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SERMON I.
SERMON I
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DOCT. I. THe first steppe to true and sound repentance, is, to be wounded and disquieted in our hearts for sinne.
DOCT. I. THe First step to true and found Repentance, is, to be wounded and disquieted in our hearts for sin.
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2 Lawfull things must be done lawfully, and good things in a good manner. 3 With confession of sinne, must be ioyned earnest requests for pardon thereof.
2 Lawful things must be done lawfully, and good things in a good manner. 3 With Confessi of sin, must be joined earnest requests for pardon thereof.
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4 The more sinfull any one is, the more foolish he is. 5 It is a wonderfull hard thing, to take downe the pride of mans heart.
4 The more sinful any one is, the more foolish he is. 5 It is a wonderful hard thing, to take down the pride of men heart.
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6 The more speedily we iudge our selues, the more mercifully the Lord will deale with vs.
6 The more speedily we judge our selves, the more mercifully the Lord will deal with us
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SERMON II.
SERMON II
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DOCT. I. SInne brings men into maruellous straits. 2. Gods seruants neuer find so great fauour as with God himselfe.
DOCT. I. Sin brings men into marvelous straits. 2. God's Servants never find so great favour as with God himself.
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3 God maketh his iudgements, sutable to our sinnes.
3 God makes his Judgments, suitable to our Sins.
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4 When God sets in with his iudgements they shall be farre dispersed in a short time.
4 When God sets in with his Judgments they shall be Far dispersed in a short time.
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5 As God appointeth iudgements to be inflicted on his people, so he himselfe will see execution done.
5 As God appoints Judgments to be inflicted on his people, so he himself will see execution done.
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6 A good man will lay a greater burden on himselfe then on another.
6 A good man will lay a greater burden on himself then on Another.
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SERMON III.
SERMON III.
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DOCT. I. ALthough humane helps and earthly friends do faile Gods-people, yet they are not helpelesse, nor hopelesse.
DOCT. I. ALthough humane helps and earthly Friends do fail Gods-people, yet they Are not helpless, nor hopeless.
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2 No outward thing comes neerer the hearts of Gods children, then the decay of good men.
2 No outward thing comes nearer the hearts of God's children, then the decay of good men.
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3 Deceitfull friends, are worse then open foes.
3 Deceitful Friends, Are Worse then open foes.
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SERMON IIII.
SERMON IIII.
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DOCT. I. THe more skilfully and artificially any contriues his ill purposes, the more fearefull destruction shall fall vpon him.
DOCT. I. THe more skilfully and artificially any contrives his ill Purposes, the more fearful destruction shall fallen upon him.
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2 The more wicked men boast of their mischieuous intents, the neerer mischiefe is vnto them.
2 The more wicked men boast of their mischievous intents, the nearer mischief is unto them.
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3 No man hath the royaltie of his owne tongue, nor the ordering of his owne speech. FINIS.
3 No man hath the royalty of his own tongue, nor the ordering of his own speech. FINIS.
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The first Sermon. 2. SAMVEL. 24. 10. 11. 12. Verse 10. Then Dauids heart smote him after that hee had numbred the people:
The First Sermon. 2. SAMUEL. 24. 10. 11. 12. Verse 10. Then David heart smote him After that he had numbered the people:
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and Dauid saide vnto the Lord, I haue sinned exceedingly in that I haue doue:
and David said unto the Lord, I have sinned exceedingly in that I have dove:
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therefore now Lord I beseech thee, take away the trespàsse of thy seruant, for I haue done very foolishly.
Therefore now Lord I beseech thee, take away the trespàsse of thy servant, for I have done very foolishly.
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11. And when Dauid was vp in the morning, the word of the Lord came vnto the Prophet Gad, &c. IN these words is set foorth the repentance of Dauid, for his sinne committed in numbring the people, wherin the holy Prophet sheweth: I.
11. And when David was up in the morning, the word of the Lord Come unto the Prophet Gad, etc. IN these words is Set forth the Repentance of David, for his sin committed in numbering the people, wherein the holy Prophet shows: I.
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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:
What means he used to be reconciled unto God, Namely; 1. First, that he was touched with inward remorse and hearty grief for his offence:
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[ 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:
[ Then David heart smote him After that he had numbered the people. ] 2 Secondly, that he made a particular and very earnest Confessi of his fault:
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] I haue sinned exceedingly, in that I haue done.
] I have sinned exceedingly, in that I have done.
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3 Thirdly, that hauing bewayled and acknowledged his sinne, he instantly craued pardon for the same:
3 Thirdly, that having bewailed and acknowledged his sin, he instantly craved pardon for the same:
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[ therefore now Lord I beseech thee, take away the trespasse of thy seruant, &c: as if he should haue said, I haue sinned very hainouslie, I cannot denie it:
[ Therefore now Lord I beseech thee, take away the trespass of thy servant, etc.: as if he should have said, I have sinned very heinously, I cannot deny it:
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yet I am thy seruant, and one of thy familie, and therefore Lord cast me not off for one fault,
yet I am thy servant, and one of thy family, and Therefore Lord cast me not off for one fault,
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but take notice of my sorrow, and pardon my sinne: for I haue dealt verie foolishly.
but take notice of my sorrow, and pardon my sin: for I have dealt very foolishly.
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2 Secondly, he declareth that meanes the Lord vsed to make him fit for reconciliation:
2 Secondly, he Declareth that means the Lord used to make him fit for reconciliation:
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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,videlicet: that he sent unto him the Prophet Gad, a worthy man of God, & David Seer, who had be ready from time to time to lay open the will of God unto him,
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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 in that regard was more reverend in his eyes, and he threatens and Denounceth judgement against him, that seeing his heart had been lifted up with pride, in regard of the multitude and strength of his people, God would meet with him in his own sin,
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and make his punishment to be suteable to his fact:
and make his punishment to be suitable to his fact:
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and seeing he begun to be humbled for it alreadie, and yet needed still further humaliation, he telleth him, that [ the sword, or the famine,
and seeing he begun to be humbled for it already, and yet needed still further humaliation, he Telleth him, that [ the sword, or the famine,
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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:or the pestilence ] must pursue his Subjects, and make wonderful havoc among them, and Therefore bids him make his choice which of them he would have to come upon the land:
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for one of them hee must needes vndergoe, to further him in the worke of humiliation,
for one of them he must needs undergo, to further him in the work of humiliation,
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as also to bring the whole Church vnto the like, who then had incensed the Lords anger against them.
as also to bring the Whole Church unto the like, who then had incensed the lords anger against them.
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Then Dauids heart smote him ] In that setting downe the repentance of Dauid the holy Ghost taketh notice of this in the first place, that [ his heart smote him ] the Doctrine is, that. Then David heart smote him ] In that setting down the Repentance of David the holy Ghost Takes notice of this in the First place, that [ his heart smote him ] the Doctrine is, that.
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The first step to true and sound repentance is to bee wounded and disquieted in our hearts for sinne, vntill our soules bee pierced,
The First step to true and found Repentance is to be wounded and disquieted in our hearts for sin, until our Souls be pierced,
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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,
and as it were struck through with the feeling of our corruptions, and of God's displeasure, due unto us for the same, we have not made any Entrance into the ways of godliness,
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nor laid the verie foundation of the works of conuersion, therfore the Prophet Ioel exhorting the Israelites to repentance, biddeth them, rent their hearts: that is, the first stone that must be laid in this building:
nor laid the very Foundation of the works of conversion, Therefore the Prophet Joel exhorting the Israelites to Repentance, bids them, rend their hearts: that is, the First stone that must be laid in this building:
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their hearts must bee crushed and broken, for the wickednesse committed against the Maiestie of God;
their hearts must be crushed and broken, for the wickedness committed against the Majesty of God;
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till then there is no turning vnto him:
till then there is no turning unto him:
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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,
one may as well bid a prisoner that is in strong hold, and hath bolts and fetters upon his heals, walk abroad and take the fresh air,
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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:
and not remain any longer in that dark & loathsome dungeon, as bid one that hath not his heart crushed & humbled to turn unto the Lord:
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alas he is held fast in the chaines of Sathan, and cannot stirre one foote to God-ward;
alas he is held fast in the chains of Sathan, and cannot stir one foot to Godward;
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therefore is it noted in those conuerts, Act. 2. 37. that They were pricked in their hearts ] when they began the worke of repentance, the rebukes of God had wakened their drowsie consciences,
Therefore is it noted in those converts, Act. 2. 37. that They were pricked in their hearts ] when they began the work of Repentance, the rebukes of God had wakened their drowsy Consciences,
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so that they saw their sinnes and Gods vengeance due vnto them, and the words of Peter had gone through their hearts,
so that they saw their Sins and God's vengeance due unto them, and the words of Peter had gone through their hearts,
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euen as a two edged sword, and then they were fit to bee soundly healed and comforted,
even as a two edged sword, and then they were fit to be soundly healed and comforted,
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when they had beene pierced, and throughly wounded by the Arrowes of God.
when they had been pierced, and thoroughly wounded by the Arrows of God.
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1 First, till the heart bee broken for sinne, there can be no plaine confession of sinne, and therfore no repentance.
1 First, till the heart be broken for sin, there can be no plain Confessi of sin, and Therefore no Repentance.
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Men naturally are like wilde Asse-Colts, nothing will worke vpon them, nor bring them vnto any good frame or order;
Men naturally Are like wild Asse-Colts, nothing will work upon them, nor bring them unto any good frame or order;
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though they heare often of their faults, they will not acknowledge them, but be still vnruly and vntamed,
though they hear often of their Faults, they will not acknowledge them, but be still unruly and untamed,
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as Paul was before his conuersion;
as Paul was before his conversion;
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so long as he was heart-whole in his owne conceit, though he had heard many excellent Sermons (no doubt,) yet hee was like a beast still, neuer bewailing nor confessing his grieuous offences, till the Lord had taken him downe, and throughly mastered him.
so long as he was heart-whole in his own conceit, though he had herd many excellent Sermons (no doubt,) yet he was like a beast still, never bewailing nor confessing his grievous offences, till the Lord had taken him down, and thoroughly mastered him.
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2 Nay further, men are so farre from taking paines to come to a true acknowledgment of their iniquities, till such time as there is a breach made into their hearts by godly sorrow, they doe not so much as desire to be deliuered from them,
2 Nay further, men Are so Far from taking pains 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 do not so much as desire to be Delivered from them,
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nor make any reckoning of Gods mercy for the pardoning of them:
nor make any reckoning of God's mercy for the pardoning of them:
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till such time as they become mourners for sinne, they cannot possibly hunger and thirst after righteousnes.
till such time as they become mourners for sin, they cannot possibly hunger and thirst After righteousness.
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And indeed what reason is there that they should esteeme of that medicine which will cure, And indeed what reason is there that they should esteem of that medicine which will cure,
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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,
when they do not feel themselves to be sick? they think it a matter worth the looking After, to be freed from poverty, from infamy, from the pestilence, etc. but as for the corruptions of their nature,
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and the sinfulnesse of their waies, they were neuer much troubled with them, and therefore they make little account to be deliuered from them.
and the sinfulness of their ways, they were never much troubled with them, and Therefore they make little account to be Delivered from them.
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See this poynt more at large in M. Dods Sermon on Isa. 1 Doct. 1.See this point more At large in M. Dods Sermon on Isaiah 1 Doct. 1.
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Seeing therefore that inward contrition for sinne is the first step to repentance, and that which killeth the roote of sinne,
Seeing Therefore that inward contrition for sin is the First step to Repentance, and that which kills the root of sin,
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and setteth vs free from the power and dominion of it, and erecteth in our hearts a throne for Christ Iesus;
and sets us free from the power and dominion of it, and erecteth in our hearts a throne for christ Iesus;
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the vse of this point is,
the use of this point is,
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First for reproofe of those that perswade themselues, and beare others in hard that they haue truely repented,
First for reproof of those that persuade themselves, and bear Others in hard that they have truly repented,
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and doe continually confesse their faults, and aske pardon for them:
and do continually confess their Faults, and ask pardon for them:
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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.
but what grief and pain have they had in their hearts for their Sins? nay, they thank God, they were never terrified nor troubled in their Consciences.
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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:
Do you thank God for this? it is in Effect to thank him for that you want the First and principal note of true conversion:
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if your harts haue neuer beene pricked and slung with the sense of your vilenesse and wretchednesse, it is because you are senselesse:
if your hearts have never been pricked and slung with the sense of your vileness and wretchedness, it is Because you Are senseless:
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for there is cause sufficient why you should be grieued;
for there is cause sufficient why you should be grieved;
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and the lesse you haue had, the more you are likely to haue, if not heere, yet in the world to come,
and the less you have had, the more you Are likely to have, if not Here, yet in the world to come,
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and at that day when you shall be most vnwilling of it.
and At that day when you shall be most unwilling of it.
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Secondly, heere are those to be reprooued that run into farre greater excesse of sinning than euer Dauid did, breaking forth into grosse and foule euils, that euerie body seeth and knoweth,
Secondly, Here Are those to be reproved that run into Far greater excess of sinning than ever David did, breaking forth into gross and foul evils, that every body sees and Knoweth,
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and condemneth, and yet they passe them ouer slightly, and carelessly, as if they were matters of nothing.
and Condemneth, and yet they pass them over slightly, and carelessly, as if they were matters of nothing.
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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:
When David did but Cut off the lap of Saul's coat, his heart smote him, and was grieved within him, in that he was so near unto sin:
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what then shall we thinke of these that doe not cut off the lappe of the coate of an enemie,
what then shall we think of these that do not Cut off the lap of the coat of an enemy,
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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,
but Are injurious to their Friends, and cruel against their brothers, that break Covenant and promise, sin against God, Blaspheme his name, profane his Sabbaths,
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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 the like, and yet none of all these do soundly work upon them, nor much trouble them? surely such men Are not of David Spirit,
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and therefore not being broken hearted heere, they shall be broken and crushed in peeces with the vnsupportable weight of Gods vengeance heereafter.
and Therefore not being broken hearted Here, they shall be broken and crushed in Pieces with the unsupportable weight of God's vengeance hereafter.
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Thirdly, sith this inward touch for sinne is a thing so necessarie, let vs hence learne to labour for it,
Thirdly, sith this inward touch for sin is a thing so necessary, let us hence Learn to labour for it,
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and to keepe tendernes of heart when we haue obtained it: for that sorrow which breaketh the heart, doth withall breake the necke of sinne:
and to keep tenderness of heart when we have obtained it: for that sorrow which breaks the heart, does withal break the neck of sin:
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and therefore when the Lord doth checke & controle our consciences, let vs esteeme it as a great mercie,
and Therefore when the Lord does check & control our Consciences, let us esteem it as a great mercy,
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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 not let such Strokes pass without their right use, but let us go to God and to his children for help and direction,
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and them that little sparke of the fire of God in our soules, being fed & nourished, will grow in the end to a great flame.
and them that little spark of the fire of God in our Souls, being fed & nourished, will grow in the end to a great flame.
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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.
Now that our hearts may be kept always tender & sensible of those Checks which God's Spirit gives us, let us use these means that follow.
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First, let vs lay vp in our hearts the weapon of God, euen the sword of the spirit, whereby our hearts may be wounded, as often as need requireth:
First, let us lay up in our hearts the weapon of God, even the sword of the Spirit, whereby our hearts may be wounded, as often as need requires:
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for vnregenerate persons wanting that weapon, will rather defend, then smite themselues when they haue offended,
for unregenerate Persons wanting that weapon, will rather defend, then smite themselves when they have offended,
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and euery childe of God hath somewhat of old Adam in him, in which regard he must be more carefull to vse the sword of the spirit,
and every child of God hath somewhat of old Adam in him, in which regard he must be more careful to use the sword of the Spirit,
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for the piercing of his heart when any sinne is committed by him:
for the piercing of his heart when any sin is committed by him:
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withall praying for the spirit of grace which will conuince the conscience when it is guiltie, withal praying for the Spirit of grace which will convince the conscience when it is guilty,
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so that it shall haue nothing to say in defense of it selfe, but very much for the condemnation of it selfe:
so that it shall have nothing to say in defence of it self, but very much for the condemnation of it self:
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as is euident Ezec. 36. 27. whereby we may obserue, that when God hath giuen his spirit vnto his elect,
as is evident Ezekiel 36. 27. whereby we may observe, that when God hath given his Spirit unto his elect,
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and (as it is in Ieremy. 31. 33.) withall written his lawes in their hearts,
and (as it is in Ieremy. 31. 33.) withal written his laws in their hearts,
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then they shall remember their owne wicked waies, and their deedes that were not good,
then they shall Remember their own wicked ways, and their Deeds that were not good,
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and shall iudge themselues worthy to haue beene destroyed for their iniquities, & for their abhominations. and shall judge themselves worthy to have been destroyed for their iniquities, & for their abominations.
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What is the reason they should passe such a heauie sentence vpon themselues? one would thinke they should rather reioyce now,
What is the reason they should pass such a heavy sentence upon themselves? one would think they should rather rejoice now,
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& allow of themselues and of their workes? so they doe reioyce at, and approue of themselues and their workes,
& allow of themselves and of their works? so they do rejoice At, and approve of themselves and their works,
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so farre as they are spirituall:
so Far as they Are spiritual:
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but they proclaime war against themselues and their workes so far as either they are or haue beene carnall and sinfull,
but they proclaim war against themselves and their works so Far as either they Are or have been carnal and sinful,
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and that because the word of God, and the spirit of God doe beare sway in their hearts:
and that Because the word of God, and the Spirit of God do bear sway in their hearts:
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they are at vtter defiance with their pride and hypocrisie, and all wretched lusts that fight against their soules:
they Are At utter defiance with their pride and hypocrisy, and all wretched Lustiest that fight against their Souls:
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being neuer so much tormented with those sinnes, as when they haue attained to a great measure of humilitie, and of sinceritie.
being never so much tormented with those Sins, as when they have attained to a great measure of humility, and of sincerity.
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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,
He that is most lowly is ever most vexed with his pride, and he that is most upright and true hearted, is most of all troubled with the guilefulness and deceitfulness of his own heart,
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because the word and the spirit working together doe cause him both more clerely to see,
Because the word and the Spirit working together do cause him both more clearly to see,
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and more throughly to hate those corruptions, than euer hee did before he had attained to that measure of grace.
and more thoroughly to hate those corruptions, than ever he did before he had attained to that measure of grace.
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Secondly, we must not content our selues when once we haue gotten the word and spirit of God within vs,
Secondly, we must not content our selves when once we have got the word and Spirit of God within us,
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but we must still striue to keepe our hearts humble and lowly: for otherwise we shall not feele the strokes of the word and spirit of God;
but we must still strive to keep our hearts humble and lowly: for otherwise we shall not feel the Strokes of the word and Spirit of God;
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therefore it is said Isay. 30. 20 21.) that when the Lord had dieted his people a while [ giuing them the bread of aduersitie, Therefore it is said Saiah 30. 20 21.) that when the Lord had dieted his people a while [ giving them the bred of adversity,
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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,and the water of affliction ] and thereby taken down the pride and stubbornenesse of their hearts, that then [ their ears should hear a word behind them, saying, this is the Way walk in it, etc. that is when they were thus humbled,
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as soone as euer they had committed any offence, they should presently haue a blow vpon their hearts for it,
as soon as ever they had committed any offence, they should presently have a blow upon their hearts for it,
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and be full of feare and anguish:
and be full of Fear and anguish:
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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,
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,
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and telling him, this is not the right way, leaue it; there is the right way, walke in it:
and telling him, this is not the right Way, leave it; there is the right Way, walk in it:
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but many haue hearts pestered with pride, and lust, and couetousnesse, and yet goe a whole moneth,
but many have hearts pestered with pride, and lust, and covetousness, and yet go a Whole Monn,
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nay, many monethes and yeares together, and neuer feele any rebuke in their consciences.
nay, many months and Years together, and never feel any rebuke in their Consciences.
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How comes this to passe that others are full of griefe and full of teares for their sinnes,
How comes this to pass that Others Are full of grief and full of tears for their Sins,
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and they are neuer troubled for them? is it beause there is greater vprightnes in them,
and they Are never troubled for them? is it Because there is greater uprightness in them,
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then there is in others? No surely it is because they haue a more blind minde,
then there is in Others? No surely it is Because they have a more blind mind,
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and a more proud and senselesse hart then others haue:
and a more proud and senseless heart then Others have:
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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,
for the more humble any one is, the more often shall he hear the voice of the Spirit, checking him when he Goes out of the Way,
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& moouing him to turne again into the right way. Thirdly, we must especially beware of presūptuous sins:
& moving him to turn again into the right Way. Thirdly, we must especially beware of presumptuous Sins:
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for if we liue therein our hearts will cease to smite vs, or at least we shall be senselesse of these strokes:
for if we live therein our hearts will cease to smite us, or At least we shall be senseless of these Strokes:
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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,
as may be seen in the case of David: when he had Cut off the lap of Saul's garment and numbered the people (which were but infirmities) forthwith his conscience rebuked him,
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and he was humbled before the Lord:
and he was humbled before the Lord:
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but when he had committed adulterie, and murder, either the checkes of his conscience were none at all,
but when he had committed adultery, and murder, either the Checks of his conscience were none At all,
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or else they were so weake, that hee had no sense nor feeling thereof:
or Else they were so weak, that he had no sense nor feeling thereof:
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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,
so that Nathan was driven to fetch about (as it were) and to use all the art that might be, to make him see his offences,
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and passe sentence against himselfe for the same.
and pass sentence against himself for the same.
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Let vs therefore by his example learne to beware how we presumptuously sinne against our consciences, especially in palpable and grosse offences,
Let us Therefore by his Exampl Learn to beware how we presumptuously sin against our Consciences, especially in palpable and gross offences,
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least our mindes being by degrees blinded, and our affections, by little and little corrupted, we become in the end very blocks and stones,
lest our minds being by Degrees blinded, and our affections, by little and little corrupted, we become in the end very blocks and stones,
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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 have our Consciences so darkened, that they will not accuse us, or our hearts so benumbed, that they will not be moved with the Strokes of God,
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and with the checks of his holy spirit. After that he had numbred the people.
and with the Checks of his holy Spirit. After that he had numbered the people.
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] Heere is his speciall sinne, that he numbred his subiects, which may seeme to be no such great matter,
] Here is his special sin, that he numbered his Subjects, which may seem to be no such great matter,
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for which God should so plague the land:
for which God should so plague the land:
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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:
and if there had be that measure of hypocrisy in David, as there is in many of us, he would have pleaded thus for himself:
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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,
What need I to be so troubled for this? and what reason is there why God should proceed so severely against me for the same? did not Moses and Ioshua, holy men of God, number the people in their days,
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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 that warrantably? and why then may not I do the like, having more absolute Authority over them then they had? but his heart stayed him from all such reasoning of the matter;
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and told him, that though hee did the same action which they did, yet the manner of doing thereof was diuers;
and told him, that though he did the same actium which they did, yet the manner of doing thereof was diverse;
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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:
he performed it not in Obedience to God (as they did) but in pride and haughtiness of mind, in regard of the multitude and strength of his Subjects:
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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.
before he esteemed God's name a strong tower for his defence, but now what need he run crying unto God? he had so many Soldiers and valiant warriors in his dominion, that he could make his part good against any foreign power whatsoever.
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Thus was his heart lifted vp vnto vanitie, when it should haue bene lifted vp to God in thankfulnes:
Thus was his heart lifted up unto vanity, when it should have be lifted up to God in thankfulness:
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and therefore was he so humbled, because he had an ill affection, and a wrong end in a good action.
and Therefore was he so humbled, Because he had an ill affection, and a wrong end in a good actium.
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Whence ariseth this doctrine, That it is not enough for to forbeare things that are euill,
Whence arises this Doctrine, That it is not enough for to forbear things that Are evil,
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and to make conscience of grosse sinnes, but men must doe lawfull things lawfully, and performe good workes in a good manner:
and to make conscience of gross Sins, but men must do lawful things lawfully, and perform good works in a good manner:
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otherwise the Lord may and will punish them for doing lawfull things, aswell as for vnlawfull things.
otherwise the Lord may and will Punish them for doing lawful things, aswell as for unlawful things.
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This may be seene in that great enditement which Christ brings against the old world: They did eate, and drinke, marry, and giue in marriage.
This may be seen in that great Enditement which christ brings against the old world: They did eat, and drink, marry, and give in marriage.
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A naturall man would haue thought there could be no hurt in these:
A natural man would have Thought there could be no hurt in these:
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if they had bene charged with whoredome, murder, blasphemie, or the like, they had bene matters of some moment:
if they had be charged with whoredom, murder, blasphemy, or the like, they had be matters of Some moment:
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but for those before named, what fault can be found with them? Indeed the things in themselues are very warrantable,
but for those before nam, what fault can be found with them? Indeed the things in themselves Are very warrantable,
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but the manner of performing them, doth either make or marre them:
but the manner of performing them, does either make or mar them:
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to eate and drinke without feare, without prayer, and thanks-giuing, as if the creatures were our owne, to eat and drink without Fear, without prayer, and thanksgiving, as if the creatures were our own,
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and not the Lords, to abuse the blessings of God to surfetting and drunkennesse, &c:
and not the lords, to abuse the blessings of God to surfeiting and Drunkenness, etc.:
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these and the like corruptions, doe turne eating and drinking into sinne, which in themselues are not onely allowable, but also necessarie.
these and the like corruptions, do turn eating and drinking into sin, which in themselves Are not only allowable, but also necessary.
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The like may be said concerning marriage, it is a sanctified ordinance of God vnto those that vse it holily:
The like may be said Concerning marriage, it is a sanctified Ordinance of God unto those that use it holily:
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but then it becomes very sinfull and hatefull vnto the Lord, when the Sonnes of God doe ioyne with the daughters of men,
but then it becomes very sinful and hateful unto the Lord, when the Sons of God do join with the daughters of men,
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and professors are yoaked with Infidels, for beautie, or commoditie, or any such carnall respect:
and professors Are yoked with Infidels, for beauty, or commodity, or any such carnal respect:
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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;
yet that is a horrible sin, too too Common among such as profess Christianity, that they make no scruple of matching their children with those, whom they know by their works to be as yet the children of the Devil;
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and so in other matters, if they can proue them once to be in themselues lawfull, they make no conscience of the meanes they vse,
and so in other matters, if they can prove them once to be in themselves lawful, they make no conscience of the means they use,
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nor of the end they propose in accomplishing of them.
nor of the end they propose in accomplishing of them.
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The like is alleaged by our Sauiour against the Sodomites, as against those of the old world, viz:
The like is alleged by our Saviour against the Sodomites, as against those of the old world, videlicet:
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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,
that they bought and sold, and built in covetousness, pride and vanity, as if they had be ever to dwell upon the earth, not caring what craft and fraud they used,
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nor what snares and grins they laid for men, if they might satisfie their couetous and ambitious desires.
nor what snares and grins they laid for men, if they might satisfy their covetous and ambitious Desires.
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More might be said concerning this point, both for proofes and reasons, but that it hath bene handled at large elsewhere. This serueth. More might be said Concerning this point, both for proofs and Reasons, but that it hath be handled At large elsewhere. This serveth.
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First for terror vnto those that satisfie themselues with this, that no bodie can charge them with grosse sinnes,
First for terror unto those that satisfy themselves with this, that no body can charge them with gross Sins,
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and therefore they imagine their case to be good, and that they need not trouble themselues in regard of their offences.
and Therefore they imagine their case to be good, and that they need not trouble themselves in regard of their offences.
