IN these words is set foorth the re­pentance of Dauid, for his sinne committed in numbring the peo­ple, wherin the holy Prophet shew­eth: I. What meanes hee vsed to be reconciled vnto God, Namely;

1. First, that he was touched with inward remorse and hearty griefe for his offence: [Then Dauids heart smote him after that hee had numbred the people.]

2 Secondly, that he made a particular and very ear­nest confession of his fault:] I haue sinned exceedingly, in that I haue done.

3 Thirdly, that hauing bewayled and acknowled­ged his sinne, he instantly craued pardon for the same: [therefore now Lord I beseech thee, take away the trespasse of thy seruant, &c: as if he should haue said, I haue sinned [Page 2] very hainouslie, I cannot denie it: yet I am thy seruant, and one of thy familie, and therefore Lord cast me not off for one fault, but take notice of my sorrow, and par­don my sinne: for I haue dealt verie foolishly.

2 2 Secondly, he declareth that meanes the Lord v­sed to make him fit for reconciliation: viz: that hee sent vnto him the Prophet Gad, a worthy man of God, & Dauids Seer, who had bene ready from time to time to lay open the will of God vnto him, and in that regard was more reuerend in his eyes, and hee threatneth and denoūceth iudgement against him, that seeing his heart had beene lifted vp with pride, in regard of the multi­tude and strength of his people, God would meete with him in his owne sinne, and make his punishment to be suteable to his fact: and seeing he begun to be humbled for it alreadie, and yet needed still further humaliation, he telleth him, that [the sword, or the famine, or the pesti­lence] must pursue his subiects, and make wonderfull hauocke among them, and therfore biddeth him make his choice which of them hee would haue to come vp­on the land: for one of them hee must needes vnder­goe, to further him in the worke of humiliation, as also to bring the whole Church vnto the like, who then had incensed the Lords anger against them.

Then Dauids heart smote him] In that setting downe the repentance of Dauid the holy Ghost taketh notice of this in the first place,Verse. 10. that [his heart smote him] the Do­ctrine is, that.

The first step to true and sound repentance is to bee wounded and disquieted in our hearts for sinne,Sound sorrow the first step to repentance. vntill our soules bee pierced, and as it were strucke through with the feeling of our corruptions, and of Gods dis­pleasure, due vnto vs for the same, wee haue not made any entrance into the wayes of godlinesse, nor laid the verie foundation of the works of conuersion, therfore the Prophet Ioel exhorting the Israelites to repentance,Ioel. 2. 13. [Page 3] biddeth them, rent their hearts: that is, the first stone that must be laid in this building: their hearts must bee crushed and broken,Note, for the wickednesse committed a­gainst the Maiestie of God; till then there is no turning vnto him: one may as well bid a prisoner that is in strong hold, and hath bolts and fetters vpon his heeles, walke abroade and take the fresh aire, and not remaine any longer in that darke & loathsome dungeon, as bid one that hath not his heart crushed & humbled to turne vnto the Lord: alas he is held fast in the chaines of Sa­than, and cannot stirre one foote to God-ward; there­fore is it noted in those conuerts,Acts. 2. Act. 2. 37. that They were pricked in their hearts] when they began the worke of repentance, the rebukes of God had wakened their drowsie consciences, so that they saw their sinnes and Gods vengeance due vnto them,Psal. 45. and the words of Peter had gone through their hearts, euen as a two edged sword, and then they were fit to bee soundly healed and comforted, when they had beene pierced, and through­ly wounded by the Arrowes of God.

1 First,Reasons. till the heart bee broken for sinne, there can be no plaine confession of sinne, and therfore no repen­tance. Men naturally are like wilde Asse-Colts,Iob. 11. nothing will worke vpon them, nor bring them vnto any good frame or order; though they heare often of their faults, they will not acknowledge them, but be still vnruly and vntamed, as Paul was before his conuersion; so long as he was heart-whole in his owne conceit, though he had heard many excellent Sermons (no doubt,) yet hee was like a beast still, neuer bewailing nor confessing his grie­uous offences,Rom. 7. till the Lord had taken him downe,Act. 9. and throughly mastered him.

2 Nay further, men are so farre from taking paines 2 to come to a true acknowledgment of their iniquities, till such time as there is a breach made into their hearts by godly sorrow, they doe not so much as desire to be [Page 4] deliuered from them, nor make any reckoning of Gods mercy for the pardoning of them: till such time as they become mourners for sinne, they cannot possibly hun­ger and thirst after righteousnes.Math. 5. 4. 6. And indeed what rea­son is there that they should esteeme of that medicine which will cure, when they doe not feele themselues to be sicke? they thinke it a matter worth the looking af­ter, to be freed from pouertie, from infamie, from the pestilence, &c. but as for the corruptions of their nature, and the sinfulnesse of their waies, they were neuer much troubled with them, and therefore they make little ac­count to be deliuered from them. See this poynt more at large in M. Dods Sermon on Isa. 1 Doct. 1.

Seeing therefore that inward contrition for sinne is the first step to repentance, and that which killeth the roote of sinne, and setteth vs free from the power and dominion of it, and erecteth in our hearts a throne for Christ Iesus; the vse of this point is,

First for reproofe of those that perswade themselues,Vse. 1. and beare others in hard that they haue truely repen­ted, and doe continually confesse their faults, and aske pardon for them: but what griefe and paine haue they had in their hearts for their sinnes? nay, they thanke God, they were neuer terrified nor troubled in their consciences. Do you thanke God for this? it is in effect to thanke him for that you want the first and principall note of true conuersion: if your harts haue neuer beene pricked and slung with the sense of your vilenesse and wretchednesse, it is because you are senselesse: for there is cause sufficient why you should be grieued; and the lesse you haue had,Luke. 6. the more you are likely to haue, if not heere,Reuel. 6. 16. yet in the world to come, and at that day when you shall be most vnwilling of it.

Secondly,Vse. 2. heere are those to be reprooued that run into farre greater excesse of sinning than euer Dauid did, breaking forth into grosse and foule euils, that eue­rie [Page 15] body seeth and knoweth, and condemneth, and yet they passe them ouer slightly, and carelessly, as if they were matters of nothing. When Dauid did but cut off the lap of Sauls coat, his heart smote him, and was grie­ued within him, in that he was so neere vnto sinne: what then shall we thinke of these that doe not cut off the lappe of the coate of an enemie, but are iniurious to their friends, and cruell against their brethren, that breake couenant and promise, sinne against God, blas­pheme his name, profane his Sabbaths, and the like, and yet none of all these do soundly worke vpon them, nor much trouble them? surely such men are not of Dauids spirit, and therefore not being broken hearted heere, they shall be broken and crushed in peeces with the vnsupportable weight of Gods vengeance heere­after.

Thirdly,Vse. 3. sith this inward touch for sinne is a thing so necessarie, let vs hence learne to labour for it, and to keepe tendernes of heart when we haue obtained it: for that sorrow which breaketh the heart, doth withall breake the necke of sinne: and therefore when the Lord doth checke & controle our consciences, let vs esteeme it as a great mercie, and not let such stroakes passe with­out their right vse, but let vs goe to God and to his chil­dren for helpe and direction, and them that little sparke of the fire of God in our soules, being fed & nourished, will grow in the end to a great flame. Now that our harts may be kept alwaies tender & sensible of those checks which Gods spirit giueth vs, let vs vse these meanes that follow.

First,Meanes to get tendernes of heart. let vs lay vp in our hearts the weapon of God, euen the sword of the spirit, whereby our hearts may be wounded, as often as need requireth: for vnregenerate persons wanting that weapon, will rather defend, then smite themselues when they haue offended, and euery childe of God hath somewhat of old Adam in him, in [Page 6] which regard he must be more carefull to vse the sword of the spirit, for the piercing of his heart when any sinne is committed by him:Iohn. 16. 8. withall praying for the spirit of grace which will conuince the conscience when it is guiltie, so that it shall haue nothing to say in defense of it selfe, but very much for the condemnation of it selfe: as is euident Ezec. 36. 27.Ezeck. 36. whereby we may obserue, that when God hath giuen his spirit vnto his elect, and (as it is in Ieremy. 31. 33.)Ier. 31. withall written his lawes in their hearts, then they shall remember their owne wicked waies, and their deedes that were not good, and shall iudge themselues worthy to haue beene destroyed for their iniquities, & for their abhominations. What is the reason they should passe such a heauie sentence vpon themselues? one would thinke they should rather reioyce now, & allow of themselues and of their workes? so they doe reioyce at, and ap­proue of themselues and their workes, so farre as they are spirituall: but they proclaime war against them­selues and their workes so far as either they are or haue beene carnall and sinfull, and that because the word of God, and the spirit of God doe beare sway in their hearts: they are at vtter defiance with their pride and hypocrisie, and all wretched lusts that fight against their soules: being neuer so much tormented with those sinnes, as when they haue attained to a great measure of humilitie, and of sinceritie. He that is most lowly is e­uer most vexed with his pride, and he that is most vp­right and true hearted, is most of all troubled with the guilefulnes and deceitfulnes of his owne heart, because the word and the spirit working together doe cause him both more clerely to see, and more throughly to hate those corruptions, than euer hee did before he had attained to that measure of grace.

Secondly, we must not content our selues when once we haue gotten the word and spirit of God within vs, but we must still striue to keepe our hearts humble and [Page 317] lowly: for otherwise we shall not feele the strokes of the word and spirit of God;Isa. 30. therefore it is said Isay. 30. 20 21.) that when the Lord had dieted his people a while [giuing them the bread of aduersitie, and the water of affliction] and thereby taken downe the pride and stub­bornenesse of their hearts, that then [their eares should heare a word behind them, saying, this is the way walke in it, &c. that is when they were thus humbled, as soone as e­uer they had committed any offence, they should pre­sently haue a blow vpon their hearts for it, and be full of feare and anguish: though no man in the world tell them of it, yet the word in their hearts will be like a good guide that is still following a little child, and tel­ling him, this is not the right way, leaue it; there is the right way, walke in it: but many haue hearts pestered with pride, and lust, and couetousnesse, and yet goe a whole moneth, nay, many monethes and yeares toge­ther, and neuer feele any rebuke in their consciences. How comes this to passe that others are full of griefe and full of teares for their sinnes, and they are neuer troubled for them? is it beause there is greater vpright­nes in them, then there is in others? No surely it is be­cause they haue a more blind minde, and a more proud and senselesse hart then others haue: for the more hum­ble any one is, the more often shall he heare the voyce of the spirit, checking him when hee goeth out of the way, & moouing him to turne again into the right way.

Thirdly, we must especially beware of presūptuous sins: for if we liue therein our hearts will cease to smite vs, or at least we shall be senselesse of these strokes: as may be seene in the case of Dauid: when he had cut off the lap of Sauls garment and numbred the people (which were but infirmities) forthwith his conscience rebuked him, and he was humbled before the Lord: but when he had committed adulterie, and murder, either the checkes of his conscience were none at all, or else [Page 8] they were so weake,2. Sam. 12. that hee had no sense nor feeling thereof: so that Nathan was driuen to fetch about (as it were) and to vse all the art that might be, to make him see his offences, and passe sentence against himselfe for the same. Let vs therefore by his example learne to be­ware how we presumptuously sinne against our con­sciences, especially in palpable and grosse offences, least our mindes being by degrees blinded, and our affecti­ons, by little and little corrupted, we become in the end very blocks and stones, and haue our consciences so darkened, that they will not accuse vs, or our hearts so benummed, that they will not be mooued with the stroakes of God, and with the checks of his holy spirit.

After that he had numbred the people.] Heere is his speciall sinne, that he numbred his subiects, which may seeme to be no such great matter, for which God should so plague the land: and if there had bene that measure of hypocrisie in Dauid, as there is in many of vs, he would haue pleaded thus for himselfe: What need I to be so troubled for this? and what reason is there why God should proceede so seuerely against me for the same? did not Moses and Ioshua, holy men of God, number the people in their daies, and that warrantably? and why then may not I doe the like, hauing more ab­solute authoritie ouer them then they had? but his heart staied him from all such reasoning of the matter; and told him, that though hee did the same action which they did, yet the manner of doing thereof was diuers; he performed it not in obedience to God (as they did) but in pride and hautines of minde, in regard of the multitude and strength of his subiects: before he esteemed Gods name a strong tower for his defence, but now what need he runne crying vnto God? he had so many souldiers and valiant warriours in his domini­on, that he could make his part good against any for­ren power whatsoeuer. Thus was his heart lifted vp [Page 319] vnto vanitie, when it should haue bene lifted vp to God in thankfulnes: and therefore was he so humbled, be­cause he had an ill affection,Doct. 2. God looketh into the man­ner of our doing. and a wrong end in a good action. Whence ariseth this doctrine, That it is not e­nough for to forbeare things that are euill, and to make conscience of grosse sinnes, but men must doe lawfull things lawfully, and performe good workes in a good manner: otherwise the Lord may and will punish them for doing lawfull things, aswell as for vnlawfull things. This may be seene in that great enditement which Christ brings against the old world:Mat. 24. 38. They did eate, and drinke, marry, and giue in marriage. A naturall man would haue thought there could be no hurt in these: if they had bene charged with whoredome, murder, blasphe­mie, or the like, they had bene matters of some mo­ment: but for those before named, what fault can be found with them? Indeed the things in themselues are very warrantable, but the manner of performing them, doth either make or marre them:Iude. 12. 1. Tim. 445. to eate and drinke without feare, without prayer, and thanks-giuing, as if the creatures were our owne, and not the Lords, to a­buse the blessings of God to surfetting and drunken­nesse, &c: these and the like corruptions, doe turne ea­ting and drinking into sinne, which in themselues are not onely allowable, but also necessarie. The like may be said concerning marriage,Heb. 13. it is a sanctified ordinance of God vnto those that vse it holily: but then it be­comes very sinfull and hatefull vnto the Lord,Gen. 6. 2. when the Sonnes of God doe ioyne with the daughters of men, and professors are yoaked with Infidels, for beau­tie, or commoditie, or any such carnall respect: yet that is a horrible sinne, too too common among such as professe Christianitie, that they make no scruple of matching their children with those, whome they know by their workes to be as yet the children of the diuell; and so in other matters, if they can proue them once to [Page 10] be in themselues lawfull, they make no conscience of the meanes they vse, nor of the end they propose in ac­complishing of them.

The like is alleaged by our Sauiour against the Sodo­mites, Luk. 17. 28. as against those of the old world, viz: that they bought and sold, and built in couetousnesse, pride and va­nitie, as if they had bene euer to dwell vpon the earth, not caring what craft and fraud they vsed, nor what snares and grins they laid for men, if they might satisfie their couetous and ambitious desires.See M. Dods Sermon on Isa. 10. Doct. 1. Vse. 1. More might be said concerning this point, both for proofes and rea­sons, but that it hath bene handled at large elsewhere.

This serueth. First for terror vnto those that satisfie themselues with this, that no bodie can charge them with grosse sinnes, and therefore they imagine their case to be good, and that they need not trouble them­selues in regard of their offences.

But was it not thus with Dauid? who could now accuse him of any notorious ill fact? surely none in the world: and yet he hauing grace in his heart, accuseth and con­demneth himselfe, for that he had done a good action in an ill maner, and with an ambitious and vaine glori­ous minde, and for the same is much abased and con­founded in himselfe: and therefore those are in a mi­serable estate, that neuer disquiet their soules for their hidden corruptions, but thinke that all goeth well with them, when mens eyes can discerne nothing amisse in them: as they on the other side are in happie case, that doe often take themselues apart, and beseech the Lord to be mercifull vnto them in regard of their failings, euen in the most spirituall duties that they performe: such iudge themselues, and therefore shall not be iud­ged of the Lord.

Secondly,Vse. 2. this is for instruction, that we carefully looke vnto the manner of all our actions, and in parti­cular, of the exercise of fasting, which is now in hand: [Page 11] let vs consider wherefore we are come together, and what is required of euery one that is present this day, to wit, that we should put wickednesse out of our hearts, and out of our hands: and for that purpose, come with true humiliatiō on our part, that there may be a perfect reconciliation granted vs on Gods part.

