performed the same therefore the Lord vrging them to reformation willeth them to be zealous and amend implying that these two euer goe hand in hand to wit sound repentance and godly zeale yet so that as euery one is of greater growth in the body of Christ so this grace is of greater strength in him as is euident in Dauid who speaketh thus of himselfe and that by the inspiration of Gods holy spirit Psal 119.139 and therefore cannot but speake truely My zeale hath euen consumed me because mine enemies haue forgotten thy word Weaker Christians haue some good motions of griefe for mens offances but the Prophet was exceedingly wrought vpon by his zeale so that it did euen spend him and consume him in regard of the fearefull breach of Gods commandements which he obserued in his very enemies And the like we sind in another place The zeale of thine house hath caten me Psal 69.9 and the rebukes of them that rebuked thee are fallen vpon me Thus was the holy man of God touched yea tormented with the things whereby Gods glory was impaired as if he had beene laden himselfe with reproaches and disgraces But most admirable was the zeale of Moses and Paul Exod. 32.32 Rom. 9.3 who for that feruent desire that they had of aduancing Gods glory could haue beene content to haue had their names put out of the booke of life and to be separated from the Lord so that his great name might be magnified in sparing and sauing their brethren the Israclites Now because our hearts may easily deceiue vs in this matter of zeale either by perswading vs that we haue it when we are farre from it or that we altogether want it when in some good measure we haue attained vnto it therefore will it not be amisse to set downe some rules whereby we may trie whether our zeale be ourrant or counterfeit First Rules of true zeale therefore touching the matter about which this holy zeale is to be exercised it must be good according to the saying of the Apostle It is good alwaies to be zealous in a good matter The matter must be good Gal. 4.18 and it was before shewed that Gods people must be zealous of good workes otherwise if the matter be euill the more earnest any is the more sinfull neither is such earnestnesse worthy the name of zeale being nothing else but a diuellish and fleshly heate or rather a kinde of frenzie and madnesse Such was the zeale of I dolaters that would mangle and cut themselues and that would offer their children in the fire in honour vnto their gods Such was the zeale of the Scribes and Pharises 1. King 18.28 Ier. 7.31 who would compasse sea and land to make one a Proselite that is one of their owne sect With this violent and mad zeale was Paul carried before his conuersion as he himselfe confesseth in plaine tearmes Acts. 26.11 and Phil. 3.6 when he was enraged against Christians and spared no paines nor cost to make them denie and blaspheme the name of Christ Heere then is to be condemned the zeale of ignorant Papists and Brownists and such like who are very hotte indeed for he must needes runne whom the diuell driues but in euill causes as might easily be prooued and may hence if by no other arguments be probably concluded in that they vse the diuels owne weapons to wit lying slandering railing cursed speaking and the like in the pursute of the same But much more damnable and vile is their zeale to be esteemed who against their knowledge and consciences doe violently and maliciously oppose themselues against the Gospell and the professors thereof and stand for falshood and wickednesse and the practisers thereof as did those wretched Pharises that set themselues against our Sauiour and committed the sin against the holy Ghost We must know the thing to be good for vvhich vve are zealous A second rule is that as the matter in which we are zealous must be good in it selfe so it must be knowne vnto vs to be of that qualitie True zeale must begin where the word begins and ende where it ends Rom. 14.23 for otherwise it cannot bee of faith which is euer grounded on theword and whatsoeuer is not of faith is sinne We must not therefore content our selues with an honest meaning and hope that wee haue a good zeale towards God when we haue no warrant for our hope but must so acquaint our selues with the Scriptures of God Rom. 10.2 that our zeale may be according to knowledge Which rule discouereth the corruptnes of their zeale whether close hypocrites or weake Christians who are led on meerely by the examples of good men whome they affect much to like of and earnestly to stand for such things as they perceiue them in their practise to obserue and to make conscience of and if there be but a word spoken against any of the things that they haue taken a liking of they are maruellously stirred with indignation thereat and grow passionate and vehement against the parties though they haue neuer so good a meaning in that which they speake Yet let them bee vrged to prooue out of the word the necessitie of those duties which they so earnestly presse they can say little or nothing to the purpose for them and so grow manie times either to dislike and forsake all if they bee hypocrites or at least to bee discouraged and to bee at a stand if they be weaklings in Christ Iesus And whence proceed these inconueniences but from this that they are zealous for things that in themselues and vnto others are good and holie but not thoroughly discerned of them to bee of that nature the consideration whereof should make vs to sit sure in matters of godlinesse not building vpon the example of good men but vpon the truth of the good word of God and then our foundation shall neuer faile vs. A third propertie of true zeale is that it beginneth in our selues and after proceedeth vnto others Zeale must begin at home for neuer can that man be truely zealous to others which neuer knew to be zealous to himselfe Those are the most skilfull Physitions and best able to deale with others that haue first wrought a cure vpon their owne soules Therefore our Sauiours aduice is Luke 6.42 Cast out the beame out of thine owne eye first and then shalt thou see perfectly to pull out the meate that is in thy brothers eye We must then first of all iudge our selues and cast the first stone at our selues that so finding how vgly and noisome a thing sinne is and that by experience in our selues we may be at defiance with it wheresoeuer we finde it and neither fiatter others in their euill courses nor yet too rigorously and vnmercifully rebuke them for the same Those that haue beene pinched with sicknesse and are recouered can by the smart which they haue felt pittie others in the
of faith setting their heart and hope on him and through him expect to bee heard and relieued whence obserue this doctrine that the Spirit of prayer doth alwaies leade men vnto Christ Iesus It causeth them wholly to go out of themselues Doct. 3 and to offer vp their supplications in The Spirit of prayer doth alwaies direct men vnto Christ Iesus and through their Sauiour and Redeemer This was figured in the sacrifices that were offered vnder the Leuiticall law at which time if any one were polluted by any occasion or otherwise clogged with sins that hee had committed he was to bring his offering vnto the Priest and was to be sprinckled with the bloud thereof which did signifie the bloud of Christ by which all Gods elect were to be cleansed and a reconciliation betwixt God and them was to be procured For this cause Daniel though hee were a man much beloued of God and endued with the Spirit of prayer in a wonderfull measure yet hee desireth the Lord to heare him not for his sake Daniel 9.17 or for his peoples sake but for the Lord Christ Iesus his sake Therfore doth our Sauiour tell his disciples Iohn 16.23 that whatsoeuer they should aske the Father in his name hee would giue it vnto them Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers Reason is because it maketh vs see our owne vilenesse and wretchednesse and so consequently that we stand in need of the mediation of Christ Iesus Therefore in the couenant of grace after Gods people haue receiued the holy Ghost Ezech. 