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But was it not thus with Dauid? who could now accuse him of any notorious ill fact? surely none in the world:
But was it not thus with David? who could now accuse him of any notorious ill fact? surely none in the world:
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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 yet he having grace in his heart, Accuseth and Condemneth himself, for that he had done a good actium in an ill manner,
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and with an ambitious and vaine glorious minde, and for the same is much abased and confounded in himselfe:
and with an ambitious and vain glorious mind, and for the same is much abased and confounded in himself:
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and therefore those are in a miserable estate, that neuer disquiet their soules for their hidden corruptions,
and Therefore those Are in a miserable estate, that never disquiet their Souls for their hidden corruptions,
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but thinke that all goeth well with them, when mens eyes can discerne nothing amisse in them:
but think that all Goes well with them, when men's eyes can discern nothing amiss in them:
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as they on the other side are in happie case, that doe often take themselues apart,
as they on the other side Are in happy case, that do often take themselves apart,
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and beseech the Lord to be mercifull vnto them in regard of their failings, euen in the most spirituall duties that they performe:
and beseech the Lord to be merciful unto them in regard of their failings, even in the most spiritual duties that they perform:
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such iudge themselues, and therefore shall not be iudged of the Lord.
such judge themselves, and Therefore shall not be judged of the Lord.
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Secondly, this is for instruction, that we carefully looke vnto the manner of all our actions,
Secondly, this is for instruction, that we carefully look unto the manner of all our actions,
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and in particular, of the exercise of fasting, which is now in hand:
and in particular, of the exercise of fasting, which is now in hand:
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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:
let us Consider Wherefore we Are come together, and what is required of every one that is present this day, to wit, that we should put wickedness out of our hearts, and out of our hands:
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and for that purpose, come with true humiliatiō on our part, that there may be a perfect reconciliation granted vs on Gods part.
and for that purpose, come with true humiliation on our part, that there may be a perfect reconciliation granted us on God's part.
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This was practised by the Niniuites, who hearing Gods iudgements denounced against them for their sinnes, that within fortie daies Niniue should be destroyed,
This was practised by the Niniuites, who hearing God's Judgments denounced against them for their Sins, that within fortie days Nineveh should be destroyed,
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except they repented, what did they? All of them, both King and people, humbled themselues in fasting, bewailing their euill & sinfull waies and workes,
except they repented, what did they? All of them, both King and people, humbled themselves in fasting, bewailing their evil & sinful ways and works,
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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.
and crying mightily unto the Lord for pardon, and resolving to turn from the wickedness that was in their hands, that so God might turn away from his fierce wrath.
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Yet they had enioyed but little teaching: they had heard onely one Sermon from Ionah, who was a man vnknowne vnto them,
Yet they had enjoyed but little teaching: they had herd only one Sermon from Jonah, who was a man unknown unto them,
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and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs, &c:
and did not bring such testimonies of Scripture to convince their Consciences as Are now alleged unto us, etc.:
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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;
and Therefore we should be much ashamed to come short of them in this holy exercise, especially seeing we have not one Jonah, but many;
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not a iudgement threatned, but executed, and the sword of the Lord still drawne against vs,
not a judgement threatened, but executed, and the sword of the Lord still drawn against us,
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and deuouring by hundreds and thousands in many quarters of our land.
and devouring by hundreds and thousands in many quarters of our land.
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Let vs then search and examine our hearts, and grieue, and iudge our selues for all our former transgressions;
Let us then search and examine our hearts, and grieve, and judge our selves for all our former transgressions;
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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 Covenant with the Lord to avoid them hereafter, craving strength from him for that purpose, that we may be enabled to subdue and keep under all our corruptions:
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and then our hearts being broken with godly sorrow, they shall be healed with godly ioy;
and then our hearts being broken with godly sorrow, they shall be healed with godly joy;
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and being truely cast downe before the Lord, he will raise vs vp in due season,
and being truly cast down before the Lord, he will raise us up in due season,
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and make it knowne by good effect, that he is appeased towards vs.
and make it known by good Effect, that he is appeased towards us
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Thirdly, here is matter of exceeding great terror vnto those that spend their dayes in the continuall practise of grosse and presumptuous sinnes:
Thirdly, Here is matter of exceeding great terror unto those that spend their days in the continual practice of gross and presumptuous Sins:
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for if Dauid were so grieued & punished for that corruption which no man liuing could touch him for,
for if David were so grieved & punished for that corruption which no man living could touch him for,
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euen for dooing a good thing in an ill manner, how then shall they bee able to stand, that haue heaped iniquity vpon iniquitie,
even for doing a good thing in an ill manner, how then shall they be able to stand, that have heaped iniquity upon iniquity,
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and for manie yeeres together added one foule euill vnto another;
and for many Years together added one foul evil unto Another;
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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 not only done good things in an ill manner, but ill things in the worst manner, having many crying Sins still to call for vengeance against them? If David were brought to such a strait, that he was even At his wits end,
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and in exceeding great anguish for doing one thing, which in mans reason might seeme very lawfull;
and in exceeding great anguish for doing one thing, which in men reason might seem very lawful;
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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!
O what horrible terrors shall seize on their Souls, who do continually rush upon a multitude of heinous offences, which all the world cries out against!
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especially when they shall be called to answere, not before Gad, as Dauid was, but before the Maiestie of the great Lord of heaven and earth;
especially when they shall be called to answer, not before Gad, as David was, but before the Majesty of the great Lord of heaven and earth;
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not for one sinne, but for all their sinnes:
not for one sin, but for all their Sins:
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not to endure three dayes punishment in mercie, but euerlasting woe and miserie, and that in iudgement and heauie displeasure!
not to endure three days punishment in mercy, but everlasting woe and misery, and that in judgement and heavy displeasure!
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Dauid had great sorrow indeed for the offences which he committed; yet no more then hee should haue:David had great sorrow indeed for the offences which he committed; yet no more then he should have:
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how then doe they thinke to escape, that are not wrought vpon at all with any remorse for their grieuous transgressions,
how then do they think to escape, that Are not wrought upon At all with any remorse for their grievous transgressions,
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but are euen as a lumpe of dead flesh, altogether insensible of any stroke of God, that is threatned,
but Are even as a lump of dead Flesh, altogether insensible of any stroke of God, that is threatened,
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or inflicted vpon themselues, or others? Verse 10. I haue sinned exceedingly ] Now followeth the second step vnto sound repentance,
or inflicted upon themselves, or Others? Verse 10. I have sinned exceedingly ] Now follows the second step unto found Repentance,
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namely, a true, full, particular, and hearty confession of his sinne that so wounded his heart:
namely, a true, full, particular, and hearty Confessi of his sin that so wounded his heart:
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which all that would obtaine remission of their sinnes, must be carefull to bring before the Lord as Dauid did.
which all that would obtain remission of their Sins, must be careful to bring before the Lord as David did.
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But this point hath bene more largely handled elsewhere [ in M. Dods Serm. Prou. 28. Doct. 2.
But this point hath be more largely handled elsewhere [ in M. Dods Sermon Prou. 28. Doct. 2.
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I beseech thee take away the trespasse of thy seruant, &c. This is the third worke of repentance, viz:
I beseech thee take away the trespass of thy servant, etc. This is the third work of Repentance, videlicet:
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that he craueth pardon for his fault; and that is the next point;
that he craveth pardon for his fault; and that is the next point;
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that, with confession of our sinnes, we must alwaies ioyne requests vnto God for the pardoning of the same:
that, with Confessi of our Sins, we must always join requests unto God for the pardoning of the same:
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so doth Dauid in this place, as also Psal. 51. so doth the Publican, Lord be mercifull vnto me a sinner:
so does David in this place, as also Psalm 51. so does the Publican, Lord be merciful unto me a sinner:
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and in a word, so doth Daniel, Nehemia, and the rest of Gods seruants, as may be seene in their seuerall confessions.
and in a word, so does daniel, Nehemiah, and the rest of God's Servants, as may be seen in their several confessions.
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And for incouragement vnto the performance of this dutie, we haue, 1 First, the name of God, which is to pardon iniquitie, transgression, and sinne:
And for encouragement unto the performance of this duty, we have, 1 First, the name of God, which is to pardon iniquity, Transgression, and sin:
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euen all without exception, great or small, if we repent for them, they shall be pardoned:
even all without exception, great or small, if we Repent for them, they shall be pardoned:
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if we acknowledge our miserie, we shall assuredly finde Gods mercy.
if we acknowledge our misery, we shall assuredly find God's mercy.
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2 Secondly, we haue the couenant of God, that he will wash vs from all our filthinesse, by powring the bloud of his sonne vpon our sinfull soules.
2 Secondly, we have the Covenant of God, that he will wash us from all our filthiness, by Pouring the blood of his son upon our sinful Souls.
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3 Thirdly, we haue the name of Christ to incite and moue vs to become suters for a pardon:
3 Thirdly, we have the name of christ to incite and move us to become Suitors for a pardon:
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for he is called Iesus, because it is his office to saue his people from their sinnes. This Doctrine serueth,
for he is called Iesus, Because it is his office to save his people from their Sins. This Doctrine serveth,
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First, for the confutation of the Papists, who clog mens consciences, and lay on them heauie and yet vnnecessarie burdens, enioyning them,
First, for the confutation of the Papists, who clog men's Consciences, and lay on them heavy and yet unnecessary burdens, enjoining them,
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if they would get termission of their sinnes, to goe in pilgrimage to this or that place, to pray to this or that Saint, to make some satisfaction to God, &c:
if they would get termission of their Sins, to go in pilgrimage to this or that place, to pray to this or that Saint, to make Some satisfaction to God, etc.:
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as if they should finde mercie any where, rather then by seeking it at Gods hands: and they speed accordingly:
as if they should find mercy any where, rather then by seeking it At God's hands: and they speed accordingly:
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for whereas Dauid went vnto the Lord for fauour, and obtained it, they haue still vnsetled hearts, and restles consciences:
for whereas David went unto the Lord for favour, and obtained it, they have still unsettled hearts, and restless Consciences:
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or hard hearts, and benummed consciences, neuer getting any true peace, or sound comfort in the assurance of their reconciliation with the Lord.
or hard hearts, and benumbed Consciences, never getting any true peace, or found Comfort in the assurance of their reconciliation with the Lord.
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2 Secondly, for reproofe of those, whose offences are very many, and very grieuous, and they see and acknowledge so much:
2 Secondly, for reproof of those, whose offences Are very many, and very grievous, and they see and acknowledge so much:
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and yet will they not be so presumptuous (as they tearme it) to expect pardon for the same:
and yet will they not be so presumptuous (as they term it) to expect pardon for the same:
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indeed they thinke it fit for such holy men as Dauid was, to aske and looke for mercy from the Lord,
indeed they think it fit for such holy men as David was, to ask and look for mercy from the Lord,
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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 for themselves, they Are such heinous offenders, that they Dare not do so, neither can they conceive any hope to speed well if they should do so.
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But why should we put in conditions where God doth not, and as it were interline Gods couenant? doth not he promise without any exception, that if we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes,
But why should we put in conditions where God does not, and as it were interline God's Covenant? does not he promise without any exception, that if we confess our Sins, he is faithful and just to forgive us our Sins,
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and to cleanse vs from all vnrighteousnesse? It is therefore a great fault, to thinke that any hath more abundance of sinne,and to cleanse us from all unrighteousness? It is Therefore a great fault, to think that any hath more abundance of sin,
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then God hath of mercy to forgiue it.
then God hath of mercy to forgive it.
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Thirdly, heere is an vse of instruction, that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes:
Thirdly, Here is an use of instruction, that we should be very importunate for the obtaining of God's favour in the pardoning of our Sins:
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which earnestnes that we may attaine vnto, let vs vse these two helpes following, which Dauids example directeth vs vnto:
which earnestness that we may attain unto, let us use these two helps following, which David Exampl directeth us unto:
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First, let vs labour that our hearts may thorowly smite vs, and that our consciences may euermore checke vs when we doe offend: First, let us labour that our hearts may thoroughly smite us, and that our Consciences may evermore check us when we do offend:
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for wheresoeuer there is the checke of conscience, it will make the party grow not onely to hartie confession,
for wheresoever there is the check of conscience, it will make the party grow not only to hearty Confessi,
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but also to earnest petitions for grace and fauour.
but also to earnest petitions for grace and favour.
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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,
The greater Therefore is their folly, who when the Lord does strike their drowsy Consciences for any wickedness committed by them, will presently betake themselves to merry company,
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& so by iesting, and laughing, and drinking, and sporting, seeke to driue away their melancholie fit, as they call it:
& so by jesting, and laughing, and drinking, and sporting, seek to driven away their melancholy fit, as they call it:
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but God meeteth with them accordingly:
but God meeteth with them accordingly:
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for when they will not take benefit by that mercifull warning which he giueth them, they commonly fall to maruellous hardnes of heart,
for when they will not take benefit by that merciful warning which he gives them, they commonly fallen to marvelous hardness of heart,
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and after breake foorth into some horrible sinne, which ouerwhelmeth them with shame and confusion.
and After break forth into Some horrible sin, which overwhelmeth them with shame and confusion.
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Let vs therefore obserue when the Lord smiteth our hearts, and with Peter get out of company speedily,
Let us Therefore observe when the Lord smites our hearts, and with Peter get out of company speedily,
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and lament bitterly, that so we may turne the rebukes of our soules into holy requests, that the Lord would forgiue vs,
and lament bitterly, that so we may turn the rebukes of our Souls into holy requests, that the Lord would forgive us,
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and not enter into iudgement with vs for our grieuous prouocations against his Maiestie.
and not enter into judgement with us for our grievous provocations against his Majesty.
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Secondly, when sinne is so odious vnto vs, that our hearts doe condemne vs for it,
Secondly, when sin is so odious unto us, that our hearts do condemn us for it,
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then let vs striue to be perswaded that it is pardonable, yea and that it shall be pardoned vnto vs:
then let us strive to be persuaded that it is pardonable, yea and that it shall be pardoned unto us:
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that though we deserue to be throwen out of seruice, because we haue dealt so foolishly,
that though we deserve to be thrown out of service, Because we have dealt so foolishly,
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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:
yet seeing we Are God's Servants, he will not go to extremities with us, but deal as a father with his own children, this anchor of hope we had need still to hold fast by:
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for if we be not in some good measure resolued, that we shall finde the Lord gratious,
for if we be not in Some good measure resolved, that we shall find the Lord gracious,
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and that we our selues are not hypocrites, but such as to whom mercy belongeth, we shall presently giue ouer prayer:
and that we our selves Are not Hypocrites, but such as to whom mercy belongeth, we shall presently give over prayer:
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for who would seeke vnto a Chirurgion to cure him, of whom he is afraid lest he should wound him, in that he hath cause and abilitie so to doe? Therefore hold this for a firme ground, once Gods childe, and euer:
for who would seek unto a Chirurgeon to cure him, of whom he is afraid lest he should wound him, in that he hath cause and ability so to do? Therefore hold this for a firm ground, once God's child, and ever:
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once his seruant, and neuer his enemie:
once his servant, and never his enemy:
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in which regard we may come with confidence vnto him, and say, Lord, I am vnworthy to be called thy sonne;
in which regard we may come with confidence unto him, and say, Lord, I am unworthy to be called thy son;
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yet art thou my mercifull Father: I haue done thee ill seruice, yet am I thy poore seruant still:
yet art thou my merciful Father: I have done thee ill service, yet am I thy poor servant still:
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and though I be bad now, yet time hath bene when I haue bin better, & done better:
and though I be bad now, yet time hath be when I have been better, & done better:
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when I haue praied in secret, and humbled my soule; and shedde teares for my sinnes in priuate;
when I have prayed in secret, and humbled my soul; and shed tears for my Sins in private;
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and haue had an vtter detestation of those euils, which now through the corruption of my nature I haue fallen into,
and have had an utter detestation of those evils, which now through the corruption of my nature I have fallen into,
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and therefore Lord be pacified towards me, and put out of thy remembrance the trespasse of thy seruant.
and Therefore Lord be pacified towards me, and put out of thy remembrance the trespass of thy servant.
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If any one want these testimonies of Gods loue towards him, and of his loue towards God,
If any one want these testimonies of God's love towards him, and of his love towards God,
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when affliction ouertaketh him for his sinnes, he will either flee from the Lords presence,
when affliction overtaketh him for his Sins, he will either flee from the lords presence,
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as Adam did, or if he aduenture to come vnto him, his prayers will descend as plummets of lead vpon him,
as Adam did, or if he adventure to come unto him, his Prayers will descend as plummets of led upon him,
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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,
and Sathan and his own conscience will be ready to accuse him, and to say, what hast thou to do with God? he hears not Sinners: thou shall rather provoke his vengeance,
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then obtaine his fauour by thy petitions;
then obtain his favour by thy petitions;
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and because thou hast bene his enemie heretofore, he will shew himselfe to be thine now:
and Because thou hast be his enemy heretofore, he will show himself to be thine now:
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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.
and Because thou hast cast his word behind thy back, he will shut out thy cries, that they shall not have any access unto him.
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Which vncomfortable newes, will be as a dart to strike thorow the liuer of an hypocrite,
Which uncomfortable news, will be as a dart to strike thorough the liver of an hypocrite,
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and as a two edged sword to pearse his soule:
and as a two edged sword to pierce his soul:
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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 Therefore let us all labour to be strongly settled in this point, that we Are God's Servants, that so we may be fervent and firy in our Prayers,
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and not be so daunted as sinners are when the hand of God is vpon them.
and not be so daunted as Sinners Are when the hand of God is upon them.
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I haue dealt very foolishly ] This he speaketh to make this sinne more odious vnto himselfe:I have dealt very foolishly ] This he speaks to make this sin more odious unto himself:
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for by nature we are so proud, that we cannot abide that any body should say, we haue dealt foolishly and absurdly:
for by nature we Are so proud, that we cannot abide that any body should say, we have dealt foolishly and absurdly:
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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:
Therefore does he lay load upon himself, the more to beatrice down his pride, confessing that he had dealt very foolishly, Because he had dealt very sinfully:
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whence note this doctrine, That the more sinfull any one is, the more foolish he is.
whence note this Doctrine, That the more sinful any one is, the more foolish he is.
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Eue did eat of the forbidden fruit, thinking she had dealt very wisely & prouidently for her selfe: Eue did eat of the forbidden fruit, thinking she had dealt very wisely & providently for her self:
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but did she get any thing by sinning against her makers commandement? No surely:
but did she get any thing by sinning against her makers Commandment? No surely:
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when shee had a conceit that she should deale most wisely, she dealt most foolishly of any that euer was in the world:
when she had a conceit that she should deal most wisely, she dealt most foolishly of any that ever was in the world:
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for thereby she brought sorrow and miserie, yea eternall damnation of soule and body, not onely vpon her selfe (had not God giuen her repentance and mercy) but vpon many hundred thousands of her posteritie.
for thereby she brought sorrow and misery, yea Eternal damnation of soul and body, not only upon her self (had not God given her Repentance and mercy) but upon many hundred thousands of her posterity.
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So Achan thought it a part of wisdome to take vp the Babylonish garment & the wedge of gold that lay in his way:
So achan Thought it a part of Wisdom to take up the Babylonish garment & the wedge of gold that lay in his Way:
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hee might thereby (as he imagined) inrich himselfe, and the matter neuer be knowne: he might thereby (as he imagined) enrich himself, and the matter never be known:
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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,
but was not that the ruin of himself & his household? In like manner Jeroboam esteemed it a wise and safe Way for him to Set up the Calves, that the people might worship At Dan and Bethel, and so not fallen from him, to join again to the house of David: he accounted this a Surer course to establish his throne,
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then for him to rest on Gods promise:
then for him to rest on God's promise:
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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:
but did he not get exceeding dishonour and utter ruin hereby? in so much that when the Lord will Set forth a notable Reprobate and firebrand of hell, he does describe him by this, that he was like Jeroboam the son of Nebat, that made Israel to sin:
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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.
and whereas he hoped by this means to Set up himself and his seed for ever, he caused them through his Sins to be swept away as dung from the face of the earth.
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The like may be said of Ahab in taking away Naboths vineyard.
The like may be said of Ahab in taking away Naboth's vineyard.
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And this must needs be so, that the greatest sinners are the veriest fooles, because in sinning they forsake the wisedome of God,
And this must needs be so, that the greatest Sinners Are the veriest Fools, Because in sinning they forsake the Wisdom of God,
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and follow the direction of flesh and blood.
and follow the direction of Flesh and blood.
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It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsell of the old men,
It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsel of the old men,
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and follow the rash aduise of young men:
and follow the rash advise of young men:
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and are not they then egregious fooles indeed, that leaue the counsell of the wise God,
and Are not they then egregious Fools indeed, that leave the counsel of the wise God,
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and follow the aduice of Sathan, his and their vtter enemie? We would esteeme it a great madnesse,
and follow the Advice of Sathan, his and their utter enemy? We would esteem it a great madness,
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if we should see a man, his barnes being full of corne, to set fire on the thatch,
if we should see a man, his Barns being full of corn, to Set fire on the thatch,
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and to sit by and laugh to behold all turned into a flame:
and to fit by and laugh to behold all turned into a flame:
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and yet certainely this is not so great a madnesse as for one to fire his soule with sinne:
and yet Certainly this is not so great a madness as for one to fire his soul with sin:
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for all the friends and meanes that the world affordeth cannot quench this flame, nor recouer this losse, as they may the other:
for all the Friends and means that the world affords cannot quench this flame, nor recover this loss, as they may the other:
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and therefore they are the fooles of the world, that are the sinners of the world:
and Therefore they Are the Fools of the world, that Are the Sinners of the world:
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and there is no such frenfie, as for a man to prouoke his Creator:
and there is no such frenfie, as for a man to provoke his Creator:
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and whatsoeuer applause wicked persons haue for a season, yet at length all the world shall see,
and whatsoever applause wicked Persons have for a season, yet At length all the world shall see,
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and they themselues shall feele, that they haue beene notorious fooles: Ier. 17. 11. This serueth for instruction, that if we would not be branded with the name of fooles and Idiots, we be carefull to eschew all manner of sinnes:
and they themselves shall feel, that they have been notorious Fools: Jeremiah 17. 11. This serveth for instruction, that if we would not be branded with the name of Fools and Idiots, we be careful to eschew all manner of Sins:
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and on the contrary, if we would be truely wise, let vs cleaue vnto the Lord in constant and faithfull obedience:
and on the contrary, if we would be truly wise, let us cleave unto the Lord in constant and faithful Obedience:
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that was the reason why Dauid was wiser then his enemies, then his teachers, then the aged, because he kept Gods statutes.
that was the reason why David was Wiser then his enemies, then his Teachers, then the aged, Because he kept God's statutes.
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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,
What made those in the Gospel to be foolish Virgins, but this, that they made not provision for Eternal life? And what made the other fiue to be indeed wise,
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but that their hearts and liues were adorned and beautified with grace and goodnesse? Achitophel was a deepe politician;
but that their hearts and lives were adorned and beautified with grace and Goodness? Ahithophel was a deep politician;
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yet because he was destitute of heauenly wisedome, he shewed himselfe to be but a miserable base foole:
yet Because he was destitute of heavenly Wisdom, he showed himself to be but a miserable base fool:
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for when he had no meanes to helpe himselfe, he went and hanged himselfe:
for when he had no means to help himself, he went and hanged himself:
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if one had studied an hundred yeeres, he could hardly haue found out a readier way to manifest his notable folly,
if one had studied an hundred Years, he could hardly have found out a Readier Way to manifest his notable folly,
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then he tooke in that horrible murdering of himselfe.
then he took in that horrible murdering of himself.
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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,
2 Secondly, is it so that the greatest Sinners Are the veriest Fools? then Here is matter of singular consolation for God's Servants, that Are vilified and contemned,
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and accounted sillie and simple, euen for this, that they carefully decline from the waies of sinners,
and accounted silly and simple, even for this, that they carefully decline from the ways of Sinners,
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though in shew neuer so pleasant and profitable: and conscionably, walke in the paths of righteousnesse, though neuer so rough and dangerous:
though in show never so pleasant and profitable: and Conscionably, walk in the paths of righteousness, though never so rough and dangerous:
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let vaine men speake their pleasure of them, and count and call them the fooles of the world,
let vain men speak their pleasure of them, and count and call them the Fools of the world,
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yet God esteemeth and speaketh otherwise of them.
yet God esteems and speaks otherwise of them.
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It is no maruell that the world iudgeth them fooles, for with them the doctrine of the Gospell (vnto which the godly endeuour to conforme themselues and their courses) is accounted foolishnes.
It is no marvel that the world Judgeth them Fools, for with them the Doctrine of the Gospel (unto which the godly endeavour to conform themselves and their courses) is accounted foolishness.
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But as wisedome is iustified of her children, whatsoeuer men thinke or speake of it,
But as Wisdom is justified of her children, whatsoever men think or speak of it,
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so are the children of wisedome iustified by the infinitely wise God, whatsoeuer slanderous and reproachfull imputations carnall men doe lay vpon them:
so Are the children of Wisdom justified by the infinitely wise God, whatsoever slanderous and reproachful imputations carnal men do lay upon them:
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he saith that the feare of the Lord is the beginning of wisedome.
he Says that the Fear of the Lord is the beginning of Wisdom.
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Prou. 1. 7. and that those that obey his commandements are the onely wise people vnder the Sun. Deut. 46.
Prou. 1. 7. and that those that obey his Commandments Are the only wise people under the Sun. Deuteronomy 46.
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Verse. 13. Wilt thou that seuen yeeres famine come vpon the Lands &c. Heere commeth an obiection to be answered.Verse. 13. Wilt thou that seuen Years famine come upon the Lands etc. Here comes an objection to be answered.
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It is said, 1. Cor. 11. 31. that if we iudge our selues, we shall not be iudged of the Lord: It is said, 1. Cor. 11. 31. that if we judge our selves, we shall not be judged of the Lord:
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how commeth it to passe then in this place, that Dauid confessing his fault, aggrauating it,
how comes it to pass then in this place, that David confessing his fault, aggravating it,
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and asking pardon for it, hath notwithstanding such a heauie iudgement denounced against him, as the famine,
and asking pardon for it, hath notwithstanding such a heavy judgement denounced against him, as the famine,
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or the sword, or the pestilence? 1 Though such as iudge themselues, shall not be iudged, yet must they be cured:
or the sword, or the pestilence? 1 Though such as judge themselves, shall not be judged, yet must they be cured:
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and that was Dauids case here: this stroake was not laid vpon him in wrath, but in fauour:
and that was David case Here: this stroke was not laid upon him in wrath, but in favour:
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he had set vpon a good worke, euen the pulling downe of his pride, & by this meanes the Lord furthered him in ye good worke,
he had Set upon a good work, even the pulling down of his pride, & by this means the Lord furthered him in you good work,
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& 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,
& made a speedier Way for abundance of grace, which was After bestowed upon him. 2 Again, the people were not so reformed as they should be At this time,
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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,
and Therefore God in this plague does aim At their humbling, thrusting David out of the gap (as it were) who had formerly by his Prayers & tears stood in the breach, to keep of the lords wrath from them,
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so that all this while beeing intangled with his own matters, he could not so freely deale for them.
so that all this while being entangled with his own matters, he could not so freely deal for them.
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Now in that Dauid must haue such a sharpe corasiue to consume that proud flesh that had growne about his heart, by reason of his mightie forces,
Now in that David must have such a sharp Corasiue to consume that proud Flesh that had grown about his heart, by reason of his mighty forces,
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and the largenesse of his dominions, the Doctrine is, that it is a wonderfull hard thing to take downe the pride of mans heart:
and the largeness of his Dominions, the Doctrine is, that it is a wonderful hard thing to take down the pride of men heart:
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it is no small affliction that will doe it, as is plaine Iob 33. 14. &c:
it is no small affliction that will do it, as is plain Job 33. 14. etc.:
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where is at large shewed, that God vseth all meanes, and that againe & againe, and yet men will not profit thereby:
where is At large showed, that God uses all means, and that again & again, and yet men will not profit thereby:
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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,
then he finds out the cause of it to be pride, verse. 17. and so Layeth corrections upon them suitable thereunto, smiting them with sorrow upon their Beds,
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so that the griefe of their bones is sore: so that the grief of their bones is soar:
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pinching them with grieuous sicknesses and diseases, and making their bones to clater, so that their soules draw neere to the graue,
pinching them with grievous Sicknesses and diseases, and making their bones to clater, so that their Souls draw near to the graven,
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and their life to the buriers. Now when these or the like wofull distresses haue tamed and maistered their vnruly affections,and their life to the buriers. Now when these or the like woeful Distresses have tamed and mastered their unruly affections,
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then doe they begin to be somewhat more tractable:
then do they begin to be somewhat more tractable:
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and whereas neither dreames, nor visions, nor any of Gods ordinances would doe any good vpon them before,
and whereas neither dreams, nor visions, nor any of God's ordinances would do any good upon them before,
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after that, if God send vnto them a messenger or Interpreter one of a thousand, they will begin to hearken vnto them,
After that, if God send unto them a Messenger or Interpreter one of a thousand, they will begin to harken unto them,
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and to learne how they may obtaine mercy and reconciliation with God, that they descend not into the pit of destruction.
and to Learn how they may obtain mercy and reconciliation with God, that they descend not into the pit of destruction.