This was practised by the Niniuites, who hearing Gods iudgements denounced against them for their sinnes,Ionah. 3. 8. 9. that within fortie daies Niniue should be de­stroyed, except they repented, what did they? All of them, both King and people, humbled themselues in fasting, bewailing their euill & sinfull waies and workes, and crying mightily vnto the Lord for pardon, and resol­uing to turne from the wickednesse that was in their hands, that so God might turne away from his fierce wrath. Yet they had enioyed but little teaching: they had heard onely one Sermon from Ionah, who was a man vn­knowne vnto them, and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs, &c: and therefore we should be much ashamed to come short of them in this holy exercise, especially seeing we haue not one Ionah, but many; not a iudgement threatned, but executed, and the sword of the Lord still drawne against vs, and deuouring by hun­dreds and thousands in many quarters of our land. Let vs then search and examine our hearts, and grieue, and iudge our selues for all our former transgressions; and couenant with the Lord to auoid them hereafter, cra­uing strength from him for that purpose, that we may be enabled to subdue and keepe vnder all our corrupti­ons: and then our hearts being broken with godly sor­row, they shall be healed with godly ioy; and being truely cast downe before the Lord, he will raise vs vp in due season, and make it knowne by good effect, that he is appeased towards vs.

Thirdly,Vse: 3. here is matter of exceeding great terror vn­to [Page 12] those that spend their dayes in the continuall practise of grosse and presumptuous sinnes: for if Dauid were so grieued & punished for that corruption which no man liuing could touch him for, euen for dooing a good thing in an ill manner, how then shall they bee able to stand, that haue heaped iniquity vpon iniquitie, and for manie yeeres together added one foule euill vnto an­other; and not onely done good things in an ill man­ner, but ill things in the worst manner, hauing manie crying sinnes still to call for vengeance against them? If Dauid were brought to such a strait, that he was euen at his wits ende, and in exceeding great anguish for do­ing one thing, which in mans reason might seeme very lawfull; Oh what horrible terrors shall seaze on their soules, who doe continuallie rush vpon a multitude of hainous offences, which all the world crieth out against! especially when they shall be called to answere, not be­fore Gad, as Dauid was, but before the Maiestie of the great Lord of heaven and earth; not for one sinne, but for all their sinnes: not to endure three dayes punish­ment in mercie, but euerlasting woe and miserie, and that in iudgement and heauie displeasure! Dauid had great sorrow indeed for the offences which he commit­ted; yet no more then hee should haue: how then doe they thinke to escape, that are not wrought vpon at all with any remorse for their grieuous transgressions, but are euen as a lumpe of dead flesh, altogether insensible of any stroke of God, that is threatned, or inflicted vpon themselues, or others?

Verse 10.Doct. 3. Confession of sinne, must fo­lowe griefe for sinne. I haue sinned exceedingly] Now followeth the second step vnto sound repentance, namely, a true, full, particular, and hearty confession of his sinne that so wounded his heart: which all that would obtaine re­mission of their sinnes, must be carefull to bring before the Lord as Dauid did. But this point hath bene more largely handled elsewhere [in M. Dods Serm. Prou. 28. Doct. 2.

[Page 13] I beseech thee take away the trespasse of thy seruant, &c.

This is the third worke of repentance, viz: that he craueth pardon for his fault; and that is the next point; that,Doct. 4. Asking pardon must be ioy­ned with confession. Luk. 18. 13. Daniel. 9. 19. Nehem. 9. with confession of our sinnes, we must alwaies ioyne requests vnto God for the pardoning of the same: so doth Dauid in this place, as also Psal. 51. so doth the Publican, Lord be mercifull vnto me a sinner: and in a word, so doth Daniel, Nehemia, and the rest of Gods seruants, as may be seene in their seuerall confessions. And for incouragement vnto the performance of this dutie, we haue,

1 First,Exod. 34. the name of God, which is to pardon iniquitie, transgression, and sinne: euen all without exception, great or small, if we repent for them, they shall be pardoned: if we acknowledge our miserie, we shall assuredly finde Gods mercy.

2 Secondly,Ezeck. 36. we haue the couenant of God, that he will wash vs from all our filthinesse, by powring the bloud of his sonne vpon our sinfull soules.

3 Thirdly,Mat. [...]. we haue the name of Christ to incite and moue vs to become suters for a pardon: for he is called Iesus, because it is his office to saue his people from their sinnes.

This Doctrine serueth,

First,Vse. 1. for the confutation of the Papists, who clog mens consciences, and lay on them heauie and yet vn­necessarie burdens, enioyning them, if they would get termission of their sinnes, to goe in pilgrimage to this or that place, to pray to this or that Saint, to make some satisfaction to God, &c: as if they should finde mercie any where, rather then by seeking it at Gods hands: and they speed accordingly: for whereas Dauid went vnto the Lord for fauour, and obtained it, they haue still vnsetled hearts, and restles consciences: or hard hearts, and benummed consciences, neuer getting any true peace, or sound comfort in the assurance of their [Page 14] reconciliation with the Lord.

2 Secondly,Vse. 2. for reproofe of those, whose offences are very many, and very grieuous, and they see and ac­knowledge so much: and yet will they not be so pre­sumptuous (as they tearme it) to expect pardon for the same: indeed they thinke it fit for such holy men as Dauid was, to aske and looke for mercy from the Lord, but for themselues, they are such hainous offenders, that they dare not doe so, neither can they conceiue any hope to speed well if they should doe so. But why should we put in conditions where God doth not, and as it were interline Gods couenant? doth not he pro­mise without any exception,1. Ioh. 1. 9. that if we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse? It is therefore a great fault, to thinke that any hath more abundance of sinne, then God hath of mercy to forgiue it.

Thirdly,Vse. 3. heere is an vse of instruction, that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes: which earnestnes that we may attaine vnto, let vs vse these two helpes follow­ing, which Dauids example directeth vs vnto:How we may attaine to earnestnesse in asking pardon. First, let vs labour that our hearts may thorowly smite vs, and that our consciences may euermore checke vs when we doe offend: for wheresoeuer there is the checke of 1 conscience, it will make the party grow not onely to hartie confession, but also to earnest petitions for grace and fauour. The greater therefore is their follie, who when the Lord doth strike their drowsie consciences for any wickednesse committed by them, will presently betake themselues to merry company, & so by iesting, and laughing, and drinking, and sporting, seeke to driue away their melancholie fit, as they call it: but God mee­teth with them accordingly: for when they will not take benefit by that mercifull warning which he giueth them, they commonly fall to maruellous hardnes of [Page 15] heart, and after breake foorth into some horrible sinne, which ouerwhelmeth them with shame and confusion. Let vs therefore obserue when the Lord smiteth our hearts, and with Peter get out of company speedily, and lament bitterly, that so we may turne the rebukes of our soules into holy requests, that the Lord would forgiue vs, and not enter into iudgement with vs for our grie­uous prouocations against his Maiestie.

Secondly, when sinne is so odious vnto vs, that our hearts doe condemne vs for it, then let vs striue to be perswaded that it is pardonable, yea and that it shall be pardoned vnto vs: that though we deserue to be throwen out of seruice, because we haue dealt so foolish­ly, yet seeing we are Gods seruants, he will not goe to extremities with vs, but deale as a father with his owne children, this ancor of hope we had need still to hold fast by: for if we be not in some good measure resolued, that we shall finde the Lord gratious, and that we our selues are not hypocrites, but such as to whom mercy belongeth, we shall presently giue ouer prayer: for who would seeke vnto a Chirurgion to cure him, of whom he is afraid lest he should wound him, in that he hath cause and abilitie so to doe? Therefore hold this for a firme ground, once Gods childe, and euer: once his seruant, and neuer his enemie: in which regard we may come with confidence vnto him, and say, Lord, I am vnworthy to be called thy sonne; yet art thou my mer­cifull Father: I haue done thee ill seruice, yet am I thy poore seruant still: and though I be bad now, yet time hath bene when I haue bin better, & done better: when I haue praied in secret, and humbled my soule; and shedde teares for my sinnes in priuate; and haue had an vtter detestation of those euils, which now through the cor­ruption of my nature I haue fallen into, and therefore Lord be pacified towards me, and put out of thy re­membrance the trespasse of thy seruant. If any one want these testimonies of Gods loue towards him, and [Page 16] of his loue towards God, when affliction ouertaketh him for his sinnes, he will either flee from the Lords presence, as Adam did, or if he aduenture to come vnto him, his prayers will descend as plummets of lead vp­on him, and Sathan and his owne conscience will be readie to accuse him, and to say, what hast thou to doe with God? he heareth not sinners: thou shall rather pro­uoke his vengeance, then obtaine his fauour by thy pe­titions; and because thou hast bene his enemie hereto­fore, he will shew himselfe to be thine now: and because thou hast cast his word behind thy backe, he will shut out thy cries, that they shall not haue any accesse vnto him. Which vncomfortable newes, will be as a dart to strike thorow the liuer of an hypocrite, and as a two ed­ged sword to pearse his soule: and therefore let vs all labour to be strongly setled in this point, that we are Gods seruants, that so we may be feruent and firie in our prayers, and not be so daunted as sinners are when the hand of God is vpon them.

I haue dealt very foolishly] This he speaketh to make this sinne more odious vnto himselfe: for by nature we are so proud, that we cannot abide that any body should say, we haue dealt foolishly and absurdly: therefore doth he lay lode vpon himselfe, the more to beat downe his pride, confessing that he had dealt very foolishly, because he had dealt very sinfully: whence note this doctrine, That the more sinfull any one is, the more foolish he is.

Eue did eat of the forbidden fruit,Doct. 5. The greatest sinners are the veriest fooles. thinking she had dealt very wisely & prouidently for her selfe: but did she get any thing by sinning against her makers comman­dement? No surely: when shee had a conceit that she should deale most wisely, she dealt most foolishly of any that euer was in the world: for thereby she brought sorrow and miserie, yea eternall damnation of soule and body, not onely vpon her selfe (had not God giuen her repentance and mercy) but vpon many hundred thou­sands [Page 17] of her posteritie. So Achan thought it a part of wisdome to take vp the Babylonish garment & the wedge of gold that lay in his way:Ioshua. 7. hee might thereby (as he imagined) inrich himselfe, and the matter neuer be knowne: but was not that the ruine of himselfe & his houshold? In like manner Ieroboam esteemed it a wise and safe way for him to set vp the Calues, that the peo­ple might worship at Dan and Bethel, and so not fall from him, to ioyne againe to the house of Dauid: he accounted this a surer course to establish his throne, then for him to rest on Gods promise: but did he not get exceeding dishonour and vtter ruine heereby? in so much that when the Lord will set foorth a notable re­probate and firebrand of hell, he doth describe him by this, that he was like Ieroboam the sonne of Nebat, that made Israel to sinne: and whereas he hoped by this meanes to set vp himselfe and his seed for euer, he cau­sed them through his sinnes to be swept away as dung from the face of the earth. The like may be said of Ahab in taking away Naboths vineyard. And this must needs be so,Reason. that the greatest sinners are the veriest fooles, be­cause in sinning they forsake the wisedome of God, and follow the direction of flesh and blood. It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsell of the old men, and follow the rash aduise of young men: and are not they then egregious fooles indeed, that leaue the counsell of the wise God, and follow the aduice of Sathan, his and their vtter enemie? We would esteeme it a great madnesse, if we should see a man, his barnes being full of corne, to set fire on the thatch, and to sit by and laugh to behold all turned into a flame: and yet certainely this is not so great a madnesse as for one to fire his soule with sinne: for all the friends and meanes that the world affordeth cannot quench this flame, nor re­couer this losse, as they may the other: and therefore [Page 18] they are the fooles of the world, that are the sinners of the world: and there is no such frenfie, as for a man to prouoke his Creator: and whatsoeuer applause wicked persons haue for a season, yet at length all the world shall see, and they themselues shall feele, that they haue beene notorious fooles: Ier. 17. 11.

This serueth for instruction,Vse. 1. that if we would not be branded with the name of fooles and Idiots, we be care­full to eschew all manner of sinnes: and on the contra­ry, if we would be truely wise, let vs cleaue vnto the Lord in constant and faithfull obedience: that was the reason why Dauid was wiser then his enemies, Psal. 119. 93. then his tea­chers, then the aged, because he kept Gods statutes. What made those in the Gospell to be foolish Virgins, but this, that they made not prouision for eternall life? And what made the other fiue to be indeed wise, but that their hearts and liues were adorned and beautified with grace and goodnesse? Achitophel was a deepe politician; yet because he was destitute of heauenly wisedome, he shewed himselfe to be but a miserable base foole: for when he had no meanes to helpe himselfe, he went and hanged himselfe: if one had studied an hundred yeeres, he could hardly haue found out a readier way to mani­fest his notable folly, then he tooke in that horrible murdering of himselfe.

2 Secondly, is it so that the greatest sinners are the veriest fooles? then here is matter of singular consola­tion for Gods seruants, that are vilified and contem­ned, and accounted sillie and simple, euen for this, that they carefully decline from the waies of sinners, though in shew neuer so pleasant and profitable: and conscionably, walke in the paths of righteousnesse, though neuer so rough and dangerous: let vaine men speake their pleasure of them, and count and call them the fooles of the world, yet God esteemeth and spea­keth otherwise of them. It is no maruell that the world [Page 19] iudgeth them fooles, for with them the doctrine of the Gospell (vnto which the godly endeuour to conforme themselues and their courses) is accounted foolishnes. But as wisedome is iustified of her children, whatsoeuer men thinke or speake of it, so are the children of wise­dome iustified by the infinitely wise God, whatsoeuer slanderous and reproachfull imputations carnall men doe lay vpon them: he saith that the feare of the Lord is the beginning of wisedome. Prou. 1. 7. and that those that obey his commandements are the onely wise peo­ple vnder the Sun. Deut. 46.

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

Heere commeth an obiection to be answered.Obiect. It is said, 1. Cor. 11. 31. that if we iudge our selues, we shall not be iudged of the Lord: how commeth it to passe then in this place, that Dauid confessing his fault, aggrauating it, and asking pardon for it, hath notwithstanding such a hea­uie iudgement denounced against him, as the famine, or the sword, or the pestilence?

1 Though such as iudge themselues,Answer. shall not be iudged, yet must they be cured: and that was Dauids case here: this stroake was not laid vpon him in wrath, but in fauour: he had set vpon a good worke, euen the pulling downe of his pride, & by this meanes the Lord furthered him in y^e good worke, & made a speedier way for abūdāce of grace, which was after bestowed vpō him.

2 Againe, the people were not so reformed as they should be at this time, and therefore God in this plague doth aime at their humbling, thrusting Dauid out of the gappe (as it were) who had formerly by his prayers & teares stood in the breach, to keep of the Lords wrath from them, so that all this while beeing intangled with his own matters, he could not so freely deale for them.

Now in that Dauid must haue such a sharpe corasiue to consume that proud flesh that had growne about his [Page 20] heart, by reason of his mightie forces, and the largenesse of his dominions,Doct. 6. It is hard to be at downe mans pride. the Doctrine is, that it is a wonder­full hard thing to take downe the pride of mans heart: it is no small affliction that will doe it, as is plaine Iob 33. 14. &c: where is at large shewed, that God vseth all meanes, and that againe & againe, and yet men will not profit thereby: then he findes out the cause of it to be pride, verse. 17. and so laieth corrections vpon them su­table thereunto, smiting them with sorrow vpon their beds, so that the griefe of their bones is sore: pinching them with grieuous sicknesses and diseases, and making their bones to clater, so that their soules draw neere to the graue, and their life to the buriers. Now when these or the like wofull distresses haue tamed and maistered their vnruly affe­ctions, then doe they begin to be somewhat more trac­table: and whereas neither dreames, nor visions, nor any of Gods ordinances would doe any good vpon them before, after that, if God send vnto them a messen­ger or Interpreter one of a thousand, they will begin to hearken vnto them, and to learne how they may ob­taine mercy and reconciliation with God, that they des­cend not into the pit of destruction. Further, we may obserue what a great deale of woe Dauid sustained by reason of the hautinesse of his heart, and his earthly confidence (which is a signe thereof) when he thought his mountaine so strong, that he should neuer be mooued: Psalm. 30. 6. 7. for God turned away his face from him, and he was troubled, and euen ready to goe downe into the pit, Verse. 9. & to descend vnto the dust, &c. Neither did God minister vnto him a stronger purgation then he needed: but his pride required full as much affliction as the Lord laide vpon him, this was also the case of vzziah, who being in a moderate estate, did exceeding much good both for the Church and the common wealth: but when he was growen mighty and strong, his heart was lifted vp, and then he could not content himselfe with his kingly dignitie, but he would [Page 21] needs take vpon him the office of the High-priest also, and so went into the Temple of the Lord, to burne in­cense vpon the Altar of incense; but what came of this presumptuous fact of his? When the admonition of the Priests of the Lord would not preuaile with him, but he grewe wroth with those that withstoode him, the Lord louing him, did forthwith smite him with Leprosie, and so he was driuen to liue apart all his life long, that so the hautinesse of his heart might bee throughlie cured. 2. Chron. 26.2. Cor. 12. The like may be seene in Paul; who albeit he were a man of wonderfull graces, & had beene conti­nually exercised with many and great afflictions, so that he had no great need of further humbling, as we would haue thought, yet had he Satan turned loose vpon him, to buffet him, and to beat him blacke and blew as it were, that so hee might not bee lifted vp with the multitude and excellencie of the reuelations that he had receiued. Hee had beene in the third heauen, and was indued with exceeding rare gifts: and the Lord knew, that if he were not taken downe, hee would bee very conceited of him­selfe, and then all had beene lost: he would be vnfit to receiue or doe good, altogether vnprofitable and vn­fruitfull, and robbe God of his honour, and men of their due: and therefore to preuent this, hee giueth Satan li­bertie to worke vpon his originall corruption, and to exercise him with strange temptations, which was a speciall preseruatiue against pride, and loftinesse of minde.

