Definition of zeale.

Zeale is a feruent and burning af­fection in the hearts of Gods chosen, earnestly following and louing those things that make for Gods glory; but hating and detesting sin, which doth the contrary.

This definition may be proued be­ing grounded vpon the Scripture. For the first branch of it, that it is a burning affectiō within vs for the glory of God, we see it proued from the 24. of Luke, [Page 8]vers. 32. Did not our hearts burne within vs when he expounded the Scriptures, say they, who were going to Emmaus: Christ appearing vnto them, but not making himselfe knowne, doth open vnto them, & expound vnto them the word of God, wherat they reioyce ex­ceedingly. For the other branch, that it is a hating & detesting of all vnrigh­teousnesse, it is proued in the 139. Psal. vers. 21. Doe not I hate them O Lord that hate thee, and doth not my soule earnestly contend with them that rise vp against thee? Thus you see the Scriptures doe confirme the definition: now for the parts whereon it may bee said to con­sist.

Zeale doth consist on foure parts or points.

• 1 In lamenting of sinne.
• 2 In punishing sinne.
• 3 In reprouing sinne.
• 4 In auoiding sinne.

Now you shall see me returne to the doctrine, and proue, that whosoeuer [Page 9]hath Gods spirit, is zealous in all these.

First, for the lamenting of sinne, ac­cording as Dauid doth here, whose eyes gush out with water, wee finde that wee­ping Prophet Ieremie to doe the like, Chap. 9. vers. 1. When he saw all Isra­el to be out of course, the Princes, the Priests, and the people: O (saith hee) that my head were a well of water, and my eyes a fountaine of teares, that I might la­ment the sinnes of this people. Our Saui­our Christ also confirmeth it in the 19. of Luke, vers. 41. When he came neere vnto that sinfull Citie of Hierusalem, he shead teares ouer it, lamenting their wickednesse, and the hardnes of their hearts: a most pregnant proofe where­of wee haue likewise in the passage betweene Hazael and Elisha, 2. King. [...]p. 8. vers. 12. When Hazael had done his message, and receiued his an­swere, the Prophet lookt, and lookt vp­on him at length fell a weeping: why weepest thou (saith Hazael to Elisha) I weepe (saith he) to thinke what wicked­nesse [Page 10]thou shalt commit, and to thinke vpon the euill that thou shalt doe vnto Israel: this affection we find in many of Gods children, who many times turne vnto the wall, and lament their owne sins, wherwith they haue grieued the good spirit of God; and when they heare Rabsaketh raile against God, or Shimei curse Dauid, or Absolon rebell against his father, or the foole aske who is God, or the sinner reioyce in that whose wages is death, Rom. 6. vers. 23. They cannot chuse but lament and powre forth their soules vnto God, and no maruell though they shew their deuotions and affections vnto their Lord and Master in this case.

Reasons.

1. Reas. The first reason is drawne from the consideration of the person that is offended, and that is God: v [...]o shall plead that mans cause that wi [...]l­ly sinneth against God? as old Ely saith in the 1. Sam. chap. 2. vers. 25. If one man sinne against another, the Iudge shall [Page 11]sit vpon it, but if a man sinne against God who shall plead for him? the dignitie of the person offended aggrauates the of­fence: If a man offer violence to his neighbour, it is the breach of the Law; but if he offer it vnto the Magistrate, it is a greater offence; but if it be offered vnto his owne Father, O what a wic­kednesse is this, against law, against na­ture, against reason, against religion! O then what is it, when it is offered a­gainst God? who is it that hath any sparkles of grace, that can hold him from sheadding teares in this case?

2. Reason. Doth not nature teach vs when our children or our parents die, to lamēt the death of their bodies? and shall not grace teach vs to lament the death and separatiō of their soules from the mercies of God, which fol­loweth on them that liue and die in their sinnes?

3. Reason. Hath sinne caused thy Christ to sweat both water and blood, [Page 12]haue those bitter drops come from him for thee, and comes there no re­morse from thee in a case of sinne? O God forbid! vnlesse we be stony hear­ted, we must needs relent: this there­fore that Dauid doth, is but a dutie of Christianity, euen to lament the sinnes of the people.

2. Branch of zeale is for to punish sin, and this euery man ought to doe ei­ther in publike or priuate: in publike, that is, if hee haue a lawfull calling vn­der God for that purpose; as namely, Magistrates and rulers, who carry not the sword in vaine, Rom. 13. verse 4. In priuate, that is, to punish sinne in himselfe, & so stop the current therof.

For the first, we see the commenda­tion of this in Phineas, Numb, chap. 25. vers. 11. Phineas the sonne of Eleazar, the sonne of Aaron hath turned away my wrath, because he was zealous for the Lord; how? in punishing those who com­mitted whoredome in the hoast: a [Page 13]proofe of like nature wee haue out of the 2. of Kings, chap 10. v. 16. where God commendes the zeale of Iehu, in that hee did execute the will of God, which was, that none of Ahabs house should bee left aliue, because hee had wrought such wickednesse in the sight of the Lord. And to the same purpose is that commanded in the thirteenth chapter of Deuteronomie, vers. 6. If thy brother the sonne of thy mother, or thy wife that lieth in thy bosome shall perswade thee and entice thee vnto idolatry, then shal thy hand be vpon them, and thy eye shall not pitie them, for I am the Lord. Now wher­fore the Lord requireth our zeale in punishing sinne may easily appeere.

