their right against oppressors that are craftier mightier then they Thus Iob deliuered the poore that cried the fatherlesse and him that had none to helpe him He was the eyes to the blinde and feet to the lame at whose hands no reward was to be looked for Another most excellent and glorious propertie of pure zeale is to be humbled in our selues for those sins which we espie and censure in others and so to nourish an holy compassion towards them Heere is an excellent and infallible difference betweene godly zeale and fleshly heat viz when our anger for our brothers falling doth not feed it self vpō the party because of our wrath but vpon his sinne because of our zeale we still retaining a tender affection towards the person of the offender When our Sauiour Christ went about to heale the man that had the withered hand the Pharises that stood by murmured because hee would heale on the Sabbath day herevpon it is said that he looked about him angerlie yet it is added that he sorrowed for the hardnes of their harts Marke here in this notable example how anger and sorrow meete together Anger that men should haue so little knowledge of God and loue of ther brother sorrow that through ignorance they were so foulie ouerseene So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne and yet with pittie of their miserie which was at hand which appeareth in that he wept ouer it Marke this in all the Prophets from time to time as in Isay Ieremie Ezekiel Daniel c whether they did not vtter their message in heauinesse of spirit and when they most threatned the people for their sinnes obserue if they were not most grieued and feared least they should be executed vpon them This is a blessed temperature thus to mingle griefe with zeale but that is an ouer-reaching zeale that feedeth more on the person then on the sinne Wherefore wee must craue this speciall grace at the hand of God by prayer to be gouerned by a right zeale and that we may trulie discerne the difference betweene fretting anger and pining zeale Which if all sorts of men would labour for receiuing this rule in iudgement and obseruing it in practise it would breede a great deale more conscience in ministers magistrates and masters when they are to admonish their inferiours Alas wee see manie who can mangle and martyr a man for some offence who neuer learned for conscience sake to mourne for those in firmities which so bitterly they inueigh against in others The Apostle Paul was of another temper I feare saith he to the Corinthians left when I come my God abase mee among you and I shall bewaile many of them which haue sinned already c he knew nothing by himselfe as hee telleth them in another place yet could he not but lament and be humbled for their offences who were a part of his Apostolike charge So Samuel in the zeale of Gods glorie spares not flatly to tell Saul of his sinne notwithstanding his great authoritie and yet in loue and compassion to his person hee was alwayes bent to lament Sauls case and earnestly to pray for him till the Lord forbad him to doe so anie longer 1. Sam. 16. 1. If wee could keepe this golden mixture wee should stop the mouthes of the aduersaries who accuse vs to be full of rancour and malice if wee be angrie as enemies to their sinne but grieued in that for sinne they are become enemies to God Further wee must know that true zeale maketh vs as willing to be admonished as carefull to admonish and that not only of our superiours which is an easie thing because there wee must of necessitie yeeld but also of our inferiours whom we may seeme to contemne All men will graunt that a childe ought willingly to be admonished of his father or a seruant of his maister but fewe will in practise giue this that a father should listen to the aduertisement of his sonne or that a maister should receiue an admonition of his seruant Howbeit Iob saith hee durst not contemne the iudgement of his seruant or of his