Lastly, wee may note in the 8. chap. of Deuteronomie, verse 2. what a great adoe the Lord had with his people, the children of Israel; to helpe them, against this vile corruption that was in them: hee was driuen to keepe them fortie yeeres in the wildernes, and there to exer­cise them with manie and grieuous crosses and iudge­ments, and all to humble them, as there it is saide: and certainly, if fewer and easier afflictions would haue done [Page 22] it, the Lord would neuer haue handled them so rough­lie and sharplie; for mercie pleaseth him, neither doeth hee afflict willinglie. Micah. 7. Lament. 3.

Now the reason why the pride of mens hearts can­not easily bee remooued, is,

First, because it doth wonderfully harden them, and makes them euen like a Flinte: so that they are verie hardly wrought vpon, either by instructions, or by affli­ctions. This is euident in Nebuchadnezzar, who not­withstanding that diuine dreame that God had sent vn­to him,Dan. 4. 24. and the holy instructions and exhortations that Daniel had giuen him, after his interpretation thereof; yet continued in his arrogancie still, and was full of boa­sting and bragging: in so much that the Lord was faine to strippe him of his wittes, of his kingdome, of his foode, of his apparell, and of the societie of mankinde, and to cause him, euen for seuen yeares together, to liue as a beast, among the beasts of the fielde: and all little enough to take downe the stoutnes and loftines of his sinfull heart.Dan. 5. 20.

Secondly, as pride maketh men vnteachable, and vn­capable of good by any meanes that others can vse, so doth it make them vnable to vse any means themselues, for the humbling of their soules: for proud men can­not examine, and iudge themselues, because they are wise in their own eyes, and haue an high conceit of their owne doings: they cannot pray, because they haue no promise to builde vpon, nor any heart to humble their soules before the Lord, as all that will speede well with him must doe: they cannot labour in a calling for con­science sake;2. Chron. 11. Iam. 4. 8. because they onely seeke and serue them­selues in whatsoeuer they doe: in a word, they cannot applie themselues to vse any of those holie remedies that God hath ordained, for the subduing and maste­ring of the pride, and haughtinesse of their wicked hearts; and therefore it must needs be concluded, that [Page 23] this dangerous sicknes is very hardly cured. And if we haue yet any doubt hereof, let experience teach vs the truth of this point: for if wee obserue it in our selues or others, we shall find, that those that haue had most heart­breakings, and shed most bitter tears, and gone through most fearfull temptations, and most grieuous distres­ses, haue yet still a great deale of pride in them, which is ready vppon euery occasion to manifest it selfe, vnto their griefe and the offence of others.

Which maketh first of all for the terrour of all proud and arrogant men,Vse. who may looke for a great deale of woe and miserie, for the expelling of this poysoned hu­mour out of their soules. Let such therefore remember what is said concerning them,Prou. 16. 5. 18. to wit, that all the proud in heart are an abomination vnto the Lord: though hand ioyne in hand, they shall not be vnpunished. And againe, Pride go­eth before destruction, and an high minde before the fall. And in the 119. Psalm:Psal. 119. thou hast destroyed the cursed proud: and in the Epistle of Iames, God resisteth the proud. Pet. 3. Iam. 4. Let these and the like terrible sentences fright their drowsie con­sciences, and vnlesse they would haue the Lord to ab­horre them, to curse them, to fight against them, and vtterly to destroy them, let them sue vnto him, who alone is able to heale them of this loathsome corrup­tion: otherwise their case is very wofull, and lamentable, and the more account they make of themselues, the more cleerely will God manifest his heauie displeasure against them, as he did against Pharaoh, Nebuchadnez­zar, Herod, and such other lostie spirits as they were.

Secondly, let this be an instruction vnto the chil­dren 2 of God, that if they would not haue their maker to loath them, and to fight against them, they must labour to abhorre all loftines of minde, and ouer-weening con­ceites of themselues, and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best: the godly begin to thinke much di­uers [Page 24] times that they are afflicted euery morning; that they are exercised with wants, with sicknesses, with dis­graces and the like: but better is it to vndergoe some of these, or all of these, though it be all our life long, so we be made more lowly thereby, than to ouerflowe with great plentie and varietie of outward things, and in the meane time to be pestered with that venemous hu­mour of pride and selfe-conceit. Therefore was it that Paul doeth professe that hee would reioyce in infirmities, in reproaches, in necessities, in persecutions, &c: 2. Cor. 12. 10. 7. because he knewe they were excellent preseruatiues against his sinne.

Now because men are readie to thinke that there is not in them such store of pride, as that they greatly neede Gods medicines to cure them of it, or if they doe see their pride, they are readie to sit downe discouraged, as if it were vnpossible to get the better of it, therefore will it not be amisse to set downe some fruits and effects of pride, whereby it may be discerned, and some reme­dies and helpes against it, by vertue whereof it may be cured.

Concerning the first point, it were an infinite worke to reckon vp all the effects of pride,Fruites of pride. and therefore I will 1 onely touch some few of the principall, whereby we may be led to a sight of the rest:Prou. 13. 10. And the first of them shall be that where of Salomon speaketh, saying, Onely by pride doeth man make contention: many there are that doe ignorantly imagine they were neuer proud in all their life; but let them consider better of the matter; did they neuer brawle nor contend with any in all their life? if they did, certaine it is that they were proud: for looke how much contention there is, so much pride there is in euery man. Which may be an euident argument to proue that this sinne doeth greatly sway euery where: for if we looke into most families, and euen into those of the purest sort (who thinke themselues most free [Page 25] from pride) shall we not finde many iarres betwixt hus­band and wife; betwixt maister and seruants, betwixt bre­thren and sisters, betwixt neighbour and neighbour? this is so palpable that none can denie it; and therefore let not men deceiue themselues, but see and acknow­ledge and bewaile the wretched hautines of their hearts.

Another fruit of pride is, impatiencie vnder crosses,2 or losses, or indignities that doe befall vs: for when we are discontented at that estate and condition, wherein we are, we euidently expresse our dislike of Gods go­uernement, as if he did not dispose of things aright, and as if we could order matters in a better sort, if they were in our hands: and is not that monstrous pride to thinke ourselues wiser than God, and to censure him for his proceedings?

Againe, this is an euident token that men are proud,3 when they are readie to scorne at an admonition, or a reproofe that is giuen vnto them, for that argueth that they haue a verie good opinion of themselues and of their actions, when they cannot abide that anie should finde faulte with them, or goe about to reforme them. Dauid was otherwise affected,2. Sam. 12. 13. when the Prophet Nathan came vnto him with a sharpe reprehension,Psal. 51. and when Abigall met him with a wise admonition. And Iob brin­geth this as an argument of his vprightnesse,1. Sam. 25. 32. that hee durst not contemne the iudgemēt of his seruāt. No, not of his Maide seruant, Iob. 31. 13. if they had any matter to obiect against him: and therefore let such as are enraged, or imbitte­tered against their reproouers or admonishers, knowe, that they are farre from that modestie and meekenesse of spirit that was in these holie men of God.

Lastlie, this is a sure note of pride, when men doe 4 much regard earthly things, and promise vnto them­selues a kinde of happinesse in the enioyment thereof:1. Tim. 6. 17. in which regard the Apostle willeth Timothie to charge [Page 26] rich men that they be not high minded, and that they doe not trust in vncertaine riches: Implying thereby, that so much confidence as there is in wordlie substance, so much high-mindednes there is in the parties so addi­cted. The more men trust in God, the more humble they will be, but the more they trust in their wealth, the more high-minded they will bee. If men would trie themselues by this touch-stone, they should easily dis­cerne abundance of pride in themselues: for who al­most is there but doeth thinke himselfe the better and safer for the very hauing of earthlie things? and who doth not iudge his case more miserable, meerly for the want of these deceitfull vanities?

Let vs therefore sifte our owne hearts, and by these and the like fruites of pride, learne to iudge what abun­dance of this poysoned sappe there is within vs. And then perceiuing how liable wee are vnto many fearefull stroakes of God by reason thereof, let vs carefully vse these remedies following against the same.

First, let vs often search and trie our owne hearts, and workes by the right rule,Remedies a­gainst Pride. that is, by the holy law of God: for none are lifted vp, but such as doe not knowe themselues: for if wee rightly considered what we are, and what our actions are, it would take downe all that foolish conceitednes, that is naturallie ingrafted in vs, and cause vs to say with the Publican, Lord bee mercifull to mee a sinner: and with Paul, Miserable man that I am, who shall deliuer mee from the bodie of this death! Luke, 18. 13. hee was aliue; Rom. 7. 24. that is, thought himselfe aliue, and in verie good case, before the law came, & cōuinced him of his wretched corruptions, hee was euen as a blinde man that feares nothing, though a man came running vpon him with a sharpe sword, or he were ready to fal down violētly frō an high and dangerous rocke, he would neuer be daun­ted at the matter, nor one whit moued, because hee sees not that hee is in any danger: such was Pauls case, and [Page 337] such is the state of euery vnregenerate man: but when Gods law is once pressed vpon the conscience, by the liuely working of the holie Ghost, it inlightens the minde, and makes men see their owne sinfulnes, as Paul did, which is an excellent meanes to kill all proud and loftie conceits. If therefore we desire to be ridde of this hatefull and hurtfull companion, I meane pride, let vs often and earnestly examine our selues by this straight rule of Gods law: we are giuen to try our selues often by examining whether we be not better than such a man, or such a woman, but this is a false and a deceitfull rule: for a man may be better than such and such, and yet be starke naught.

But the proud flesh will be readie to obiect,Obiect. and say, I doe not onely goe beyond these and these wicked ones, but I am better than diuers that are esteemed godly and religious.

Are you so?Answer. you may easily be deceiued; and the bet­ter conceit you haue of your selfe, the worse you are likely to be: but grant for the time that you excell o­thers in some things, doe not they goe before you in some other? you haue a better gouernement of your tongue than many of your neighbours; but are you not more grosly tainted with couetousnes than they are? You haue a better gift of chastitie than another, but doeth not he lesse offend in violent distempered passions than you doe? and the like might be said in other particulars. If you consider your owne goodnes and others badnes, you may easily growe to thinke bet­ter of your selfe than of others: but if you would with­all set before your eyes their goodnes and your owne badnes, it would happily make you to haue a better opi­nion of them than of your selfe, and cause you to con­clude that (all things considered) their graces are more excellent than yours. But let that be yeelded, that you are indeed beyond many others in pietie and godlines, [Page 28] doe you not yet come farre short of that which the law requireth? & for those gifts that you haue, whence pro­ceeded they? are they not bestowed vpon you out of the Lords meere bountie? and if you haue receiued them, why are you puffed vp as if you had not receiued them? If you did aright consider that you are no more worthy of the least blessing of God than the vilest crea­ture in the world, and that not your goodnes, but Gods goodnes is the cause that you excell others, there would be no place left for ouer-weening cōceits of your selfe, but you would conclude (as the truth is) that the bet­ter you are gifted,Rom. 1. 14. the more you are indebted, and the more talents you haue, the more thankes you owe vnto God,Math. 25. and the more seruice vnto his people. And thus much for the first remedie against pride, which is, to try our selues and our actions by the true touchstone of Gods word.

2 The second is, often to bring our hearts into Gods presence by prayer & thanks-giuing, for that will make vs acquainted with that holines which is in the Lord, and then we cannot but see and acknowledge that vile­nes which is in ourselues. This was it that made Abrahā the father of Beleeuers, and the most excellent of all the Patriarks,Gen. 18. 27. to confesse, that he was but dust and ashes: this was it that caused Isaiah, a maruellous holy pro­phet,Isa. 42. 6. to cry out, that he was a man of polluted lips; and this was it that made Iob that worthie and renowmed seruant of God,Iob. 42. 6. euen to abhorre himselfe, and to repent in dust, and ashes. And assuredly if we constantly and zealously accustome our selues to come before Gods glorious throane, it will make vs much ashamed to stand vpon our owne worth, and frame vs to a very low­ly conceit of our selues. And on the contrarie, we may boldly conclude, that they that doe not vse reuerently and faithfully to call vpon the Lord, are proud and hau­tie, and arrogant persons, and neuer yet knewe what [Page 29] true lowlines meant, where there are many and fer­uent prayers, there is much humilitie: where there are fewe and weake prayers, there is little humilitie: where there are no faithfull prayers at all, there is no humili­tie at all.

A third helpe against pride is, diligence in some law­full 3 calling:Eccl. 1. 13. for labour and trauell (as the wise man saith) are appointed vnto the sonnes of men to humble them thereby. As for idle persons, they are alwaies proud and conceited:Prou. A sluggard is wiser in his owne eyes, then ten men that can render a reason, for such kind of people hauing nothing to busie their heads about, are very readie (Sathan helping them forward) to thinke of their owne worth, to imagine high things of them­selues, and so to build castles in the aire: besides that, idlenes nourisheth in them all manner of vile lusts, and the more sinfull any one is, the more proud he is; and therefore is the diuell more proud than any, because he is more sinfull than any. If then we would not be in bon­dage vnto this vile sinne of pride, let vs apply ourselues diligently vnto the workes of our seuerall vocations; and that for conscience sake and in obedience vnto God; not for filthy lucre sake, or for enuy, or the like, for if we labour & toyle neuer so much for worldly re­spects, we shall not be rightly humbled thereby, but ra­ther puffed vp in our fleshly mindes.

A fourth remedie is, often to meditate of the hurts 4 and mischiefes that come by pride, and of the benefits that doe arise from humilitie. The mischiefes procee­ding from pride were partly before named in the first vse of this doctrine, viz, that it causeth the Lord to ab­horre vs, to resist vs, to curse vs, and to plague vs, yea and to depriue vs of those things whereof we are most proud and conceited: besides that, it causeth vs to pine away with enuy: to consume with malice, to fret and vex with anger and discontentment, and vpon euery [Page 30] slight occasion to brabble and wrangle, to fall out with this body and that, and in a word, to be very vnquiet in our selues, and very troublesome and hatefull vnto o­thers; and who then would not be freed from this hurt­full sinne, which hath so many badde effects arising from it?

Then on the other side, the benefites issuing from the pure fountaine of humilitie, are very many and great: for besides the auoyding of the forenamed mischifes,Isa. 61. 1. lowlines will giue vs an interest in all the pro­mises of God:Luk. 4. 18. meeke men shall inherit the earth; they shall haue God to dwell with them, Psal. 37. 11. and grace to remaine in them while they liue,Isa. 57. 15. and glory to inuest them,Iam. 4. 6. and to make them eternally happie when they die.Math. 5. 3.

These remedies of often examination, frequent pray­er, diligence in our vocation, and serious consideration of the hurts that come by pride, and of the benefits that proceed of humilitie, we must constantly and conscio­nably vse for the humbling of our hearts.