Reasons.

1. Reason. Because hee is a iealous God, and plagueth the sinner vnto the third and fourth generation: now as the Lord doth this himselfe, so doth he require that those who are as Gods, Psal. 82.6. shall doe the like.

[Page 14] 2. Reason. He that hath power from God to punish sinne and doth it not, hee doth conclude two things against God himselfe: the one, that God was not wise enough in the making of that punishment, and therefore man in for­bearing will take vpon him to be wiser then God.

The other thing that hee concludes against God is, that God is too seuere, and therefore man wil somtimes spare, where God would haue him punish; and herein man will take vpon him to be more mercifull then God himselfe.

But let the first, that wil be wiser then God, remember Ahitophel, who when God will preserue his Dauid, yet this man will take vpō him to giue counsell against him; but God confounded A­hitophels wisdome, so will he do theirs.

Secondly, he that wil be more mer­cifull then God, let him remember Saul, who for sparing Agag, and the fatlings whom God would haue had [Page 15]destroyed, had his kingdomerent from him: yea that which was worth ten thousand kingdomes, God tooke his holy spirit from him.

3. Reason. He that spareth punishing offenders, brings the vengeance vpon his owne head, as Ely did, 1 Sam. 3.13. because he would not correct his chil­dren, therefore God plagued him.

Now followeth the priuate punish­ment which I mentioned, and that is to bee inflicted vpon our selues, not in the course of Popish penance, by wea­ring hairie shirts, by whipping our selues, or with the Baalites, by cutting or lancing our owne flesh, not by go­ing barefoote vpon craggie rockes, or Hermite like, by betaking vs to cels: but by mortifying the flesh, by brin­ging downe the body, by that sorrow which is neuer to be sorrowed for, be­cause it causeth repentance vnto salua­tion, 2. cor. 7. vers. 10. And this is that which the Apostle speakes of in the e­leuenth verse of that chapter: Behold [Page 16](saith he) what zeale this sorrow hath wrought in you, yea (saith hee) be­hold what reuenge it hath wrought in you, that you haue punished sinne in your selues by fasting and prayer, that it had no opportunitie to hold vp a scepter within you: and this euery man also ought to doe, accor­ding to the rule of Christ: If thine eye offend, plucke it out: & if thy hand offend, cut it off; that is, auoide those sins here­after, that haue come through thine eyes or thy hands, and so shalt thou be said to obserue a godly discipline, and to keepe (as it were) a house of correcti­on for thy vnrulie members. And this may suffice for the second branch of our zeale, that hee who hath Gods spi­rit must be zealous for Gods glory, in the punishing of sinne publikely vpon others, if hee haue thereunto a calling; and priuately vpon himselfe, if there be cause requiring.

3. Degree of Zeale is for the reproofe of sinne, where the Lord expects not [Page 17]onely a weeping eye, and a resisting hand, but also that there bee an open mouth against it: for as in the pro­posing of a question, our silence may inferre a consent; so in the course of sinne, our daintinesse of spea­king against it, may seeme to yeeld ap­probation vnto it. Therefore God re­quires a zealous affection in his chil­dren, for the reproofe & taking down of them that are growne hardie in a course of sinne. Our God doth this in the 50. Psalme, vers. 18. When thou seest a theefe thou art partaker with him, thou sittest also and speakest against thy brother, yea and hast slandred thine owne mothers sonne: these were fearfull sinnes: now what will God doe, will hee hold his peace, will he stop his eares, and winke with his eyes, as mā doth many times? no verily: These things thou hast done, but I will reproue thee, and set before thee the things that thou hast done. How ex­cellently also doth our Apostle con­firme [Page 18]this in the 5. chap. to the Ephe­sians, the eleuenth verse: where he cau­tioneth the children of God to take heed of sinne, as of a thing that would separate vs from God: Haue therefore no fellowship with the vnfruitfull workes of darkenesse, but rather reproue them. And it is the charge that Paul giues Timothy, 2. Tim. chap. 4. vers. 1. I charge thee be­fore God, and before Iesus Christ, that shall iudge both quicke and dead, that thou ex­hort, reproue, rebuke, &c. It was the com­mendation of the Church of Ephesus, Reuelat. chap. 2. vers. 2. in that shee could not beare with them which were euill, but must needs reproue & reprehend it: and the reasons are at hand.

Reasons.

1. Reason. Because heereby thou mayest gaine thy brother, as Salomon speakes, Prou. 17.10. A reproofe entreth more into him that hath vnderstanding, then an hundred stripes into a foole.

[Page 19] 2. Reason. By rebuking of one ma­ny may be bettered; which makes the Apostle to vrge reproofe of sinne euen for this cause: Them that sinne (saith he) rebuke openly, that the rest may feare. 1. Tim. chap. 5. vers. 20.

3. Reason. When Christ comes in iudgement, he comes to this end, To rebuke the world of sinne, Ioh. chap. 16. vers. 8. Therfore his holy ones be­fore his comming must bee his mouth as it were, and shew that if by his Mi­nisters and seruants they will not now be reproued, heereafter they must bee condemned, when Christ comes to reproue the world of sinne.

Obiect. But it may bee obiected af­ter this manner: I shall bee counted a busie-body, and euery one will hate me, what need I runne into these in­conueniences?