36.31 it is said Then shall ye remember your owne wicked waies and your deedes that were not good and shall iudge your selues worthie to haue been destroyed for your iniquities and for your abominations This is the first worke of the Spirit euen to set them downe that they should haue nothing to say for themselues but plainely acknowledge that shame and confusion that destruction and eternall condemnation is due vnto them if the Lord should enter into iudgement with them Now when they are thus abased and humbled in themselues then will they seeke to haue a part in Christ his merits that so both they and their seruices may bee accepted of the Lord through his righteousnesse and through his intercession which hee doth continuallie make for them which serueth First for the confutation of the Papists Vse 1 and to shew that they are not led by the Spirit because in their prayers they rest not vpon the mediation and intercession of Iesus Christ but ioyne thereunto their owne merits and the merites of the Saints thinking by that meanes to preuaile in their suites and to obtaine their hearts desire Secondly it maketh also for the confutation of a number of ignorant men and women among vs that will bragge of their daily stint of prayers which they runne ouer and how they make no doubt but the Lord will accept of their requests and will grant the same and why because they liue honestlie among their neighbours and doe no bodie any harme and they hope withall that their good words and prayers doe deserue somewhat at Gods hands Alas poore simple people they little consider what it is to make a good praier for if they did they would goe quite out of themselues vnto Christ Iesus and labour for acceptance onely for his sake And as for these prayers which they so much stand vpon if euer it please the Lord to open their eyes and to waken their drowsie consciences they will be so far from thinking that they merite any thing thereby as that they will see great cause to be humbled therfore for that they haue dealt so hypocritically and carnally drawing neere vnto God with their lips when their hearts haue been remooued farre from him Thirdly here is another vse of consolation and of instruction both that if we will haue this testimony vnto our soules that wee pray in the Spirit then when wee haue the most feeling affections and purest desires let vs offer them vp in Christ Iesus let vs not play the Priests our selues as king Vzziah did lest we be smitten with a worse leprocie in our soules then he was in his body but let vs make Christ our high Priest to present our offerings before the Lord. So also when our prayers and thanksgiuings are most imperfect and weake let vs present them through him that so they may find acceptance with God being perfumed by the righteousnesse of his deare sonne Oh Obiect but I cannot striue nor wrestle with God in prayer as others do and as I my selfe haue sometimes done What of that Answ did not Christ Iesus offer vp strong cryes vnto his Father Heb. 5. And for whom shall those he effectuall but for such poore Christians as cannot so feruentlie call vpon God for themselues It is said Hebrewes 12. Heb. 12.14 That the blood of Christ speaketh better things then the blood of Abel Now we can easilie beleeue that Caine was in a dangerous case when the blood of Abel did call for vengeance against him and why should we not as throughly beleeue that they are in an happy case who haue the blood of the son of God to call for redemption and saluation and acceptation of al holy seruices in their behalfe as all true hearted Christians haue The want of this perswasion is the cause why we omit many excellent prayers and thanksgiuings which would bee very pleasing vnto the Lord being offered vp as sweet incense by our high Priest Christ Iesus and therfore let vs labour for an encrease of faith in this point that so God may not be depriued of seruice nor our selues of those comforts and blessings which are promised to all that call vpon him in truth And they shall looke vpon me whom they haue pierced and they shall lament for him c. In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified this doctrine may hence bee gathered that The due consideration of the death of Christ Doct. 4 The consideration of Christ his sufferings is a forcible meanes to godly sorrow is a most forcible meanes to breake the hearts of Christians with godly sorrow There is no such motiue to make men weepe bitterly for their offences as to weigh with themselues in a serious maner that they by their sinnes haue slaine the Lord of life that his bitterest aduersaries were not the causes of that his shamefull and painefull death which hee endured vpon the tree but that they themselues brought him thither Iohn 10.11 and were the procurers of that his bitter passion Christ laid downe his life but for whom euen for his sheep He was cursed that they might be blessed he was was wounded Isaiah 53. that they might bee healed hee suffered disgrace that they might bee brought to glory and endured in
of husbands and wiues that they shall lament apart euen they that are linked in the nearest bonds and might with most conueniencie lay open their harts each before other yet they should not content themselues with those seruices which they performed together vnlesse God and their consciences might somtimes meete in secret And as our Sauiour chose for himselfe priuate and solitary places where he might with more freedome pray vnto his Father so doth he giue the like aduice vnto others Matth. 6.6 When thou prayest saith he enter into thy chamber and when thou hast shut thy doore pray vnto thy Father which is in secret Whereby chamber hee meaneth any secret place where a man may freely lay open his wants before the Lord. Hence was it that Peter after the deniall of his master is said to goe out and there to weepe bitterly Now the cause why we must do thus is First because it wil be a witnes vnto our soules that we do duties in truth and not in hypocrisie for in secret albeit we shed teares aboundantly for our sins none can accuse vs of vain-glory neither will our owne hearts charge vs therewith whereas in publicke there may be some such suspicion in others or doubt arising in our selues And as our sorrow wil thence appeare not to be hypocriticall so will it also bee cleare vnto vs that it is not naturall nor for company such as may be in a ciuill man who seeing a great many weeping and mourning can hardly refraine himselfe from teares but will bee apt and readie to lament with them Secondly there is no man or woman but hath some sinne or other which is not meere for them to acknowledge before their nearest friends because such is the corruption of their nature they will be ready to thinke the worse of the party The most louing and wise husband that is if his wife should discouer vnto him all her thoughts and ill affections would entertaine somewhat a harder conceit of her then before he did and therefore God would haue many sinfull cogitations and motions laid open onely vnto himselfe who is infinitely mercifull and pittifull and not vnto any creature in the world beside This doctrine serueth for the iust reproofe of many professonis Vse 1 who are all in the Church and nothing in the familie or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family they imagine that they haue gone as farre as they need to do though they neuer throughout the whole week performe any seruice vnto the Lord in secret neuer conscionably meditate on the word neuer earnestly bewaile and confesse their hidden