the preuenting of the like sinnes in others and the stopping of the mouthes of wicked blasphemers who would be readie heereupon to speake euill of the holy name of God and of the professours and profession of Christianitie Thus cold and carelesse were they till the Apostle had sharply reprooued them but after that they had well disgested his speeches and thorowly considered of all matters they fell to lament for their owne corruptions and for the transgressions of others and were zealous against all wickednesse and for all manner of goodnesse in themselues and others This was the effect of holy griefe in them and this will be found in all that attaine to that repentance which is vnto life in which regard when the Lord would worke a cure vpon the luke-warme Laodicians he biddeth them be zealous and amend That was their sinne that they were key-cold and euen frozen in the dregges of securitie exercising themselues in sundrie good duties for that must needes be because they were a Church but neuer regarding with what loue vnto God or men they 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 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 find in another place The zeale of thine house hath eaten me 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 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 Israelites 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 currant or counterfeit First 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 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 Idolaters 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 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 standering 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 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 for otherwise it cannot bee of faith which is euer grounded on the word 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 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 fot 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 for neuer can that man be truely zealous to others which neuer knew to
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
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.
no conscience of the meanes they vse nor of the end they propose in accomplishing of them The like is alleaged by our Sauiour against the Sodomites as against those of the old world viz that they bought and sold and built in couetousnesse pride and vanitie as if they had bene euer to dwell vpon the earth not caring what craft and fraud they vsed nor what snares and grins they laid for men if they might satisfie their couetous and ambitious desires More might be said concerning this point both for proofes and reasons but that it hath bene handled at large elsewhere This serueth First for terror vnto those that satisfie themselues with this that no bodie can charge them with grosse sinnes and therefore they imagine their case to be good and that they need not trouble themselues in regard of their offences But was it not thus with Dauid who could now accuse him of any notorious ill fact surely none in the world and yet he hauing grace in his heart accuseth and condemneth himselfe for that he had done a good action in an ill maner and with an ambitious and vaine glorious minde and for the same is much abased and confounded in himselfe and therefore those are in a miserable estate that neuer disquiet their soules for their hidden corruptions but thinke that all goeth well with them when mens eyes can discerne nothing amisse in them as they on the other side are in happie case that doe often take themselues apart and beseech the Lord to be mercifull vnto them in regard of their failings euen in the most spirituall duties that they performe such iudge themselues and therefore shall not be iudged of the Lord. Secondly this is for instruction that we carefully looke vnto the manner of all our actions and in particular of the exercise of fasting which is now in hand let vs consider wherefore we are come together and what is required of euery one that is present this day to wit that we should put wickednesse out of our hearts and out of our hands and for that purpose come with true humiliatiō on our part that there may be a perfect reconciliation granted vs on Gods part This was practised by the Niniuites who hearing Gods iudgements denounced against them for their sinnes that within fortie daies Niniue should be destroyed except they repented what did they All of them both King and people humbled themselues in fasting bewailing their euill sinfull waies and workes and crying mightily vnto the Lord for pardon and resoluing to turne from the wickednesse that was in their hands that so God might turne away from his fierce wrath Yet they had enioyed but little teaching they had heard onely one Sermon from Ionah who was a man vnknowne vnto them and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs c and therefore we should be much ashamed to come short of them in this holy exercise especially seeing we haue not one Ionah but many not a iudgement threatned but executed and the sword of the Lord still drawne against vs and deuouring by hundreds and thousands in many quarters of our land Let vs then search and examine our hearts and grieue and iudge our selues for all our former transgressions and couenant with the Lord to auoid them hereafter crauing strength from him for that purpose that we may be enabled to subdue and keepe vnder all our corruptions and then our hearts being broken with godly sorrow they shall be healed with godly ioy and being truely cast downe before the Lord he will raise vs vp in due season and make it knowne by good effect that he is appeased towards vs. Thirdly here is matter of exceeding great terror vnto those that spend their