Answ. Indeed Ieremy found the truth of this, for he complaineth that euery man hated him, and what had [Page 20]hee done to deserue this? onely told them the truth, reproued them boldly for their sinnes, Ier. chap. 15. vers. 10. and Salomon foretelleth the same, Pro. chap. 9. vers. 8. Reproue a scorner, and he will hate thee: yet notwithstanding thy mouth must not be sealed vp; as for the world, though it hate vs, yet our com­fort is, that God hath ouercome the world; and therefore to satisfie those particulars of being busie and inter­medling in other mens matters, that the world will say, doth not concerne vs: take therfore such rules along with it, as shal warrantize reproofe of sinne.

Rules for reprouing.

1. There must bee a consideration of the time: for euery time is not fit for reproofe.

2. There must bee a respect had vn­to the place, for euery place is not fit for the reproofe.

3. There must regard be taken vn­to the person; which is also a chiefe [Page 21]point both in the matter and manner of reprouing.

1. For the time, Abigael may be our example, for in 1. Sam. chap. 25. verse 37. her husband Naball being ouer­come with drinke, she tooke a golden time, that is, when the wine was out of his head; for to haue told him of it before, had beene to beate the aire, and to haue lost her labour, hee not being capable.

2. For the place, Christ may be our example, who in the 16. of Matth. vers. 23. reprouing of Peter; Get thee be­hind me Satan: it is when they were a­mongst themselues at Cesarca Philippi, none of the malignant spirits being by, but his own Disciples alone with him: and this may bee allowed of amongst vs for the place that wee chuse, that when Gods childrē are by themselues, then more liberally may the reproofe be vttered, because Gods enemies will rather reioyce to heare of such infirmi­ties [Page 22]amongst vs, then any way bee bet­tered by the reproofes that are put vp­on vs.

3. For the person, a double respect must bee had, first in the person repro­uing, hee must bee called: secondly, in the person reproued, if he be great. For the first, euery man must not take vpon him to reproue such, vnlesse he haue a calling directly leading him therunto: then Nathan may say plainely euen to Dauid himselfe, if bee sent, Thou art the man, 2. Sam. chap. 12. vers. 7. For the person reproued, care must be taken if he be Royall or Noble, there must bee reuerence vsed: againe, in the person, the person we must obserue the dispo­sition, if hee bee weake and tender, hee must bee restored with the spirit of meeknesse, lest hee bee swallowed vp, Galath. chap. 6. versr 1. if hee bee obsti­nate, he must bee ferreted and vsed ac­cordingly.

Quest. May not the child of God, [Page 23]who hath no publike place either in Church or Common wealth, reproue the blasphemer, or the Sabbath brea­ker, or any other leaud liuer, in respect of that which formerly hath been spo­ken?

Answ. Yes verily, he both may and ought, but yet after such a manner, that the reproofe may seeme to be a louing admonition, rather then a bitter repre­hension, because they neuer are so wel placed as from a publike calling: and this shall suffice for the third branch of our zeale, which consisteth in the re­proofe of sinne.

4. Branch of zeale in the detestation of sinne, is to auoid it, and to flie from it.

The Apostle inlargeth himselfe in this point very plainely, in the fifth chapter to the Ephesians; Haue no fel­lowship with the vnfruitfull works of dark­nesse: and againe in the same chapter, speaking of vngodly ones, Be not compa­nions [Page 24]of them. The like sequestration we finde in the 2. Thessal. chap. 3. verse 14. If any man (saith hee) obey not, note him, but haue no company with him: and mark the separation that is required in the eighteenth of the Reuelation, vers. 4. Go out of her my people, that you be not par­takers of her sinnes, and that you receiue not of her plagues: now this must bee thought vpon, yea and resolued vpon, lest we be defiled: as may appeare.

Reasons.

1. Because sinne is infectious, like vnto the plague it selfe: Qui tangit pi­cem, coinquinabitur: hee that toucheth pitch shall be defiled; much more hee that conuerseth with the vngodly, shall be polluted.

2. We are in danger of our very re­ligion, and holy profession by vngodly company, and that sometimes doth a­lienate vs from the seruice of God: which point is vrged by God against Ahab, 1. King. chap. 16. vers. 31. Was it a [Page 25]light thing (saith God) in Ahab to walk in the sinnes of Ieroboam the sonne of Ne­bat, but hee must also take to wife Iezabel the daughter of Ethbaal to leade him to I­dolatry?

3. There are couenants of peace betwixt God and man, and the child of God hath promised to forsake the diuell, to renounce the lusts of the flesh, the pride of the eyes, the vanities of the world: now if thou remember this couenant, thou wilt not looke vp­on sinne, nor ioyne thy selfe to sinners, zeale wil teach thee, that thou must not haue any thing to doe with the stoole of wickednesse, whereby thou shoul­dest grieue the good spirit of God, whereby thou shouldest forfeit the grace of God, or defile thy soule which is the temple of the holy Ghost.