maide when they did contend with him because in a dutie of pietie he looked to them not as seruants but as brethren he looked not to the speaker onely which in respect of his calling was his inferiour but vnto the things spoken in the ordinance of God vnto whom Iob himselfe was an inferiour and before whom he knew there was no respect of persons Howbeit to correct the preposterous boldnesse of some wee adde thus much that inferiours must rather aduise than admonish aduertise rather then reprehend their superiours that so still they may offer their pure zeale of the glorie of God in vnfained humilitie left through their corrupt zeale they do not only not profit their superiours but most iustly exasperate them against them Another rule is that in pure zeale wee be patient in our owne causes deuoure many priuate iniuries but hote and feruent in Gods causes Manie can be as hote as fire in their owne priuate matters who are as colde as ice in things that concerne Gods honor and glorie But it was otherwise with Moses When anie priuate wrong was offered vnto him by the Israelites he was meeke as a lambe and would with wisedome speake mildly vnto them to pacifie them and pray earnestly vnto God to pardon them but when they fell to Idolatrie and worshipped the golden calfe a matter which neerely concerned the glory of God his wrath waxed hot and he cast the tables out of his hands and brake them in peeces and burnt the calfe in the fire and ground it to powder and made them drinke of it being strewed vpon the water and after caused a great number of the principall doers in this wickednesse to be slaine by the sword This also is the commendation of the Church of Ephesus that they had much patience and yet could not forbeare those which were euill but examined them which said they were Apostles and found them liars This rule well obserued would sow vp the lips of the aduersaries who though for a time they thinke vs to be cholloricke and men out of our wits madly reuenging our priuate affections yet one day they should confesse that we sought not our owne commoditie but Gods most precious glory And to stretch this examination of our hearts one degree further let vs beware of that corruption which springing from selfe-loue will giue vs leaue to reioyce in good things so long as they be in our selues but repineth at the sight of them in others which will permit vs to be grieued at euill things in our selues and yet make vs to reioyce to see the same in others True zeale hauing Gods glory for the obiect thereof loueth good wheresoeuer and in whomsoeuer it is true zeale hateth sinne wheresoeuer and in whomsoeuer True zeale loueth friends as they be Gods friends true zeale hateth aduersaries so farre as they be Gods aduersaries true zeale loueth a good thing in the most professed enemie true zeale hateth sinne in the most assured friend If
wee be perswaded that our enemies bee Gods children howsoeuer wee disagree in some particulars yet wee must swallow vp manie priuate iniuries and more reioice in them as they be Gods seruants then be grieued at them as they haue iniuried vs. Indeed true Zeale is most grieued at the sinnes of the godly because so much are their sinnes more grieuous then the sinnes of others by how much they came neerer to the image of God then others The last rule is that wee keepe a tenour of zeale in both estates to wit of prosperitie and aduersitie Wee must especiallie looke to that whereunto wee are most readie that is whether wee be more zealous in prosperitie and fall away in aduersitie or whether we be more feruent in affliction and ouer-whelmed in abundance whether by the one we are not puffed vp with securitie and secret pride and whether by the other we be not too farre abased and discouraged or which is worst of all quite driuen out of the way for many in time of peace are religious who seeing persecution to follow the Gospell begin like those that are