corruptions neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit nor performe any such duty apart as all Christians are bound to do Such kind of persons may assure themselues that their hearts are not right with God and that they are not led by the Spirit of grace which drawes those in whom it reigneth vnto the performance of good duties apart as well as with companie in their closets in their chambers in the fields or in some such priuate places or other as well as in the Church or with the whole societie where they liue How much more are those to be condemned who are so farre from seruing the Lord in secret that they either refuse to do it in publike or if they affoord their bodily presence yet they are idle or profane or wanton in their lookes and in their gestures letting all that are neare them see the vile disposition of their hearts by their leaud and abominable carriage These sinfull wretches are so farre from being excused by being at religious exercises that they are much to bee condemned for that in the land of righteousnesse as the Prophet speaketh they worke wickednes and in the places where they should shew al manner of holines they expresse such notable profanenes These are euen like Iudas who was plotting to betray his master euen then when he was at the Lords table to bee partaker of the holy Sacrament and they shall speede euen as hee did for when affliction and misery seazeth vpon them as come it wil sooner or later if they preuent it not by hearty repentance then shall they not bee able to stand before the Lord nor before the face of their accusing consciences but shall be ouerwhelmed with horrour and amazement and be moreready to lay violent hands on themselues then to seeke vnto the Lord for mercy whom they haue so hainouslie and presumptuously offended Secondly let vs hence learne to bee the same alone for matters of godlinesse as we are in company and to do duties when no body sees vs euen because God beholds vs as well as when many eyes are cast vpon vs. This will be a testimonie vnto our soules of great sincerity and vprightnes and these priuate exercises of religion wil maruellously fit vs for the publike And thence it comes to passe that many are so loth to appeare before God in the congregation or in the family and do feele the seruices of God so tedious and wearisome because their hearts haue not been exercised therewith in secret for he that deales with his owne soule alone shall find so many defects in himselfe that he will be very desirous of the helpe of the Saints in publike assemblies Therfore let vs tie our selues euery day to spend some time in meditating on the word in searching our harts in hūbling our selues for our offences past presēt in praying to the Lord to strengthen vs where we are weake to resolue vs where we are in doubt to shew vs our errours and to direct vs in the right way to let vs see our wants and to supply them of his rich grace let vs I say constantlie performe these and the like duties in secret and then shall it bee plaine vnto our soules that wee are guided by Gods good Spirit And howsoeuer the diuell will obiect that wee are not sincere because we haue many times more in shew outwardly then wee haue in substance inwardly yet hereby shall we be able to approue the sinceritie of our hearts that albeit we haue not that within vs which wee seeme to haue yet wee desire to haue it and striue to attaine to it and he only is an hypocrite which neither hath nor desires to haue that which he maketh semblance to haue The end of the first Sermon vpon the twelfth of Zechariah THE SECOND SERMON VPON THE SIXTH OF LVKE LVKE 6.47 c. Vers 47. Whosoeuer commeth tome and heareth my words and doth the same I will shew you to whom he is like 48. He is like a man which built an house and digged deepe and laid the foundation on a rocke and when the waters arose the floud beate vpon that house and could not shake it for it was grounded vpon a rocke 49. But he that heareth and doth not is like a man
saith the Prophet Zephany Zeph. 1.14.15 In the great day of the Lords wrath the strong man shall cry bitterly Now crying is an argument of great perplexity and anguish and of basenesse of mind when it proceedeth from outward causes and yet the Prophet saith that the strong men and such as did professe fortitude should cry and that bitterly and the more couragious they had been in sin the more cowardly they should bee when the Lord did visit them for sinne Lastly Obiect there are others that thinke to cary out their vile practises by reason of their noble parentage their high places the multitude of their attendants the largenesse of their substance c. If they say the word who can hinder the deed who dare controll them or crosse them If any thinke himselfe wronged say they let him take his aduantage and seeke his remedy c. See the haughtinesse of flesh and blood when once it is set on horse-backe Answ but suppose that men dare not encounter them doe they imagine that the Lord will be afraid of their bigge words and bigge lookes if they do they are much deceiued Pharaoh Nebuchadnezzar and Belshazzer were as great and as proud as most of these braggers yet did not the Lord strike them with horrour and amazement and make them see and know that hee was the King of Kings and Lord of Lords Satan hath all that worldly men can haue and a great deale more both of wit and wealth and company and courage and command and yet for all this the very consideration of Gods indignation maketh him to tremble according to that of the the Apostle Iames Iam. 2.19 Thou beleeuest that there is one God the diuels also beleeue and tremble And how then can they thinke to escape the terrours of the Lord who though they be great in the world yet come farre behinde the Prince of the world in greatnesse Let experience speake in this point Note when the Lord tooke away our gracious Queene and there was likelihood either of a ciuill dissension or forren inuasion howbeit the Lord miraculously deliuered vs from them both who were then least troubled with feares those that were great in the world or such as were great in Gods fauour And now that the Lord doth visit our cities and townes and villages with the pestilence who are they that are most couragious surely those that truly feare the Lord they think it the safest course to exercise themselues in the workes of their callings and not to runne hither and thither and to come vnto the publike assemblies of the Saints and not to neglect the feeding of their soules for feare of endangering their bodies whereas the wealthie and great ones of the world hide their heads in a corner being very vnwilling to aduenture vpon any good work that either God or man calleth them vnto if there bee but the least appearance of any perill Therefore in the second place if we would be void of those terrours that wicked men are subiect vnto Vse 2 and be able with boldnes to hold vp our heads when Gods iudgements are abroad in the world then let vs obserue these directions following First Remedies against hellish feares 1. Feare to offend See M. Duds booke Com. 1. Psal 112. let vs beware of all manner of sinnes that no iniquitie haue entertainment with vs and labour to bee at one with the Lord that so our consciences may be at one with vs which if wee can attaine vnto we shall be strongly fortified against all vnnecessary feares According to that in the Psalme Blessed is the man that feareth the Lord c. He shall not be afraid of euill tidings c. Where the Prophet sheweth that hee is an happie man that is truly religious and sheweth it forth by fearing of God and delighting in his commandements and by performing the duties of loue and mercy towards his brethren for as hee shall bee freed from all hurtfull euils so shall hee bee exempted from all passionate feare thereof Note Many