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Further, we may obserue what a great deale of woe Dauid sustained by reason of the hautinesse of his heart,
Further, we may observe what a great deal of woe David sustained by reason of the haughtiness of his heart,
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and his earthly confidence (which is a signe thereof) when he thought his mountaine so strong, that he should neuer be mooued:
and his earthly confidence (which is a Signen thereof) when he Thought his mountain so strong, that he should never be moved:
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for God turned away his face from him, and he was troubled, and euen ready to goe downe into the pit, & to descend vnto the dust, &c. Neither did God minister vnto him a stronger purgation then he needed: for God turned away his face from him, and he was troubled, and even ready to go down into the pit, & to descend unto the dust, etc. Neither did God minister unto him a Stronger purgation then he needed:
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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 his pride required full as much affliction as the Lord laid upon him, this was also the case of uzziah, who being in a moderate estate, did exceeding much good both for the Church and the Common wealth:
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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 when he was grown mighty and strong, his heart was lifted up, and then he could not content himself with his kingly dignity,
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but he would needs take vpon him the office of the High-priest also, and so went into the Temple of the Lord, to burne incense vpon the Altar of incense;
but he would needs take upon him the office of the High priest also, and so went into the Temple of the Lord, to burn incense upon the Altar of incense;
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but what came of this presumptuous fact of his? When the admonition of the Priests of the Lord would not preuaile with him,
but what Come of this presumptuous fact of his? When the admonition of the Priests of the Lord would not prevail with him,
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but he grewe wroth with those that withstoode him, the Lord louing him, did forthwith smite him with Leprosie,
but he grew wroth with those that withstood him, the Lord loving him, did forthwith smite him with Leprosy,
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and so he was driuen to liue apart all his life long, that so the hautinesse of his heart might bee throughlie cured. 2. Chron. 26. The like may be seene in Paul; who albeit he were a man of wonderfull graces,
and so he was driven to live apart all his life long, that so the haughtiness of his heart might be throughly cured. 2. Chronicles 26. The like may be seen in Paul; who albeit he were a man of wonderful graces,
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& had beene continually exercised with many and great afflictions, so that he had no great need of further humbling,
& had been continually exercised with many and great afflictions, so that he had no great need of further humbling,
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as we would haue thought, yet had he Satan turned loose vpon him, to buffet him,
as we would have Thought, yet had he Satan turned lose upon him, to buffet him,
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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.
and to beatrice him black and blue as it were, that so he might not be lifted up with the multitude and excellency of the revelations that he had received.
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Hee had beene in the third heauen, and was indued with exceeding rare gifts:
He had been in the third heaven, and was endued with exceeding rare Gifts:
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and the Lord knew, that if he were not taken downe, hee would bee very conceited of himselfe,
and the Lord knew, that if he were not taken down, he would be very conceited of himself,
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and then all had beene lost:
and then all had been lost:
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he would be vnfit to receiue or doe good, altogether vnprofitable and vnfruitfull, and robbe God of his honour, and men of their due:
he would be unfit to receive or do good, altogether unprofitable and unfruitful, and rob God of his honour, and men of their endue:
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and therefore to preuent this, hee giueth Satan libertie to worke vpon his originall corruption,
and Therefore to prevent this, he gives Satan liberty to work upon his original corruption,
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and to exercise him with strange temptations, which was a speciall preseruatiue against pride, and loftinesse of minde.
and to exercise him with strange temptations, which was a special preservative against pride, and loftiness of mind.
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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;
Lastly, we may note in the 8. chap. of Deuteronomy, verse 2. what a great ado the Lord had with his people, the children of Israel;
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to helpe them, against this vile corruption that was in them:
to help them, against this vile corruption that was in them:
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hee was driuen to keepe them fortie yeeres in the wildernes, and there to exercise them with manie and grieuous crosses and iudgements,
he was driven to keep them fortie Years in the Wilderness, and there to exercise them with many and grievous Crosses and Judgments,
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and all to humble them, as there it is saide:
and all to humble them, as there it is said:
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and certainly, if fewer and easier afflictions would haue done it, the Lord would neuer haue handled them so roughlie and sharplie;
and Certainly, if fewer and Easier afflictions would have done it, the Lord would never have handled them so roughly and sharply;
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for mercie pleaseth him, neither doeth hee afflict willinglie. Now the reason why the pride of mens hearts cannot easily bee remooued, is,
for mercy Pleases him, neither doth he afflict willingly. Now the reason why the pride of men's hearts cannot Easily be removed, is,
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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.
First, Because it does wonderfully harden them, and makes them even like a Flint: so that they Are very hardly wrought upon, either by instructions, or by afflictions.
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This is euident in Nebuchadnezzar, who notwithstanding that diuine dreame that God had sent vnto him, and the holy instructions and exhortations that Daniel had giuen him, after his interpretation thereof;
This is evident in Nebuchadnezzar, who notwithstanding that divine dream that God had sent unto him, and the holy instructions and exhortations that daniel had given him, After his Interpretation thereof;
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yet continued in his arrogancie still, and was full of boasting and bragging:
yet continued in his arrogancy still, and was full of boasting and bragging:
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in so much that the Lord was faine to strippe him of his wittes, of his kingdome, of his foode, of his apparell,
in so much that the Lord was feign to strip him of his wits, of his Kingdom, of his food, of his apparel,
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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 of the society of mankind, and to cause him, even for seuen Years together, to live as a beast, among the beasts of the field:
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and all little enough to take downe the stoutnes and loftines of his sinfull heart.
and all little enough to take down the stoutness and loftiness of his sinful heart.
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Secondly, as pride maketh men vnteachable, and vncapable of good by any meanes that others can vse, Secondly, as pride makes men unteachable, and uncapable of good by any means that Others can use,
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so doth it make them vnable to vse any means themselues, for the humbling of their soules:
so does it make them unable to use any means themselves, for the humbling of their Souls:
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for proud men cannot examine, and iudge themselues, because they are wise in their own eyes,
for proud men cannot examine, and judge themselves, Because they Are wise in their own eyes,
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and haue an high conceit of their owne doings:
and have an high conceit of their own doings:
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they cannot pray, because they haue no promise to builde vpon, nor any heart to humble their soules before the Lord,
they cannot pray, Because they have no promise to build upon, nor any heart to humble their Souls before the Lord,
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as all that will speede well with him must doe: they cannot labour in a calling for conscience sake;
as all that will speed well with him must do: they cannot labour in a calling for conscience sake;
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because they onely seeke and serue themselues in whatsoeuer they doe: Because they only seek and serve themselves in whatsoever they do:
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in a word, they cannot applie themselues to vse any of those holie remedies that God hath ordained,
in a word, they cannot apply themselves to use any of those holy remedies that God hath ordained,
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for the subduing and mastering of the pride, and haughtinesse of their wicked hearts; and therefore it must needs be concluded, that this dangerous sicknes is very hardly cured.
for the subduing and mastering of the pride, and haughtiness of their wicked hearts; and Therefore it must needs be concluded, that this dangerous sickness is very hardly cured.
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And if we haue yet any doubt hereof, let experience teach vs the truth of this point:
And if we have yet any doubt hereof, let experience teach us the truth of this point:
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for if wee obserue it in our selues or others, we shall find, that those that haue had most heartbreakings,
for if we observe it in our selves or Others, we shall find, that those that have had most heartbreakings,
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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,
and shed most bitter tears, and gone through most fearful temptations, and most grievous Distresses, have yet still a great deal of pride in them, which is ready upon every occasion to manifest it self,
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vnto their griefe and the offence of others.
unto their grief and the offence of Others.
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Which maketh first of all for the terrour of all proud and arrogant men, who may looke for a great deale of woe and miserie,
Which makes First of all for the terror of all proud and arrogant men, who may look for a great deal of woe and misery,
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for the expelling of this poysoned humour out of their soules.
for the expelling of this poisoned humour out of their Souls.
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Let such therefore remember what is said concerning them, to wit, that all the proud in heart are an abomination vnto the Lord:
Let such Therefore Remember what is said Concerning them, to wit, that all the proud in heart Are an abomination unto the Lord:
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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:
though hand join in hand, they shall not be unpunished. And again, Pride Goes before destruction, and an high mind before the fallen. And in the 119. Psalm:
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thou hast destroyed the cursed proud: and in the Epistle of Iames, God resisteth the proud. thou hast destroyed the cursed proud: and in the Epistle of James, God Resisteth the proud.
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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, Let these and the like terrible sentences fright their drowsy Consciences, and unless they would have the Lord to abhor them, to curse them, to fight against them,
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and vtterly to destroy them, let them sue vnto him, who alone is able to heale them of this loathsome corruption:
and utterly to destroy them, let them sue unto him, who alone is able to heal them of this loathsome corruption:
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otherwise their case is very wofull, and lamentable, and the more account they make of themselues, the more cleerely will God manifest his heauie displeasure against them,
otherwise their case is very woeful, and lamentable, and the more account they make of themselves, the more clearly will God manifest his heavy displeasure against them,
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as he did against Pharaoh, Nebuchadnezzar, Herod, and such other lostie spirits as they were.
as he did against Pharaoh, Nebuchadnezzar, Herod, and such other lostie spirits as they were.
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Secondly, let this be an instruction vnto the children of God, that if they would not haue their maker to loath them,
Secondly, let this be an instruction unto the children of God, that if they would not have their maker to loath them,
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and to fight against them, they must labour to abhorre all loftines of minde, and ouer-weening conceites of themselues,
and to fight against them, they must labour to abhor all loftiness of mind, and overweening conceits of themselves,
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and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best:
and be content that the Lord should keep them in humility by whatsoever means he Thinketh best:
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the godly begin to thinke much diuers times that they are afflicted euery morning; that they are exercised with wants, with sicknesses, with disgraces and the like:
the godly begin to think much diverse times that they Are afflicted every morning; that they Are exercised with Wants, with Sicknesses, with disgraces and the like:
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but better is it to vndergoe some of these, or all of these, though it be all our life long,
but better is it to undergo Some of these, or all of these, though it be all our life long,
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so we be made more lowly thereby, than to ouerflowe with great plentie and varietie of outward things,
so we be made more lowly thereby, than to overflow with great plenty and variety of outward things,
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and in the meane time to be pestered with that venemous humour of pride and selfe-conceit.
and in the mean time to be pestered with that venomous humour of pride and Self-conceit.
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Therefore was it that Paul doeth professe that hee would reioyce in infirmities, in reproaches, in necessities, in persecutions, &c:
Therefore was it that Paul doth profess that he would rejoice in infirmities, in Reproaches, in necessities, in persecutions, etc.:
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because he knewe they were excellent preseruatiues against his sinne. Because he knew they were excellent preservatives against his sin.
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Now because men are readie to thinke that there is not in them such store of pride,
Now Because men Are ready to think that there is not in them such store of pride,
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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 that they greatly need God's medicines to cure them of it, or if they do see their pride, they Are ready to fit down discouraged,
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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,
as if it were unpossible to get the better of it, Therefore will it not be amiss to Set down Some fruits and effects of pride, whereby it may be discerned,
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and some remedies and helpes against it, by vertue whereof it may be cured.
and Some remedies and helps against it, by virtue whereof it may be cured.
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Concerning the first point, it were an infinite worke to reckon vp all the effects of pride, and therefore I will onely touch some few of the principall, whereby we may be led to a sight of the rest:
Concerning the First point, it were an infinite work to reckon up all the effects of pride, and Therefore I will only touch Some few of the principal, whereby we may be led to a sighed of the rest:
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And the first of them shall be that where of Salomon speaketh, saying, Onely by pride doeth man make contention: And the First of them shall be that where of Solomon speaks, saying, Only by pride doth man make contention:
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many there are that doe ignorantly imagine they were neuer proud in all their life; but let them consider better of the matter;
many there Are that do ignorantly imagine they were never proud in all their life; but let them Consider better of the matter;
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did they neuer brawle nor contend with any in all their life? if they did, certaine it is that they were proud:
did they never brawl nor contend with any in all their life? if they did, certain it is that they were proud:
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for looke how much contention there is, so much pride there is in euery man.
for look how much contention there is, so much pride there is in every man.
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Which may be an euident argument to proue that this sinne doeth greatly sway euery where:
Which may be an evident argument to prove that this sin doth greatly sway every where:
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for if we looke into most families, and euen into those of the purest sort (who thinke themselues most free from pride) shall we not finde many iarres betwixt husband and wife;
for if we look into most families, and even into those of the Purest sort (who think themselves most free from pride) shall we not find many jars betwixt husband and wife;
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betwixt maister and seruants, betwixt brethren and sisters, betwixt neighbour and neighbour? this is so palpable that none can denie it;
betwixt master and Servants, betwixt brothers and Sisters, betwixt neighbour and neighbour? this is so palpable that none can deny it;
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and therefore let not men deceiue themselues, but see and acknowledge and bewaile the wretched hautines of their hearts.
and Therefore let not men deceive themselves, but see and acknowledge and bewail the wretched haughtiness of their hearts.
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Another fruit of pride is, impatiencie vnder crosses, or losses, or indignities that doe befall vs:
another fruit of pride is, impatiency under Crosses, or losses, or indignities that do befall us:
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for when we are discontented at that estate and condition, wherein we are, we euidently expresse our dislike of Gods gouernement,
for when we Are discontented At that estate and condition, wherein we Are, we evidently express our dislike of God's government,
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as if he did not dispose of things aright, and as if we could order matters in a better sort,
as if he did not dispose of things aright, and as if we could order matters in a better sort,
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if they were in our hands:
if they were in our hands:
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and is not that monstrous pride to thinke ourselues wiser than God, and to censure him for his proceedings?
and is not that monstrous pride to think ourselves Wiser than God, and to censure him for his proceedings?
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Againe, this is an euident token that men are proud, when they are readie to scorne at an admonition,
Again, this is an evident token that men Are proud, when they Are ready to scorn At an admonition,
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or a reproofe that is giuen vnto them, for that argueth that they haue a verie good opinion of themselues and of their actions,
or a reproof that is given unto them, for that argue that they have a very good opinion of themselves and of their actions,
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when they cannot abide that anie should finde faulte with them, or goe about to reforme them.
when they cannot abide that any should find fault with them, or go about to reform them.
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Dauid was otherwise affected, when the Prophet Nathan came vnto him with a sharpe reprehension, and when Abigall met him with a wise admonition. David was otherwise affected, when the Prophet Nathan Come unto him with a sharp reprehension, and when Abigail met him with a wise admonition.
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And Iob bringeth this as an argument of his vprightnesse, that hee durst not contemne the iudgemēt of his seruāt.
And Job brings this as an argument of his uprightness, that he durst not contemn the judgement of his seruamt.
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No, not of his Maide seruant, if they had any matter to obiect against him:
No, not of his Maid servant, if they had any matter to Object against him:
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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.
and Therefore let such as Are enraged, or imbittetered against their reprovers or admonishers, know, that they Are Far from that modesty and meekness of Spirit that was in these holy men of God.
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Lastlie, this is a sure note of pride, when men doe much regard earthly things, and promise vnto themselues a kinde of happinesse in the enioyment thereof:
Lastly, this is a sure note of pride, when men do much regard earthly things, and promise unto themselves a kind of happiness in the enjoyment thereof:
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in which regard the Apostle willeth Timothie to charge rich men that they be not high minded, in which regard the Apostle wills Timothy to charge rich men that they be not high minded,
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and that they doe not trust in vncertaine riches: and that they do not trust in uncertain riches:
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Implying thereby, that so much confidence as there is in wordlie substance, so much high-mindednes there is in the parties so addicted.
Implying thereby, that so much confidence as there is in wordly substance, so much high-mindednes there is in the parties so addicted.
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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.
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 be.
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If men would trie themselues by this touch-stone, they should easily discerne abundance of pride in themselues:
If men would try themselves by this touchstone, they should Easily discern abundance of pride in themselves:
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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?
for who almost is there but doth think himself the better and safer for the very having of earthly things? and who does not judge his case more miserable, merely for the want of these deceitful vanities?
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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.
Let us Therefore sifte our own hearts, and by these and the like fruits of pride, Learn to judge what abundance of this poisoned sap there is within us And then perceiving how liable we Are unto many fearful Strokes of God by reason thereof, let us carefully use these remedies following against the same.
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First, let vs often search and trie our owne hearts, and workes by the right rule, that is, by the holy law of God:
First, let us often search and try our own hearts, and works by the right Rule, that is, by the holy law of God:
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for none are lifted vp, but such as doe not knowe themselues:
for none Are lifted up, but such as do not know themselves:
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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,
for if we rightly considered what we Are, and what our actions Are, it would take down all that foolish conceitedness, that is naturally ingrafted in us,
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and cause vs to say with the Publican, Lord bee mercifull to mee a sinner:
and cause us to say with the Publican, Lord be merciful to me a sinner:
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and with Paul, Miserable man that I am, who shall deliuer mee from the bodie of this death!
and with Paul, Miserable man that I am, who shall deliver me from the body of this death!
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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, he was alive; that is, Thought himself alive, and in very good case, before the law Come, & convinced him of his wretched corruptions, he was even as a blind man that fears nothing,
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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,
though a man Come running upon him with a sharp sword, or he were ready to fall down violently from an high and dangerous rock, he would never be daunted At the matter,
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nor one whit moued, because hee sees not that hee is in any danger: such was Pauls case, and such is the state of euery vnregenerate man:
nor one whit moved, Because he sees not that he is in any danger: such was Paul's case, and such is the state of every unregenerate man:
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but when Gods law is once pressed vpon the conscience, by the liuely working of the holie Ghost, it inlightens the minde,
but when God's law is once pressed upon the conscience, by the lively working of the holy Ghost, it inlightens the mind,
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and makes men see their owne sinfulnes, as Paul did, which is an excellent meanes to kill all proud and loftie conceits.
and makes men see their own sinfulness, as Paul did, which is an excellent means to kill all proud and lofty conceits.
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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:
If Therefore we desire to be rid of this hateful and hurtful Companion, I mean pride, let us often and earnestly examine our selves by this straight Rule of God's law:
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we are giuen to try our selues often by examining whether we be not better than such a man,
we Are given to try our selves often by examining whither we be not better than such a man,
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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.
or such a woman, but this is a false and a deceitful Rule: for a man may be better than such and such, and yet be stark nought.
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But the proud flesh will be readie to obiect, and say, I doe not onely goe beyond these and these wicked ones,
But the proud Flesh will be ready to Object, and say, I do not only go beyond these and these wicked ones,
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but I am better than diuers that are esteemed godly and religious. Are you so? you may easily be deceiued;
but I am better than diverse that Are esteemed godly and religious. are you so? you may Easily be deceived;
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and the better conceit you haue of your selfe, the worse you are likely to be:
and the better conceit you have of your self, the Worse you Are likely to be:
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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 grant for the time that you excel Others in Some things, do not they go before you in Some other? you have a better government of your tongue than many of your neighbours;
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but are you not more grosly tainted with couetousnes than they are? You haue a better gift of chastitie than another,
but Are you not more grossly tainted with covetousness than they Are? You have a better gift of chastity than Another,
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but doeth not he lesse offend in violent distempered passions than you doe? and the like might be said in other particulars.
but doth not he less offend in violent distempered passion than you do? and the like might be said in other particulars.
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If you consider your owne goodnes and others badnes, you may easily growe to thinke better of your selfe than of others:
If you Consider your own Goodness and Others badness, you may Easily grow to think better of your self than of Others:
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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,
but if you would withal Set before your eyes their Goodness and your own badness, it would happily make you to have a better opinion of them than of your self,
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and cause you to conclude that (all things considered) their graces are more excellent than yours.
and cause you to conclude that (all things considered) their graces Are more excellent than yours.
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But let that be yeelded, that you are indeed beyond many others in pietie and godlines, doe you not yet come farre short of that which the law requireth? & for those gifts that you haue, whence proceeded they? are they not bestowed vpon you out of the Lords meere bountie? and if you haue receiued them,
But let that be yielded, that you Are indeed beyond many Others in piety and godliness, do you not yet come Far short of that which the law requires? & for those Gifts that you have, whence proceeded they? Are they not bestowed upon you out of the lords mere bounty? and if you have received them,
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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,
why Are you puffed up as if you had not received 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,
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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,
and that not your Goodness, but God's Goodness is the cause that you excel Others, there would be no place left for overweening conceits of your self,
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but you would conclude (as the truth is) that the better you are gifted, the more you are indebted,
but you would conclude (as the truth is) that the better you Are gifted, the more you Are indebted,
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and the more talents you haue, the more thankes you owe vnto God, and the more seruice vnto his people.
and the more Talents you have, the more thanks you owe unto God, and the more service unto his people.
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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.
And thus much for the First remedy against pride, which is, to try our selves and our actions by the true touchstone of God's word.
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The second is, often to bring our hearts into Gods presence by prayer & thanks-giuing,
The second is, often to bring our hearts into God's presence by prayer & thanksgiving,
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for that will make vs acquainted with that holines which is in the Lord, and then we cannot but see and acknowledge that vilenes which is in ourselues.
for that will make us acquainted with that holiness which is in the Lord, and then we cannot but see and acknowledge that vileness which is in ourselves.
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This was it that made Abrahā the father of Beleeuers, and the most excellent of all the Patriarks, to confesse, that he was but dust and ashes:
This was it that made Abrahā the father of Believers, and the most excellent of all the Patriarchs, to confess, that he was but dust and Ashes:
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this was it that caused Isaiah, a maruellous holy prophet, to cry out, that he was a man of polluted lips;
this was it that caused Isaiah, a marvelous holy Prophet, to cry out, that he was a man of polluted lips;
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and this was it that made Iob that worthie and renowmed seruant of God, euen to abhorre himselfe, and to repent in dust, and ashes.
and this was it that made Job that worthy and renowned servant of God, even to abhor himself, and to Repent in dust, and Ashes.
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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 assuredly if we constantly and zealously accustom our selves to come before God's glorious throne, it will make us much ashamed to stand upon our own worth,
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and frame vs to a very lowly conceit of our selues.
and frame us to a very lowly conceit of our selves.
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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 on the contrary, we may boldly conclude, that they that do not use reverently and faithfully to call upon the Lord, Are proud and haughty,
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and arrogant persons, and neuer yet knewe what true lowlines meant, where there are many and feruent prayers, there is much humilitie:
and arrogant Persons, and never yet knew what true lowliness meant, where there Are many and fervent Prayers, there is much humility:
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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.
where there Are few and weak Prayers, there is little humility: where there Are no faithful Prayers At all, there is no humility At all.
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A third helpe against pride is, diligence in some lawfull calling:
A third help against pride is, diligence in Some lawful calling:
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for labour and trauell (as the wise man saith) are appointed vnto the sonnes of men to humble them thereby. for labour and travel (as the wise man Says) Are appointed unto the Sons of men to humble them thereby.
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As for idle persons, they are alwaies proud and conceited:
As for idle Persons, they Are always proud and conceited:
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A sluggard is wiser in his owne eyes, then ten men that can render a reason, for such kind of people hauing nothing to busie their heads about, are very readie (Sathan helping them forward) to thinke of their owne worth, to imagine high things of themselues, A sluggard is Wiser in his own eyes, then ten men that can render a reason, for such kind of people having nothing to busy their Heads about, Are very ready (Sathan helping them forward) to think of their own worth, to imagine high things of themselves,
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and so to build castles in the aire:
and so to built Castles in the air:
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besides that, idlenes nourisheth in them all manner of vile lusts, and the more sinfull any one is, the more proud he is;
beside that, idleness Nourishes in them all manner of vile Lustiest, and the more sinful any one is, the more proud he is;
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and therefore is the diuell more proud than any, because he is more sinfull than any.
and Therefore is the Devil more proud than any, Because he is more sinful than any.
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If then we would not be in bondage vnto this vile sinne of pride, let vs apply ourselues diligently vnto the workes of our seuerall vocations;
If then we would not be in bondage unto this vile sin of pride, let us apply ourselves diligently unto the works of our several vocations;
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and that for conscience sake and in obedience vnto God;
and that for conscience sake and in Obedience unto God;
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not for filthy lucre sake, or for enuy, or the like, for if we labour & toyle neuer so much for worldly respects, we shall not be rightly humbled thereby,
not for filthy lucre sake, or for envy, or the like, for if we labour & toil never so much for worldly respects, we shall not be rightly humbled thereby,
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but rather puffed vp in our fleshly mindes.
but rather puffed up in our fleshly minds.
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A fourth remedie is, often to meditate of the hurts and mischiefes that come by pride,
A fourth remedy is, often to meditate of the hurts and mischiefs that come by pride,
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and of the benefits that doe arise from humilitie.
and of the benefits that do arise from humility.
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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,
The mischiefs proceeding from pride were partly before nam in the First use of this Doctrine, videlicet, that it Causes the Lord to abhor us, to resist us, to curse us,
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and to plague vs, yea and to depriue vs of those things whereof we are most proud and conceited:
and to plague us, yea and to deprive us of those things whereof we Are most proud and conceited:
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besides that, it causeth vs to pine away with enuy:
beside that, it Causes us to pine away with envy:
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to consume with malice, to fret and vex with anger and discontentment, and vpon euery slight occasion to brabble and wrangle, to fall out with this body and that,
to consume with malice, to fret and vex with anger and discontentment, and upon every slight occasion to brabble and wrangle, to fallen out with this body and that,
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and in a word, to be very vnquiet in our selues, and very troublesome and hatefull vnto others;
and in a word, to be very unquiet in our selves, and very troublesome and hateful unto Others;
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and who then would not be freed from this hurtfull sinne, which hath so many badde effects arising from it?
and who then would not be freed from this hurtful sin, which hath so many bad effects arising from it?
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Then on the other side, the benefites issuing from the pure fountaine of humilitie, are very many and great:
Then on the other side, the benefits issuing from the pure fountain of humility, Are very many and great:
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for besides the auoyding of the forenamed mischifes, lowlines will giue vs an interest in all the promises of God:
for beside the avoiding of the forenamed mischiefs, lowliness will give us an Interest in all the promises of God:
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meeke men shall inherit the earth; meek men shall inherit the earth;
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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. they shall have God to dwell with them, and grace to remain in them while they live, and glory to invest them, and to make them eternally happy when they die.
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These remedies of often examination, frequent prayer, diligence in our vocation, and serious consideration of the hurts that come by pride, These remedies of often examination, frequent prayer, diligence in our vocation, and serious consideration of the hurts that come by pride,
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and of the benefits that proceed of humilitie, we must constantly and conscionably vse for the humbling of our hearts.
and of the benefits that proceed of humility, we must constantly and Conscionably use for the humbling of our hearts.
