THE FIRST SERMON, VPON the twelfth of Zechariah.

IN the eighth & ninth verses of this Chap­ter is set down a gracious promise of God, made vnto the church, which should [Page 2]be in the time of the Gospell (for that is meant by the inhabitants of Ierusalem.) Which promise is this, that hee that is feeble among them: that is, the weakest Christian that made conscience of his waies, & of the meanes of his saluation, in that day should be as Dauid: that is, equal to the most excel­lent in the time of the law in sundry respects: and the house of Dauid: that is, the excellenter sort of Christians, should bee as Gods house, and as the Angell of the Lord before them. The Prophet could not find any holie man, with whom hee might filly compare them, and therefore he saith, that they should be like the Angel of the couenant Christ Iesus, which went before the Israelites in the wildernesse to guide and gouerne them.

Then hee goeth on and telleth vs, that after the Lord hath shewed this mercy vnto his Church, He will seeke to destroy all nations that come against Ie­rusalem; that is, all the enemies that doe oppose themselues vnto his people, and endeauour to hin­der his good worke in them, and for them. Now when it is said that hee will seeke to destroy them, the meaning is, that as hee hath a resolution to ouer­throw them, so he will prouide meanes whereby it shall be effected.

Then further in the tenth verse he setteth downe the meanes how his people would bee brought to such excellencie. I wil poure vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace, &c. Signifying that he would vouchsafe vn­to his Church vnder the Gospell a more plentifull [Page 3]measure of his Spirit, that as, they should haue more excellent, and cleere, and powerfull meanes; so they should find a greater blessing vpon the vse of those meanes; that whereas vnder the law, they had but drops of grace, distilling easily and by little and little, now they should haue whole buckets full, as it were; yea whole flouds of grace poured downe vpon all sorts of Gods seruants. By the Spirit of grace, is meant the Spirit of adoption, and of regeneration; so called, both because it is giuen out of Gods free grace and fauour, as also because it worketh grace and goodnesse in all such as are endued therewith: this Spirit is further de­scribed by a speciall effect, viz. that it is a Spirit of prayers. Till such time as men are made partakers hereof, they may vse many words of prayer, but they are altogether idle and vaine; fruites of their flesh, and not of their faith; such as they haue great cause to be humbled for, and no reason at all to be comforted in: but when once they haue this Spirit put into their hearts, they can call vpon the Lord in an acceptable and comfortable man­ner.

Then next is shewed whither this Spirit leadeth them; to wit, vnto Christ. They shall looke on him, whom they haue pierced. When men begin to pray in a religious and conscionable manner, they dis­claime all fleshly helps and hopes, & betake them­selues vnto their Sauiour, whom they haue pier­ced by their sinnes; for it cannot properly be said, that the Scribes and Pharises, or Iudas, or the high [Page 4]Priests, or the Romanes, did put Christ to death-they being but instruments thereof; but the ini­quities of Gods elect did the fact, and they were indeed the true and principall cause, that brought vpon the Sonne of God all manner of affliction, and persecution, and execution it selfe.

In the next place it is said, that when his chil­dren shall looke vpon him, They shall lament for him, or ouer him, or concerning him: (all comes to one rec­koning.) As soone as they see what euils, and mise­ries, they haue brought vpon Christ Iesus, by their transgressions, and how odious their offences are, which could be healed by no other medicine, but by the precious bloud of the immaculate Iambe of God: the due consideration hereof will cause them to bee troubled and grieued at the very heart. Which griefe is set out, by two speciall circumstan­ces; to wit, by the greatnesse of it, and by the truth of it. The greatnesse thereof is declared by two comparisons, which yet are inferiour and lesse then the thing it selfe.

For the first comparison, it is said, That they should lament for him, as one that mourneth for his on­ly sonne, and be sorry, as one is sorry for his first borne. If parents haue many children, yet it will much grieue them to part with any of them: but if they haue but one onely sonne, who is likely to be the heire of the family, and they lose him, and so are disappointed of their hope, then they vsually mourne with an exceeding bitter lamentation, as the woman of the cittie of Nain did for the death [Page 5]of her onely son. Luke 7.11. Such (the holy Ghost saith) shall be the sorrow of all true penitent per­sons, when they apprehend the multitude and grieuousnesse of their sinnes, whereby they haue slaine the Lord of life.

The second comparison, here vsed to expresse the measure of their sorrow, is taken from the ex­ample of the Iewes, who when their godly & wor­thy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon, in fighting against Pharoah Necho, King of Aegypt, 2. Chron. 35. they lamented for him ve­ry bitterly: and not onely the common people who haue not so good a gouernment of their affections, mourned for him, but Ieremiah the Prophet also, and others of the best sort of men and women, tooke this losse exceedingly to heart, as seeing in the death of Iosiah, the death and ruine both of Church and common wealth. In which regard it was set downe as an ordinance, that they should haue set times of mourning, for that af­fliction which befell them through his death; and such (saith the Prophet) shall be the lamentation of those that attaine to the sight and sense of their sinnes, whereby they haue slaine the Lord Christ Iesus. verse 11.

Hauing thus set forth the greatnesse of their sor­row, he commeth in the next place to expresse the soundnesse thereof: The land shall bewaile euery fa­mily apart, &c. Not in the publicke assemblies a­lone, where the teares of one may draw on the teares of another, and so their mourning be either [Page 6]naturall for company, or hypocritall for vaine glory: but he saith, that euery family should weepe apart, and in priuate; yea not onely the seuerall families, but particular persons, yea those that were most neerely lincked together, viz. the hus­band and the wife, should bee separated in this worke of humiliation, and not content themselues to pray and bewaile their sinnes one with another, but take some time each of them to performe this dutie in secret; and if they that are so inward one with another should lament apart, much more others, that are further off one from ano­ther.

By the house of Dauid is meant (as was before shewed) the excellenter sort of Christians; and the like is signified by the house of Nathan, who was the son of Dauid, of whom Christ came: (for the family of Salomon was wholy extinguished.) By the house of Leui, is meant the ordinary sort of the Leuites; and as for the family of Shimei, it was one of the principall families of Leui. Whence we may obserue, that all families without excepti­on are tyed to this worke, and ought iointly and seuerally to performe the same. None are so good but they must weepe for their sinnes in secret, and pray for the continuance & increase of their good­nesse: and as it is not needlesse for the best, so nei­ther is it bootlesse for the meanest, but whosoeuer doth so, shall haue a fountaine of grace opened vnto him, whereby all his iniquities shall be wash­ed away.

The drift then of these words (wee see) is, to manifest and expresse the great goodnesse of God towards his seruants, in the time of the Gospell; and here is shewed,

• 1 First, what gift he wil bestow vpon them, viz. aboundance of his holy Spirit.
• 2 Secondly, the good vse that they will make of it, which is two-fold.

• 1 First, they will betake themselues vnto faithfull prayer, and by the eye of faith looke vnto Christ, through whom both they and their prayers must be accepted.
• 2 Secondly, they wil grow to a maruailous great loathing and dislike of their sinnes, and sorrow for the same; which is declared by two maine circumstances, viz.

• 1 The greatnesse thereof, which is illustra­ted by two comparisons.
• 2 The soundnesse thereof, both which are more fully laid open in that which goes be­fore.

Thus much concerning the meaning and order of the words: now let vs consider of such in­structions as may thence arise for our learning.

Vers. 11. [ And I will poure vpon the house of Da­uid, &c. the Spirit of grace &c.] In that the Lord ha­uing promised, that his Church shall bee brought to wonderfull excellencie, doth set downe this as the meanes whereby he wil effect it, that they shal haue the Spirit in great plenty powred downe vp­on them, this shall be the doctrine, That the way [Page 8]to all happinesse and blessednesse, Doct. 1 is to haue the Spirit of grace bestowed vpon vs. The Spirit of God is the au­thor of all hap­pinesse.

Whosoeuer hath not this, though he bee neuer so great in the world, hee is altogether wretched and miserable, subiect to the curse of God, and to continuall vexations, and discontentments: and on the other side, whosoeuer hath this holy Spirit dwelling in his heart, is an happy and blessed man, though hee be neuer so much deiected and cast downe through outward afflictions and tribulati­ons.

This point is euident in the prophecy of Isaiah, Isa. 32.13.14. &c. where it is shewed, that so long as the Spirit of God is withheld from men, they haue grieuous ruines, and desperate decaies among them, and they still go from ill to worse, being ill without, and ill within: but how long doth this continue? Vn­till the Spirit bee powred vpon them from aboue. And what then? The wildernesse shall become a fruitfull field; That is, those men and women that were like a wildernesse before, bringing forth nothing but brambles and briars, nothing but pride and worldlinesse, and such like fruites of the flesh, euen those men and women shall be as a fruitfull field, being beautified and adorned with the vertues of Christ, and with the graces of his Spirit; and not onely so, but likewise enriched, with all good prosperity, which the Lord seeth needfull for them.

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

First, Reas. 1 because it doth mortifie and crucifie the flesh; that is, originall corruption, Rom. 8.13. with all the lusts and fruites thereof. It doth not lye still where it is, suffering the soule of the party to be vnder the do­minion of sinne; but it abateth and consurneth it by little and little, till at length his soule and body bee as cleare from sinne, as Adams was before his fal. So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land, till it was wholly brought in subiection vnto them: so doth the holy Ghost destroy and root out the e­nemies of our soules; not making them tributarie, as Ioshua did some of the cursed Canaanites, but spoyling them of their strength by little and little; and at length vtterly consuming This is to be vnderstood of the time of their dissoluti­on: as it ap­peareth by di­uers other Do­ctrines of Ma­ster Dods: as that on Isaiah, Doct. 4. and Doct. 8. that God lookes not for perfe­ction in this life. See also the 3. vse of this Doct. Ephes. 2.1. Rom. 8.11. 1. Iohn 4.4. them, so that they shall haue no place at all within vs. And as it killeth sinne, so it quickeneth the dead soule, and maketh the whole man apt and fit for euery good worke. That Spirit which raised vp Christ Iesus from a naturall death, doth also raise vs vp from the death of sinne, to the life of grace: and putteth more spirituall strength into vs, then the flesh, the world and the diuell can bring against vs.

Further more in the third Chapter of the second to the Corinthians, Reas. 2 there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit: the first whereof is this; That where­as all men naturally are like the Iewes, who (as it is there said) when they come to the meanes of sal­uation, haue a voile vpon their minds, 2. Cor. 3.14. so that they can see nothing to saue their soules, to further [Page 8] [...] [Page 9] [...] [Page 10]their repentance, to cause them to beleeue in Christ Iesus, and to place their hope, and happi­nesse in him: as soone as euer the Spirit of grace entreth into them, this blindnesse of minde and hardnesse of heart is remooued; and then they are enabled soundly to vnderstand, and truely to applie the word preached vnto their owne soules. Verse 16.

Againe, 3 it is said in the selfe same place, That where the Spirit of the Lord is, there is libertie, Vers. 17. Till such time as that doth set men free, they are held fast in the cordes and chaines of iniquity, and are miserable slaues vnto the vilest slaue that is, e­uen vnto Satan himselfe (who is an Apostata, and a reprobate,) and in the most wretched slauerie that can be imagined, viz. to serue sin in the lusts thereof; and (which is the most grieuous of all the rest) they shall haue the worst wages that may be, euen the curse and vengeance of God, while they liue, and eternall damnation of body and soule af­ter they are dead. Now when the Spirit of Christ taketh possession of vs, it causeth vs to disclaime the seruice of Satan, and to become seruants vnto the liuing God; Rom. 6. it filleth vs full of good meditati­ons, of holy desires, and spirituall affections; it fur­nisheth vs with ability to performe the duties of religion, & of our callings; & in a word, it maketh vs willing and able both to do all maner of good, and to resist all manner of euill. So that after wee haue receiued the holy Ghost into our hearts, we shall not say: This is my nature, and I cannot doe [Page 11]otherwise: but with the Apostle Paul; I can doe all things through Christ that strengtheneth mee: I wil neuer bee in bondage vnto my corruptions any more; for grace shall haue the vpper hand of na­ture, and the Spirit shall master the flesh, and get the better of it.

Lastly, it is added in the same place, 4 that by ver­tue of the Spirit wee see the glory of Christ in the Gospel, and are changed into his image, from glo­ry to glory; that is, from one measure of know­ledge and holinesse into another. verse 16. Wee would thinke no price too great to be giuen for such a looking glasse, as would make one that is deformed to become beautifull by the very be­holding thereof: how much then should wee e­steeme the holy word of God, which (through the operation of the Spirit) is made effectuall, not to change the naturall visage (which is a smaller mat­ter) but to alter the forme and shape of the soule, and to make it very beautifull and amiable in the sight of God and of his holy Angels, which was before time a most vgly and deformed creature? This must needs be a maruellous great benefit; for if the defacing of Gods Image be the cause of all our woe, then the repairing thereof must of neces­sitie be the cause of all our happinesse.

A fifth reason why their state is so happy that are endued with Gods spirit, is, 5 because that is it which comforteth and strengtheneth them in all their temptations and troubles. Those that are de­stitute of this holy comforter, when aduersity ligh­teth [Page 12]vpon them, do either fret or faint; either fall to murmuring, or to desperation: but those that haue their hearts replenished with the holy Ghost, doe then most strongly reioice, when tribulations and miseries lye most heauily vpon them: as the Apo­stles when they were most grieuously persecuted, are said then to be filled with the holy Ghost. Acts 4.31. And what of that? Acts 5.41. Then they reioyced that they were counted worthy to suffer rebuke for Christ his name. And as Pauls sufferings did abound, 2. Cor. 1.5. so did his consolations in Christ abound also. So that when comfort is com­fort indeed, and when life it selfe would go vnlesse comfort came, then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment: 1. Pet. 1.6.8. according to that saying of the A­postle Peter; Now for a season yee are in heauinesse, and yet reioyce with ioy vnspeakable and glorious.

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

Now further, 6 there is a sixth reason for the con­firmation of this point, which is, that it doth also make vs exceeding profitable vnto others; which is a very great addition vnto our blessednes. Al the wit, & learning, and art in the world, cannot make a man to bee a constant and conscionable doer of good, but Gods spirit alone must doe that: and therfore goodnesse is set downe as a fruit thereof. Gal. 5.22. And in the sixth chapter of that Epistle, ver. 1. the Apostle saith; If any man be ouertaken by a­ny offence; ye that are spirituall restore such a one, not ye [Page 13]that are wittie or learned, &c. For no man can be a good Physitian vnto others, but he that hath first wrought a cure vpon his owne soule; in which regard the Apostle Paul saith: 2. Cor. 1.4. We are able to comfort others with the consolations wherewith wee our selues haue been comforted. Looke then who is most spiri­tuall, and wee shall find that he doth alwaies most good. Therefore was it, that when the Apostles were to conuert the whole world, and to batter downe hell gates vpon Satans head, they had the Spirit plentifullie poured downe vpon them; Acts 2. which filled them so ful of heauenly wisdome, and courage, and zeale, that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie. So al­so when Christ was to doe the greatest good that euer any creature did, the Lord saith, that his Spirit shall rest vpon him: and thereby was he fitted to go through with the great worke of our redemption. Isai. 11.1. For (as it is in that place) the Spirit of the Lord is a Spirit [of wisdome and vnderstanding] making those that haue it to be of a sound iudgement, and able to search into the hidden things of God: [a Spirit of counsell] to guide and direct them [and of power] to strengthen and confirme them, though they were neuer so feeble and weake: [a Spirit of knowledge and of the feare of the Lord] to make such as are indu­ed therewith, prudent in his feare, as there the Prophet speaketh.

Now seeing it is cleare by these reasons, that the hauing of this holy spirit is the way to al happines:

First of al, Ʋse 1 this may serue for the iust reproofe of those that would faine liue happily and comforta­bly, and yet neuer had any feruent longing, nor made any earnest request for Gods Spirit, and the graces thereof: they plainely manifest themselues to be ignorant and carnall persons, that do not yet know what true happinesse meanes.

Secondly, 2 here are those much more sharply to be rebuked, who thinke it best not to be led by the Spirit, but rather by the lusts of the flesh, and the lusts of the eyes; imagining in their folly and mad­nesse, that if they can heape together a great deale of wealth, and aduance themselues and theirs to great places in the world, then they shall be happy men, and leade a merry and cheerefull life: albeit they neuer take any care, nor vse any endeuour to get the spirit of grace into their hearts, but rather think them to be out of their wits that labor to be spiritual. Wil these men know what their estate is? the Apostle telleth them: Rom. 8.9. If any man haue not the Spirit of Christ, the same is not his: and if hee bee not his, 2. Cor. 13. he is for the present, a bondslaue of Satan, and in the state of a reprobate; and if such can bee hap­py men, then are they happy, otherwise not. If it were possible that for their outward condition of life they could be equal vnto Adam in paradise, yet must they needs be very miserable as he was, when the spirit of God was taken from him; it was not the gardē of Eden that could then yeeld him con­tentment, but he was in farre greater miserie and perplexity in that place then many theeues are in [Page 15]the dungeon, or vpon the gallowes, when they are ready to be turned ouer. He that hath the spirit of God as Paul had, shall find a heauen in prison, in sicknesse, in death it selfe: whereas he that hath it not, shall find a hell, though he liued in as good a place as the very paradise of God was.

Thirdly, here is an vse of instruction, viz. 3 that wee should search and try whether wee haue the Spirit or not: for it is not a matter of small conse­quence, but such as neerely concerneth vs.

If then we would be resolued of this point, How we may discerne whe­ther we haue the spirit or not. Gal. 5.17. let vs first examine, whether there be in vs that conti­nuall warre and conflict (mentioned Gal. 5.17.) be­tween the flesh and the Spirit, which al godly men do find and feele in themselues more or lesse: for as the Apostle there speaketh, The flesh lusteth against the Spirit, and the Spirit against the flesh. Now this combat is generall throughout all the powers and faculties of the soule, as (to giue instance in the chiefe of them:) First, in the vnderstanding part, there is a conflict betweene carnall reason, and the iudgement rightly informed by Gods word; as in this particular: A good man is railed vpon, and vndeseruedlie traduced, and vilified; in this case reason will thus play its part: Why should you beare it at his hand, are not you his better? haue you not him at an aduantage? Why should you not take him downe, and giue him as good as he brings? Nay (saith the Spirit) you must not ren­der euill for euill, Rom. 12. Matth. 5. but rather ouercome euill with goodnesse, and blesse them that curse you, and pray for [Page 16]such as hate you and persecute you in word or deede: they haue too much fire in them already, and ther­fore do not you adde more fuel thereunto, lest the flame be redoubled; but rather cast water vpon it, that it may be extinguished. Thus doth the Spirit bring the weapons of God to subdue the flesh, e­uen as the flesh doth come armed with the wea­pons of the Diuel to resist the Spirit. Indeed there is many tiems in vnregenerate persons, a fight be­twixt carnall reason and their naturall conscience; but that is not generall throughout all the powers of the soule, neither doth it extend it selfe vnto the motions and inclinations that are euill, to curbe and represse them; nor breede humilitie and po­uertie of spirit, in the parties in whom it is found, and so driue them to the Lord to craue aide and strength from him to subdue their corruptions: but these checks of the naturall conscience do ra­ther make men more fierce and froward, and at length more violent and outragious in sinning, e­specially if they haue been occasioned either by the hearing of the terible curse of the law, de­nounced against them in the publicke ministery; or by the faithfull dealing of some Christian friend, which hath throughly applied the threat­nings of the word vnto their drowsie consciences, wherewith they were moued for the time, but af­terwards returne to their vomit again: then (I say) they will be much more boisterous in their sinfull courses then euer they were before.

And as there is a conflict in the vnderstanding [Page 17]part, so is there the like in the affections: for the flesh is ready to draw them vnto pride and enuie, and vncleannes, and couetousnes, &c. But the Spi­rit stirreth and moueth them vnto better things, shewing withall that those forenamed vices will harden the hart, make it vnfit for prayer, or thanks­giuing, or any such spirituall exercise; and in the end will bring many bitter troubles and afflictions vpon those that let them to haue sway and domi­nion in their soules: all which euil inconueniences we shall escape, if our affections bee heauenly and spirituall, and set on their right obiects.

So likewise in the will this fight will appeare, wheresoeuer true sanctification is begun. For the flesh will be vnwilling to pray, to heare, to medi­tate, to conferre; & in a word, as any duty tendeth more to the crucifying of the lusts thereof, so will it be more auerse therefrom, and more prone to delay and to put off the performance thereof. But the regenerate part is contrarilie disposed, and chearfully embraceth that which is good, though it be clogged and hindred in the performance of the same: setting downe this for a certaine truth, that the more painefull any seruice is, the more gainefull it is; that though we begin our prayers in heauinesse, yet wee may end in gladnesse; that the more vntractable and vntoward the flesh is, the more glorious our conquest is, if we can get the maistery of it, and bring it into Gods presence; and that if we cannot do as well as we would, yet if we do as well as we can, we shal be accepted and bles­sed [Page 16] [...] [Page 17] [...] [Page 18]of the Lord: and by the sight and sense of our manifold failings, grow more humble and lowlie in our owne eies, and more pittifull and gentle to­wards others.

And lastly for the memory, before their conuer­sion, Gods owne children are prone to remember iniuries and vnkindnes, which others haue offered vnto them, and to forget such as they haue offered vnto others; they can hold fast all such things as will further corrupt them, but they let slip whatso­euer may benefit and helpe then in good and ho­ly courses: but after their regeneration the case is altered with them: for them they striue to disbur­den their memories of all things that may hurt them, and to retaine onely such matters as may make them more humble, and mercifull, and thankfull. This spiritual fight in the inward man is a most infallible mark of the spirit of grace, which is the rather to bee noted, because many of Gods seruants through ignorance take it to bee quite contrary. We find (say they) such a deale of carnall reason, so many sinfull affections and lusts, & such vnwillingnes and vnfitnesse for euery holy dutie, that we much doubt whether we haue Gods spirit in vs or not. But who tels you that there are so ma­ny things amisse in you? who is it that causeth you to see the errors of your mind, and the corruptions of your heart? who is it that causeth you to hate them, and to bee out of liking with your selfe for them? who is it that enableth you to take Gods part against them, and to striue by all meanes to [Page 19]be freed from the bondage of them? Is it not the spirit of God that worketh al these good things in you? and why then should you make question whether it dwell in you yea or no: these are fruits of the Spirit, which are neuer found in any but in spirituall men.

And if any desire yet a further triall, let him ex­amine whether there bee in him those other ver­tues of the Spirit which are recited Gal. 5.22. viz. 1. Loue vnto God, to his word, to his Saints, to mankind, yea to our very enemies, so far as to de­sire their conuersion and saluation. 2. Ioy in Gods fauour, in that hee hath giuen vs any sparkles of grace, and thereby assured vs that he wil prouide al good things for vs in this life, and afterwards saue our soules and bodies euerlastingly. 3. Peace with the Lord himselfe, with our consciences, and with our brethren. If (I say) any desire further assurance that the Spirit of grace doth possesse his heart, let him try whether he can find in himself these fruits thereof, together with the rest there mentioned; to wit, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance: and as these doe more or lesse abound in him, so may he be assured that hee is more or lesse spirituall.

A fourth vse of this point may be this, Vse 4 that see­ing our happinesse doth ebbe or flow, according to the working of the holy Ghost within vs, there­fore we should vse all meanes to get and increase the same in our hearts. How Gods Spirit may be obtained.

Now one meanes is, exceedinglie to desire it, [Page 20]and earnestly to long for it: for the Lord saith in the prophecy of Isaiah: Isaiah 44.3. I will poure water vpon the thirstie, and flouds vpon the dry ground: I will poure my Spirit vpon thy seed, and my blessing vpon thy buds. In which place, wee see, there is a large promise made, but to whom? To poore desolate Christi­ans that doe feele their owne miserable and wret­ched estate, and do euen thirst for a supply of Gods graces, as the dry and parched ground doth for the raine to fall vpon it; which doth euen gape for it before it comes, as if it would deuoure the clouds before they fal. Concerning such the Lord saith, that he will poure water vpon them: neither shall they haue grace by drops, but whole flouds thereof shall be poured vpon them: for God can as easily ouerflow their soules therewith, as the ground with waters when it stands in need there­of. But what shall they be the better for this? what benefit shall they find thereby? The Prophet tel­leth vs in that very place. Vers. 4. They shall grow as among the grasse, and as willowes by the riuers of wa­ters. No raine can make the grasse so fresh and greene; no riuer can cause the trees that are planted thereby, so to flourish and prosper as the Spirit of God will euery thirsty soule, when it is plentifully poured thereupon.

A second meanes to obtaine the Spirit, 2 with a daily encrease of the gifts and graces thereof, is to pray for it, (as euery one will that doth heartilie long for it) and to beleeue that wee shall haue it: and that wee may doe so, our Sauiour maketh a [Page 21]notable argument for vs. Luke 11.12. Aske (saith he) and it shall be giuen you: seeke, and ye shall find, &c. Obiect. Oh but I am vnworthie, might some say, both to aske and to receiue any thing at Gods hand. Ans. Why (saith Christ) If yee which are euill can giue good gifts vnto your children, how much more shal your heauenly father giue the holy Ghost to them that aske it? As if he should haue said: You haue no matter of desert in you, and therefore you are discouraged from prayer: but what merite is there in one of your little chil­dren, which are full of frowardnesse, of brawling and vnquietnesse? yet if they aske any thing of you that you conceiue to bee good for them, you will presentlie grant it vnto them. Now if you that are sinfull can passe by the infirmities of your children, and giue them such things as are need­full, though you haue made them no promise; and you cannot relieue them without cost and paines vnto your selues, nay many times not without pinching your selues, and sparing from your owne backs and bellies: if you (I say) that are euill can deale thus louingly and kindly with your children, how much more wil your heauenly father, who is the God of all goodnes, yea goodnes it selfe, deale fauourably with his children, hauing made a pro­mise vnto them, & it being no paines nor charges vnto him, to bestow a plentifull measure of spiri­tuall graces vpon them? and especially seeing that the more liberall hee is that way vnto them, the more glory shall thereby redound vnto his great name. If then we desire the Spirit of grace in an [Page 22]aboundant measure, let vs craue it at the hands of the Lord, who giueth of the same liberallie, and casteth no man in the teeth: and we may the more comfortably and confidently do thus, because we liue in those happy times, wherein the Lord hath promised to poure his Spirit vpon all flesh, Ioel 2.28. and to be­stow as excellent gifts and graces vpon ordinarie Christians, as the most worthy men had in the time of the law.

A third meanes to get and increase the vertues of the holy Ghost, 3 is, with reuerence and consci­ence to hearken vnto the word: for as the Apostle saith, Gal. 3.2. the Spirit is not bestowed for any goodnesse in vs, or through any workes wrought by vs, but God of his free mercy giueth it, and conueigheth it vnto his children, by the preaching of the Gos­pell. And againe, the same Apostle perswading the Thessalonians not to quench the spirit, 1. Thes. 5. (for that is the best fire in the house, and without it men must needs freeze, in woe and sorrow and misery) he saith, 1. Cor. 14.3. despise not prophecying; that is, the ordinarie ministery of the word, when it is truly expoun­ded, and faithfullie and wiselie applied, as may be most for the edification of the hearers. This is as it were the fuel whereby the fire of God is continu­ed and increased in our soules; and as we are more carefull in this duty of laying vp the word in our hearts, so shal we find the warmth, or rather heate of the Spirit to bee more aboundant and more constant in vs.

Lastly, if we would haue the holy Ghost conti­nually [Page 23]working in vs with great efficacie, let vs la­bour euermore to keepe an humble and broken heart, and beware of pride, and all vaine conceipt of our selues, as the very rocke against which the ship wherein the Spirit is carried, doth, as it were, make shipwracke: for God resisteth the proud, 1. Pet. 5.5. and giueth grace to the humble. If one haue a hauty heart, though there be no body else that seekes his ouer­throw, the Lord will bring him downe: but if any haue a meeke and lowly heart, there is a palace for the Lord himselfe, Isai. 57.15. who will dwell with him that is of a contrite and humble spirit, to reuiue the spirit of the humble, and to giue life to them that are of a broken heart.