wicked men haue not the plague in their houses and yet are plagued with the feare of it and many godly men haue their families visited therewith and yet are not perplexed with such terrors and the reason is yeelded in that place because their harts are fixed and established and beleeue in the Lord. That is the foundation whereupon they build their courage and confidence euen the Lord himselfe who is a sure stay to those that relie vpon him His children know that nothing can befall them without his prouidence that nothing shall betide them but he will support them vnder it and make them to profit by it and what cause then haue they to be distēpered If therfore we desire to haue stil quiet harts when others shal be euen at their wits end then let vs get the brestplate of righteousnesse and innocencie for the righteous is bold as a Lion Let vs feare sin before it be committed Prou. 28.1 and when we are tempted therunto say with Iob Are there not strange punishments for the workers of iniquity Iob 31. Will not the Lord be angry with me if I should commit this wickednesse will not mine owne heart be discomforted will not my spirit be made sad within mee how shall I bee able to looke the Lord in the face if hee should lay his hand in any feareful manner vpon me or mine when I haue so prouoked him to his face c Thus if wee could fright our hearts from offending the Maiestie of God wee should bee as bold as Iob was when the waues of aduersity flow in vpon vs on euery side The Lord saith he hath giuen Iob 1.21 Iob. 13.15 and the Lord hath taken blessed be the name of the Lord. And in another place Though the Lord should kill me yet will I trust in him He feared sinne which is the sting of crosses and therefore were his crosses lesse terrible vnto him when they came and so will they be vnto vs if we carefully eschew those corruptions which otherwise will enuenome and poyson them vnto vs. this is the first means to arme vs against feares viz. to take heed of sinne before it bee committed But if it be committed Repentance for offences committed the next remedie is to stand in awe of Gods iudgements due vnto the same and so to be led on to true repentance The best way to escape desperate feare is to fright our soules with an holy feare For if we iudge our selues we shall not be iudged of the Lord. Excellent for this purpose is that answere of Huldah the Prophetesse vnto good Iosiah Because thine heart did melt saith she and thou hast humbled thy selfe before the Lord 2. King 22.19.20 when thou heardest what I spake against this place and against the inhabitants of the same to wit that it should bee destroyed and accursed and hast rent thy cloathes wept before
me I haue also heard thee saith the Lord. Behold therefore I will gather thee to thy fathers and thou shalt bee put in thy graue in peace and thine eyes shall not see all the euill that I will bring vpon this place And agreeable to this is the speech of Habakkuk When I heard my belly trembled Habak 3.16 my lips shooke at thy voice rottennesse entred into my bones and I trembled in my selfe But what benefit had he by that That I might haue rest in the day of trouble So that wee see the best way to bee quiet and peaceable in our selues in troublesome times is to be disquiet in our hearts for sinne before troubles do approach A third remedy is Feare of Gods iudgements to feare Gods iudgements when wee behold them vpon others and if wee haue been sinfull before yet then to seeke a reconciliation with God before his displeasure arife against vs. It was the wisdome of the Gibeonites Iosh 9. when they saw Ierico and Ai vanquished and destroyed not to stand it out with Ioshuah but to make a league with him if they could deale so prouidētly with him for their bodies much more should wee with the Lord for our soules When the wise captaine came vnto Elijah with his fiftie men considering how the two former captaines had been consumed with fire from heauen hee humbleth himselfe and saith O man of God 2. King 1.13 I pray thee let my life be precious in thy sight In like manner when we heare that the people of the land are taken away by hundreds and thousands seeing wee are guiltie of the same sinnes that they were we should cast downe our soules before the Lord and beseech him that our liues may bee precious in his sight but especially that our soules may bee spared that though our bodies should perish yet our transgressions being pardoned our better part may be preserued See the second Sermon on Lament 3. v. 57. Feare not and euerlastingly saued This is the best receipt that any can take against the venome of the pestilence that he may be sure it shall neuer hurt him And thus much of the remedies against hurtfull feares Because God is in the generation of the iust This is one reason why it must needs goe hardly with wicked men that are deuourers and spoilers of Gods people because the Lord himselfe is among them to take notice of all the iniuries and indignities which they sustaine and to reuenge their quarrel vpon their enemies that are stronger then they Doct. 2 whence ariseth this point of doctrine that the Lord is euer present with all righteous men Good men neuer want good company A good man neuer wanteth good company for whersoeuer a Christian is there God himselfe is with him and in him and round about him so that none are so neare vnto one another as the Lord is vnto his people Now that hee is alwaies thus present with his children Reuel 1.13 appeareth in the Reuelation Where Christ is said to walke in the middest of the seuen golden Candlesticks that is of the seuen Churches so that it is his ordinary walke to go in and out amongst his seruants Neither hath hee a generall care of the whole Church onely but hee hath an eye also vnto euery particular member as will appeare in seuerall examples When Iacob was all alone trauelling towards Padan Aram there being no towne neare and the night drawing on he was faine to take vp his lodging in the open field but that night the Lord shewed himselfe present with Iacob and he saw that hee had acquaintance euen in that solitarie place for God tooke notice of him and renewed with him his couenant made vnto Abraham and Isaac Gen. 28.15 and made him a promise to be with him whithersoeuer he went c. So that that night was one of the comfortablest nights that euer Iacob had The like we reade of Eliiah that when hee fled from Iezabell there was one knew him in the wildernesse and brought him his dinner euen an Angell sent from God 1. King 18. and afterward when hee was vpon mount Horeb the Lord tooke knowledge of him and called him by his name What doest thou here Eliiah Yea Ionah found fauour from God where no body else could come vnto him euen in the bottome of the sea Whence it is euident that the Lord is euery where with his people How God is present with his And that First by his wisedome to giue them good direction To direct them in which regard Christ that is called a counsellour Isa 9. is said to be in the middest of the seuen golden Candlestickes cloathed with a garment downe to the feete as was the manner of counsellours in those times Reuelat. 