4. Sinne though it be sweet in con­cupiscence, yet it is bitter in consci­ence, like that booke which Saint Iohn must eate, Reuelat. chap. 10. verse 9. [Page 26] Sweet in his mouth, but bitter in his bellie: and like that Image in the third chap­ter of Daniel, vers. 35. Whose head and beginning was gold, but the feet and latter end thereof was dirt, so that this reason speaketh home, who would venture his soule for a little pleasure! Sinne is but for a season, Heb. chap. 11. vers. 25. Therefore if thou haue a bur­ning heart, thou wilt redeeme that which is past, and auoide all euill in the future time which is to come, then shalt thou haue leaue to come neare the mercy-seate; then shalt thou relish Christ indeed; when once thou begin­nest to loue godlinesse, it will proue such gaine vnto thee, as thou wilt after chuse rather to be a dore-keeper in the house of God, then to bee a great man in the tents of the vngodly, Psal. 82.10. And with this I conclude the foure properties of zeale, which ought to bee found in that man who is borne againe, such wil be his loue vnto God, [Page 27]and hatred vnto sinne, that hee will la­ment his sinnes, and the sinnes of the people, that hee will punish sinne both in himselfe and in others, that hee will reproue sinne without partiality; and finally he will auoide and flie from sin as from a Serpent.

Now this peraduenture may passe for currant, as being allowed that these graces may bee found in some men: but it will be said, euery man hath not this grace, no verily, for it is apparent that euery man seeketh not for this grace, if they were humble sutors to the throne of grace, no question but they should preuaile: for Iacob is so good a wrastler, that hee lets not goe without a blessing; so that let the fault bee ours, and not laid vpon our God, for hee is neare vnto them that call vp­on him faithfully: and if any man lacke wisedome (saith Saint Iames) let him aske of God, who giueth liberally, and hitteth no mā in the teeth. Iam. chap. 1. vers. 5. Wherefore as many as de­sire [Page 28]to come neare vnto God, although as yet they haue not attained vnto any taste or comfort from the Lord, let thē giue eare, for I will speake of some meanes which are to bee vsed for the encrease of our faith, and the perfect­ing of our loue vnto the Almighty.

Meanes to beget zeale.

The first is Prayer. The second is the Word. The third is the Sacraments. These are excellent meanes, through which God will answere vs, and pros­per the new birth of the soule vnto vs.

1. For the first, is it not the very ioy of the heart? is it not the good Sama­ritan, which wil bind vp our wounds, and heale our sicknesse? is it not the cure of affliction? Is any man afflicted, let him pray. I am. chap. 5. vers. 13. doth not our prayer interpret vnto vs the mercies, of God? doth not Iacob pre­uaile ouer an Angell by his prayer, Hos. chap. 12. vers. 4. Haue not Moses, Iosuah, Abraham, Elias, and other of Gods petitioners, what they will (as it [Page 29]were) at the hands of God out of their feruent prayers? is there not a heauen vpon earth by the lifting vp of inno­cent hands? is not prayer our greatest comfort in our greatest misery? O if it were not for this, Satan might trample vpon vs, sinne might swal­low vs vp, affliction might burie vs aliue, and our corruptions so farre preuaile against vs, that wee might truely crie with the Apostle: O wretched men that wee are, who shall deliuer vs!

Obiect. It is most true, that prayer is very comfortable, & fit to beget zeale, but euery man hath not the gift.

Answ. The holy Ghost taketh away that obiection, when hee saith, that the spirit of prayer shall helpe our infirmi­ties, Rom. chap. 8. vers. 26. Now then who will not thus aske, that hee may haue, and thus seeke, that hee might finde the mercies of God in such abun­dant measure?

Obiect. But I haue often addressed [Page 30]my selfe vnto the Lord in my prayers, and haue sought the Lord, but had no feeling, and that hath made mee to giue ouer.

Answ. It is in heauenly wisdome that God doth somtimes abate our fee­ling and apprehension of his mercy, and that because when wee doe reco­uer strength, wee shall the more cleaue vnto the Lord, and thinke more dear­ly of his grace when wee haue it: for no man knowes so well what the bene­fit of health is, as hee that hath beene sometime sicke; and no man hath so much cause to speake of deliuerance, as he that hath bin in greatest dangers; for in these men there is not onely a view of the action of mercy gone be­fore, but there is also an application, which fastens God vnto their soules for euer after.

Againe, it is not thy case onely to want this feeling at some times, but e­uen thy Christ hath in our nature been thus perplexed, O God my God (saith he) [Page 31] why hast thou forsaken me?

Againe, his Church so deare vnto him, as that they are the very members of Christ Iesus, they haue this cause of complaint sometimes, Cant. chap. 3. vers. 1. In my bed by night I sought him, but I found him not: this was not be­cause the Church wanted the know­ledge of faith, but that sometimes shee wanted the knowledge of experience; shee had not alwaies that feeling as sometimes shee had, and yet who will doubt of the mercy of God towards his Church? Wee see that there may bee fire vnder the ashes, although there be no flame; so there is faith at all times in the hearts of Gods children, al­though sometimes they want feeling. Now then if thou wouldest haue a zealous heart for Gods glory, vse this meanes of prayer, and vse it often, e­uening and morning, at home, and a­brode; it will (with Elias) make thee cast downe thy loose mantles of plea­sures and profits, when thou shalt bee [Page 32]taken vp into the heauens, as it were, in thy feruent prayers.