In the last place here is an vse of comfort for all such as are endued with the Spirit of grace; Vse 5 sith that is the foutaine of all happinesse, therefore are they blessed people, and shall bee blessed, what crosses soeuer they meete withall. And what oppositions soeuer they finde either from Satan himselfe, or from any of his limmes, those that are once ingraffed into Christ, and are become plants of the liuing God, haue the streames of liuing wa­ters running through their hearts; and therefore must of necessitie prosper and flourish, though the beate of persecution, or any manner of affliction beate neuer so violently vpon them. Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children, then might they hinder their happi­nesse, and make them truly miserable: but seeing [Page 24]they can no more stay the operation thereof, then they can stop the course of the wind from blow­ing whither it will: Iohn 3. therefore shall they neuer be a­ble to defeate Gods seruants of that blessed estate which in Christ Iesus hee hath promised vnto them, and through his preicious blood-shedding purchased for them.

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

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

Howsoeuer men imagine it to bee an easie mat­ter to call vpon God, yet the truth is, that it is as hard for any, of himselfe to make a faithful praier, as it is to make a world. Therefore it is said in the [...]pistle to the Romans, Rom. 8.15. Ye haue receiued the spirit of ad­option, whereby we cry Abba, father. So that none can confidently cal God father, but by the helpe of his blessed Spirit. If vnregenerate men will pray to their father, Christ telleth them who he is, when speaking to such kind of persons, Iohn 8.44. he saith; You are of your father the Diuell. And how proueth he that? The lusts of your father yee will do. As those that are willing to do the workes of God, are assuredly the children of God; euen so they that are ready to doe the workes of Satan, are without doubt the children of Satan; and if they will pray vnto their father, they must pray vnto the Diuell.

Againe, in that very place it is said, that the Spi­rit helpeth our infirmities: Rom. 8.26. for wee know not what to [Page 25]pray as we ought, but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed; where it is euident, that the best of Gods seruants, without the helpe and assistance of the holy Ghost, are ig­norant both of the matter and manner of prayer; but the Spirit doth informe their minds what to aske, and frame their affections how to aske in an holy and acceptable sort: so that albeit sometimes they want words to expresse their meaning, yet they are ful of inward sighes & heauenly desires. But what are they the better for them (will some say) if they cannot poure them foorth before the Lord in an outward forme of prayer? They are much the better, because (as it is in the 27. verse) He that searcheth the harts, knoweth the meaning of the spirit: and he so knoweth it, that he approueth of it, and delighteth in it. If there bee neuer so many good words, and those vttered by the very Saints of God themselues, yet if they proceede not from the Spirit, but from the flesh, (as sometimes they may) they are not pleasing vnto the Lord, but ab­horred of him. And on the other side, albeit there be no words at al (as many times it fals out, when the hart is oppressed through extremity of griefe) yet if there bee a multitude of holy desires in the soule, stirred vp through the powerful working of the holy Spirit, they are accepted of him, and shal bee rewarded by him: for (as it is added in the place aboue named) The Spirit (euē at such times) maketh requests for the Saints according to the will of God. And therefore their suits according with his [Page 26]will, he cannot but yeeld vnto the same.

Againe, Iohn 16.8. it is the proper worke of the Spirit to conuince the iudgement of sinne, and to humble the heart therefore; without which, there can no faithfull prayer be made vnto the Lord. Bring ne­uer so strong reasons to adulterers, or gamesters, or Sabbath-breakers, or any that liue in the continu­all practise of such dangerous and damnable sins, and presse them neuer so forcibly to cause them to forsake their leaud and wretched courses; and yet can they not see why they should leaue them, but rather imagine that they may lawfully follow the same still. And no maruell: for till the God of hea­uen do set downe their carnall reason, it can neuer be set downe; and till he stop their mouthes, they will neuer be silenced, but still haue somewhat to say for their wretched and vile behauiour.

Seeing then it is euident, Reasons colle­cted from the former places. that Gods Spirit alone can perswade vs of the loue and fauor of our hea­uenly Father towards vs, that so we may be in case to pray vnto him: and withal must furnish vs with the matter, and helpe vs in the manner of our prai­ers, and humble vs in the sight of our owne mise­rable wants, that so we may bee more earnest and feruent in the requests that wee make: the point now in hand, may hence bee strongly concluded; to wit, that none can make a faithfull prayer with­out the speciall aide and direction of the holy Ghost: which serueth,

First for the confutation of those senselesse peo­ple, Vse 1 that will bee talking and bragging how they [Page 27]pray day and night. They that know what it is to lift vp a feruent prayer vnto the heauens, doe ea­sily discerne that they are but meere braggers and boasters, and that indeede they neuer made one faithful praier since they were borne, because they are, and still haue been sensuall and carnall, and vt­terly void of any sanctifying grace of Gods spirit: and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers (as they cal them) that they haue great cause to be humbled for them, as being workes of the flesh, and not of the Spirit, such as doe rather prouoke the Lords displeasure against them, then pacifie his anger, or any way procure his fauour towards them.

Such are the prayers of all blind and ignorant Papists, who pray in an vnknowne tong, to whom it may bee said, as it was by our Sauiour vnto the sons of Zebedeus, Ye know not what ye ask. They may speake what they list of their often praying, and how readily they can go through with their stint and taske: but they that vnderstand what it is to bring God and their owne soules together in ear­nest requests, and feruent supplications, cannot but iudge them to bee bragging Pharisees, who thinke that the Lord is beholding vnto them, and indebted vnto them for such prayers; whereas in truth he may iustly condemne them vnto hell for the same, and wil do so, if they be not humbled for them, as well as for the rest of their iniquities. And therfore they that haue indeed the Spirit of pray­er [Page 28]are of another mind: for when they haue vsed the best preparation that possibly they can, they find so many defects in their prayers, that they are driuen to make a new prayer for the pardo­ning of those their wants, and are stirred vp hear­tily to praise the Lord, whē they can in any poore measure powre out their soules before him, as knowing, that it is not from any strength that they haue in themselues, but from the help and furthe­rance of his good Spirit.

Secondly, 2 let this be an instruction vnto vs, that if wee would pray aright, and speed accordingly, wee labour (as Iude exhorteth) to pray in the holy Ghost. Iude vers. 20. For those be the petitions that pierce the heauens, and bring peace and comfort vnto the conscience. But how shall we know, whether [...]ur prayers proceed from Gods Spirit or not? for our sinfull hearts are apt to deceiue vs on both sides: viz. either to make vs thinke (through Satans sug­gestion) that wee doe not pray in the holy Ghost, because we haue so many frailties, when in truth we doe; or that we pray as wee ought to doe, be­cause we haue matter and words at will, when in­deed there is no such thing, but onely a naturall gift of vttering that which is in our mindes and memories, in apt and fit tearmes, and in a fluent manner of speech. Therefore if wee would know, what it is to pray in the holy Ghost, it is this.

First, Rules for prayer. wee must haue a warrant for the things that wee aske, 1 and that from the word of God, [Page 29]where the Lords will is reuealed, 1. Iohn 5.14. according wher­unto all our petitions must be framed. In which regard we must acquaint our selues with the holy Scriptures, and often exercise our hearts in the meditation thereof. That is, as it were, the wood, whence wee must fetch timber for this building: and the mine, out of which wee may take many golden arguments to bring before the Lord in our prayers, which hee cannot deny because they are his owne hand writing, whereby hee doth grant vs liberty to aske, and assurance to obtaine al need­full things. So that spirituall graces wee may aske simply without any exception, or limitation: and for outward blessings, we may craue them so farre as they may bee good for vs: and for crosses wee may lawfully desire either to haue them kept from vs, or sanctified vnto vs, so that we may haue strength and patience to beare them, and grace and wisedome to make a right vse of them.

Secondly, 2 we must be touched with an inward longing, and earnest desire of the things which we aske; for it is said, Rom 8.26. that the Spirit maketh request for vs [with sighes] which cannot be expressed. As we see in Hannah, who came with a heart full of heauenlie meditations and of holy desires, which shee did not expresse in words, but made them knowne vnto the Lord, with whom her heart was labou­ring all the time of her prayer. Now if we would obtaine this inward affection, wee must ponder much on Gods goodnesse and readines to heare, and to helpe vs; and of our owne miserable wants, [Page 30]which moue vs to become suiters vnto his Maie­stie: and then if we can get a good perswasion of God, and a due estimation of the things which we beg at his hands, we shall not chuse but be instant and earnest in our prayers; not taking vp the time in words of course, and in making vaine and idle repetitions, or drowsie and lumpish petitions, as if we cared not whether we lost, or found; but wee shall bee able to crie feruently vnto the Lord, and then cannot he deny our requests. Ps. 145.19. Iames 5. For he heareth the cry of them that feare him, and fulfilleth their de­sires; and the prayer of the righteous auaileth much when it is feruent.

Thirdly, 3 if we would haue this testimony vnto our soules that wee pray in the holy Ghost, See M. Dods Sermon on Iames 4.3. then must wee propose a right end in our suits, not as­king any thing with an intent to spend it vpon our lusts, but with a purpose to vse it vnto the glory of God, the furtherance of our owne saluation, and the good and comfort of mankind, especiallie of such as are of the houshold of faith.

Fourthly, 4 we must beleeue that we shal obtaine that which we aske; according to that of our Sa­uiour: Mar. 21.14. Whatsoeuer ye desire when yee pray, beleeue that ye shall haue it. Which faith of ours will bee vnto vs a sure argument, that we pray in the Spirit, which stirreth vs vp to make such requests alone, as it as­sureth vs shall be performed. But by the way let vs obserue, that sometimes spirituall men may make carnall prayers, as Iob, and Elijah, and Io­nah did, when they desired that God would take [Page 31]away their liues; which proceeded from the pride of the flesh, and from the rebelliousnesse of their wils, in that they could not content themselues to liue in that estate, wherunto the Lord had brought them. Such fleshly petitions may wee sometimes put vp before the Lord; but we shall haue checks and rebukes in our hearts for the same, and no as­surance that they shall be granted: but when our suits are spirituall, the holy Ghost which moueth vs to aske, will also perswade vs that God is able and willing to heare vs, and to relieue vs, and that therefore we shall obtaine a blessing sooner or la­ter.

Let vs therfore labour to aske in faith, (as the A­postle Iames exhoreth) and not wauer: Iames 1.3. for hee that wauereth, and maketh question whether God will heare him or not, is like a waue of the sea tost with the wind, and carried away; being neuer at quiet in himselfe, but sometimes imagining that the Lord wil helpe him, he runneth vnto him; and then ha­uing a conceit that such and such men will doe somewhat for him, hee leaueth prayer, and beta­keth himselfe vnto them: but finding no reliefe there, he will to prayer againe; and yet hauing not a present answer, nor faith to wait vpon the Lord, he fals to shift for himselfe by vsing of ill meanes; and so is altogether vnstable and vnsetled, euen as the waues of the sea that are neuer at rest; euerie vaine cogitation, & euery slight tentation tossing and turmoyling, and disquieting his hart. Thus it ought not to be, neither will it be thus with those [Page 32]that aske in faith; for they know that they shall ob­taine, and that it shall be vnto them according to their faith: that either they shall haue the particu­lar thing that they aske, or a better in stead thereof: and therefore they pray still, and waite Gods lea­sure: and herein they much honour the Lord, in that they cast themselues vpon the truth of his promise, and do not trouble their hearts with vn­necessary feares and cares about the successe, which is Gods worke, and not theirs. Men will be glad to bee rid of importunate suiters, that they should not be stil hanging vpon them, especially if their suite bee weighty, and the things that they craue of some importance: But the Lord would in no case haue men to let their suits fall; nay he takes delight in such as will not haue a repulse, but still depend vpon him, and daily renew their petiti­ons: for they shew euidently that they haue a liue­ly and strong faith: they would not presume to ask vnlesse they had a warrant; and hauing a warrant, they dare not make question of obtaining; for that were to make doubt of Gods truth and fidelity.

Thus wee see what it is to pray in the holy Ghost, viz. to haue a good ground for that which wee aske: a good end, and a good affection in asking, and faith to beleeue, that we shal obtaine whatso­euer we aske in such a maner.

A third vse of this point, Vse 3 is for a singular conso­lation to such as can pray in that sort: howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them, but [Page 33]onely such flashings as hypocrites sometimes haue; yet hereby they may be assured that the ho­ly Ghost dwelleth in them indeede, because they constantlie powre out strong cries, and faithfull supplications before the Lord, which no hypo­crite can doe: Iob 27.10. for (as Iob speaketh) He cannot set his delight on the almightie, nor call vpon God at all times. For that is a speciall gift of God, and pecu­liar vnto the Saints; and as any one maketh more such holy praiers, so may he be more confidentlie perswaded, that hee hath the Spirit of grace in a greater measure.

[And they shall looke vpon mee whom they haue pier­ced] that is, vpon Christ, and that by the eye of faith, setting their heart and hope on him, and through him expect to bee heard and relieued: whence obserue this doctrine, that the Spirit of prayer doth alwaies leade men vnto Christ Ie­sus.

It causeth them wholly to go out of themselues, Doct. 3 and to offer vp their supplications in, The Spirit of prayer doth al­waies direct men vnto Christ Iesus. and through their Sauiour and Redeemer. This was figured in the sacrifices that were offered vnder the Leuiti­call law; at which time if any one were polluted by any occasion, or otherwise clogged with sins that hee had committed, he was to bring his offe­ring vnto the Priest, and was to be sprinckled with the bloud thereof; which did signifie the bloud of Christ, by which all Gods elect were to be clean­sed, and a reconciliation betwixt God and them was to be procured. For this cause Daniel though [Page 34]hee were a man much beloued of God, and endu­ed with the Spirit of prayer in a wonderfull mea­sure, yet hee desireth the Lord to heare him, not for his sake, Daniel 9.17. or for his peoples sake, but for the Lord Christ Iesus his sake. Therfore doth our Sa­uiour tell his disciples, Iohn 16.23. that whatsoeuer they should aske the Father [in his name] hee would giue it vnto them.

Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers, Reason. is, be­cause it maketh vs see our owne vilenesse and wretchednesse, and so consequently that we stand in need of the mediation of Christ Iesus. There­fore in the couenant of grace, after Gods people haue receiued the holy Ghost, Ezech. 36.31. it is said: Then shall ye remember your owne wicked waies, and your deedes that were not good: and shall iudge your selues worthie to haue been destroyed for your iniquities, and for your abominations. This is the first worke of the Spirit, euen to set them downe, that they should haue nothing to say for themselues, but plainely ac­knowledge that shame and confusion, that destru­ction and eternall condemnation is due vnto them, if the Lord should enter into iudgement with them. Now when they are thus abased and humbled in themselues, then will they seeke to haue a part in Christ his merits; that so both they, and their seruices may bee accepted of the Lord through his righteousnesse, and through his inter­cession, which hee doth continuallie make for them: which serueth,

First for the confutation of the Papists, Ʋse 1 and to shew that they are not led by the Spirit, because in their prayers they rest not vpon the mediation, and intercession of Iesus Christ, but ioyne there­unto their owne merits, and the merites of the Saints, thinking by that meanes to preuaile in their suites, and to obtaine their hearts desire.

Secondly, 2 it maketh also for the confutation of a number of ignorant men and women among vs, that will bragge of their daily stint of prayers which they runne ouer, and how they make no doubt but the Lord will accept of their requests, and will grant the same: and why? because they liue honestlie among their neighbours, and doe no bodie any harme; and they hope withall that their good words and prayers doe deserue some­what at Gods hands. Alas poore simple people, they little consider what it is to make a good prai­er: for if they did, they would goe quite out of themselues vnto Christ Iesus, and labour for ac­ceptance onely for his sake. And as for these pray­ers which they so much stand vpon, if euer it please the Lord to open their eyes, and to waken their drowsie consciences, they will be so far from thinking that they merite any thing thereby, as that they will see great cause to be humbled ther­fore; for that they haue dealt so hypocritically and carnally, drawing neere vnto God with their lips, when their hearts haue been remooued farre from him.

Thirdly, here is another vse of consolation, 3 and [Page 34] [...] [Page 35] [...] [Page 36]of instruction both, that if we will haue this testi­mony vnto our soules that wee pray in the Spirit, then when wee haue the most feeling affections, and purest desires, let vs offer them vp in Christ Iesus; let vs not play the Priests our selues, as king Vzziah did, lest we be smitten with a worse lepro­cie in our soules, then he was in his body; but let vs make Christ our high Priest, to present our offe­rings before the Lord. So also when our prayers and thanksgiuings are most imperfect and weake, let vs present them through him, that so they may find acceptance with God, being perfumed by the righteousnesse of his deare sonne.

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

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

It is said Hebrewes 12. Heb. 12.14. That the blood of Christ spea­keth better things then the blood of Abel. Now we can easilie beleeue that Caine was in a dangerous case, when the blood of Abel did call for vengeance a­gainst him: and why should we not as throughly beleeue, that they are in an happy case who haue the blood of the son of God to call for redempti­on, and saluation, and acceptation of al holy serui­ces in their behalfe, as all true hearted Christians haue? The want of this perswasion is the cause [Page 37]why we omit many excellent prayers and thanks­giuings, which would bee very pleasing vnto the Lord, being offered vp as sweet incense by our high Priest Christ Iesus: and therfore let vs labour for an encrease of faith in this point, that so God may not be depriued of seruice, nor our selues of those comforts and blessings which are promised to all that call vpon him in truth.

[And they shall looke vpon me whom they haue pier­ced, and they shall lament for him, &c.] In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified, this doctrine may hence bee gathe­red, that

The due consideration of the death of Christ, Doct. 4 The considera­tion of Christ his sufferings, is a forcible meanes to godly sorrow. is a most forcible meanes to breake the hearts of Christians with godly sorrow.

There is no such motiue to make men weepe bitterly for their offences, as to weigh with them­selues in a serious maner, that they by their sinnes haue slaine the Lord of life; that his bitterest ad­uersaries were not the causes of that his shamefull and painefull death which hee endured vpon the tree, but that they themselues brought him thi­ther, Iohn 10.11. and were the procurers of that his bitter pas­sion. Christ laid downe his life, but for whom? euen for his sheep. He was cursed, that they might be bles­sed: he was was wounded, Isaiah 53. that they might bee healed: hee suffered disgrace, that they might bee brought to glory; and endured in a sort the tor­ments of hell, that they might partake of the ioyes [Page 38]of heauen: the sound meditation thereof, cannot but wound the hearts of such as haue any sparke of grace in them. When it was told Dauid that Abner was slaine by Ioab, though he had former­ly been a rebell, and was now newly reconciled vnto him, yet hee mourned for him till the eue­ning, because he was a worthy man; albeit he him­selfe was altogether guiltlesse of his death. Oh then how much more should the Saints of God lament ouer Christ Iesus, who was not a worthy man, but infinitly more worthy then all both men and Angels? and not murdered by the treachery of another, but killed by the sinnes of their soules, the sins of their lips, and the sinnes of their hands? and if he had not been so killed, they had been e­uerlastingly damned. Put case that a man had one onely sonne, which was to bee the heire of the fa­mily, and hee of a sudden should find him starke dead, would it not inwardly touch him, and strike cold vnto his heart? especially if he himselfe had vnwittingly been the cause thereof? yes certainly, it would go through his heart euen like a sword: and such will be the griefe of those who through their transgressions haue slaine their blessed Saui­our, as this very text witnesseth, when they by the eye of faith doe see him heauy vnto the death, cry­ing vnto his Father in the bitternesse of his griefe; being ful of torment in his bodie, and fuller of an­guish in his soule, and that for their sakes, euen for their sinnes, they cannot but be exceedingly mo­ued hereat. And a little to presse the other compa­rison [Page 39]vsed in this text, if the people of God did so bewaile the death of their worthy king Iosiah, who yet died vnwillingly, and without any intent to benefit them thereby: how much more bitterlie should wee lament the death of our blessed Re­deemer, who was a farre greater and excellenter king then Iosiah was, and yet willingly and freely laid downe his life for our sakes, that he might free vs from eternall death, and destruction both of our bodies and soules? Questionlesse if wee haue any spirituall life and sense in vs, this will make vs loath our sinnes, that brought our deare Sauiour so much woe and miserie; and cause vs heartily to mourne for the same, euen as a man would do at the sight of a knife, or sword, or some such like instrument, whereby at vnawares hee hath slaine his child, or wife, or any that was neere and deare vnto him. Especiallie if wee consider; that God out of his meere loue gaue his onelie Sonne vnto vs, when we deserued nothing at his hands, but his heauie curse and vengeance to be executed vpon vs: Iohn 3.14. and that the Son of God was content from the aboundance of his loue, to bee so abased and vilified, so afflicted, and tormented, for our offences; this must needes worke vpon our soules, if wee haue but the least drop of good­nesse in vs.

But here some man may obiect and say, Obiect. Indeed if al this had been done for me alone, you say wel: if my heart were not altogether flinty, and vtterly hardened, I could not but relent at the conside­ration [Page 40]hereof: but all Gods elect were the cause hereof, as well as I.

This doth nothing diminish the loue of God and of Christ toward you, Answ. and therefore it should no whit lessen your good affection towards him: for your Sauiour suffered as much for your ini­quities, as if he had suffered for no mans else; for your sinnes alone required an infinite satisfaction.

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

The answere hereunto is easie, Answ. because ioy and sorrow may very wel stand together, as may plain­ly appeare in this similitude: If any of vs had com­mitted some notable offence, and were thereupon apprehended and condemned, and now going to the place of execution, there to endure whatsoe­uer torture the wit or malice of men could inflict vpon vs; and at this instant some deare friend of ours, in singular compassion toward vs, should in­treate that the execution might be staied; that we might be set at libertie, and hee come in our steed to suffer whatsoeuer our ill deeds haue deserued; we could not but be glad, that we speede so well, in being freed from so much miserie: and yet withall if we had but naturall kindnesse and com­mon humanity in vs, it could not but grieue our soules that so good a friend of ours should be put [Page 41]surety should be content to sel his lands and goods for the discharge of our debts, we had iust cause to reioyce thereat; and yet reason requires that wee should be touched with inward griefe, for that we had been such bankrouts, and prouided so ill for the state of our suertie. Euen so the case standeth betwixt Christ and vs: he did vndergoe those pu­nishments, which were to bee inflicted vpon vs, and discharged those debts, which otherwise should haue been charged vpon vs: in regard of our freedome, wee ought to take comfort; and in regard of that which our Sauiour did and suffered for vs, wee must bee humbled and grie­ued.

Which serueth for the great terrour of sundrie gracelesse persons, Ʋse 1 who being rebuked for their sinnes, will confesse that indeede they haue their faults and infirmities; but did not the Sonne of God die (say they) to redeeme vs from the same? Hee did so indeed, if you belong vnto him; and wil you crucifie him again by your wretched and sinfull behauiour? Did Christ weepe and cry, and sweate droppes of blood for sinne: and will you make no better vse thereof, then to turne the grace of God into wantonnesse, and to take your swinge in sinning, because Christ hath made him­selfe an offering for the same? You proclaime vn­to all the world, that you are not led by the Spirit of grace, and that you haue not a liuely faith in the merites of the Sonne of God; for if you were a true beleeuer, you would bee so farre from conti­nuing [Page 42]in sin, because Christ hath redeemed you by his blood, that you would therefore abhorre it and eschue it, because it cost him so deere. Euen as one that hath any sparkle of ciuilitie in him, if his friend haue endured great tortures to free him from the imputation of treason, or haue been at great charges to deliuer him being cast in prison for debt, will walke more circumspectly and adui­sedlie all the daies of his life; and will be so farre from aduenturing vpon those bad courses againe, that hee will bee so much more carefull to auoide them, by how much more paines and cost his friends haue been at for his redeeming.

Secondlie, Vse 2 let this teach vs to exercise our thoughts often and earnestly in considering what euils wee haue committed against our blessed Sa­uiour, and what he hath done for vs notwithstan­ding: let vs looke vpon him by the eye of faith, and see him crucified and hanging vpon the crosse for our iniquities. Gal. 3.1. And this we may better behold in the preaching of the Gospell, and in the admi­nistration of the Sacraments, then if we had been standing by when hee was put to death betweene the two theeues: for that would haue daunted and amazed vs, as it did the disciples that were Christ his followers: whereas in these ordinances of God, viz. the Word and the Sacrament, his suffe­rings are liuely expressed and represented vnto vs, so that wee may more clearelie and fullie see the loue of the Father, and of the Sonne through the working of the holie Ghost in our hearts, then [Page 43]they could that were eye-witnesses of his bitter passion.

[And they shall lament for him, as one mourneth for his onely sonne, &c.] In these words, as also in those that follow, is declared the measure of their sor­row, viz. that it was exceeding great, as the two comparisons heere vsed doe euidentlie expresse: whence obserue this doctrine, that

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

Nothing must so pierce the hearts of Christi­ans, as that by their iniquities they haue slaine their Lord and Sauiour.

This thorough and sound lamentation is requi­red, Ioel 2.13. and was found in Dauid, Psalme 51. and in the people of God, of whom mention is made, 1. Sam. 7.6. who are said in the day of their fast to draw water, viz. out of their hearts, and to poure it out before the Lord: whereby is meant, that they wept very bitterly and aboundantly for their offences against the Lord. Reasons. And the reason why we must thus lament, is

First, 1 because sinne is the matter of all our woe and smart: it is that which doth vs most hurt, Isa. 59.2. and that which keepeth from vs all manner of good: and haue we not iust cause then to grieue that we should lodge such a guest in our soules? especially if we consider how beneficiall this holy griefe wil be vnto vs? for

First, 1 it wil be a means to make vs pure in Gods account, and so to free vs from the guilt of sinne, [Page 44]2. Cor. 11. and also to purge our hearts and hands from the corruption thereof, so that we shall not bee in bondage thereunto any longer. Iam. 4.8. And hence it will come to passe, that either crosses shal not at all light vpon vs, or at least they shall not be burdensome vnto vs. If wee keepe an Assises at home in our owne soules, and find our selues guil­ty, 1. Cor. 11.2. and condemne our selues, then shall not we be iudged of the Lord: but because wee deale very partially in our owne matters, therfore is the Lord driuen to helpe vs, by laying his correcting hand some way or other vpon vs: or if crosses do not fal vpon vs in that regard, but our hearts tell vs that wee deale faithfully in this behalfe, then will our troubles be more easily borne: for when sin lyes heauy, afflictions lye light. And therefore when men are so vexed and disquieted at iniuries and indignities, or any outward distresses, that they cannot eate, nor drinke, nor sleepe, it is sure that they haue little godly sorrow, and store of world­ly sorrow: for if that holy griefe did possesse their hearts, it would eate vp and consume carnall vexa­tion, euen as Moses serpent did the serpents of the Aegyptian sorcerers. And this euery godly man shall find in his owne experience, that looke what day, or houre soeuer hee hath wept most bitterlie for his offences against God, then hee esteemeth crosses to be most light and easie, and finds matter of thankfulnesse in whatsoeuer grieuances befall him, as knowing it to be Gods goodnesse that it is not worse with him.

Here then are those to bee reproued that will tell vs a long tale of their repentance, Vse 1 and of their sorrow for sinne; but what kinde of sorrow hath it been? a shallow, and hollow, and sleight sor­row, that neuer made them to shed one teare in secret, nor to make one feruent prayer from a bro­ken heart for the pardoning of their iniquities. Let them heare that one of their kine is dead, or one of their horses stolne, or their barne on fire, or the like, and they will mourne in good earnest at such a casualtie, and bee more mooued to heare that their goods are in danger to bee burnt, then that their soules are likely to burne in hell. This is a plaine argument that what shewes soeuer they make, yet they haue not trulie repented for their euill works: for if the holie Ghost had giuen them an inward touch for their sinnes, they would grieue most for that which hurts them most; and not for those things, the hauing whereof cannot much benefit them, nor the losse thereof prooue verie inconuenient vnto them. Yet so beastly are many, that if they be vrged to sounder repentance, and greater reformation, they pre­sentlie aske, What would you haue vs to doe more then wee doe alreadie? wee loue God a­boue all, and our neighbours as our selues, and repent continuallie for our faults: What? would you haue vs so melancholie and pensiue as some are that vse to runne to Sermons? nay, we will be aduised of that; for they are so grieued for their sinnes, that they are almost driuen vnto desperati­on. [Page 46]on. Miserable men, little doe they know what sound repentance meanes: for that is the thing which Gods Ministers must aime at, euen to make men despaire in themselues, that so they might rest whollie vpon Christ Iesus. And hap­pie is that Sermon, and happie that day which maketh men so to weepe ouer Christ Iesus, as that they vtterly fall out with themselues, and with their naughtie and prophane courses: for this will best prooue vnto their soules, that they haue re­ceiued the Spirit of grace, and haue attained vnto true repentance.