1.13 So that he is euermore ready to resolue vs in our doubts to aduise vs in our actions and in our speeches and to direct vs what and how to do and speake according as occasion shall be offered Secondly he is present by his power as a gracious protector of his children To defend them Isa 53.1.2 according to that of the Prophet Isaiah When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflow thee When thou walkest through the very fire thou shalt not bee burnt neither shall the flame kindle vpon thee Where we may see that the Lord promiseth to be with his Church in a wonderfull manner and to bee a defence and safegard vnto them in the most perillous times euen when they should passe through fire and water Thirdly he is present with his children by his Spirit as a comforter To comfort them to refresh their hearts in all extremities Christ foretelleth his Disciples that in the world they should meet with many sorrowes which should cause them to mourne when others did reioyce but withall hee promiseth to send them the comforter euen the blessed Spirit of grace Ioh. 14.6 which should minister vnto them abundance of consolation euen in the middest of the persecutions and sufferings which they endured for Christ his sake And that which was promised vnto them all the members of Christ shall feele in themselues for God is he that comforteth the abiect 2. Cor. 7.6 one as well as another without exception By this now which hath beene spoken it may easily bee discerned how the Lord is present with his seruants viz. by his wisdome to direct them by his power to preserue them and by his Spirit to comfort them and that God hath been and is thus present still will be very euident if wee consider the state of the Church what it is what it hath been namely still beset with many and mighty aduersaries that haue vsed and doe vse their wit and wealth and power and friends and all meanes that possibly they can deuise for the razing and vtter ouerthrowing of Gods people Note and
should wee esteeme of them though they be as mighty as Zenacherib was for when he sent a disdainfull and scornefull message vnto Hezekiah and the rest of Gods people hee was indeed ignominious because he was impious and blasphemous he was vile in Gods sight and hee made him appeare vile both before men and Angels Isa 37.22 according to that of Isaiah The virgin daughter of Sion hath despised thee and laughed thee to scorne Thirdly let vs consider as what they are for the present so what they shall be hereafter and that the same Prophet Isaiah sheweth saying Feare yee not for the reproch of men Isa 517.8 neither he yee afraid of their rebukes For the moath shall eate them vp like a garment and the worme shall eate them like wood But wil some man say what great matter is this Obiect 1 shall not the wormes consume the good as wel as the bad Yes surely Answ that cannot bee denied and yet there is an euident difference betweene the wicked and the godly Note euen in this respect for though righteous mens bodies become wormes meate yet it is not in any displeasure from the Lord nor for any hurt vnto them for they are still pretious in his eyes as their soules are which euen then enioy celestiall happinesse and besides euen those bodies of theirs shall be restored and bee made euerlastingly glorious together with their soules all which things are farre otherwise with such sinfull persons as delight themselues in scoffing and deriding of the Saints of God their bodies are at best when they are deuoured by wormes they can neuer expect better but that which is farre worse shall surely come vnto them Fourthly that we may be inabled in conscience to swallow vp such reproaches as are cast vpon vs Meditate on the reward let vs seriously meditate on the reward which is promised vnto them that can so doe Mat. 5.11.12 Blessed are you saith our Sauiour when men reuile you and persecute you and speake all manner of euill against you for my names sake falsely Reioyce and bee glad for great is your reward in heauen And againe 1. Pet. 4.14 the Apostle Peter saith If yee bee railed vpon for the name of Christ blessed are ye for the spirit of glory and of God resteth vpon you This made Moses to esteeme the rebuke of Christ greater riches then the treasures of Egypt for saith the holy Ghost hee had respect vnto the recompence of the reward Heb. 11.26 Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers let vs animate our selues vnto patience with these or the like considerations why should I bee discouraged at these things sinfull men seeke to vilifie and disgrace mee but doth God thinke euer the worse of me I am base and contemptible in their eyes but doe the Angels of God or any of his Saints conceiue any whit more hardly of mee in that regard Nay doth not the Lord himselfe and such as haue his image most liuely shining forth in them esteeme me so much more honourable by how much they labour to make me more vile and abiect in regard of my well doing Why then should I faint vnder the burthen of reproch wherewith they doe still load me especially seeing that this momentanie disgrace which I sustain for Christ his cause shall bring vnto me an eternal and inualuable weight of glory Of the poore From which words note this Doctrine Doct. 4 The godly vsually afflicted that the estate of Gods people is commonly a poore and afflicted estate Therefore in the originall the word poore is not vsed in the Plurall number but in the Singular and carries this sense ye haue made a mocke of the counsell of that poore one implying thereby what is the common case of al namely to bee full of calamities and distresses through many tribulations to enter into the kingdome of God Act. 14.22 Rom. 8. and to be conformable vnto their head Christ in afflictions and sufferings And this the Lord in his wise prouidence will haue to be so for these reasons First Reasons that thereby the flesh might bee discountenanced and haue no cause to reioyce before him 1. Cor. 2. Secondly that men might embrace religion for it selfe and in conscience vnto God not in any outward respects Whereas if most of those that are Christians were of great place many would make a shew of being religious Note that they might thereby grow to aduancement in the world and so seeke earthly things in spirituall exercises Thirdly that his children might grow in nearer acquaintance with him who otherwise would be strangers vnto their owne father Hos 5.15 In their affliction saith God they will seeke me diligently Before that time they would rather sue vnto any then vnto the Lord therefore was hee driuen to break them with one breaking vpon another that so hauing no other refuge to betake themselues vnto they might haue recourse vnto him This is cleare in the example of Manasse who being in bonds and in irons humbled his soule before the Lord and praied vnto him for fauour and mercy and found it at his hands whereas before such time as hee was pressed downe with grieuous misery hee obstinately refused to hearken vnto the Lord and to his messengers and was so far from calling vpon his name that hee dishonoured it by al manner of abominations 2. Chron. 33.2 which he committed with an high hand euen to anger the Lord. Fourthly God would haue his people often to taste of aduersities troubles that so they might learne to trust in him whereas otherwise they would make the arme of flesh to bee their stay and confidence This the Lord himselfe auoucheth in the prophecie of Zephanie saying Zeph. 3.12 I will leaue in the middest of thee an humble and poore people and they shall trust in the name of the Lord. This point maketh for the confutation of an errour which withholdeth diuers from the profession of the Gospell Is this the word of God Vse is this your holy ministery say they and are these your good men that doe embrace the same a companie of simple base fellowes of poore Artificers and the like who can imagine this to bee the truth which such kinde of men as these doe giue credence vnto How many Gentlemen or Noblemen or men of learning and policie are of their minds and for those that are haue they not manifold afflictions in their hearts or vpon their bodies and estates This is iust the cauill of the Pharisies against the doctrine of our Sauiour Neuer spake man like this man say the officers that were sent to take him Ioh. 7.46.47 but did not Then answered the Pharisies Are yee also deceiued Doth any of the Rulers or of the Pharisies beleeue in him but this people which know not the law are accursed Therfore let not vs bee