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And lastly, for this very ende and purpose, we must not onely be cōtent to heare admonition, but earnestly desire it:
And lastly, for this very end and purpose, we must not only be content to hear admonition, but earnestly desire it:
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both of the Lord, that he would be pleased to stirre vp mens hearts to admonish vs,
both of the Lord, that he would be pleased to stir up men's hearts to admonish us,
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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 of men, that they would show us that favour, as to tell us plainly and faithfully of our Faults, that we may thereby discern of those corruptions,
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and be humbled for them, which we thorough selfe-loue, and too much partialitie cannot easily espie,
and be humbled for them, which we through Self-love, and too much partiality cannot Easily espy,
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or not so thoroughly censure in our selues. The benefit here of Dauid found vpon the prophet Nathans comming vnto him;
or not so thoroughly censure in our selves. The benefit Here of David found upon the Prophet Nathans coming unto him;
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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 Therefore doth he so earnestly pray for it, saying: Let the righteous smite me for that is a benefit, and let him reprove me,
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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 it shall be a precious oil, etc. And whosoever they be that do not thus desire the admonitions of God's Servants, they carry too little hatred against sin,
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and doe not with any great earnestnes and indignation controule and checke their consciences for it:
and do not with any great earnestness and Indignation control and check their Consciences for it:
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and therefore they are likely to liue and die in their pride, and may iustly feare those punishments that doe belong vnto proud persons.
and Therefore they Are likely to live and die in their pride, and may justly Fear those punishments that do belong unto proud Persons.
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Verse 12. I offer thee three things: chuse thee which of them I shall doe vnto thee.Verse 12. I offer thee three things: choose thee which of them I shall do unto thee.
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In that the Lord putteth him to this choyce when he began in good earnest to humble himselfe, the doctrine is, that
In that the Lord putteth him to this choice when he began in good earnest to humble himself, the Doctrine is, that
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The more speedily we iudge our selues, the more mercifully the Lord will deale with vs. This we see proued in this text, where God dealeth with Dauid as a father with his owne sonne:
The more speedily we judge our selves, the more mercifully the Lord will deal with us This we see proved in this text, where God deals with David as a father with his own son:
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First, letting him chuse his owne rod, when of necessitie he must be corrected:
First, letting him choose his own rod, when of necessity he must be corrected:
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Secondly, he giueth him warning before hand, that the plague might not ouertake him on a sudden, which would wonderfully haue discomforted him: Secondly, he gives him warning before hand, that the plague might not overtake him on a sudden, which would wonderfully have discomforted him:
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Thirdly, he telleth him how long it should continue, so that he was sure three daies would be the longest.
Thirdly, he Telleth him how long it should continue, so that he was sure three days would be the longest.
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Which serueth first for singular comfort vnto Gods children that doe bewaile their sinnes, and passe sentence vpon themselues as well as they can:
Which serveth First for singular Comfort unto God's children that do bewail their Sins, and pass sentence upon themselves as well as they can:
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if they goe thorow with that worke, the Lord wil giue them a comfortable and speedie deliuerance:
if they go thorough with that work, the Lord will give them a comfortable and speedy deliverance:
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or if it be requisite that they should feele Gods hand vpon them or theirs in any more grieuous manner,
or if it be requisite that they should feel God's hand upon them or theirs in any more grievous manner,
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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,
yet the Lord will deal with them in Some sort as he did Here with David: for First they shall have warning thereof before hand,
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and so be better prepared and armed for it.
and so be better prepared and armed for it.
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And further, if they striue to humble their hearts before the Lord, though they haue not the choyce of their particular scourge,
And further, if they strive to humble their hearts before the Lord, though they have not the choice of their particular scourge,
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yet it shall be as well with them in effect:
yet it shall be as well with them in Effect:
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for although at first they thinke the rod very smart, and euery blow two, yet when they are growne to be stronger men in Christ, they shall be driuen to confesse, that if they had chosen their owne rods, there could haue beene none in the world so fit for them as those wherewith the Lord hath scourged them:
for although At First they think the rod very smart, and every blow two, yet when they Are grown to be Stronger men in christ, they shall be driven to confess, that if they had chosen their own rods, there could have been none in the world so fit for them as those wherewith the Lord hath scourged them:
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So that they shall be able not onely to say with the Prophet, It is good for me that I haue beene afflicted;
So that they shall be able not only to say with the Prophet, It is good for me that I have been afflicted;
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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,
but good for me that I was whipped with these and these rods, yea and that I received thus many Strokes from the lords merciful hand, No cross could have been invented to do me more good,
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then pouerty, or disgrace, or ill neighbours, or any the like, according as Gods seruants are seuerally tried.
then poverty, or disgrace, or ill neighbours, or any the like, according as God's Servants Are severally tried.
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If God should haue put it to Abrahams and Iacobs choyse, they would rather haue parted with any outward thing,
If God should have put it to Abrahams and Iacobs choice, they would rather have parted with any outward thing,
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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,
then with their children, that were as deer unto them as their life: but when they saw God's end in trying them that Way, when Isaac was spared,
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and Ioseph aduanced, and made an instrument of humbling his boisterous brethren, and of releeuing his father and all his familie, besides many others,
and Ioseph advanced, and made an Instrument of humbling his boisterous brothers, and of relieving his father and all his family, beside many Others,
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then they must needs acknowledge that it was fittest for them to be crossed in their children,
then they must needs acknowledge that it was Fittest for them to be crossed in their children,
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and that Cods waies are the best, whatsoeuer we may iudge of them for a while.
and that Cods ways Are the best, whatsoever we may judge of them for a while.
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Secondly, heere is matter of terrour vnto all vngodly men that will not be perswaded to iudge themselues:
Secondly, Here is matter of terror unto all ungodly men that will not be persuaded to judge themselves:
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looke what iudgement will most vex, and sting, and torment, and euen kill their soules, that let them make account of.
look what judgement will most vex, and sting, and torment, and even kill their Souls, that let them make account of.
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If Haman might haue beene the chuser, of all other miseries he would not haue chosen that which befell him:
If Haman might have been the chooser, of all other misery's he would not have chosen that which befell him:
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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:
to wit, that Mordecai his enemy should be advanced and honoured and that by himself, who did bear him such deadly hatred for that he could not obtain honour and Reverence from him:
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what an horrible torment must this needs be vnto his heart, that Mordecai now should ride,
what an horrible torment must this needs be unto his heart, that Mordecai now should ride,
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and he goe by him on foot? that now he must bow the knee to Mordecai, that would so faine haue had Mordecai to doe it to him? that the gallowes that was by him prepared for Mordecai, must now serue for himselfe: &c. This must needs be an exceeding torture vnto him:
and he go by him on foot? that now he must bow the knee to Mordecai, that would so feign have had Mordecai to do it to him? that the gallows that was by him prepared for Mordecai, must now serve for himself: etc. This must needs be an exceeding torture unto him:
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and this shall befall all impenitent sinners:
and this shall befall all impenitent Sinners:
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What they are most loth to vndergoe, that shall light vpon them, and that at vnawares when they least thinke of it,
What they Are most loath to undergo, that shall Light upon them, and that At unawares when they least think of it,
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and shall continue with them, and neuer leaue them till it haue either turned them vnto God,
and shall continue with them, and never leave them till it have either turned them unto God,
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or brought them vnto hell, the place of all such rebrobate sinners.
or brought them unto hell, the place of all such rebrobate Sinners.
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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:
And that we may apply this to the present occasion, Are there not many that Are horribly afraid of the pestilence? yea Far more then they Are of sin which brings it:
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in so much that they absent themselues from Sermons, and from publike prayers, lest they should be infected.
in so much that they absent themselves from Sermons, and from public Prayers, lest they should be infected.
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Are there not very many (I say) that are possessed with such feares? Let them looke to it:
are there not very many (I say) that Are possessed with such fears? Let them look to it:
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for of all other strokes the pestilence is likely to fall vpon them:
for of all other Strokes the pestilence is likely to fallen upon them:
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if it were a sword in the hand of the Pope, or of Sathan, then it stood them vpon to beware of Gods ordinances:
if it were a sword in the hand of the Pope, or of Sathan, then it stood them upon to beware of God's ordinances:
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but seeing none but Atheists will denie but it is ordered by Gods ouerruling hand, they take a bad course to escape his stroke:
but seeing none but Atheists will deny but it is ordered by God's overruling hand, they take a bad course to escape his stroke:
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for where can they hide themselues, but he will finde them out? And whither can they flee from his all-seeing presence?
for where can they hide themselves, but he will find them out? And whither can they flee from his All-seeing presence?
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He can take away the infection where it is, and bring it euen in a moment where it is not:
He can take away the infection where it is, and bring it even in a moment where it is not:
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and therefore goe where they can, they goe in continuall danger:
and Therefore go where they can, they go in continual danger:
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for where is the sword of God most likely to smite, but where he is most displeased,
for where is the sword of God most likely to smite, but where he is most displeased,
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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 where there is most profaneness, and greatest contempt of the means of salvation? Therefore if they would escape, let them fallen down before the Lord,
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and humble themselues as Dauid did:
and humble themselves as David did:
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and not be so much afraid of their neighbours that haue the plague, as of sinne that brings the plague:
and not be so much afraid of their neighbours that have the plague, as of sin that brings the plague:
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and runne not so much from the occasion of this sicknesse (though all good care must be had that way) as from the cause:
and run not so much from the occasion of this sickness (though all good care must be had that Way) as from the cause:
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which if we can doe, then either God will spare vs, and exempt vs from this stroke,
which if we can do, then either God will spare us, and exempt us from this stroke,
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or else giue vs comfort vnder it, and deliuerance from it by life or death:
or Else give us Comfort under it, and deliverance from it by life or death:
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making it a meanes vtterly to kill originall sinne, which all his ordinances could but onely weaken:
making it a means utterly to kill original sin, which all his ordinances could but only weaken:
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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 who would be afraid of such a cure? what child of God would not be more glad to fit on a throne in heaven (though he be called thereto by a boisterous Messenger) than to be in a prison Here on earth? to be where he shall be quite freed from sin and sorrow and temptation,
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and haue all happinesse aboue that which his heart can desire, rather than to be continually turmoyled heere in the world,
and have all happiness above that which his heart can desire, rather than to be continually turmoiled Here in the world,
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and euery day to taste of new tribulations. The end of the first Sermon.
and every day to taste of new tribulations. The end of the First Sermon.
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The second Sermon. 2. SAMVEL. 24. 14. &c. Verse 14: And Dauid said vnto Gad, I am in a wonderfull strait:
The second Sermon. 2. SAMUEL. 24. 14. etc. Verse 14: And David said unto Gad, I am in a wonderful strait:
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let vs fall now into the hand of the Lorde, (for his mercies are great) and let mee not fall into the hand of man.
let us fallen now into the hand of the Lord, (for his Mercies Are great) and let me not fallen into the hand of man.
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Verse 15. So the Lord sent a Pestilence in Israell, from the morning, euen to the time appointed:Verse 15. So the Lord sent a Pestilence in Israel, from the morning, even to the time appointed:
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and there died of the people from Dan to Beer-sheba seuenty thousand men.
and there died of the people from Dan to Beer-sheba seuenty thousand men.
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Verse 16. And when the Angell stretched out his hand vpon Ierusalem, the Lord repented of the euill;Verse 16. And when the Angel stretched out his hand upon Ierusalem, the Lord repented of the evil;
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and said to the Angell that destroyed the people, It is sufficient, hold now thy hand, &c.
and said to the Angel that destroyed the people, It is sufficient, hold now thy hand, etc.
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Verse 17. And Dauid spake vnto the Lord, &c.Verse 17. And David spoke unto the Lord, etc.
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YEE haue alreadie heard of Dauids sinne in numbring of the people, of his humiliation, confession,
YE have already herd of David sin in numbering of the people, of his humiliation, Confessi,
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and crauing of pardon for the same:
and craving of pardon for the same:
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also of the message that was brought vnto him by Gad; what offer the Lord made him,
also of the message that was brought unto him by Gad; what offer the Lord made him,
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Namely, that hee should haue the choise of his owne rodde:
Namely, that he should have the choice of his own rod:
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the sentence was alreadie past, and some one of the three iudgements mentioned Verse 13. must needs light vpon the land:
the sentence was already past, and Some one of the three Judgments mentioned Verse 13. must needs Light upon the land:
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yet would God vse as much mildnes as might bee, and therefore hee referres the matter vnto him,
yet would God use as much mildness as might be, and Therefore he refers the matter unto him,
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and biddeth him consider, and determine which of them hee would most willingly vndergoe.
and bids him Consider, and determine which of them he would most willingly undergo.
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Now followe the euents that ensued both vpon the sinne that Dauid committed, and the message that God for the same directed vnto him.
Now follow the events that ensued both upon the sin that David committed, and the message that God for the same directed unto him.
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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 First whereof, was the great distress wherewith he was perplexed, which he bemoaned to the Prophet, telling him that he was in a wonderful strait.
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The second was the choyse that he made, absolutely passing ouer the famine, without so much as speaking of it,
The second was the choice that he made, absolutely passing over the famine, without so much as speaking of it,
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as knowing it to bee incomparablie the sharpest scourge of the three: (for the Scripture saith, that they that are slaine by the sword, are better then they which are killed with hunger) and rather also submitting himselfe to the Pestilence, which was more immediately the sword of God, from whom he expected mercie and sauour,
as knowing it to be incomparably the Sharpest scourge of the three: (for the Scripture Says, that they that Are slain by the sword, Are better then they which Are killed with hunger) and rather also submitting himself to the Pestilence, which was more immediately the sword of God, from whom he expected mercy and savour,
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then to the violence and sword of man:
then to the violence and sword of man:
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in whome what else in such a case is to be found, but crueltie and fiercenesse?
in whom what Else in such a case is to be found, but cruelty and fierceness?
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The third was the execution of that plague of the pestilence, which he had yeelded himselfe vnto:
The third was the execution of that plague of the pestilence, which he had yielded himself unto:
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which is declared as well by the manner, as the minister of it:
which is declared as well by the manner, as the minister of it:
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it being in so short a time, as in three dayes space, dispersed thorough the whole Land, from North to South,
it being in so short a time, as in three days Molle, dispersed through the Whole Land, from North to South,
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and (though not affirmed, yet implied) from East to West, Ierusalem onely excepted, as may appeare by the circumstance of the Text:
and (though not affirmed, yet implied) from East to West, Ierusalem only excepted, as may appear by the circumstance of the Text:
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and in this time seuenty thousand being destroyed; which stroke was inflicted by the hand of an Angell, whome God had therevnto appointed,
and in this time seuenty thousand being destroyed; which stroke was inflicted by the hand of an Angel, whom God had thereunto appointed,
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as minister and executioner of the same.
as minister and executioner of the same.
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The last was, the ceasing and stay of this plague, euen then when the stroke was lighting vpon Ierusalem, to haue destroyed it.
The last was, the ceasing and stay of this plague, even then when the stroke was lighting upon Ierusalem, to have destroyed it.
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And hereof are assigned two causes: the one, and that the principall, was the Commandement of God:
And hereof Are assigned two Causes: the one, and that the principal, was the Commandment of God:
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to whom (for our better apprehension of his prouidence) is ascribed an humane passion of repentance:
to whom (for our better apprehension of his providence) is ascribed an humane passion of Repentance:
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which properly befalleth not him, because hee cannot but doe euery thing absolutely well, nor possiblie at any time bee wearie of well-doing:
which properly befalls not him, Because he cannot but do every thing absolutely well, nor possibly At any time be weary of welldoing:
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neither is hee subiect to perturbations, because he is free from all manner of corruptions.
neither is he Subject to perturbations, Because he is free from all manner of corruptions.
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But hee is said to repent, when hee withholdeth that which he condicionallie promiseth, or threatneth,
But he is said to Repent, when he withholdeth that which he conditionally promises, or threatens,
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or desisteth from that which he had begun to doe, sithence men many times breake off their proceedings, with dislike of the beginnings thereof,
or desisteth from that which he had begun to do, since men many times break off their proceedings, with dislike of the beginnings thereof,
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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.
and their not doing of that which they said, argue commonly that they Are sorry, for saying that which now they mind not to do.
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The other cause, yet of an inferiour nature, and mouent (as wee call it) was the prayer of Dauid, whereby hee obtained the preseruation of Ierusalem, and the rest of the people,
The other cause, yet of an inferior nature, and movent (as we call it) was the prayer of David, whereby he obtained the preservation of Ierusalem, and the rest of the people,
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and herein hee offereth himselfe to be smitten, that they might be spared, with acknowledgement that hee was the offender,
and herein he Offereth himself to be smitten, that they might be spared, with acknowledgement that he was the offender,
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and they in this matter altogether innocent.
and they in this matter altogether innocent.
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Verse 14. And Dauid said, I am in a wonderfull strait ] The Doctrine that hence ariseth, is plaine:
Verse 14. And David said, I am in a wonderful strait ] The Doctrine that hence arises, is plain:
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viz. that Sinne brings men into great distresses, and into maruellous straits. It is the proper nature of wickednesse, to encomber and cast men into perplexities: viz. that Sin brings men into great Distresses, and into marvelous straits. It is the proper nature of wickedness, to encumber and cast men into perplexities:
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neither will God spare his owne people, when they take libertie in prouoking his maiestie;
neither will God spare his own people, when they take liberty in provoking his majesty;
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but either they shall be straited in their owne hearts, or else in regard of outward calamities, or both:
but either they shall be straited in their own hearts, or Else in regard of outward calamities, or both:
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and though the Lord will not condemne them, yet will he afflict them.
and though the Lord will not condemn them, yet will he afflict them.
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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:Jehoshaphat was so foolish, that he would make affinity with Ahab: and lest he should break off that league of friendship that was between them, he would adventure (contrary to the express word of the Lord) to go against Ramoth Gilead to battle with him:
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now was not he in an exceeding great straight, when the maine force of the battle was bent against him, being supposed to be the King of Israel, concerning whom a command was giuen to the Captaines by the King of Aram, that they should fight against none,
now was not he in an exceeding great straight, when the main force of the battle was bent against him, being supposed to be the King of Israel, Concerning whom a command was given to the Captains by the King of Aram, that they should fight against none,
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neither small nor great, but onely against the King of Israel? Yet would not Iehoshaphat take warning by this:neither small nor great, but only against the King of Israel? Yet would not Jehoshaphat take warning by this:
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but after that he had beene rebuked by Iehu the Prophet, for helping the wicked, and louing them that hated the Lord, he yet ioyned with Iehoram the King of Israel, against the King of Moab: but was his successe any better then before? No surely:
but After that he had been rebuked by Iehu the Prophet, for helping the wicked, and loving them that hated the Lord, he yet joined with Jehoram the King of Israel, against the King of Moab: but was his success any better then before? No surely:
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for howsoeuer they had the victorie ouer the Moabites with much difficultie, yet before that was effected, he was in a greater straight,
for howsoever they had the victory over the Moabites with much difficulty, yet before that was effected, he was in a greater straight,
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then when he went against Ramoth Gilead: for there his owne person onely was endangerd:
then when he went against Ramoth Gilead: for there his own person only was endangerd:
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but heere both he and his people, together with two Kings and their armies besides, were like to perish for want of water.
but Here both he and his people, together with two Kings and their armies beside, were like to perish for want of water.
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A further proofe of this point we haue in Ionah, who discoursing with his owne reason, thought it would be to no purpose,
A further proof of this point we have in Jonah, who discoursing with his own reason, Thought it would be to no purpose,
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but very dangerous for him to goe to preach at Niniue, and therefore refused to yeeld to the Commandement of the Lord.
but very dangerous for him to go to preach At Nineveh, and Therefore refused to yield to the Commandment of the Lord.
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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,
But what woeful distress did this disobedience bring him into, when being in that soar tempest, the sea did roar, his conscience accuse him, men were against him, God was against him,
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and there was no way for him, but to be throwne into the sea, and there to remaine three daies and three nights in the belly of a whale? The like may be seene in Sampson, who being carried with boisterous lusts,
and there was no Way for him, but to be thrown into the sea, and there to remain three days and three nights in the belly of a whale? The like may be seen in Sampson, who being carried with boisterous Lustiest,
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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 immoderately and sinfully affecting that vile strumpet Delilah, could hide nothing from her, but discovered unto her very foolishly wherein his great strength lay, namely in his hair:
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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 so that being Cut off, as a recompense of his folly and sinful dealing, he was betrayed into the hands of his most deadly enemies the philistines, who pulled out both his eyes, bound him in fetters, made him grind in the prison house,
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and besides made him a laughing stocke vnto those into whom he had formerly stricken a great terrour and amazement by his admirable valour,
and beside made him a laughing stock unto those into whom he had formerly stricken a great terror and amazement by his admirable valour,
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and the strange enterprises atchieued by him.
and the strange enterprises achieved by him.
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Thus we may in part perceiue into what narrow straits sinne doth bring Gods owne children:
Thus we may in part perceive into what narrow straits sin does bring God's own children:
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but this is especially verified in wicked men, of whom it is said, that thornes and snares are in the way of the froward:
but this is especially verified in wicked men, of whom it is said, that thorns and snares Are in the Way of the froward:
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they are hedged in with thornes, and all their walke is vpon brakes: they run to hell with great vexation: they Are hedged in with thorns, and all their walk is upon brakes: they run to hell with great vexation:
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they are intangled in snares continually, and are neuer out of them:
they Are entangled in snares continually, and Are never out of them:
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they are caught in Sathans net, and held fast by hardnesse of heart, which neuer leaues them till either conuersion,
they Are caught in Satan's net, and held fast by hardness of heart, which never leaves them till either conversion,
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or vtter confusion doe befall them.
or utter confusion do befall them.
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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:
But this will more Fully appear in particular Sins, as First to give instance in drunkards, whose appetite does provoke them unto that beastly abuse of God's good creatures:
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the wine delights their eye, and pleaseth their taste, and goeth downe merily: but in the end it will bite like a Serpent, and hurt like a cockatrice:
the wine delights their eye, and Pleases their taste, and Goes down merrily: but in the end it will bite like a Serpent, and hurt like a cockatrice:
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for to whom is woe? to whom is sorrow? &c. Euen to them that tarrie long at the wine, to them that goe and seeke mixt wine: for to whom is woe? to whom is sorrow? etc. Even to them that tarry long At the wine, to them that go and seek mixed wine:
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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:
for they ruinate and overthrow their estate, they blemish and stain their names, make their wives to fallen out with them, their children to contemn them, their Sodales to quarrel with them:
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their best friends to loath them:
their best Friends to loath them:
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and after all this, they are a burden vnto themselues, hauing their wittes crackt, and their bodies diseased,
and After all this, they Are a burden unto themselves, having their wits cracked, and their bodies diseased,
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and beeing fit for no place, but onely for hell. The same may be said of proud men:
and being fit for no place, but only for hell. The same may be said of proud men:
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doth not their sinne throwe them into great miserie? Let vs consider a little of Hamans fall, which was procured by his insolencie.
does not their sin throw them into great misery? Let us Consider a little of Hamans fallen, which was procured by his insolency.
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God knewe what crosse would most vexe his proud heart, and that he sent him:
God knew what cross would most vex his proud heart, and that he sent him:
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for whereas all Hamans honour could doe him no good, vnlesse Mordecai would rise vp before him,
for whereas all Hamans honour could do him no good, unless Mordecai would rise up before him,
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and doe him reuerence, that was a thorne vnto him, when hee could not make him doe it:
and do him Reverence, that was a thorn unto him, when he could not make him do it:
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but when hee must honour Mordecai, and be as a seruant vnto him, that was a snare vnto his soule,
but when he must honour Mordecai, and be as a servant unto him, that was a snare unto his soul,
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and therein was hee helde fast, with horrible vexation and monstrous shame, till death and damnation seazed vpon him.
and therein was he held fast, with horrible vexation and monstrous shame, till death and damnation seized upon him.
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The like may bee seene in riotous and voluptuous persons, who are whollie addicted to followe sporting,
The like may be seen in riotous and voluptuous Persons, who Are wholly addicted to follow sporting,
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and gaming, and surfetting, and chambering, and wantonnesse, with such like sinfull delights of the flesh:
and gaming, and surfeiting, and chambering, and wantonness, with such like sinful delights of the Flesh:
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the world thinks that such liue a merrie life: but iudge not too well of them;
the world thinks that such live a merry life: but judge not too well of them;
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they haue not paid all their shot as yet: they haue miserie enough behinde, that still pursues them, and at length will ouertake them:
they have not paid all their shot as yet: they have misery enough behind, that still pursues them, and At length will overtake them:
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for hee that loues pastime, shall be a poore man; and hee that loues wine and oyle shall not bee rich: for he that loves pastime, shall be a poor man; and he that loves wine and oil shall not be rich:
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and a Whore will bring a man to a morsell of bread: and a Whore will bring a man to a morsel of bred:
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pouertie shall followe at the heeles of such, as a swift Post, and shall set vpon them as a strong armed man:
poverty shall follow At the heals of such, as a swift Post, and shall Set upon them as a strong armed man:
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they shall be ouercome and vanquished, and downe shall their estate goe, euen to the ground.
they shall be overcome and vanquished, and down shall their estate go, even to the ground.
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Another instance may be in couetous persons, who haue wealth in wonderfull admiration, so that it is made the common god,
another instance may be in covetous Persons, who have wealth in wonderful admiration, so that it is made the Common god,
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and most vsuall Idoll of the world:
and most usual Idol of the world:
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and when they haue gotten it, they, and manie others thinke they shall haue great credit with it:
and when they have got it, they, and many Others think they shall have great credit with it:
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and manie times it so falls out, that they are men of great place, because they are of great substance:
and many times it so falls out, that they Are men of great place, Because they Are of great substance:
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they haue manie to attend vpon them, manie to flatter them, and to crouch vnto them,
they have many to attend upon them, many to flatter them, and to crouch unto them,
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and by their riches they may procure almost what they list:
and by their riches they may procure almost what they list:
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doth not this now seeme to be an easie, a pleasant, and happy life? Yet the Apostle telleth vs, that they that will be rich, fall into tentation,
does not this now seem to be an easy, a pleasant, and happy life? Yet the Apostle Telleth us, that they that will be rich, fallen into tentation,
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and snares, and into manie foolish and noysome lusts, which drowne men in perdition and destruction: and snares, and into many foolish and noisome Lustiest, which drown men in perdition and destruction:
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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:
so that when wealth (together with the love of it) flows in on every side, men Are as it were cast headlong into a sea of misery:
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and therefore it is added, that the desire of mony is the roote of all euill:
and Therefore it is added, that the desire of money is the root of all evil:
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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;
for it does not only poison men's hearts, make them err from the faith, and bring them into the snares of the Devil, to be led by him according to his will;
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but it pearseth them thorow with many sorrowes:
but it pierceth them thorough with many sorrows:
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for greedy wordlings are euer disconted and froward, falling out with one, and chafing with another:
for greedy worldlings Are ever discounted and froward, falling out with one, and chafing with Another:
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so that those things which seeme to glad their hearts, doe not indeed bring them any sound contentment,
so that those things which seem to glad their hearts, do not indeed bring them any found contentment,
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because their desires can neuer be satisfied, but especially because they are often times much crossed:
Because their Desires can never be satisfied, but especially Because they Are often times much crossed:
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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,
as when their sheep or cattle miscarry, their grounds prove unfruitful, their Servants untrusty, thieves Set upon them by violence to spoil them of their goods,
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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,
or subtle Adversaries by craft seek to defraud them of the same, with many such like occurrences, which will neither let them rest quietly in the night,
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nor liue comfortably in the day:
nor live comfortably in the day:
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and the hearts of such couetous persons can tell them, that manie times all other things doe them no good,
and the hearts of such covetous Persons can tell them, that many times all other things do them no good,
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sithence they cannot haue some one thing which they would, as the case stood with wicked Ahab in the matter of Naboths vineyard.
since they cannot have Some one thing which they would, as the case stood with wicked Ahab in the matter of Naboth's vineyard.
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But suppose, that these and the like sinnes should not bring men into snares in their lifetime,
But suppose, that these and the like Sins should not bring men into snares in their lifetime,
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yet at the time of their death when they must goe out of the world, they will:
yet At the time of their death when they must go out of the world, they will:
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for what hope hath the hypocrite when God shall take away his life? though he haue heaped vp riches as the dust, for what hope hath the hypocrite when God shall take away his life? though he have heaped up riches as the dust,
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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:
yet when God shall unsheath his soul, and put it violently from his body as a rusty sword out of the scabbard, what good will all his substance do him then? It was his hope while he lived, that he should still get more wealth:
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but when death sets vpon him, he is past that hope, and for better hopes he hath none,
but when death sets upon him, he is past that hope, and for better hope's he hath none,
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and therefore must needs be full of woe, and full of perplexitie. Then though he call vpon God, he will not answer:
and Therefore must needs be full of woe, and full of perplexity. Then though he call upon God, he will not answer:
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and though he seeke him early, he shall not finde him: but God will laugh at his destruction, and mocke when his feare commeth. and though he seek him early, he shall not find him: but God will laugh At his destruction, and mock when his Fear comes.