Secondly, Vse 2 this maketh for the sharpe rebuke of those, who when the Lord doth knocke at the doore of their hearts, and make knowne vnto them, that they are liable to Gods wrath in re­gard of their vile and sinfull course of life, they seeke by all meanes to quench these good mo­tions, and to driue away the feare of hel from their hearts. Oh little doe such know what they doe: for now they grieue the Spirit of grace, which doth moue them to turne vnto the Lord, and doe refuse to accept of his gracious offer of mercy and fauour; and therefore it may be the Lord in his iu­stice wil deny them the like for euerafter, and suf­fer them to perish in their iniquities, without any sense or feeling thereof at all.

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

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

Indeed it is true for the most part, Answ. yet not ge­nerallie: for some haue been as throughly woun­ded with sorrow for their hainous transgressions, as any man hath bin for his childs death, or as they were for Iosiahs death: and as for others that haue not been altogether so deepelie plunged in griefe and anguish, they take vp that in continuance, which they wanted in present passion. Naturall mourning is ordinarily more violent, as wee may obserue in Dauids mourning for Absolon, who cri­ed out in the bitternesse of his heart, so that the people might heare him: but godly lamentation is more lasting and durable. So that the one may be well compared to a land floud, which maketh a great shew and noise for the time, but come a weeke after, and there will bee little appearance thereof: and the other, to wit godlie sorrow, may be likened to a still and constant raine, which en­treth more deepely into the ground, and remai­neth longer, and doth more good a great deale, then a sudden, violent, and tempestuous shower. [Page 48]and herein let these be iudges, who are endued with the Spirit of God, and are acquainted with the waies of God; and let them speake, who haue had the greatest crosses, and haue been euen drun­ken with wormewood, as the Prophet speaketh: let them (I say) speake and testifie for the clea­ring of this point, whether many of their great troubles be not in a sort forgotten, in regard of a­ny present griefe that they conceiue for them; and whether the sinnes of their youth doe not more constantlie vexe and torment them, then all the afflictions of their youth doe. And if it be so, then may it well be concluded, that their sorrow for sin is greatest, though it be notalwaies so boisterous and bitter for the present: and therefore seeing it is a thing that may be attained vnto, let vs vse all good meanes and helps whereby we may be fur­thered therein. See the meanes in that Sermon on Isa. 1.

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

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

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

And Ioshua protesteth and voweth, Ioshua 24.15. that he and his house should serue the Lord. And Dauid also, Psal. 101.5.6.7. that he would not endure a wicked person neere him: but if he knew any to be a vassal of the diuell, to be a slanderer, a proud person, a lyer, or the like, he should not long remaine in his sight, but hee would soone thrust him out of his house, and ba­nish him from his presence. And it standeth with reason that good men should deale thus: Reasons. 1 for

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

Secondly, 2 godly men doe well consider that those that are most faithfull vnto God, will also shew themselues most faithfull vnto them; they wil not infect their children, nor corrupt one ano­ther, nor bee prodigall and wastfull, nor blemish them and their families by raising vp slanders, and spreading abroad false reports and tales, tending to their reproach and disgrace. They will also bee trusty and painefull in their places and callings, e­uen when their gouernours are absent, as well as when they are present: as knowing that though [Page 50]they be not by, yet God is alwaies by, who wil cal them to an account for all their workes.

Thirdly, 3 religious persons in a family, wil pray for their gouernours, as also for themselues, that they may haue good successe in their busines and affaires; and that is it which brings the blessing of God vpon a family, euen as we see Potiphars house was blessed for Iosephs sake, and Labans estate much bettered, and his wealth exceedingly encreased for Iacobs sake.

Would wee then haue a testimonie vnto our soules, Ʋse 1 that we are led by Gods Spirit? then let vs (as many of vs as are gouernors of families) take the way to haue piety grounded in their hearts that are about vs, that so our houses may bee little Churches, as diuers Christian families were in the Apostles time: that God may bee serued and fea­red, his word read, heard, and embraced; his name priuately and publikely inuocated and called vp­on, and all other seruices performed among vs which doe appertaine vnto Christians. If we be to plant an Orchard, we will not take euery tree that growes by the high waies side, but rather send farre, and bee at some charges to procure good trees, then fill vp our grounds with crab-trees, or the like: how much more carefull should we be of our house, (which is nearer and of better vse then our orchard) that it may bee planted with such as truly feare the Lord, that so the deaw of his bles­sing may continually descend vpon vs.

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

Euery family [apart] the family of the house of Da­uid apart, and their wiues [apart,] &c. The doctrine hence to be gathered is this: that

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

Therfore it is to be noted, that in this place it is said of husbands and wiues, that they shall lament [apart] euen they that are linked in the nearest bonds, and might with most conueniencie lay o­pen their harts each before other; yet they should not content themselues with those seruices which they performed together, vnlesse God and their consciences might somtimes meete in secret. And as our Sauiour chose for himselfe, priuate and so­litary places, where he might with more freedome pray vnto his Father: so doth he giue the like ad­uice vnto others: Matth. 6.6. When thou prayest (saith he) enter into thy chamber, and when thou hast shut thy doore, pray vnto thy Father which is in secret. Whereby [chamber] hee meaneth any secret place, where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his master, is said to goe out, and there to weepe bitterly. Now the cause why we must do thus, is

First, 1 because it wil be a witnes vnto our soules, that we do duties in truth, and not in hypocrisie: for in secret, albeit we shed teares aboundantly for our sins, none can accuse vs of vain-glory, neither will our owne hearts charge vs therewith: where­as in publicke there may be some such. suspicion in others, or doubt arising in our selues. And as our sorrow wil thence appeare not to be hypocri­ticall, so will it also bee cleare vnto vs, that it is not naturall, nor for company, such as may be in a ci­uill man, who seeing a great many weeping and mourning, can hardly refraine himselfe from teares, but will bee apt and readie to lament with them.

Secondly, 2 there is no man or woman but hath some sinne or other, which is not meere for them to acknowledge before their nearest friends, be­cause such is the corruption of their nature, they will be ready to thinke the worse of the party. The most louing and wise husband that is, if his wife should discouer vnto him all her thoughts and ill affections, would entertaine somewhat a harder conceit of her then before he did; and therefore God would haue many sinfull cogitations and motions laid open onely vnto himselfe, who is in­finitely mercifull and pittifull; and not vnto any creature in the world beside.

This doctrine serueth for the iust reproofe of many professonis, Vse 1 who are all in the Church, and nothing in the familie; or if they haue prayer and reading of the Scriptures twice a day publicke [Page 53]with their whole family, they imagine that they haue gone as farre as they need to do; though they neuer throughout the whole week performe any seruice vnto the Lord in secret; neuer consciona­bly meditate on the word; neuer earnestly be­waile and confesse their hidden corruptions; ne­uer feruently cry vnto the Lord for the sauing gra­ces of his holy Spirit; nor performe any such duty apart, as all Christians are bound to do. Such kind of persons may assure themselues, that their hearts are not right with God, and that they are not led by the Spirit of grace, which drawes those in whom it reigneth, vnto the performance of good duties apart, as well as with companie: in their closets, in their chambers, in the fields, or in some such priuate places or other, as well as in the Church, or with the whole societie where they liue.

How much more are those to be condemned who are so farre from seruing the Lord in secret, that they either refuse to do it in publike, or if they affoord their bodily presence, yet they are idle or profane, or wanton in their lookes, and in their gestures, letting all that are neare them see the vile disposition of their hearts, by their leaud and abominable carriage? These sinfull wretches are so farre from being excused by being at religious exercises, that they are much to bee condemned, for that in the land of righteousnesse (as the Pro­phet speaketh) they worke wickednes, and in the places where they should shew al manner of holi­nes, [Page 54]they expresse such notable profanenes. These are euen like Iudas, who was plotting to betray his master euen then, when he was at the Lords table to bee partaker of the holy Sacrament; and they shall speede euen as hee did: for when affliction and misery seazeth vpon them (as come it wil soo­ner or later, if they preuent it not by hearty repen­tance) then shall they not bee able to stand before the Lord, nor before the face of their accusing consciences, but shall be ouerwhelmed with hor­rour and amazement, and be moreready to lay vi­olent hands on themselues, then to seeke vnto the Lord for mercy, whom they haue so hainouslie and presumptuously offended.

Secondly, 2 let vs hence learne to bee the same alone for matters of godlinesse, as we are in com­pany; and to do duties when no body sees vs, (e­uen because God beholds vs) as well as when ma­ny eyes are cast vpon vs. This will be a testimonie vnto our soules of great sincerity and vprightnes; and these priuate exercises of religion, wil maruel­lously fit vs for the publike. And thence it comes to passe that many are so loth to appeare before God in the congregation, or in the family, and do feele the seruices of God so tedious and weari­some, because their hearts haue not been exerci­sed therewith in secret: for he that deales with his owne soule alone, shall find so many defects in himselfe, that he will be very desirous of the helpe of the Saints in publike assemblies.

Therfore let vs tie our selues euery day to spend [Page 55]some time in meditating on the word, in search­ing our harts, in hūbling our selues for our offen­ces past & presēt; in praying to the Lord to streng­then vs where we are weake, to resolue vs where we are in doubt, to shew vs our errours, and to di­rect vs in the right way: to let vs see our wants, and to supply them of his rich grace; let vs (I say) constantlie performe these and the like duties in secret, and then shall it bee plaine vnto our soules that wee are guided by Gods good Spirit. And howsoeuer the diuell will obiect that wee are not sincere, because we haue many times more in shew outwardly, then wee haue in substance inwardly; yet hereby shall we be able to approue the sinceri­tie of our hearts: that albeit we haue not that with­in vs which wee seeme to haue, yet wee desire to haue it, and striue to attaine to it; and he only is an hypocrite which neither hath, nor desires to haue that which he maketh semblance to haue.

THE SECOND SER­MON VPON THE SIXTH OF LVKE.

IN the words immediatly going before, is declared, how Christ rebuked those that would call him, Lord, Lord, and make a profession of religion, and yet not doe the things that he commanded them: for if they would speake to their Lords, they must speake to their lusts, for to them they are in subie­ction. Hauing bestowed such a reproofe vpon them, he leaueth them not so, but directeth them [Page 57]what they should do, exhorting them to a consci­onable practise of the word, to which that hee might more throughly perswade them, hee vseth two forcible reasons.

1 One is taken from the great commodity that will redoune vnto those that doe practise it, name­ly, that they shall be inuincible against all tempta­tions, and vnmoueable in all the stormes and tem­pests that shall arise. Vers. 47.48.

2 Another is taken from the great danger that will ensue vpon the contrary; which is this; that let men heare as much as they will, if they doe not yeeld obedience vnto it, they shall haue a despe­rate, and feareful, and vnrecouerable fall: and ther­fore are they compared to an house that hath good stone and timber and workemanship bestowed a­bout it, but it is built on an il foundation, on sand, or on a quagmire, which is shaken by euery blast of winde, and if there arise any blustering stormes, is vtterly ouerthrowne.

Verse 47. [Whosoeuer commeth to me] In that Christ sheweth that some haue recourse vnto him, to heare his word, and are builders as well as others, (48) and yet are but dissemblers, Doct. 1 which ap­peareth by their end; Hypocrites in many things agree with Christians. the doctrine hence to bee learned is, that hypocrites may go as farre as Chri­stians in many things.

They may come to Christ in the hearing of the word, in the receiuing of the sacrament, in publike prayer, and yet bee false-hearted all the while. A true Christian heares the pure word of God, with­out [Page 58]mixture of popish or humane inuentions; so doth an hypocrite. A true Christian is a builder, he edifies himselfe in knowledge and vnderstan­ding; so doth an hypocrite. Iudas as well as Peter can carry away many good lessons; and yet the one go to hell for his falshood and guile, when the other hath heauen for his portion, because he had an vpright heart, and a spirit without guile. Thus farre wee see in the text wherein true Christians and hypocrites doe agree: now [...] what difference there is betwixt them. The one when he is to build, digges deepe, and casts out the loose earth, that so his foundation may bee firme and sure: implying thus much, that the seruants of God know their hearts to bee hollow and false ground, and therefore when they haue heard a Sermon, they suspect their owne guiltinesse, and so search their hearts, and lament their corrupti­ons: for searching is digging, and lamenting is ca­sting foorth of the rubbish and loose earth. They thinke their labour euen lost, vnlesse their hearts can meete with such a promise, with such a threat­ning, or with such an instruction, to make a right vse of the same.

Now on the other side, an hypocrite makes quicke work, all his building is aboue ground, and therefore when hee hath talked a little of the Ser­mon, he is well, and thinkes all his worke is dispat­ched: he spends no time in digging and searching; nor in grieuing and lamenting for his corruptions: nay hee censureth Christians as too melancholy [Page 59]and pensiue, that will goe aside into a corner, and there deale by praiers and teares betwixt God and their owne hearts: what need all this adoe (saith the hypocrite) is not God mercifull? Hee is so in­deed, yet will he haue vs to be seuere and vnmerci­full towards our corrupt and euill lusts, and there­fore stil to be digging at them, and casting of them foorth of our hearts. And as in this place we may perceiue how farre true Christians doe both agree and differ, so there are other Scriptures to cleare the same, as the eighth of Luke, the parable of the grounds, wherein it is euident, that the stonie ground did heare the word of God, and that with vnderstanding, yea with ioy: nay which is more, the thorny ground did not only receiue the seed, but brought foorth both the blade and the eare, that is, did not onely with readinesse receiue the word, but also did somewhat (in their manner) which the word commanded: thus farre the ill grounds agreed with the good ground. But here­in the good ground went beyond them, that those that were signified thereby, came with a good and honest heart, and had patience to vndergoe perse­cution for the truth, and contempt of the world, that they would not bee choaked with the cares and pleasures therof: wheras the other sort if they saw in likely hood, that they might get more profit and ease by following the world, then by cmbra­cing Christ, they were gone.

Another place fit for the proofe of this point, Matth. 25. we haue in the parable of the Virgins; where we [Page 60]may obserue. 1. That they were all [Virgins] that is, such as did professe to separate themselues from worldly lusts, and did not go a whoring after the common corruptions of the times, but kept themselues within the bounds of outward sobrie­tie; as Iudas and Saul for a time did, who could not be charged with grosse couetousnes or cosenage, or the like. 2. Further they had all [lampes] that is, an outward shew of good things. And (3.) [Oyle in their lampes] so much as could make a blaze to get them the credit of professors: they could speake well, and doe diuers works that were glorious in the view of the world. 4. They all went to meete the Bride-groome] that is, all of them frequented the means of saluation, as if they expected fauor and fellowship with Christ Iesus. 5. Lastly (it is said) they all [slumbred and slept] that is, those that were true Christians, hauing sound fruits of pietie and sinceritie in their hearts, and in their liues, knew their estate was good, and therefore waited for their Sauiour with quiet and peaceable hearts. Hypocrites also, seeing that they went beyond Atheists and prophane persons, thought their case was good, and thereupon they grew secure, and neuer troubled themselues about the assurance of their election: Thus farre the wise and foolish Virgins accord. But here is the diffe­rence, that the foolish Virgins haue no more oyle then they carry in their lamps: the world may ea­sily see al that is in them: but the wise Virgins haue a lampe to carrie oyle, and an heart to carrie oyle: [Page 61]they haue two vessels, one for practise, and ano­ther for store; that though the oyle in the lampe should be spent, yet there might be a new supplie made.

Thus we see in how many things false-hearted dissemblers come neare the sincerest of Gods ser­uants. Which serueth, Vse 1 first for the reproofe of them, that because they liue a ciuill life, and per­take of the word and the sacraments, thinke they haue gone farre enough, and account themselues very good Christians: this is but to be a builder, one of the ill grounds, one of the fiue foolish Vir­gins, and therefore as yet their case is wofull.

Secondly, if those that goe so farre, 2 be notwith­standing miserable, then how cursed are they that haue not proceeded so farre? that are not builders, but destroyers of themselues and others by their corrupt speeches, and by their leaud example and course of life? that are not arable grounds, but al­together a wilde waste? that are not Virgins, but doe still commit spirituall whoredome (and that in the sight of all the world) against the Lord God of heauen, that is a iealous God? If their fall shall be horrible and fearefull that build, and that with the good word of God; because they build on an ill foundation: how terrible must their iudgement needs bee, that come so farre behind such in any shew of goodnesse, and goe so farre beyond them in euerie kinde of grosse wickednesse? If these grounds that made shew of fruitfulnesse be accur­sed, because they bring not forth ripe fruite, then [Page 62]what shall become of them that will not endure any plowing at all, but bring foorth bryars and brambles, and all maner of poysoned weeds? And if it went so hard with those that were Virgins, and went with their lamps to meet the bride-groome, then what must their doome be that are not Vir­gins, but adulterers, and adulteresses? that loue the earth more then heauen, and earthlie things more then heauenly things? that would rather bee at a table of good cheare where their bodies may be pampered, then at the Lords table, where their soules might be fedde vnto eternall life? Certain­ly these mens iudgement sleepeth not, and when it ouertaketh them, woe vnto them; for their case will be most lamentable. Neither neede they cry out against hypocrites, for they are tenne times worse then hypocrites, and their punishment must be sutable.

Thirdlie, 3 this is for instruction, that sith hypo­crites seeme to draw in the same yoake of sincerity with the Saints of God, therefore we should search our hearts and our thoughts, and not onely build aboue ground, Ier. 17. but looke whether our foundation be good: for the heart is deceitfull aboue all things, yet the word of God tryeth it: that setteth it, as it were, vpon the racke, and is as a two-edged sword that diuideth betweene the heart and the reines, and findeth out all shifts and excuses whatsoeuer. But that we may more plainely perceiue the way how to get a sincere heart, let vs obserue these di­rections following.

The first shall be taken out of the text, namely, How to get and tr [...]e an vpright heart. that we must digge and search into our conscien­ces, and when we find any corruption therein, 1 we must cast it forth. It is not sufficient to say, indeed I find an ill foundation, but there is no remedie, I must build vpon it: nay a good builder will not doe so, but throw out euery thing that might en­danger his foundation. And so should wee deale with sinne, and thereby may we try our plainnesse, if we can soundly iudge our selues, and be glad to be admonished of others, it is a signe that there is vprightnesse in vs: as it is an euident token that he minds to haue a good foundation, that when his neighbour comes with a spade, and tels him, I see you haue much adoe heere, and that you neede helpe, I will ioyne with you, is glad of this newes, and thankfully acceps of him and of his labour.

This is contrary vnto the Scribes and Pharisies practise, who had little to say against the gifts of Iohn Baptist, and of Christ; but when they came to digge at their pride, and couetousnesse, and cru­elty, they could not endure it.

Secondly another triall is, 2 at whose sinnes wee grieue most. An hypocrite is the sorest and busiest digger of all, but it is in other mens ground; but he that would haue a good foundation, must be most industrious in purging his owne soule from ini­quitie. That was a complaint that Ieremie made, Ier. 8.6. that no man said, What haue I done? but all the stirre of hypocrites is, what others haue done. Whereas if we could come to this, I haue liued in this sinne, [Page 64]I haue broken promise, I haue been vnfaithfull in Gods seruice: what way may I take to get peace vnto my soule?

This were the way indeed to get a sound heart: and this is a good argument of a sound hart, when the sinnes of our owne soules doe more vexe vs, then all the iniuries that men haue done, or can do against vs, and therefore we are euer busie in sear­ching out the hidden corruptions that lye lurking within our soules, that so our foundation may re­maine still vnmoueable: for this is the difference betwixt an earthly house and a spirituall, that the one needeth but once to haue a sure foundation laid, but the other requireth daily looking too. There is some one corruption or other that must be cast forth: so that Christians are searching and digging builders: who albeit they seeme to them­selues to bee very blind, yet they get the greatest measure of knowledge: and though they be very dead in their owne feeling, yet they carrie away the life of God and the life of grace.

Verse 47. [ Whosoeuer heareth my words and doth the same, &c. is like a man that built an house, and dig­ged deepe, or (as it is in Matthew) is like a wise builder] who before he be at any cost wil be sure of a good foundation, or else all his labour is lost. Now the foundation of a Christian is his practise, whence ariseth this point: that

They are the blessedest hearers of the word, Doct. 2 that are the best practisers of the same. Hearing and doing must go together. Therefore is it that Christ Iesus pronounceth such blessed, as heare [Page 65]the word, and doe it, Luke 11.28. Yea more blessed then the virgin Mary was for bearing Christ in her wombe; for that alone could not haue saued her: whereas the word of God heard and practised, is sufficient to bring the soule to euerlasting life: and not so alone, but it also giues the parties right vn­to, and the enioyment of all manner of outward blessings whatsoeuer, as is shewed at large, Deut. 28. Leuit. 26. The reasons why such are blessed, are these. Reasons. 1

First, because they shal be able to stand it out in all manner of temptations, so that though all the diuels in hell were turned loose vpon them, they should be more then conquerours ouer them all.

Secondly, 2 this maketh for the increasing of their happinesse, that they shal still grow in knowledge. For our Sauiour saith: Iohn 7.17. If any one wil do his wil he shal know of the doctrine, whether it be of God or no. You shall haue many, who before the receiuing of the Sacrament, and at such like times, will deale with their Minister, that he would not examine them; for they are not booke learned: and besides, they are old their memories will not serue them. And will you know the true reason hereof? it is euen that of our Sauiour: They will not do the will of God, and therefore they know it not. For their capacities and memories, and all the faculties of their soules and bodies will serue them well enough for their couetousnesse, for craftie and subtill dealing, and for such pleasures as they are addicted vnto, &c.

Thirdly, 3 this practising of the word will be a te­stimony [Page 66]of an honest heart: Luke 8. for that is the proper­tie of it, to heare and receiue, to vnderstand and hold fast the word, and to bring foorth fruite with patience. Many doubt that they haue vnsound hearts; let them bring themselues to this touch­stone: Do they grow to some fruitfulnes in good workes by the hearing of the word, and are they not discouraged though some heat of affliction do arise? Then our Sauiour testifieth that they haue good and honest hearts. So long as one desires to do his duty, and from his desire is drawne to prai­er, and by prayer gets vertue from Christ, where­by the commandements are made easie, so long he needeth not to feare his estate, for it is good and comfortable.

Seeing therefore that the doers of the word, Ʋse 1 and not the hearers are blessed, this should teach vs to make conscience to do as wee heare, to practise euery duty that is enioyned, and to eschew euery sinne that is reproued: otherwise we shall bee cur­sed for our hearing when others are blessed, and be bea [...]n with many stripes, because wee knew our masters will, and did it not.

Secondly, 2 here is a singular consolation for those that desire in their hearts to doe the whole will of God; then they do it in Gods account: for with him we are reputed as we are affected: if one giue but two mites, as the poore widdow did, with a willing and cheareful hart, it shal be accepted and commended; yea though it be but a cup of cold water, it shall not go vnrewarded. A father doth [Page 67]not respect so much how exactly his child doth a­ny thing, as how obediently he performes it: and though he cannot do as he would, if he grieue and weepe, and desire his father to helpe him to doe better, it sufficiently contenteth a parents mind; so if we be ready and desirous to do euery thing that is commanded, and to beleeue euery thing that is promised, and to auoide euery euill that is con­demned; Christ hath said it, and wee shall finde it one day, whatsoeuer we feele now, that wee are blessed and happy people, members of the Sonne of God, temples of the holy Ghost, and the sonnes and daughters of the euerliuing God. Our Saui­our saith vnto his disciples, Iohn 15.5. Without me ye can do no­thing. Doe we then something in truth of heart? then wee are in Christ branches of the true vine, and bringing forth fruit in him, wee shall bee still purged to bring forth greater abundance thereof.

[And when the waters arose, the floud beate vpon that house, and could not shake it.] In that he commendeth the goodnesse of this building, because it stood when the stormes did beate vpon it, the doctrine is: that

Euery man is that in truth out of temptation, Doct. 3 Tryall shew­eth what eue­ry man is. which he sheweth himselfe to bee in temptation. A wise builder is wise before stormes arise, though he be not put to it: but how shall that be knowne? by the standing of his house in extremitie of wea­ther. If in the midst of all trials hee hold his owne and stand it out, and proue the same man still, then is his wisedome apparant to al: he that builds [Page 68]on the sand hath (it may be) as faire and goodlie a house in shew as the other; but when the winds a­rise, it quickely tumbles downe. And so it is with hypocrites, if troubles bee approaching towards them, especially if they once begin to pinch them, they are gone: one puffe of temptation; one shew of promotion; one storme of affliction, makes all their building in matters of religion to become al­together ruinous.

So for the grounds, what could the good ground say for it selfe for a time, which the ill grounds could not? They were all plowed, they all receiued the seede, and brought it aboue ground, those that did least. Whence was the dif­ference then? The bad grounds had not the stones digged out, nor the thornes grubbed vp; and therefore the seede springing vp in the one sort, when the parching heat came, withered a­way; and that in the other was choaked by the thornes, and so came to nought: each of them fai­ling when their triall came: whereas the good ground held out vnto the end.

Peter was a good house, Iudas was an ill house; therefore when a storme came, though Peter lost a slate or two, as the best house may, yet the foun­dation and the side-wals stood firme: he wept bit­terly for his sinne, and craued pardon for it, and so all was repaired. But what of Iudas? he stood in­differently well for a while: but at length when Christ rebuked him, hee was full of wrath; and when the high Priests offered him money, he was [Page 69]full of couetousnesse: and so thinking to gaine more by selling of Christ, then by seruing of him, he quite forsooke his Master, and sought how to betray him to his most mortall aduersaries.

So Ioseph being good vnder his fathers gouern­ment, continued good also vnder the gouernment of Infidels, where he had al meanes of damnation, but none of saluation; yea though he were at first in an vnchast house, where he was set vpon by his vnchast mistres; and afterwards cast in prison a­mongst the notablest malefactors in all the coun­try: yet looke what manner of man Ioseph was in his fathers house, the same he was still, both in Po­tiphars house, and in the prison; and the same hee continued to be when he came to great aduance­ment in Pharaohs court, which was the most dan­gerous temptation of all the rest. Hereunto wee may adde, that Ioseph was a young man, and there­fore more likely to be caried away; but all was no­thing: when his heart was sound, all the powers of hell could not preuaile against him.

On the contrary part it is said of Amaziah, 2. Chron. 25.5. that he did that which was vpright in the eyes of the Lord, but not with a perfect heart. Therefore marke what came of it: after that hee had ouercome the Edo­mites, his heart was lifted vp, and hee (contrarie to common sense) fell to worship their Idols, whom he had vanquished in battell: he would not bee so precise any longer, nor be at the command of eue­ry Prophet, but would take his liberty: and so be­ing an hypocrite in the beginning, he manifested [Page 70]himselfe to be a miserable hypocrite in the end. So Ioash all the while the good Priest Iehoiadah liued, 2. Chron. 24. that would not suffer him to take ill courses, was very forward, yea in some things more forward then Iehoiadah himselfe: 2. Kings 12.7. but as soone as Iehoiadah was dead, his religion was dead with him, and of a professour, he became a persecutor; and nothing could stay him from his wicked courses, vntill hee was taken away by a violent death.

But that the point may be yet more cleare, wee wil giue instance in some particular things, where­in men iudge themselues to be very strong, when as the truth is they are exceeding weake.

Many will thanke God, that though in other things they come short, yet they are endued with patience: but what doe they when wrongs are of­fered them? why then they take on as bad as the worst. Such need not brag of the aboundance of their patience, for they haue neuer a iot more then they find when iniuries are offered them.

So others there are, that hope they loue the truth: but let one of the Family of loue, or of the Brownists set vpon them, and what will they doe? presently begin to thinke, and speake hardly of the seruants and seruices of God, and of the truth of God. This plainely argueth that there was in the heart but little loue of the truth, but much prone­nesse and aptnesse vnto errours and heresies. He is the truly couragious souldiers that will stand to it, when the skirmish is at hottest: as for those that wil bragge much before, and betake them to their [Page 71]heeles, or ioyne (for feare) with the aduersarie when the battell begins, they are meere cowards, vtterly vnworthy of the name of souldiers.