to haue as great delight in Gods statutes as in all manner of riches Thirdly and lastly when wee feele within vs a great vnwillingnesse to hearken to the word as the flesh will alwaies bee vnwilling to that which will mortifie and kill the sinfull lusts thereof let vs say with the Prophet Dauid Psal 119. part 5. Lord encline my heart vnto thy testimonies Neuer discourage our selues by thinking surely I shall neuer bee able to master my affections and to bring my heart with cheerefulnesse to listen vnto holy things but goe vnto the Lord that is greater then our hearts and stronger then our sinnes and beseech him to giue vs a good affection to his testimonies and if wee aske in faith and humility wee shall bee sure to obtaine our hearts desire Psal 25. for the Lord hath promised to teach the humble his way and if hee vndertake it it is neither our sinfull nature nor Satans malice that can hinder his worke but he will by degrees accomplish the same in vs aâ—â—ee hath done in all his elect from the beginning of the world euen vnto this present time And thus much for the helpes that wee must vse that wee may become willing and cheerefull hearers of the word of the Lord. Vers 10. Which say vnto the Seers see not c. THe Prophet had charged them that they were vnwilling to heare Gods word but they might obiect Wee are as forward to heare as any other yea saith he you heare indeed but what doctrine are you most desirous of would you not be flattered rather then reproued would you not haue falshood preached vnto you rather then the truth Doe you not say vnto the Seers see not and to the Prophets prophecie not vnto vs right things but speake flattering things vnto vs prophecie errours not that they were so brutish as in words to say thus much vnto the Seers that is to their faithfull teachers which had an insight into Gods will but their actions testified so much for they would vilifie and persecute such as dealt faithfully with them Whence obserue Doct. 3 that the more wholesome and holy any doctrine is The most holy doctrine is most distastfull vnto vnholy persons the more grieuous is it vnto the wicked sinners As any man of God preacheth more soundly and commeth nearer the conscience so is hee more abhorred of vngodly men This we may see euidently in sundry examples of Scripture as first of all in those of whom mention is made in the Reuelation where it is said Reuel 11. that there were two witnesses that is a competent and sufficient number of faithfull Preachers which were like Oliue trees Vers 4. to distill the oyle of grace into mens hearts and like Candelstickes to hold forth the light vnto those that liued in darknesse and ignorance but what was the effect of their preaching Vers 10. It is said that these two Prophets vexed them that dwealt on the earth that is all earthly minded men all such as were ignorant and proud vnchast and couetous so that they could neuer be well till they had killed them and cast out their corpses into the streets of the city but then they were glad and reioyced and sent presents one to another in token of their ioy hoping that now these two witnesses were dispatched out of the way they should go on merrily in their leaud courses and liue at hearts ease So Ahab professeth that hee hated the Prophet Micaiah and could not abide him how came that to passe he could like well enough of those foure hundred false Prophets that were entertained at Iezabels table this was the very true cause Micaiah neuer prophecied good vnto him 1. King 21.20 but euill Hee would deale faithfully in deliuering Gods message and not flatter him either for feare or fauor but when God proclaimed warre against him as hee must needs being an impious Idolater hee would let him heare of it and giue him no allowance in his wicked enterprises whereas those foure hundred dissembling hypocrites had learned to frame themselues to the Kings humour and to speake not true but pleasing things vnto him and by that meanes they insinuated themselues into his fauour And as he was affected towards Micaiah so was hee also towards Elijâ—h Hast thou found me O mine enemy saith he 1. King 21.20 Now what was the reason he should professe such emnity against him euen this that the holy Prophet of God came euer furnished with sharpe rebukes and terrible threatnings from heauen which hee was to denounce against him for his monstrous impiety against the Lord and cruelty against his seruants The like may be seene in Paul who for deliuering the holy and powerfull doctrine of the Gospell was counted a pestilent fellow Act. 24. and a troubler of the whole world not of the Saints that were in the world but of such as were men of the world who could not endure to haue their ignorance their Idolatry their hypocrisie the ill gouernment of their tongues of their affections and of their families laid open and disgraced and the reformation of these corruptions vrged and pressed vpon their consciences To this same purpose we may obserue further how mad and outragious they were against Steuen Acts 7. when hee came with sound doctrine to their vnsound hearts Act 7.54 c. it is said when they heard the things that hee deliuered their hearts brast for anger and they gnashed at him with their teeth and so giuing a shout with a loud voice and stopping their eares that they might not heare him any longer they ranne vpon him with great violence and carrying him out of the city stoned him to death Reasons The reasons why pure and holy doctrine is so vnpleasant and vnwelcome vnto impure and vnholy persons are these First because it doth maruellously crosse their wretched lusts and goes against those euill affections and actions which they are determined to follow they would bee proud but the word tels them Iam. 4. that then the Lord will resist them and at length confound them bodies and soules they would bee alwaies rooting in the earth and scraping together the pelfe of this world Reuel 22. but the word tels them that such swine shall be without that is excluded from the heauenly Ierusalem and haue their portion in the lake that burneth with fire and brimstone for euer Now when they are resolued to bee proud still and to bee rooters still and the Ministers of God are euer and anon grating vpon their consciences for the same they are much imbittered and incensed against them and their doctrine and if they can worke them any mischiefe they shall be sure not to misse of it Secondly such kinde of doctrine doth much disgrace both their courses and persons for it is the square whereby such crooked peeces are discerned and the touchstone wherby wicked mens vnsoundnes is discouered Hence is it
had been driuen to confesse Psal 106. yet did they wish to returne to their former bondage rather then to be brought to such straits but notwithstanding the grieuousnesse of this their sin many now adaies come nothing behind them for their eyes are so vpon their wants that the want of one thing which they doe desire though it be but small doth more disquiet them then manifold blessings do comfort them to make them thankfull But this discontentment we must bee armed against which wee shall bee if wee can receiue the fauour of God for it selfe though it come alone yea though trouble doe come therewith for hauing it wee haue all things and wanting it wee haue nothing Againe if wee haue it no misery can make vs miserable and if wee haue it not in greatest prosperity we are most miserable But the Israelites here dealt after a cleane contrary manner for the want of bread in the wildernes being but for their bodies did make them to despise their great and wonderfull deliuerance out of Egypt which was vnto them a signe of their spirituall deliuerance And this is the nature of all worldlings they had rather forgoe many spirituall benefits then one corporall commodity they