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Because God called, and he refused; he stretched out his hand, and he would not regard; Because God called, and he refused; he stretched out his hand, and he would not regard;
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therefore when he crieth, the Lord will shut out his prayer.
Therefore when he cries, the Lord will shut out his prayer.
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But set the case they be not in such perplexitie at the time of their death,
But Set the case they be not in such perplexity At the time of their death,
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but that they die securely, and goe suddenly downe to the graue as senslesse blocks,
but that they die securely, and go suddenly down to the graven as senseless blocks,
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or stones, yet must they come before the iudgement seat of Christ, and then they shall be paid home for all.
or stones, yet must they come before the judgement seat of christ, and then they shall be paid home for all.
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Ordinarily they meet with extremitie of anguish while they liue, or when they die:
Ordinarily they meet with extremity of anguish while they live, or when they die:
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but if they doe not, they shall not misse of it when they appeare before the Iudge of heauen and earth, but tribulation and anguish shal be vpon euery soule that hath offended, of what estate and degree soeuer he hath beene.
but if they do not, they shall not miss of it when they appear before the Judge of heaven and earth, but tribulation and anguish shall be upon every soul that hath offended, of what estate and degree soever he hath been.
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Then their distresse and honour shall be such, that when they arise out of their graues, they shall wish to returne thither againe:
Then their distress and honour shall be such, that when they arise out of their graves, they shall wish to return thither again:
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yea they shall desire that the mountaines and rockes might fall vpon them, & couer them from him that sitteth on the throne,
yea they shall desire that the Mountains and Rocks might fallen upon them, & cover them from him that Sitteth on the throne,
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and from the wrath of the Lambe. Then they would thinke no paines nor torment too much so they might perish euerlastingly:and from the wrath of the Lamb. Then they would think no pains nor torment too much so they might perish everlastingly:
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they could rather desire that an huge rocke or great mountaine might crush them in peeces,
they could rather desire that an huge rock or great mountain might crush them in Pieces,
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and that they might perish as beasts, than to appeare before Christ Iesus to receiue that fearefull sentence, Goe ye cursed, &c:
and that they might perish as beasts, than to appear before christ Iesus to receive that fearful sentence, Go you cursed, etc.:
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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:
This is the proper wages of sin: and of disobedience against the Lord: it Cast the committers of it into a woeful Labyrinth of Distresses and misery's:
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and good reason is there that it should be so, because otherwise the hatefulnes of it,
and good reason is there that it should be so, Because otherwise the hatefulness of it,
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and the hatred of God against it would not cleerely appeare, & so men would like better of the broad way,
and the hatred of God against it would not clearly appear, & so men would like better of the broad Way,
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than of the narrow, and chuse to be rebells against the Lord, rather than obedient subiects vnto him:
than of the narrow, and choose to be rebels against the Lord, rather than obedient Subjects unto him:
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euen the best would doe this as well as the worst. Which serueth First, for instruction:
even the best would do this as well as the worst. Which serveth First, for instruction:
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that we should beware of all kinds of sinne, and consider what will come of it,
that we should beware of all Kinds of sin, and Consider what will come of it,
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before we presume to rush vpo it:
before we presume to rush upon it:
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let vs looke before we leape, lest afterwards we repent vs when it is too late.
let us look before we leap, lest afterwards we Repent us when it is too late.
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Sinne will make goodly shewes of delight, and preferment, and commoditie that it will bring vnto vs:
Sin will make goodly shows of delight, and preferment, and commodity that it will bring unto us:
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that if we will giue entertainement thereunto, it will neuer be a meanes of any disgrace vnto vs,
that if we will give entertainment thereunto, it will never be a means of any disgrace unto us,
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but will hide it selfe from the view of the world.
but will hide it self from the view of the world.
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But what doth the Lord say of it? Doth not he tell vs that it will breake out,
But what does the Lord say of it? Does not he tell us that it will break out,
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and flie abroad at length? The adulterer would haue his wretched pleasure, but not the iust reproach of his filthinesse.
and fly abroad At length? The adulterer would have his wretched pleasure, but not the just reproach of his filthiness.
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But what saith Iob? Are there not strange punishments for such workers of iniquitie? And though they may hide it from the eyes of men, doth not God behold their waies, and tell all their steps? If Adam and Eue had considered what mischiefe would haue ensued on their eating of the forbidden fruit, they would neuer haue tasted thereof:
But what Says Job? are there not strange punishments for such workers of iniquity? And though they may hide it from the eyes of men, does not God behold their ways, and tell all their steps? If Adam and Eve had considered what mischief would have ensued on their eating of the forbidden fruit, they would never have tasted thereof:
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but when they would beleeue the serpent rather then God, did not they, and shall not their posteritie for euer smart for it?
but when they would believe the serpent rather then God, did not they, and shall not their posterity for ever smart for it?
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The Prophet Micaiah bid Abab take heede of his iourney to Ramoth Gilead: yet he would haue his owne minde, let the prophet say what he would:
The Prophet Micaiah bid Abab take heed of his journey to Ramoth Gilead: yet he would have his own mind, let the Prophet say what he would:
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but when the arrow was shot into his side, then he saw that Micaiahs counsell had beene worth the following:
but when the arrow was shot into his side, then he saw that Micaiah's counsel had been worth the following:
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but then it was too late, and such is the folly and madnesse of most men;
but then it was too late, and such is the folly and madness of most men;
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they must haue their owne wils ▪ and their owne waies, and will neuer hearken to those instructions that are giuen them, either by God,
they must have their own wills ▪ and their own ways, and will never harken to those instructions that Are given them, either by God,
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or by godly men, till miserie haue ouerwhelmed their soules, and they be past recouerie.
or by godly men, till misery have overwhelmed their Souls, and they be passed recovery.
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But let their follie teach vs to be wiser, and let vs take heede of Sathans baites, and of his sugred poyson:
But let their folly teach us to be Wiser, and let us take heed of Satan's baits, and of his sugared poison:
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he will make vs profers (as he did vnto our Sauiour) of maruellous great honour, he will make us proffers (as he did unto our Saviour) of marvelous great honour,
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and pleasure, and gaine that may be gotten by such and suel, sinfull courses:
and pleasure, and gain that may be got by such and suel, sinful courses:
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but let vs neuer giue credit vnto him, for he is a lyar from the beginning: but, but let us never give credit unto him, for he is a liar from the beginning: but,
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Secondly, if we haue harkned too far vnto him already, and haue fallen by our iniquitie, let vs withall possible speede get out of that which holds vs in bondage,
Secondly, if we have hearkened too Far unto him already, and have fallen by our iniquity, let us withal possible speed get out of that which holds us in bondage,
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and wrappeth vs in milerie, and chaineth vs in many sorrowes and calamities; let vs get sound repentance for it, and striue for a reformation of it:
and wrappeth us in milerie, and chaineth us in many sorrows and calamities; let us get found Repentance for it, and strive for a Reformation of it:
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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:
let not sin keep possession in us, and then Judgments shall not long continue upon us He that hath committed any gross sin, is as it were a prisoner:
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according to that of Salomon, His owne wickednesse shall take the wicked himselfe, and he shall be holden with the cords of his owne sinne.
according to that of Solomon, His own wickedness shall take the wicked himself, and he shall be held with the cords of his own sin.
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There is a iudiciall proceeding against him: sinne commeth as an officer, and chargeth the partie to stand:
There is a judicial proceeding against him: sin comes as an officer, and charges the party to stand:
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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,
then it apprehendeth him, and binds him hand and foot as a Malefactor: (it spares not the Mightiest Monarch in the world, that is found guilty before the Lord) After there is a proceeding unto arraignment and execution,
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if there be not meanes vsed to stay the same: therefore let vs get off the fetters of iniquitie as soone as we can:
if there be not means used to stay the same: Therefore let us get off the fetters of iniquity as soon as we can:
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and if we find terrors vpon our hearts for our couetousnesse and crueltie, for our pride and insolencie,
and if we find terrors upon our hearts for our covetousness and cruelty, for our pride and insolency,
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for our filthinesse and impuritie, &c: let vs labour with God for the obtaining of a pardon:
for our filthiness and impurity, etc.: let us labour with God for the obtaining of a pardon:
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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:
and then though we be plagued for our foolishness, and brought very low, yet crying unto the Lord, he will deliver us out of our distress:
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yea he will bring vs out of darknesse, and out of the shadow of death, and breake our bands asunder. yea he will bring us out of darkness, and out of the shadow of death, and break our bans asunder.
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Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience, whose workes doe testifie for them that they are vpright and sincere,
Here is also matter of Comfort to them that proceed in the ways of the Lord with a good conscience, whose works do testify for them that they Are upright and sincere,
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and that though they be clogged with many infirmities, yet they giue entertainment to no sinne at all:
and that though they be clogged with many infirmities, yet they give entertainment to no sin At all:
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though they haue many troubles and slanders raised against them, and many temptations, wants and necessities lying vpon them,
though they have many Troubles and slanders raised against them, and many temptations, Wants and necessities lying upon them,
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yet let them be of good cheere:
yet let them be of good cheer:
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for albeit they be afflicted on euery side, yet shall they not be in distresse, they are not straitned,
for albeit they be afflicted on every side, yet shall they not be in distress, they Are not straitened,
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but haue elbow roome enough, and doe enioy the best freedome and libertie.
but have elbow room enough, and do enjoy the best freedom and liberty.
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For they may come into Gods priuie chamber (as it were) and into his presence when they will:
For they may come into God's privy chamber (as it were) and into his presence when they will:
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they are not strained in their soules, but haue libertie to powre out their hearts before their heauenly father, who knoweth and pittieth their distressed estate,
they Are not strained in their Souls, but have liberty to pour out their hearts before their heavenly father, who Knoweth and Pitieth their distressed estate,
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and will worke out their freedome and comfort in due time: and in the meane while his hand shall defend and vphold them:
and will work out their freedom and Comfort in due time: and in the mean while his hand shall defend and uphold them:
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his spirit shall comfort and strengthen them:
his Spirit shall Comfort and strengthen them:
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his word shall reuiue and refresh them, and (in a word) his grace shalbe euery way sufficient for them,
his word shall revive and refresh them, and (in a word) his grace shall every Way sufficient for them,
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so that such as are not chained and fettered with their owne iniquities, and raigning sinnes, are of all other the best freemen,
so that such as Are not chained and fettered with their own iniquities, and reigning Sins, Are of all other the best freemen,
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and the most happie and blessed people: they walke at libertie, & they keepe the precepts.
and the most happy and blessed people: they walk At liberty, & they keep the Precepts.
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Let vs fall now into the hand of the Lord ] That is, Let God proceed with the pestilence according to his pleasure:Let us fallen now into the hand of the Lord ] That is, Let God proceed with the pestilence according to his pleasure:
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which is called Gods sword and Gods hand, because this pestil̄ece proceeded immediately from him, without any second causes,
which is called God's sword and God's hand, Because this Pestilence proceeded immediately from him, without any second Causes,
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whereas many other iudgements doe not so.
whereas many other Judgments do not so.
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In that he maketh choyse to fall into Gods hand, the Doctrine is, that Gods seruants neuer finde so great fauour as with God himselfe.
In that he makes choice to fallen into God's hand, the Doctrine is, that God's Servants never find so great favour as with God himself.
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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.
None can deal so favourably with God's children as their heavenly Father. He Goes as Far beyond earthly Parents, as God is better then man.
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They, when they are prouoked, doe oftentimes cease to be mercifull: but God, when he is most incensed, is perfectly fauourable;
They, when they Are provoked, do oftentimes cease to be merciful: but God, when he is most incensed, is perfectly favourable;
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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:
and when he is driven to chastise his children, he is exceeding moderate. Which is lively expressed, Hos. 11. 8. where the Lord speaks in this manner:
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How shall I giue thee vp Ephraim? How shall I deliuer thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? As if he should haue told them, You haue deserued to be vtterly destroied, How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? As if he should have told them, You have deserved to be utterly destroyed,
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as Sedome and Gomorrah, and the Cities neere adioining: but my compassion that I beare towards you will not suffer mee to doe it:
as Sodom and Gomorrah, and the Cities near adjoining: but my compassion that I bear towards you will not suffer me to do it:
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Mine heart is turned within me: my repentings are rowied together. Mine heart is turned within me: my repentings Are rowied together.
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Man repents after hee hath done amisse, but God before, so that hee can neuer doe amisse:
Man repents After he hath done amiss, but God before, so that he can never do amiss:
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and therefore to manifest his infinite goodnes, and care for their preseruation, hee addeth, verse 9. I will not execute the fiercenesse of my wrath:
and Therefore to manifest his infinite Goodness, and care for their preservation, he adds, verse 9. I will not execute the fierceness of my wrath:
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I will not returne to destroy Ephraim; and the reason is added, for I am God, and not man: I will not return to destroy Ephraim; and the reason is added, for I am God, and not man:
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and therefore though a man (if hee were so prouoked,) would haue done his best vtterly to haue spoiled them,
and Therefore though a man (if he were so provoked,) would have done his best utterly to have spoiled them,
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yet the Lord would not enter into their Citie, viz. for that end, but deale gratiously with them, notwithstanding all their offences.
yet the Lord would not enter into their city, viz. for that end, but deal graciously with them, notwithstanding all their offences.
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Moreouer, earthly parents, when they set vpon correction with best staiednesse, doe want knowledge and discretion,
Moreover, earthly Parents, when they Set upon correction with best staidness, do want knowledge and discretion,
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and therefore giue their children too little or too much:
and Therefore give their children too little or too much:
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but the Lord is of such infinite wisedome, that hee euer proportioneth his chastisements to the neede of the partie, but the Lord is of such infinite Wisdom, that he ever proportioneth his chastisements to the need of the party,
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and the nature of the fault. Againe, earthly parents, when they haue layde on stripes, cannot take them off againe:
and the nature of the fault. Again, earthly Parents, when they have laid on stripes, cannot take them off again:
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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:
when they see their children weeping, and grieving, and humbling themselves in good earnest for their offences, they wish (but all in vain) that their pain were over, & the smart removed:
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but as the Lord woundeth, so can he heale; as hee cast Iob downe, so could he raise him vpagaine:
but as the Lord wounds, so can he heal; as he cast Job down, so could he raise him vpagaine:
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and whatsoeuer our distresses be, if wee can humble our selues, and crie vnto the Lord, hee is able and readie to relieue and to deliuervs.
and whatsoever our Distresses be, if we can humble our selves, and cry unto the Lord, he is able and ready to relieve and to deliuervs.
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In which regard, wee should be most willing, if we must needs he corrected, to yeeld vp our selues into his hands.
In which regard, we should be most willing, if we must needs he corrected, to yield up our selves into his hands.
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For there is no comparison betwixt the compassions of men, which are finite, and of Gods, who is infinite.
For there is no comparison betwixt the compassions of men, which Are finite, and of God's, who is infinite.
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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.
Which may serve to discover unto us their folly that Are so Far from submitting themselves to God's chastisements, that they cannot endure his rebukes.
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Let any man of God admonish them, and they are readie to flie in his face.
Let any man of God admonish them, and they Are ready to fly in his face.
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What hath he to doe with me? (say they) let him meddle with his owne matters.
What hath he to do with me? (say they) let him meddle with his own matters.
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I will not take it at his hands:
I will not take it At his hands:
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with many bitter speeches of that kinde, which argue in them great distemper and vexation of minde.
with many bitter Speeches of that kind, which argue in them great distemper and vexation of mind.
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And let a man tell them in neuer so great loue, that if they doe not amend, their sinnes will abroad to their disgrace:
And let a man tell them in never so great love, that if they do not amend, their Sins will abroad to their disgrace:
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their friends will grieue at them, their aduersaries will reproach them, and all cry shame vpon them;
their Friends will grieve At them, their Adversaries will reproach them, and all cry shame upon them;
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yet they will be no whit pacified, but rather enraged against the admonisher, not caring what be thought or spoken against them,
yet they will be no whit pacified, but rather enraged against the admonisher, not caring what be Thought or spoken against them,
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so Christians may not reprooue them.
so Christians may not reprove them.
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Hence is it that men are so loath to be vnder any Christian gouernment, where they must be instructed how to doe well,
Hence is it that men Are so loath to be under any Christian government, where they must be instructed how to do well,
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and rebuked if they doe not well: they will none of it:
and rebuked if they do not well: they will none of it:
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to liue in such a family or congregation where they shall be catechized, and restrained from the breach of the Sabbath,
to live in such a family or congregation where they shall be Catechized, and restrained from the breach of the Sabbath,
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and other leaud courses, they will neuer endure it; but will chuse rather to be vnder the gouernement of Antichrist, and of Sathan himselfe, then of Christ Iesus:
and other lewd courses, they will never endure it; but will choose rather to be under the government of Antichrist, and of Sathan himself, then of christ Iesus:
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Let their maisters be Papists, cruell oppressors, as sauage tyrants as Pharaoh was, they will rather dwell with them,
Let their masters be Papists, cruel Oppressors's, as savage Tyrants as Pharaoh was, they will rather dwell with them,
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then with godly and religious gouernours, that would vse them most kindly, and reward them most liberally for their seruice.
then with godly and religious Governors, that would use them most kindly, and reward them most liberally for their service.
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Such were the Israelites. Moses (as the Lord testifieth of him) was the meekest man vpon the earth,
Such were the Israelites. Moses (as the Lord Testifieth of him) was the Meekest man upon the earth,
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and withall a most wise and couragious Ruler:
and withal a most wise and courageous Ruler:
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yet would they rather haue beene euery day vnder the whip in Egypt, then vnder Gods gracious gouernment which was executed by Moses, And as these are heere to be condemned of great want of wisedome, that will not submit themselues to be admonished and ordered by the Lord;
yet would they rather have been every day under the whip in Egypt, then under God's gracious government which was executed by Moses, And as these Are Here to be condemned of great want of Wisdom, that will not submit themselves to be admonished and ordered by the Lord;
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so are they also which are vnwilling to come vnder Gods correcting hand, which is indeed of al other most desireable.
so Are they also which Are unwilling to come under God's correcting hand, which is indeed of all other most desirable.
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And because the present occasion requireth it, it will not be amisse to shew that the pestilence, wherewith the Lord hath now visired this Nation, is a fauourable and gentle correction,
And Because the present occasion requires it, it will not be amiss to show that the pestilence, wherewith the Lord hath now visired this nation, is a favourable and gentle correction,
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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:
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 drawn out against us: and that for these Reasons:
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First, because heerein we may more immediately and cleerely behold Gods hand, which is a meanes to draw vs to more speedy and earnest humiliation:
First, Because herein we may more immediately and clearly behold God's hand, which is a means to draw us to more speedy and earnest humiliation:
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whereas if we were pursued by the sword of men, we should be more distracted, sometimes with feares of and greese, for the enemies violence;
whereas if we were pursued by the sword of men, we should be more distracted, sometime with fears of and greese, for the enemies violence;
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sometimes with hopes either of mercy from them, or of aid from others:
sometime with hope's either of mercy from them, or of aid from Others:
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all which do either vtterly withdraw vs from, or much hinder vs in the worke of humiliation.
all which do either utterly withdraw us from, or much hinder us in the work of humiliation.
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Secondly, in the time of the pestilence the aduersaries of Religion haue not such matter of insultation,
Secondly, in the time of the pestilence the Adversaries of Religion have not such matter of insultation,
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as when warres are hote in the Land: for then they would triumph in this or the like manner:
as when wars Are hight in the Land: for then they would triumph in this or the like manner:
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Now these forward men shall pay for it: downe they shall all the sorte of them:
Now these forward men shall pay for it: down they shall all the sort of them:
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they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence:
they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence:
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but what will become of them now? thus would they insult ouer Gods chosen, in the time of warre:
but what will become of them now? thus would they insult over God's chosen, in the time of war:
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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,
but in the time of this sickness, they themselves Are exceedingly afraid, & even At their wits end, (knowing that hell and destruction gape for them, whensoever death Takes hold of them:) whereas Christians Are quiet,
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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.
and full of peace & joy in the holy Ghost, knowing that if they die, they shall go from earth to heaven, from a place of misery, to a palace of glory.
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Thirdly, this is a maruellous great mercie, that there doth still remaine the face of a Church, that the Gospell is preached, the Sacraments administred,
Thirdly, this is a marvelous great mercy, that there does still remain the face of a Church, that the Gospel is preached, the Sacraments administered,
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& the profession of the truth openly maintained:
& the profession of the truth openly maintained:
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whereas if there were a forraine inuasion, or a ciuill mutinie & insurrection, the vsuall course of the minsterie,
whereas if there were a foreign invasion, or a civil mutiny & insurrection, the usual course of the Ministry,
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and of the exercises of religion, would be stopped, which now is not onely tollerated, but commanded.
and of the exercises of Religion, would be stopped, which now is not only tolerated, but commanded.
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Besides, now there is a continuance of the state of the common-wealth:
Beside, now there is a Continuance of the state of the commonwealth:
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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,
whereas when the sword rages in a land, the face of the honourable is not respected, the Magistrates Authority is reckoned a matter of nothing,
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and all lawes must giue place to the wills of violent men.
and all laws must give place to the wills of violent men.
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Againe, in the times of warre, there is an vtter subuersion of all meanes of maintenance and comfort:
Again, in the times of war, there is an utter subversion of all means of maintenance and Comfort:
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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.
we cannot enjoy our possessions, nor dwell in our houses, nor reap the fruits of our labours, which now (through God's mercy) is Far otherwise.
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And as for our estate, so euen for our liues and for our soules, the case is better with vs in the time of pestilence then in the time of warres:
And as for our estate, so even for our lives and for our Souls, the case is better with us in the time of pestilence then in the time of wars:
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for then all our families, wiues, children, seruants, and all may bee barbarously slaine, or worse vsed before our eyes, or we before theirs:
for then all our families, wives, children, Servants, and all may be barbarously slain, or Worse used before our eyes, or we before theirs:
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and if not so, yet they must be left to Idolaters, and in danger to be vassalls of sinne and Sathan:
and if not so, yet they must be left to Idolaters, and in danger to be vassals of sin and Sathan:
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but now if death come, it is nothing so lamentable: if life bee graunted, it is nothing so dangerous:
but now if death come, it is nothing so lamentable: if life be granted, it is nothing so dangerous:
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for though we be taken away, yet our friends shall remaine with the Saints & seruants of God;
for though we be taken away, yet our Friends shall remain with the Saints & Servants of God;
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and they that haue bene our Christian friēds, will be theirs, at least there is very great hope of their happinesse, both here,
and they that have be our Christian Friends, will be theirs, At least there is very great hope of their happiness, both Here,
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and hereafter, in regard of that liberty of the Gospell which through Gods goodnes is still maintained.
and hereafter, in regard of that liberty of the Gospel which through God's Goodness is still maintained.
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And therefore great cause haue wee to magnifie the name of God, that when our late gracious Queene was taken away,
And Therefore great cause have we to magnify the name of God, that when our late gracious Queen was taken away,
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& the Land must needs bee exercised with some heauie stroke or other, that hee then miraculouslie deliuered vs from the violence of the sword of man,
& the Land must needs be exercised with Some heavy stroke or other, that he then miraculously Delivered us from the violence of the sword of man,
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and smote our Nation with his owne sword.
and smote our nation with his own sword.
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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:
Now when this is said to be a favourable stroke, we must understand that it is so only unto God's children, not to the wicked:
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concerning whose departure out of this world, it is saide, that Hell followeth death. If they bee not reconciled vnto God,
Concerning whose departure out of this world, it is said, that Hell follows death. If they be not reconciled unto God,
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but liue and die in their sinnes, their case is fearefull.
but live and die in their Sins, their case is fearful.
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And therefore is it a iust hand of God vpon impenitent sinners, that they should bee horriblie afraid of that sicknes.
And Therefore is it a just hand of God upon impenitent Sinners, that they should be horribly afraid of that sickness.
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No sinne, nor Sathan himselfe, is so much feared of them as the pestilence, nay nor Gods wrath it selfe:
No sin, nor Sathan himself, is so much feared of them as the pestilence, nay nor God's wrath it self:
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and therefore they care not what foule sinne they commit, whereby they are sure to incurre the Lords displeasure,
and Therefore they care not what foul sin they commit, whereby they Are sure to incur the lords displeasure,
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so their bodies may escape this plague of God. But suppose they doe escape it, if they be as full of impiety, and iniustice,
so their bodies may escape this plague of God. But suppose they do escape it, if they be as full of impiety, and injustice,
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and impurity, as they were wont to be, the Lord hath seuen times greater plagues behinde, and his reuenging hand will be stretched out against them still.
and impurity, as they were wont to be, the Lord hath seuen times greater plagues behind, and his revenging hand will be stretched out against them still.
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Therefore let them labour to make a good vse of this, to humble themselues, and turne from their euill wayes:
Therefore let them labour to make a good use of this, to humble themselves, and turn from their evil ways:
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otherwise assuredly some greater punishment will light on their soules, or bodies, or both.
otherwise assuredly Some greater punishment will Light on their Souls, or bodies, or both.
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Verse 15. So the Lord sent a pestilence in Israel, &c. and there died of the people, from Dan to Beer-sheba, seuenty thousand men.
Verse 15. So the Lord sent a pestilence in Israel, etc. and there died of the people, from Dan to Beer-sheba, seuenty thousand men.
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] Yee heard the cause of this before;
] Ye herd the cause of this before;
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to wit, because Dauid, partly through pride, and partly through vaine confidence, had numbred the people:
to wit, Because David, partly through pride, and partly through vain confidence, had numbered the people:
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whence this point may be gathered, that God maketh his iudgements sutable to our sinnes. Dauid was lifted vp, because hee had so many strong and valient men:
whence this point may be gathered, that God makes his Judgments suitable to our Sins. David was lifted up, Because he had so many strong and valiant men:
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therefore doth God lessen the number of them.
Therefore does God lessen the number of them.
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So ( Ioel, 1. 5.) it is said, Weepe & houle ye drinkers of wine,
So (Joel, 1. 5.) it is said, Weep & houle you drinkers of wine,
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for the new wine shalbe pulled from your mouth. for the new wine shall pulled from your Mouth.
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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.
This was a most just correction, that they should be punished with scarcity of drink, seeing they had before time so wretchedly abused the same.
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In like sort doth the Lord meete with proud men, turning their glory into shame,
In like sort does the Lord meet with proud men, turning their glory into shame,
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as wee may obserue in Tyrus. Isa. 23. 8. where the question is made, Who hath decreed this against Tyrus (that crowneth men,) whose Merchants are Princes? whose Chapmen are the Nobles of the world? And the answere is made, vers. 9. The Lord of Hosts hath decreed this, to staine the pride of all glorie,
as we may observe in Tyre. Isaiah 23. 8. where the question is made, Who hath decreed this against Tyre (that Crowneth men,) whose Merchant's Are Princes? whose Chapmen Are the Nobles of the world? And the answer is made, vers. 9. The Lord of Hosts hath decreed this, to stain the pride of all glory,
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and to bring to contempt all them that be glorious in the earth. and to bring to contempt all them that be glorious in the earth.
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So for couetous men, they are many times brought to beggarie, according to that of the wise man, Hee that maketh hast to be rich, shall surely come to pouertie.
So for covetous men, they Are many times brought to beggary, according to that of the wise man, He that makes haste to be rich, shall surely come to poverty.