dayes in the continuall practise of grosse and presumptuous sinnes for if Dauid were so grieued punished for that corruption which no man liuing could touch him for euen for dooing a good thing in an ill manner how then shall they bee able to stand that haue heaped iniquity vpon iniquitie and for manie yeeres together added one foule euill vnto another and not onely done good things in an ill manner but ill things in the worst manner hauing manie crying sinnes still to call for vengeance against them If Dauid were brought to such a strait that he was euen at his wits ende and in exceeding great anguish for doing one thing which in mans reason might seeme very lawfull Oh what horrible terrors shall seaze on their soules who doe continuallie rush vpon a multitude of hainous offences which all the world crieth out against especially when they shall be called to answere not before Gad as Dauid was but before the Maiestie of the great Lord of heaven and earth not for one sinne but for all their sinnes not to endure three dayes punishment in mercie but euerlasting woe and miserie and that in iudgement and heauie displeasure Dauid had great sorrow indeed for the offences which he committed yet no more then hee should haue how then doe they thinke to escape that are not wrought vpon at all with any remorse for their grieuous transgressions but are euen as a lumpe of dead flesh altogether insensible of any stroke of God that is threatned or inflicted vpon themselues or others Verse 10. I haue sinned exceedingly Now followeth the second step vnto sound repentance namely a true full particular and hearty confession of his sinne that so wounded his heart which all that would obtaine remission of their sinnes must be carefull to bring before the Lord as Dauid did But this point hath bene more largely handled elsewhere in M. Dods Serm. Prou. 28. Doct. 2. I beseech thee take away the trespasse of thy seruant c. This is the third worke of repentance viz that he craueth pardon for his fault and that is the next point that with confession of our sinnes we must alwaies ioyne requests vnto God for the pardoning of the same so doth Dauid in this place as also Psal. 51. so doth the Publican Lord be mercifull vnto me a sinner and in a word so doth Daniel Nehemia and the rest of Gods seruants as may be seene in their seuerall confessions And for incouragement vnto the performance of this dutie we haue 1 First the name of God which is to pardon iniquitie transgression and sinne euen all without exception great or small if we repent for them they shall be pardoned if we acknowledge our miserie we shall assuredly finde Gods mercy 2 Secondly we haue the couenant of God that he will wash vs from all our filthinesse by powring the bloud of his sonne vpon our sinfull soules 3 Thirdly we haue the name of Christ to incite and moue vs to become suters for a pardon for he is called Iesus because it is his office to saue his people from their sinnes This Doctrine serueth First for the
confutation of the Papists who clog mens consciences and lay on them heauie and yet vnnecessarie burdens enioyning them if they would get termission of their sinnes to goe in pilgrimage to this or that place to pray to this or that Saint to make some satisfaction to God c as if they should finde mercie any where rather then by seeking it at Gods hands and they speed accordingly for whereas Dauid went vnto the Lord for fauour and obtained it they haue still vnsetled hearts and restles consciences or hard hearts and benummed consciences neuer getting any true peace or sound comfort in the assurance of their reconciliation with the Lord. 2 Secondly for reproofe of those whose offences are very many and very grieuous and they see and acknowledge so much and yet will they not be so presumptuous as they tearme it to expect pardon for the same indeed they thinke it fit for such holy men as Dauid was to aske and looke for mercy from the Lord but for themselues they are such hainous offenders that they dare not doe so neither can they conceiue any hope to speed well if they should doe so But why should we put in conditions where God doth not and as it were interline Gods couenant doth not he promise without any exception that if we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse It is therefore a great fault to thinke that any hath more abundance of sinne then God hath of mercy to forgiue it Thirdly heere is an vse of instruction that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes which earnestnes that we may attaine vnto let vs vse these two helpes following which Dauids example directeth vs vnto First let vs labour that our hearts may thorowly smite vs and that our consciences may euermore checke vs when we doe offend for wheresoeuer there is the checke of conscience it will make the party grow not onely to hartie confession but also to earnest petitions for grace and fauour The greater therefore is their follie who when the Lord doth strike their drowsie consciences for any wickednesse committed by them will presently betake themselues to merry company so by iesting and laughing and drinking and sporting seeke to driue away their melancholie fit as they call it but God meeteth with them accordingly for when they will not take benefit by that mercifull warning which he giueth them they commonly fall to maruellous hardnes of heart and after breake foorth into some horrible sinne which ouerwhelmeth them with shame and confusion Let vs therefore obserue when the Lord smiteth our hearts and with Peter get out of company speedily and lament bitterly that so we may turne the rebukes of our soules into holy requests that the Lord would forgiue vs and not enter into iudgement with vs for our grieuous prouocations against his Maiestie Secondly