The 2. meanes to beget zeale, & to en­crease it in our hearts, is the blessed word of God, that, whereby we are taught, Psalm. 119. vers. 33. That which is a lanthorne vnto our feet, and a light vnto our pathes: this sets forth the mercies of God, and this declares the iudgements of God; in both which alphabets when we grow skilfull, wee shall loue God, we shall feare God; yea with Dauid, wee shall hunger after the Lord: and as the Hart brayeth after the riuers of waters, especially when shee hath been hunted; so will our soules long after the Lord our God, Psal. 42. vers. 1. If the Scriptures be our studies and our recreations, we shall then bee for God indeed; and his word will bee sweeter to vs then hony or the hony combe: his law will be our delight, & we will studie his statutes both day and night. Now then apply thy selfe vnto this, thou that desirest that the Sonne [Page 33]of righteousnesse should shine vpon thy soule, and thou shalt finde these meanes are like the steps of Iacobs lad­der, bringing thee by degrees vnto the knowledge of God, and making such loue vnto the Lord in thy prayers, and exercises of holy Scripture, that it shall appeare thou art both sanctified and mortified; that thy desire is to bee with Christ, which is best of all, Phil. chap. 1. vers. 23.

The 3. and last meanes, is the frequent vse of the blessed Sacraments: For the first, which is Baptisme, thou oughtest to thinke vpon it often, and therein as in a glasse to behold thy selfe, thou shalt see therein a double condition: first, what thou wert by nature; secondly, what thou art by grace; thou shalt find that Baptisme is a lauer of regenerati­on vnto thy soule, and it wil teach thee an excellent vse, namely, newnesse of life; for if any man bee in Christ, hee must be a new creature, 2. Cor. chap. 5. [Page 34]vers. 17. The other Sacrament, which is the Lords Supper, is as a loue-token betwixt God and thy soule: The King (saith the Spouse) hath brought mee in­to his bed chamber, Cant. chap. 1. verse 3. meaning that God had shewed her iewels, and rich furniture, whereof she should be partaker. In this Sacrament the Lord doth shew himselfe vnto vs: As often as you receiue this, do it in remem­brance of me: As who should say, Re­member what I haue done for you, my body hath been broken, my blood hath beene shead for the remission of your sinnes: now then thinke vpon this, what ioy may it bring vnto you, when as by meanes of faith men may feede vpon Christ; how will it satisfie doubts, how will it qualifie feare, how will it build vp the soule, and beget zeale in such measure, as that the man that vseth these meanes shall truely stand forth in Gods cause, with life, with goods, with Christian resoluti­on, [Page 35]knowing that hee must needs take Gods part, and ioyne with the righte­ous in Gods cause, and separate him­selfe from Gods enemies, yea grow vp to such a heartie zeale, as that nothing shall please vs, which is displeasing to the Almighty? Then may we truly be called the children of God, when wee feare him, and nothing but him; when we hate euill, for the feare of the Lord is to hate that which is euill, Pro. chap. 8. vers. 13. When wee know that all our aduantage is in Christ, and there­fore esteeme all but dung in compari­son of Christ, Philip. chap. 3, vers. 8. Fi­nally, thē we triumph ouer the world, ouer hell, ouer death, ouer our corrup­tions, ouer principalities and powers, and nothing shall bee able to separate vs from the loue of Christ Iesus. And this shall suffice for the godly meanes, that are to bee vsed for the begetting and encreasing of zeale within euery one of vs. And now that euery one of [Page 36]vs may haue our Gomer full of Man­na, our measure of vnderstanding frō this which hath been taught; let vs des­cend vnto the vses that flow from this fountaine of doctrine.

Vses generally are two.

1. An instruction. 2. A reprehen­sion.

The instruction offereth it selfe vn­to 4. sorts of people.

1. Vnto them of Dauids ranke, as Kings and Princes.

2. It teacheth Dauids Substitutes, Magistrates and Rulers.

3. It teacheth Dauids Mouthes, god­ly Ministers.

4. It teacheth Dauids companions, namely, good Christians.

All these foure are naturally within the instruction.

The reprehension reacheth three sorts of people.

• [Page 37]1. Nullifidians.
• 2. Semi-christians.
• 3. Profest wicked ones.

I beginne with the first vse, namely, the instruction, which pointeth first of all vnto them of Dauids ranke, Kings and Princes.

For as much as Dauid, who was both a King, and a Prophet, hath here shew­ed a mornefull president; as to open the sluces, and to powre forth whole riuers of teares, in remembrance of the sinnes that were daily committed a­gainst the Lord; it teacheth the grea­test vpon earth, euen those that sit vp­on Thrones, and are the Lords annoin­ted, sometimes to acquaint their eyes with teares, in token of zealous com­punction, for that Gods law is not kept. They must remember that they are nursing Fathers and Mothers of Gods Israel, that they are supreame heads and gouernours of the Church; and therefore must looke vnto the [Page 38]soundnesse of the religion that is pro­fessed, that there bee no dispensation, neither for Naaman the Assyrian, nor any other, but as there is but one God, one Faith, one Baptisme; so there may be but one profession in all places, and for all persons of their dominions.

It will serue also to kindle coales of zeale in their royall breasts, and so be­get such a loue in them vnto the word of God, that with Dauid, in the 15. Psalme, They will make much of them that feare the Lord; yea when the law is read, with good Iosias, they will melt againe betwixt that ioy and feare, that of right ought to be yeelded vnto it.