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Albeit they vse wonderfull diligence, and be exceeding painfull, and haue an excellent capacitie, and a deepe reach for worldly things,
Albeit they use wonderful diligence, and be exceeding painful, and have an excellent capacity, and a deep reach for worldly things,
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& 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;
& seem to want nothing that may make them prosper, yet Because God is displeased with them, he brings them down, both stripping them of their wealth, which they most affected;
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and plaguing them with pouertie, which they most detested.
and plaguing them with poverty, which they most detested.
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And a cause heereof is, that he giueth men thereby to vnderstand, that he taketh knowledge of their waies, to the end they should take knowledge of his iudgements,
And a cause hereof is, that he gives men thereby to understand, that he Takes knowledge of their ways, to the end they should take knowledge of his Judgments,
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when they see them directed so iust against their faults, and affections.
when they see them directed so just against their Faults, and affections.
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And by this meanes as reprobates are left without excuse, the elect are much furthered to repentance,
And by this means as Reprobates Are left without excuse, the elect Are much furthered to Repentance,
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when their corrupt wils, their vnlawfull desires, and sinfull delights are crossed: when they behold Gods visible hand, and righteous hand:
when their corrupt wills, their unlawful Desires, and sinful delights Are crossed: when they behold God's visible hand, and righteous hand:
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when he sheweth them the nature and qualitie of their offences, by the manner and proceeding of his corrections:
when he shows them the nature and quality of their offences, by the manner and proceeding of his corrections:
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& that was the true cause why the Lord laid this stroake on Dauid at this time, rather than any other, viz:
& that was the true cause why the Lord laid this stroke on David At this time, rather than any other, videlicet:
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that he might more speedily and euidently see his fault, and more soundly and heartily repent for the same.
that he might more speedily and evidently see his fault, and more soundly and heartily Repent for the same.
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Which maketh for our instruction, if wee would haue comfort in any thing that we possesse, let vs vse it well:
Which makes for our instruction, if we would have Comfort in any thing that we possess, let us use it well:
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neither let our hearts deceine vs;
neither let our hearts deceine us;
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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:
whither it be honour, or goods, or children, if we dote upon them, and make God's of them, we Are likely to be deprived of them:
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the Lord can take from vs our power, the ioy of our honour, the pleasure of our eyes,
the Lord can take from us our power, the joy of our honour, the pleasure of our eyes,
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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:and the desire of our hearts, even our Sons, and our daughters. When men love to be commanders, God can take their Authority from them:
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if they stand vpon their honour and reputation, he can soone make it wither and vanish:
if they stand upon their honour and reputation, he can soon make it wither and vanish:
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if the delights of their eyes doe content them, he can quickly remoue those from them:
if the delights of their eyes do content them, he can quickly remove those from them:
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finally, if they set their affections immoderately vpon their children, and lift vp their soules vnto them, (as the words are in the originall) that is, make them the desire of their hearts, God can suddenly bereaue them of their children,
finally, if they Set their affections immoderately upon their children, and lift up their Souls unto them, (as the words Are in the original) that is, make them the desire of their hearts, God can suddenly bereave them of their children,
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or so bring it to passe, that they shall haue little comfort in them.
or so bring it to pass, that they shall have little Comfort in them.
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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,
Would we then have our houses and our children free from God's Strokes, and in particular from the pestilence (as that many pretend that they Are more careful for their children,
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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:
then for themselves;) then let us never commit any sin to Set them up, for that is the next Way to deprive us of them:
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when we carry more affection to them then to the Lord himselfe, we endanger our selues and them both.
when we carry more affection to them then to the Lord himself, we endanger our selves and them both.
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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 lords will is, that you should in the First place serve him, and so doing, you shall make your children, not lords but Kings, not of an earthly, but of an heavenly Kingdom.
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The next thing heere briefly to be considered is [ the space ] in which these seuentie thousand men died, namely in three daies: Doctrine, that
The next thing Here briefly to be considered is [ the Molle ] in which these seuentie thousand men died, namely in three days: Doctrine, that
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When God sets in with his iudgements they shall be farre dispersed in a short time.
When God sets in with his Judgments they shall be Far dispersed in a short time.
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He can cause his plagues to flie fast, and make great speed. He can cause his plagues to fly fast, and make great speed.
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This is prooued in the Psalme, where speaking of any decree of God, it is said, He sendeth forth his commandement vpon earth, and his word runneth very swiftly.
This is proved in the Psalm, where speaking of any Decree of God, it is said, He sends forth his Commandment upon earth, and his word Runneth very swiftly.
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What God determineth to doe, he can doe it out of hand, when it standeth with his good pleasure.
What God determineth to do, he can do it out of hand, when it Stands with his good pleasure.
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So we see how he could cause one Angell to goe thorow the whole land of Aegypt in one night, So we see how he could cause one Angel to go thorough the Whole land of Egypt in one night,
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and to slay the first borne in euery house:
and to slay the First born in every house:
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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: and in this regard God's curse is compared to a flying book, to note the swiftness of it, that it comes as it were with two wings:
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but withall it is likened to a talent of lead, that sticketh fast where it fals:
but withal it is likened to a talon of led, that sticketh fast where it falls:
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it maketh speed vnto the place that God appointeth, and tarrieth there where once it lighteth.
it makes speed unto the place that God appoints, and tarrieth there where once it lights.
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Furthermore we see, how quickly Gods curse was scattered ouer the whole earth, when our first parents had sinned:
Furthermore we see, how quickly God's curse was scattered over the Whole earth, when our First Parents had sinned:
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the deformitie came not vpon the creatures by degrees, but it ouertooke them presently and out of hand. the deformity Come not upon the creatures by Degrees, but it overtook them presently and out of hand.
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And so at the last day Christ shall come in the twinckling of an eye,
And so At the last day christ shall come in the twinkling of an eye,
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as to call the godly forthwith vnto glory, so to draw the wicked immediately before Gods iudgement seate, to receiue present and euerlasting punishment and torment.
as to call the godly forthwith unto glory, so to draw the wicked immediately before God's judgement seat, to receive present and everlasting punishment and torment.
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And the reason of this is, because God at all times is in all places,
And the reason of this is, Because God At all times is in all places,
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and of equall power in euery place, and therefore what should hinder him from doing that euery where in the same moment,
and of equal power in every place, and Therefore what should hinder him from doing that every where in the same moment,
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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,
if it stand with his Justice and will, which he does any where? The great deluge in the time of No, covered not one nation one year,
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and an other the next, and a long time after the rest which were farre separated asunder,
and an other the next, and a long time After the rest which were Far separated asunder,
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but he in his wrath was present in euery country, and so were they all ouerwhelmed in few daies:
but he in his wrath was present in every country, and so were they all overwhelmed in few days:
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and who knoweth whether it seized not vpon each of them in one day? which maketh,
and who Knoweth whither it seized not upon each of them in one day? which makes,
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For reproofe of them that thinke, if they escape one place of infection, they are safe enough.
For reproof of them that think, if they escape one place of infection, they Are safe enough.
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But cannot God or his Angell reach them wheresoeuer they be? Though no infected person come neere them, cannot the Lords hand finde them out? Yes certainely, let them climbe vp vnto heauen, or goe downe into hell,
But cannot God or his Angel reach them wheresoever they be? Though not infected person come near them, cannot the lords hand find them out? Yes Certainly, let them climb up unto heaven, or go down into hell,
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or hide themselues at the center of the earth, Gods eye is still vpon them, and his hand neere vnto them:
or hide themselves At the centre of the earth, God's eye is still upon them, and his hand near unto them:
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so that they can goe safe no where without Gods fauour.
so that they can go safe no where without God's favour.
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If the pestilence were onely in India, we should as easily be infected in England, if God had a quarrell against vs,
If the pestilence were only in India, we should as Easily be infected in England, if God had a quarrel against us,
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and a purpose to plague vs that way, as if we were in the midst of ye infected persons.
and a purpose to plague us that Way, as if we were in the midst of the infected Persons.
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Who would haue thought the Gehazi should haue beene smitten with the leprosie when his maister and he were together? The like may be said of Miriam when Aaron was with her.
Who would have Thought the Gehazi should have been smitten with the leprosy when his master and he were together? The like may be said of Miriam when Aaron was with her.
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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.
Nay who would have Thought that King Uzziah should have been plagued with that stroke in such an holy place as the Temple was, where God would have no unclean thing to enter? Yet when he presumptuously usurped the high Priests office, he was not spared, no not in the Sanctuary.
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So that this may be surely concluded, that no place can shelter a man from miserie,
So that this may be surely concluded, that no place can shelter a man from misery,
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if sinne be harboured and entertained in his heart. Verse 16. It is sufficient: hold thy hand. ] Doctrine, that
if sin be Harboured and entertained in his heart. Verse 16. It is sufficient: hold thy hand. ] Doctrine, that
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As God appointeth iudgements to be inflicted on his people, so he himselfe will see execution done.
As God appoints Judgments to be inflicted on his people, so he himself will see execution done.
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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, He Stands by in this place, and directeth the Angel how Far to proceed, and where to make an end, God would have Iacob humbled,
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and therefore he sent him to his vncle Laban: but withall he assureth him of good successe,
and Therefore he sent him to his uncle Laban: but withal he assureth him of good success,
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and for that purpose sheweth him a ladder, whereupon the Angels of God went vp and downe, to signifie, that they should guide him foorth,
and for that purpose shows him a ladder, whereupon the Angels of God went up and down, to signify, that they should guide him forth,
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and bring him backe in safetie:
and bring him back in safety:
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but (for the present purpose) withall the Lord promiseth, that he would be with him, and keepe him.
but (for the present purpose) withal the Lord promises, that he would be with him, and keep him.
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So Psal. 34. 15. it is set downe as a great consolation vnto the Saints, that the eyes of the Lord are vpon the righteous. So Psalm 34. 15. it is Set down as a great consolation unto the Saints, that the eyes of the Lord Are upon the righteous.
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Instruction, that we should labour not onely to be in Ierusalem, but to be of it:
Instruction, that we should labour not only to be in Ierusalem, but to be of it:
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and then when Gods iudgements are abroad, we shall be in no danger ▪ God will command his faithfull Angels to doe vs no hurt;
and then when God's Judgments Are abroad, we shall be in no danger ▪ God will command his faithful Angels to do us no hurt;
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wherein if they should refuse to obey, they must needs become diuels, and reprobate spirits, which is impossible.
wherein if they should refuse to obey, they must needs become Devils, and Reprobate spirits, which is impossible.
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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 us labour Therefore to be of the number of those that mourn for the abominations of Ierusalem, that so we may be saved when Others Are destroyed.
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Let vs grieue for the impietie, and blasphemie, and crueltie, and impuritie that is in our Land:
Let us grieve for the impiety, and blasphemy, and cruelty, and impurity that is in our Land:
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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,
so shall we have a testimony unto our hearts, that we Are Ierusalem: but as for those that Are Babels, Egypt, Sodom's, whose houses Are full of voluptuousness, pride, gluttony, Drunkenness, worldliness,
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and the like, the Lord is likely to command his Angell to smite at them with a ful stroke;
and the like, the Lord is likely to command his Angel to smite At them with a full stroke;
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for where should his sword light, but vpon his enemies?
for where should his sword Light, but upon his enemies?
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Verse 17. And Dauid spake vnto the Lord, and said, Behold, I haue sinned ] Whereas indeed the people had provoked the Lord most,
Verse 17. And David spoke unto the Lord, and said, Behold, I have sinned ] Whereas indeed the people had provoked the Lord most,
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yet Dauid thought himselfe most guiltie, and therefore he would haue Gods hand to haue beene on him, and not on the people.
yet David Thought himself most guilty, and Therefore he would have God's hand to have been on him, and not on the people.
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A good man will lay a greater burden on himselfe then on an other, and passe sentence against himselfe, rather then against another.
A good man will lay a greater burden on himself then on an other, and pass sentence against himself, rather then against Another.
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So doth Paul. Christ came into the world to saue sinners, (saith he) of whom I am chiefe.
So does Paul. christ Come into the world to save Sinners, (Says he) of whom I am chief.
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And as for matter of guilt, so also for matter of punishment. And as for matter of guilt, so also for matter of punishment.
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We see in Moses, that because the people were many, and he was but one, he intreated God that he might be wiped out of his booke, rather then all his people should be destroyed,
We see in Moses, that Because the people were many, and he was but one, he entreated God that he might be wiped out of his book, rather then all his people should be destroyed,
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But especially this point is verified in our Sauiour, who, when mankind was vtterly insufficient, either to put in sureties,
But especially this point is verified in our Saviour, who, when mankind was utterly insufficient, either to put in sureties,
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or to discharge their debt, did humble himselfe, to take on him the slate of a seruant,
or to discharge their debt, did humble himself, to take on him the slate of a servant,
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and abased himselfe, that he might bring vs vnto glory;
and abased himself, that he might bring us unto glory;
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and endured a shamefull, and painefull, and cursed death, that he might bring vs vnto eternall life.
and endured a shameful, and painful, and cursed death, that he might bring us unto Eternal life.
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And this commeth to passe, first, because good men are endued with that amiable grace of brotherly loue, which causeth them not so much to seeke their owne case,
And this comes to pass, First, Because good men Are endued with that amiable grace of brotherly love, which Causes them not so much to seek their own case,
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as the benefit of others, but to lay the more vpon themselues, that others may be the rather spared.
as the benefit of Others, but to lay the more upon themselves, that Others may be the rather spared.
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Secondly, they are adorned with that admirable vertue of Christian humilitie, which directeth their eyes to other mens graces, and their owne corruptions:
Secondly, they Are adorned with that admirable virtue of Christian humility, which directeth their eyes to other men's graces, and their own corruptions:
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they hope the best of that which is in their brethren, and finde out the worst of that which is in themselues.
they hope the best of that which is in their brothers, and find out the worst of that which is in themselves.
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This serueth, first, for reproofe of those that are readie to shift off all from themselues,
This serveth, First, for reproof of those that Are ready to shift off all from themselves,
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and though they be wholy, or most in fault, yet will lay the blame altogether on others.
and though they be wholly, or most in fault, yet will lay the blame altogether on Others.
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Heere also are those hypocrites to be reprehended, that will lay heauie burdens, and require strict obedience of others, especially of Ministers,
Here also Are those Hypocrites to be reprehended, that will lay heavy burdens, and require strict Obedience of Others, especially of Ministers,
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and yet they themselues make no conscience of any sinne, be it neuer so contrarie to the Lawes of God, or of man.
and yet they themselves make no conscience of any sin, be it never so contrary to the Laws of God, or of man.
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Others there are also, that may iustly come vnder this reproofe, that care not who want, so they haue plentie;
Others there Are also, that may justly come under this reproof, that care not who want, so they have plenty;
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nor who hunger, so they haue sufficient; nor who sinke, so they swimme; though it be by thrusting others vnder water.
nor who hunger, so they have sufficient; nor who sink, so they swim; though it be by thrusting Others under water.
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Secondly, this is for consolation to them that can goe from their owne commoditie, and ease,
Secondly, this is for consolation to them that can go from their own commodity, and ease,
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& credit, so God may haue glory, and his people good:
& credit, so God may have glory, and his people good:
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they are of the same spirit that Moses, and Dauid, and Paul were, and therefore their reward in heauen,
they Are of the same Spirit that Moses, and David, and Paul were, and Therefore their reward in heaven,
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and their praise on earth, shall be sutable. Mercifull men lost nothing:
and their praise on earth, shall be suitable. Merciful men lost nothing:
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if Nehemiah had gotten together all the money in that country, and had attained to be King of Persia, he could not haue procured himselfe so much true honour, as he did by not taking all the stipend that he might haue done, being a man of his place,
if Nehemiah had got together all the money in that country, and had attained to be King of Persiam, he could not have procured himself so much true honour, as he did by not taking all the stipend that he might have done, being a man of his place,
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and by entertaining a great many that were in want at his table, which he needed not to haue done:
and by entertaining a great many that were in want At his table, which he needed not to have done:
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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:
and beside the good and deserved estimation that he god, he could with Comfort (and so may all that Are like him) entreat the Lord to Remember him in Goodness:
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which the Lord neuer failed to do. The end of the secoud Sermon.
which the Lord never failed to do. The end of the secoud Sermon.
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The third Sermon. PSALME 12. 1. 2. Verse 1. Helpe Lord, for there is not a godly man left ▪ for the faithfull are failed from among the children of men.
The third Sermon. PSALM 12. 1. 2. Verse 1. Help Lord, for there is not a godly man left ▪ for the faithful Are failed from among the children of men.
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2. They speake deceitfully euery one with his neighbour, flattering with their lips, and speake with a double heart.
2. They speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart.
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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:
THese words contain in them a prayer of David, when he himself was pursued by Saul, and the Church of God was in great distress:
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when his friendes withdrew themselues from him, and fewe continued in that holie profession of Gods name, which formerly they had made.
when his Friends withdrew themselves from him, and few continued in that holy profession of God's name, which formerly they had made.
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Now in this prayer of his, wee may obserue
Now in this prayer of his, we may observe
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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,
1. First a petition, Help Lord; Seeing men's help failed, and their power was bent against equity and justice, which should have upheld & maintained it,
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therefore hee appeales to an higher power, and intreateth reliefe and succour from the Lord. 2. Secondly, a complaint, and that
Therefore he appeals to an higher power, and intreateth relief and succour from the Lord. 2. Secondly, a complaint, and that
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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,
1. Of the decay of good men, and of Goodness in them, There is not a godly man left, etc. ] Whereas superiors should have ministered refreshing unto the distressed,
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or at least inferiours borne a burden with them, they were now taken away, when there was greatest need of them:
or At least inferiors born a burden with them, they were now taken away, when there was greatest need of them:
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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.
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 adverse part, they were so few, that they did scarce appear to be any At all.
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2. Of the deceitfulnes of bad men, They speake deceitfully euery one with his neighbour, &c:
2. Of the deceitfulness of bad men, They speak deceitfully every one with his neighbour, etc.:
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that is, euery one of the contrarie side, was full of craft and cunning, vsing faire words, but intending much mischiefe:
that is, every one of the contrary side, was full of craft and cunning, using fair words, but intending much mischief:
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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;
speaking with a heart and a heart (as the Prophet Says) that is, a heart that made show of one thing, but meant the quite contrary;
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seeming to be for Dauid, when in truth they plotted against him.
seeming to be for David, when in truth they plotted against him.
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Helpe Lord ] here we see his refuge, he betaken himselfe vnto God, when he is forsaken of men, Whence obserue this Doctrine, that, Help Lord ] Here we see his refuge, he betaken himself unto God, when he is forsaken of men, Whence observe this Doctrine, that,
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Although all humane helpes and earthly friends doe faile Gods people, yet they are not helplesse, nor hopelesse.
Although all humane helps and earthly Friends do fail God's people, yet they Are not helpless, nor hopeless.
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Albeit in regard of mans assistance, they be vtterly destitute, yet the Lord will be euer with them, and alwaies stand for them.
Albeit in regard of men assistance, they be utterly destitute, yet the Lord will be ever with them, and always stand for them.
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Dauids argument here is not this, Lord helpe: for there be many that will ioyne with thee:David argument Here is not this, Lord help: for there be many that will join with thee:
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but this, Lord helpe, for there is none else that will helpe:
but this, Lord help, for there is none Else that will help:
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so that our case is not according to mens affections towards vs, but according to Gods loue vnto vs. This is euident in the prophecy of Micha, where it is shewed, that friends failed:
so that our case is not according to men's affections towards us, but according to God's love unto us This is evident in the prophecy of Micah, where it is showed, that Friends failed:
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neither did they faile one man alone, but the whole Church;
neither did they fail one man alone, but the Whole Church;
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good men were perished out of the earth, and there was none righteous among men, &c: good men were perished out of the earth, and there was none righteous among men, etc.:
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but the best of them was a briar, and the most rightteous of them sharper than a throne hedge:
but the best of them was a briar, and the most rightteous of them sharper than a throne hedge:
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yet the Church is not quite dismaid, but resolueth to fly vnto the Lord for succour.
yet the Church is not quite dismayed, but resolveth to fly unto the Lord for succour.
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Therefore will I looke vnto the Lord; I will waite for God my Sauiour: Therefore will I look unto the Lord; I will wait for God my Saviour:
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my God will heare me, though good men were dead and gone, and hypocrites did put on their shape and likenesse, that they might more freely practise mischiefe.my God will hear me, though good men were dead and gone, and Hypocrites did put on their shape and likeness, that they might more freely practise mischief.
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Yet the people of God determine with themselues not to cast off all hope, but to relie vpon the Lord,
Yet the people of God determine with themselves not to cast off all hope, but to rely upon the Lord,
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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 though he Delay to help them for a time, yet they will wait upon him, knowing that At length he will deal graciously with them.
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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 for the further confirmation of this point, we have the Exampl of christ Iesus himself, who being grievously perplexed and troubled within and without,
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and on euery side, vseth this argument vnto his father;
and on every side, uses this argument unto his father;
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Be not farre from me, because trouble is neare, for there is none to help me. Be not Far from me, Because trouble is near, for there is none to help me.
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And this is vsuall with God, to relieue his people in extremities:
And this is usual with God, to relieve his people in extremities:
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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,
and Therefore when no man calls for Justice, no man contendeth for the truth, etc. then he himself will take the matter into his hand,
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& he wil saue & deliuer his seruants as the Prophet Isaiah witnesseth. And the reasons hereof are these.
& he will save & deliver his Servants as the Prophet Isaiah Witnesseth. And the Reasons hereof Are these.
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First, though all men doe forsake vs, yet Gods power is no whit diminished thereby:
First, though all men do forsake us, yet God's power is no whit diminished thereby:
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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 Therefore that is a worthy speech of faith in Ionathan, that it is not hard to the Lord to save with many or with few:
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and in Asa, who saith, it is nothing to thee to helpe with many, or with no power.
and in Asa, who Says, it is nothing to thee to help with many, or with no power.
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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,
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,
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if God were on their side: for all power in his, and that which men haue, is but borrowed from him:
if God were on their side: for all power in his, and that which men have, is but borrowed from him:
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and though he sometimes vse them, it is not because he needs them:
and though he sometime use them, it is not Because he needs them:
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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,
for who did help him in making of the heavens and of the earth, and of all the creatures in them both? and what assistance hath he now in sustaining,
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and vpholding of the same? now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation,
and upholding of the same? now if he never needed the aid of any creature in these greatest works of creation and preservation,
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surely he wanteth not the helpe of men in matters of smaller importance.
surely he Wants not the help of men in matters of smaller importance.
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Secondly, Gods mercy is no more lessened then his power is, by mens withdrawing of themselues from vs, he loues his people when they haue no friends,
Secondly, God's mercy is no more lessened then his power is, by men's withdrawing of themselves from us, he loves his people when they have no Friends,
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as well as when they haue many friends; nay he manifesteth his loue more at such times:
as well as when they have many Friends; nay he manifesteth his love more At such times:
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for in him the fatherlesse findeth mercy. And then doth he exercise the bowels of his cōpassion,
for in him the fatherless finds mercy. And then does he exercise the bowels of his compassion,
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whē men shew little or no cōpassion at all.
when men show little or no compassion At all.
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When we see children to haue rich and mercifull parents to prouide for them, we doe not much pitie them:
When we see children to have rich and merciful Parents to provide for them, we do not much pity them:
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but as for those that are fatherlesse and friendlesse, that are hungry & naked, and altogether destitute of reliefe, we tender their case,
but as for those that Are fatherless and friendless, that Are hungry & naked, and altogether destitute of relief, we tender their case,
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and are ready to releeue them. Can we carrie such an affection towards other mens children that are distressed and helplesse,
and Are ready to relieve them. Can we carry such an affection towards other men's children that Are distressed and helpless,
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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.
and will not the Lord our God have a greater care of his own children in the like case? Will he leave them Because men have forsaken them? No surely.
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But when they are in distresses and straits, and that through their owne foolishnesse and disobedience,
But when they Are in Distresses and straits, and that through their own foolishness and disobedience,
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if they humble themselues, and cry vnto him, he will deliuer them, though men dare not,
if they humble themselves, and cry unto him, he will deliver them, though men Dare not,
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or will not speake, or deale for them. Thirdly, when Gods seruants are left destitute, their faith is much exercised and increased:
or will not speak, or deal for them. Thirdly, when God's Servants Are left destitute, their faith is much exercised and increased:
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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,
and then we always speed best, when we believe best, So long as we have help about us, we do not so much Set our faith a work,
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as our carnall reason and sense, and so pray not at all, or very coldly:
as our carnal reason and sense, and so pray not At all, or very coldly:
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but when we are desolate and forsaken, and those that should be most for vs are against vs,
but when we Are desolate and forsaken, and those that should be most for us Are against us,
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then we begin to lift vp our hearts to heauen, and to cast our selues vpon Gods prouidence and goodnesse,
then we begin to lift up our hearts to heaven, and to cast our selves upon God's providence and Goodness,
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and to vse the weapons of the spirit, and not of the flesh:
and to use the weapons of the Spirit, and not of the Flesh:
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this is plaine in Dauids example, who being in great danger in the caue, did at first looke about him,
this is plain in David Exampl, who being in great danger in the cave, did At First look about him,
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for helpe on this side, and on that:
for help on this side, and on that:
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but seeing that all refuge failed him, what did he? I cried vnto thee ô Lord (saith he) saying, thou art mine hope,
but seeing that all refuge failed him, what did he? I cried unto thee o Lord (Says he) saying, thou art mine hope,
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and my portion in the Land of the liuing.
and my portion in the Land of the living.
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Fourthly, in such times of difficultie, Gods glorious hand is more apparantly seene, and so all the honour is ascribed vnto him.
Fourthly, in such times of difficulty, God's glorious hand is more apparently seen, and so all the honour is ascribed unto him.
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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:
If Moses had brought the Israelites out of Egypt by force of arms, being aided with two or three millions of Soldiers, much of the praise would have be given unto them:
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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,
but when Moses was naked and altogether destitute of any power of man, the lords mighty Arm was more clearly seen in the deliverance of his people,
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and the subuersion of their enemies, And that worke of his, hath bene, is, and shall be memorable in all ages.
and the subversion of their enemies, And that work of his, hath be, is, and shall be memorable in all ages.
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So also, Hezekiahs sicknesse had beene such as anie Physitian could haue cured, his recouerie should neuer haue beene recorded in Gods booke,
So also, Hezekiah's sickness had been such as any physician could have cured, his recovery should never have been recorded in God's book,
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as not making so much for his glorie:
as not making so much for his glory:
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but when the prolonging of his life was as much as the giuing of a second life,
but when the prolonging of his life was as much as the giving of a second life,
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then notice of it was taken and giuen by the holie Ghost, to the euerlasting honour of Gods name.
then notice of it was taken and given by the holy Ghost, to the everlasting honour of God's name.
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And as it was then, so is it yet still, and euer shall be to the end of the world:
And as it was then, so is it yet still, and ever shall be to the end of the world:
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the greater the extremities and necessities of the Saints bee, wherein God doeth relieue them,
the greater the extremities and necessities of the Saints be, wherein God doth relieve them,
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and out of which hee doth deliuer them, the more will it be for the magnifying of his omnipotencie,
and out of which he does deliver them, the more will it be for the magnifying of his omnipotency,
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and of his tender mercie therein expressed. This serueth,
and of his tender mercy therein expressed. This serveth,
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1. First, for the confutation of their foolish conceit and expectation, who seeing mighty aduersaries against the Church,
1. First, for the confutation of their foolish conceit and expectation, who seeing mighty Adversaries against the Church,
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and fewe or no friends to interpose themselues, presently conclude, that their case is desperate: downe they must: they are vtterly vndone:
and few or no Friends to interpose themselves, presently conclude, that their case is desperate: down they must: they Are utterly undone:
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and so they begin to forecast in their mindes the manner of their ouerthrow, & the forme of their lamētation,
and so they begin to forecast in their minds the manner of their overthrow, & the Form of their lamentation,
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when they shall bee thus and thus handled. But these men, for all their deepe reach, may bee deceiued;
when they shall be thus and thus handled. But these men, for all their deep reach, may be deceived;
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for all their conclusions are grounded on men:
for all their conclusions Are grounded on men:
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they doe not consider what God may doe, as wee see in Dauids enemies, who perceiuing that manie did band themselues together, and rise vp against him;
they do not Consider what God may do, as we see in David enemies, who perceiving that many did band themselves together, and rise up against him;
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concluded, that there was no helpe for him in God, But what sayes Dauid? Lorde, thou art a buckler for mee, my glorie,
concluded, that there was no help for him in God, But what Says David? Lord, thou art a buckler for me, my glory,
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and the lifter vp of my head. and the lifter up of my head.