compared to stonie ground to step backe and at last vtterly to renounce their former profession Others so long as they may haue credit by embracing the Gospell will seeme to goe farre but when discredit comes they forsake all contrarie to the practise of Dauid who saith The bandes of the wicked haue robbed mee yet haue I not forgotten thy Law And againe Princes did persecute mee without cause but mine heart stood in awe of thy Word And for disgrace hee saith I am small and despised yet doe I not forget thy Word Others on the contrary part so long as God exerciseth them with any crosse are zealous professours who beeing set aloft and comming once vnto promotion begin to grow secure and carelesse of all duties towards God or men as is to be seene in the lsraelites from time to time We see manie in time of their miserie to hee much humbled and whiles they want liuings and preferments we see both Preachers and people in outward appearance very godlie who hauing obtained that which they sought for haue their zeale vtterly choked Doe not many pray for the continuance of the peace of the Gospell that they themselues might continue in peace and prosperitie Doe not manie mourne in the aduersitie of the Gospell because they are grieued for their owne aduersitie Oh great corruption of our hearts Oh bottomles pit of hypocrisie If wee were ashamed that wee are no more grounded on the word and that wee can bee no nore holie and vpright in our hearts surely the Lord will so gouerne vs that he would not suffer either prosperitie to quench our zeale or aduersitie to discourage our hearts This is then our triall herein if when we are in greatest prosperitie we can mourne with them that mourne in the Lorde and when wee are in greatest aduersitie wee can reioyce with them that reioyce in Christ. This is a sure token wee loue not the Gospell nor fauour the word because wee haue a loue to prosperitie neither are zealous to see the word contemned because wee haue an hatred of aduersitie Daniel concerning outward things was an happie man as being neere to the Crowne and yet when hee saw the God of Israels glory to be defaced and his seruants and seruices to be trodden vnder foote hee could content himselfe with nothing so much as with fasting weeping and prayer And Paul on the other side being in bonds for the testimonie of Iesus Christ and concerning his outward man in a miserable case reioyced greatly and was as it were reuiued when he heard that the Gospell flourished and that the faith and loue of the Saints was still continued This zeale should we much labour for that in all estates we might be rightly affected towards God and men FINIS Verse 10. Sound sorrow the first step to repentance Ioel. 2. 13. Note Acts. 2. Psal. 45. Reasons Iob. 11. Rom. 7. Act. 9. Math. 5. 4. 6. Vse 1. Luke 6. Reuel 6. 16. Vse 2. Vse 3. Meanes to get tendernes of heart Iohn 16. 8. Ezeck 36. Ier. 31. Isa. 30. 2. Sam. 12. Doct. 2. God looketh into the manner of our doing Mat. 24. 38. Iude. 12. 1. Tim. 445. Heb. 13. Gen. 6. 2. Luk. 17. 28. See M. Dods Sermon on Isa. 10. Doct. 1. Vse 1. Vse 2. Ionah 3. 8. 9. Vse 3. Doct. 3. Confession of sinne must folowe griefe for sinne Doct. 4. Asking pardon must be ioyned with confession Luk. 18. 13. Daniel 9. 19. Nehem. 9. Exod. 34. Ezeck 36. Mat. â— Vse 1. Vse 2. 1. Ioh. 1. 9. Vse 3. How we may attaine to earnestnesse in asking pardon Doct. 5. The greatest sinners are the veriest fooles Ioshua 7. Reason Vse 1. Psal. 119. 93. Obiect Answer Doct. 6. It is hard to be at downe mans pride Psalm 30. 6. 7. Verse 9. 2. Cor. 12. Micah 7. Lament 3. Dan. 4. 24. Dan. 5. 20. 2. Chron. 11. Iam. 4. 8. Vse Prou. 16. 5. 18. Psal. 119. Pet. 3. Iam. 4. 2. Cor. 12. 10. 7. Fruites of pride Prou. 13. 10. 2. Sam. 12. 13. Psal. 51. 1. Sam. 25. 32. Iob. 31. 13. 1. Tim. 6. 17. Remedies against Pride Luke 18. 13. Rom. 7. 24. Obiect Answer Rom. 1. 14. Math. 25. Gen. 18. 27. Isa. 42. 6. Iob. 42. 