5 And lastly, for this very ende and purpose, we must not onely be cōtent to heare admonition, but earnestly desire it: both of the Lord, that he would be pleased to stirre vp mens hearts to admonish vs, and of men, that they would shew vs that fauour, as to tell vs plainely and faithfully of our faults, that we may thereby dis­cerne of those corruptions, and be humbled for them, which we thorough selfe-loue, and too much partialitie cannot easily espie, or not so thoroughly censure in our selues. The benefit here of Dauid found vpon the pro­phet Nathans comming vnto him;2. Sam. 12. and therefore do­eth he so earnestly pray for it,Psal. 141. 5. saying: Let the righteous smite me for that is a benefit, and let him reproue me, and it shall be a precious oyle, &c. And whosoeuer they be that doe not thus desire the admonitions of Gods seruants, they carrie too little hatred against sinne, and doe not with any great earnestnes and indignation controule [Page 31] and checke their consciences for it: and therefore they are likely to liue and die in their pride, and may iustly feare those punishments that doe belong vnto proud persons.

Verse 12. I offer thee three things: chuse thee which of them I shall doe vnto thee.

In that the Lord putteth him to this choyce when he began in good earnest to humble himselfe, the doctrine is, that

The more speedily we iudge our selues,Doct. 7. Speedy iudg­ing of our selues pro­cures fauour. the more mercifully the Lord will deale with vs.

This we see proued in this text, where God dealeth with Dauid as a father with his owne sonne: First, let­ting him chuse his owne rod, when of necessitie he must be corrected:The time be­ing expired, this point was briefly handled. Secondly, he giueth him warning before hand, that the plague might not ouertake him on a sud­den, which would wonderfully haue discomforted him: Thirdly, he telleth him how long it should continue, so that he was sure three daies would be the longest. Which serueth first for singular comfort vnto Gods children that doe bewaile their sinnes,Vse. 1. and passe sen­tence vpon themselues as well as they can: if they goe thorow with that worke, the Lord wil giue them a com­fortable and speedie deliuerance: or if it be requisite that they should feele Gods hand vpon them or theirs in any more grieuous manner, yet the Lord will deale with them in some sort as he did heere with Dauid: for first they shall haue warning thereof before hand, and so be better prepared and armed for it. And further, if they striue to humble their hearts before the Lord, though they haue not the choyce of their particular scourge, yet it shall be as well with them in effect: for although at first they thinke the rod very smart, and euery blow two, yet when they are growne to be stron­ger men in Christ, they shall be driuen to confesse, that if they had chosen their owne rods, there could haue [Page 33] beene none in the world so fit for them as those where­with the Lord hath scourged them: So that they shall be able not onely to say with the Prophet, It is good for me that I haue beene afflicted; but good for me that I was whipped with these and these rods, yea and that I recei­ued thus many strokes from the Lords mercifull hand, No crosse could haue beene inuented to doe me more good, then pouerty, or disgrace, or ill neighbours, or any the like, according as Gods seruants are seuerally tried. If God should haue put it to Abrahams and Iacobs choyse, they would rather haue parted with any out­ward thing, then with their children, that were as deare vnto them as their life: but when they saw Gods end in trying them that way, when Isaac was spared, and Ioseph aduanced, and made an instrument of humbling his boisterous brethren, and of releeuing his father and all his familie, besides many others, then they must needs acknowledge that it was fittest for them to be crossed in their children, and that Cods waies are the best, whatso­euer we may iudge of them for a while.

Secondly,se. 2. heere is matter of terrour vnto all vngod­ly men that will not be perswaded to iudge themselues: looke what iudgement will most vex, and sting, and tor­ment, and euen kill their soules, that let them make ac­count of. If Haman might haue beene the chuser, of all other miseries he would not haue chosen that which befell him: to wit, that Mordecai his enemie should be aduanced and honoured and that by himselfe, who did beare him such deadly hatred for that he could not ob­taine honour and reuerence from him: what an horri­ble torment must this needs be vnto his heart, that Mordecai now should ride, and he goe by him on foot? that now he must bow the knee to Mordecai, that would so faine haue had Mordecai to doe it to him? that the gallowes that was by him prepared for Mordecai, must now serue for himselfe: &c. This must needs be an ex­ceeding [Page 33] torture vnto him: and this shall befall all im­penitent sinners: What they are most loth to vnder­goe, that shall light vpon them, and that at vnawares when they least thinke of it, and shall continue with them, and neuer leaue them till it haue either turned them vnto God, or brought them vnto hell, the place of all such rebrobate sinners. And that we may apply this to the present occasion, are there not many that are horribly afraid of the pestilence? yea farre more then they are of sinne which bringeth it: in so much that they absent themselues from Sermons, and from pub­like prayers, lest they should be infected. Are there not very many (I say) that are possessed with such feares? Let them looke to it: for of all other strokes the pesti­lence is likely to fall vpon them: if it were a sword in the hand of the Pope, or of Sathan, then it stood them vpon to beware of Gods ordinances: but seeing none but Atheists will denie but it is ordered by Gods ouer­ruling hand, they take a bad course to escape his stroke: for where can they hide themselues, but he will finde them out? And whither can they flee from his all-see­ing presence?

He can take away the infection where it is, and bring it euen in a moment where it is not: and therefore goe where they can, they goe in continuall danger: for where is the sword of God most likely to smite, but where he is most displeased, and where there is most prophanenesse, and greatest contempt of the meanes of saluation? therefore if they would escape, let them fall downe before the Lord, and humble themselues as Dauid did: and not be so much afraid of their neigh­bours that haue the plague, as of sinne that brings the plague: and runne not so much from the occasion of this sicknesse (though all good care must be had that way) as from the cause: which if we can doe, then either God will spare vs, and exempt vs from this stroke, or [Page 34] else giue vs comfort vnder it, and deliuerance from it by life or death: making it a meanes vtterly to kill ori­ginall sinne, which all his ordinances could but onely weaken: and who would be afraid of such a cure? what child of God would not be more glad to sit on a throne in heauen (though he be called thereto by a boyste­rous messenger) than to be in a prison heere on earth? to be where he shall be quite freed from sinne and sor­row and temptation, and haue all happinesse aboue that which his heart can desire, rather than to be continually turmoyled heere in the world, and euery day to taste of new tribu­lations.

YEE haue alreadie heard of Dauids sinne in numbring of the people, of his humiliation, confession, and crauing of pardon for the same: al­so of the message that was brought vnto him by Gad; what offer the Lord made him, Namely, that hee should haue the choise of his owne rodde: the sentence was alreadie past, and some one of the three iudgements mentioned Verse 13. must needs light vpon the land: yet would God vse as much mild­nes as might bee, and therefore hee referres the matter [Page 36] vnto him, and biddeth him consider, and determine which of them hee would most willingly vndergoe.

Now followe the euents that ensued both vpon the sinne that Dauid committed, and the message that God for the same directed vnto him.

The first whereof, was the great distresse wherewith hee was perplexed, which he bemoned to the Prophet, telling him that he was in a wonderfull strait.

The second was the choyse that he made,Verse 14. absolutely passing ouer the famine, without so much as speaking of it, as knowing it to bee incomparablie the sharpest scourge of the three: (for the Scripture 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,Lament. 9. which was more immediately the sword of God, from whom he expected mercie and sauour, then to the violence and sword of man: in whome what else in such a case is to be found, but cru­eltie and fiercenesse?

The third was the execution of that plague of the pe­stilence,Verse 15. which he had yeelded himselfe vnto: which is declared as well by the manner, as the minister of it: it being in so short a time, as in three dayes space, disper­sed thorough the whole Land, from North to South, and (though not affirmed, yet implied) from East to West, Ierusalem onely excepted, as may appeare by the circumstance of the Text: and in this time seuenty thousand being destroyed; which stroke was inflicted by the hand of an Angell, whome God had therevnto appointed, as minister and executioner of the same.

The last was, the ceasing and stay of this plague,Verse 16. euen then when the stroke was lighting vpon Ierusalem, to haue destroyed it. And hereof are assigned two causes: the one, and that the principall, was the Commande­ment of God: to whom (for our better apprehension of his prouidence) is ascribed an humane passion of re­pentance: [Page 37] which properly befalleth not him, because hee cannot but doe euery thing absolutely well, nor pos­siblie at any time bee wearie of well-doing: neither is hee subiect to perturbations, because he is free from all manner of corruptions. But hee is said to repent, when hee withholdeth that which he condicionallie promi­seth, or threatneth, or desisteth from that which he had begun to doe, sithence men many times breake off their proceedings, with dislike of the beginnings thereof, and their not doing of that which they saide, argueth com­monly that they are sorrie, for saying that which nowe they minde not to doe.

The other cause, yet of an inferiour nature, and mo­uent (as wee call it) was the prayer of Dauid, Verse 17. whereby hee obtained the preseruation of Ierusalem, and the rest of the people, and herein hee offereth himselfe to be smitten, that they might be spared, with acknowledge­ment that hee was the offender, and they in this matter altogether innocent.

Verse 14. And Dauid said, I am in a wonderfull strait] The Doctrine that hence ariseth, is plaine: viz. that Sinne brings men into great distresses, and into mar­uellous straits.

It is the proper nature of wickednesse,Doct. 1. Sinne brings men into straits. to encomber and cast men into perplexities: neither will God spare his owne people, when they take libertie in prouoking his maiestie; but either they shall be straited in their owne hearts, or else in regard of outward calamities, or both: and though the Lord will not condemne them, yet will he afflict them. Iehoshaphat was so foolish, that he would make affinitie with Ahab: and lest he should breake off that league of friendship that was betweene them, he would aduenture (contrary to the expresse word of the Lord) to goe against Ramoth Gilead to bat­tle with him: now was not he in an exceeding great straight, when the maine force of the battle was bent [Page 38] against him, being supposed to be the King of Israel, concerning whom a command was giuen to the Cap­taines by the King of Aram, 1. King. 22. 31. 32. that they should fight against none, neither small nor great, but onely against the King of Is­rael? Yet would not Iehoshaphat take warning by this: but after that he had beene rebuked by Iehu the Pro­phet, for helping the wicked, 2. King. 3. and louing them that hated the Lord, he yet ioyned with Iehoram the King of Israel, a­gainst the King of Moab: but was his successe any bet­ter then before? No surely: for howsoeuer they had the victorie ouer the Moabites with much difficultie, yet be­fore that was effected, he was in a greater straight, then when he went against Ramoth Gilead: for there his owne person onely was endangerd: but heere both he and his people, together with two Kings and their armies besides, were like to perish for want of water. A further proofe of this point we haue in Ionah, who discoursing with his owne reason, thought it would be to no pur­pose, but very dangerous for him to goe to preach at Niniue, and therefore refused to yeeld to the Comman­dement of the Lord. But what wofull distresse did this disobedience bring him into, when being in that sore tempest, the sea did roare, his conscience accuse him, men were against him, God was against him, and there was no way for him, but to be throwne into the sea, and there to remaine three daies and three nights in the bel­ly of a whale?Iudges. 16. The like may be seene in Sampson, who being carried with boisterous lusts, and immoderately and sinfully affecting that vile strumpet Dalilah, could hide nothing from her, but discouered vnto her very foolishly wherein his great strength lay, namely in his haire: and so that being cut off, as a recompence of his folly and sinfull dealing, he was betraied into the hands of his most deadly enemies the Philistims, who puld out both his eyes, bound him in fetters, made him grinde in the prison house, and besides made him a laughing [Page 39] stocke vnto those into whom he had formerly stricken a great terrour and amazement by his admirable va­lour, and the strange enterprises atchieued by him. Thus we may in part perceiue into what narrow straits sinne doth bring Gods owne children: but this is espe­cially verified in wicked men, of whom it is said, that thornes and snares are in the way of the froward: Prou. 22. 5. they are hedged in with thornes, and all their walke is vpon brakes: they run to hell with great vexation: they are intangled in snares continually, and are neuer out of them: they are caught in Sathans net, and held fast by hardnesse of heart, which neuer leaues them till either conuersion, or vtter confusion doe befall them.

But this will more fully appeare in particular sinnes, as first to giue instance in drunkards, whose appetite doth prouoke them vnto that beastly abuse of Gods good creatures: the wine delights their eye, and plea­seth their taste, and goeth downe merily:Pro. 13. 32. 29. 30. but in the end it will bite like a Serpent, and hurt like a cockatrice: for to whom is woe? to whom is sorrow? &c. Euen to them that tarrie long at the wine, to them that goe and seeke mixt wine: for they ruinate and ouerthrow their estate, they ble­mish and staine their names, make their wiues to fall out with them, their children to contemne them, their companions to quarrell with them: their best friends to loath them: and after all this, they are a burden vnto themselues, hauing their wittes crackt, and their bodies diseased, and beeing fit for no place, but onely for hell.

The same may be said of proud men: doth not their sinne throwe them into great miserie? Let vs consider a little of Hamans fall, which was procured by his inso­lencie. God knewe what crosse would most vexe his proud heart, and that he sent him: for whereas all Ha­mans honour could doe him no good, vnlesse Mordecai would rise vp before him, and doe him reuerence, that was a thorne vnto him, when hee could not make him [Page 40] doe it: but when hee must honour Mordecai, and be as a seruant vnto him, that was a snare vnto his soule, and therein was hee helde fast, with horrible vexation and monstrous shame, till death and damnation seazed vp­on him.

The like may bee seene in riotous and voluptuous persons, who are whollie addicted to followe spor­ting, and gaming, and surfetting, and chambering, and wantonnesse, with such like sinfull delights of the flesh: the world thinks that such liue a merrie life: but iudge not too well of them; they haue not paid all their shot as yet: they haue miserie enough behinde, that still pursues them, and at length will ouertake them: for hee that loues pastime, shall be a poore man; and hee that loues wine and oyle shall not bee rich: Prou. 21. 17. and a Whore will bring a man to a morsell of bread: pouertie shall followe at the heeles of such,Prou. 6. 26. as a swift Post, and shall set vpon them as a strong armed man: they shall be ouercome and van­quished, and downe shall their estate goe, euen to the ground.

Another instance may be in couetous persons, who haue wealth in wonderfull admiration, so that it is made the common god, and most vsuall Idoll of the world: and when they haue gotten it, they, and manie others thinke they shall haue great credit with it: and manie times it so falls out, that they are men of great place, be­cause they are of great substance: they haue manie to attend vpon them, manie to flatter them, and to crouch vnto them, and by their riches they may procure al­most what they list: doth not this now seeme to be an easie, a pleasant, and happy life? Yet the Apostle telleth vs,1. Tim. 6. 19. that they that will be rich, fall into tentation, and snares, and into manie foolish and noysome lusts, which drowne men in perdition and destruction: so that when wealth (together with the loue of it) flowes in on euery side, men are as it were cast headlong into a sea of miserie: and therefore [Page 41] it is added, that the desire of mony is the roote of all euill: for it doth not onely poyson mens hearts, make them erre from the faith, and bring them into the snares of the diuell, to be lead by him according to his will; but it pearseth them thorow with many sorrowes: for greedy wordlings are euer disconted and froward, falling out with one, and chafing with another: so that those things which seeme to glad their hearts, doe not indeed bring them any sound contentment, because their desires can neuer be satisfied, but especially because they are often times much crossed: as when their sheepe or cattle mis­carry, their grounds prooue vnfruitfull, their seruants vntrusty, theeues set vpon them by violence to spoile them of their goods, or subtill aduersaries by craft seeke to defraud them of the same, with many such like oc­currences, which will neither let them rest quietly in the night, nor liue comfortably in the day: and the hearts of such couetous persons can tell them, that ma­nie times all other things doe them no good, sithence they cannot haue some one thing which they would, as the case stood with wicked Ahab in the matter of Na­boths vineyard.

But suppose, that these and the like sinnes should not bring men into snares in their lifetime, yet at the time of their death when they must goe out of the world, they will:Iob. 27. 8. for what hope hath the hypocrite when God shall take away his life? though he haue heaped vp ri­ches as the dust, yet when God shall vnsheath his soule, and put it violently from his body as a rustie sword out of the scabberd, what good will all his substance doe him then? It was his hope while he liued, that he should still get more wealth: but when death sets vpon him, he is past that hope, and for better hopes he hath none, and therefore must needs be full of woe, and full of per­plexitie. Then though he call vpon God, he will not answer: Pro. 1. 26. [...]. and though he seeke him early, he shall not finde him: but God [Page 42] will laugh at his destruction, and mocke when his feare com­meth. Because God called, and he refused; he stretched out his hand, and he would not regard; therefore when he cri­eth, the Lord will shut out his prayer.