Againe, others are conceited that they haue mercifull hearts; but hereby they manifest the quite contrary, that they giue so little of their superfluity to those that are in necessity, whose hearts might bee gladded, and whose soules might bee stirred vp to offer praises and prayers vnto the Lord for them, in regard of their libe­rality.

Others againe will not be perswaded, but they make conscience of the Sabbath: but if there be occasion of trauell offered on that day, will they not rather God should lose his glory, then they their commodity? yes surely, and thereby they shew themselues to be but prophane persons, that did neuer conscionably sanctify the Sabbath: for if they had done so, euery sleight temptation would neuer carry them so farre wide.

This serueth for comfort vnto those that haue laid a sure foundation: Vse 1 it is impossible that they should fall away; for temptations doe not make those that are good to become ill, but onelie trie what euery one is. Gold is as good when it comes out of the fire, as when it is cast in, nay better ma­ny times; whereas copper that was before gliste­ring in shew, appeares to bee that indeed which formerly it was, though men discerned it not so well till it had gone through the fire. 1. Iohn 3.9. This com­fort the Apostle Iohn giueth vs: saying, Whosoeuer [Page 72]is borne of God sinneth not: and why? for his seed re­maineth in him, &c. that is, he can neuer be brought vnder the dominion of sin any more, because the immortal seed of the word, sowne in his heart, can neuer die. It is as possible to pull the Sunne out of heauen, as to pul grace out of such an ones hart: because all such are kept by the power of God himselfe. Pet. 1.5. Adam at first stood by his owne strength, but euery Christian now standeth by Gods strength; Iohn 10.29. Who is greater then all: so that none can take them out of his hand.

This then serues to answere the obiections of diuers that are troubled with doubts and feares. What if the pestilence should take hold of me, Obiect. and I should be shut vp, and all my friends forsake me? Why now examine what foundation you haue laid before this storme assaile you: Ans. if your heart be vpright with God, all the powers of hell can do you no hurt.

But what if the pangs of death should bee very bitter? Obiect. Ans. If they be, Christ can sweeten and sanctifie them.

But what if religion should change, Obiect. how should I doe then? Ans. As well as any time before: for God neuer changeth, and therefore if you be a branch of the true vine once, you shall neuer bee cut off, but remaine in the vine for euer. Therefore wee should bee so farre from being afraid of any fiery tryals, Iames 1.2.3. that wee should reioyce when wee fall into diuers temptations. And the Apostle yeeldeth two good reasons. First, because thereby our faith is refined. [Page 73]Other weapons, the more they are vsed, the worse they are: but it is otherwise with this shield of faith; the more blowes it receiues, the better it is. Secondly, these tryals doe worke patience, Rom. 5.3. as is plaine in Iob, who by his meekenesse and humble submission vnto God vnder his grieuous crosses, did much honour the Lord; so that Satan is the lyer in all such conflicts.

Secondly, Vse 2 this is for terrour to them that haue not a sound inside: when afflictions come (as come they will sooner or later,) they that are vn­sound will shew themselues to be vnsound, and they that are false-hearted in the sight of God, wil appeare to bee so in the sight of men. Therefore let euery one looke vnto his heart, or else his fall will be fearefull and shamefull. Neither let men dreame that it will be alwaies Summer: nay, the Lord hath said, Prou. 10.9. that those that peruert their waies shall be knowne: hypocrites shall bee sifted first or last: and then their filthy nakednesse will appeare. In the Acts of the Apostles wee reade of many that made profession of Christ, Acts 26.11. who whē Paul brought amongst them the fire of persecution, to try what mettall they were, they in stead of standing for Christ, fell to blaspheming of his name. Pauls cru­elty was but the occasion of this, the cause was in themselues: for if they had been faithfull Chri­stians, they would rather haue denied their life, then the Lord of life; and haue endured a tempo­rall death, then an eternall.

Indeed Gods deare children may be somewhat [Page 74]frighted and terrified at first, but they quickly re­couer themselues againe: being therein like a pure spring, which being trodde in by beasts, or any o­ther way stirred, will bee somewhat muddy for a while; but come within an houre after, and you shall finde it settled againe. Therefore Christians should not bee discouraged, though they finde a passion of feare, and vnbeliefe now and then, if so bee ordinarily they send foorth pure water: for there is a great difference betwixt them and hy­pocrites, who are filthy puddles, hauing a little faire water running on the top; but if they be stir­red and raked into, they will appeare to bee most loathsome, neither will they bee easily settled a­gaine.

[And it fell by and by, and the fall of that house was great.] Carnall men make it a small matter for one to forsake the profession of the truth. But the Lord esteemeth that [a great fall] yea greater then if the Sunne and the Starres fell from heauen: so that the point is, that of all fals the fall from religion is the most woefull.

Nebuchadnezzars fall was great when hee was stript of his Empire, Doct. 4 Apostasie is a most grie­uous sinne. and in stead of ruling men was turned into the wildernes to liue amongst beasts, to eate and drinke with the wilde asses, and that for seauen yeeres together: this was a maruellous great fall, yet not comparable to theirs, that of professors become prophane persons. For where­as Nebuchadnezzar went from men to beasts, they goe from godly men to wicked Atheists, that are [Page 75]worse then beasts, yea to the company of diuels, and of all the damned spirits. And whereas Nebu­cadnezzar had a stumpe left in the ground, which after seuen yeeres should sprout forth againe, and so he should returne to a better estate then he en­ioyed before; those that are reuolts and backsli­ders, haue no stumpe at all left in the ground, but are vnrecouerable: Heb. 10.26.27. For if we sinne willingly after we haue receiued the knowledge of the truth, there remai­neth no more sacrifice for sinne, but a fearefull looking for of iudgement, and of a violent fire, which shal d [...]uoure the aduersaries. Nothing doth so prouoke the ven­geance of God against men, as this wretched apo­stasie doth. For a man to fall from riches to pouer­tie, from promotion to debasement, &c. it is a matter of nothing; God loues him neuer the worse: but to fall from profession to prophane­nesse; from God to the Diuell; from heauen to hell; from life to death; this is a lamentable thing indeed. Dauid did not sustaine the fal of his house, but had onely some tiles, and a part of the roofe blowne off: yet was that a greater losse then if he had been depriued of his kingdome: Psalm. 51. neither would that haue so rent his soule, and crusht his bones, and grownd his heart to pouder, as the committing of those offensiue euils did: nay, if he had been set vpon a steepe rocke with a milstone about his necke, and from thence had been cast headlong into the sea, it had been but a trifle in comparison of the other. Oh then how fearefull must their case be that do vtterly forsake the liuing [Page 76]God? If his deadnesse and hardnesse of heart, and inability to do duties to God and men, were more bitter then the most violent death vnto him; if I say, the very decay in grace did bring with it such torture; what must they expect either in this world, or in that which is to come, or both, who doe not onely part, but wholly lose that taste of good things which once they had? and doe not onely in a passion, as Peter did, deny Christ, but quite and cleane forsake him?

Now the reasons to proue that this fall is the greatest, Reasons. are these.

1. 1 Because the things which they lose are most precious, being spirituall things.

2. 2 The ruine in the soule, which is the more ex­cellent part.

And furthermore, the effects wil proue as much, which are,

1. 3 Monstrous shame; for when any one falles from profession, all the world sees hee was but an hypocrite at best: and then prophane persons will insult and triumph; These are your profes­sors; these are they that will heare Sermons; they are as bad people as any liuing; I will trust none of them all for such a ones sake: and thus they pur­chase infamy and disgrace vnto themselues, as A­chitophel and Iudas did.

2. 4 And not only so, but also euerlasting paines, as we see in Iudas; who did not only die a base kind of death, being his owne executioner, and hauing his filthy bowels, that had been so full of couetous­nesse [Page 77]and cruelty, gushing out: but also seeking to exempt himselfe from the paines and gripings of an euill conscience, hee cast himselfe into the tor­ments of hell, which are easelesse and endlesse.

For instruction, Vse 1 that wee should labour to set sure in the things of God: for better is it to haue any decay, then a decay in the conscience: and to haue any losse and hurt, then those which are in the soule.

Now if we would not haue a great and shame­full fall, let vs take the direction of Iude, Iude 20. which he giues as a preseruatiue against apostacie. But ye, be­loued (saith hee) edifie your selues in your most holy faith. That is the first thing, that wee must still bee building vp of our selues, and striue to bee better and better: for we are like a boate that goes against the streame; if wee labour not with might and maine to rowe vpward, we shal be carried violent­ly downeward.

A second thing is, that we must pray in the holie Ghost. Many will bragge that they say their praiers morning and night: but doe they pray their prai­ers? A parrot may say a praier, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warranteth, & with sighes & groanes which it worketh in the heart. These two things whosoeuer can practise, namely, to build vp him­selfe daily, and offer vp faithful prayers vnto God, he shall be sure to stand fast and firme.

Secondly, Vse 2 this is for comfort to those on whom the Lord hath bestowed his good Spirit: for if it [Page 78]be the greatest fall to fall from religion, then it is the greatest rising to rise vnto grace: and if they be cursed that fal away, then blessed are those that draw neare vnto God, and with full purpose of heart cleaue vnto him, growing daily in humilitie, and in contempt of the world, in conscience to­wards God, and in care to leade a good and holie life before men. This is indeed the greatest pro­motion: and therefore Iames saith, Let the brother that is of low degree, Iames 1.9. reioyce in that he is exalted. Exal­ted (might some say:) what exaltation is that, when they are as poore as euer they were? A mar­uellous great exaltation it is; for they are made Christians, and so consequently kings, both in re­spect of grace and glory. Reuel. 1.6. Caine and Nimrod, and many other reprobates, went beyond ten thou­sand of vs for outward things: but al that aduance­ment was to their greater shame and confusion. For earthly promotion is nothing else but an high stage, and if one be an idiote, itwere better for him to play his part on the ground: if those that are in eminent places haue not power to master their owne lusts and carnall affections, they are but great fooles vpon an high stage. Therefore let vs seeke for spirituall things more then for earthly, and bee more thankfull and ioyfull when we find grace in our hearts, then if we should find many mines of gold, which none could lay claime vnto but our selues.

THE THIRD SER­MON, VPON THE FOVR­TEENTH PSALME.

IN the former part of this Psalme is set downe the iust complaint of the Pro­phet, concerning the sinfull and cor­rupt nature, and conuersation of all vn­regenerate persons; where is declared their horri­ble impietie against God, in that they said in their hearts, there was no God: as also their bloudy cruel­tie against his seruants, in that they deuoured them as greedily as an hungry man doth eate bread. Both which, their impietie and crueltie, are sufficiently proued: first, by their abominable practise and behauiour, both in committing euill, and in omit­ting good, vers. 1.3.4. Secondly, by the testimony of the Lord, who tooke a suruey of their dispositi­on and cariage.

v. 2. Thirdly, by the euidence of their own con­sciences, [Page 80] Do not the workers of iniquity know, &c?

Now in these words the holy Ghost sheweth what will bee the end and issue of such vngodly courses, and what iudgement will fall vpon such irreligious and cruell persons; describing it

• 1.
  Verse 5.
  First, by the manner of it [There they shall be taken with feare] that is, in the mids of their sinfull practises, horrible terrours shall take hold of them, so that they shall be full of trembling and amazement.
• 2. Secondly, by the principall causes for which this iudgement is sent, which are two.
• 1. One in respect of God, viz. his fauor and loue vnto his people, which he mani­festeth by being in the congregation of the righteous: that is, among all righteous per­sons; and that not with an idle presence, but standing with them and for them, to vphold, direct, and comfort them accor­ding to their need, and to confound all such as lift vp their heads against them.
• 2. Another cause is in regard of the enemies of God and of his people, to wit, their malice and sinfulnesse: against which the holy Ghost inueigheth by way of insultation, You haue made a mocke, &c. q.d. You shall assuredly be met with­all;
  Verse 6.
  and will you know why? You haue made a mocke of the counsell of the poore: that is, at their resolute purpose to seeke God, [Page 81]and their constant endeauors to depend vpon him, as the words following seeme to imply. Because the Lord is his trust. q.d. You are so farre from taking good waies, and resting vpon the prouidence and goodnesse of God your selues, that you disgrace & despite those that will do so; and therefore without doubt, woe and and misery shall ouertake and ouer­whelme you, when you little imagine a­ny such matter.

Vers. 5. [There they shall be taken with feare] Wee may reade in the former part of the Psalme, how forward these men were vnto al vngodlinesse, and vnrighteousnesse; Doct. 1 and now see how they are af­fected, and thence learne this doctrine: Boldnesse in sinne brings dastardlinesse afterward. that those that are most bold to commit sinne, are most co­wardly when dangers doe approch. Hardinesse, and venturousnes in euill courses, hath common­ly dastardlinesse attending thereupon, when any occasion of feare is offered. There they shall bee ta­ken with feare (saith the Prophet,) that is, in the ve­ry height of their impiety against the Lord, and of their cruelty against his seruants; euen there they shall bee surprized with horrour and asto­nishment, albeit they in their follie say, There is no God; and therefore rush into all abominations, vt­terly casting off the yoake of obedience, and de­lighting in nothing more, then in deuouring Gods people: yet will hee make them know that there is a God in heauen, that takes notice of their [Page 82]workes and of their waies; and if nothing else wil cause them to beleeue it, the very torments and tortures which hee suddenly and strangely infli­cteth vpon their consciences, shall make them, wil they nill they, to confesse it. For when they pre­sume of all manner of safety, and doe not so much as dreame of any perill that is toward, because of the weakenesse and basenesse of their aduersaries; then some vnexpected euill shall ouertake them, and anguish shall come vpon them, Psal. 48.6. Euen as trauel vpon awoman that is with-child; that is, suddenly, grieuously, and vnauoidably.

This is denounced as a part of the curse to bee executed vpon those that would not obey the lawes of God, nor feare the glorious and fearefull name of the Lord: Deut. 28.65.66 That he would giue them a trem­bling heart, and a sorrowfull minde: that they should feare both day and night: that in the morning they should say, Would it were euening; and at euening, Would God it were morning. Which very curse is ex­pressed in other tearmes in the booke of Leuiticus, where the Lord threatneth those that would not bee reformed, but would walke stubbornely a­gainst him, Leuit. 26.36. that he would send a faintnesse into their hearts, in so much that the sound of a lease shaken should chase them, and they should flie as flying from a sword, though none did pursue them.

This point may bee made yet more plaine by examples. 2. Chron. 18.23. King Ahaz was maruellous bold in his idolatrous and wicked courses, reiecting the or­dinances of God, and bringing in heathenish abo­minations [Page 83]in stead thereof, without any feare of God or of his iudgements. But how was hee af­fected when danger was neere? The Prophet I­saiah telleth vs, that when the King of Aram and the King of Israel came against him, Isa. 7.1.2. his heart (to­gether with the hearts of his people (that were like vnto him) was moued as the trees of the forrest are mo­ued by the winde: That is, both he and all his soul­diers were euen as Aspen leaues, or some such like, that in a great tempest of boisterous winds are maruellously tossed and shaken, the feare of their enemies that were neare at hand, did make them, hauing no faith in God, exceedingly to quake and tremble. The like whereunto the same Prophet foretelleth concerning the vnbeleeuing Iewes, speaking of that which should bee, as if it were al­ready done. The sinners in Sion were afraid, Isa. 33.14. (saith he) a feare is come vpon the hypocrites. When Gods iudgements doe flie abroad in the world, this is the vse that sinfull persons will make of them: they will vexe their hearts with hellish and despe­rate feares, and cry out, Who among vs shall dwell with deuouring fire, Who among vs shall dwell with e­uerlasting burnings? For so they conceiue of God, that hee is a consuming fire, (as indeed hee is vnto such as they are,) and that hee will not onely tor­ment them presently, but euerlastingly.

We may reade of Saul, in what wofull perplexi­ty he was when hee must part with his kingdome and his life at once. In the time of his prosperity hee was a man of great courage, and too too boy­sterous [Page 84]against Dauid: yet when newes came vnto him that hee must die, the very report of it caused him straight way to fall all along vpon the earth like a beast, so that all that were present had much adoe to make him arise, and take a little food to re­fresh him. Note. He was strong in body, and mighty in battell, but sinfull in heart, and therefore coward­ly in heart: and the like might be shewed concer­ning Belshazzar king of Babel, Mat. 28.4. Dan. 5. and the soul­die [...]s that kept the sepulchre where Christ was laid, when the Angell appeared in glory. But let vs consider of the reasons hereof.

One is, Reasons. because all misery commeth vpon them vsually at vnawares: 1 For they footh vp them­selues in their naughtinesse, and perswade them­selues that all shall bee peace, though they walke on according to the stubbornnesse of their owne hearts: Deut. 29. and therefore crosses being vnexpected, doe find them vnprepared, The sudden­nesse of their misery. and so cast them into greater perplexitie and anguish. It is said ( Psalm. 53.5.) concerning vngodly men: There they were afraid for feare, where no feare was. Not but there was perill, and so cause of feare, but they had no expectation therof; they mistrusted nothing, but went on as boldly in sinning, as a man would doe in the workes of his calling, and therefore were their hearts so distracted with feares when troubles did light vpon them,

A second reason why presumptuous offenders are so tormented with horrour is, 2 Their iudge­ments are very grieuous. because many times the iudgements that God laieth vpon them [Page 85]are very grieuous: as they haue pressed downe others with heauy burthens, so the Lord pursueth them with heauy plagues. Those that offend only through infirmity, shal haue more milde and gen­tle corrections: but as for them that transgresse with an high hand, the Lord will visit them with sharper scourges: and as they haue bin more bit­ter against their neighbours, so the Lord will haue them to drinke more deepely of that cup which they prepared for others.

Thirdly, 3 Gods terrible iustice is ap­rarant in their afflictions. God in his iustice will haue his hand to bee seene against those that make warre against him, and against his people: he will appeare in his anger against such, and that must needs bee terri­ble vnto them. There is no blessing so small, but if it come with Gods fauour, it is made very great: Note. neither is there any crosse so small, but if it come with Gods displeasure, it is made exceeding grie­uous; and that made them so afraid, Isa. 33.14. of whom mention was made before.

A fourth cause of their great terrour is, The guiltines of their con­sciences. the guil­tinesse of their consciences. They haue imposed vpon them grieuous burthens, which when the world went well with them, they scarce euer felt: but in time of distresse they are made sensible thereof; and then they haue as it were a hell with­in them, and are continually vpon the racke.

But that wee may not mistake the meaning of this point, wee must vnderstand, that this faint­heartednesse and cowardlinesse doth not alwaies come vpon presumptuous sinners when they be­hold [Page 86]imminent dangers: for though none of them haue true courage & fortitude, Note. yet many of them haue a kind of desperate stoutnesse and resoluti­on, when they doe as it were see death present be­fore their faces: which proceedeth from a kind of deadnesse that is vpon their hearts, and a brawni­nesse that hath ouergrowne their consciences to their greater condemnation. But when it pleaseth the Lord to waken them out of the dead slumber, and to set the worme of conscience aworke with­in them, then this doctrine holdeth true without any exception, that the boldest sinners proues at length the basest cowards; and they that haue bin most audacious in aduenturing vpon the most mischieuous euils, doe become of all others most timorous when Gods reuenging hand seazeth vpon them for the same.

First therfore let vs hence learne not to embol­den our selues to sinne in confidence of any out­ward helps: Vse 1 for there is nothing in the world that can procure vs safety, if we by our iniquities doe set the Lord against vs.

Yet many are so foolish that they will trust in lying vanities for their safegard and protection. Some will say, Obiect. Tush, none of their threatnings shal fright mee: 1 for if the worst come to the worst, I can haue twentie deuices to helpe myselfe.

But was not Achitophel as deep a Polititian as the best of vs? Answ. yet when Gods terrible stroke was vp­on his heart, all his cunning could not keepe him from hanging himselfe.

Others there are that rest vpon the multitude, and thinke themselues sufficiently sheltred from Gods plagues, if they haue a great many to ioyne with them. Obiect. 2 Why should wee not sport and game, and take our full pleasure vpon the Sab­bath? (say they:) doth not all the countrie so? If it bee so dangerous, many others shall feele the smart of it as well as we. They shall so indeed: Answ. for in the beginning of this Psalme it is said They are all corrupt, all gone out of the way, there is none that doth good, no not one: so that there was as it were an vniuersall conspiracie in euill; yet it is said of them all: There were they taken with feare. And at the last day, at the beholding of the terrible signes that shall appeare, and at the hearing of the roa­ring of the sea, al nations shall quake and tremble: so that the multitude of offenders doth no whit better their case, nay that rather maketh it worse: for sometimes euen where there is no perill, the very hearing of many sending forth bitter cryes and lamentable complaints, is a sufficient terrour: how much more then would it bee, if wee were plunged in misery with them? It is a cold com­fort vnto vs to be told, You may safely go to such a towne; for there all the houses are generally in­fected with the pestilence! and as small an encou­ragement is it for men to rush vpon the commit­ting of any sinne, because all the world is addicted thereunto, and corrupted therewith. For, as the more are infected with the pestilence, the more are likely to die; & those that go vnto thē are sure [Page 88]of more discomfort among them, and in danger to perish with them: so by how much the num­ber of them is greater that are tainted with grosse sinnes, the more likely to goe to hellish torments; and such as will be their companions in euil, shall certainly be partakers with them in punishment: and the more reprobates are in hell together, the more hideous and wofull will their state bee.

Another sort there are that secure themselues with this, Obiect. 3 that they haue stomack and courage in them, and therefore they doubt not but they shall stand vndaunted and vnappalled in the middest of all extremities.

But these stout-hearted champions shall finde, Answ. that their harts wil faile them, when the mouth of their conscience beginneth once to be opened a­gainst them, and to lay their sinnes new and old in order before them.

For what saith the Prophet Zephany? Zeph. 1.14.15. In the great day of the Lords wrath, the strong man shall cry bitter­ly. Now crying is an argument of great perplexi­ty and anguish, and of basenesse of mind, when it proceedeth from outward causes; and yet the Prophet saith, that the strong men, and such as did professe fortitude, should cry, and that bitterly: and the more couragious they had been in sin, the more cowardly they should bee when the Lord did visit them for sinne.

Lastly, Obiect. 4 there are others that thinke to cary out their vile practises by reason of their noble paren­tage, [Page 89]their high places, the multitude of their at­tendants, the largenesse of their substance, &c. If they say the word, who can hinder the deed? who dare controll them or crosse them? If any thinke himselfe wronged (say they) let him take his ad­uantage, and seeke his remedy, &c.

See the haughtinesse of flesh and blood when once it is set on horse-backe: Answ. but suppose that men dare not encounter them, doe they imagine that the Lord will be afraid of their bigge words, and bigge lookes? if they do, they are much deceiued. Pharaoh, Nebuchadnezzar, and Belshazzer, were as great and as proud as most of these braggers: yet did not the Lord strike them with horrour and a­mazement, and make them see and know, that hee was the King of Kings, and Lord of Lords? Satan hath all that worldly men can haue, and a great deale more, both of wit, and wealth, and compa­ny, and courage, and command; and yet for all this, the very consideration of Gods indignation maketh him to tremble: according to that of the the Apostle Iames: Iam. 2.19 Thou beleeuest that there is one God, the diuels also beleeue, and tremble. And how then can they thinke to escape the terrours of the Lord, who though they be great in the world, yet come farre behinde the Prince of the world in greatnesse?

Let experience speake in this point: Note. when the Lord tooke away our gracious Queene, and there was likelihood either of a ciuill dissension, or for­ren inuasion, (howbeit the Lord miraculously de­liuered [Page 90]vs from them both:) who were then least troubled with feares? those that were great in the world, or such as were great in Gods fauour? And now that the Lord doth visit our cities, and townes and villages with the pestilence, who are they that are most couragious? surely those that truly feare the Lord: they think it the safest course to exercise themselues in the workes of their cal­lings, and not to runne hither and thither; and to come vnto the publike assemblies of the Saints, and not to neglect the feeding of their soules for feare of endangering their bodies: whereas the wealthie and great ones of the world, hide their heads in a corner, being very vnwilling to aduen­ture vpon any good work that either God or man calleth them vnto, if there bee but the least appea­rance of any perill.

Therefore (in the second place) if we would be void of those terrours that wicked men are sub­iect vnto, Vse 2 and be able with boldnes to hold vp our heads, when Gods iudgements are abroad in the world, then let vs obserue these directions follow­ing.

First, Remedies a­gainst hellish feares. 1. Feare to offend. See M. Duds booke. Com. 1. Psal. 112. let vs beware of all manner of sinnes, that no iniquitie haue entertainment with vs; and la­bour to bee at one with the Lord, that so our con­sciences may be at one with vs: which if wee can attaine vnto, we shall be strongly fortified against all vnnecessary feares. According to that in the Psalme: Blessed is the man that feareth the Lord, &c. He shall not be afraid of euill tidings, &c. Where the [Page 91]Prophet sheweth, that hee is an happie man that is truly religious, and sheweth it forth by fearing of God, and delighting in his commandements, and by performing the duties of loue and mercy towards his brethren: for as hee shall bee freed from all hurtfull euils, so shall hee bee exempted from all passionate feare thereof. Note. Many wicked men haue not the plague in their houses, and yet are plagued with the feare of it: and many godly men haue their families visited therewith, and yet are not perplexed with such terrors: and the rea­son is yeelded in that place, because their harts are fixed and established, and beleeue in the Lord. That is the foundation whereupon they build their cou­rage and confidence, euen the Lord himselfe, who is a sure stay to those that relie vpon him. His chil­dren know that nothing can befall them without his prouidence, & that nothing shall betide them, but he will support them vnder it, and make them to profit by it: and what cause then haue they to be distēpered? If therfore we desire to haue stil & quiet harts, when others shal be euen at their wits end, then let vs get the brestplate of righteous­nesse and innocencie: for the righteous is bold as a Lion. Let vs feare sin before it be committed, Prou. 28.1. and when we are tempted therunto, say with Iob: Are there not strange punishments for the workers of iniqui­ty? Iob 31. Will not the Lord be angry with me if I should commit this wickednesse? will not mine owne heart be discomforted? will not my spirit be made sad within mee? how shall I bee able to looke the [Page 92]Lord in the face, if hee should lay his hand in any feareful manner vpon me or mine, when I haue so prouoked him to his face, &c? Thus if wee could fright our hearts from offending the Maiestie of God, wee should bee as bold as Iob was when the waues of aduersity flow in vpon vs on euery side: The Lord (saith he) hath giuen, Iob 1.21. Iob. 13.15. and the Lord hath ta­ken, blessed be the name of the Lord. And in another place, Though the Lord should kill me, yet will I trust in him. He feared sinne which is the sting of crosses, and therefore were his crosses lesse terrible vnto him when they came: and so will they be vnto vs if we carefully eschew those corruptions which otherwise will enuenome and poyson them vnto vs. this is the first means to arme vs against feares, viz. to take heed of sinne before it bee commit­ted.

But if it be committed, 2 Repentance for offences committed. the next remedie is, to stand in awe of Gods iudgements due vnto the same, and so to be led on to true repentance. The best way to escape desperate feare is, to fright our soules with an holy feare: For if we iudge our selues, we shall not be iudged of the Lord. Excellent for this purpose, is that answere of Huldah the Prophe­tesse vnto good Iosiah: Because thine heart did melt (saith she) and thou hast humbled thy selfe before the Lord, 2. King. 22.19.20. when thou heardest what I spake against this place, and against the inhabitants of the same, to wit, that it should bee destroyed, and accursed,; and hast rent thy cloathes, & wept before me, I haue also heard thee saith the Lord. Behold therefore I will gather thee to thy fa­thers; [Page 93]and thou shalt bee put in thy graue in peace, and thine eyes shall not see all the euill that I will bring vpon this place. And agreeable to this, is the speech of Habakkuk: When I heard, my belly trembled, Habak. 3.16. my lips shooke at thy voice: rottennesse entred into my bones, and I trembled in my selfe. But what benefit had he by that? That I might haue rest in the day of trou­ble. So that wee see the best way to bee quiet and peaceable in our selues in troublesome times, is to be disquiet in our hearts for sinne before troubles do approach.