6. Eccl. 1. 13. Prou. Isa. 61. 1. Luk. 4. 18. Psal. 37. 11. Isa. 57. 15. Iam. 4. 6. Math. 5. 3. 2. Sam. 12. Psal. 141. 5. Doct. 7. Speedy iudging of our selues procures fauour The time being expired this point was briefly handled Vse 1. se. 2. Verse 14. Lament 9. Verse 15. Verse 16. Verse 17. Doct. 1. Sinne brings men into straits 1. King 22. 31. 32. 2. King 3. Iudges 16. Prou. 22. 5. Pro. 13. 32. 29. 30. Prou. 21. 17. Prou. 6. 26. 1. Tim. 6. 19. Iob. 27. 8. Pro. 1. 26. â—â— Rom. 2. Vse 1. Iob. 31. 3. Verse 4. Math. 4. Iohn 8. Vse 2. Prou. 5. 22. Psal. 107. Vse 3. 2. Cor. 4. 8. Doct. 2. The godly finde greatest fauour with God Hos. 11. 1. Pett 6. Isa. 27. 9. Hos. 6. 1. Vse 1. Reasons why the pestilence is a more fauorable stroke then the sword Lamen 5. Reuel 6. 8. Leuit. 26. The time allotted being welneere speÌ„t the points following were but briefly touched Doct. 3. Gods punishments are answerable to mens sinnes Ioel. 1. 5. Isa. 23. Prou. Reason Vse Ezek. 24. 35. Doct. 4. Gods iudgements very swift Psal. 147. 15. Exod. 12. Zach. 5. 2. Gen. 3. 17. 18. 1. Cor. 15. 52. Reason Vse Psal. 1 39. Doct. 5. God is present at the execution of his indgements Gen. 28. 12. Verse 15. Vse Doct. 6. A good man is most seuere against himselfe 2. Tim. 1. 15. Exod. 32. Philip. Reasons 1. Cor 13. Vse 1. Nehem. 5. 14. 15. 16. 17. 18. Verse 1. Doct. 1. Gods childreÌ„ neuer helples Micah 7. 2. Verse 7. Psal. 22. 11. Isa. 59. 4. 16. Reasons 1. Sam. 14. 6. 2. Chro. 14. 11 Psal. 62. 11. Math. 6. Hos. 14. Psal. 107. Psal. 141. 4. 5. Vse 1. Psal. 3. 1. 2. 3. Psal. 71. 10. 11. Verse 12. 13. Vse 2. Gen. 31. Psal. 27. Doct. 2. want of good men much to be lamented Micah 7. I. 2. Hos. 4. 3. 1. Kings 19. 11. Verse 4. Verse 1â— Psal. 16. 3. Psal. 42. Reasons Psal. 67. 5. Vse 1. Vse 2. Doct. 3. Fained friends worse then open foes Prou. 27. 6. Iudas Matth. 26. 49. Reasons Psal. 55. 12. 13 Vse 1. Vse 2. Ier. 9. 4. 5. Vse 3. Obiect Answere Obiect Answere Verse 3. Doct. 1. The more cunning any is for mischiefe the more fearefull shall his mine be Psal. 52. 4. 5. 1. Sam. 22. 8. 9. c. Ier. 4. 22. Ier. 9. 5. Reasons Gal. 3. 2. Cor. 11. 2. 3. Vers. 13. 14. 15. Iob. 5. 12. Psal. 7. 9. Vse 1. Prou. 24. 8. Prou. 20. 17. Vse 2. Prou. 21. 30. Psal. 33. 10. Doct. 2. The wickeds boasting a forerunner of their ruine Psal. 59 7. 8. Exod. 15. 9. 2. Kings 18. Chap. 19. 28. Reasons Psal. 52. 1. Psal. 10. Psal. 73. 9. Vse 1. Vse 2. Reuel 18. 7. 8. Doct. 3. No man hath the ordering of his owne tongue Reasons Prou. 16. 1. Num. 23. Ephes. 4. Prou. 18. 7. Micah 4. 11. 12. 13. Mat. 12. 36. 37 Vse 1. Psal. 141. 3. Vse 2 Iob. 5. 27. Isa. 45. 16. 17. Act. 4. 29. Titus 2. 14. Rom. 12. 1â— 2. Cor. 7. 11. 1. Cor. 5. 1. 2. Reu. 3. 19. Psal. 119. 139. Psal. 69. 9. Exod. 32. 32. Rom. 9. 3. Rules of true zeale The matter must be good Gal. 4. 18. 1. King 18. 28 Ier. 7. 31. We must know the thing to be good for which we are zealous Rom. 14. 23. Rom. 10. 2. Zeale must begin at home Luke 6. 42. Heb. 2. 17. 18. Luk. 16. 15. 18. 9. Wee must make greatest account of the weightiest matters Matth. 23. 23. We must look to the inside as well as to the out-side Ier. 4. 14. Iam. 4. 8. Matth. 23. Ioh. 31. Gen. 39. Matth. 23. Wee must be more strict to our selues then to others Titus 3. 1. Gen. 14. 23. 24. Iob. 1. 1. Cor. 4. 12. 1. Thess. 2. 9. 1. Cor. 9. 1. Tim. 5. 18. Zeale condemneth sin in friends as wel as in foes Mat. 16. 23. Gal. 3. 1. 1. Cor. Gen. 25. 28. 1. Sam. 2. 3. 4. Zeale opposeth itselfe against the sins of the mighty Iob. 29. 8. 9. Iob. 29. 12. Compassion to be ioyned with zeale Mark 3. 5. Matth. 23. 37. Luk. 19. 41. 42. 2. Cor. 12. 21. 1. Cor. 4. 1. Sam. 15. 35. True zeale maketh men desirous of admonition Iob. 30. 13. Wee must be most feruent in Gods causes Exod. 32. 19. 20. Reuel 2. 2. Zeale must be constant in all estates Luke 8. 13. Psal. 119. 61. Verse 161. Verse 141. Verse 141. Psal 63. 34. c. Iudges Dan. 9. 1. Thess. 3. 6. 7. 8.
