well abide doctrines and generall discourses, especi­ally those which flow with humaine learning and elo­quence, for there the naturall eare findeth some mat­ter to feede vpon.

Againe the wickedest man can indifferently abide two particular applications, the first is of instruction, for instruction presupposeth vertue, and stirs vp to good life, which the worst would gladly haue the name of, and so for praise and reward-sake will list to it: the second is of comfort, and preaching of peace, which none will refuse.

But here is the difference, when we come to make [Page 21] vse of the doctrine, to conuincement of sinne, to re­proofe, and to correction, the hard-hearted and im­penitent sinner will at no hand abide it; such words sound in his eares like Micahs in Ahabs, neuer good. Herein they differ from the godly, and leaue them alone to themselues. Now begin they to shew their goatishnesse, to accuse their shepheards of indiscretion, of malice, of priuate grudge, of beleeuing false re­ports, of particularizing and naming men in the Pul­pit, when there is no such matter intended or thought vpon, and therefore they cannot with a patient eie euer after looke vpon him.

But contrarily in whom there is the loue and feare of God, and the hatred of sinne, which haue denied themselues and worldly lusts, and warring against their spirituall enemies, do desire the particular application of the word, that their consciences, hearts and affecti­ons may be wrought vpon in particular, that they in particular may be stirred vp and awaked, least they fall into the deadly sleepe of sinne.

This particular applying strengthneth them, in­courageth them, and keepeth the enemie a farre off, it weakeneth him, and daunteth him. This application is as the trayning of Christian souldiers, and as it were a standing by them to tell them how to ward the stroke, and to giue the stroke, to auoide the assault, and to giue the onset. We are sluggish, sleepie, heauie, our eyes are euer downe, I meane our mindes and affections are euer on the earth and earthly things; we haue neede therefore not onely to be called on, but oft times to be rouzed, iogged, pulled by the armes, and to be fet on our feet, for as much as that originall corruption, the world and the diuell, are euer giuing vs Opium to drinke, that causeth deadly sleepe, if we take too much of it.

The godly that are growne to some good measure [Page 22] of perfection, for these respects, as also that they de­sire that God alone may be glorified in the earth; and for the loue they beare to all men, doe desire both conuincement, reproofe and correction of sinne in time and season conuenient: and they also that are as yet but weake, yet true Christians, can with patience abide the word as well against them, as with them. And how harsh, and distastfull soeuer it be vnto them; yet doe they not cast it off, nor hate their pastours, no more then gratious children cast off their parents admonitions, counsels and commandements (though in most things they be not to their liking;) or doe run from them when they are reproued or corrected: though lewd seruants and wicked children doe so, yet the louing childe and good seruant will not. As for example: Dauid in his place; being reproued by Na­than, and hauing heauie iudgements denounced a­gainst him for his sinnes, what doth he? fals hee to excusing, defending and mittigating of his sinne, like Saul, and turning it lightly off as but an infirmitie, as many mockers doe now a daies? Doth he scorne, grudge at and reuile the Prophet? Doth he accuse him of pride, impudencie, or indiscretion, or too much boldnesse for dealing thus plainely with the King? No, but being stroke with feare and reuerence of the true word of the Lord, with compunction and sorrow for his sinne, he maketh humble and penitent confes­sion before the Lord, in verse 13. I haue sinned against the Lord. The like penitent, and humble answer gaue the good King Ezechiah to Esay, chap. 39. reproouing him for shewing ambitiously and vaine-gloriously all the treasures of his kingdome to the Ambassadours of Babilon, and also threatning the iudgements of God vpon him in his posteritie for the same: The word of the Lord, saith hee, is good, which thou hast spoken. Wherein he sheweth his humilitie to the word, his pe­nitencie [Page 23] for his sinne, and thankefulnesse to the Lord for sparing him till his sonnes daies. In the 1 Sam. 3. 18. When Samuel had told to Ely the iudgements which God had threatned to bring vpon him and his house for euer, for not chastning his sonnes wick­ednesse, his answere is in penitencie and humilitie; It is the Lord, let him doe what seemeth him good; and this hath beene alwaies the practise of the godly, with penitent, meeke, humble and obedient hearts to yeeld themselues to the word of the Lord.

Now on the contrary, the wicked will acknow­ledge, reuerence, or regard the word of God no further then they may make vse of it for their owne carnall turnes, and so farre forth as it is agreeable to them, otherwise they reiect it as superfluous and vn­profitable for them. When the word, by the applica­tion thereof, like a soueraigne salue begins to worke vpon the conscience, heart, affections and conuersa­tion of life, for their true and sound conuersion, then begin they to shew forth the stubbornenesse, rebellion and hypocrisie that lay hidde in them, vnknowne to others, and euen to their owne de­ceitfull hearts.