when sinne is so odious vnto vs that our hearts doe condemne vs for it then let vs striue to be perswaded that it is pardonable yea and that it shall be pardoned vnto vs that though we deserue to be throwen out of seruice because we haue dealt so foolishly yet seeing we are Gods seruants he will not goe to extremities with vs but deale as a father with his owne children this ancor of hope we had need still to hold fast by for if we be not in some good measure resolued that we shall finde the Lord gratious and that we our selues are not hypocrites but such as to whom mercy belongeth we shall presently giue ouer prayer for who would seeke vnto a Chirurgion to cure him of whom he is afraid lest he should wound him in that he hath cause and abilitie so to doe Therefore hold this for a firme ground once Gods childe and euer once his seruant and neuer his enemie in which regard we may come with confidence vnto him and say Lord I am vnworthy to be called thy sonne yet art thou my mercifull Father I haue done thee ill seruice yet am I thy poore seruant still and though I be bad now yet time hath bene when I haue bin better done better when I haue praied in secret and humbled my soule and shedde teares for my sinnes in priuate and haue had an vtter detestation of those euils which now through the corruption of my nature I haue fallen into and therefore Lord be pacified towards me and put out of thy remembrance the trespasse of thy seruant If any one want these testimonies of Gods loue towards him and of his loue towards God when affliction ouertaketh him for his sinnes he will either flee from the Lords presence as Adam did or if he aduenture to come vnto him his prayers will descend as plummets of lead vpon him and Sathan and his owne conscience will be readie to accuse him and to say what hast thou to doe with God he heareth not sinners thou shall rather prouoke his vengeance then obtaine his fauour by thy petitions and because thou hast bene his enemie heretofore he will shew himselfe to be thine now and because thou hast cast his word behind thy backe he will shut out thy cries that they shall not haue any accesse vnto him Which vncomfortable newes will be as a dart to strike thorow the liuer of an hypocrite and as a two edged sword to pearse his soule and therefore let vs all labour to be strongly setled in this point that we are Gods seruants that so we may be feruent and firie in our prayers and not be so daunted as sinners are when the hand of God is vpon them I haue dealt very foolishly This he speaketh to make this sinne more odious vnto himselfe for by nature we are so proud that we cannot abide that any body should say we haue dealt foolishly and absurdly therefore doth he lay lode vpon himselfe the more to beat downe his pride confessing that he had dealt very foolishly because he had dealt very sinfully whence note this doctrine That the more sinfull any one is the more foolish he is Eue did eat of the forbidden fruit thinking she had dealt very wisely prouidently for her selfe but did she get any thing by sinning against her makers commandement No surely when shee had a conceit that she should deale most wisely she dealt most foolishly of any that euer was in the world for thereby she brought sorrow and miserie yea eternall damnation of soule and body not onely vpon her selfe had not God giuen her repentance and mercy but vpon many hundred thousands of her posteritie So Achan thought it a part of wisdome to take vp the Babylonish garment the wedge of gold that lay in his way hee might thereby as he imagined inrich himselfe and the matter neuer be knowne but was not that the ruine of himselfe his houshold In like manner
of woe Dauid sustained by reason of the hautinesse of his heart and his earthly confidence which is a signe thereof when he thought his mountaine so strong that he should neuer be mooued for God turned away his face from him and he was troubled and euen ready to goe downe into the pit to descend vnto the dust c. Neither did God minister vnto him a stronger purgation then he needed but his pride required full as much affliction as the Lord laide vpon him this was also the case of vzziah who being in a moderate estate did exceeding much good both for the Church and the common wealth but when he was growen mighty and strong his heart was lifted vp and then he could not content himselfe with his kingly dignitie but he would needs take vpon him the office of the High-priest also and so went into the Temple of the Lord to burne incense vpon the Altar of incense but what came of this presumptuous fact of his When the admonition of the Priests of the Lord would not preuaile with him but he grewe wroth with those that withstoode him the Lord louing him did forthwith smite him with Leprosie and so he was driuen to liue apart all his life long that so the hautinesse of his heart might bee throughlie cured 2. Chron. 26. The like may be seene in Paul who albeit he were a man of wonderfull graces had beene continually exercised with many and great afflictions so that he had no great need of further humbling as we would haue thought yet had he Satan turned loose vpon him to buffet him and to beat him blacke and blew as it were that so hee might not bee lifted vp with the multitude and excellencie of the reuelations that he had receiued Hee had beene in the third heauen and was indued with exceeding rare gifts and the Lord knew that if he were not taken downe hee would bee very conceited of himselfe and then all had beene lost he would be vnfit to receiue or doe good altogether vnprofitable and vnfruitfull and robbe God of his honour and men of their due and therefore to preuent this hee giueth Satan libertie to worke vpon his originall corruption and to exercise him with strange