A third remedy is, 3 Feare of Gods iudgements. to feare Gods iudgements when wee behold them vpon others; and if wee haue been sinfull before, yet then to seeke a recon­ciliation with God before his displeasure arife a­gainst vs. It was the wisdome of the Gibeonites, Iosh. 9. when they saw Ierico and Ai vanquished and de­stroyed, not to stand it out with Ioshuah, but to make a league with him: if they could deale so prouidētly with him for their bodies, much more should wee, with the Lord for our soules. When the wise captaine came vnto Elijah with his fiftie men, considering how the two former captaines had been consumed with fire from heauen, hee humbleth himselfe and saith: O man of God, 2. King. 1.13 I pray thee let my life be precious in thy sight. In like man­ner when we heare that the people of the land are taken away by hundreds and thousands, seeing wee are guiltie of the same sinnes that they were; we should cast downe our soules before the Lord, and beseech him that our liues may bee precious [Page 94]in his sight, but especially that our soules may bee spared: that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserued, See the second Sermon on Lament. 3. v. 57. Feare not. and euerlastingly saued. This is the best receipt that any can take against the ve­nome of the pestilence, that he may be sure it shall neuer hurt him. And thus much of the remedies against hurtfull feares.

[Because God is in the generation of the iust.] This is one reason why it must needs goe hardly with wicked men, that are deuourers and spoilers of Gods people; because the Lord himselfe is among them, to take notice of all the iniuries and indig­nities which they sustaine, and to reuenge their quarrel vpon their enemies, that are stronger then they: Doct. 2 whence ariseth this point of doctrine, that the Lord is euer present with all righteous men. Good men ne­uer want good company.

A good man neuer wanteth good company: for whersoeuer a Christian is, there God himselfe is with him, and in him, and round about him: so that none are so neare vnto one another, as the Lord is vnto his people.

Now that hee is alwaies thus present with his children, Reuel. 1.13. appeareth in the Reuelation. Where Christ is said to walke in the middest of the seuen golden Candlesticks: that is, of the seuen Churches: so that it is his ordinary walke to go in and out a­mongst his seruants. Neither hath hee a generall care of the whole Church onely, but hee hath an eye also vnto euery particular member; as will appeare in seuerall examples. When Iacob was all [Page 95]alone, trauelling towards Padan Aram, there be­ing no towne neare, and the night drawing on, he was faine to take vp his lodging in the open field: but that night the Lord shewed himselfe present with Iacob, and he saw that hee had acquaintance euen in that solitarie place; for God tooke notice of him, and renewed with him his couenant made vnto Abraham and Isaac, Gen. 28.15. and made him a promise to be [with him] whithersoeuer he went, &c. So that that night was one of the comfortablest nights that euer Iacob had.

The like we reade of Eliiah, that when hee fled from Iezabell, there was one knew him in the wil­dernesse, and brought him his dinner, euen an Angell sent from God: 1. King. 18. and afterward when hee was vpon mount Horeb, the Lord tooke know­ledge of him, and called him by his name. What doest thou here, Eliiah?

Yea Ionah found fauour from God, where no body else could come vnto him, euen in the bottome of the sea. Whence it is euident, that the Lord is euery where with his people. How God is present with his. And that,

First, by his wisedome, to giue them good dire­ction: 1 To direct them. in which regard Christ that is called a coun­sellour ( Isa. 9.) is said to be in the middest of the seuen golden Candlestickes, cloathed with a garment downe to the feete, as was the manner of counsellours in those times. Reuelat. 1.13. So that he is euermore ready to resolue vs in our doubts: to aduise vs in our actions and in our speeches, and to direct vs [Page 96]what and how to do and speake, according as oc­casion shall be offered.

Secondly, 2 he is present by his power, as a graci­ous protector of his children, To defend them. Isa. 53.1.2. according to that of the Prophet Isaiah: When thou passest through the waters, I will be with thee, and through the flouds, that they doe not ouerflow thee: When thou walkest through the very fire, thou shalt not bee burnt, neither shall the flame kindle vpon thee. Where we may see that the Lord promiseth to be with his Church in a won­derfull manner, and to bee a defence and safegard vnto them in the most perillous times, euen when they should passe through fire and water.

Thirdly, 3 he is present with his children by his Spirit as a comforter, To comfort them. to refresh their hearts in all extremities. Christ foretelleth his Disciples, that in the world they should meet with many sor­rowes, which should cause them to mourne, when others did reioyce; but withall hee promiseth to send them the comforter, euen the blessed Spirit of grace, Ioh. 14.6. which should minister vnto them abun­dance of consolation, euen in the middest of the persecutions and sufferings, which they endured for Christ his sake.

And that which was promised vnto them, all the members of Christ shall feele in themselues: for God is he that comforteth the abiect, 2. Cor. 7.6. one as well as another, without exception.

By this now which hath beene spoken it may easily bee discerned how the Lord is present with his seruants, viz. by his wisdome to direct them: [Page 97]by his power, to preserue them; and by his Spirit, to comfort them, and that God hath been, and is thus present still, will be very euident, if wee con­sider the state of the Church what it is, what it hath been: namely, still beset with many and mighty aduersaries, that haue vsed, and doe vse, their wit, and wealth, and power, and friends, and all meanes that possibly they can deuise, for the razing and vtter ouerthrowing of Gods people: Note. and yet haue neuer been able to effect and bring to passe their malicious enterprises against the same. The Church is as a weake tent in it selfe, not fortified with any wals, and yet those that haue laid siege against it, and sought vtterly to consume it, haue not taken away so much as one stake, or broken so much as one cord thereof, as the Pro­phet Isaiah witnesseth: and why? Isa. 33.20.21. because (as he saith) the mighty Lord was their defence. Chri­stians are euen as sheepe, very impotent and fee­ble for the most part, in regard of outward strength; and withall few in number: and their e­nemies are like raging Lions, and besides for mul­titude very many: yet the flocke of Christ still re­maines, & the more the wicked rage against it, the more doth it still encrease, as we haue an experi­ment in the Israelites vnder Pharaohs tyranie. Note. Yea in many places where their Pastors seeke to make hauocke of them, euen there are they couragious for the truth; and though Christians dwel where Satans throne is and where hee seemeth to beare full sway, yet it may be said to them, as it was vnto [Page 98]the Church of Pergamus by Christ Iesus, Reuel 2 13. Thou kee­pest my name, and hast not denied my faith.

Yea further (which is of all other things most strange) the poore lambs of Christ are so far from being torne in pieces by those Lions, that they be­come Lions themselues, not for cruelty, but for courage. Mich 5.8. For so saith the Prophet Micah: And the remnant of Iacob shall bee among the Gentiles, in the middest [...]f many people, as the Lions among the beasts of the for rest and as the Lions whelpe among the flocks of sheepe. The meaning of which place is, that some few poore Christians standing in the cause of God, and comming furnished with the grace and power of the holy Ghost, should be able to daunt and terrifie the hearts of many sinfull persons, and cause them euen to quake and tremble, Act. 24.26. as Paul did Felix, when hee reasoned powerfully and effectu­ally concerning righteousnesse, and temperance, and the iudgement to come. In so much that ma­ny who are hypocrites in heart, will make a shew of religion and piety, and seeme to conforme themselues vnto Christians whom they hate with a deadly hatred: which plainly argueth that there is a kind of Maiesty of God, Note. shining forth in the faces and in the carriage of Gods seruants, which the vilest reprobates are many times driuen to ac­knowledge, though full sore against their wils.

This point ministreth vnto vs a double instru­ction. Vse 1 First, that wee should take part with righte­ous men: for if God bee on their side, they must needs be the better side, and the stronger side; and [Page 99]therefore it is good wisedome to ioine with them. It was the ouerthrow of Achitophel that he forsook King Dauid, to take part with Absolon. And it was the ruine of Abiathar and Ioab that they withdrew thēselues from Salomon, to set vp Adonijah as king ouer Israel. And why sped they so ill, but because they were of a contrary side vnto God himselfe, who stood for Dauid and Salomon, and their adhe­rents? and certainly the Lord is as strongly with his church now, as he was with Dauid and Salomon then; and therefore it must needs be very dange­rous for any to separate themselues from his cho­sen: in which regard let vs be careful euermore to cleaue vnto them, and to take part with them.

Oh, Obiect. but they haue many enemies that seeke to vndermine them, and therefore it is not safe ioy­ning with them!

Feare not their aduersaries, Answ. Psalm. 3. though they be ten thousand to one: for God is their buckler, and the lifter vp of their heads: he will smite all their ene­mies vpon the cheeke bone, and dash out their teeth, that seeke to draw blood from his seruants. All that hate Sion shall perish euen as the grasse that groweth vpō the house top; which though it make a bragging shew for a time, yet suddenly wi­thereth and commeth to nothing. They that seek to root out the Israell of God, doe, as it were, set their naked shoulder, to remoue an huge rock that will fall vpon them, and grinde them to powder, Zach. 12.3. be they neuer so many: and therefore wee haue litle reason to be afraid of them.

Another instruction hence to be learned, is, that seeing God is in the generation of the righteous, therfore we should frequent their society, and re­sort vnto the assemblies of the Saints: for if the Lord be present with euery one of his, by his spe­ciall prouidence and by his grace, then is he much more forcibly and effectually present with a mu­Ititude of them, that do worship him in sincerity, and fill the heauens with zealous prayers, and strong cryes.

Many are desirous to go to the Court, in hope (though they be not certaine) to see the King on­ly, albeit he doe not looke vpon them, or speake to them, or they to him: how much more desi­rous should we be to come vnto publike Christi­an meetings, where wee shall bee sure to see the King of Kings in his glory, and to haue him to take notice of vs, to speake vnto vs, to grant vs free liberty to put vp our suites vnto him, and to estate vs in all the good things, which his sonne Christ hath purchased for vs by his precious blood?

Are our hearts frozen in the dregs of our ini­quities, and so hardened that wee cannot mourne for the same? let vs repaire vnto holy assemblies, and there wee shall meet with the weapons of God that will pierce and wound our hearts, and cause them to be dissolued into teares: there shal we feele the vertue of the spirit, effectually work­ing vpon vs, so that we shall be constrained to say of those that deliuer the message of Christ vnto vs, 1. Cor. 14.25. that God is in them indeed. Doe wee want [Page 101]faith in Gods prouidence and promises? Do wee want power and strength against our corrupti­ons? In a word, doe wee want any grace of God, or any blessing of God? let vs haue recourse vnto the congregations of the Saints, and there we shal meet the Lord himselfe, who will bee ready to supply our necessities whatsoeuer they bee, and to grant vs aboue that that wee can aske or thinke.

And as for our owne priuate cases, so for the publike state of the Church & Commonwealth; if we would haue the pestilence or famine, or any other iudgement remoued, the way to procure this is, to repaire thither, where wee shall meet with many of the faithfull, that will bee readie to ioyne with vs in prayer, and to wrestle with the Lord by feruent and earnest supplications for the remouing of his deserued strokes. And this should much eucourage vs, & adde life vnto our praiers, as often as we haue occasion to aske any thing in publike, that God will vouchsafe vnto vs his gra­tious presence, and they shew by good effects that he is in the generation of the righteous.

Vers. 6. Ye haue made a mocke of the counsell of the poore] In that the holy Prophet doth lay this vnto wicked mens charge, as a hainous crime, and as the cause of his strokes that were to bee inflicted vpon them, this doctrine offereth it selfe for our learning, Doct. 3 that

Iesting and scoffing at Gods children, Mockers are grieuous per­secutors. Heb. 11. is a grie­uous kinde of persecution, and such as the Lord take speciall notice of.

In which regard the Apostle, Heb. 11.36. spea­king of the wonderfull great trials which sundry of the Saints did by faith vndergoe, reckoneth vp this as none of the least of them, that they had been tried by mockings. In like sort when the holy Ghost yeeldeth a reason of the vtter ouerthrow of the kingdome of Iudah, and of their long and wofull captiuity, he setteth downe this to bee one of the principall causes thereof, 2. Chro 36.26. viz. That they mocked the messengers of God, and despised his words, and misused his Prophets, vntill the wrath of the Lord arose against his people, and till there was no remedy.

This kind of persecution Ismael vsed against Isaac (as the Apostle witnesseth) for which hee was cast out of the Church of God. Gal. 4.29. Gen. 21.9. And this was one of the meritorious sufferings of our Lord Ie­sus Christ, Mat. 26. &. 27. Psal. 22. that they spit vpon him, and nodded their heads at him, and vsed taunting and disgrace­full speeches vnto him, and put as it were a fooles coate vpon him to disguise him, and called him in mockage, the King of the Iewes, &c. This I say was not the least part of his bitter passion, through which he purchased eternall saluation for all his e­lect, namely, that hee endured much contempt and reproch both in the course of his life, and at the time of his death.

Now the reason why Satan maketh choice of this weapon aboue others, therewith to fight a­gainst Gods seruants, is

First, Reasons. because mans nature is subiect greatly to abhorre contempt, and therefore cannot easily [Page 103]endure to bee vilified and disgraced by scoffing and reproachfull speeches and gestures.

Secondly, 2 Note. the diuell knoweth that hee can get many souldiers to be employed this way. Euery limme of his cannot imprison, nor spoile Christi­ans of their goods, or of their liues: but there are few or none but they can frame scoffes and iests against the members of Christ Iesus. Euery boy can quickly grow skilfull at this, as we see in Isma­el, 2 King. 2. and in the two and fortie children that were torne in peeces of two beares for their mocking of the Prophet Elisha: the very scumme of the people, the vagabonds and rogues that run vp and downe the country can doe their master the diuel good seruice this way: those that were the chil­dren of fooles, and the children of villaines, Iob. 30.8.9. (as Iob speaketh) who were more vile then the earth it selfe, could make Iob their song and their talke: Psal. 69.12. Psal. 35. and in like sort did the drunkards and pot compa­nions deale with Dauid; and the theefe vpon the crosse with our Sauiour, Mat. 27.44. euen at that time when the fierce wrath of God was manifested vpon his body hanging on the crosse, for that hee had been a notorious and hainous malefactor.

First, Vse 1 this doctrine must teach vs to beware of deriding and taunting at good men for taking of good waies, lest by so doing we become persecu­tors, and bee proceeded against as enemies vnto God and his people. It is not so safe for vs, as ma­ny take it to be, to exercise our selues in such kind of scoffing: he is commonly held to be a sillie fel­low, [Page 104]that cannot gird at a Minister, and at such as vsually resort vnto Sermons. But let vs take heed of such nipping and biting speeches as tend to the defaming of any of Gods seruants or seruices; lest we be cast out from hauing any communion and fellowship with God, as scoffing Ismael was, and be exposed to such plagues and punishments as the wicked Iewes were, who mocked the mes­sengers of God, and reuiled our blessed Sauiour in such an opprobrious and disgracefull manner, as the Scriptures doe record.

Secondly, Vse 2 for as much as contemptuous and reprochfull scoffes and girds are such weapons as Satan putteth into the hands of his instruments, let vs prepare for them, and arme our selues a­gainst them. Christs Disciples must not looke to be aboue their Master: if wicked sinners reuiled and derided him, wee must not imagine to escape their virulent and venemous tongues: and there­fore the Apostle exhorteth vs, Heb. 13.12.13. that seeing he hath borne our reproch, wee should beare his, and for the ioy that is laid before vs, Heb. 12.2. endure the crosse, and despise the shame, and so at length wee shall re­ceiue the crowne of glory, which is prepared for all those that in patience doe waite for his glori­ous appearing.

Now that wee may bee better inabled to beare these taunts and reproches, How we may be inabled to beare con­tempt. 1. Labour a­gainst pride. let vs take this directi­on following.

1. First, labour against that inbred pride that is naturally in euery one of our hearts, which ma­keth [Page 105]vs vtterly vnable to vndergoe disgrace: ther­fore was it, that though many of the chiefe rulers of the Iewes beleeued in Christ, yet they durst not confesse him, because of the Pharisies, who would haue excommunicated them, and disgraced them to the vttermost: and the reason is rendred in that place, viz. That they loued the praise of men, Ioh. 12.43. more then the praise of God: they stood vpon their car­nall credit and reputation among their neighbors and countrimen, more then vpon that true cre­dit and estimation which they might haue had with the Lord and his children; and therefore was it that they were so loth to expose them­selues for Christ his sake vnto the shame of the world whereas if they had had humble and low­ly hearts, they would haue denied themselues in their estimation among men, and haue taken vp the reproach of Christ as an honourable crowne: let this therefore bee our first worke to labour a­gainst the hautinesse of our fleshly hearts.

Secondly, 2 Consider what scoffers are. to the intent that wee may more pa­tiently endure to be vilified and disgraced, let vs consider what manner of men scoffers bee, viz. the most abiect, vile, and contemptible persons that are, as we may see in those before mentioned, who in this sort pursued Iob and Dauid, and our blessed Sauiour.

Oh but (will some say) they are men of great wealth, of great place, of great parentage, Obiect. of great wit and learning, that do mocke vs, and gird at vs for our religion, and for our profession.

Grant that they be great men in all the former respects, Answ. yet if they bee wicked and vngodly, the holy Ghost accounteth them vile and contempti­ble men: and so should wee esteeme of them, though they be as mighty as Zenacherib was; for when he sent a disdainfull and scornefull message vnto Hezekiah, and the rest of Gods people, hee was indeed ignominious, because he was impious and blasphemous: he was vile in Gods sight, and hee made him appeare vile both before men and Angels, Isa. 37.22. according to that of Isaiah, The virgin daughter of Sion hath despised thee and laughed thee to scorne.

Thirdly, 3 let vs consider, as what they are for the present, so what they shall be hereafter: and that the same Prophet Isaiah sheweth, saying, Feare yee not for the reproch of men, Isa. 517.8. neither he yee afraid of their rebukes. For the moath shall eate them vp like a gar­ment, and the worme shall eate them like wood. But (wil some man say) what great matter is this? Obiect. 1 shall not the wormes consume the good as wel as the bad? Yes surely, Answ. that cannot bee denied: and yet there is an euident difference betweene the wicked and the godly, Note. euen in this respect: for though righ­teous mens bodies become wormes meate, yet it is not in any displeasure from the Lord, nor for a­ny hurt vnto them, for they are still pretious in his eyes, as their soules are, which euen then enioy celestiall happinesse; and besides euen those bo­dies of theirs shall be restored, and bee made euer­lastingly glorious together with their soules: all [Page 107]which things are farre otherwise with such sinfull persons as delight themselues in scoffing and de­riding of the Saints of God: their bodies are at best when they are deuoured by wormes: they can neuer expect better, but that which is farre worse shall surely come vnto them.

Fourthly, 4 that we may be inabled in conscience to swallow vp such reproaches as are cast vpon vs, Meditate on the reward. let vs seriously meditate on the reward which is promised vnto them that can so doe. Mat. 5.11.12. Blessed are you (saith our Sauiour) when men reuile you, and perse­cute you, and speake all manner of euill against you for my names sake falsely. Reioyce and bee glad, for great is your reward in heauen. And againe, 1. Pet. 4.14. the Apostle Pe­ter saith, If yee bee railed vpon for the name of Christ, blessed are ye; for the spirit of glory, and of God resteth vpon you. This made Moses to esteeme the rebuke of Christ greater riches then the treasures of Egypt: for (saith the holy Ghost) hee had respect vnto the re­compence of the reward. Heb. 11.26. Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers, let vs ani­mate our selues vnto patience with these or the like considerations; why should I bee discou­raged at these things? sinfull men seeke to vilifie and disgrace mee; but doth God thinke euer the worse of me? I am base and contemptible in their eyes, but doe the Angels of God, or any of his Saints, conceiue any whit more hardly of mee in that regard? Nay, doth not the Lord himselfe, and such as haue his image most liuely shining [Page 108]forth in them, esteeme me so much more honou­rable, by how much they labour to make me more vile and abiect in regard of my well doing? Why then should I faint vnder the burthen of reproch, wherewith they doe still load me? especially see­ing that this momentanie disgrace which I sustain for Christ his cause, shall bring vnto me an eternal and inualuable weight of glory.

Of the poore] From which words note this Do­ctrine, Doct. 4 The godly v­sually afflicted that the estate of Gods people is common­ly a poore and afflicted estate. Therefore in the originall the word [poore] is not vsed in the Plurall number, but in the Singular, and carries this sense [ye haue made a mocke of the counsell of that poore one] implying thereby, what is the common case of al, namely, to bee full of calamities and distresses, through many tribulations to enter into the kingdome of God, Act. 14.22. Rom. 8. and to be conformable vnto their head Christ in afflictions and sufferings.

And this the Lord in his wise prouidence will haue to be so for these reasons:

First, Reasons. that thereby the flesh might bee discoun­tenanced, 1 and haue no cause to reioyce before him. 1. Cor. 2.

Secondly, 2 that men might embrace religion for it selfe, and in conscience vnto God, not in any outward respects. Whereas if most of those that are Christians, were of great place, many would make a shew of being religious, Note. that they might thereby grow to aduancement in the world, and so seeke earthly things in spirituall exercises.

Thirdly, 3 that his children might grow in nea­rer acquaintance with him, who otherwise would be strangers vnto their owne father: Hos. 5.15. In their af­fliction (saith God.) they will seeke me diligently. Be­fore that time they would rather sue vnto any then vnto the Lord: therefore was hee driuen to break them with one breaking vpon another, that so hauing no other refuge to betake themselues vnto, they might haue recourse vnto him. This is cleare in the example of Manasse, who being in bonds and in irons, humbled his soule before the Lord, and praied vnto him for fauour, and mercy, and found it at his hands: whereas before such time as hee was pressed downe with grieuous mi­sery, hee obstinately refused to hearken vnto the Lord, and to his messengers, and was so far from calling vpon his name, that hee dishonoured it by al manner of abominations, 2. Chron. 33.2. which he committed with an high hand, euen to anger the Lord.

Fourthly, 4 God would haue his people often to taste of aduersities, & troubles, that so they might learne to trust in him, whereas otherwise they would make the arme of flesh to bee their stay and confidence. This the Lord himselfe auoucheth in the prophecie of Zephanie, saying, Zeph. 3.12. I will leaue in the middest of thee an humble, and poore people, and they shall trust in the name of the Lord.

This point maketh for the confutation of an er­rour which withholdeth diuers from the profes­sion of the Gospell: Is this the word of God? Vse. is this your holy ministery (say they) and are these [Page 110]your good men that doe embrace the same? a companie of simple base fellowes, of poore Arti­ficers, and the like? who can imagine this to bee the truth, which such kinde of men as these doe giue credence vnto? How many Gentlemen, or Noblemen, or men of learning and policie are of their minds? and for those that are, haue they not manifold afflictions in their hearts, or vpon their bodies and estates? This is iust the cauill of the Pharisies against the doctrine of our Sauiour: Neuer spake man like this man (say the officers that were sent to take him, Ioh. 7.46.47. but did not:) Then answe­red the Pharisies, 48 Are yee also deceiued? Doth any of the Rulers, or of the Pharisies beleeue in him? but this people which know not the law, are accursed. Therfore let not vs bee deceiued by such vaine words of men, that iudge not righteous iudgement, but ac­cording as their owne fleshly wisedome directeth them, but let vs rather build vpon the words of him that is the true witnesse, who as he receiued a commission to preach vnto the poore, Luk. 4. so hee did ac­cordingly performe it, and found good successe thereupon, and therefore biddeth Iohns disciples to tell him, Luk. 7.22. that the poore receiued the Gospell. They were the profitable and fruitful hearers of Christ, who by reason of some outward calamities and distresses or other, were humbled and abased in their owne eyes, and had the pride and stubborn­nesse of the flesh somewhat mastered and taken downe.

Secondly, 2 here is matter of reioycing for Gods [Page 111]seruants, that are in pouerty and distresse any man­ner of way: it is the common condition of the members of Christ, and therefore they must not from thence draw any hard conclusions against themselues. It is the very high way vnto heauen, which hath beene troden by Christ and all his Saints, to passe through manifold troubles and grieuances, manifold straits and extremities, and at length to attaine vnto that rest which is prepa­red for vs in the kingdome of God. 2. Thes. 1.7. If any by rea­son of their necessities and miseries had euer mis­sed of the crowne of life, wee had some cause to feare our selues in that regard: but sithence none euer did so, but rather haue reaped benefit by their afflictions, then taken any hurt thereby, wee should be of good comfort; and be so farre from fainting in our trials, that wee should reioyce in the same, making full account, that then Gods owne hand will most manifestly appeare for our preseruation, and consolation, when humane helpes doe most of all faile vs: neither indeed could it bee so clearely discerned that hee is the vpholder of his Church, if it had wealth, and po­wer, and outward props and pillars to beare vp the same.

Yee haue made a mocke of the counsell of the poore: and why? because the Lord is his trust: This is the very true cause, Doct. 5 whatsoeuer other pretences there be. Whence obserue this Doctrine, Wicked men haue a quarrel against god­linesse. that true god­linesse is that which breeds the quarrell betweene Gods children and the wicked.

Vngodly men may say what they list, as name­ly, that they hate and dislike them for that they are proud and sawcie in medling with their betters: for that they are so scornfull & disdainful towards their neighbours: for that they are malecontent, and turbulent, and I know not what: but the true reason is yeelded by the Lord in this place, to wit, because they make him their stay and their confi­dence, and will not depend vpon lying vanities, as the men of the world doe.

And the like reason is giuen by the Apostle Pe­ter, who speaking of vnregenerate men, saith, that it seemeth strange to them, 1. Pet. 4.4. that the godly runne not with them to the same excesse of riot: and therefore (saith hee) speake they euill of you. Note. The cause why they traduce and defame them, is not because they are euill, but because they will not be as bad as themselues: not because they haue commit­ted great faults, but because they will not com­mit them. And this wee may obserue in our owne experience, that the most holy exercises are most offensiue vnto carnall persons: and that they ex­claime against many things, as if they were hai­nous crimes, which God hath commanded as ne­cessarie duties: to wit, fasting and prayer, and hea­ring of the word, and such like, which as occasion serueth, must of necessity bee performed: these are the holy men (say they) that must needs bee more forward then all their neighbours: that will not allow of good fellowship, and of merrie mee­tings, but are altogether for praying, and for [Page 113]preaching, &c. when others are sporting and dancing, and recreating themselues: I warrant you they are but meere hypocrites and dissem­blers: their harts are as bad as the worst, and none are more disloyall subiects to their Prince then such are. These are hard charges, yet such as be­fell Christ Iesus himselfe, who among many other false imputations was esteemed an enemy to Cae­sar. But whence proceed all these hard surmises and censures? Surely from this, that Gods chil­dren do endeauour from a true and faithfull hart to serue and please the Lord in all things, and doe refuse to walke with the multitude in the broade way that leades vnto destruction. Here is the mat­ter whereupon all their malice doth worke: and this ariseth,

First, from the diuell himselfe, Reasons. 1 who is an vtter aduersary vnto mans saluation, and vnto Gods glory, and therefore makes warre against the seed of the Church, Reuel. 12.17. which keepe the commandements of God, and haue the testimonie of Iesus Christ.

Secondly, 2 from that hellish corruption that is in mans nature, which though there were no di­uell, would minister vnto them sufficient malice, whereby they should bee stirred vp to carrie a grudge against the image of God wheresoeuer it is, yea though it bee in those that in the bounds of nature are most neerely linked vnto them; as we see in Cain, who hated and murthered his brother Abel: and why? because his owne workes were euill, 1. Ioh. 3.12. and his brothers good.

Therefore let Gods seruants neuer looke to please the world by well doing, Vse 1 but make full reckoning that they shall much displease them.

Obiect. Oh but it is your owne precisenesse (will some say) that causeth you to be so much maligned and disliked.

Nay, Answ. it is the worlds wickednesse, not our strict­nes; otherwise what caused the Prophets of God, the Son of God himselfe, and his holy Apostles to bee so much hated and wronged by vngodly men? They dare not say it was their indiscretion and nisenesse, or any the like failing on their part, but in truth the malice of the wicked, which is the very cause why euen in these our daies, Gods people finde hard measure from prophane per­sons.