So long as the word concernes all, and in parti­cular none, they acknowledge it to be the word of God, but when it comes to be applied to the heart and conscience in particular, then it is the word of man: the Preacher speakes them of malice, of some false information, of his owne vncharitable dispositi­on, of indiscreete zeale, or from a phantasticall spirit, nothing can please them; hee must walke wari­ly, hee had neede to be as wise as the Serpent, and as innocent as the Doue, neither for all that can hee escape mockes, by-words, or one disgrace or other. Examples hereof wee haue in Ier. 43. 2. 3. Then spake Azariah, Iohanan, and all the proud men, [Page 24] saying to Ieremie, Thou speakest falsely: the Lord our God hath not sent thee to say, goe not into Aegypt to dwell there. 3. But Baruch the sonne of Neriah prouoketh thee against vs, &c. In the former chapter they be­seeched Ieremie to pray to the Lord for them, that the Lord might shew vnto them the way wherein they might walke, and what they should doe, pro­mising, yea, taking God to witnesse that they would doe whatsoeuer the Lord commanded them by him.

Now after ten daies the word of the Lord came to Ieremie, which Ieremie faithfully declared vnto them: That if they would dwell in their owne land, the Lord would build them, and not destroy them, plant them, and not roote them out, that he would be with them, to saue and deliuer them from the hand of Pharao, but if they would goe into Aegypt for safetie and protection, that then the sword, fa­mine and pestilence which they so feared should ouer­take them. Now they hearing the commandement of the Lord to be contrary to their plot which they had laid already, and preferring their owne deuises and pollicies before the Lords will, they begin to finde excuses and delayes, thereby to shufle off, and put a­way the commandement of the Lord, as plainely ap­peareth in these two verses before alleadged. Wherein obserue, first that Hypocrites determine with them­selues what they will doe, and how, and after what manner they will liue, euen according to their owne iudgements, and after the imaginations of their owne hearts: and then in the second place, they will heare what the Lord saith. Now that which they thinke to be agreeable to them, they praise, com­mend, and approoue as the word of GOD; but when it dissenteth from them, and is contrary to their owne liking, when it conuinceth, reproueth or [Page 25] toucheth them (as we say) then it is the word of men, and not the word of the Lord: And for this purpose they haue excuses, arguments and reasons at will, for the confirming and hardning of themselues in their owne course and trade of life. Secondly, obserue herein that pride of heart is the cause of rebellion and contempt of the Minister, and consequently of the Lord in his person, in these words (And all the proud men.) Thirdly, obserue the qualitie of secret hy­pocrisie, when it is plainely and directly conuinced and reproued in particular, it breaketh forth into open rage, laying imputations on the Minister, for the excuse & hiding of it selfe, in these words, [Thou speak­est falsely.] Fourthly, obserue that Hypocrites will be counted good Christians, and call God their God, and yet will despise their Pastours, and contemne the word of the Lord spoken by them, (The Lord our God.) Fiftly, note the nature of Hypocrisie, they would obey God, and embrace his word, if they were sure that his messengers spake truth: whereas indeede they are farre from all obedience, (hath not sent thee.) Sixt­ly, note the common slaunders and imputations of common Hypocrisie, (But Baruch &c.) Another plaine example hereof there is, 1 King. 22. 8. Iehe­saphat and Ahab being to fight against the King of Aram, for Ramoth Gilead, Iehosaphat prayed him to aske counsell of the Lord; and so Ahab gathered together foure hundred false Prophets, which agreed all in one tale: For this is the resolution of eue­ry false Prophet, to please; But these Prophets Iehosaphat much regarded not, therefore hee asked if there were neuer a Prophet of the Lord; yes, saith Ahab, there is yet one man, Micah the sonne of Imlah, but I hate him, for hee neuer prophe­sied good vnto mee. Likewise in Amos. 7. Amos hauing prophesied destruction to the wicked King [Page 26] Ieroboam for his Idolatrie and other sinnes that ac­company the same; the couetous King Amaziah ac­cuseth him secretly to the King of conspiracie, but when by that way hee preuailed not, he assayed by another practise to stoppe his mouth, in the 12. and 13. verses. A notable example hereof also there is in Luk. 4. the Nazarens could willingly here our Sauiour Christ reade his text out of Esay, and interprete the same Scripture of himselfe; but when he came to re­proue them for their infidilitie, and preferreth stran­gers before them, that should beleeue in him; they were presently incensed with wrath and great indigna­tion, and carried him out of the citie to the top of a rocke to cast him downe headlong.

Furthermore it was the common practse of the rebellious Israelites alwaies to lay slanders and false imputations vpon the true Prophets, and to tearme them false Prophets. If they prophesied of peace and prosperitie, then they generally beleeued them, and if some one or few were doubtfull or distrustfull, yet they would not count them false Prophets; but if they conuinced them or reproued them for sinne, denouncing vengeance vpon them vnlesse they re­pented, then on the contrary, generally they coun­ted them fals-Prophets, hauing them, mocking them, giuing them by-words, imprisoning them, stoning them, excepting some very few.

If the false-Prophet spake of peace, victorie and prosperitie, and the same came not to passe, yet they were not punished (though by the law they were commanded to stone such to death:) but when the true Prophets spake of Gods iudgements for their sinnes, they were out of hand and without any delay persecuted, imprisoned, murthered before the time of their triall came. As I King. 22. 27. Mi­cah must be kept in prison, and fed with the bread [Page 27] and water of affliction till Ahab returne from victo­rie; because hee prophesied destruction; but the foure hundred false-Prophets were at libertie both then and after. They dealt scornefully and cruelly alwaies with the Prophets of the Lord, but the lying Prophets and flattering couetous Priests wanted no preferment, fauour, nor countenance, though their flat­teries were neuer so grosse and palpable.