But set the case they be not in such perplexitie at the time of their death, but that they die securely, and goe suddenly downe to the graue as senslesse blocks, or stones, yet must they come before the iudgement seat of Christ, and then they shall be paid home for all. Or­dinarily they meet with extremitie of anguish while they liue, or when they die: but if they doe not, they shall not misse of it when they appeare before the Iudge of heauen and earth,Rom. 2. but tribulation and anguish shal be vpon euery soule that hath offended, of what estate and degree soeuer he hath beene. Then their distresse and honour shall be such, that when they arise out of their graues, they shall wish to returne thither againe: yea they shall desire that the mountaines and rockes might fall vpon them, & couer them from him that sitteth on the throne, and from the wrath of the Lambe. Then they would thinke no paines nor torment too much so they might perish euerlastingly: they could rather desire that an huge rocke or great mountaine might crush them in peeces, and that they might perish as beasts, than to appeare before Christ Iesus to receiue that fearefull sentence, Goe ye cursed, &c: This is the proper wages of sinne: and of disobedience against the Lord: it castes the com­mitters of it into a wofull Labyrinth of distresses and miseries: and good reason is there that it should be so, because otherwise the hatefulnes of it, and the hatred of God against it would not cleerely appeare, & so men would like better of the broad way, than of the narrow, and chuse to be rebells against the Lord, rather than obedient subiects vnto him: euen the best would doe this as well as the worst. Which serueth

First,Vse. 1. for instruction: that we should beware of all [Page 43] kinds of sinne, and consider what will come of it, before we presume to rush vpo it: let vs looke before we leape, lest afterwards we repent vs when it is too late. Sinne will make goodly shewes of delight, and preferment, and commoditie that it will bring vnto vs: that if we will giue entertainement thereunto, it will neuer be a meanes of any disgrace vnto vs, but will hide it selfe from the view of the world. But what doth the Lord say of it? Doth not he tell vs that it will breake out, and flie abroad at length? The adulterer would haue his wret­ched pleasure, but not the iust reproach of his filthi­nesse. But what saith Iob? Iob. 31. 3. Are there not strange punish­ments for such workers of iniquitie? And though they may hide it from the eyes of men,Verse. 4. doth not God behold their waies, and tell all their steps? If Adam and Eue had con­sidered what mischiefe would haue ensued on their ea­ting of the forbidden fruit, they would neuer haue ta­sted thereof: but when they would beleeue the serpent rather then God, did not they, and shall not their poste­ritie for euer smart for it?

The Prophet Micaiah bid Abab take heede of his iourney to Ramoth Gilead: yet he would haue his owne minde, let the prophet say what he would: but when the arrow was shot into his side, then he saw that Micai­ahs counsell had beene worth the following: but then it was too late, and such is the folly and madnesse of most men; they must haue their owne wils▪ and their owne waies, and will neuer hearken to those instructi­ons that are giuen them, either by God, or by godly men, till miserie haue ouerwhelmed their soules, and they be past recouerie. But let their follie teach vs to be wiser, and let vs take heede of Sathans baites, and of his sugred poyson:Math. 4. he will make vs profers (as he did vnto our Sauiour) of maruellous great honour, and pleasure, and gaine that may be gotten by such and suel, sinfull courses:Iohn. 8. but let vs neuer giue credit vnto him, for he [Page 44] is a lyar from the beginning: but,

Secondly,Vse. 2. if we haue harkned too far vnto him al­ready, and haue fallen by our iniquitie, let vs withall possible speede get out of that which holds vs in bon­dage, and wrappeth vs in milerie, and chaineth vs in many sorrowes and calamities; let vs get sound repen­tance for it, and striue for a reformation of it: let not sinne keepe possession in vs, and then iudgements shall not long continue vpon vs He that hath committed a­ny grosse sinne, is as it were a prisoner: according to that of Salomon, Prou. 5. 22. His owne wickednesse shall take the wicked him­selfe, and he shall be holden with the cords of his owne sinne. There is a iudiciall proceeding against him: sinne com­meth as an officer, and chargeth the partie to stand: then it apprehendeth him, and bindeth him hand and foot as a malefactor: (it spareth not the mightiest Mo­narch in the world, that is found guiltie before the Lord) after there is a proceeding vnto arraignment and execution, if there be not meanes vsed to stay the same: therefore let vs get off the fetters of iniquitie as soone as we can: and if we find terrors vpon our hearts for our couetousnesse and crueltie, for our pride and insolencie, for our filthinesse and impuritie, &c: let vs labour with God for the obtaining of a pardon: and then though we be plagued for our foolishnesse, and brought very lowe, yet crying vnto the Lord, he will deliuer vs out of our distresse:Psal. 107. yea he will bring vs out of darknesse, and out of the shadow of death, and breake our bands asunder.

Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience,Vse. 3. whose workes doe testifie for them that they are vpright and sincere, and that though they be clogged with many in­firmities, yet they giue entertainment to no sinne at all: though they haue many troubles and slanders raised a­gainst them, and many temptations, wants and necessi­ties [Page 45] lying vpon them, yet let them be of good cheere: for albeit they be afflicted on euery side, yet shall they not be in distresse,2. Cor. 4. 8. they are not straitned, but haue el­bow roome enough, and doe enioy the best freedome and libertie. For they may come into Gods priuie chamber (as it were) and into his presence when they will: they are not strained in their soules, but haue li­bertie to powre out their hearts before their heauenly father, who knoweth and pittieth their distressed estate, and will worke out their freedome and comfort in due time: and in the meane while his hand shall defend and vphold them: his spirit shall comfort and strengthen them: his word shall reuiue and refresh them, and (in a word) his grace shalbe euery way sufficient for them, so that such as are not chained and fettered with their owne iniquities, and raigning sinnes, are of all other the best freemen, and the most happie and blessed people: they walke at libertie, & they keepe the precepts.

Let vs fall now into the hand of the Lord] That is, Let God proceed with the pestilence according to his plea­sure: which is called Gods sword and Gods hand, be­cause this pestil̄ece proceeded immediately from him, without any second causes, whereas many other iudge­ments doe not so. In that he maketh choyse to fall into Gods hand,Doct. 2. The godly finde greatest fauour with God. the Doctrine is, that Gods seruants neuer finde so great fauour as with God himselfe.

None can deale so fauourably with Gods children as their heauenly Father.

He goeth as farre beyond earthly parents, as God is better then man. They, when they are prouoked, doe oftentimes cease to be mercifull: but God, when he is most incensed, is perfectly fauourable; and when he is driuen to chastise his children, he is exceeding mode­rate. Which is liuely expressed, Hos. 11. 8. where the Lord speaketh in this manner:Hos. 11. How shall I giue thee vp Ephraim? How shall I deliuer thee Israel? How shall I make [Page 46] thee as Admah? How shall I set thee as Zeboim? As if he should haue told them, You haue deserued to be vtterly destroied, as Sedome and Gomorrah, and the Cities neere adioining: but my compassion that I beare towards you will not suffer mee to doe it: Mine heart is turned within me: my repentings are rowied together. Man repents after hee hath done amisse, but God before, so that hee can neuer doe amisse: and therefore to manifest his in­finite goodnes, and care for their preseruation, hee ad­deth, verse 9. I will not execute the fiercenesse of my wrath: I will not returne to destroy Ephraim; and the reason is ad­ded, for I am God, and not man: and therefore though a man (if hee were so prouoked,) would haue done his best vtterly to haue spoiled them, yet the Lord would not enter into their Citie, viz. for that end, but deale gra­tiously with them, notwithstanding all their offences.

Moreouer, earthly parents, when they set vpon cor­rection with best staiednesse, doe want knowledge and discretion, and therefore giue their children too little or too much:1. Pett. 6. Isa. 27. 9. but the Lord is of such infinite wise­dome, that hee euer proportioneth his chastisements to the neede of the partie, and the nature of the fault.

Againe, earthly parents, when they haue layde on stripes, cannot take them off againe: when they see their children weeping, and grieuing, and humbling themselues in good earnest for their offences, they wish (but all in vaine) that their paine were ouer, & the smart remooued: but as the Lord woundeth, so can he heale; as hee cast Iob downe,Hos. 6. 1. so could he raise him vpagaine: and whatsoeuer our distresses be, if wee can humble our selues, and crie vnto the Lord, hee is able and readie to relieue and to deliuervs. In which regard, wee should be most willing, if we must needs he corrected, to yeeld vp our selues into his hands. For there is no compari­son betwixt the compassions of men, which are finite, and of Gods, who is infinite.

[Page 47] Which may serue to discouer vnto vs their folly that are so farre from submitting themselues to Gods cha­stisements, that they cannot endure his rebukes. Let a­ny man of God admonish them, and they are readie to flie in his face. What hath he to doe with me? (say they) let him meddle with his owne matters. I will not take it at his hands: with many bitter speeches of that kinde, which argue in them great distemper and vexation of minde. And let a man tell them in neuer so great loue, that if they doe not amend, their sinnes will abroad to their disgrace: their friends will grieue at them, their aduersaries will reproach them, and all cry shame vpon them; yet they will be no whit pacified, but rather en­raged against the admonisher, not caring what be thought or spoken against them, so Christians may not reprooue them.

Hence is it that men are so loath to be vnder any Christian gouernment,Vse. 1. where they must be instructed how to doe well, and rebuked if they doe not well: they will none of it: to liue in such a family or congrega­tion where they shall be catechized, and restrained from the breach of the Sabbath, and other leaud cour­ses, they will neuer endure it; but will chuse rather to be vnder the gouernement of Antichrist, and of Sathan himselfe, then of Christ Iesus: Let their maisters be Pa­pists, cruell oppressors, as sauage tyrants as Pharaoh was, they will rather dwell with them, then with godly and religious gouernours, that would vse them most kind­ly, and reward them most liberally for their seruice. Such were the Israelites. Moses (as the Lord testifieth of him) was the meekest man vpon the earth, and withall a most wise and couragious Ruler: yet would they ra­ther haue beene euery day vnder the whip in Egypt, then vnder Gods gracious gouernment which was exe­cuted by Moses, And as these are heere to be condem­ned of great want of wisedome, that will not submit [Page 48] themselues to be admonished and ordered by the Lord; so are they also which are vnwilling to come vnder Gods correcting hand, which is indeed of al other most desireable.

And because the present occasion requireth it, it will not be amisse to shew that the pestilence, wherewith the Lord hath now visired this Nation, is a fauourable and gentle correction, and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawne out against vs: and that for these reasons:

First,Reasons why the pestilence is a more fa­uorable stroke then the sword. because heerein we may more immediately and cleerely behold Gods hand, which is a meanes to draw vs to more speedy and earnest humiliation: whereas if we were pursued by the sword of men, we should be more distracted, sometimes with feares of and greese, 1 for the enemies violence; sometimes with hopes ei­ther of mercy from them, or of aid from others: all which do either vtterly withdraw vs from, or much hin­der vs in the worke of humiliation.

Secondly, in the time of the pestilence the aduersa­ries 2 of Religion haue not such matter of insultation, as when warres are hote in the Land: for then they would triumph in this or the like manner: Now these forward men shall pay for it: downe they shall all the sorte of them: they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence: but what will become of them now? thus would they insult ouer Gods chosen, in the time of warre: but in the time of this sicknes, they themselues are exceedingly afraid, & euen at their wits ende, (know­ing that hell and destruction gape for them, whensoe­uer death taketh hold of them:) whereas Christians are quiet, and full of peace & ioy in the holy Ghost, know­ing that if they die, they shall go from earth to heauen, from a place of miserie, to a palace of glorie.

[Page 349] Thirdly, this is a maruellous great mercie, that there doth still remaine the face of a Church, that the Gos­pell 3 is preached, the Sacraments administred, & the pro­fession of the truth openly maintained: whereas if there were a forraine inuasion, or a ciuill mutinie & insurrecti­on, the vsuall course of the minsterie, and of the exerci­ses of religion, would be stopped, which now is not one­ly tollerated, but commanded.

Besides, now there is a continuance of the state of the common-wealth: whereas when the sword rageth 4 in a land,Lamen. 5. the face of the honourable is not respected, the Magistrates authoritie is reckoned a matter of no­thing, and all lawes must giue place to the wills of vio­lent men.

Againe, in the times of warre, there is an vtter sub­uersion 5 of all meanes of maintenance and comfort: we cannot enioy our possessions, nor dwell in our houses, nor reape the fruits of our labours, which now (through Gods mercie) is farre otherwise.6

And as for our estate, so euen for our liues and for our soules, the case is better with vs in the time of pesti­lence then in the time of warres: for then all our fami­lies, wiues, children, seruants, and all may bee barba­rously slaine, or worse vsed before our eyes, or we before theirs: and if not so, yet they must be left to Idolaters, and in danger to be vassalls of sinne and Sathan: but now if death come, it is nothing so lamentable: if life bee graunted, it is nothing so dangerous: for though we be taken away, yet our friends shall remaine with the Saints & seruants of God; and they that haue bene our Christian friēds, will be theirs, at least there is very great hope of their happinesse, both here, and hereafter, in re­gard of that liberty of the Gospell which through Gods goodnes is still maintained. And therefore great cause haue wee to magnifie the name of God, that when our late gracious Queene was taken away, & the Land must [Page 50] needs bee exercised with some heauie stroke or other, that hee then miraculouslie deliuered vs from the vio­lence of the sword of man, and smote our Nation with his owne sword.

Now when this is said to bee a fauourable stroke, we must vnderstand that it is so only vnto Gods children, not to the wicked: concerning whose departure out of this world, it is saide, that Hell followeth death. If they bee not reconciled vnto God, but liue and die in their sinnes,Reuel. 6. 8. their case is fearefull. And therefore is it a iust hand of God vpon impenitent sinners, that they should bee horriblie afraid of that sicknes. No sinne, nor Sa­than himselfe, is so much feared of them as the pesti­lence, nay nor Gods wrath it selfe: and therefore they care not what foule sinne they commit, whereby they are sure to incurre the Lords displeasure, so their bodies may escape this plague of God. But suppose they doe escape it, if they be as full of impiety, and iniustice, and impurity, as they were wont to be, the Lord hath seuen times greater plagues behinde,Leuit. 26. and his reuenging hand will be stretched out against them still. Therefore let them labour to make a good vse of this, to humble themselues, and turne from their euill wayes: otherwise assuredly some greater punishment will light on their soules, or bodies, or both.

Verse 15.The time al­lotted being welneere spēt, the points fol­lowing were but briefly touched. So the Lord sent a pestilence in Israel, &c. and there died of the people, from Dan to Beer-sheba, seuenty thou­sand men.] Yee heard the cause of this before; to wit, be­cause Dauid, partly through pride, and partly through vaine confidence, had numbred the people: whence this point may be gathered, that

God maketh his iudgements sutable to our sinnes.Doct. 3. Gods punish­ments are an­swerable to mens sinnes, Ioel. 1. 5.

Dauid was lifted vp, because hee had so many strong and valient men: therefore doth God lessen the num­ber of them. So (Ioel, 1. 5.) it is said, Weepe & houle ye drin­kers of wine, for the new wine shalbe pulled from your mouth. [Page 351] This was a most iust correction, that they should be pu­nished with scarcitie of drinke, seeing they had before time so wretchedly abused the same. In like sort doth the Lord meete with proud men, turning their glory in­to shame, as wee may obserue in Tyrus. Isa. 23. 8. where the question is made,Isa. 23. Who hath decreed this against Tyrus (that crowneth men,) whose Merchants are Princes? whose Chapmen are the Nobles of the world? And the answere is made, vers. 9. The Lord of Hosts hath decreed this, to staine the pride of all glorie, and to bring to contempt all them that be glorious in the earth. So for couetous men, they are ma­ny times brought to beggarie, according to that of the wise man,Prou. Hee that maketh hast to be rich, shall surely come to pouertie. Albeit they vse wonderfull diligence, and be exceeding painfull, and haue an excellent capacitie, and a deepe reach for worldly things, & seeme to want nothing that may make them prosper, yet because God is displeased with them, he brings them downe, both stripping them of their wealth, which they most affected; and plaguing them with pouertie, which they most detested.