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And in another Psalme, Mine enemies (saith hee) speake of mee, saying, God hath forsaken him:
And in Another Psalm, Mine enemies (Says he) speak of me, saying, God hath forsaken him:
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pursue & take him, for there is none to deliuer him. These speeches (no doubt) pierced Dauids soule:pursue & take him, for there is none to deliver him. These Speeches (no doubt) pierced David soul:
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but doth hee make the same conclusion? No, hee is farre from that;
but does he make the same conclusion? No, he is Far from that;
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hee rather layeth faster hold on God, seeing cruell men to be so violently bent against him.
he rather Layeth faster hold on God, seeing cruel men to be so violently bent against him.
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Goe not farre from mee, O God (saith hee) my God haste thee to helpe mee: Go not Far from me, Oh God (Says he) my God haste thee to help me:
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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,let them be confounded and consumed, that Are against my soul, etc. Indeed if men's opposing of themselves against him, could have kept him from complaining unto God,
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or God from giuing eare vnto him, his case had bene very lamentable:
or God from giving ear unto him, his case had be very lamentable:
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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.
but seeing that was impossible, whatsoever they imagined, there was safety enough for David, and so is there still for all the elect of God.
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Secondly, this is for instruction, that seeing by how much lesse helpe we haue from men,
Secondly, this is for instruction, that seeing by how much less help we have from men,
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so much the more we shall haue from God;
so much the more we shall have from God;
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therefore we should deale earnestly with the Lord in our distresses, and wrestle with him as Iacob did, when his brother Esau came with foure hundred men against him:
Therefore we should deal earnestly with the Lord in our Distresses, and wrestle with him as Iacob did, when his brother Esau Come with foure hundred men against him:
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hee was vnable to encounter him, and therefore hee encountreth the Lord himselfe by prayers and teares;
he was unable to encounter him, and Therefore he encounters the Lord himself by Prayers and tears;
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and that which was his refuge, must bee ours, and then wee shall haue peace and safetie:
and that which was his refuge, must be ours, and then we shall have peace and safety:
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if once wee can lay hand-fast on God, (as wee may in our houses, in our chambers, in our beds, in the night,
if once we can lay handfast on God, (as we may in our houses, in our chambers, in our Beds, in the night,
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or in the day) then our case is good, wee shall be protected from all the violent rage of the wicked;
or in the day) then our case is good, we shall be protected from all the violent rage of the wicked;
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so that none of the sonnes of violence shal be able to touch vs for our hurt:
so that none of the Sons of violence shall be able to touch us for our hurt:
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and therefore herein let vs take comfort, that though men forsake vs, and our neerest friends reiect vs,
and Therefore herein let us take Comfort, that though men forsake us, and our nearest Friends reject us,
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yet the Lorde will gather vs vp, and prouide sufficiently for vs, as he did for Dauid: neither can mens perswasions withdrawe his compassion from vs,
yet the Lord will gather us up, and provide sufficiently for us, as he did for David: neither can men's persuasions withdraw his compassion from us,
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nor mens threatnings terrifie him from releeuing of vs, For there is not a godly man left, &c.
nor men's threatenings terrify him from relieving of us, For there is not a godly man left, etc.
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From this lamentable complaint of his, ariseth this doctrine, that
From this lamentable complaint of his, arises this Doctrine, that
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No outward thing comes neerer the hearts of God children, then the decay of good men.
No outward thing comes nearer the hearts of God children, then the decay of good men.
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It much troubleth the soules of godly men, to see a small number of Christians.
It much Troubles the Souls of godly men, to see a small number of Christians.
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Hence proceedeth that lamentation of the Prophet Micah: Woe is me, for I am as the Summer gatherings, &c:
Hence Proceedeth that lamentation of the Prophet micah: Woe is me, for I am as the Summer gatherings, etc.:
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or, I am in case, as in the destruction of the Summer fruites: as in Hoseah it is said, The fishes of the Sea shall be gathered: that is, destroyed: or, I am in case, as in the destruction of the Summer fruits: as in Hosea it is said, The Fish of the Sea shall be gathered: that is, destroyed:
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and that this is the sense, it appeareth in the words following, when it is said, There is no cluster to eate:
and that this is the sense, it appears in the words following, when it is said, There is not cluster to eat:
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My soule desired the first ripe fruites: My soul desired the First ripe fruits:
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that is, I am as one that hath a feruent longing for them, and yet can get none of them;
that is, I am as one that hath a fervent longing for them, and yet can get none of them;
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and what is the reason of this his lamentation? The good man (saith hee) is perished out of the earth,
and what is the reason of this his lamentation? The good man (Says he) is perished out of the earth,
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and there is none righteous among men, &c. So that the effect of those words is thus much:and there is none righteous among men, etc. So that the Effect of those words is thus much:
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that looke how worldlings would grieue, if they should see their grapes and figges (which were speciall commodities in those countreys) to faile,
that look how worldlings would grieve, if they should see their grapes and figs (which were special commodities in those Countries') to fail,
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and their expectation that way to bee vtterly frustrate;
and their expectation that Way to be utterly frustrate;
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so, and much more bitterly did the Prophet bewaile the losse of good & righteous men.
so, and much more bitterly did the Prophet bewail the loss of good & righteous men.
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That was it also that did so pierce the heart of Elias, Lorde (saith he) the children of Israel haue forsaken thy couenant, broken down thy Altars, & slaine thy Propeets with the sword,
That was it also that did so pierce the heart of Elias, Lord (Says he) the children of Israel have forsaken thy Covenant, broken down thy Altars, & slain thy Propeets with the sword,
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and I onely am left, and they seeke my life, to take it away. and I only am left, and they seek my life, to take it away.
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Which losse of the Prophets was so grieuous vnto him, that hee had no pleasure in his owne life;
Which loss of the prophets was so grievous unto him, that he had no pleasure in his own life;
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and therefore hee intreateth the Lord to take away his soule. In which regard whē the Lord would comfort him, he vseth a fit remedie for his disease:
and Therefore he intreateth the Lord to take away his soul. In which regard when the Lord would Comfort him, he uses a fit remedy for his disease:
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for whereas his griefe was that there were no godly men left, but all were declined to Idolatrie, he telleth him that he had reserued to himselfe seuen thousand, that had not bowed the knee vnto Baal.
for whereas his grief was that there were no godly men left, but all were declined to Idolatry, he Telleth him that he had reserved to himself seuen thousand, that had not bowed the knee unto Baal.
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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:
Yet further it may appear what a matter of heaviness the loss of good men is unto those that Are good themselves, by that speech of David, who Says, All my delight is in the Saints:
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for if they be his chiefe delight, then the want of them must needs be an occasion of very great anguish vnto him:
for if they be his chief delight, then the want of them must needs be an occasion of very great anguish unto him:
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as is euident that it was ▪ Psalm. 42. 4. when he remembred how he had gone with the multitude, and had beene as a Captaine to leade them vnto the house of God, which then he could not doe:
as is evident that it was ▪ Psalm. 42. 4. when he remembered how he had gone with the multitude, and had been as a Captain to lead them unto the house of God, which then he could not do:
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this cast him into wonderfull griefe, so that he poured out his teares, yea and his very heart,
this cast him into wonderful grief, so that he poured out his tears, yea and his very heart,
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as he there speaketh, being in such extremitie of sorrow, that he is faine to restraine himselfe, why art thou cast downe my soule (saith he) and why art thou disquieted within me? &c:
as he there speaks, being in such extremity of sorrow, that he is feign to restrain himself, why art thou cast down my soul (Says he) and why art thou disquieted within me? etc.:
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yet godly men were not quite abolished at this time, but Dauid, onely taken from them:
yet godly men were not quite abolished At this time, but David, only taken from them:
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and he knew that he should come againe vnto them at length, and that they should be his flocke:
and he knew that he should come again unto them At length, and that they should be his flock:
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if then he were so farre cast downe for that he might not be with them, what griefe would he haue conceiued if they had vtterly beene cut off,
if then he were so Far cast down for that he might not be with them, what grief would he have conceived if they had utterly been Cut off,
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and ceased to be any longer?
and ceased to be any longer?
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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:
Now the Reasons why the decay of God's people is and should be such an Heartbreaking unto the rest of the Saints, Are these:
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First, because the glory of God is precious vnto them, which is much hindered and obserued when his seruants are diminished:
First, Because the glory of God is precious unto them, which is much hindered and observed when his Servants Are diminished:
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for then there is lesse seruice done vnto him in publike and priuate:
for then there is less service done unto him in public and private:
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there are fewer praiers and praises offered vp vnto him, fewer religious exercises in vse amongst men,
there Are fewer Prayers and praises offered up unto him, fewer religious exercises in use among men,
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and fewer workes of mercy performed vnto the needie and distressed.
and fewer works of mercy performed unto the needy and distressed.
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And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King;
And if the decay of good Soldiers and of loyal Subjects in any Kingdom must needs be a matter of grief to those that love and seek the honour of their King;
cc cs dt n1 pp-f j n2 cc pp-f j n2-jn p-acp d n1 vmb av vbi dt n1 pp-f n1 p-acp d cst n1 cc vvi dt n1 pp-f po32 n1;
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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.
then can it not but go near the hearts of the godly, when they perceive the Soldiers and Subjects of christ to go to wrack.
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Secondly, in regard of themselues they are mooued heere at, as being fellow members with them:
Secondly, in regard of themselves they Are moved Here At, as being fellow members with them:
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for when the godly perish, they are as it were a maimed body.
for when the godly perish, they Are as it were a maimed body.
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They haue fewer friends and fellow-helpers, fewer to pray with them and for them, fewer to reprooue, exhort,
They have fewer Friends and Fellow-helpers, fewer to pray with them and for them, fewer to reprove, exhort,
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and comfort them, and in a word, fewer to whom they may doe good, and from whom they may receiue good.
and Comfort them, and in a word, fewer to whom they may do good, and from whom they may receive good.
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Thirdly, in respect of the publike losse, they mourne for the decay of the righteous:
Thirdly, in respect of the public loss, they mourn for the decay of the righteous:
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for when multitudes of all nations, and of all sorts of people, doe know the waies of God,
for when Multitudes of all Nations, and of all sorts of people, do know the ways of God,
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and praise the name of God, then (as the Prophet saith) the earth shall bring foorth her increase, and God euen our God shall blesse vs. If there be but ten righteous men and women in a Citie,
and praise the name of God, then (as the Prophet Says) the earth shall bring forth her increase, and God even our God shall bless us If there be but ten righteous men and women in a city,
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or some few in a whole Country, all the rest shall speed the better for their sakes:
or Some few in a Whole Country, all the rest shall speed the better for their sakes:
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how much more then if there be multitudes of them? What a griefe therefore must it needs be to the wise and godly,
how much more then if there be Multitudes of them? What a grief Therefore must it needs be to the wise and godly,
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when these props and pillars of the Church and Common-wealth are taken away? Which serueth,
when these props and pillars of the Church and Commonwealth Are taken away? Which serveth,
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First, for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are,
First, for the just reproof of those that do carry a deadly enmity against the multitude of Christians that now Are,
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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,
and do much grieve that there should be so many that resort unto the word in public, that read it in private, that have prayer and singing of Psalms in their families, etc. they grudge and murmur At it,
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as if some conspiracie or mutinie against the State were towards, and as if the good of mens soules,
as if Some Conspiracy or mutiny against the State were towards, and as if the good of men's Souls,
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and the peace of the common-wealth could not stand together.
and the peace of the commonwealth could not stand together.
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These are of another spirit then Dauid was, who lamented that there were so few such:
These Are of Another Spirit then David was, who lamented that there were so few such:
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and these are indeed vtter enemies vnto God, who esteemes his people to be his chiefe treasure vnder heauen:
and these Are indeed utter enemies unto God, who esteems his people to be his chief treasure under heaven:
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and therefore they shall beare their iudgement, whosoeuer they be that doe thus malice the seruants of God,
and Therefore they shall bear their judgement, whosoever they be that doe thus malice the Servants of God,
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and endeuour to peruert them, or to diminish the number of them.
and endeavour to pervert them, or to diminish the number of them.
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Secondly, heere is matter of cōfort for thē that are of the same disposition that Dauid was, that cry night and day, Helpe, Lord, for the godly perish, &c. & that labour with God, by fasting,
Secondly, Here is matter of Comfort for them that Are of the same disposition that David was, that cry night and day, Help, Lord, for the godly perish, etc. & that labour with God, by fasting,
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and weeping, & praying, that he would vphold the state of his Church.
and weeping, & praying, that he would uphold the state of his Church.
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If the praier of Dauid, being but one man, were effectuall for the continuing of Gods people,
If the prayer of David, being but one man, were effectual for the Continuing of God's people,
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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,
how much more forcible shall the requests of many thousands be, who do uncessantly entreat the Lord with great earnestness to be favourable unto Sion, and to built up the walls of Ierusalem, to save his chosen,
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and defend his owne heritage against the malicious plots and practises of all their enemies. They speake deceitfully euery one with his neighbour. ]
and defend his own heritage against the malicious plots and practises of all their enemies. They speak deceitfully every one with his neighbour. ]
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Heere he sheweth what manner of enemies were against him: not such as would professe themselues open aduersaries, (for though he had many such,
Here he shows what manner of enemies were against him: not such as would profess themselves open Adversaries, (for though he had many such,
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yet heere he dealeth not against them) but such as would make shew of good will,
yet Here he deals not against them) but such as would make show of good will,
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whereas indeed there was in them nothing lesse, Now in that his chiefe complaint is against them, the doctrine is, that
whereas indeed there was in them nothing less, Now in that his chief complaint is against them, the Doctrine is, that
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Deceitfull friends are worse then open and apparant foes. Dauid had diuers professed enemies, as Saul, and such as were neere him:
Deceitful Friends Are Worse then open and apparent foes. David had diverse professed enemies, as Saul, and such as were near him:
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yet none of their practises went so neere his heart, as these mens that would pretend to be friendly vnto him.
yet none of their practises went so near his heart, as these men's that would pretend to be friendly unto him.
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To this purpose it is said by Salomon, that The wounds of a louer are faithfull,
To this purpose it is said by Solomon, that The wounds of a lover Are faithful,
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and the kisses of an enemie are to be praied against: and the Kisses of an enemy Are to be prayed against:
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(for so the words must be read) When a faithfull friend doth rebuke vs,
(for so the words must be read) When a faithful friend does rebuke us,
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and seeke to wound our hearts for sinne, that is exceeding profitable for vs:
and seek to wound our hearts for sin, that is exceeding profitable for us:
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but when an enemie vnder pretence of loue (whereof by kissing they then made shew) doth come against vs, and seeke to vndermine vs, that is exceeding dangerous,
but when an enemy under pretence of love (whereof by kissing they then made show) does come against us, and seek to undermine us, that is exceeding dangerous,
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and the hurt there of much to be praied against.
and the hurt there of much to be prayed against.
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The waters that runne smoothly and mildly are commonly most deepe and dangerous, whereas that which roares is more shallow and safe.
The waters that run smoothly and mildly Are commonly most deep and dangerous, whereas that which roars is more shallow and safe.
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The reasons of this doctrine are,
The Reasons of this Doctrine Are,
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First, that such craftie foxes doe more easily come within a man, and sooner deceiue him.
First, that such crafty foxes do more Easily come within a man, and sooner deceive him.
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An open enemie commeth as it were before ones face, and so his blowes may be better warded off:
an open enemy comes as it were before ones face, and so his blows may be better warded off:
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but a false friend commeth behind ones backe, and fasteneth a deadly blow ere a man be aware:
but a false friend comes behind ones back, and fasteneth a deadly blow ere a man be aware:
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and therefore Ioab, when he would speed Abner and Amasa, did not bid open defiance vnto them,
and Therefore Ioab, when he would speed Abner and Amasa, did not bid open defiance unto them,
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but (being therein more crafty and subtill, then either godly or manly) gaue them kind salutations,
but (being therein more crafty and subtle, then either godly or manly) gave them kind salutations,
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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.
and, under pretence of love, most cruelly murdered them both. And as it is for the outward man, so is it also for the soul.
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The most dangerous temptations are those that proceed from fained friends vnder the colour of loue, and desire of our good.
The most dangerous temptations Are those that proceed from feigned Friends under the colour of love, and desire of our good.
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If Sathan had come vnto Eue, and told her, I charge you eat of the tree in the midst of the garden,
If Sathan had come unto Eue, and told her, I charge you eat of the tree in the midst of the garden,
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& 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:
& whatsoever the danger be, stand not upon that, for I will have your husband and you to be damned, she would never have harkened unto him:
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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,
but when he persuaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like unto God himself, knowing both good and evil,
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then was she ouertaken by him, and so being ouercome her selfe, she became the instrument of the diuell, to deceiue her husband in like sort.
then was she overtaken by him, and so being overcome her self, she became the Instrument of the Devil, to deceive her husband in like sort.
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And so it is with many, that haue held out well against raging and violent temptations,
And so it is with many, that have held out well against raging and violent temptations,
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and yet haue beene foulely drawne aside, and shamefully foiled by milder temptations, vnto profit, or pleasure, or credit.
and yet have been foully drawn aside, and shamefully foiled by milder temptations, unto profit, or pleasure, or credit.
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Secondly, the false dealing of such counterfeit friends, doth much more afflict the heart of a man,
Secondly, the false dealing of such counterfeit Friends, does much more afflict the heart of a man,
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then any iniurious actions of manifest aduersaries:
then any injurious actions of manifest Adversaries:
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as we may see in that Psalme of Dauid, where he saith, Surely mine enemie did not defame me,
as we may see in that Psalm of David, where he Says, Surely mine enemy did not defame me,
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for I could haue borne it, &c. but it was thou ô man, euen my companion, my guide,
for I could have born it, etc. but it was thou o man, even my Companion, my guide,
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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 my familiar, etc. When his words were smooth, and Softer then butter, and yet proved deceitful, they went thorough his heart even as swords:
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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,
and this was just upon him, Because he had dealt in that sort with his faithful Subject Uriah. seeming to favour him by employing him in special services,
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when he went about to take away his life, that be might couer his owne iniquities.
when he went about to take away his life, that be might cover his own iniquities.
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First, therefore let this instruct vs to take another course: if we haue inward dislike, let vs professe it:
First, Therefore let this instruct us to take Another course: if we have inward dislike, let us profess it:
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if we carry a louing affection, let vs make shew of it, and loue not in word alone,
if we carry a loving affection, let us make show of it, and love not in word alone,
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but in deed, as the Apostle exhorteth. Especially let us looke vnto this in matters betwixt God and vs:
but in deed, as the Apostle exhorteth. Especially let us look unto this in matters betwixt God and us:
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let vs not play the hypocrites with him, pretending a loue vnto the Church of God,
let us not play the Hypocrites with him, pretending a love unto the Church of God,
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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:
and to the word of God, when there is no such matter; and drawing near unto him with our lips, when our hearts Are Far from him:
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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 in so doing we shall offer great injury unto the Lord, and do more hurt At length then those that Are professed Papists or Atheists:
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for such as flatter with their lips, and dissemble with a double heart in things that concerne the holy religion of God,
for such as flatter with their lips, and dissemble with a double heart in things that concern the holy Religion of God,
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if any persecution come, will quite renounce their profession, and betray the cause of God,
if any persecution come, will quite renounce their profession, and betray the cause of God,
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and grieue the seruants of God, and harden the hearts, and open the blasphemous mouthes of the enemies of God,
and grieve the Servants of God, and harden the hearts, and open the blasphemous mouths of the enemies of God,
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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,
and make many to fallen by their revolting and backsliding. Therefore let every one that Takes upon him the profession of Christianity, be a true,
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& not a fained friend of the same; and bring a faithfull, and not a guilefull heart thereunto;
& not a feigned friend of the same; and bring a faithful, and not a guileful heart thereunto;
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that the Lord may witnesse for him, that he doth heartily and vnfainedly seeke him.
that the Lord may witness for him, that he does heartily and unfeignedly seek him.
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Secondly, let vs hence learne this point of wisedome, neuer to trust those too farre, of whose faithfulnesse we haue any iust suspition:
Secondly, let us hence Learn this point of Wisdom, never to trust those too Far, of whose faithfulness we have any just suspicion:
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be they neuer so neere vnto vs, let vs not open our selues vnto them, but keepe them at armes end.
be they never so near unto us, let us not open our selves unto them, but keep them At arms end.
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This is the aduice of the holy Ghost: Let eurey man take heed of his neighbour, and trust not any brother:
This is the Advice of the holy Ghost: Let eurey man take heed of his neighbour, and trust not any brother:
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(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:
(viz. that is not found hearted) for every brother will use deceit, and every friend will deal deceitfully, etc. for they have taught their tongues to speak lies:
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they haue exercised the trade of vsing faire words, when there is within them nothing else but falshood and deceit.
they have exercised the trade of using fair words, when there is within them nothing Else but falsehood and deceit.
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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:
And the like exhortation we may read in the 7. of micah. Thirdly, this is for our consolation, when we find such hollow hearted Hypocrites and deceivers:
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we should not be dismaied because there are so few whom we may trust and giue credit vnto,
we should not be dismayed Because there Are so few whom we may trust and give credit unto,
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for it is no strange matter: there haue beene such heeretofore, and they haue been discouered:
for it is no strange matter: there have been such heretofore, and they have been discovered:
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God hath hearkened vnto the praiers of his seruants, and giuen them wisedome to discerne of them,
God hath harkened unto the Prayers of his Servants, and given them Wisdom to discern of them,
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and so will he doe still, so that they shall bring no annoyance vnto his people, whatsoeuer they intend against them. FINIS.
and so will he do still, so that they shall bring no annoyance unto his people, whatsoever they intend against them. FINIS.
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The fourth Sermon. PSALM. 12. Ver. 3. 4. 3. The Lord cut off all flattering lippes, and the tongue that speaketh proud things.
The fourth Sermon. PSALM. 12. Ver. 3. 4. 3. The Lord Cut off all flattering lips, and the tongue that speaks proud things.
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4. Which haue saide, with our tongue wee will preuaile: our lips are our owne, who is Lord ouer vs?
4. Which have said, with our tongue we will prevail: our lips Are our own, who is Lord over us?
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IN the two former verses it set downe the petition that Dauid made vnto God for helpe,
IN the two former Verses it Set down the petition that David made unto God for help,
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and his complaint that he put vp concerning the decay of good and righteous men, and the deceitfulnes of vngodly and vnrighteous men.
and his complaint that he put up Concerning the decay of good and righteous men, and the deceitfulness of ungodly and unrighteous men.
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Now in these verses is set forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c:
Now in these Verses is Set forth an other part of his prayer, to wit, an imprecation; The Lord Cut off, etc.:
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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,
wherein he does by the Spirit of Prophesy, and according to the Analogy of faith, denounce judgement against God's and his enemies, to the end he might Comfort himself,
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and refresh his hart with hope that good men should bee recouered, and wicked men confounded.
and refresh his heart with hope that good men should be recovered, and wicked men confounded.
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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,
And as for this curse, we must understand that it is not uttered in bitterness, but in zeal, and with warrant from God's own Spirit; and this is directed,
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1. First against deceitfull persons, who are called flatterers: the Lord cut off the flattering lips.
1. First against deceitful Persons, who Are called Flatterers: the Lord Cut off the flattering lips.
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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.
2. Secondly, against proud Persons, who Are described: 1. In general by their speech, that they speak proud things, verse 3. 2 More particularly, that they say, with our tongue we will prevail.
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vers. 4. as if they should haue said, looke what wee aske, we will obtaine it:
vers. 4. as if they should have said, look what we ask, we will obtain it:
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looke what we threaten, wee will performe it: looke what we set downe, that shall come to passe.
look what we threaten, we will perform it: look what we Set down, that shall come to pass.
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But it might be said vnto them, you speake presumptuously, and vtter words that doe not beseeme you.
But it might be said unto them, you speak presumptuously, and utter words that do not beseem you.
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They answere, our tongues are our owne:
They answer, our tongues Are our own:
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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.
as if they should say, who Dare be so audacious as to control us? we will speak what we list, in despite of them all.
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But some might say, though you set so light by men, you must know that there is one higher then you:
But Some might say, though you Set so Light by men, you must know that there is one higher then you:
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what if the Lord should take the matter into his hand? To that they answere.
what if the Lord should take the matter into his hand? To that they answer.
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who is Lorde ouer vs? they thinke they may blaspheme God, & reuile his seruants, who is Lord over us? they think they may Blaspheme God, & revile his Servants,
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and speake what they list, and yet none shall haue to doe with them for it.
and speak what they list, and yet none shall have to do with them for it.
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The Lord cut off all flattering lips. The Lord Cut off all flattering lips.
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] whereby are vnderstood, the most dangerous and subtill deceiuers, who vnder pretence of friendship, doe seeke a mans vtter ouerthrow.
] whereby Are understood, the most dangerous and subtle deceivers, who under pretence of friendship, do seek a men utter overthrow.
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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,
Now in that the Prophet Prayeth against such as do so cunningly carry their matters, that they will appear to love, where they hate with a deadly hatred,
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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:
and in praying does show, not only what is his wish, but what is God's purpose, viz. that the Lord will Cut off the flattering lips:
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hence this doctrine may be gathered, that,
hence this Doctrine may be gathered, that,
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The more skillfully and artificially anie coutriues his euill purposes, the more fearefull destruction shall fall vpon him.
The more skilfully and artificially any coutriues his evil Purposes, the more fearful destruction shall fallen upon him.
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The more fraudulent a deceiuer anie one is, the more heauy shall the hand of God be vpon him, to crosse and contrarie him,
The more fraudulent a deceiver any one is, the more heavy shall the hand of God be upon him, to cross and contrary him,
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and to bring him to such straits, that hee shall not for shame open his mouth againe to speake as he hath done:
and to bring him to such straits, that he shall not for shame open his Mouth again to speak as he hath done:
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and this is to haue his tongue cut out, as it were, as is threatned in this place.
and this is to have his tongue Cut out, as it were, as is threatened in this place.
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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:
Flatterers have a certain kind of dexterity in their enterprises, that they will not be seen to be broachers of those things whereof they afterwards become practisers:
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but they speed neuer the better, but a great deale the worse for that.
but they speed never the better, but a great deal the Worse for that.
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Therefore doth Dauid conclude, that God would certainely destroy Doeg, because hee was a skilfull worke-man,
Therefore does David conclude, that God would Certainly destroy Doeg, Because he was a skilful workman,
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and as it were a tradesman in mischiefe: he could flatter Dauid, that he wisheth him well, and was sorry for his troubles,
and as it were a tradesman in mischief: he could flatter David, that he wishes him well, and was sorry for his Troubles,
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and would be ready to befriend him in any thing he could:
and would be ready to befriend him in any thing he could:
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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,
but when Saul complains how hardly he was dealt with, in that no body would discover unto him the Treacheries of David, Dog changes his tune,
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and falleth to accuse Dauid, and most iniuriously chargeth Abimelech to haue conspired with him: and for all this, he (no doubt) would haue goodly pretences:
and falls to accuse David, and most injuriously charges Abimelech to have conspired with him: and for all this, he (no doubt) would have goodly pretences:
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as, that dutie bound him to speake as he did:
as, that duty bound him to speak as he did:
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he respected the Kings honour and safety, and certainely things were not well, but some mischiefe was a working;
he respected the Kings honour and safety, and Certainly things were not well, but Some mischief was a working;
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for he saw the sonne of Ishai come vnto Abimelech, who gaue him a sword,
for he saw the son of Jesse come unto Abimelech, who gave him a sword,
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and asked counsell of the Lord for him, and ministred food vnto him, and to those that were with him,
and asked counsel of the Lord for him, and ministered food unto him, and to those that were with him,
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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 that extraordinary food too, even the shewbread: in which regard, he, as a loyal Subject, must needs advertise Saul, to take heed,
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and to looke well to himselfe, that so he might preuent all imminent dangers.
and to look well to himself, that so he might prevent all imminent dangers.