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 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 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 that the Lord may witnesse for him that he doth heartily and vnfainedly seeke him Secondly let vs hence learne this point of wisedome neuer to trust those too farre 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 and euery friend will deale deceitfully c. for they haue taught their tongues to speake lies they haue exercised the trade of vsing faire words when there is within them nothing else but falshood and deceit And the like exhortation we may read in the 7. of Micah Thirdly this is for our consolation when we finde such hollow hearted hypocrites and deceiuers 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 FINIS The fourth Sermon PSALM 12. Ver. 3. 4. 3. The Lord cut off all flattering lippes and the tongue that speaketh proud things 4. Which haue saide with our tongue wee will preuaile our lips are our owne who is Lord ouer vs 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 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 and vtter words that doe not beseeme you They 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 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 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 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 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 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 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
for the wickednesse committed against the Maiestie of God till then there is no turning vnto him one may as well bid a prisoner that is in strong hold and hath bolts and fetters vpon his heeles walke abroade and take the fresh aire and not remaine any longer in that darke loathsome dungeon as bid one that hath not his heart crushed humbled to turne vnto the Lord alas he is held fast in the chaines of Sathan and cannot stirre one foote to God-ward therefore is it noted in those conuerts Act. 2. 37. 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 and the words of Peter had gone through their hearts euen as a two edged sword and then they were fit to bee soundly healed and comforted when they had beene pierced and throughly wounded by the Arrowes of God 1 First till the heart bee broken for sinne there can be no plaine confession of sinne and therfore no repentance Men naturally are like wilde Asse-Colts nothing will worke vpon them nor bring them vnto any good frame or order though they heare often of their faults they will not acknowledge them but be still vnruly and vntamed as Paul was before his conuersion so long as he was heart-whole in his owne conceit though he had heard many excellent Sermons no doubt yet hee was like a beast still neuer bewailing nor confessing his grieuous offences till the Lord had taken him downe and throughly mastered him 2 Nay further men are so farre from taking paines to come to a true acknowledgment of their iniquities till such time as there is a breach made into their hearts by godly sorrow they doe not so much as desire to be deliuered from them 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 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 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 the more you are likely to haue if not heere yet in the world to come and at that day when you shall be most vnwilling of it Secondly heere are those to be reprooued that run into farre greater excesse of sinning than euer Dauid did breaking forth into grosse and foule euils that euerie body seeth and knoweth 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 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 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 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 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. whereby we may obserue that when God hath giuen his spirit vnto his elect and as it is in Ieremy 31. 33. withall written his lawes in their hearts then they shall remember their owne wicked waies and their deedes that were not good and shall iudge themselues worthy to haue beene destroyed for their iniquities for their abhominations What is the reason they should passe such a heauie sentence vpon themselues one would thinke they should rather reioyce now allow of themselues and of their workes so they doe reioyce at and approue of themselues and their workes so farre as they are spirituall but they proclaime war against themselues and their workes so far as either they are or haue beene carnall and sinfull and that because the word of God
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 which is much hindered and obserued when his seruants are diminished for then there is lesse seruice done vnto him in publike and priuate there are fewer praiers and praises offered vp vnto him fewer religious exercises in vse amongst men and fewer workes of mercy performed vnto the needie and distressed And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King then can it not but goe neere the hearts of the godly when they perceiue the souldiers and subiects of Christ to goe to wracke Secondly 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 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 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 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 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 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 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 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 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 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 First that such craftie foxes doe more easily come within a man and sooner deceiue him An open enemie commeth as it were before ones face and so his blowes may be better warded off but a false friend commeth behind ones backe and fasteneth a deadly blow ere a man be aware and therefore Ioab when he would speed Abner and Amasa did not bid open defiance vnto them but being therein more crafty and subtill then either godly or manly gaue them kind salutations and vnder pretence of loue most cruelly murdered them both And as it is for the outward man so is it also for the soule The most dangerous temptations are those that proceed from fained friends vnder the colour of loue and desire of our good If Sathan had come vnto Eue and told her I charge you eat of the tree in the midst of the garden whatsoeuer the danger be stand not vpon that for I will haue your husband and you to be damned she would neuer haue hearkened vnto him but when he perswaded her that he was her friend and meant her good namely that by eating thereof she might be made like vnto God himselfe knowing both good and euill then was she ouertaken by him and so being ouercome 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 vnto profit or pleasure or credit Secondly the false dealing of such counterfeit friends doth much more afflict the heart of a man then