Secondly, 2 let this teach vs not to bee discoura­ged, albeit wicked sinners thinke and speake the worst of vs: our goodnes, not our badnesse is the occasion thereof, and therefore we should bee so farre from conceiuing the worse of our selues, or of our workes, meerely in this respect that they go about to depraue and vilifie both vs and them, that we should haue a better opinion, both of our owne persons and actions, as hoping, that the Lord doth graciously accept of the one and of the other, because the vilest sinners doe most of all dislike them, and seeke by all meanes to fasten in­famie and disgrace vpon them. Doe we then trust in God, and doe sinfull persons deride our sim­plicity in that behalfe, and tell vs that we shall bee [Page 115]ouerthrowne, and neuer be long able to hold vp our heads? let vs rest on the Lord stil, and neuer be dismaied at their mischieuous and malicious speeches, and attempts against vs, knowing and assuring our soules that they that trust in the Lord shall bee as mount Sion, Psal. 125.1. that cannot bee remoued, but standeth fast for euer.

THE FOVRTH SERMON.

IN these words is set downe a sharpe re­proofe of the vnbeleeuing Iewes, with whom the Prophet Isaiah had to deale: wherein wee may note two principall things.

• 1. First, the danger that would ensue vpon the following of their owne counsell.
• 2. Secondly, the profit that they should reape by following of his.

Concerning the former of these he telleth them, that wheras they rested vpon Egypt for helpe and [Page 117]aide in a time of warre, and for that end did send vnto them the beasts of the South, that is, Camels and Asses laden with riches, and treasures, they should not only sustaine the losse of their money, be vtterly disappointed of their expected aide, but also finde great hurt from them: they should proue by their owne experience, not onely that The Egyptians were vanity, and a people that could not profit nor helpe them, but withall, that they were Li­ons, and Vipers, and fiery flying Serpents; that is, fur­nished and armed with all ability and willingnes, to wrong and oppresse them, to vexe and torment them, to spoyle them, and prey vpon them, and to do them al the mischiefe that possibly they could: as they had in the times of old found Egypt to be a land of trouble, and anguish, so doth the Prophet threaten that they shall finde it still. This was the danger of following their owne counsell, v. 6.7.

Now the benefit of following Gods aduise is shewed in the latter end of the seuenth verse: their strength is to sit still: as if hee should haue told them: you are very desirous to be fortified against your enemies, and much adoe you make to get men and munition to defend you: but if you will hearken vnto me, I will shew you an easier and a safer way; and that is, to cast off all distrust­full feares and cares; to spare your money and your paines, to sit quiet and still at home in your s [...]uerall places and callings; and so e [...] ­pect the saluation of God (as Moses exhorteth the Israelites. Exod. 14.13. For though this be not ex­pressed, [Page 118]yet it is necessarily implyed, as is plaine in the verses following, and then you shall finde, that albeit the Egyptians bee flesh, yet God is a spirit; and and albeit they bee weake, and as it were vanity it selfe, yet the Lord is strong, and will communi­cate his strength vnto you, both for your protecti­on, and your aduersaries subuersion. And thus much briefly for the generall drift of these words.

Vers. 6. First, Doct. 1 from this, that these vnbeleeuing Iewes, VVe are most prone vnto cuill. that were very couetous and miserable in matters that did concerne the worship of God, or the reliefe of his seruants, are now so franke and liberall in sending of their riches and treasures in­to Egypt for the procuring of helpe from them, which was a course altogether vnwarrantable, as is euident in this chapter: hence this doctrine may be collected, that our sinfull nature is neuer so for­ward vnto any thing, as vnto that which is meere­ly sinfull, and vtterly vnlawfull. See this point (Doct, 4. in the 6. Sermons.)

In a land of trouble and anguish, The 3. point following were of pur­pose briefly handled. &c.] This is to be vnderstood of Egypt, where the people of Israell had endured the wofullest affliction that euer they felt in any place: yet in their miserie whither doe they go? euen to this land of molestation and vex­ation: where the persons inhabiting are compa­red vnto Lions, for that they were strong, and ra­uenous, and cruell: and to the most noysome Ser­pents, because their stinging was fiery and dead­ly, and vncurable. Now in that this people ha­uing [Page 125]vnholy and vnfaithfull hearts, did chuse ra­ther to sue vnto these Egyptians for protection, then vnto the Lord. The point hence to be noted is this, that

An ill conscience in the time of misery, Doct. 2 will ra­ther seeke vnto any then vnto God. An ill consci­ence shu [...]s Gods pre­sence.

The Egvptians were enemies, yea vowed ene­mies vnto the Israelites, insomuch that when they were deliuered thence, they had a charge neuer to haue any more dealing with them: yet wee see here they will to Egypt for helpe: but intreaty will not serue the turne; the Egyptians will doe nothing vnlesse they be hired: why they shall be well paid for their labour; and if they will not take their word, they shal haue their wages before they haue done their worke; Camels and Asses shall bee sent vnto them, with great plenty of gold and siluer. Thus we see how false-hearted hypo­crites will rather be at great charges and paines to get succour from their deadliest foes, then sue vn­to the liuing God for it, though they might ob­taine it for the very seeking. So Iudas being in grieuous horrour and terrour of conscience, be­tooke himselfe vnto the Priests, whom hee knew to be proud hypocrites, vtterly vnable to ease and relieue a distressed soule, rather then vnto Christ Iesus, who is a mercifull and a faithfull high Priest, able and ready to pity and helpe euery one that comes vnto him with an humble and broken hart. The like may be obserued in Ahaz, that wicked King of Iudah, who notwithstanding that he had [Page 120]protection freely offered vnto him from the Lord together with a signe, such as hee himselfe should chuse, for his confirmation in that behalfe, yet re­fused to be beholding vnto the Lord, and to put himselfe into his hands, Isa. 7.12. and would needs hire the King of Ashur with his armie, for his defence and safeguard, who did exercise great crueltie a­gainst him and his people. Now the reason why sinfull persons are so vnwilling to flie vnto the Lord in their extremities, is,

Because there is a quarrell betwixt God and them. 1 There is no agreement betweene light and darkenesse; Exod. 20. Psal. 11.5. they hate him, and hee abhorres them: and therefore they shunne his presence as much as may be.

Againe, 2 vnbeleeuers doubt of his power, whe­ther that bee sufficient to defend, or to deliuer them; or if not of his power, yet of his mercy, as they haue good reason, being out of Christ: hence is it that hypocrites and sinners cry out in their [...]are and horrour, Who among vs shall dwell with deuouring fire? Isa. 33.14. Who among vs shall dwell with euer­lasting burnings?

This teacheth vs first of all, Vse 1 what to thinke of those that in their distresses, doe make flesh their arme, and withdraw their hearts and hopes from Almighty God, vsing sinfull shifts, and vnlawfull courses, for the relieuing & easing of themselues, or such as are neare vnto them, and seeking vnto Witches and Coniurers, in very deed to the diuel himselfe for helpe, rather then vnto Almighty [Page 121]God: that whereas in extraordinary crosses they should vse extraordinary good meanes, of fasting and prayer, and humbling of themselues, they vse extraordinary ill meanes, and so prouoke the Lord to inflict more grieuous plagues vpon them: these shew themselues to bee impious persons, and men of very ill consciences; so should wee esteeme of them, and so ought they to thinke of themselues, in that they forsake the Lord, who is the foun­taine of all helpe and comfort, and sue vnto his vtter enemie by vsing diuellish and abominable practises.

Secondly, 2 if wee would haue a contrary testi­mony vnto our selues, and among Gods people, to wit, that wee are men of sincere and vpright hearts, because we seeke vnto the Lord in our mi­series, and that in a religious and holy manner, then let vs labour for good consciences in the time of our prosperity, and for faith in the promi­ses of God, and then wee shall not bee driuen to those wretched and chargeable helpes, which car­nall men rely vpon; but we shall be able to runne vnto God, who will relieue vs freely, and speedily. Wee neede not bee such drudges as these Iewes were, to toyle and trouble our selues in getting of money, and then to take a long and tedious iour­ney to obtaine the fauour of our aduersaries, but hauing true and faithfull hearts, wee may make a better shift with a few words, Hos. 14. then these hypo­crites did with all their Camels and Asses, and with all their riches and treasures: for the Lord is [Page 122]neare to all that call vpon him in truth: Psal 145.18.19. yea hee will fulfill the desire of those that feare him: hee also will heare their cry, and saue them: and that both from their sinnes and miseries.

Vers. 7. For the Egyptians are vanity, and shall helpe in vaine.] In that disswading them from rest­ing vpon the Egyptians, he telleth them that they were vanity, and therefore such as they were, such must bee their helpe: either they should not doe their best to defraud them, or if they did, it should not turne to good, because Gods blessings went not with them: hence ariseth this doctrine, that, all the comfort and helpe that worldly things can afford vs, Doct. 3 Worldly help [...] vaine. is vaine and of no worth. The reasons hereof are these: First, because the meanes them­selues are vaine: Reasons. 1 for such as the fountaine is, such must be the streames; and such as the tree is, such must be the fruit. If the Egyptians be vanity, their helpe must needs be vaine. And the like may be said of all other particulars: Doe we rest vpon our friends? they may die, or their good affection may die. Doe we rely vpon riches? they are sub­iect to rust, subiect to fire, subiect to theeues, nei­ther can they helpe vs in the euill day. Prou. 11.4. Doe wee trust vpon men and munition, or any warlike force? A King is not saued by the multitude of an hoast, Psal. 33.16.17. nei­ther is the mighty man deliuered by great strength. An horse is a vaine helpe, and shall not deliuer by his great strength. The same conclusion may we make of all other earthly things: Eccl. 1.4. for of them al, the Wise man pronounceth, that they are vanity & vexatiō of spirit.

Secondly, 2 no worldly meanes can helpe the soule against sin; and therefore there is no sound comfort to be expected from them. Euery mans ruine is from himselfe, and bred in his owne bo­some: helpe that and helpe all; and except that bee helped, when a man hath done all hee can, he hath done nothing: for let a man haue neuer so many friends, neuer so much wealth, neuer so great credit, or whatsoeuer else can bee named, if his soule bee vncured, hee is a miserable creature: there is no peace to the wicked: one vile lust or other will bee raging in his heart, and disquieting his soule, Psal. 1. and hee will still bee tossed vp and downe as the chaffe that the winde driueth too and fro. A sinful heart is euermore a restlesse heart, and whosoeuer doth not beleeue, whatsoeuer his outward props bee, hee shall not bee established, Isa. 7.9. as the Prophet Isaiah auoucheth.

Thirdly, no earthly helpes can keepe off the plagues of God from a man, or remoue them where they are already. Suppose that the Lord in­tend to shoote his arrow of pestilence to strike a man, or a family, a towne, or a city, what buckler can beare it off? what wit, or wealth, or friends can shelter vs from his strokes, and keepe vs from the graue when he calleth for vs? surely there are no worldly meanes that can doe it; and therefore we may wel conclude, that all the helpe that com­meth from them, is altogether vaine.

Which should cause vs not greatly to seeke af­ter, Vse 1 nor much to rest vpon these outward things; [Page 124]for though we haue them in neuer so great abun­dance, we shal find them to be but miserable com­forters when we stand in most neede. Most men are of another mind; namely, that the treasures and promotions of the world, and the counte­nance of great men, are the onely things to bee looked after, and that the promises of God, and the comforts of his word, are vaine and friuolous: but when they haue made triall as Salomon did, they shall finde, that to feare God and keepe his Com­mandements, is the only happinesse, and that what­soeuer the world can afford, is meere vanity, and vexation of spirit.

Secondly, let this teach vs in all our griefes to say as the Prophet Dauid doth, Lord helpe in trou­ble, for vaine is the helpe of man. q. d. I haue depen­ded much vpon the arme of flesh, but now I am growne to this resolution, that if I had all worldly helpes, I would not trust in them, because they are vaine; and if I want them all, I would relie vpon thee, that doest neuer faile such as seeke vnto thee. Thus if we can doe, we shall neuer bee disappoin­ted of our hope: Iohn 14. but God will giue vs such peace and comfort, as neither the diuell, nor the world can take from vs.

Their strength is to sit still.] That is, if they would be fortified and sensed against their enemies, their best course was, to put away all vexation and vn­necessary feare, to tarry at home in their owne countrie, euery one in his vocation, and so to rest on the Lord for defence. Whence the doct. is, that

The best way for men to haue safety and pro­tection is, Doct. 4 All men are safest in their owne places. to keepe in their owne places and cal­lings.

He that would be freed from all hurts and dan­gers, let him not runne hither and thither without any warrant, as a masterlesse hound, but let him follow his businesse with a quiet heart, and looke for comfort from aboue, and he shall bee sure not to misse of it.

We reade in the 11. chapter of Iohns Gospell, Iohn 11.7. that when Christ was about to goe into Iudea, his Disciples disswaded him, saying, Master, the Iewes sought lately to stone thee, and doest thou goe thither a­gaine? as if they should say, haue you no more care of your owne safety, but to runne euen vpon the swords point, and to cast your selfe into the Lions mouth? But Iesus answered, are there not twelue houres in the day? if a man walke in the day, he stumbleth not, because he seeth the light of this world: as if he had said, though wicked men goe about to kill me, yet seeing God calleth methither; for all their madnesse, they shall not be able to hurt me: for I walke in the light all the while that I goe a­bout my fathers businesse; and as there is no dan­ger of stumbling so long as a man hath the day light to guide him: so is there no perill to bee sea­red from men, so long as a man hath the light of a good confcience to assure him that hee is about those works which God calleth him vnto. Indeed if a man be otherwise imployed, then he walkes in the night, as our Sauiour speaketh, and then he may [Page 126]dangerously indeed. Psal. 91.11.12. But so long as men keepe in their waies, the Lord will haue an eye vnto them, to preserue and keepe them; and his Angels shall carrie them in their hands, that they hurt not their soot against a stone.

And there is good reason why it should be so: Reason. for so long men doe much honour God, as they keepe themselues within the limits of their owne callings; and therfore he cannot chuse but watch ouer them in goodnesse. Now that they doe ho­nour God thereby, appeareth by that of our Saui­our, where he saith; I haue glorified thee vpon earth? How proues he that? I haue finished the worke which thou gauest me to doe.

Here then are those to be reproued, Vse 1 that when any trouble is neare them, doe busie their heads and disquiet their owne hearts, as if by their car­king & toiling they would do wonderfull things: but the Lord hath made this proclamation, that your strength is to sit still: and therefore it is your weakenesse to be ouer busie at such times, and to exceede the bounds of your calling, in vsing vn­warrantable shifts. To giue instance in some par­ticulars, many are so afraid of pouerty, that they wil not be content with that employment which God hath giuen them, but will haue an oare in e­uery boate, and bee dealing in this trade, and in that, wherein they haue not been trained vp; but what comes of it? they cast themselues into farre greater arrearages then they were in before, and intangle themselues in such sort, that they know [Page 127]not how to winde out. Besides that, the cares of the world, and the desire of riches doe choake the word, that it cannot bring forth ripe fruit in them, and marueilously hinder the peace and comfort of their consciences. Oh but their meaning was good: they had an honest care to prouide for their wife and children; an honest care? nay it is a sin­full care, that make men to be such busie bodies: and iust it is, that they that will not trust God with their wiues and children, should by tumbling and tossing vp and downe the world, spending all, as these Iewes did, and feele that which they feared, lying heauie vpon them: So others are afraid of the Pestilence, and what doe they to preuent it? cast about where they may dwel in safety (as they imagine) in being many miles off from the places infected: though in the meane while they neglect their callings, shew little regard of their wiues & children, and seruants, and least of all of their own soules: whereas their strength had been to sit still, and neuer to forsake the workes of their vocations, nor the ordinances of God especially; and then either the infection should not come neare them; or if it did, it should bee a meanes of great good vnto them, either for the perfecting of their graces, or for the ending of their miseries, & the beginning of their eternall happinesse. The like might bee said concerning feare of the sword, or of famine, or of any other iudgement; they are here sharpe­ly to be rebuked, that do leaue those places wher­in God hate set them, for the auoiding thereof.

Secondly, Vse 2 let vs hence learne when dangers are neare at hand, to make it our first care to consider what vocation God hath placed vs in, and what worke hee would haue vs doe, and therein let vs continue. Oh but there are many euils towards: what of that, your strength is to sit still: cast your care on God, 1. Pet. 5. for he careth for you. Waite on the Lord and keepe his way, and he shall exalt you to inherit the land: for the saluation of the righteous shall bee of the Lord: Psal. 37.34.39. he shall be [their strength] in the time of trouble. Whe­ther their meanes be great or small it is all one vn­to the Lord.

Though our money and our friends, and our strength faile vs; yet will hee neuer leaue vs, nor for­sake vs: therefore let vs wholly cast our selues vp­on him, and neuer be dismaied at any crosses: for so long as wee serue him in our places, our case is very good, and very safe. Let our little children bee our teachers in this point, and make vs asha­med of our vnbeleefe: for what if they be hungry and none will giue them a morsell of bread to re­fresh them? what if their apparel be neere worne, and they know of none that will giue them so much as a ragge to hang on them? yet will they comfortably depend vpon vs, and bee merrie and cheerefull; assuring themselues that their parents hauing mercifull hearts, wil neuer see them want any thing that they can prouide for them: can they be thus confident vpon the kindnesse of their naturall parents; and shall not wee much more boldly rely vpon our heauenly father, who [Page 129]knowes all our wants, and pities vs vnder them, and is able and willing to supply the same? let vs condemne our selues if we cannot doe this, and in all straits and extremities say vnto our hearts, as Moses did vnto the Israelites at the red sea, feare not but stand still, and behold the saluation of the Lord. Exod 14.13. Which if we cannot doe, wee shall finde by expe­rience that he is alsufficient to minister helpe and comfort vnto vs, and that in sicknesse as well as in health; in warres as well as in peace; in scarsity, as well as in plentie; and in a word, in the want of all things as well as in the abundance of all things. Rules.

But now if we would be sure of this comfort, let vs obserue these rules.

First, 1 beware of vsing any ill meanes for the re­lieuing of our selues: for euery finfull shift is as it were a sword drawne out against our selues, or as a Canon that is to be discharged vpon vs.

Secondly, 2 bee sure to vse all good and lawfull meanes that God hath appointed for our comfort in trouble, or our deliuerance out of trouble.

Thirdly, 3 as we must vse the meanes lest we bee found tempters of God, so must wee commit the successe wholly vnto the Lord, and with a quiet and peaceable heart rest vpon him. Many will bee content to be industrious in their calling, and vse all diligence for the relieuing of themselues and their families; but herein they faile exceedingly, that they vex and disquiet their hearts, and do not labour with that cheerefulnesse as they should: this and that I doe (say they) to the vtmost of my power: but alas, all will not maintaine mee and [Page 130]mine: wee know not how to bring the yeare a­bout. Now you do not sit still, as God would haue you, but you take his burthen vpon your shoul­der: for doe you that which God biddeth you, and he hath said, I will care for you. The reason why there is such carking and caring: such tumbling and tossing, is, because men thinke there is none to care for them, but themslues: now if that were true, it stood men vpon indeed to bestirre them­selues, and to busie their thoughts day and night about the matters of the world: but seeing that the Lord doth protest that hee cares for vs, what need haue we to perplexe our harts with some ne­cessary vexations and distractions? surely it ar­gues great corruption in vs, when we giue way to such distrustfull thoughts: for either wee doe not beleeue that God doth care for vs; or at least wee imagine that his care is not sufficient for vs: both which should bee farre from the hearts of all true Christians. Let vs therefore striue against our vn­beleefe, and giue vnto God the praise of his truth, of his mercy, and of his al-sufficiency, and then fixing our hope vpon him, wee shall neuer be ashamed, but according to our faith it shall be vnto vs.

THE FIFTH SERMON.

WE heard in the words immediately going before, how sharpely the Lord doth reproue and threaten the vnbe­leeuing Iewes, for that they hearing of rumors of warres, did not goe vn­to God by prayer, but vnto the Egyptians by gifts, as if Pharaoh were more able, or more will­ling to helpe and succour them then the Lord himselfe: as also how the Prophet Isaiah was sent vnto them, to assure them that the Egyptians would not helpe them, or if they would, they could not: nay, that they should be so farre from helping them, that they should doe them all the mischiefe that possibly they could, and therefore [Page 132]he proclaimes vnto them that their strength was to sit still, that is, to keepe themselues at home in their places and callings, and to rest vpon God, whose strength they should finde to bee euery way suffi­cient to defend and maintaine them against all their aduersaries.

Now because they were drunken with passion and feare, and would not harken to the proclama­tion of peace, therefore doth the Lord send out against them a proclamation of outlawrie; and chargeth them with rebellion and high treason a­gainst his Maiesty: and that it might bee of more force with them, he commandeth the Prophet [to write it before them in a table] that so euery one might take notice thereof: yea not onely in a ta­ble to shame them for the instant, but in a booke, that it might be for the time to come, euen for euer and euer: that is, that it might stand in record for their perpetuall desgrace and reproach. Now because they would hardly yeeld vnto this charge; to wit, that they were traitors against God in seeking vn­to the King of Egypt for aide, but would obiect that they did it in policy and in good meaning, for the benefit of the Church and Common­wealth, and did rest on God neuerthelesse, he puts off that, by faying that they were [lying children] ful of hypocrisie and dissimulation; pretending to send into Egypt in godly wisedome, whereas it proceeded indeed from their wretched vnbeleefe: and because it was not safe for him to say this in generall, vnlesse he could proue it, therefore he al­leageth [Page 133]against them this particular, that they would not heare the law of the Lord. They were driuen to heare now and then, but they did it not willingly, nor with a good affection; and therefore they are iustly condemned as rebels against the Lord.

In all these words then is set downe a grieuous complaint against the nation of the Iewes, where­in we may obserue,

1. First, Gods charge that hee giues vnto the Prophet that he should preferre an inditement a­gainst them, not onely for their present, but for their euerlasting shame, if they did persist in their euill course.

2. The reason why he takes this round course with them, viz. because they were rebels against him: which rebellion of theirs was so much more grieuous, in that they were full of craft and cun­ning to defend their viie practises.

Vers. 8. Now go and write it, &c. In that the Pro­phet is commanded to proclaime vnto all men that these vnbeleeuing Iewes were rebels against God: this is the point hence to be obserued, that

Open sinnes must haue open rebuke and dis. Doct. 1 grace. Though the parties bee neuer so many, Open sinnes must haue o­pen shame. and the persons neuer so great, yet that must not stop the mouthes of Gods Ministers and seruants, but they must the rather be rebuked, that thereby if it be possible, they may be truly humbled. As in this place we see, the Noble men, and Embassadours were very busie in raising large summes of money to send vnto the King of Egypt for helpe, yet [Page 134]though it were the sin almost of the whole land, and the hand of the rulers was chiefe in it, the Prophet is charged to speake against them, and to write against them, and to shame them, not onely for the present, but for euer, if they did not turne to the Lord by sound repentance. The like is en­ioyned this same Prophet, chap. 58. vers. 1. Cry a­loud; Isa. 58. spare not: lift vp thy voice like a trumpet, and shew my people their transgression, and the house of Iacob their sinnes. They pretended great zeale and forwardnesse in religion: they would seeke the knowledge of Gods word; they would enquire after the ordinances of iustice; they would fast also, and vse much strictnesse in outward shew: yet because they were full of hypocrisie, of cruelty and oppression, of impiety and Sabbath breaking, and such like hainous crimes, he must openly exclaime against their ill courses; and as the trumpet spares none, but wakens all, both great and small, so must hee deale; letting euery one heare of his faults of what state and condition soeuer. This was also laid vp­on Timothie. 1. Tim. 5.20. Them that sinne, rebuke openly, that the rest may feare, (saith the Apostle) and it was practi­sed by our Sauiour, who seeing that the Scribes and Pharisies made more account of their owne traditions, then of Gods commandements, and that they sought themselues in ambition and filthy lucre, he doth sharpely and openly reproue them, Matth. 23. and disgrace them, and pronounce woes and curses against them. The like doth Iohn Bap­tist, Matth. 3. calling them a generation of Vipers: and Paul, [Page 135]meeting with Ananias, a notorious hypocrite, who commanded him to be smitten on the face, for the disgrace of his person, and of his cause, Act. 23.3. hee boldly sets vpon him, saying, God will smite thee thou painted wall.

Now the reason why publike offences should haue open rebuke, is;

First, that others hearing it, Reasons. 1 may bee terrified from the same; and so such sinnes may be lesse in­fections, according to the place before alleaged, Them that sinne, rebuke openly, 1. Tim. 5.20. that the rest may feare] and so consequently bee restrained from the like courses.

Secondly, that if it be possible, 2 the parties offen­ding may be conuerted: according to that of the Apostle. The Cretians are alwaies liers, euill beasts, Tit. 1.12.13. slow bellies: wherefore reproue them sharpely, that they may bee [found in the faith.] For when men are set vpon the stage, and exposed to open shame, they will take it to heart, and if any thing will worke vpon them for their reformation, this will: and if they proue incorrigible notwithstanding this, yet this benefit will come of it, that they shall bee more inexcuseable in the day of the Lord, in that they heard their sins so much disgraced, and the vengeance of God denounced against the same, and yet would not breake off the practise of them by sound repentance.

Thirdly, it makes greatly for the glory of God, 3 when hee executeth his iudgements vpon them in this world: for those that haue heard their [Page 136]grosse and hainous offences inueighed against, and withall are witnesses of their wilfull continu­ance therein, they cannot but in their consciences iustifie the Lord in his proceeding against them. That was it especially that caused Dauid to shame himselfe publikely, after that hee had committed adultery and murther, that God might bee pure when hee iudged. Psal. 51.4. Otherwise men might haue thought the Lord too seuere, in inflicting such pu­nishments vpon him as afterwards he tasted of.

Here then in the first place is an instruction for Ministers, Vse 1 and such as haue cause and calling to deale with offenders, that they suffer not their mouthes to be shut by reason of the multitude, or greatnesse of the persons that are faulty; but ac­cording to the nature of the offence, so to apply their reproofes accordingly: if they dishonour God openly, let them heare of it openly: and if they will set their sinnes vpon the stage, let vs set their shame there also, that those that are witnesses of the one, may be also witnesses of the other: o­therwise we shall be iniurious vnto God, and vnto men; vnto the offenders, and vnto our selues, be­cause their blood shall bee required at our hands. Therfore let vs carefully looke vnto this duty, and the more opposition we finde against the perfor­mance thereof, the more let vs pray for strength and courage to go through with the same; know­ing that it is a great deale better that men should be offended with vs for doing our duty, then that God should plague vs for omitting our duty. [Page 137] Steuen knew that most of those vnto whom hee was to speake would not take a reproofe at his hands: yet he saw that he had a calling to giue it, Acts 7. and they had need of it; and therfore he tels them roundly of their faults, saying, Ye stifnecked, and of vncircumcised hearts and eares, ye haue alwaies resisted the holy Ghost: as your fathers did, so doe you, &c. In­deed hereupon they gnashed their teeth at him, and stopped their eares, that they might not heare him, and so running vpon him with great vio­lence and outrage, stoned him to death: but what lost hee by that? hee parted with a fraile and mi­serable life, and went presently to enioy an euerla­sting and most blessed kingdome in the heauens. Let vs therefore be resolute and couragious as he was, and neuer feare the faces of mortall men; knowing that there is no greater danger then for a man to neglect his duty; nor greater comfort then to performe it, though it bee the losse of his life.

Secondly, 2 is it so that open sinnes must haue o­pen rebuke? hence then let vs learne, that if wee would not haue Gods Minister to lay open our shame before the congregation, wee must take heed of grosse, and foule, and scandalous offences. For if we liue in continuall swearing, or Sabbath-breaking, or brawling, or whoring, or stealing, or any the like inordinate courses, so that by our ill conuersation, we cause Gods glorious name to be ill spoken of, wee must looke to heare of it to our iust disgrace: and if wee set light by Gods glory, [Page 138]there is no reason that his seruants should make any reckoning of our credit. Let men therefore be carefull to auoide publike euils, or else prepare themselues for publike rebukes, which are the best medicines for the recouering of their sicke and sinfull soules.

8. Now goe and write it before them in a booke, that that it may bee for the last day, [for euer and euer.] Hence ariseth this doctrine, that

That testimony shall abide with euery man, Doct. 2 Gods testimo­ny is euer­lasting. which God giueth him in his word.