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So in the prophecie of Ieremie, this is set downe as one cause of the vtter subuersion of the Iewes, that they were wise to doe euill, but had no knowledge to doe well.
So in the prophecy of Ieremie, this is Set down as one cause of the utter subversion of the Iewes, that they were wise to do evil, but had no knowledge to do well.
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They wanted not ordinarie capacitie, (which had beene one degree of happinesse vnto them,
They wanted not ordinary capacity, (which had been one degree of happiness unto them,
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for then God would haue shewed them greater compassion) but they wanted grace to vse it well,
for then God would have showed them greater compassion) but they wanted grace to use it well,
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and had cunning heads to plot mischiefe, and therefore doth the Lord threaten iudgement against them.
and had cunning Heads to plot mischief, and Therefore does the Lord threaten judgement against them.
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And in another place he saith, that they had taught their tongues to speake lies.
And in Another place he Says, that they had taught their tongues to speak lies.
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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, And what follows? Therefore thus Says the Lord of hosts, Behold, I will melt them, etc. Shall not I visit them for this, Says the Lord? Or shall not my soul be avenged on such a nation as this? Their tongues were too much inclined to lies of their own accord,
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so that they needed not to be taught that language:
so that they needed not to be taught that language:
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yet did they set their tongues to schoole, as it were, that they might be artificiall in their leaud practises,
yet did they Set their tongues to school, as it were, that they might be artificial in their lewd practises,
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& carry out their lies vnder a colour of truth, and so sinne with lesse disgrace:
& carry out their lies under a colour of truth, and so sin with less disgrace:
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which was a thing that the Lord could not abide, and therefore he threatneth to plague them therefore.
which was a thing that the Lord could not abide, and Therefore he threatens to plague them Therefore.
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And good reason is there that it should be so: for First, such persons are extreamely hurtfull.
And good reason is there that it should be so: for First, such Persons Are extremely hurtful.
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Neuer is euill practised with such mischiefe, as when it is contriued by craft, and polished with deceit.
Never is evil practised with such mischief, as when it is contrived by craft, and polished with deceit.
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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:
The Apostles were never so troubled in dealing either with the idolatrous Gentiles, or with the superstitious and malicious Iewes, as they were when they had to do with those that pretended to be Christians, to be Ministers of the Gospel, yea to be Apostles:
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and therefore Paul expostulateth the matter with the Galathians, saying, O foolish Galathians, who hath bewitched you? &c. As if he should haue said, No man could deale so dangerously as these false Teachers, who haue as it were charmed your affections, and bewitched your mindes.
and Therefore Paul expostulateth the matter with the Galatians, saying, Oh foolish Galatians, who hath bewitched you? etc. As if he should have said, No man could deal so dangerously as these false Teachers, who have as it were charmed your affections, and bewitched your minds.
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And in the Epistle to the Corinthians, he greatly complaineth of such deceiuers: I am iealous ouer you with a godly iealousie:
And in the Epistle to the Corinthians, he greatly Complaineth of such deceivers: I am jealous over you with a godly jealousy:
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for I haue prepared you for one husband, to present you as a pure Virgin to Christ.
for I have prepared you for one husband, to present you as a pure Virgae to christ.
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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.
But I Fear lest as the Serpent beguiled Eue through his subtlety, so your minds should be corrupted from the simplicity that is in christ.
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For such false Apostles are deceitfull workers, and transforme themselues into the Apostles of Christ. And no maruell, for Sathan himselfe is transformed into an Angell of light.
For such false Apostles Are deceitful workers, and transform themselves into the Apostles of christ. And no marvel, for Sathan himself is transformed into an Angel of Light.
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Therefore it is no great thing though his Ministers transforme themselues, as though they were the Ministers of righteousnes.
Therefore it is no great thing though his Ministers transform themselves, as though they were the Ministers of righteousness.
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Paul had taken great paines to make a match betwixt Christ and them, and to fit them for such a glorious husband:Paul had taken great pains to make a match betwixt christ and them, and to fit them for such a glorious husband:
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but he was much afraide lest it would be broken, in regard of manie of them,
but he was much afraid lest it would be broken, in regard of many of them,
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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:
and that as the devil deceived Eue, so the false Apostles would deceive them, and that by transforming themselves into the Apostles of christ, making show (as the devil does,) of the greatest love and care of their good, and of their Eternal salvation:
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when the truth was, they intended no such thing, but onely the seruing of themselues, in their carnall credit and commoditie.
when the truth was, they intended no such thing, but only the serving of themselves, in their carnal credit and commodity.
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Secondly, albeit such kinde of persons doe worke much mischiefe, yet they seldome passe vnder the censure of men for the same,
Secondly, albeit such kind of Persons do work much mischief, yet they seldom pass under the censure of men for the same,
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and therefore it stands the Lord vpon to rebuke and punish them;
and Therefore it Stands the Lord upon to rebuke and Punish them;
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Nay, they are so farre from being condemned by men, that they haue great thankes many times,
Nay, they Are so Far from being condemned by men, that they have great thanks many times,
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for their wise counsell and good aduice (though it be most vile and diuellish,) in incensing mens mindes against such as haue wronged them,
for their wise counsel and good Advice (though it be most vile and devilish,) in incensing men's minds against such as have wronged them,
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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.
and putting it into their Heads how they may be avenged of them; which is a thing most detestable before God, and Therefore shall not go unpunished.
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Thirdly, their hearts are maruellously hardened:
Thirdly, their hearts Are marvellously hardened:
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for when they can fetch ouer men according as they list, they intertaine an opinion of singular witte and vnderstanding,
for when they can fetch over men according as they list, they entertain an opinion of singular wit and understanding,
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& of a deepe reach in themselues, and so begin to contemne others, and will not admit of a reproofe or admonition from any:
& of a deep reach in themselves, and so begin to contemn Others, and will not admit of a reproof or admonition from any:
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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.
and Therefore being grown to this height of pride, and this exceeding hardness of heart, they Are the more fit for God's Judgments to be executed upon them.
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Fourthly, Gods wisedome is much magnified by proceeding against such:
Fourthly, God's Wisdom is much magnified by proceeding against such:
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they are fit aduersaries for him, who scattereth the deuices of the craftie, so that their handes cannot accomplish that which they enterprise, (as Iob speaketh) and that taketh the crafty in their craftinesse, causing those that are cunning hunters and fowlers, to fall into the pit that they haue digged for others, and to be insnared in the works of their owne handes;
they Are fit Adversaries for him, who Scattereth the devices of the crafty, so that their hands cannot accomplish that which they enterprise, (as Job speaks) and that Takes the crafty in their craftiness, causing those that Are cunning Hunters and fowlers, to fallen into the pit that they have dug for Others, and to be Ensnared in the works of their own hands;
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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. so that when they go about to take Others, it falls out by the righteous and wise providence of God, that they Are taken themselves.
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Sith it is so dangerous to haue a crafty and cunning head, closely to plot and contriue mischiefe, let this admonish vs to beware of that vice:
Sith it is so dangerous to have a crafty and cunning head, closely to plot and contrive mischief, let this admonish us to beware of that vice:
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for assuredly, it will bring shame vpon the fauourers thereof.
for assuredly, it will bring shame upon the favourers thereof.
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The wise man saith, Hee that imagineth to doe euill, men shall call him an authour of wickednesse.
The wise man Says, He that imagineth to do evil, men shall call him an author of wickedness.
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All men shall point at such a one, There goeth a crafty fellow, a subtill Foxe, &c:
All men shall point At such a one, There Goes a crafty fellow, a subtle Fox, etc.:
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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:
so that the name of a vagrant is not more odious then his: every one hath such in detestation, even the most contemptible of the people:
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Doe you see yonder man? (will they say) he is a perillous fellow, able to set a thousand together by the eares;
Do you see yonder man? (will they say) he is a perilous fellow, able to Set a thousand together by the ears;
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If any haue an euill cause, hee is a man for his turne:
If any have an evil cause, he is a man for his turn:
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Let him make him his Soliciter, and hee will goe as farre as diuellish and craftie wit can reach.
Let him make him his Soliciter, and he will go as Far as devilish and crafty wit can reach.
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And as it is a blemish to the name, so it is the bane of ones estate to bee a fraudulent dealer.
And as it is a blemish to the name, so it is the bane of ones estate to be a fraudulent dealer.
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The bread of deceit (saith Salomon) is sweete to a man, but afterterward his mouth shall be filled with grauell. The bred of deceit (Says Solomon) is sweet to a man, but afterterward his Mouth shall be filled with gravel.
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Howsoeuer deceitfull persons doe snatch heere and there, and get much from others, yet few of them thriue, Howsoever deceitful Persons do snatch Here and there, and get much from Others, yet few of them thrive,
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but the curse of God lighting vpon that which they haue, makes hauocke of all.
but the curse of God lighting upon that which they have, makes havoc of all.
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And therefore as wee tender our estimation and good estate in the world, let vs beware of such practises.
And Therefore as we tender our estimation and good estate in the world, let us beware of such practises.
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Secondly, let vs hence learne, not to be discouraged at crafty aduersaries, that haue winding wits,
Secondly, let us hence Learn, not to be discouraged At crafty Adversaries, that have winding wits,
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& plotting heads, and flattering tongues, and acceptance with great ones, euen as they would wish:
& plotting Heads, and flattering tongues, and acceptance with great ones, even as they would wish:
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let vs not bee dismayed heereat, but let this be our comfort, when they fawne, and flatter,
let us not be dismayed hereat, but let this be our Comfort, when they fawn, and flatter,
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and lie, and traduce vs most shamefully, that the Lord will cut off the lying lips.
and lie, and traduce us most shamefully, that the Lord will Cut off the lying lips.
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Grant that we haue not libertie or skill to encounter them, yet the Lord hath: There is no wisedome, nor vnderstanding, nor counsell against him:
Grant that we have not liberty or skill to encounter them, yet the Lord hath: There is no Wisdom, nor understanding, nor counsel against him:
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that is, none of these shall take any effect against him:
that is, none of these shall take any Effect against him:
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and therefore the Psalmist saith, The Lord breaketh the counsell of the Heathen, and bringeth to nought the deuices of the people. and Therefore the Psalmist Says, The Lord breaks the counsel of the Heathen, and brings to nought the devices of the people.
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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.
Though all the Wisdom of all the Nations in the earth were laid together, yet God would bring all their Consultations to nothing if they made against him.
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When Achitophel fell from Dauid to take part with Absolon, it much troubled Dauid, for his words were as Oracles,
When Ahithophel fell from David to take part with Absalom, it much troubled David, for his words were as Oracles,
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and none could speake more in matters of policie then he, and he knew all Dauids heart,
and none could speak more in matters of policy then he, and he knew all David heart,
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and the state of the whole kingdome, and therefore he turneth himselfe vnto God:
and the state of the Whole Kingdom, and Therefore he turns himself unto God:
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O Lord (saith he) I pray thee turne the counsell of Achitophel into foolishnesse: Oh Lord (Says he) I pray thee turn the counsel of Ahithophel into foolishness:
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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,
and God herd his request, and did so, insomuch that no creature could deal more foolishly for the procuring of his own everlasting woe and shame,
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then he did in hanging himselfe.
then he did in hanging himself.
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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:
The Devil is still labouring to work mischief, and he Wants not craft nor subtlety, beside the experience that he hath had from the beginning of the world hitherunto:
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yet for all this, he hath neuer beene, nor shall be able to procure the ouerthrow of one of Gods elect.
yet for all this, he hath never been, nor shall be able to procure the overthrow of one of God's elect.
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The Church hath beene nothing the worse, though he haue beene still warring against it.
The Church hath been nothing the Worse, though he have been still warring against it.
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And why is this, but because Gods wisedome is infinitly beyond all the subtilty of the diuell? And what cause haue we then to feare crafty men, seeing their Captaine hath had no better successe,
And why is this, but Because God's Wisdom is infinitely beyond all the subtlety of the Devil? And what cause have we then to Fear crafty men, seeing their Captain hath had no better success,
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and seeing that the Lord hath a quarrell against them as well as against their head?
and seeing that the Lord hath a quarrel against them as well as against their head?
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And the tongue that speaketh proud things. ] In that the Prophet denounceth iudgement against such kinde of persons, the doctrine is, thatAnd the tongue that speaks proud things. ] In that the Prophet Denounceth judgement against such kind of Persons, the Doctrine is, that
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The more wicked men boast of their mischieuous intents, the neerer mischiefe is vnto them.
The more wicked men boast of their mischievous intents, the nearer mischief is unto them.
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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 they brag most how well the world Goes with them, and what hope they have of effecting their bad Purposes, Some great evil is even At their doors.
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When men boast in their talke, and swords are in their lips (as Dauid speaketh) then the Lord will haue them in derision, and laugh at their destruction.
When men boast in their talk, and swords Are in their lips (as David speaks) then the Lord will have them in derision, and laugh At their destruction.
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When they fall to bragging, God fals to laughing:
When they fallen to bragging, God falls to laughing:
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and when their swords are drawne out against others, the Lords hand is stretched out against them.
and when their swords Are drawn out against Others, the lords hand is stretched out against them.
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Whē Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was.
When Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was.
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And when the enemie said, I will pursue, I will ouertake them, (meaning the Israelites) I will diuide the spoile, &c: And when the enemy said, I will pursue, I will overtake them, (meaning the Israelites) I will divide the spoil, etc.:
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then the Lord set in against them, and made the Sea to couer them, so that they sanke as lead in the mighty waters.
then the Lord Set in against them, and made the Sea to cover them, so that they sank as led in the mighty waters.
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So when Saneherib insulted against God, and against his people, and bragged what his forefathers and himselfe had done,
So when Sennacherib insulted against God, and against his people, and bragged what his Forefathers and himself had done,
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and what now he would doe, if they would not yeeld vp the Citie and themselues into his hands, then did the Lord put a hooke into his nostrils,
and what now he would do, if they would not yield up the city and themselves into his hands, then did the Lord put a hook into his nostrils,
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and a bridle into his lips, & brought him backe againe the same way he came,
and a bridle into his lips, & brought him back again the same Way he Come,
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and caused him to fall by the hands of his owne sonnes. And the reasons why it must needs be so, are these:
and caused him to fallen by the hands of his own Sons. And the Reasons why it must needs be so, Are these:
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First, when vngodly men do most vaunt of their malicious intents against Gods people, then is the Lords compassion most stirred towards them:
First, when ungodly men do most vaunt of their malicious intents against God's people, then is the lords compassion most stirred towards them:
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euen as it is with earthly parents, when any one threatens their children, that if hee take them, hee will knocke out their braines;
even as it is with earthly Parents, when any one threatens their children, that if he take them, he will knock out their brains;
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this will cause them to prouide for the safetie of their children, and that such leaud persons bee punished and restrained.
this will cause them to provide for the safety of their children, and that such lewd Persons be punished and restrained.
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This was Dauids comfort against Doeg: Why boastest thou thy selfe in thy wickednes, ô man of power? (saith hee) The louing kindnesse of God endureth daily.
This was David Comfort against Doeg: Why boastest thou thy self in thy wickedness, o man of power? (Says he) The loving kindness of God Endureth daily.
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If the stocke of Gods goodnes were all spent, then his children had reason to hang downe their heads:
If the stock of God's Goodness were all spent, then his children had reason to hang down their Heads:
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but seeing that is, and will be as much still as euer it was, they neede not feare the insultations of their wicked aduersaries.
but seeing that is, and will be as much still as ever it was, they need not Fear the insultations of their wicked Adversaries.
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Secondly, at such times Gods seruants begin to looke about them:
Secondly, At such times God's Servants begin to look about them:
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when their enemies speake of wonders that they will worke against them, then they are wakened,
when their enemies speak of wonders that they will work against them, then they Are wakened,
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and stirred vp to crie vnto the Lord, as in the 94. Psalme, O Lord God the auenger! O Lord God the auenger! shew thy selfe cleerly.
and stirred up to cry unto the Lord, as in the 94. Psalm, Oh Lord God the avenger! O Lord God the avenger! show thy self clearly.
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And why are they so instant and earnest with God? The reason is yeelded, verse 4. The wicked prate and speake fiercely:
And why Are they so instant and earnest with God? The reason is yielded, verse 4. The wicked prate and speak fiercely:
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all the workers of iniquitie vaunt themselues. all the workers of iniquity vaunt themselves.
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As if they should say, Lorde, if euer thou wilt awake and stand vp for our defense,
As if they should say, Lord, if ever thou wilt awake and stand up for our defence,
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now doe it, when vngodlie men doe so insult and triumph ouer vs.
now do it, when ungodly men do so insult and triumph over us
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Thirdly, such proud persons doe bid defiance to the Lord himselfe, and therefore hee hath a quarrell against them.
Thirdly, such proud Persons do bid defiance to the Lord himself, and Therefore he hath a quarrel against them.
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All the proud [ in heart ] are an abomination vnto him. All the proud [ in heart ] Are an abomination unto him.
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But if their pride appeare in a more notorious manner in their tongues, and in their behauiour, they are much more hatefull vnto him:
But if their pride appear in a more notorious manner in their tongues, and in their behaviour, they Are much more hateful unto him:
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for in making boast of their owne hearts desire, they doe contemne the Lord;
for in making boast of their own hearts desire, they do contemn the Lord;
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and in speaking against the Church, they set their tongues against heauen it selfe, as the Prophet speaketh. and in speaking against the Church, they Set their tongues against heaven it self, as the Prophet speaks.
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Which point thus prooued, ministreth vnto vs, First, an vse of instruction, that seeing the Lord is so incensed against proud boasters,
Which point thus proved, Ministereth unto us, First, an use of instruction, that seeing the Lord is so incensed against proud boaster's,
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therefore wee should containe our selues within the compasse of modestie, and neuer boast at all,
Therefore we should contain our selves within the compass of modesty, and never boast At all,
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but let others mouthes, and our owne workes, and Gods voice at the last day praise vs, and not our owne lips:
but let Others mouths, and our own works, and God's voice At the last day praise us, and not our own lips:
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but especially let vs take heede of vaunting our selues against the people of God, and against the Maiestie of God himselfe;
but especially let us take heed of vaunting our selves against the people of God, and against the Majesty of God himself;
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for that will least of all be endured, Secondy, here is an vse of consolation against all the insultations of malicious enemies:
for that will least of all be endured, Second, Here is an use of consolation against all the insultations of malicious enemies:
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if wee can with patience and modestie endure, and stand it out for a while, not returning like for like, if we can with patience and modesty endure, and stand it out for a while, not returning like for like,
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nor vsing any sharpnes and bitternesse against them, we shall see that the Lord will cut them off.
nor using any sharpness and bitterness against them, we shall see that the Lord will Cut them off.
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If a man had knowne the day before, what should haue befallen Haman, notwithstanding all his boasting of his greatnes,
If a man had known the day before, what should have befallen Haman, notwithstanding all his boasting of his greatness,
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and of his honour, and of that fauour which hee had with the King, and of all the euill that hee intended against the Iewes, and against Mordecai especially;
and of his honour, and of that favour which he had with the King, and of all the evil that he intended against the Iewes, and against Mordecai especially;
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if (I say) a man had knowen before hand what should haue befallen him, would it not haue made him laugh at his pride and follie? Yes certainely:
if (I say) a man had known before hand what should have befallen him, would it not have made him laugh At his pride and folly? Yes Certainly:
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and yet the case of all boasters against Gods Church is little or better then his.
and yet the case of all boaster's against God's Church is little or better then his.
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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 if we could with the eye of faith behold God's purpose Concerning their ruin and overthrow, all their bragging would seem unto us,
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and it is indeed, euen exceeding ridiculous.
and it is indeed, even exceeding ridiculous.
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And this in particular should comfort vs against the blasphemies of the Church of Rome, and against all her insultations ouer the Saints:
And this in particular should Comfort us against the Blasphemies of the Church of Rome, and against all her insultations over the Saints:
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for the Lord hath set downe her sentence:
for the Lord hath Set down her sentence:
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In as much as she gloried her selfe, so much giue ye her torment and sorrow: In as much as she gloried her self, so much give you her torment and sorrow:
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for she saith in her heart, I sit being a Queene, and am no widow, and shall see no mourning. for she Says in her heart, I fit being a Queen, and am no widow, and shall see no mourning.
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But what saith God? Therefore shall her plagues come at one day, death, & sorrow,
But what Says God? Therefore shall her plagues come At one day, death, & sorrow,
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& famine, and she shalbe burnt with fire, &c. Verse 4. With our tongues wee will preuaile:
& famine, and she shall burned with fire, etc. Verse 4. With our tongues we will prevail:
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our lips are our owne ] In that they are heere found fault with for thus speaking,our lips Are our own ] In that they Are Here found fault with for thus speaking,
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because they affirme that which is directly contrary to the truth, the point hence to bee obserued is, that
Because they affirm that which is directly contrary to the truth, the point hence to be observed is, that
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No man hath the royaltie of his owne tongue, nor the ordering of his owne speech.
No man hath the royalty of his own tongue, nor the ordering of his own speech.
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Euery mans tongue is in Gods hand, and his wordes at Gods disposing, hee is Lord ouer all mens, tongues; Every men tongue is in God's hand, and his words At God's disposing, he is Lord over all men's, tongues;
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which will euidently appeare by this, that
which will evidently appear by this, that
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First, men cannot speake what they would, but what the Lord will, according to that of Salomon: The preparations of the heart are in man:
First, men cannot speak what they would, but what the Lord will, according to that of Solomon: The preparations of the heart Are in man:
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that is, a man determineth and prepareth what to vtter: but the answer of the tongue is of the Lord. that is, a man determineth and Prepareth what to utter: but the answer of the tongue is of the Lord.
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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 who should say, When a man hath done so, yet he shall speak, not what he himself intended, but what God hath decreed;
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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:
as is plain in balaam, who Come with a purpose to curse, and if the Lord had permitted him, he would have vomited out horrible imprecations against the Israelites; for that would have made for his credit and commodity:
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but notwithstanding his intent, the Lord made him to blesse his people in stead of cursing them. but notwithstanding his intent, the Lord made him to bless his people in stead of cursing them.
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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:
And so Saul, he would have all men know that David was a Traitor, and Therefore he pursued him, to bereave him of his life:
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yet when he met with him, he had no power so much as to rate him, or to rebuke him;
yet when he met with him, he had no power so much as to rate him, or to rebuke him;
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but on the contrarie part, is driuen to iustifie him: O my sonne Dauid (saith he) thou art more righteous then I.
but on the contrary part, is driven to justify him: Oh my son David (Says he) thou art more righteous then I.
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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 this we may observe in our own experience, that oftentimes men, contrary to their minds, do utter things which do exceedingly grieve them,
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and bury other things in silence, the speaking whereof might haue beene very behoouefull vnto them:
and bury other things in silence, the speaking whereof might have been very behooveful unto them:
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whence do arise these and the like speeches, How was I ouerseene in that which I said? What an aduntage did I lose at such a time? which doth plainly prooue, that God hath the disposing of mens tongues.
whence do arise these and the like Speeches, How was I overseen in that which I said? What an aduntage did I loose At such a time? which does plainly prove, that God hath the disposing of men's tongues.
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Secondly, God hath giuen Lawes for the tongue, how it should be ruled, that men should not speake blasphemously, nor filthily, nor bitterly:
Secondly, God hath given Laws for the tongue, how it should be ruled, that men should not speak blasphemously, nor filthily, nor bitterly:
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whence it may be concluded, that it is Gods subiect; for Princes make statutes for none but for their owne subiects.
whence it may be concluded, that it is God's Subject; for Princes make statutes for none but for their own Subjects.
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Thirdly, the successe and euent of mens speeches is according to Gods pleasure. They say, With our tongues we will preuaile; yet doe they not preuaile:
Thirdly, the success and event of men's Speeches is according to God's pleasure. They say, With our tongues we will prevail; yet do they not prevail:
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for whereas they forespeake others destruction, the wise man saith, A fooles mouth is his owne destruction.
for whereas they forespeak Others destruction, the wise man Says, A Fools Mouth is his own destruction.
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And whereas they say triumphingly, Sion shall be condemned, and our eye shall looke vpon Sion, they know not the Lords counsell, to wit, that they themselues shall be gathered as sheaues into the barne ▪ to be threshed & beatē in pieces by Gods people.
And whereas they say triumphingly, Sion shall be condemned, and our eye shall look upon Sion, they know not the lords counsel, to wit, that they themselves shall be gathered as sheaves into the bairn ▪ to be threshed & beaten in Pieces by God's people.
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Fourthly, God will plague wicked men, as well as reward godly men for their speeches.
Fourthly, God will plague wicked men, as well as reward godly men for their Speeches.
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By thy wordes thou shalt be iustified, (saith our Sauiour) and by thy wordes thou shalt be condemned: By thy words thou shalt be justified, (Says our Saviour) and by thy words thou shalt be condemned:
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And, Wee must render an account for euery idle word: which euidently sheweth, that God hath the soueraigntie of mens tongues.
And, we must render an account for every idle word: which evidently shows, that God hath the sovereignty of men's tongues.
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Now seeing that the Lorde hath the gouernement thereof, this serueth
Now seeing that the Lord hath the government thereof, this serveth
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First, to teach vs, that therfore wee should craue assistance from him for the well ordering of the same.
First, to teach us, that Therefore we should crave assistance from him for the well ordering of the same.
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Euen as that holy Prophet doth, where he saith, Set a watch ô Lord before my mouth,
Eve as that holy Prophet does, where he Says, Set a watch o Lord before my Mouth,
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and keepe the doore of my lips: God will haue the ordering of them by his prouidence, whether we will or not: and keep the door of my lips: God will have the ordering of them by his providence, whither we will or not:
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but by his grace hee will not guide them, vnles we sue vnto him in that behalfe:
but by his grace he will not guide them, unless we sue unto him in that behalf:
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therefore let vs beseech him so to sanctifie & purifie our harts, that out of the abundance thereof, our tongues may speake vnto his praise,
Therefore let us beseech him so to sanctify & purify our hearts, that out of the abundance thereof, our tongues may speak unto his praise,
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and to our owne, and others edification.
and to our own, and Others edification.
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Secondly, that we should not be afraid of performing any good dutie, in regard of mens tongues;
Secondly, that we should not be afraid of performing any good duty, in regard of men's tongues;
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for though they threaten, and raile, and slander, and traduce vs, yet they shall not hurt vs,
for though they threaten, and rail, and slander, and traduce us, yet they shall not hurt us,
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for God will hide vs from the scourge of the tongue, so that no such weapons shall preuaile against vs:
for God will hide us from the scourge of the tongue, so that no such weapons shall prevail against us:
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for the Lord made the tongue, and the men themselues that speake therewith;
for the Lord made the tongue, and the men themselves that speak therewith;
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and there is no voice, nor sound that proceedeth out of the mouth, but the Lord hath the ordering thereof:
and there is no voice, nor found that Proceedeth out of the Mouth, but the Lord hath the ordering thereof:
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and therefore let vs sue vnto him, as the Apostles did, saying, O Lord behold their threatnings, behold their reuilings,
and Therefore let us sue unto him, as the Apostles did, saying, Oh Lord behold their threatenings, behold their revilings,
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and doe thou iudge betwixt vs and them:
and do thou judge betwixt us and them:
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and thou which hast the disposing of all mens tongues, preserue thy seruants from the hurt that may befall vs through the same.
and thou which hast the disposing of all men's tongues, preserve thy Servants from the hurt that may befall us through the same.
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The ende of the fourth Sermon.
The end of the fourth Sermon.
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