Last of all, it will teach these Heads of the people euen to purge their own houses: I will not haue a deceitfull nor vn­godly person dwell in my house, saith Da­uid, Psalm. 101. vers. 7. A worthy pat­terne, and princely president for all the world, whē they who are as Gods, Psalm. 82. shall thus begin to loue righ­teousnesse, [Page 39]to hate wickednesse, to la­ment impieties, who then would not follow such royall examples?

Regis ad exemplum totus cōponitur orbis.

When Dauid himselfe is religious, and so tender hearted as to weepe for sinne, then the laughter of the wicked shall bee counted madnesse, and the mirth of the vngodly shall bee turned into heauinesse; loe, thus shall it bee in Iudea, where the King thereof is a man after Gods owne hart: and thus much for that royall ranke.

Secondly, it teacheth Magistrates & Rulers, who are Dauids Substitutes, how they shall discharge their duties: Moses is so zealous, that when hee comes from God, and findes the peo­ple dancing about a Calfe, hee breakes the very Tables of stone, out of a zea­lous indignation against their Idola­trie, Exod. chap. 32. vers. 19.

Now then if you bee men of God, how can you forbeare your zealous [Page 40]anger against sinne, your Lamentati­ons, to behold the vnbridled courses of sinne? when you shal see how despe­rate Cain is, how prophane Esau is, how carelesse of the blood (which is shead) Simeon and L [...]ui are; what strange fu­ries are abroad burning in malice a­gainst their Christian brethren, neuer satisfied with reuenge, vntill they haue bathed themselues in blood; such is the poysoned nature of our wicked Catilines.

Againe, when wee shall see the smooth subtilty of Gehazi, who makes obeisance, and bowes downe to the ground at euery word; who cries, I for­sooth, and lye forsooth at euery word.

When wee shall see the trechery of Absolon against his father; when wee shall behold the subtilty of Ziba, in be­traying his master; when we shall per­ceiue the infidelity of friends, who with Iudas, betray with a kisse, and will not sticke to helpe at a dead lift: hee [Page 41]that shall obserue these tragicall practi­ses, so lately imprinted in the hearts and eares of the people, they may well cry, O tempora, O mores, wondring what may bee the end of such cursed begin­nings!

Againe, how readie is Shemei, and his Romish spawne, to rise against the Lords annointed; how impudent are they in their seducing courses; & wher will they settle, euen as the diuell did, vpon the woman in Paradise; then the wife must labour the husband; and if she preuaile, then the whole familie is thus poysoned with Poperie: but if the husband shal refuse, yet the young fry must sucke it (as it were) from the mothers breast.

O if we haue teares, wee shall shead them at these sights; if we haue zeale, the fire will burst out, and at the last we shall speake with our tongues, O Lord God of hosts, arise, and take thy cause into thine owne hand. In the meane [Page 42]time, how ought Magistrates to be­stirre themselues, they haue promised euery one in their places to do it; nay more, they haue sworne to execute Iustice, which is the greatest bond, for it is vinculum Animae, the very bond of the soule.

If a man bee bound in an hundred thousand pound, it were a great obli­gation; but when hee is bound in his soule by a binding oath, sealed in the presence of the blessed Trinitie, it is farre beyond the other condition: your authority will hold to punish sin, for it is from God, Rom. 13. v. 1. Those powers that are, they haue their ordi­nance from God, and who so resisteth them, resisteth the Lord. Now then if you doe not lament it, and punish it, and reproue it, and in your owne ex­amples auoid it, how can you answere it? Looke, I pray you, whether God will take it at your hands, by the ex­ample of that iudgement which fell [Page 43]vpon Ahab in that case of omission. Because (saith God) thou hast let Benha­dad goe, when thou shouldest haue smitten him, thy life shall goe for his, 2. King. chap. 20. vers. 42. O draw therefore that sword of Iustice, let it not rust in the scabbard; do not rattle the poore that offend, and afterwards arise vp vnto the rich, and bend, when they are in the same sinne: No, remember thou must not fauour the person of the poore, nor respect the person of the rich; but remember who is offended, God; and remember who will not be pacified, vntil Ionas be flung ouer bord. Now therfore dallie not with him, lest our great ship, I meane the whole land; and our best wares, I meane the word of God; and our dearest liues, with all the rest of the tackle should proue in danger, euen for the ouer much con­niuencie and pitie shewed vnto them, who remaine incorrigible, inconuer­tible, and may hereafter proue as into­lerable. [Page 44]Be affected therefore with this you Magistrates, & Rulers, shew your zeale for Gods glory, and you your selues thus discharging your duty, shall reape of the Lords mercy.