Looke what the Lord saith of any one, that shal stand firme, and tarrie with him till death, yea after death, euen for euer and euer. As here the Prophet Isaiah from the Lords mouth chargeth these co­wardly Iewes to bee dissemblers and rebels: this hath stood in record against them many hundred yeares, and doth still; their names are not yet hea­led, nor euer shall be, but all that liued and died in their impenitency, shall haue their shame encrea­sed in the day of the Lord, and that shall tarrie with them for euermore. This is also euident in the Scribes and Pharisies, who though they carri­ed away all the praise and commendation among men, our Sauiour doth disgrace to the vttermost, calling them painted sepulchres, Mat. 23. that had faire outsides, but within were full of corruption, and withal denouncing many curses and woes against them: now who are more odious then they? what name of greater infamie among men then the name of Pharisee? and what is the reason hereof? [Page 139]surely this; the word of God doth disgrace such kind of people; and therefore it stickes so fast vn­to them, and shall doe for euer. So on the other side Paul was much slandered and reuiled, coun­ted a pestilent fellow, a troubler of the world, and the ringleader of heretickes, Act. 24. and Tertullus made such a bitter oration against him, and brought such witnesses to confirme his speeches, that a car­nall man would haue thought his name almost vncureable: yet who more honourable then Paul? his very name doth carrie a wonderful reuerence with it, and that in the very hearts of wicked men. But how commeth it to passe that hee that was then so shamefully traduced, should now bee so highly magnified? this is the true reason of it; he did that which the word of God did commend, though men did condemne it; and therefore ha­uing a good testimony from heauen, all the ca­lumniations and slanders of men could nothing at all impeach his credit, but did rather cause it to shine out more clearely. The Scriptures abound with examples of this kinde, but I hasten to the reasons, which are these.

First, Reasons. 1 the word of God doth giue men neither more nor lesse then their due, it passeth a righte­ous sentence; and therefore it must needs stand. The world commonly calles good euill, and euill good: light darkenesse, and darkenesse light; and therefore the testimony therof is little worth, and of small or no continuance: but the word of God pronounceth none good, or bad, vnlesse they bee [Page 140]so. If the course of a mans life be such as the Scrip­tures doe commend, though all the world speake against it, it is commendable: and if it bee such as the word discommendeth, though men and An­gels should speake for it, it is to bee disliked and condemned: Psa. 12.6. for the words of the Lord are pure words, as siluer tried in the furnace of earth, fined seuen fold.

Secondly, 2 as the Scripture giues a sound testi­monie, so the Lord himselfe will backe it, and make it good. The word denounceth shame vpon all sinners; therefore must God of necessity powre it vpon them; for else hee should not bee true in his threatnings. Earthly Princes doe enact penall lawes and statutes, and yet many times doe not see them executed: but God deales not so; but whosoeuer doth persist in his wickednesse, is sure to meete with disgrace in the end: as godly men shall inherite glory, Prou 3.35. though they bee vilified and debased for a time; so shall sinners inherit dis­honour (as the Wise man affirmeth) though they be exalted for a season. Durable sinnes shall haue a­biding shame; and constant obedience shall haue euerlasting glory: euery man shall re­ceiue according to his workes, whether good or euill.

This then may serue to discouer vnto vs their follie and madnesse, Vse 1 that would faine haue credit in the world, and yet seeke not for it in the word, but are proud and ambiti­ous; vaineglorious, and couetous; full of hy­pocrisie, [Page 141]and of all manner of iniquity: is this the way to get good estimation, and lasting cre­dit? nay, the Lord saith, Psal 119.21. that the proud are cursed which erre from his commandements: Prou. 10.7. and that the name of the wicked shall rot. Doe they thinke that if they can goe beyond others in wealth, in com­mand, in outward dignity, and the like, that then they shall carrie away the reputation from them? nay, they are farre deceiued if they so imagine: God makes no promise of commendation to them in the Scripture; and therefore it is a vaine thing for them to expect it: 2. Cor. 10.18. for none is praisewor­thy, but hee whom the Lord praiseth; and therefore though men magnifie vs, as they did Herod, Act. 12. yet let vs thinke neuer the better of our selues: for if we bee impious persons as he was, the time shall come when the Lord will cause vs to bee ab­horred and loathed.

Secondly, 2 if wee desire to haue a good name while we liue, to leaue it behind vs when we die, and to haue euerlasting honour before all the Saints and Angels for euer, then let vs take such courses as God himselfe doth approue and com­mend. Let vs get faith and loue in our hearts, and let vs manifest the fruits thereof in our liues: let vs be truly religious towards God, and zealous in his seruice: let vs be righteous towards men, and carrie a liberall heart, and a bountifull hand for good and mercifull vses: Iam. 1.27. for these things God himselfe doth commend, and therefore wee may assure our selues that they will procure vs eternall [Page 142]praise. And though sinfull men may try vs by re­proaches and slanders, and seeke by all meanes to blemish our names, as they dealt with our Saui­our, and his Apostles and followers in former times, yet shall our memoriall be blessed, and our good­nesse bee had in euerlasting remembrance: Pro. 10.7. Psal. 11 [...]. Psal. 37.6. God shall bring forth our righteousnes as the light, and our iudge­ment as the noone day.

Vers. 9. That it is a rebellious people] This is the crime that is charged vpon them being full of in­fidelity and disobedience, they are indited of high treason against the Lord, which was the heauiest imputation that could bee laid vpon them. Whence note this point, that

They are the most miserable and wretched re­bels, Doct. 1 Those that re­bell against God are the worst rebels. that are rebels against God.

Though it be an offence very grieuous and o­dious for a subiect to shew himselfe disloyall to his earthly Soueraigne, yet this shall stand as a sure conclusion when heauen and earth shall fall, that the greatest Sinner is the greatest Traitor. Hence it is, that when the Prophet Samuel would set out the hainousnesse of Sauls sinne, in sparing Agag, the King of the Amalekites, and the best of the sheepe and oxen, and of the things that should haue been destroyed, E [...]d. 22.18.20. 1. Sam. 15.22. hee compareth it with those crimes that were most hatefull and most punish­able by Gods law, saying, Rebellion (to wit, against the Lord) is as the sinne of witchcraft, and transgres­sion is wickednesse, and Idolatrie: and therefore Saul must needs bee a notorious malefactor, that was [Page 143]found guilty thereof. Isa. 30.1.9. So dealeth Moses with the stifnecked and peruerse Israelites: Heare yee rebels (saith he) shall wee bring you water out of the rocke? Numb. 20.10. as if more could not be spoken for the shame and disgrace of impious persons, then to brand them with the note of rebels against the Lord of hea­uen and earth.

But that this point may be yet more cleare and perspicuous, let vs weigh these reasons that fol­low for the confirmation thereof.

First, Reasons. 1 the lawes that they breake (which not­withstanding they are more strictly tied to ob­serue, Rom. 7.12. then any subiect in the world is the statutes of his Prince) are most equall and iust, and meet to be kept: and therefore the presumptuous breach thereof must of necessity argue the most indigne and vnworthie rebellion that can be imagined. It was no small fault in the Israelites to renounce their alleagiance to Rehoboam, and to stand vp in armes against him, being their lawfull King and Gouernour, albeit hee threatned to impose vpon them rigorous and sharpe lawes, 1. King. 12.14. to make his yoake more grieuous then his fathers, so that whereas Salo­mon had chastised them with rods, hee would correct them with scourges: how hainous then is their of­fence that doe refuse to submit their neckes vnto Gods yoake, who is a more absolute King then e­uer any was, or shall bee to the end of the world, whose lawes are perfectly good and righteous, all of them tending, not alone to his owne glory, but [Page 144]to the present and eternall benefit and comfort of such as doe obey the same?

Secondly, 2 those are the most vile traitors, that doe rebell against their Soueraigne, that hath bin very bountifull and gratious vnto them: (which was it that made Achitophels treacherie against Dauid more inhumane & barbarous:) now what Kings fauours can stand in the ballance against Gods fauours, which he vouchsafeth to the basest of the sonnes of men? for he it is that giueth them life and being, Acts 17. and all things: in him they liue, and moue, and haue their subsistence: and without him they could not continue to breath so much as one houre, nay nor one minute of an houre, much lesse enioy the comfortable vse of any crea­ture vnder the Sunne: and therefore seeing the bounty and kindnesse of the Lord is so exceeding great, their rebellion that doe lift vp themselues a­gainst him, and cast of the obedience of his lawes, is of all men most worthy to bee condemned and abhorred.

Thirdly, 3 their case doth hence appeare to bee very wofull and miserable, that the punishment appointed for them, is both very grieuous, and withall vnauoidable.

First, the grieuousnesse thereof is euident by this, that whereas earthly Monarches can proceed no further against the most notorious malefa­ctors, but to the torturing and killing of their bo­dies, the confiscating of their lands and goods, [Page 145]and the defaming of them and theirs for a season: so that if there bee vnfaigned repentance in the parties offending, as there was in the good thiefe on the crosse, their soules may be saued, and their names healed, and both body and soule eternally glorified) i [...] is otherwise with the great King of heauen, who will plague those that are traitors a­gainst his Maiesty with all manner of iudgements in this life, and when hee hath done with them here, will call them to a reckoning againe at that great Assises at the last day, and there expose them to perpetuall shame and infamie, and inflict vpon their bodies and soules, such torments as shall bee easelesse, endlesse, and remedilesse.

Secondly, for the vnauoidablenes of these pu­nishments, we must know, though rebels against worldly Princes, when they haue cast themselues into danger, may by flying, or hiding of them­selues, escape, or if they bee apprehended, make notable defences and apologies to serue their present purpose, and so winde themselues out of troubles, it is no boot to deale in that sort with the Lord: for whither can they goe from his presence, Psal. 139. but hee will finde them out? and what wittie and cunning deuices can they haue for the colouring of their treacherous practises, but hee will descry and discouer the same, and that to their greater shame and punishment? Which being so, Isaiah. 29. the vse shall be,

First, Vse 1 for the conuicting of many to bee notori­ous rebels, that esteeme themselues as honest men [Page 146]as any in the countrey, and will defie him that shal charge them with treason: what say they to this? Doe they not vsually take the holy name of God in vaine? Doe they not prophane his Sabbaths? doe they not defile their soules and b [...]dies with many horrible pollutions? And whe as they haue been often told of these faults, and sharpely rebu­ked for them, doe they not for all that continue still in them, and vndertake the defence of them? Yea doe they not fret, and fume, and chafe, at such as seek to reclaime them from their leaud courses? If their consciences doe accuse them of these, and the like crimes, vndoubtedly they are guiltie of high treason against the Lord of heauen and earth: they carrie the diuels badge, and fight vn­der his banner, as professed enemies vnto God, and his truth: and whatsoeuer they thinke of themselues, such the Lord will esteeme them to be, and proceed against them accordingly.

Secondly, 2 let this teach vs to bee most fearefull of transgressing the sacred lawes of our heauenly King: and if we be at any time put to that straite, that wee must either violate the commandement of our earthly gouernours, or of God himselfe, let vs chuse rather to obey God then men: and with a meeke spirit, and peaceable cariage submit our selues to their censures, rather then incurre the Lords displeasure, and so become liable to his iudgements.

Thirdly, 3 this is for singulas comfort vnto Gods people, who are charged to be factious and sediti­ous, [Page 147]vnquiet and vndutifull persons: yet so long as their consciences tell them, that they are wil­ling to attend to holy and wholesome doctrine, whereby their sinnes may bee reproued, and their hearts and liues reformed and bettered, they may be sure that God accounteth them good subiects; and those that are such vnto him, are of all other most loyall and dutifull vnto their rulers and go­uernors: neither indeed can any be truly faithfull vnto men, that hath not first learned to be faithful vnto God. Let vs not therefore be dismaied at the clamors of those that doe vniustly charge vs with disloyalty. Athaliah cried out, treason, treason: 2. King. 11.14. but in truth, she was the traitor her selfe: and the like may be said of many that are so ready to traduce others in that sort: whatsoeuer their outward be­hauiour towards Magistrates, and such as are in authority be, they are miserable and wretched rebels before the Lord, and such they shall appeare to be in the end, if they doe not in time submit themselues vnder his gratious go­uemment.

THE SIXTH SERMON.

WE haue heard in the former words, that notwithstanding the Iewes did professe themselues to bee the onely people that stood for God, and for his worship, yet the Lord doth pro­claime them wicked rebels against his Maiesty.

Now in these words the Prophet goeth for­ward to proue them to be such, and that hee doth by two maine reasons, viz.

First, from their ill affection that they had, both to the word of God (which appeared in this, that howsoeuer they did by occasion heare it, yet they [would not] haue heard it, Vers. 9. if they could haue done [Page 149]otherwise for shame) and also to the Prophets of God, which brought his message vnto them: Vers. 10. They said vnto the Seers, see not, and to the Prophets, prophe­cie not vnto vs right things: they could not endure that they should take notice of euery thing that was amisse in them, and that they should presse e­uery part of Gods will vpon their consciences: this they thought to bee too much strictnesse and precisenesse.

2. Secondly, he proueth them to be rebels by their great affection that they carried vnto that which would doo them most hurt, [...]. flatteric and errours. Thus much to d [...]ing the [...] and order of these words the meaning whereof shal by Gods assistance) be [...] fully laid open in the handling of the seuerall doctrines. 11, 18, [...]

Vers. 9. And children that world not heare the l [...] of the Lord.] In that the Prophet do the [...] ment proue them to bee traito [...]s against th [...] most high. This is the doctrine [...], Doct. 2 viz. that, It is a marke of an impious person to re­iect the word. it is an infallible note of an impious and rebellious person, to be vnwilling to heare the ho­ly word of God.

Although men doe ordinarily resort vnto the assemblies where the Gospell is pursely prea­ched; yet, if they wish in their hearts that they were from vnder those droppings, and if they might haue their owne choice, they would bee from vnder them, they are carnall and vngodly men, what appearances soeuer there bee to the contrary.

The same marke of wicked sinners is giuen by Iob, Iob 21.14. where he saith, They say vnto God, Depart from vs: for wee desire not the knowledge of thy waies: not that there is any such wicked monster that will di­rectly vse those tearmes vnto the Lord: but his meaning is, that their liues and practises doe prone so much, viz. that they would not willingly haue any thing to doe with God: which appeareth by this, that they desire not the knowledge of his maies. Let them say what they will, those that care not to bee acquainted with Gods will, nor to learne from thence what is their dutie, doe in effect bid the Lord depart from them, and therefore must needs bee very impious and irreligious persons. To the same purpose it is said in the Psal. Psal. 81.11. My people would not heare my voice: and what of that? Israel would none of me. If one should haue said to them, You are Apostaes, and hate God in your hearts, they would haue thought it the greatest wrong that could be: but wee see what the Lords testimonie is concerning them; they would not attend to my voice, therefore they would none of me: they reiected my word, therefore they reiected mee. Besides these places, and many moc that might bee allea­ged, the causes and effects of this vnwillingnesse to heare the Lords message, will euidently proue those to be sinfull persons that are possessed there­with.

First then for the causes thereof, Reason. The causes. there shall two onely bee named, though many other might bee brought.

One of them the Prophet Ieremy maketh men­tion of, saying: Vnto whom shall I speake, 1 Ier. 6.10. and admo­nish that they may heare? behold their eares are vncir­cumcised, and they cannot hearken.

In the words going before hee had denounced heauie plagues against them in regard of their horrible and fearefull transgressions, which did continually flow from them, euen as waters from a fountaine, vers. 7. Now hereupon some man might say, If their offences be so grieuous, where­fore doe not you tell them thereof? Why, (faies the Prophet) vnto whom shall I speake, whom shall I admonish? their eares are vncircumcised, that is, flesh­ly and carnall: so that albeit good instructions be brought vnto them, yet they [...] hearken there­unto; but will bee gazing hither and thither, and haue their minds taken vp with other matters. Let a debter of theirs come vnto them to pay thē money, and they will not be looking on this thing and on that, when they should receiue it at his hands: but when the true treasure is offered vnto them freely, they are either idle, or ill imployed, so that they haue no mind to accept of that. Tell them a tale of lucre, which they may get; or of some iniurie done vnto them; whereof they may take aduantage, and their eares are wide open for such matters: but let there bee any speech vsed tending to the glory of God, or the saluation of their soules, they are altogether deafe, and cannot with any life or cheerfulnes listen to such things. Now how comes their eares to be thus vncircum­cised? [Page 152]because their hearts are vncircumcised: (which is the second cause of their vnwillingnesse to attend to the words of wisedome:) And this appeareth in two things: the first is, that (as Iere­my speaketh) they delight not in Gods voice. Ier. 6.10. The se­cond, that they doe take pleasure in vnrighteousnesse, as the Apostle witnesseth. 2. Thes. 2.12. And looke how much delight any one taketh in sin, so much hatred will hee beare against the word that checketh him for his sin: and in what measure any man dislikes the word, in the same measure will he take pleasure in all manner of iniquity, which is condemned by the word. And thus much for the causes of this vnwillingnesse.

The ill effects follow, 2. The effects. which (to mention but a few of a great many) are three. The two former in respect of men them felues, the last in respect of God.

Concerning themselues, 1 first, they are neuer able to meditate on the word. For whatsoeuer a man comes vnwillingly to hearken vnto, that will quickly slip out of his minde, neither can he pos­sibly get it to take any deepe roote in his heart. Hence is it that when couetous, or malicious, or vnchast persons repaire vnto Sermons to please their masters, or to satisfie the law, or for some such by respect, they neuer seriously thinke of that which they haue heard, to make any application thereof vnto themselues; they cannot bring their hearts vnto it: for a sinfull conscience will not en­dure to be tied to the word of the Lord. The Pro­phet [Page 153] Dauid saith, Lord how loue I thy law? Psal. 119.97. my medi­tation is in it continually. What will follow then if a man doe not loue Gods law? Surely, he will not at any time meditate theron: which he that doth not, must needs be a very sinfull creature.

Secondly, as hee will neuer ponder vpon it, 2 so neither will he practise it. Hee that is vnwilling to heare his dutie, will bee much more vnwilling to doe it. If wee see a seruant that cannot endure to be informed what is his masters will and pleasure, we presently conclude that such an one will not proue a faithfull and trusty seruant: and so may we do without any breach of charity, when wee perceiue a man to be altogether carelesse, or con­temptuous in listening to the charge of his hea­uenly master: he that cannot abide to heare of the duties of the Sabbath, nor of the exercises of reli­gion that he is to performe in his familie, and the like, we may boldly say, except the Lord conuert this mans heart, certainly he will neuer make con­science of performing these duties.

Now for the effect which they shall find from the Lord, it is this that he will deale with them, 3 as with wicked and vngodly ones, both in this life, and afterwards: 2. Thes. 2.10.11.12. for because they receiue not the loue of the truth, that they might be saued, therefore God wil send them strong delusions, that they should beleeue lies. That all they may be damned that beleeue not the truth, but take pleasure in vnrighteousnesse.

This doctrine maketh

First, for the terror of Papists, Vse 1 and all such as are [Page 154]popishly affected, as being liable to this iudge­ment and heauie stroake of God, because they re­fuse to heare the word of the Lord, and will ra­ther hearken to erroneous and heretical doctrine, then to the truth of God contained in the holy Scriptures; and rather lie in prison amongst ma­lefactors, then bee in the Church amongst true Christians.

But though they doe not heare the word prea­ched, Obiect. 1 yet (will some say) they pray very much. What of that? Answ. doe they imagine to haue any be­nesit by their prayers? if they doe, they will bee much deceiued: Prou. 28.9. for Salomon saith, He that turneth away his eare from hearing the law, euen his prayer shall be abominable. Let them pretend what they will for their wilfull absenting of themselues from our assemblies, as namely, that wee corrupt the word, and misinterprete and misapply the same, yet they shall finde, that they haue refused to embrace the loue of the truth, 2. Thes. 2. and haue beleeued lies; and that therefore the Lord hath iustly giuen them vp to bee deluded by Satan, and so to bee damned with him euerlastingly.

Secondly, 2 for the iust reproofe of many among vs, who will come vnto the Church, and sit before the Preacher, as men and women desiring to ob­taine the knowledge of Gods waies, whereas in truth the Lord and their owne consciences can witnesse, that they are altogether vnwilling to re­ceiue any wholesome admonition and instructi­on: and that no charge is, or can bee more vn­pleasant, [Page 155]and distastfull vnto them, then that of the God of heauen, when he straitly enioyneth them with all speed to get out of their sins, and to turne their feet into the way of his testimonies. And because they will bee very loath to acknowledge thus much, but are ready to harbour too good an opinion of themselues, as if none were more for­ward hearers then they are, let their owne hearts bee iudges, what preparation they make before hand for the fitting of themselues for such a great worke; what attention they vse when they are present, and what meditation and conference they haue concerning it when they are departed. Of which points if they would without partiality examine themselues, they should easily discerne a great deale of backwardnesse in their nature, and in their practise. If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family, yet if he alwaies play­ed the vnthrift with his money, and neuer brought home any prouision, we would not giue credit to his words, but account him a meere dis­sembler: and the like censure may wee passe on such, as pretend they are willing to reape benefit by the word, to the intent they may bee able to helpe both themselues and their families, and yet neuer carrie away any thing to the purpose, but if they aske them what points were handled, they can say nothing but this, surely wee heard a very good Sermon, God be thanked, but my memory is very short, or, I cannot vtter all that I haue in [Page 156]my mind: my heart, I hope, is as good as the best, though I cannot talke of the Sermon as others doe: what is this but to deceiue their owne soules with vaine words? for certainely hee that hath a heart willing to heare, will haue a tongue readie to vtter, in some tolerable sort, that which hee hath heard, though not all of it, yet a good part of it, as God hath giuen to euery one the measure of grace.

Another sort are here to be reproued, who doe in a more palpable and grosse manner manifest their vnwillingnesse to heare, in that they wil take euery sleight occasion to absent themselues, and that not onely on the weeke daies, but on the Lords day also: so that when the Lord commeth euen to their dores, and offereth to powre downe his graces abundantly vpon them, they refuse his gracious offer, Act. 13.46. and so iudge themselues vnworthie of eternall life.

Thirdly, 3 this is for our instruction: if we would be freed from the accusation, and condemnation of impious and prophane persons, then let vs la­bour to be willing and well affected hearers; and come with a better appetite to the food of our soules, then wee doe to the food of our bodies, and be more desirous to get an encrease of spiritu­all graces by the one, Remedies a­gainst vnwil­lingnesse to heare the word. then of naturell strength by the other.

Now to the intent that we may do so, we must vse these remedies following.

First, 1 purge our hearts by true and vnfained re­pentance [Page 157]from the venome of all grosse and pre­sumptuous sinnes, yea from the allowance and liking of the least infirmities: for otherwise if our soules bee clogged with poysoned humours of sinne, wee shall find no manner of appetite, or affection to our spirituall food. Wherefore the Apostle Iames exhorting the twelue tribes to re­ceiue the word with meekenesse, prescribeth them what course to take for the preparing of their hearts thereunto, Iam. 1.20.21. viz. to put away wrathfull and violent affections, & to lay apart al filthinesse and su­perfluity of malitiousnes. And the like direction the Apostle Peter giueth in his first Epistle, and second chapter, vers. 1.2. thereby implying, that it is in vaine for men to imagine that they can bee profi­table hearers and receiuers of the doctrine of Christ, till they haue done their best endeauour to cleanse their hearts and their hands from all man­ner of iniquitie.

Secondly, 2 let vs consider of the excellency of the word, and meditate on the strange and admi­rable effects that it worketh: as namely, how pure, and holy and perfect it is euery way: Psal. 19.7. &c. how it enlighteneth the mind, and giueth wisedome to the simple: how it conuerteth the soule, and frameth the affections vnto obedience: 2. Cor. 10. Act. 26.18. how it casteth downe the strong holds of the diuell, setteth men at libertie from the power of darkenesse, Iam. 1.21. and translateth them into the glorious kingdome of Iesus Christ: and in a word, is able to saue their soules that doe in a con­scionable manner attend thereunto, and treasure [Page 158]it vp in the secret of their hearts. Which things being well considered, will set an edge on our af­fections, Psal. 119. and cause vs to haue as great delight in Gods statutes, as in all manner of riches.

Thirdly and lastly, 3 when wee feele within vs a great vnwillingnesse to hearken to the word (as the flesh will alwaies bee vnwilling to that which will mortifie and kill the sinfull lusts thereof) let vs say with the Prophet Dauid, Psal. 119. part. 5. Lord encline my heart vnto thy testimonies. Neuer discourage our selues, by thinking, surely I shall neuer bee able to master my affections, and to bring my heart with cheerefulnesse to listen vnto holy things, but goe vnto the Lord that is greater then our hearts, and stronger then our sinnes, and beseech him to giue vs a good affection to his testimonies, and if wee aske in faith and humility, wee shall bee sure to obtaine our hearts desire: Psal. 25. for the Lord hath pro­mised to teach the humble his way: and if hee vn­dertake it, it is neither our sinfull nature, nor Sa­tans malice that can hinder his worke, but he will by degrees accomplish the same in vs, a [...] [...]ee hath done in all his elect from the beginning of the world euen vnto this present time. And thus much for the helpes that wee must vse, that wee may become willing and cheerefull hearers of the word of the Lord.

THE SEAVENTH SERMON.

THe purpose of these words is, to com­fort the elect Iewes against those sorrowes and miseries that should fall vpon the Church, and Com­mon-wealth. Wherein is declared,

• 1. First, what fauour the Lord would shew them, viz.
  • 1. That albeit they should tast of the common distresses which befell the rest, and so be in heauinesse for a time, yet at length they should be comforted and refreshed; Thou shalt weepe no more.
  • 2. More generally the Prophet affir­meth, that hee will haue mercy vpon them: not naming the particulars, because he intended to inrich them with euery good blessing needfull for their soules or bodies.
• 2. Secondly, what duty they were to per­forme, [Page 179]namely, to craue this fauour at the Lords hands, and that not coldly and sleightly, but vehe­mently and earnestly: and then at the voice of their cry God promiseth to heare them; yea so to heare them, as to answere them, in granting that which they should desire of him: hee could no sooner heare their crying voice, but they should feele his helping hand.

Vers. 19. Thou shalt weepe no more.] Whence obserue this doctrine, that

All the sorrowes and teares of Gods Children shall end in ioy. Doct. 5 All the affli­ctions of the Saints shall end in conso­lations. Isa. 30.20.29. Psal. 30.5.

As they haue their times of feeding vpon the bread of aduersity, and the water of affliction, so haue they also seasons of reioycing, and of sing­ing Psalmes of praise for their happie deliuerance out of troubles and miseries. Heauinesse may abide at euening, but ioy commeth in the morning. They may sow in teares for a time, but they shall reape in ioy. Eccles. 2. vlt. This is the very patrimonie and inheritance of the Saints, as the Wise man saith, Surely to a man that is good in his sight, to wit, through Christ, God giueth wisdome, and knowledge, and ioy: this he may build on, and make full account of, euen in the middest of all his sorrow and anguish. And there is good reason why it must needs be thus.

First, Reasons. 1 because the afflictions of the Saints do ex­ceedingly humble them: for they looke vpward in their distresses, and behold Gods righteous hand smiting them, and thereupon descend vnto themselues, and diue deepe into their hearts, to [Page 180]search what corruptions doe lurke there, whereby the Lord is incensed against them, that so those being remoued by sound repentance, his heauie displeasure may bee turned away from them, and his louing countenance may shine vpon them. This is it that Gods children will sooner, or later come vnto, albeit for a fit they bee passionate and discontented: they will at length turne their eies from looking vpon their crosses, to see the true cause thereof, and so be grieued for their offences against God, Ier. 31.19. and smite vpon their thighs in a holy indignation against themselues, in regard of their pride and vnbeleefe and vnthankfulnesse, and o­ther the like corruptions. They then leaue off mu­sing on other mens iniuries, and begin to be­thinke themselues of their owne transgressions, that so casting downe themselues by godly sor­row, 1 Pet. 5.6. the Lord may raise them vp to pure and ho­ly ioy, which he will certainly doe in due season; neither shall all their sinnes and sorrowes bee able to keepe them downe, when once they are tho­roughly humbled vnder the holy hand of God. It is his promise then to lift them vp, and Christ his office to comfort them that mourne: Isa. 61. and ther­fore as those that in their miseries are passionate, and desperate, full of murmuring against God, and of fretting against men, cannot expect any ioyfull issue out of their troubles: so on the other side, they that are lowly and broken harted, much deiected and abased in the presence of the Lord, and milde and peaceable in their carriage before [Page 181]men, they may be assured that all their sighs shall end in songs, that all teares shall bee wiped away from their eyes, and that in stead of the spirit of heauinesse, they shall in due time be clad with the garments of gladnesse.