And a cause heereof is,Reason. that he giueth men thereby to vnderstand, that he taketh knowledge of their waies, to the end they should take knowledge of his iudge­ments, when they see them directed so iust against their faults, and affections. And by this meanes as repro­bates are left without excuse, the elect are much furthe­red to repentance, when their corrupt wils, their vnlaw­full desires, and sinfull delights are crossed: when they behold Gods visible hand, and righteous hand: when he sheweth them the nature and qualitie of their offen­ces, by the manner and proceeding of his corrections: & that was the true cause why the Lord laid this stroake on Dauid at this time, rather than any other, viz: that he might more speedily and euidently see his fault, and more soundly and heartily repent for the same. Which [Page 52] maketh for our instruction,Vse. if wee would haue comfort in any thing that we possesse, let vs vse it well: neither let our hearts deceine vs; whether it be honour, or goods, or children, if we dote vpon them, and make Gods of them, we are likely to be depriued of them: the Lord can take from vs our power, Ezek. 24. 35. the ioy of our honour, the pleasure of our eyes, and the desire of our hearts, euen our sonnes, and our daughters. When men loue to be com­manders, God can take their authoritie from them: if they stand vpon their honour and reputation, he can soone make it wither and vanish: if the delights of their eyes doe content them, he can quickly remoue those from them: finally, if they set their affections immo­derately vpon their children, and lift vp their soules vnto them, (as the words are in the originall) that is, make them the desire of their hearts, God can suddenly bereaue them of their children, or so bring it to passe, that they shall haue little comfort in them.

Would we then haue our houses and our children free from Gods strokes, and in particular from the pesti­lence (as that many pretend that they are more care­full for their children, then for themselues;) then let vs neuer commit any sinne to set them vp, for that is the next way to depriue vs of them: when we carry more affection to them then to the Lord himselfe, we endanger our selues and them both. The Lords will is, that you should in the first place serue him, and so do­ing, you shall make your children, not Lords but kings, not of an earthly, but of an heauenly kingdome.

The next thing heere briefly to be considered is [the space] in which these seuentie thousand men died, namely in three daies: Doctrine, that

When God sets in with his iudgements they shall be farre dispersed in a short time.Doct. 4. Gods iudge­ments very swift. He can cause his plagues to flie fast, and make great speed. This is prooued in the Psalme, where speaking of any decree of God, it is said, [Page 53] He sendeth forth his commandement vpon earth, Psal. 147. 15. and his word runneth very swiftly. What God determineth to doe, he can doe it out of hand, when it standeth with his good pleasure.Exod. 12. So we see how he could cause one Angell to goe thorow the whole land of Aegypt in one night, and to slay the first borne in euery house:Zach. 5. 2. and in this regard Gods curse is compared to a flying booke, to note the swiftnesse of it, that it commeth as it were with two wings: but withall it is likened to a talent of lead, that sticketh fast where it fals: it maketh speed vnto the place that God appointeth, and tarrieth there where once it lighteth.

Furthermore we see, how quickly Gods curse was scattered ouer the whole earth, when our first parents had sinned:Gen. 3. 17. 18. the deformitie came not vpon the creatures by degrees, but it ouertooke them presently and out of hand. And so at the last day Christ shall come in the twinckling of an eye, as to call the godly forthwith vn­to glory,1. Cor. 15. 52. so to draw the wicked immediately before Gods iudgement seate, to receiue present and euerla­sting punishment and torment.

And the reason of this is,Reason. because God at all times is in all places, and of equall power in euery place, and therefore what should hinder him from doing that eue­ry where in the same moment, if it stand with his iustice and will, which he doth any where? The great deluge in the time of Noe, couered not one Nation one yeare, and an other the next, and a long time after the rest which were farre separated asunder, but he in his wrath was present in euery country, and so were they all ouer­whelmed in few daies: and who knoweth whether it seized not vpon each of them in one day? which ma­keth,

For reproofe of them that thinke,Vse. if they escape one place of infection, they are safe enough. But cannot God or his Angell reach them wheresoeuer they be? [Page 54] Though no infected person come neere them, cannot the Lords hand finde them out? Yes certainely, let them climbe vp vnto heauen,Psal. 1 39. or goe downe into hell, or hide themselues at the center of the earth, Gods eye is still vpon them, and his hand neere vnto them: so that they can goe safe no where without Gods fauour. If the pe­stilence were onely in India, we should as easily be in­fected in England, if God had a quarrell against vs, and a purpose to plague vs that way, as if we were in the midst of y^e infected persons. Who would haue thought the Gehazi should haue beene smitten with the leprosie when his maister and he were together? The like may be said of Miriam when Aaron was with her. Nay who would haue thought that King Vzziah should haue beene plagued with that stroke in such an holy place as the Temple was, where God would haue no vncleane thing to enter? Yet when he presumptuously vsurped the high Priests office, he was not spared, no not in the Sanctuarie. So that this may be surely concluded, that no place can shelter a man from miserie, if sinne be har­boured and entertained in his heart.

Verse 16. It is sufficient: hold thy hand.] Doctrine, that

As God appointeth iudgements to be inflicted on his people, so he himselfe will see execution done.Doct. 5. God is pre­sent at the execution of his indge­ments.

He stands by in this place, and directeth the Angell how farre to proceed, and where to make an end, God would haue Iacob humbled, and therefore he sent him to his vncle Laban: but withall he assureth him of good successe, and for that purpose sheweth him a ladder, whereupon the Angels of God went vp and downe,Gen. 28. 12. to signifie, that they should guide him foorth, and bring him backe in safetie: but (for the present purpose) with­all the Lord promiseth, that he would be with him, and keepe him. Verse. 15. 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.

[Page 55] Instruction, that we should labour not onely to be in Ierusalem, Vse. but to be of it: and then when Gods iudge­ments are abroad, we shall be in no danger▪ God will command his faithfull Angels to doe vs no hurt; where­in if they should refuse to obey, they must needs be­come diuels, and reprobate spirits, which is impossible. Let vs labour therefore to be of the number of those that mourne for the abominations of Ierusalem, that so we may be saued when others are destroyed. Let vs grieue for the impietie, and blasphemie, and crueltie, and impuritie that is in our Land: so shall we haue a testimonie vnto our hearts, that we are Ierusalem: but as for those that are Babels, Egyps, Sodomes, whose hou­ses are full of voluptuousnesse, pride, gluttony, drunken­nesse, worldlinesse, and the like, the Lord is likely to command his Angell to smite at them with a ful stroke; for where should his sword light, but vpon his enemies?

Verse 17. And Dauid spake vnto the Lord, and said, Be­hold, I haue sinned] Whereas indeed the people had pro­voked the Lord most, yet Dauid thought himselfe most guiltie, and therefore he would haue Gods hand to haue beene on him, and not on the people.

A good man will lay a greater burden on himselfe then on an other,Doct. 6. A good man is most seuere against him­selfe. and passe sentence against himselfe, rather then against another.

So doth Paul. Christ came into the world to saue sinners, (saith he) of whom I am chiefe. 2. Tim. 1. 15.

And as for matter of guilt, so also for matter of pu­nishment. We see in Moses, Exod. 32. that because the people were many, and he was but one, he intreated God that he might be wiped out of his booke, rather then all his people should be destroyed, But especially this point is verified in our Sauiour, who, when mankind was vtterly insufficient,Philip. either to put in sureties, or to discharge their debt, did humble himselfe, to take on him the slate of a seruant, and abased himselfe, that he might bring vs [Page 56] vnto glory; and endured a shamefull, and painefull, and cursed death, that he might bring vs vnto eternall life.

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

2 Secondly, they are adorned with that admirable ver­tue of Christian humilitie, which directeth their eyes to other mens graces, and their owne corruptions: they hope the best of that which is in their brethren, and finde out the worst of that which is in themselues.

This serueth,Vse. 1. first, for reproofe of those that are rea­die to shift off all from themselues, and though they be wholy, or most in fault, yet will lay the blame altoge­ther on others.

Heere also are those hypocrites to be reprehended, that will lay heauie burdens, and require strict obedi­ence of others, especially of Ministers, and yet they themselues make no conscience of any sinne, be it ne­uer so contrarie to the Lawes of God, or of man.

Others there are also, that may iustly come vnder this reproofe, that care not who want, so they haue plen­tie; nor who hunger, so they haue sufficient; nor who sinke, so they swimme; though it be by thrusting others vnder water.

2 Secondly, this is for consolation to them that can goe from their owne commoditie, and ease, & credit, so God may haue glory, and his people good: they are of the same spirit that Moses, and Dauid, and Paul were, and therefore their reward in heauen, and their praise on earth, shall be sutable.

Mercifull men lost nothing: if Nehemiah had gotten together all the money in that country, and had attai­ned to be King of Persia, he could not haue procured himselfe so much true honour,Nehem. 5. 14. 15. 16. 17. 18. as he did by not taking [Page 57] all the stipend that he might haue done, being a man of his place, and by entertaining a great many that were in want at his table, which he needed not to haue done: and besides the good and deserued estimation that he got, he could with comfort (and so may all that are like him) intreate the Lord to re­member him in goodnesse: which the Lord neuer failed to do.

THese words containe in them a pray­er of Dauid, when hee himselfe was pursued by Saul, and the Church of God was in great distresse: when his friendes withdrew themselues from him, and fewe continued in that ho­lie profession of Gods name, which formerly they had made.

Now in this prayer of his, wee may obserue

1. First a petition, Helpe Lord; Seeing mens helpe failed, and their power was bent against equitie and Iu­stice, which should haue vpheld & maintained it, there­fore hee appeales to an higher power, and intreateth re­liefe and succour from the Lord.

2. Secondly, a complaint, and that

1. Of the decay of good men, and of goodnes in them, There is not a godly man left, &c.] Whereas superiours should haue ministred refreshing vnto the distressed, or at least inferiours borne a burden with them, they were [Page 59] now taken away, when there was greatest need of them: not that there were no good men at all (for Gad, and Nathan, and Ionathan, were now in the Church) but in comparison of the aduerse part, they were so fewe, that they did scarce appeare to be any at all.

2. Of the deceitfulnes of bad men, They speake deceit­fully euery one with his neighbour, &c: that is, euery one of the contrarie side, was full of craft and cunning, vsing faire words, but intending much mischiefe: speaking with a heart and a heart (as the Prophet saith) that is, a heart that made shew of one thing, but meant the quite contrary; seeming to be for Dauid, when in truth they plotted against him.

Helpe Lord] here we see his refuge,Verse. 1. he betaken him­selfe vnto God, when he is forsaken of men, Whence obserue this Doctrine, that,

Although all humane helpes and earthly friends doe faile Gods people,Doct. 1. Gods childrē neuer helples. yet they are not helplesse, nor hope­lesse.

Albeit in regard of mans assistance, they be vtterly destitute, yet the Lord will be euer with them, and al­waies stand for them. Dauids argument here is not this, Lord helpe: for there be many that will ioyne with thee: but this, Lord helpe, for there is none else that will helpe: so that our case is not according to mens af­fections towards vs, but according to Gods loue vnto vs.

This is euident in the prophecy of Micha, Micah. 7. 2. where it is shewed, that friends failed: neither did they faile one man alone, but the whole Church; good men were peri­shed out of the earth, and there was none righteous among men, &c: but the best of them was a briar, and the most right­teous of them sharper than a throne hedge: yet the Church is not quite dismaid, but resolueth to fly vnto the Lord for succour. Therefore will I looke vnto the Lord; Verse. 7. I will waite for God my Sauiour: my God will heare me, though [Page 60] good men were dead and gone, and hypocrites did put on their shape and likenesse, that they might more free­ly practise mischiefe.

Yet the people of God determine with themselues not to cast off all hope, but to relie vpon the Lord, and though he delay to helpe them for a time, yet they will waite vpon him, knowing that at length he will deale graciously with them.

And for the further confirmation of this point, we haue the example of Christ Iesus himselfe, who being grieuously perplexed and troubled within and without, and on euery side, vseth this argument vnto his father; Be not farre from me, Psal. 22. 11. because trouble is neare, for there is none to help me. And this is vsuall with God, to relieue his people in extremities: and therefore when no man cal­leth for iustice, no man contendeth for the truth, &c. then he himselfe wil take the matter into his hand, & he wil saue & deliuer his seruants as the Prophet Isaiah witnesseth.Isa. 59. 4. 16.

And the reasons hereof are these.

First,Reasons. though all men doe forsake vs, yet Gods power 1 is no whit diminished thereby: and therefore that is a worthy speech of faith in Ionathan, that it is not hard to the Lord to saue with many or with few: and in Asa, who saith,1. Sam. 14. 6. it is nothing to thee to helpe with many, or with no power. They knew that though they had few,2. Chro. 14. 11 or none at all on their side, they were in as good case as if they had many millions, if God were on their side: for all power in his, and that which men haue,Psal. 62. 11. Math. 6. is but borrowed from him: and though he sometimes vse them, it is not because he needs them: for who did helpe him in making of the heauens and of the earth, and of al the creatures in them both? and what assistance hath he now in sustaining, and vpholding of the same? now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation, surely he wanteth not the helpe of men in matters of smaller importance.

[Page 61] Secondly, Gods mercy is no more lessened then his power is, by mens withdrawing of themselues from vs,2 he loues his people when they haue no friends, as well as when they haue many friends; nay he manifesteth his loue more at such times: for in him the fatherlesse findeth mercy. Hos. 14. And then doth he exercise the bowels of his cōpassion, whē men shew little or no cōpassion at all.

When we see children to haue rich and mercifull pa­rents to prouide for them, we doe not much pitie them: but as for those that are fatherlesse and friendlesse, that are hungry & naked, and altogether destitute of reliefe, we tender their case, and are ready to releeue them. Can we carrie such an affection towards other mens chil­dren that are distressed and helplesse, and will not the Lord our God haue a greater care of his owne chil­dren in the like case? Will he leaue them because men haue forsaken them? No surely. But when they are in distresses and straits, and that through their owne foo­lishnesse and disobedience, if they humble themselues,Psal. 107. and cry vnto him, he will deliuer them, though men dare not, or will not speake, or deale for them.

Thirdly, when Gods seruants are left destitute, their 3 faith is much exercised and increased: and then we al­waies speed best, when we beleeue best, So long as we haue helpe about vs, we doe not so much set our faith a worke, as our carnall reason and sense, and so pray not at all, or very coldly: but when we are desolate and forsaken, and those that should be most for vs are against vs, then we begin to lift vp our hearts to heauen, and to cast our selues vpon Gods prouidence and goodnesse, and to vse the weapons of the spirit, and not of the flesh: this is plaine in Dauids example, who being in great danger in the caue, did at first looke about him, for helpe on this side, and on that: but seeing that all refuge failed him, what did he? I cried vnto thee ô Lord (saith he) saying, thou art mine hope, and my portion in the [Page 62] Land of the liuing.

4 Fourthly,Psal. 141. 4. 5. in such times of difficultie, Gods glorious hand is more apparantly seene, and so all the honour is ascribed vnto him. If Moses had brought the Israelites out of Aegipt by force of armes, being aided with two or three millions of souldiers, much of the praise would haue bene giuen vnto them: but when Moses was naked and altogether destitute of any power of man, the Lords mightie Arme was more cleerely seene in the deliue­rance of his people, and the subuersion of their enemies, And that worke of his, hath bene, is, and shall be memo­rable in all ages.

So also, Hezekiahs sicknesse had beene such as anie Physitian could haue cured, his recouerie should neuer haue beene recorded in Gods booke, as not making so much for his glorie: but when the prolonging of his life was as much as the giuing of a second life, then no­tice of it was taken and giuen by the holie Ghost, to the euerlasting honour of Gods name. And as it was then, so is it yet still, and euer shall be to the end of the world: the greater the extremities and necessities of the Saints bee, wherein God doeth relieue them, and out of which hee doth deliuer them, the more will it be for the mag­nifying of his omnipotencie, and of his tender mercie therein expressed.