3. The third instruction is to teach them, that should teach others, whom I cal Dauids Mouthes, euen godly Mi­nisters: If they should not mourne for the sinnes of the people, it were very strange; if they should not reproue sinne, it were much to be wondred at; and if they themselues should not a­uoide sinne, it were as much to bee la­mented? These are the lights of the world, and therefore must needs re­proue the workes of darkenesse; these are the Lords trumpetters, and there­fore must needs sound forth his praise: If these men should hold their eyes from weeping, their mouthes from speaking, their hearts from throbbing and groning within them, when God is dishonoured, the very stones of the [Page 45]street might rise vp in iudgement a­gainst them. But how wofull is the la­mentation, that may bee taken vp for want of lamentation by these men? whose eyes should gush out with teares, whose mouthes should reproue sinne both in season, & out of season, 2. Tim. chap. 4. vers. 2. and yet there is that altum silentium, as it may be enqui­red where the Seers are, and where the speakers are, that should open their mouthes against these sinnes. There are diuers diseases crept in amongst vs, which turne to a kind of pippe, in the mouthes of many of vs; some of vs haue gags in our mouthes, and those cannot pronounce one word; they may be faire readers, but I am sure they are no speakers in Gods Parliament. house heere on earth, which is his Church: yet blessed be God, this euill beginneth to bee taken away in many places, and most Churches better fur­nished of late, then euer they were be­fore: [Page 46]othersome of vs haue Cankers in our mouthes, and they haue sore throtes, through a kinde of desuetude and cessation of speaking; this disease beginneth commonly on one side of the mouth, but in time turneth about vnto the other side; there are very non residentes, that can finde out the cause of this, for it is so sore a Canker, that they of all men are loth to touch it; yet true it is, that this Canker, or Cancer, deuoureth more thē would serue two or three, and so ceaseth not to feed as long as any matter may be applied vn­to it: this hinders their pronuntiation, and makes them passe ouer a multi­tude of sinnes in their brethren, lest their owne should come in question. This euill were the lesse dangerous, if the worthies of our Church, who both in respect of their dignities, and eminent gifts might haue the ouer­plus: who without some extraordina­ry meanes cannot maintaine their stu­dies, [Page 47]states, nor degrees: but when plu­ralities shall bee conferred vpon them, who are not able to stand in the gap, betwixt God and the people; when our dumb Ministers, who are not able to watch ouer soules, nor able to make laments, or to shead moaning teares for the people; when these shall dip their feet in oyle, and thus eate vp the fat of the earth; it is no small sinne in themselues, nor no little grieuance to others: but most of the fault is in Gehazi; for Elisha did not consent that Gehazi should runne for his change of raiment, and two talents of siluer for the young men, 2. King. chap. 5. but Gehazi gets it by a lie, and forged de­uice: & so no question there are cour­ses of the like nature taken, to make some men capable of pluralities, who are more fit to keepe sheepe, then to feede the flocke. Let vs therefore take it to heart, that desire to be faithfull dis­pensers of the Gospell of Christ Iesus: [Page 48]Let vs be grieued to heare, and see wic­ked mē grieue the good spirit of God; let vs of all men bee free from it our selues, and so we shall bee the fitter to reproue others. But yet there is ano­ther complaint to be made against our selues, who ought to bee Dauids Mouthes: for as the first sort haue gags in their mouthes, and so cannot speak: & a second sort haue Cankers in their mouthes, and will not speake: so there is a third sort, who haue sugar pellets in their mouthes, and speake so sweet­ly, that they will discouer themselues so plainely, as that the whole congre­gation shall beare witnesse they can dissemble. Their common place is placentia, wherein they so excell, that Apelles himself could neuer paint more liuely then they. Alas, my brethren, is this the way to gaine soules? is this the way to bring men out of darknes, and shadowes of death? no surely, this will nurse them in sinne, and hold a [Page 49]candle to their transgression; and ther­fore if euer wee will doe good in the Church of God, let vs take example from Dauid, by weeping for the sinnes of the people, & by reprouing of their sinnes, without respect of persons; lest it be said that with Ianus we haue two faces, and can to day frowne vpon sin, and to morrow can laugh at the same: and this shall suffice for our instructi­on, who are appointed by God to in­struct others.

4. The fourth and last sort of peo­ple, who in the vse of this doctrine are instructed, are those whom I called Dauids companions, namely, good Christians: I am a companion (saith he) vnto all them that feare God. They are taught also a dutie, and that is, inward­ly to be affected with griefe, whensoe­uer God is dishonoured: let them re­member God is their Father; will a sonne stand by and here his earthly Fa­ther railed vpon, and will hee hold his [Page 50]peace? and can the child of God heare and see his heauenly Father blasphe­med, his Redeemer crucified againe, the blessed and sanctifying Spirit grie­ued, and doth not all this trouble him? Looke vpon Dauid, Psalm. 120. vers. 5. Woe is me (saith he) that I am constrained to dwell in Mesech, and to haue my habi­tation in the tents of Kedar. Iust Lot was grieued with the sinnes of Sodome, and so must iust men bee touched, and pricked in their hearts for to see God dishonoured, which will take away all these euasions and slips that many vse, viz. Euery man shall answere for him­selfe, and the soule that sinneth shall die; yet for all this remember, God looketh to haue thy heart well affe­cted, and thy tongue zealously prepa­red to speake in the Lords cause, lest thy silence may couer consent, & thou seeme ashamed of thy masters cause; whereof let euery man take heed, lest Christ bee ashamed of him in his hea­uenly [Page 51]kingdome: and so I conclude the vses that belong to the Instruction.

Vse 2. The second generall vse that was drawne from the former doctrine, I called Reprehension; and it tooke hold especially of three sorts.

• 1. Of Nullifidians.
• 2. Of Semi-christians.
• 3. Of Profest wicked ones.

1. The first of these are our godlesse Atheists, these men must needs bee far from God, when they will acknow­ledge no God at all: These men (saith the Apostle) cannot please God, Hebr. 11. neither are they displeased at any thing that shall be displeasing to his Maiesty. This vse therefore of reprehension first ceazeth vpon them: The very oxe and Asse know their master, and their masters cribbe, Esa. 1. But these men know not God. The heauens declare his glory, and the firmament setteth forth his handie work; but these earth-wormes wil declare nothing, but their [Page 52]reseruation vnto the day of vengeance.