and meekely with others whose corruptions either for greatnes or multitude we cannot so thorowly see as wee may our owne Secondly as we must deale most sharpely against our selues so must we be ready to giue more outward libertie vnto others then to our selues And for this we haue the example of Abraham who was so strict to himselfe that he would not take of the King of Sodome so much as a threed or latchet and yet he would not denie Aner Escol and Mamre their liberty So Iob as he would not permit to himselfe so neither would he deny to his children their liberty of feasting But especially the example of Paul is notable for the confirmation of this point for seeing that in some places he could not so conueniently liue of other mens charges as at Corinth and Thessalonica he would labour with his owne hands rather then be chargeable to any of them yet he would not that all men should be tied by his example to doe the like and therefore he laboureth much in his Epistles about this that Ministers ought to be prouided for so strict was he to himselfe such liberty left he vnto others Whence we may easily perceiue that it is rather a Pharisaicall pride then any Christian zeale to be too tetricall and rough in vrging men so farre that whosoeuer in euery point is not so strict and precise as our selues we cast them off as dogges and prophane persons and such as are vnworthy of any account or countenance The next propertie of true zeale is not to be blinded with naturall affection but to discerne and condemne sinne euen in those that are neerest and dearest vnto vs. That was it that made Christ so sharply to rebuke Peter and Paul to deale so roundly with the Galathians and Corinthians Many offend against this rule who will neuer reprooue sinne in their friends till God reuenge it from heauen wherein they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue pull the wrath of God vpon them whom they loue most dearely Hee loueth most naturally that hath learned to loue spiritually and hee loueth most sincerely that cannot abide sinne in the partie beloued without some wholesome admonition But doe not manie now adayes seeme zealoussie to mislike sinne in strangers who can winke at the same fault in their kindred in their wiues in their children in their parents as if the diuersitie of persons could change the nature of the sinne This blind zeale God hath punished and doth punish his children Isaac did carnally loue his sonne Esau for meat for a peece of venison Dauid was too much affected to Absalon and to Adoniah for their comely personage so as his zeale was hindered in discerning sinne aright in them Now Iacob was not so deare to Isaac and Salomon was more hardly set to schoole and made to take paines but behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better then Iacob made Esau more troublesome and Iacob more comfortable vnto him Absalon and Adoniah brought vp like Cocknies became corasiues to Dauids heart Salomon more restrained and better instructed was his ioy his crowne his successor in his kingdome This disease is so hereditary to many parents louing their children in the flesh rather then in the spirit that the holy Ghost is faine to cal vpon them more vehemently to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolkes if they be thriftie like to become good husbands wittie and politicke or if they be such as for their gifts can bring some reuenue to their stocke or afford some profit vnto them how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they are neither zealous in truth of Gods glory nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftinesse and yet are too too cold in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blinde affection of Heli who being the deare childe of God was seuerely punished of the Lord for that he was not zealously affected to punish the grosse and foule offences of his children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrel of God labouring hencefoorth to know no man after the flesh nor suffering any outward league so to bleare and dazle their eyes as that they should not espie sinne in their dearest friends to reforme it or that they should not discerne vertue in the greatest aliens to reuerence it Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them heere commeth another property of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it dismaied at the lookes of the proud and loftie Such was the courage of Iob who besides that he made the young men ashamed of their liberty afraide of his grauity made euen the Princes also to stay their talke and to lay their hands on their mouthes And yet heere we must beware of their hasty zeale who will not sticke to charge the children of God to be without zeale if presently and abruptly they rush not into an open reprehension of men that are mightie in authoritie as though no regard of time place or persons were to be had which opinion many by weakenesse of iudgement defending find neither fruit in others nor comfort in their owne consciences when they doe admonish in that presumptuous maner for that hunting after feruentnesse without the spirit of meeknesse and casting off all consideration of a godly opportunitie they rather exasperate then humble the parties admonished and they themselues rather depart with confusion and shame for such posting on without warrant of wisedome then with comfort of heart for any duty done Neither am I heere ignorant how great danger of trouble of minde commeth to many in that they being so curious obseruers and waiters of opportunity doe for some ease of the flesh vnder the cloake of this wisedome altogether leaue off that godly dutie Wherefore as we affirme that wisedome and loue mixed together do deeply enter into the most prefract prodigious spirits so we mislike their fearefull delay of duty who hauing a meane occasion offered them from the Lord doe not zealously and earnestly rebuke sinne though in some higher personages Out of this may issue another frutit of holy zeale namely when we are zealous in their behalfe who can neuer recompence vs againe and that in defending