grieue more at the losing and reioyce more at the hauing of wealth then of godlinesse But to returne to the point in hand sith murmuring is so great a sinne it shall be profitable to consider of some remedies against it Now for as much as impatiencie proceedeth from infidelity Remedies against murmuring the remedie therof must be fetched from faith in Gods mercies in the merits of Christ in the hope of the resurrection and in Gods fatherly prouidence First I say Gods rich mercy and fauourable dealing with vs being duly considered cannot but worke in vs patience foâ—seeing that the Lord forbeareth vs and that when for the ripenesse of our sinnes he might confound vs hee doth rather heape blessings vpon vs this cannot but bridle vs from murmuring though all things fall not out according to our hearts desire Especially seeing that the Lord will deale with vs still as he did with the Israelites that when ordinarie meanes failed had extraordinary prouision made for them the clouds giuing them bread and the rocke water to teach vs that man liueth not by bread only as Moses applieth it Deut. 8. but by the word of God A second remedy is to haue a liuely faith in the worke of our redemption to wit the remission of our sins the imputation of Christ his righteousnesse and inherent sanctification First then if we can stedfastly beleeue that God for Christ his sake hath freely forgiuen vs all our sinnes and giuen his sonne that in him we might be blessed we cannot but be assured Rom. 8. that with him he will giue vs all things For seeing sin which is the cause of all miserie is taken from vs wee may bee sure that no crosse shall euer hurt vs. Againe if wee could beleeue that as God doth lay our sinnes vpon Christ so he doth impute his righteousnes to vs how should we doubt of food or raiment c For by this meanes hee is made our mercifull and louing father who is for power able and for will readie to helpe vs in all extremities And thus doth he abide for euer and is neuer changed To these two former must be added the second part of our redemption namely the sanctification of the spirit which if we feele in our selues may be a great helpe vnto vs against impatiency for it is a greater thing to sanctifie a sinner then to worke wonders in nature Therfore if we can beleeue in our hearts that God is able to make of sinfull and wicked men iust righteous of whoremongers chast persons c. and that he is able and willing to deliuer vs from all our corruptions be they neuer so strong by nature or custome if I say wee can giue credit vnto this why should wee euer doubt that hee will faile vs in outward things Further if we can beleeue that God hath prepared a kingdome for vs and that he will raise vs vp at the last day in body soule to enioy the same how can wee but bee assured that hee will giue vs lesser matters euen the things of this life Another thing to stay our hearts vpon when murmuring doth assaile vs is faith in Gods prouidence which is either generall or particular The generall prouidence of God must be considered first in the creation of all things secondly in the preseruation of them Doe wee then beleeue that the Lord made all things of nothing and shall we doubt of his ability to prouide for vs When God created light before the Sun Gen. 1.3 the Moone or the Stars and caused grasse to grow vpon the earth before there was either raine or dew to water it he did thereby teach vs first that we should not put too much trust in them whilest we haue them and againe that rather then wee should suffer hurt by the want of light grasse or other such things the Lord both could and would prouide for vs without them Yet now if wee should not haue the Sunne wee would thinke that light were taken from vs and if wee wanted raine wee would soone thinke wee should neither haue grasse nor corne but the Lord hath ordained these meanes to serue his prouidence not for himselfe for without them hee can easily helpe vs but for our weakenesse who otherwise could not easily be assured of his goodnesse Secondly we must beleeue that God preserueth all Matth. 10. so that a sparrow doth not fall to the ground without his prouidence and hee hath a great care of beasts and fowles Matth. 6. doth the Lord prouide for these and will he not prouide for man for whom these were made and are are preserued Hereunto we must ioyne the particular prouidence of God Hath he made our bodies and will he not cloathe vs hath he giuen vs life and will hee not minister vnto vs food for the sustaining thereof He could prouide for the Israelites in the barren wildernsse fortie yeeres together yea he could preserue Moses and Elias fortie daies without any meate at all which euidently proueth that Gods blessing is all in all whether there be meanes or no meanes Dauid obserued by experience that the righteous seed of the righteous was neuer forsaken Psal 37. nor begged their bread and if wee could bee righteous as then many were wee should find the same true in our owne experience as he did These things well considered will worke in vs a patient minde the properties whereof are First Properties of a patient mind Philip 4.11 to be contented with whatsoeuer the Lord sendeth alwaies acknowledging godlinesse to be great riches for we ought not to seeke great matters nor suffer our desires to bee carried after high things Ier. 45.4 for this did the Prophet Ieremie rebuke in
substance so much high-mindednes there is in the parties so addicted The more men trust in God the more humble they will be but the more they trust in their wealth the more high-minded they will bee If men would trie themselues by this touch-stone they should easily discerne abundance of pride in themselues for who almost is there but doeth thinke himselfe the better and safer for the very hauing of earthlie things and who doth not iudge his case more miserable meerly for the want of these deceitfull vanities Let vs therefore sifte our owne hearts and by these and the like fruites of pride learne to iudge what abundance of this poysoned sappe there is within vs. And then perceiuing how liable wee are vnto many fearefull stroakes of God by reason thereof let vs carefully vse these remedies following against the same First let vs often search and trie our owne hearts and workes by the right rule Remedies against Pride that is by the holy law of God for none are lifted vp but such as doe not knowe themselues for if wee rightly considered what we are and what our actions are it would take downe all that foolish conceitednes that is naturallie ingrafted in vs and cause vs to say with the Publican Lord bee mercifull to mee a sinner and with Paul Miserable man that I am who shall deliuer mee from the bodie of this death Luke 18.13 Rom. 7.24 hee was aliue that is thought himselfe aliue and in verie good case before the law came coÌ„uinced 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 violeÌ„tly froÌ„ 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 such is the state of euery vnregenerate man but when Gods law is once pressed vpon the conscience by the liuely working of the holie Ghost it inlightens the minde and makes men see their owne sinfulnes as Paul did which is an excellent meanes to kill all proud and loftie conceits If therefore we desire to be ridde of this hatefull and hurtfull companion I meane pride let vs often and earnestly examine our selues by this straight rule of Gods law we are giuen to try our selues often by examining whether we be not better than such a man or such a woman but this is a false and a deceitfull rule for a man may be better than such and such and yet be starke naught But the proud flesh will be readie to obiect and say Obiect I doe not onely goe beyond these and these wicked ones but I am better than diuers that are esteemed godly and religious Are you so you may