2. The second sort iustly to bee re­proued from this doctrine, are the in­different men, whom I call Semi-chri­stians. These men with Agrippa, Act. 26. are almost perswaded to bee Chri­stians, and a little thing will disswade them to the contrary. These men haue no teares in their eyes for God, and though they should stand by, and be­hold Christ vpon the Crosse, with all the despitefull vsage they vsed against him, yet these men would both hold their tongues, their eies, & their hands, and bee so farre from taking part with Iesus, that with Peter in his weakenesse they would follow him a farre off. Matth. 26. These men out of a luke­warme obseruation, will venture the spewing out of Gods mouth, Reuel. chap. 3. Lord, how hot and earnest these mē wil be in a reuenging course, against the man that shal impaire their credit? but they can stand by whilest [Page 53]their Christ is raild vpon, whiles the blasphemer doth diue into his preci­ous wounds, and it neuer troubles thē; this shewes their loue is little or no­thing to God; for where the Lord hath gained the heart, there hee com­mands the heart, there the eyes shead riuers of teares; there the tongue pleades, and the groanes of greefe, and sorrowfull sighs are as often vttered, as God is offended: Know then, thou halfe-Christian, that thou art but al­most the child of God, and shalt neuer attaine vnto it altogether, vntill thou haue Dauids heart, and zealous affecti­on, and that is, to bee grieued in a case of sinne, because it is done against the Maiesty of God.

3. The third person reprehended, is the professed and habituated sinner, he that sold himselfe to commit sinne, hee that with Ieroboam, makes Israel to sinne; O drawes others to hell, and gal­lops himselfe thither, lest he should not [Page 54]haue time enough to runne to destru­ction. Doe these men take it to heart when God is offended? no verily, but they reioyce, and make it the very ioy of their hearts, and the sole delight of their eyes, when they can draw others to be partakers of vngodlinesse. Thus Ieroboam makes Israel sinne, and claps his hands at the fall of the righteous; it is their sport: and as the Philistims did make themselues merry with Sam­son, vntill the house was pluckt ouer their eares; so they, who with Ahab, haue sold themselues to commit sinne, will neuer giue ouer their hellish de­lights, vntill God pay them their wa­ges with his heauie vengeance. These are they that the Apostle speakes of, in the first chapter to the Romans, the one and thirtieth verse: which men do not onely commit things worthie of death, but also fauour, and delight in them that doe the like. If I should bee required to amplifie this part of the [Page 55]reprehension with some instance: Is it not seene, my brethren, that there are those who spend their time, and their estate in this kind? are not those in ma­ny places? nay, in most places, that lay plots to discouer their brothers naked­nesse: O these are cursed Chams! that will make them naked, and then disco­uer their nakednesse: these men are strong to drinke, but woe vnto them, Esa. chap. 5. vers. 22. O you Ieremies of this land, weepe for this sinne: O you Dauids, men after Gods owne heart, shead riuers of teares, to see how these vngodly ones will run vp and downe, to ouertake a weake braine, & at length will so inure them to that sinne, that they will also hunt after wickednesse in the same kinde. These damnable imps doe count it a greate glory, to make their poore brethren in such a sinfull taking, as that with drunkennes they strip them out of their reason, wit, memory, sense, and feeling; and when [Page 56]a man is thus transformed into a beast, by their wickednes, then this is their glory. But shall I shew them what will bee the end of this glory, the Prophet tels them, Habak. 2.15. Woe vnto him that giueth his neighbour drinke, thou ioy­nest thine heate, and makest him drunken also, that thou mayest see their priuities, but the cup of the Lords right hand shall bee powred vpon thee, and shamefull spewing shall be for thy glory: Loe what thy glo­ry is, nothing but ignominie, and re­proch; like vnto the alteration that the daughters of Iuda finde, Esa. 3. Their beauty is turned to baldnesse; their per­fumes to stenches; their musicke, and blithe-full melodie, to anguish, and ex­treame misery. Looke then vpon your portions, you vngodly ones, although you may sing to the Violl and harpe for a time, yet there will bee a blacke and gloomie day; but as for the righ­teous, who haue shead teares, great shall their ioy bee, for they haue their blessing from Christs owne mouth, [Page 57]Mat. 5. Blessed are they that mourne now, they shall reioyce hereafter: and, they that sow in teares, shall reape in ioy. O blessed haruest, & glorious triumph! O happy teares, to gaine such immortall ioyes! O triumphant state and condition for the elect, who haue bin so accustomed to a course of mortificatiō, as that they haue bin true mourners indeed! They shal hereafter be clothed in white, they shall wait vpon the Lamb, they shal see God, they shall inherit with Christ, they haue suffered with him, they shall raign with him. Finally, they shal haue fellowship with God, & his holy An­gels: loe thus shall the men be honou­red that honour God, & thus shall it be vnto thē who are heires of saluation, e­lected in Iesus Christ: Vnto whō with the Father, and the most blessed Spirit, one Eternall, immortall, inuisible, and God only wise, be ascribed all honour, praise, might, maiesty. glory, & domi­nion, for euer and euer. Amen, Amen.