Secondly, 2 Gods seruants doe pray in their af­flictions, which is the very high way vnto sound comfort: Psal. 50. Call vpon me in the time of trouble (saith God) and I will deliuer thee, and thou shalt glorifie me. This Asa and Iehoshaphat had good experience of: for when they being in a great straite, 2. Chron. 14. & 20. had humbled themselues by fasting and prayer, their hearts were full of ioy, and their mouthes full of the praises of the Lord for their wonderfull deli­uerance from their enemies. And the like may be said of Hester and Mordecai, Hestor. and the rest of the Iewes in his time. Iohn 16.20. And our Sauiour telleth his Disciples, Verily, verily I say vnto you, that yee shall weepe and lament, but your sorrow shal bee turned into ioy. But by what meanes should they attaine vnto this? the words following doe make it manifest, Ask (saith he) and ye shall receiue, Vers. 24. that your ioy may bee full. When Christians doe enioy wealth, and cre­dit, and ease, they are oftentimes made so dull and secure therby, that they haue little mind to powre out their soules before God in prayer: but when once they are throughly pinched and pressed with miseries and calamities, then they begin to renue their acquaintance with God, and so brin­ging before him abundance of holy and heauen­ly prayers, hee replenisheth them with store of [Page 182]sweet and celestiall comforts.

A third reason hereof may bee taken from the end of Gods afflictions, 3 which is (as hee himselfe testifieth in the booke of Deuteronomie) that hee may doe his children good in the latter end, that hee may make them partakers of his holinesse, Heb. 12.10. and so by consequent of the consolations of his spirit. Whē God will doe his enemies a notable displeasure, hee setteth them aloft in slippery places, Psal. 73. that so their fall may bee more fearefull and vnrecouerable: e­uen so on the contrary, when hee purposeth some extraordinarie benefits vnto his seruants, hee will lay them full low, and afflict them full sore, (as he did Ioseph and Dauid) that so they may bee more capable of his fauours.

Here commeth to be reproued that faint-hear­tednesse that is in many of Gods children in the daies of their affliction: Vse 1 who seeing that they haue many, and great and strange crosses lying vpon them, begin to be cleane out of heart, and out of hope, and to make these or the like desperate con­clusions; Surely I shall neuer winde out of these distresses; my state is past recouerie, I neuer looke to see ioyfull day more. These are base and naugh­tie, and vnbeleeuing speeches, which doe dismay the soule, and cause the parties that vse them to desist from seeking vnto the Lord for helpe and reliefe: and wretched is that sorrow that driueth vs from hope and from prayer. What? can the Lord wound, and can hee not heale? can hee cast downe, and can he not raise vp? can hee kill, and [Page 187]not make aliue? shall our faults bee more forcible to procure his displeasure, then Christ his merits to recouer his fauour? Away with these vnbelee­uing conceits, and distrustfull thoughts and spee­ches: for he that saith hee shall neuer liue a com­fortable life more, doth in effect say thus much, that either he is no true Christian, or the Lord no true God of his word, who hath said, Psal. 97.11. that light is sowne for the righteous, and ioy for all that are vpright in heart. Why then should wee not sustaine our selues with the expectation of deliuerance to come? and why should we not sweeten our pre­sent teares, with the hope of future comforts? The Apostle Iames presseth the example of the husbandman, who though his barne bee emptie, and his seede that he hath cast into the earrh, not yet appearing aboue ground, Iam. 5.7.8. yet he waiteth for the precious fruit of the earth, and hath long patience for it, vntill he receiue the former, and the latter raine. And what of this? Be ye also patient therefore (saith hee) and settle your hearts, &c. And indeed all Christians haue reason so to doe: for they are good seeds­men, that are euermore sowing prayers and teares in the bosome of Iesus Christ: and therefore they haue a crop growing, that cannot possibly miscar­rie; howsoeuer it fall out vnto others, they shall be sure to speed well, and to haue an happie issue out of all their temptations.

Oh but my crosses and trials are strange and extraordinarie. Obiect.

What of that? were not Iobs so, Answ. in so much that [Page 184]no instance could bee giuen by him of any of the Saints that had endured the like? yet the Lord made a good and happie end of all his distresses and miseries, and so will he doe of yours, if in faith and patience you can waite vpon him. And in truth it is a great dishonour and indignity that we offer vnto the Lord, when wee imagine that hee can doe somewhat for vs in small and light affli­ctions; but if our case bee any thing extraordina­rie, that then there is no hope of helpe and suc­cour from him: for thereby wee make the Lord such a Pilot as can doe somewhat vpon a shallow riuer, where there is little or no danger: but vpon the maine Ocean, especially if the Sea begin to swell and rage, wee dare not trust vnto his skill. what vile and base vnbeleefe is this? The Prophet Dauid was otherwise affected when hee saith, Psal. 46.1.2.3. God is our hope, and strength, a helpe in troubles ready to bee found. Therefore will we not feare, though the earth be moued, and though the mountaines fall into the middest of the Sea. Though the waters thereof rage, and the mountaines shake at the surges of the same. And there­fore let vs be ashamed and grieued that wee haue been so heartlesse and hopelesse in great extre­mities.

Secondly, is it so, that all the perplexities and anguishes of the righteous shall end in ioy? Is this a priuiledge and prerogatiue peculiar vnto them? then how wretched and wofull is the con­dition of al the vngodly ones of the world, whose sorrow shall end in sorrow, and who shall goe [Page 185]from their present paine and griefe vnto perpe­tuall tortures and torments in hell fire? let them make merrie, and bee as iocund as they will for a time, and seeke to put away melancholie fits, as they tearme them; they haue a crop growing, as well as Gods children: but what is that? euen a crop of shame, and horrour, and anguish, which shall seize vpon their soules at vnawares, and that to their euerlasting ruine, and the vtter destructi­on of their bodies and soules for euermore. And therefore as the godly are to bee exhorted not to enuie the prosperity of the wicked, though they flourish for a season; so are the vngodly to bee ad­monished that they doe not esteeme Gods Chil­dren to be miserable, albeit they be in heauinesse for a time: 2. Cor. 4. for their light and momentanie affli­ctions shall be recompensed with a farre most ex­cellent and eternall weight of ioy and of glory: whereas the short and vaine delights of wicked sinners shall bee infinitely ouerpeised and weigh­ed downe with the vnsupportable miseries, which, if not in this world, yet in that which is to come, they shall most certainely meete withall.

Thirdly, 3 heere is matter of very great consola­tion to all such as are mourners in Sion, though they be weeping when others are reioycing, and fasting, when others are feasting; yet a time shall come, when sorrow and trouble shall flie away, and comfort and peace shall succeed in the roome thereof: God hath said it, and they shall finde it, [Page 186]that it shall goe well with the righteous, Isaiah 4. Psal. 37. and that the end of such men shall be peace.

But if we would be assured of this good effect of our afflictions, wee must practise these two rules:

The first is, 1 to search, whether the crosses that lie vpon vs, doe come for any speciall sin of omis­sion, or commission, whereof we are guilty: and if wee vpon examination finde it to bee so, let vs with all speede remoue that from before Gods eyes: otherwise we may be sure, that the more he loues vs, the more hee will afflict vs. If wee bee men or women after Cods owne heart, yet if we liue in such iniquities as are condemned by his word, he will still pursue vs as hee did Dauid, till hee haue reclaimed vs, and healed our sinfull soules of those wounds that Satan hath giuen them.

The second rule is, 2 that if vpon triall made wee can see no speciall sin which hath procured Gods correcting hand vpon vs, or at least haue truly re­pented for the same, if there haue been any such committed by vs, then we should take the afflicti­on to be sent of God, to try our faith, & to perfect our patience, and other vertues of the spirit in vs: and therefore we must possesse our soules in qui­etnesse, and labour to sow plentifully vnto the Spirit, that so at length we may reape abundantly of those comforts which the Lord hath treasured vp for vs.

He will certainly haue mercy vpon thee [at the voice [Page 187]of thy cry] Whence this doctrine may bee gathe­red, that, The way to haue mercy from God, is to cry vnto God. But this point hath been han­dled else where. See the second Sermon on La­ment. 3. Doct. 6.

When he heareth thee, he will answere thee.] Hence note, that wee are not more ready to aske then God is to grant our requests. See booke of the tenne Sermons, the fourth Doct. of the 4. Ser­mon, where this point is handled.

The first Sermon.

IN these words is set foorth the re­pentance of Dauid, for his sinne committed in numbring the peo­ple, wherin the holy Prophet shew­eth: 1. 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 [Page 2]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 veris foolishly.

2 Secondly, 2 he declareth what 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 humiliation, 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 repentancce of Dauid, Verse. 10 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, Sound sorrow the first step to repentance. 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, Ioel. 2.13. [Page 3]biddeth them, rent their hearts: that is, the first stone that must be laid in this building: Note, 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. Acts. 2. 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 ven geance due vnto them, Psal. 45. 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, Reasons. there can be no plaine confession of sinne, Iob. 11. 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, Rom. 7. Act. 9. neuer bewailing nor confessing his grie­uous offences, till the Lord had taken him downe, and throughly mastered him.

2 Nay further, 2 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 [Page 4]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. Math. 5.4.6. 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, Vse. 1 and beare others in hand 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 stung 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, Luke. 6. Reuel. 6.16. 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, Vse. 2 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 [Page 5]body seeth and knoweth, and condemneth, and yet they passe them ouer slightly, and carelesly, 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 those 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, Vse. 3 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 baue 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 then 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 in our hearts the weapon of God, Meanes to get tendernes of heart. 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 [Page 6]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: Iohn. 16.8. 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. Ezeck. 36. 36.27. whereby we may obserue, that when God hath giuen his spirit vnto his elect, and (as it is in Ieremy. Ier. 31. 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 [Page 7]lowly: for otherwise we shall not feele the strokes of the word and spirit of God; therefore it is said Isay. 30.20.21.) Isa. 30. 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 [Page 8]they were so weake, 2. Sam. 12. 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 [Page 9]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, Doct. 2 and a wrong end in a good action. Whence ariseth this doctrine, God looketh into the man­ner of our doing. 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, Mat. 24.38. 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: Iude. 12. 1. Tim. 44.5. to eate and drinke without feare, without prayer, and thanks-giuing, as if the creatures were our owne, and nor 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, Heb. 13. it is a sanctified ordinance of God vnto those that vse it holily: but then it be­comes very sinfull and hatefull vnto the Lord, Gen. 6.2. when the Sonnes of God doe ioyne with the daughters of men, and professors are yoaked with Infidels, for beau­tie, or commoditte, 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 [Page 10]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, Luk. 17.28. 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, See M. Dods Sermon on if they might satisfie their couetous and ambitious desires. More might be said concerning this point, Isa. 1 both for proofes and rea­sons, Doct. 1 but that it hath bene handled at large elsewhere.

This serueth. Vse. 1 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, Vse. 2 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: [Page 11]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, Ionah. 3.8.9. 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, Vse. 3 here is matter of exceeding great terror vn­to [Page 12]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 heauen 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. Doct. 3 I haue sinned exceedingly] Now followeth the second step vnto sound repentance, Confession of sinne, must fo­lowe griefe for sinne. 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 hene more largely handled elsewhere [ in M. Dods Serm. on 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, Doct. 4 we must alwaies ioyne requests vnto God for the pardoning of the same: so doth Dauid in this place, as also Psal. Asking pardō must be ioy­ned with confession. Luk. 18.13. Daniel. 9.19. Nehem. 9. 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, Exod. 34. 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, Ezeck. 36. that he will wash vs from all our filthinesse, by powring the bloud of his sonne vpon our sinfull soules.

3 Thirdly, Mat. 1. 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, Vse. 1 who clog mens consciences, and lay on them heauie and yet vn­necessarie burdens, enioyning them, if they would get remission 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 [Page 14]reconciliation with the Lord.

2 Secondly, Vse. 2 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, 1. Ioh. 1.9. 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, Vse. 3 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, How we may attaine to earnestnesse in asking pardon. 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, 1 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 [Page 15]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 for giue 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 throwne 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 be 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 [Page 16]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 his 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, Doct. 5 thinking she had dealt very wisely & prouidently for her selfe: The greatest sinners are the veriest fooles. 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 [Page 17]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: Ioshua. 7. 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, Reason. 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 [Page 18]they are the fooles of the world, that are the sinners of the world: and there is no such frensie, 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, Vse. 1 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, Psal. 119.98. 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 conscionable, 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 [Page 19]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. 4.6.

Verse. 13. Wilt thou that seuen yeeres famine come vpon the Land? &c.

Heere commeth an obiection to be answered. Obiect. 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, Answer. 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 [Page 20]heart, Doct. 6 by reason of his mightie forces, and the largenesse of his dominions, It is hard to beat downe mans pride. 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 clatter, 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, Psalm. 30.6.7. 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, Verse. 9. & 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 [Page 21]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; 2. Cor. 12. 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 [Page 22]it, the Lord would neuer haue handled them so rough­lie and sharplie; for mercie pleaseth him, neither doeth hee afflict willinglie. Micah. 7. Lament. 3.

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, Dan. 4.24. 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 soode, 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 finfull heart. Dan. 5.20.

Secondly, as pride maketh men vnteachable, and vn­capable of good by any meanes that others can vse, so doth it make themvnable 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: 2. Chron. 11. Iam. 4.8. 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 [Page 23]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 heart­breakings, 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, Vse. 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, Prou. 16.5.18. 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: Psal. 119. Pet. 3. Iam. 4. 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 cl [...]erely will God manifest his heauie displeasure against them, as he did against Phàraoh, Nebuchadnez­zar, Herod, and such other loftie spirits as they were.

Secondly, 2 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 [Page 24]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, 2. Cor. 12.10.7. 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, Fruites of pride. it were an infinite worke to reckon vp all the effects of pride, and therefore I will onely touch some few of the principall, 1 whereby we may be led to a sight of the rest: Prou. 13.10. And the first of them shall be that whereof 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 [Page 25]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, 2 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 our selues wiser than God, and to censure him for his proceedings?

Againe, this is an euident token that men are proud, 3 when they are readie to scorne at an admonition, or a reproose 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, 1. Sam. 12.13. Psal. 51. when the Prophet Nathan came vnto him with a sharpe reprehension, and when A [...]igall met him with a wise admonition. And Iob brin­geth this as an argument of his vprightnesse, 1. Sam. 25.32. that hee durst not contemne thè iudgemēt of his seruāt. No, not of his Maide seruant, Iob. 31.13. 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, 4 when men doe much regard earthly things, and promise vnto them­selues a kinde of happinesse in the enioyment thereof: 1. Tim. 6.17. in which regard the Apostle willeth Timothie to charge [Page 26]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, Remedies a­gainst Pride. 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! Luke. 18.13. Rom. 7.24. 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 [Page 27]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, Obiect. 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; Answer. 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, [Page 26] [...] [Page 27] [...] [Page 28]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, Rom. 1.14. the more you are indebted, and the more talents you haue, the more thankes you owe vnto God, Math. 25. 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, 2 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 our selues. This was it that made Abrahā the father of Beleeuers, and the most excellent of all the Patriarks, Gen. 18.27. to confesse, that he was but dust and ashes: this was it that caused Isaiah, a maruellous holy pro­phet, Isa. 42.6. 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, Iob. 42.6. euen to abhorre himselfe, and to repent indust, 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 [Page 29]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, 3 diligence in some law­full calling: Eccl. 1.13. 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, Prou. 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 [...]astles 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 our selues diligently vnto the workes of our seuerall vocations; and that for conscience sake and in obedience vnto God; not for filthy lucre sake, of 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, 4 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 [Page 28] [...] [Page 29] [...] [Page 30]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, Isa. 61.1. Luk. 4.18. Psal. 37.11. Isa. 57.15. Iam. 4.6. Math. 5.3. 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, 5 for this very ende and purpose, we must not onely be cōtent toheare 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. 2. Sam. 12. Psal. 141.5. The benefit hereof 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 [Page 32]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, Doct. 7 the more mercifully the Lord will deale with vs. Speedy iudg­ing of our selues pro­cures fauour.

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, The time be­ing expired, this point was briefly handled. 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, Vse. 1 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 [Page 33]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, Vse. 2 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 [Page 33]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 ouer­ruling 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 [Page 34]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 second Sermon.

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 [Page 36]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, Verse 14. 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 faith, 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, Lament. 9. which was more immediately the sword of God, from whom he expected mercie and fauour, then to the violence and sword of man: in whome what else in such a case is to be found, but cru­cltie and fiercenesse?

The third was the execution of that plague of the pe­stilence, Verse 15. 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 inslicted by the hand of an Angell, whome God had therevnto appointed, as minister and executioner of the same.

The last was, Verse 16. 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: [Page 37]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, Verse 17. 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, Doct. 1 to encomber and cast men into perplexities: Sinne brings men into straits. 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 [Page 38]against him, being supposed to be the King of Israel, concerning whom a command was giuen to the Cap­taines by the King of Aram, 1. King. 22.31.32. 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, 2. King. 3. 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? Iudges. 16. 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 [Page 39]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, Psou. 22.5. 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: Pro. 23.32.29.30. 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. Euer 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 [Page 40]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: Pron. 21.17. and a Whore will bring a man to a morsell of bread: pouertie shall followe at the heeles of such, Prou. 6.26. 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, 1. Tim. 6.19. 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 [Page 41]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 life time, yet at the time of their death when they must goe out of the world, they will: Iob. 27.8. 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: Pro. 1. [...]6.8. and though he seeke him early, he shall not finde him: but God [Page 42]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, Rom. 2. 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, Vse. 1 for instruction: that we should beware of all [Page 43]kinds of sinne, and consider what will come of it, before we presume to rush vpō 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? Iob. 31.3. Are there not strange punish­ments for such workers of iniquitie? And though they may hide it from the eyes of men, Verse. 4. 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 Ahab 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: Math. 4. 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 such sinfull courses: but let vs neuer giue credit vnto him, Iohn. 8. for he [Page 44]is a lyar from the beginning: but,

Secondly, Vse. 2 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 miserie, 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, Prou. 5.22. 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: Psal. 107. yea he will bring vs out of darknesse, and out of the shadow of death, and breake our hands asunder.

Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience, Vse. 3 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 [Page 45]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, 2. Cor. 4.8. 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 straitned 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 shalbe 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 pestilēce 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, Doct. 2 The godly finde greatest fauour with God. 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: Hos. 11. How shall I giue thee vp Ephraim? How shall I deliuer thee Israel? How shall I make [Page 46]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 Sodome 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 rowled 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 siercenesse 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: 1. Pet 1.6. Isa. 27.9. 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, Hos. 6.1. so could he raise him vp againe: 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 deliuer vs. In which regard, wee should be most willing, if we must needs be 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, Vse. 1 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 gouernment 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 [Page 48]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 visited 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, Reasons why the pestilence is a more fa­uorable stroke then the sword. 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 greefe, for the enemies violence; 1 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, 2 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, 3 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 4 Lamen. 5. 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, 5 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, 6 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 [Page 50]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, Reuel. 6.8. 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, Le [...]it. 26. 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. The time al­lotted being welneere spēt, the points fol­lowing were but briefly touched. 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

Doct. 3 God maketh his iudgements sutable to our sinnes.

Dauid was lifted vp, Gods punish­ments are au­swerable to mens sinnes. Ioel. 1.5. 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 & howle ye drin­kers of wine, for the new wine shalbe pulled from your mouth. [Page 51]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, Isa. 23. 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, Prou. 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, Reason. 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 [Page 52]maketh for our instruction, Vse. if wee would haue comfort in any thing that we possesse, let vs vse it well: neither let our hearts deceiue 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, Ezek. 24.35. 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 imme­derately 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

Doct. 4 When God sets in with his iudgements they shall be farre dispersed in a short time. Gods iudge­ments very swift. 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, [Page 53] He send [...]th forth his commandement vpon earth, Psal. 147.15. 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. Exod. 12. 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: Zath. 5.2. 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 sals: 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, Gen. 3.17.18. 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 forth with vn­to glory, 1. Cor. 15.51. so to draw the wicked immediately before Gods iudgement seate, to receiue present and euerla­sting punishment and torment.

And the reason of this is, Reason. 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, Vse. if they escape one place of infection, they are safe enough. But cannot God or his Angell reach them wheresoeuer they be? [Page 54]Though no infected person come neere them, cannot the Lords hand finde them out? Yes certainely, let them climbe vp vnto heauen, Psal. 1 39. 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 that 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, Doct. 5 God is pre­sent at the execution of his indge­ments. 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, Gen. 28.12. that they should guide him foorth, and bring him backe in safetie: but (for the present purpose) with­all the Lord promiseth, Verse. 15. 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 therighteous.

Instruction, Vse. 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 pro­uoked 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, Doct. 6 A good man is most seuere against him­selfe. 2. Tim. 1.15. 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, Exod. 32. 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, Philip. or to discharge their debt, did humble himselfe, to take on him the state of a seruant, and abased himselfe, that he might bring vs [Page 56]vnto glory; and endured a shamefull, and painefull, and cursed death, that he might bring vs vnto eternall life.

And this commeth to passe, Reasons first, because good men are endued with that amiable grace of brotherly loue, 1 which causeth them not so much to seeke their owne ease, 1. Cor 13. as the benefit of others, but to lay the more vpon themselues, that others may be the ratherspared.

Secondly, 2 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, Vse. 1 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 vnderwater.

Secondly, 2 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 lose nothing: if Nehemiah had gotten together all the money in that country, and had attai­ned to be King of Persia, Nehem. 5.14.15.16.17.18. he could not haue procured himselfe so much true honour, as he did by not taking [Page 57]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 third Sermon.

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 [Page 59]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, Verse. 1. he betaketh 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, Doct. 1 Gods childrē neuer helples. 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, Micah. 7.2. 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 righ­teous 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; Verse. 7. I will waite for God my Sauiour: my God will heare me, though [Page 60]good men were dead and gone, and hypocrites did put on their shape and likenesse, that they might mere 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, Psal. 22.11. because trouble is neare, for there is none to helpe 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, Isa. 59.4.16. & he wil saue & deliuer his seruants as the Prophet Isaiah witnesseth.

And the reasons hereof are these.

First, Reasons. 1 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, 1. Sam. 14.6. 2. Chro. 14.11 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 is his, and that which men haue, Psal. 62.11. Math. 6. 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, 2 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. Hos. 14. 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, Psal. 107. 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, 3 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 [Page 62]Land of the liuing. Psal. 141.4.5.

Fourthly, 4 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, if Hezekiahs sicknesse had beene such as anie Physitian could haue cured, his recouerie should neuer [...]aue beene recorded in Gods booke, as not making so much for his glorie: but when the prolonging of his [...]ife 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. Vse. 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: downethey 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 [Page 63]what God may doe, as wee see in Dauids enemies, who perceiuing that manie did band themselues together, and rise vp against him; concluded, Psal. 3.1.2.3. 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, Psal. 71.10.11. 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, Verse. 12.13. 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 care 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, Vse. 2 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, Gen. 31. 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 shalbe able to touch vs for our hurt: and therefore herein let vs take com­fort, that though men forsake vs, and our neerest [Page 64]friends reiect vs, yet the Lorde will gather vs vp, and prouide sufficiently for vs, Psal. 27. 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, Doct. 2 want of good men much to be lamented. 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, Micah. 7.1.2. &c: or, I am in case, as in the destruction of the Summer fruites: as in Hoseah it is said, Hos. 4.3. 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, 1. Kings. 19.11. & slaine thy Propoets 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. Verse 4. In which regard whē the Lord would comfort him, he vseth a fit [Page 65]remedie for his disease: for whereas his griefe was that there were no godly men left, but all were declined to Idolatrie, Verse. 18. 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, Psal. 16.3. then the want of them must needs be an occasion of ve­ry great anguish vnto him: as is euident that it was. Psalm. Psal. 42. 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 [...] 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 Daui [...] 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 far [...]e 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, Reasons. 1 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 [Page 66]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, 2 in regard of themselues they are mooued heereat, 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, 3 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, Psal. 67.5. 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, Vse. 1 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 [Page 67]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, Vse. 2 heere is matter of cōfort for thē that are of the same disposition that Dauid was, that crynight 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. Doct. 3 Fained friends worse then open 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, Prou. 27.6. 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 [Page 68]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, Indas, Matth. 26.49. and seeke to vndermine vs, that is exceeding dangerous, and the hurt thereof 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, Reasons. 1

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 herselfe, 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, [Page 69]vnto profit, or pleasure, or credit.

Secondly, the false dealing of such counterfeit friends, 2 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. Psai. 55.12.13 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 he might couer his owne iniquities.

First therefore let this instruct vs to take another course: if we haue inward dislike, let vs professe it: Vse 1 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 vs 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; [Page 70]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, Vse. 2 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 euery man take heed of his neighbour, and trust not any bro­ther: Ier. 9.4.5. (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: Vse. 3 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 beene 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.

The fourth Sermon.

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.

[Page 72] 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, Obiect. and vtter words that doe not beseeme you.

They answere, 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, Obiect. 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, Adswere. 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, Verse 3. 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 skilfully and artificially anie contriues his euill purposes, Doct. 1 the more fearefull destruction shall fall vpon him. The more cun­ning any is for mischiefe, the more fearefull shall his ruine be.

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 [Page 73]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, Psal. 52.4.5. 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 be friend 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, 1. Sam. 22.8.9. &c. 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, Ier. 4.22. 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 [Page 74]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. Ier. 9.5. 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: Reasons. 1 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, Gal. 3. 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: 2. Cor. 11.2.3. 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. Vers. 13.14.15. For such false Apostles are deceitfull workers, and transforme themselues into the Apo­stles of Christ. And no maruell, for Sathan himselfe is trans­formed [Page 75]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, 2 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: 3 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, 4 Gods wisedome is much magnified by pro­ceeding against such: they are fit aduersaries for him, who scattereth the deuices of the craftie, Iob. 5.12. so that their handes [Page 76]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; Psal. 7. & 9. 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, Vse 1 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, Prou. 24.8. 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, Prou 20.17. but after­terward 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, Vse 2 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, [Page 77]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, Prou. 21.30. nor counsell against him: that is, none of these shall take any effect against him: and therefore the Psalmist saith, Psal. 33.10. 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 crasty 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, Doct. 2 The vvickeds boasting, a torerunner of their ruine. 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, Psal. 59.7.8. 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. Exod. 15.9. 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, 2. Kings. 18. 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, Chap. 19.28. 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, Reasons. 1 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 preuide for the safetie of their children, and that such leaud persons bee puni­shed and restrained.

This was Dauids comfort against Doeg: Psal. 52.1. Why boastest thou thy selfe in thy wickednes, ô man of power? (saith hee) [Page 79] 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, 2 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 aueng [...]r! 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, 3 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: Psal. 10. for in making boast of their owne hearts desire, they doe contemne the Lord; and in speaking against the Church, Psal. 73.9. they set their tongues a­gainst heauen it selfe, as the Prophet speaketh.

Which point thus prooued, ministreth vnto vs,

First, an vse of instruction, Vse. 1 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, Vse. 2 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 cuill that hee intended against the Iewes, and against Mordecai especially; if (I say) a man had knowen be­sore 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: Reuel. 18.7.8. 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 Qucene, 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 shalbe 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, Doct. 3 nor the ordering of his owne speech. No man hath the ordering of his ovvne tongue.

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, Reasons. 1 but what the Lord will, according to that of Salomon: The prepa­rations of the heart are in man: that is, Prou. 16.1. 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: Num. 23. 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 aduan­tage did I lose at such a time? which doth plainly prooue, that God hath the disposing of mens tongues.

Secondly, 2 God hath giuen Lawes for the tongue, Ephes. 4. 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, 3 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 [Page 82]say triumphingly, Prou. 18.7. Micah. 4.11.12.13. 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, 4 God will plague wicked men, as well as re­ward godly men for their speeches. Mat. 12.36.37. 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, Vse 1 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, Psal. 1.41.3. 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, Vse 2 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, Iob. 5.21. Isa. 45.16.17. 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, Act. 4.29. 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.