This serueth,

1. First,Vse. 1. for the confutation of their foolish conceit and expectation, who seeing mighty aduersaries against the Church, and fewe or no friends to interpose them­selues, presently conclude, that their case is desperate: downe they must: they are vtterly vndone: and so they begin to forecast in their mindes the manner of their ouerthrow, & the forme of their lamētation, when they shall bee thus and thus handled. But these men, for all their deepe reach, may bee deceiued; for all their con­clusions are grounded on men: they doe not consider [Page 63] what God may doe, as wee see in Dauids enemies, who perceiuing that manie did band themselues together, and rise vp against him; concluded, that there was no helpe for him in God, Psal. 3. 1. 2. 3. But what sayes Dauid? Lorde, thou art a buckler for mee, my glorie, and the lifter vp of my head. And in another Psalme,Psal. 71. 10. 11. Mine enemies (saith hee) speake of mee, saying, God hath forsaken him: pursue & take him, for there is none to deliuer him. These speeches (no doubt) pierced Dauids soule: but doth hee make the same conclusion? No, hee is farre from that; hee ra­ther layeth faster hold on God, seeing cruell men to be so violently bent against him. Goe not farre from mee, Verse 12. 13. O God (saith hee) my God haste thee to helpe mee: let them be confounded and consumed, that are against my soule, &c. In­deede if mens opposing of themselues against him, could haue kept him from complaining vnto God, or God from giuing eare vnto him, his case had bene very lamentable: but seeing that was impossible, whatsoeuer they imagined, there was safety enough for Dauid, and so is there still for all the elect of God.

Secondly,Vse. 2. this is for instruction, that seeing by how much lesse helpe we haue from men, so much the more we shall haue from God; therefore we should deale ear­nestly with the Lord in our distresses, and wrestle with him as Iacob did,Gen. 31. when his brother Esau came with foure hundred men against him: hee was vnable to encoun­ter him, and therefore hee encountreth the Lord him­selfe by prayers and teares; and that which was his re­fuge, must bee ours, and then wee shall haue peace and safetie: if once wee can lay hand-fast on God, (as wee may in our houses, in our chambers, in our beds, in the night, or in the day) then our case is good, wee shall be protected from all the violent rage of the wicked; so that none of the sonnes of violence shal be able to touch vs for our hurt: and therefore herein let vs take com­fort, that though men forsake vs, and our neerest [Page 64] friends reiect vs, yet the Lorde will gather vs vp,Psal. 27. and prouide sufficiently for vs, as he did for Dauid: neither can mens perswasions withdrawe his compassion from vs, nor mens threatnings terrifie him from releeuing of vs, For there is not a godly man left, &c.

From this lamentable complaint of his, ariseth this doctrine, that

No outward thing comes neerer the hearts of God children,Doct. 2. want of good men much to be lamented. then the decay of good men.

It much troubleth the soules of godly men, to see a small number of Christians. Hence proceedeth that lamentation of the Prophet Micah: Woe is me, for I am as the Summer gatherings, &c: Micah. 7. I. 2. or, I am in case, as in the destruction of the Summer fruites: as in Hoseah it is said, The fishes of the Sea shall be gathered: that is, destroy­ed: and that this is the sense,Hos. 4. 3. it appeareth in the words following, when it is said, There is no cluster to eate: My soule desired the first ripe fruites: that is, I am as one that hath a feruent longing for them, and yet can get none of them; and what is the reason of this his lamentati­on? The good man (saith hee) is perished out of the earth, and there is none righteous among men, &c. So that the ef­fect of those words is thus much: that looke how world­lings would grieue, if they should see their grapes and figges (which were speciall commodities in those coun­treys) to faile, and their expectation that way to bee vt­terly frustrate; so, and much more bitterly did the Pro­phet bewaile the losse of good & righteous men. That was it also that did so pierce the heart of Elias, Lorde (saith he) the children of Israel haue forsaken thy couenant, broken down thy Altars, 1. Kings. 19. 11. & slaine thy Propeets with the sword, and I onely am left, and they seeke my life, to take it away. Which losse of the Prophets was so grieuous vnto him, that hee had no pleasure in his owne life; and therefore hee intreateth the Lord to take away his soule. Verse 4. In which regard whē the Lord would comfort him, he vseth a fit [Page 65] remedie for his disease: for whereas his griefe was that there were no godly men left, but all were declined to Idolatrie, he telleth him that he had reserued to himselfe seuen thousand, Verse. 1 [...]. that had not bowed the knee vnto Baal.

Yet further it may appeare what a matter of heaui­nesse the losse of good men is vnto those that are good themselues, by that speech of Dauid, who saith, All my delight is in the Saints: for if they be his chiefe delight,Psal. 16. 3. then the want of them must needs be an occasion of ve­ry great anguish vnto him: as is euident that it was▪ Psalm. 42. 4. when he remembred how he had gone with the multitude,Psal. 42. and had beene as a Captaine to leade them vnto the house of God, which then he could not doe: this cast him into wonderfull griefe, so that he pou­red out his teares, yea and his very heart, as he there speaketh, being in such extremitie of sorrow, that he is faine to restraine himselfe, why art thou cast downe my soule (saith he) and why art thou disquieted within me? &c: yet godly men were not quite abolished at this time, but Dauid, onely taken from them: and he knew that he should come againe vnto them at length, and that they should be his flocke: if then he were so farre cast downe for that he might not be with them, what griefe would he haue conceiued if they had vtterly beene cut off, and ceased to be any longer?

Now the reasons why the decay of Gods people is and should be such an heart-breaking vnto the rest of the Saints, are these:

First, because the glory of God is precious vnto them,Reasons. which is much hindered and obserued when his ser­uants 1 are diminished: for then there is lesse seruice done vnto him in publike and priuate: there are fewer prai­ers and praises offered vp vnto him, fewer religious ex­ercises in vse amongst men, and fewer workes of mer­cy performed vnto the needie and distressed. And if the decay of good souldiers and of loyall subiects in any [Page 66] kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King; then can it not but goe neere the hearts of the godly, when they perceiue the souldiers and subiects of Christ to goe to wracke.

2 Secondly, in regard of themselues they are mooued heere at, as being fellow members with them: for when the godly perish, they are as it were a maimed body. They haue fewer friends and fellow-helpers, fewer to pray with them and for them, fewer to reprooue, ex­hort, and comfort them, and in a word, fewer to whom they may doe good, and from whom they may receiue good.

3 Thirdly, in respect of the publike losse, they mourne for the decay of the righteous: for when multitudes of all nations, and of all sorts of people, doe know the waies of God, and praise the name of God, then (as the Prophet saith) the earth shall bring foorth her increase, Psal. 67. 5. and God euen our God shall blesse vs. If there be but ten righ­teous men and women in a Citie, or some few in a whole Country, all the rest shall speed the better for their sakes: how much more then if there be multitudes of them? What a griefe therefore must it needs be to the wise and godly, when these props and pillars of the Church and Common-wealth are taken away?

Which serueth,

First,Vse. 1. for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are, and doe much grieue that there should be so many that resort vnto the word in publike, that read it in priuate, that haue praier and singing of Psalmes in their families, &c. they grudge and murmur at it, as if some conspiracie or mutinie against the State were to­wards, and as if the good of mens soules, and the peace of the common-wealth could not stand together. These are of another spirit then Dauid was, who lamented [Page 67] that there were so few such: and these are indeed vtter enemies vnto God, who esteemes his people to be his chiefe treasure vnder heauen: and therefore they shall beare their iudgement, whosoeuer they be that doe thus malice the seruants of God, and endeuour to peruert them, or to diminish the number of them.

Secondly,Vse. 2. heere is matter of cōfort for thē that are of the same disposition that Dauid was, that cry night and day, Helpe, Lord, for the godly perish, &c. & that labour with God, by fasting, and weeping, & praying, that he would vphold the state of his Church. If the praier of Dauid, being but one man, were effectuall for the continuing of Gods people, how much more forcible shall the re­quests of many thousands be, who doe vncessantly in­treate the Lord with great earnestnesse to be fauourable vnto Sion, and to build vp the walles of Ierusalem, to saue his chosen, and defend his owne heritage against the malicious plots and practises of all their enemies.

They speake deceitfully euery one with his neighbour.]

Heere he sheweth what manner of enemies were a­gainst him: not such as would professe themselues o­pen aduersaries, (for though he had many such, yet heere he dealeth not against them) but such as would make shew of good will, whereas indeed there was in them nothing lesse, Now in that his chiefe complaint is against them, the doctrine is, that

Deceitfull friends are worse then open and apparant foes.Doct. 3. Fained friends worse then open foes.

Dauid had diuers professed enemies, as Saul, and such as were neere him: yet none of their practises went so neere his heart, as these mens that would pretend to be friendly vnto him.

To this purpose it is said by Salomon, Prou. 27. 6. that The wounds of a louer are faithfull, and the kisses of an enemie are to be praied against: (for so the words must be read) When a faithfull friend doth rebuke vs, and seeke to wound our [Page 68] hearts for sinne, that is exceeding profitable for vs: but when an enemie vnder pretence of loue (whereof by kissing they then made shew) doth come against vs,Iudas, Matth. 26. 49. and seeke to vndermine vs, that is exceeding dangerous, and the hurt there of much to be praied against.

The waters that runne smoothly and mildly are commonly most deepe and dangerous, whereas that which roares is more shallow and safe.

The reasons of this doctrine are,

1 First,Reasons. that such craftie foxes doe more easily come within a man, and sooner deceiue him. An open enemie commeth as it were before ones face, and so his blowes may be better warded off: but a false friend commeth behind ones backe, and fasteneth a deadly blow ere a man be aware: and therefore Ioab, when he would speed Abner and Amasa, did not bid open defiance vnto them, but (being therein more crafty and subtill, then either godly or manly) gaue them kind salutations, and, vnder pretence of loue, most cruelly murdered them both. And as it is for the outward man, so is it also for the soule. The most dangerous temptations are those that proceed from fained friends vnder the colour of loue, and desire of our good. If Sathan had come vnto Eue, and told her, I charge you eat of the tree in the midst of the garden, & whatsoeuer the danger be, stand not vpon that, for I will haue your husband and you to be dam­ned, she would neuer haue hearkened vnto him: but when he perswaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like vnto God himselfe, knowing both good and euill, then was she ouertaken by him, and so being ouercome her selfe, she became the instrument of the diuell, to deceiue her husband in like sort. And so it is with many, that haue held out well against raging and violent temptations, and yet haue beene foulely drawne aside, and shamefully foiled by milder tempta­tions, [Page 69] vnto profit, or pleasure, or credit.

Secondly, the false dealing of such counterfeit friends,2 doth much more afflict the heart of a man, then any iniurious actions of manifest aduersaries: as we may see in that Psalme of Dauid, where he saith, Surely mine ene­mie did not defame me, for I could haue borne it, &c. but it was thou ô man, Psal. 55. 12. 13 euen my companion, my guide, and my fami­liar, &c. When his words were smooth, and softer then butter, and yet prooued deceitfull, they went thorow his heart euen as swords: and this was iust vpon him, because he had dealt in that sort with his faithfull sub­iect Vriah. seeming to fauour him by imploying him in speciall seruices, when he went about to take away his life, that be might couer his owne iniquities.

First,Vse. 1. therefore let this instruct vs to take another course: if we haue inward dislike, let vs professe it: if we carry a louing affection, let vs make shew of it, and loue not in word alone, but in deed, as the Apostle exhorteth.

Especially let us looke vnto this in matters betwixt God and vs: let vs not play the hypocrites with him, pretending a loue vnto the Church of God, and to the word of God, when there is no such matter; and draw­ing neere vnto him with our lips, when our hearts are farre from him: for in so doing we shall offer great in­iury vnto the Lord, and doe more hurt at length then those that are profest Papists or Atheists: for such as flatter with their lips, and dissemble with a double heart in things that concerne the holy religion of God, if any persecution come, will quite renounce their profession, and betray the cause of God, and grieue the seruants of God, and harden the hearts, and open the blasphemous mouthes of the enemies of God, and make many to fall by their reuolting and backsliding. Therefore let euery one that taketh vpon him the profession of Chri­stianitie, be a true, & not a fained friend of the same; and bring a faithfull, and not a guilefull heart thereunto; [Page 70] that the Lord may witnesse for him, that he doth hear­tily and vnfainedly seeke him.

Secondly, let vs hence learne this point of wisedome,Vse. 2. neuer to trust those too farre, of whose faithfulnesse we haue any iust suspition: be they neuer so neere vnto vs, let vs not open our selues vnto them, but keepe them at armes end. This is the aduice of the holy Ghost: Let eurey man take heed of his neighbour, and trust not any bro­ther: (viz. that is not sound hearted)for euery brother will vse deceit, Ier. 9. 4. 5. and euery friend will deale deceitfully, &c. for they haue taught their tongues to speake lies: they haue ex­ercised the trade of vsing faire words, when there is with­in them nothing else but falshood and deceit. And the like exhortation we may read in the 7. of Micah.

Thirdly, this is for our consolation,Vse. 3. when we finde such hollow hearted hypocrites and deceiuers: we should not be dismaied because there are so few whom we may trust and giue credit vnto, for it is no strange matter: there haue beene such heeretofore, and they haue been discouered: God hath hearkened vnto the praiers of his seruants, and giuen them wisedome to discerne of them, and so will he doe still, so that they shall bring no annoyance vnto his people, whatsoeuer they intend against them.

IN the two former verses it set downe the petition that Dauid made vnto God for helpe, and his complaint that he put vp concerning the decay of good and righteous men, and the deceitfulnes of vngodly and vnrighteous men.

Now in these verses is set forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c: wherein hee doth by the spirit of Pro­phesie, and according to the Analogie of faith, denounce iudgement against Gods and his enemies, to the end he might comfort himselfe, and refresh his hart with hope that good men should bee recouered, and wicked men confounded. And as for this curse, we must vnderstand that it is not vttered in bitternes, but in zeale, and with warrant from Gods owne spirit; and this is directed,

1. First against deceitfull persons, who are called flatterers: the Lord cut off the flattering lips.

[Page 72] 2. Secondly, against proud persons, who are described:

1. In generall by their speech, that they speake proud things, verse 3.

2 More particularly, that they say, with our tongue wee will preuaile. vers. 4. as if they should haue said, looke what wee aske, we will obtaine it: looke what we threa­ten, wee will performe it: looke what we set downe, that shall come to passe.

But it might be said vnto them, you speake presump­tuously,Obiect. and vtter words that doe not beseeme you.

They answere,Answere. our tongues are our owne: as if they should say, who dare be so audacious as to controle vs? we will speake what we list, in despite of them all.

But some might say, though you set so light by men,Obiect. you must know that there is one higher then you: what if the Lord should take the matter into his hand?

To that they answere.Answere. who is Lorde ouer vs? they thinke they may blaspheme God, & reuile his seruants, and speake what they list, and yet none shall haue to doe with them for it.

The Lord cut off all flattering lips.] whereby are vnder­stood,Verse 3. the most dangerous and subtill deceiuers, who vnder pretence of friendship, doe seeke a mans vtter o­uerthrow.

Now in that the Prophet prayeth against such as doe so cunningly carry their matters, that they will appeare to loue, where they hate with a deadly hatred, and in praying doth shew, not only what is his wish, but what is Gods purpose, viz. that the Lord will cut off the flattering lips: hence this doctrine may be gathered, that,

The more skillfully and artificially anie coutriues his euill purposes,Doct. 1. The more cun­ning any is for mischiefe, the more fearefull shall his mine be. the more fearefull destruction shall fall vpon him.

The more fraudulent a deceiuer anie one is, the more heauy shall the hand of God be vpon him, to crosse and contrarie him, and to bring him to such straits, that hee [Page 73] shall not for shame open his mouth againe to speake as he hath done: and this is to haue his tongue cut out, as it were, as is threatned in this place.

Flatterers haue a certaine kinde of dexterity in their enterprises, that they will not be seene to be brochers of those things whereof they afterwards become practi­sers: but they speed neuer the better, but a great deale the worse for that. Therefore doth Dauid conclude,Psal. 52. 4. 5. that God would certainely destroy Doeg, because hee was a skilfull worke-man, and as it were a tradesman in mis­chiefe: he could flatter Dauid, that he wisheth him well, and was sorry for his troubles, and would be ready to befriend him in any thing he could: but when Saul complaines how hardly he was dealt with, in that no body would discouer vnto him the treacheries of Da­uid, Deog changeth his tune, and falleth to accuse Dauid, 1. Sam. 22. 8. 9. &c. and most iniuriously chargeth Abimelech to haue con­spired with him: and for all this, he (no doubt) would haue goodly pretences: as, that dutie bound him to speake as he did: he respected the Kings honour and safety, and certainely things were not well, but some mischiefe was a working; for he saw the sonne of Ishai come vnto Abimelech, who gaue him a sword, and asked counsell of the Lord for him, and ministred food vnto him, and to those that were with him, and that extraor­dinary food too, euen the shew-bread: in which regard, he, as a loyall subiect, must needs aduertise Saul, to take heed, and to looke well to himselfe, that so he might preuent all imminent dangers.