easily be deceiued Answer and the better conceit you haue of your selfe the worse you are likely to be but grant for the time that you excell others in some things doe not they goe before you in some other you haue a better gouernement of your tongue than many of your neighbours but are you not more grosly tainted with couetousnes than they are You haue a better gift of chastitie than another but doeth not he lesse offend in violent distempered passions than you doe and the like might be said in other particulars If you consider your owne goodnes and others badnes you may easily growe to thinke better of your selfe than of others but if you would withall set before your eyes their goodnes and your owne badnes it would happily make you to haue a better opinion of them than of your selfe and cause you to conclude that all things considered their graces are more excellent than yours But let that be yeelded that you are indeed beyond many others in pietie and godlines 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 coÌ„ceits of your selfe but you would conclude as the truth is that the better you are gifted Rom. 1.14 the more you are indebted and the more talents you haue the more thankes you owe vnto God Math. 25. and the more seruice vnto his people And thus much for the first remedie against pride which is to try our selues and our actions by the true touchstone of Gods word The second is often to bring our hearts into Gods presence by prayer thanks-giuing for that will make vs acquainted with that holines which is in the Lord and then we cannot but see and acknowledge that vilenes which is in our selues This was it that made AbrahaÌ„ the father of Beleeuers and the most excellent of all the Patriarks Gen. 18.27 to confesse that he was but dust and ashes this was it that caused Isaiah a maruellous holy prophet Isa 42.6 to cry out that he was a man of polluted lips and this was it that made Iob that worthie and renowmed seruant of God Iob. 42.6 euen to abhorre himselfe and to repent indust and ashes And assuredly if we constantly and zealously accustome our selues to come before Gods glorious throane it will make vs much ashamed to stand vpon our owne worth and frame vs to a very lowly conceit of our selues And on the contrarie we may boldly conclude that they that doe not vse reuerently and faithfully to call vpon the Lord are proud and hautie and arrogant persons and neuer yet knewe what 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 calling Eccl. 1.13 for labour and trauell as the wise man saith are appointed vnto the sonnes of men to humble them thereby As for idle persons they are alwaies proud and conceited A sluggard is wiser in his owne eyes Prou. then ten men that can render a reason for such kind of people hauing nothing to busie their heads about are very readie Sathan helping them forward to thinke of their owne worth to imagine high things of themselues and so to build â—astles in the aire besides that idlenes nourisheth in them all manner of vile lusts and the more sinfull any one is the more proud he is and therefore is the diuell more proud than any because he is more sinfull than any If then we would not be in bondage
wisedome that will not submit themselues to be admonished and ordered by the Lord so are they also which are vnwilling to come vnder Gods correcting hand which is indeed of al other most desireable And because the present occasion requireth it it will not be amisse to shew that the pestilence wherewith the Lord hath now visited this Nation is a fauourable and gentle correction and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawne out against vs and that for these reasons First Reasons why the pestilence is a more fauorable stroke then the sword because heerein we may more immediately and cleerely behold Gods hand which is a meanes to draw vs to more speedy and earnest humiliation whereas if we were pursued by the sword of men we should be more distracted sometimes with feares of and greefe for the enemies violence 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 of Religion haue not such matter of insultation as when warres are hote in the Land for then they would triumph in this or the like manner Now these forward men shall pay for it downe they shall all the sorte of them they were wont to brag that God would be their buckler and their shield their refuge and their strong tower of defence but what will become of them now thus would they insult ouer Gods chosen in the time of warre but in the time of this sicknes they themselues are exceedingly afraid euen at their wits ende knowing that hell and destruction gape for them whensoeuer death taketh hold of them whereas Christians are quiet and full of peace ioy in the holy Ghost knowing that if they die they shall go from earth to heauen from a place of miserie to a palace of glorie Thirdly this is a maruellous great mercie that there doth still remaine the face of a Church that the Gospell is preached the Sacraments administred the profession of the truth openly maintained whereas if there were a forraine inuasion or a ciuill mutinie insurrection the vsuall course of the minsterie and of the exercises of religion would be stopped which now is not onely tollerated but commanded Besides now there is a continuance of the state of the common-wealth Lamen 5. whereas when the sword rageth in a land the face of the honourable is not respected the Magistrates authoritie is reckoned a matter of nothing and all lawes must giue place to the wills of violent men Againe in the times of warre there is an vtter subuersion of all meanes of maintenance and comfort we cannot enioy our possessions nor dwell in our houses nor reape the fruits of our labours which now through Gods mercie is farre otherwise And as for our estate 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 frieÌ„ds 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 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 Leâ—it 26. and his reuenging hand will be stretched out against them still Therefore let them labour to make a good vse of this to humble themselues and turne from their euill wayes otherwise assuredly some greater punishment will light on their soules or bodies or both Verse 15. The time allotted being welneere speÌ„t the points following were but briefly touched So the Lord sent a pestilence in Israel c. and there died of the people from Dan to Beer-sheba seuenty thousand men Yee heard the cause of this before to wit because Dauid partly through pride and partly through vaine confidence had numbred the people whence this point may be gathered that Doct. 3 God maketh his iudgements sutable to our sinnes Dauid was lifted vp Gods punishments are auswerable to mens sinnes Ioel. 1.5 because hee had so many strong and valient men therefore doth God lessen the number of them So Ioel 1.5 it is said Weepe howle ye drinkers of wine for the new wine shal be pulled from your mouth This was a most iust correction that they should be punished with scarcitie of drinke seeing they had before time so wretchedly abused the same In like sort doth the Lord meete with proud men turning their glory into shame as wee may obserue in Tyrus Isa 23.8 where the question is made Isa 23. Who hath decreed this against Tyrus that crowneth men whose Merchants are Princes whose Chapmen are the Nobles of the world And the answere is made vers 9. The Lord of Hosts hath decreed this to staine the pride of all glorie and to bring to contempt all them that be glorious in the earth So for couetous men they are many times brought to beggarie according to that of the wise man Hee that maketh hast to be rich Prou. shall surely come to pouertie Albeit they vse wonderfull diligence and be exceeding painfull and haue an excellent capacitie and a deepe reach for worldly things