So in the prophecie of Ieremie, Ier. 4. 22. this is set downe as one cause of the vtter subuersion of the Iewes, that they were wise to doe euill, but had no knowledge to doe well. They wanted not ordinarie capacitie, (which had beene one degree of happinesse vnto them, for then God would haue shewed them greater compassion) but they wan­ted grace to vse it well, and had cunning heads to plot [Page 74] mischiefe, and therefore doth the Lord threaten iudge­ment against them. And in another place he saith, that they had taught their tongues to speake lies. Ier. 9. 5. And what fol­loweth? Therefore thus saith the Lord of hosts, Behold, I will melt them, &c. Shall not I visit them for this, saith the Lord? Or shall not my soule be auenged on such a Nation as this? Their tongues were too much inclined to lies of their owne accord, so that they needed not to be taught that language: yet did they set their tongues to schoole, as it were, that they might be artificiall in their leaud practises, & carry out their lies vnder a colour of truth, and so sinne with lesse disgrace: which was a thing that the Lord could not abide, and therefore he threatneth to plague them therefore.

And good reason is there that it should be so:Reasons. for

1 First, such persons are extreamely hurtfull. Neuer is euill practised with such mischiefe, as when it is contri­ued by craft, and polished with deceit. The Apostles were neuer so troubled in dealing either with the idola­trous Gentiles, or with the superstitious and malicious Iewes, as they were when they had to doe with those that pretended to be Christians, to be Ministers of the Gospell, yea to be Apostles: and therefore Paul expo­stulateth the matter with the Galathians, saying, O foolish Galathians, Gal. 3. who hath bewitched you? &c. As if he should haue said, No man could deale so dangerously as these false Teachers, who haue as it were charmed your af­fections, and bewitched your mindes. And in the Epistle to the Corinthians, he greatly complaineth of such de­ceiuers: I am iealous ouer you with a godly iealousie: for I haue prepared you for one husband, 2. Cor. 11. 2. 3. to present you as a pure Virgin to Christ. But I feare lest as the Serpent beguiled Eue through his subtiltie, so your minds should be corrupted from the simplicitie that is in Christ. For such false Apostles are deceitfull workers, Vers. 13. 14. 15. and transforme themselues into the Apo­stles of Christ. And no maruell, for Sathan himselfe is trans­formed [Page 75] into an Angell of light. Therefore it is no great thing though his Ministers transforme themselues, as though they were the Ministers of righteousnes. Paul had taken great paines to make a match betwixt Christ and them, and to fit them for such a glorious husband: but he was much afraide lest it would be broken, in regard of manie of them, and that as the Diuell deceiued Eue, so the false Apostles would deceiue them, and that by transforming themselues into the Apostles of Christ, making shew (as the Diuell doth,) of the greatest loue and care of their good, and of their eternall saluation: when the truth was, they intended no such thing, but onely the seruing of themselues, in their carnall credit and commoditie.

Secondly, albeit such kinde of persons doe worke 2 much mischiefe, yet they seldome passe vnder the cen­sure of men for the same, and therefore it stands the Lord vpon to rebuke and punish them; Nay, they are so farre from being condemned by men, that they haue great thankes many times, for their wise counsell and good aduice (though it be most vile and diuellish,) in incensing mens mindes against such as haue wronged them, and putting it into their heads how they may bee auenged of them; which is a thing most detestable before God, and therefore shall not goe vnpunished.

Thirdly, their hearts are maruellously hardened: for when they can fetch ouer men according as they list,3 they intertaine an opinion of singular witte and vnder­standing, & of a deepe reach in themselues, and so begin to contemne others, and will not admit of a reproofe or admonition from any: and therefore being growen to this height of pride, and this exceeding hardnesse of heart, they are the more fit for Gods iudgements to be executed vpon them.

Fourthly, Gods wisedome is much magnified by pro­ceeding against such: they are fit aduersaries for him,4 who scattereth the deuices of the craftie, Iob. 5. 12. so that their handes [Page 76] cannot accomplish that which they enterprise, (as Iob spea­keth) and that taketh the crafty in their craftinesse, causing those that are cunning hunters and fowlers, to fall into the pit that they haue digged for others, and to be insnared in the works of their owne handes; Psal. 7. & 9. so that when they goe about to take others, it falleth out by the righteous and wise prouidence of God, that they are taken themselues.

Sith it is so dangerous to haue a crafty and cunning head,Vse 1. closely to plot and contriue mischiefe, let this ad­monish vs to beware of that vice: for assuredly, it will bring shame vpon the fauourers thereof. The wise man saith,Prou. 24. 8. Hee that imagineth to doe euill, men shall call him an authour of wickednesse. All men shall point at such a one, There goeth a crafty fellow, a subtill Foxe, &c: so that the name of a vagrant is not more odious then his: euery one hath such in detestation, euen the most con­temptible of the people: Doe you see yonder man? (will they say) he is a perillous fellow, able to set a thou­sand together by the eares; If any haue an euill cause, hee is a man for his turne: Let him make him his So­liciter, and hee will goe as farre as diuellish and craftie wit can reach. And as it is a blemish to the name, so it is the bane of ones estate to bee a fraudulent dealer. The bread of deceit (saith Salomon) is sweete to a man, but after­terward his mouth shall be filled with grauell. Prou. 20. 17. Howsoeuer deceitfull persons doe snatch heere and there, and get much from others, yet few of them thriue, but the curse of God lighting vpon that which they haue, makes ha­uocke of all. And therefore as wee tender our esti­mation and good estate in the world, let vs beware of such practises.

Secondly, let vs hence learne, not to be discouraged at crafty aduersaries,Vse 2. that haue winding wits, & plotting heads, and flattering tongues, and acceptance with great ones, euen as they would wish: let vs not bee dismayed heereat, but let this be our comfort, when they fawne, [Page 77] and flatter, and lie, and traduce vs most shamefully, that the Lord will cut off the lying lips. Grant that we haue not libertie or skill to encounter them, yet the Lord hath: There is no wisedome, Prou. 21. 30. nor vnderstanding, nor counsell against him: that is, none of these shall take any effect against him:Psal. 33. 10. and therefore the Psalmist saith, The Lord breaketh the counsell of the Heathen, and bringeth to nought the deui­ces of the people. Though all the wisedome of all the na­tions in the earth were laide together, yet God would bring all their consultations to nothing if they made a­gainst him. When Achitophel fell from Dauid to take part with Absolon, it much troubled Dauid, for his words were as Oracles, and none could speake more in mat­ters of policie then he, and he knew all Dauids heart, and the state of the whole kingdome, and therefore he tur­neth himselfe vnto God: O Lord (saith he) I pray thee turne the counsell of Achitophel into foolishnesse: and God heard his request, and did so, insomuch that no creature could deale more foolishly for the procuring of his owne euerlasting woe and shame, then he did in han­ging himselfe.

The diuell is still labouring to worke mischiefe, and he wants not craft nor subtiltie, besides the experience that he hath had from the beginning of the world hi­therunto: yet for all this, he hath neuer beene, nor shall be able to procure the ouerthrow of one of Gods elect. The Church hath beene nothing the worse, though he haue beene still warring against it. And why is this, but because Gods wisedome is infinitly beyond all the sub­tilty of the diuell? And what cause haue we then to feare crafty men, seeing their Captaine hath had no better successe, and seeing that the Lord hath a quarrell against them as well as against their head?

And the tongue that speaketh proud things.]

In that the Prophet denounceth iudgement against such kinde of persons, the doctrine is, that

[Page 78] The more wicked men boast of their mischieuous intents,Doct. 2. The wickeds boasting, a forerunner of their ruine. the neerer mischiefe is vnto them.

When they bragge most how well the world goes with them, and what hope they haue of effecting their badde purposes, some great euill is euen at their doores. When men boast in their talke, and swords are in their lips (as Dauid speaketh) then the Lord will haue them in deri­sion, Psal. 59 7. 8. and laugh at their destruction. When they fall to bragging, God fals to laughing: and when their swords are drawne out against others, the Lords hand is stret­ched out against them. Whē Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was.Exod. 15. 9. And when the enemie said, I will pursue, I will ouer­take them, (meaning the Israelites) I will diuide the spoile, &c: then the Lord set in against them, and made the Sea to couer them, so that they sanke as lead in the mighty wa­ters.

So when Saneherib insulted against God,2. Kings. 18. and against his people, and bragged what his forefathers and him­selfe had done, and what now he would doe, if they would not yeeld vp the Citie and themselues into his hands,Chap. 19. 28. then did the Lord put a hooke into his nostrils, and a bridle into his lips, & brought him backe againe the same way he came, and caused him to fall by the hands of his owne sonnes.

And the reasons why it must needs be so,Reasons. are these:

1 First, when vngodly men do most vaunt of their ma­licious intents against Gods people, then is the Lords compassion most stirred towards them: euen as it is with earthly parents, when any one threatens their chil­dren, that if hee take them, hee will knocke out their braines; this will cause them to prouide for the safetie of their children, and that such leaud persons bee puni­shed and restrained.

This was Dauids comfort against Doeg: Psal. 52. 1. Why boastest thou thy selfe in thy wickednes, ô man of power? (saith hee) [Page 79] The louing kindnesse of God endureth daily. If the stocke of Gods goodnes were all spent, then his children had reason to hang downe their heads: but seeing that is, and will be as much still as euer it was, they neede not feare the insultations of their wicked aduersaries.

Secondly, at such times Gods seruants begin to looke 2 about them: when their enemies speake of wonders that they will worke against them, then they are wake­ned, and stirred vp to crie vnto the Lord, as in the 94. Psalme, O Lord God the auenger! O Lord God the auenger! shew thy selfe cleerly. And why are they so instant and earnest with God? The reason is yeelded, verse 4. The wicked prate and speake fiercely: all the workers of iniquitie vaunt themselues. As if they should say, Lorde, if euer thou wilt awake and stand vp for our defense, now doe it, when vngodlie men doe so insult and triumph ouer vs.

Thirdly, such proud persons doe bid defiance to the 3 Lord himselfe, and therefore hee hath a quarrell against them. All the proud [in heart] are an abomination vnto him. But if their pride appeare in a more notorious manner in their tongues, and in their behauiour, they are much more hatefull vnto him: for in making boast of their owne hearts desire, they doe contemne the Lord;Psal. 10. and in speaking against the Church,Psal. 73. 9. they set their tongues a­gainst heauen it selfe, as the Prophet speaketh.

Which point thus prooued, ministreth vnto vs,

First,Vse. 1. an vse of instruction, that seeing the Lord is so incensed against proud boasters, therefore wee should containe our selues within the compasse of modestie, and neuer boast at all, but let others mouthes, and our owne workes, and Gods voice at the last day praise vs, and not our owne lips: but especially let vs take heede of vaunting our selues against the people of God, and a­gainst the Maiestie of God himselfe; for that will least of all be endured,

[Page 80] Secondy, here is an vse of consolation against all the insultations of malicious enemies:Vse. 2. if wee can with pa­tience and modestie endure, and stand it out for a while, not returning like for like, nor vsing any sharpnes and bitternesse against them, we shall see that the Lord will cut them off. If a man had knowne the day before, what should haue befallen Haman, notwithstanding all his boasting of his greatnes, and of his honour, and of that fauour which hee had with the King, and of all the euill that hee intended against the Iewes, and against Mordecai especially; if (I say) a man had knowen be­fore hand what should haue befallen him, would it not haue made him laugh at his pride and follie? Yes cer­tainely: and yet the case of all boasters against Gods Church is little or better then his. And if we could with the eye of faith behold Gods purpose concerning their ruine and ouerthrow, all their bragging would seeme vnto vs, and it is indeed, euen exceeding ridiculous. And this in particular should comfort vs against the blasphe­mies of the Church of Rome, and against all her insulta­tions ouer the Saints: for the Lord hath set downe her sentence:Reuel. 18. 7. 8. In as much as she gloried her selfe, so much giue ye her torment and sorrow: for she saith in her heart, I sit be­ing a Queene, and am no widow, and shall see no mourning. But what saith God? Therefore shall her plagues come at one day, death, & sorrow, & famine, and she shalbe burnt with fire, &c.

Verse 4. With our tongues wee will preuaile: our lips are our owne] In that they are heere found fault with for thus speaking, because they affirme that which is di­rectly contrary to the truth, the point hence to bee ob­serued is, that

No man hath the royaltie of his owne tongue, nor the ordering of his owne speech.Doct. 3. No man hath the ordering of his owne tongue.

Euery mans tongue is in Gods hand, and his wordes at Gods disposing, hee is Lord ouer all mens, tongues; which will euidently appeare by this, that

[Page 81] First, men cannot speake what they would, but what the Lord will,Reasons. according to that of Salomon: The prepa­rations 1 of the heart are in man: Prou. 16. 1. that is, a man determineth and prepareth what to vtter: but the answer of the tongue is of the Lord. As who should say, When a man hath done so, yet he shall speake, not what he himselfe intended, but what God hath decreed; as is plaine in Balaam, who came with a purpose to curse, and if the Lord had per­mitted him, he would haue vomited out horrible im­precations against the Israelites; for that would haue made for his credit and commoditie:Num. 23. but notwithstan­ding his intent, the Lord made him to blesse his people in stead of cursing them. And so Saul, he would haue all men know that Dauid was a Traitor, and therefore he pursued him, to bereaue him of his life: yet when he met with him, he had no power so much as to rate him, or to rebuke him; but on the contrarie part, is driuen to iustifie him: O my sonne Dauid (saith he) thou art more righteous then I. And this we may obserue in our owne experience, that oftentimes men, contrary to their mindes, doe vtter things which doe exceedingly grieue them, and bury other things in silence, the speaking whereof might haue beene very behoouefull vnto them: whence do arise these and the like speeches, How was I ouerseene in that which I said? What an adun­tage did I lose at such a time? which doth plainly prooue, that God hath the disposing of mens tongues.

Secondly, God hath giuen Lawes for the tongue, how 2 it should be ruled,Ephes. 4. that men should not speake blasphe­mously, nor filthily, nor bitterly: whence it may be con­cluded, that it is Gods subiect; for Princes make sta­tutes for none but for their owne subiects.

Thirdly, the successe and euent of mens speeches is 3 according to Gods pleasure. They say, With our tongues we will preuaile; yet doe they not preuaile: for whereas they forespeake others destruction, the wise man saith, A fooles mouth is his owne destruction. And whereas they [Page 82] say triumphingly,Prou. 18. 7. Micah. 4. 11. 12. 13. Sion shall be condemned, and our eye shall looke vpon Sion, they know not the Lords counsell, to wit, that they themselues shall be gathered as sheaues into the barne▪ to be threshed & beatē in pieces by Gods people.

4 Fourthly, God will plague wicked men, as well as re­ward godly men for their speeches.Mat. 12. 36. 37 By thy wordes thou shalt be iustified, (saith our Sauiour) and by thy wordes thou shalt be condemned: And, Wee must render an account for e­uery idle word: which euidently sheweth, that God hath the soueraigntie of mens tongues.

Now seeing that the Lorde hath the gouernement thereof, this serueth

First, to teach vs, that therfore wee should craue assi­stanceVse 1. from him for the well ordering of the same. Euen as that holy Prophet doth, where he saith, Set a watch ô Lord before my mouth, and keepe the doore of my lips: God will haue the ordering of them by his prouidence,Psal. 141. 3. whe­ther we will or not: but by his grace hee will not guide them, vnles we sue vnto him in that behalfe: therefore let vs beseech him so to sanctifie & purifie our harts, that out of the abundance thereof, our tongues may speake vnto his praise, and to our owne, and others edification.

Secondly,Vse 2 that we should not be afraid of performing any good dutie, in regard of mens tongues; for though they threaten, and raile, and slander, and traduce vs, yet they shall not hurt vs, for God will hide vs from the scourge of the tongue,Iob. 5. 27. Isa. 45. 16. 17. so that no such weapons shall preuaile against vs: for the Lord made the tongue, and the men themselues that speake therewith; and there is no voice, nor sound that proceedeth out of the mouth, but the Lord hath the ordering thereof: and therefore let vs sue vnto him, as the Apostles did, saying, O Lord behold their threatnings, Act. 4. 29. behold their reuilings, and doe thou iudge betwixt vs and them: and thou which hast the disposing of all mens tongues, preserue thy seruants from the hurt that may befall vs through the same.