temptations which was a speciall preseruatiue against pride and loftinesse of minde Lastly wee may note in the 8. chap. of Deuteronomie verse 2. what a great adoe the Lord had with his people the children of Israel to helpe them against this vile corruption that was in them hee was driuen to keepe them fortie yeeres in the wildernes and there to exercise them with manie and grieuous crosses and iudgements and all to humble them as there it is saide and certainly if fewer and easier afflictions would haue done it the Lord would neuer haue handled them so roughlie and sharplie for mercie pleaseth him neither doeth hee afflict willinglie Now the reason why the pride of mens hearts cannot easily bee remooued is First because it doth wonderfully harden them and makes them euen like a Flinte so that they are verie hardly wrought vpon either by instructions or by afflictions This is euident in Nebuchadnezzar who notwithstanding that diuine dreame that God had sent vnto him and the holy instructions and exhortations that Daniel had giuen him after his interpretation thereof yet continued in his arrogancie still and was full of boasting and bragging in so much that the Lord was faine to strippe him of his wittes of his kingdome of his foode of his apparell and of the societie of mankinde and to cause him euen for seuen yeares together to liue as a beast among the beasts of the fielde and all little enough to take downe the stoutnes and loftines of his sinfull heart Secondly as pride maketh men vnteachable and vncapable of good by any meanes that others can vse so doth it make them vnable to vse any means themselues for the humbling of their soules for proud men cannot examine and iudge themselues because they are wise in their own eyes and haue an high conceit of their owne doings they cannot pray because they haue no promise to builde vpon nor any heart to humble their soules before the Lord as all that will speede well with him must doe they cannot labour in a calling for conscience sake because they onely seeke and serue themselues in whatsoeuer they doe in a word they cannot applie themselues to vse any of those holie remedies that God hath ordained for the subduing and mastering of the pride and haughtinesse of their wicked hearts and therefore it must needs be concluded that this dangerous sicknes is very hardly cured And if we haue yet any doubt hereof let experience teach vs the truth of this point for if wee obserue it in our selues or others we shall find that those that haue had most heart-breakings and shed most bitter tears and gone through most fearfull temptations and most grieuous distresses haue yet still a great deale of pride in them which is ready vppon euery occasion to manifest it selfe vnto their griefe and the offence of others Which maketh first of all for the terrour of all proud and arrogant men who may looke for a great deale of woe and miserie for the expelling of this poysoned humour out of their soules Let such therefore remember what is said concerning them to wit that all the proud in heart are an abomination vnto the Lord though hand ioyne in hand they shall not be vnpunished And againe Pride goeth before destruction and an high minde before the fall And in the 119. Psalm thou hast destroyed the cursed proud and in the Epistle of Iames God resisteth the proud Let these and the like terrible sentences fright their drowsie consciences and vnlesse they would haue the Lord to abhorre them to curse them to fight against them and vtterly to destroy them let them sue vnto him who alone is able to heale them of this loathsome corruption otherwise their case is very wofull and lamentable and the more account they make of themselues the more cleerely will God manifest his heauie displeasure against them as he did against Pharaoh Nebuchadnezzar Herod and such other lostie spirits as they were Secondly let this be an instruction vnto the children of God that if they would not haue their maker to loath them and to fight against them they must labour to abhorre all loftines of minde and ouer-weening conceites of themselues and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best the godly begin to thinke much diuers times that they are afflicted euery morning that they are exercised with wants with sicknesses with disgraces and the like but better is it to vndergoe some of these or all of these though it be all our life long so we be made more lowly thereby than to ouerflowe with great plentie and varietie of outward things and
in the meane time to be pestered with that venemous humour of pride and selfe-conceit Therefore was it that Paul doeth professe that hee would reioyce in infirmities in reproaches in necessities in persecutions c because he knewe they were excellent preseruatiues against his sinne Now because men are readie to thinke that there is not in them such store of pride as that they greatly neede Gods medicines to cure them of it or if they doe see their pride they are readie to sit downe discouraged as if it were vnpossible to get the better of it therefore will it not be amisse to set downe some fruits and effects of pride whereby it may be discerned and some remedies and helpes against it by vertue whereof it may be cured Concerning the first point it were an infinite worke to reckon vp all the effects of pride and therefore I will onely touch some few of the principall whereby we may be led to a sight of the rest And the first of them shall be that where of Salomon speaketh saying Onely by pride doeth man make contention many there are that doe ignorantly imagine they were neuer proud in all their life but let them consider better of the matter did they neuer brawle nor contend with any in all their life if they did certaine it is that they were proud for looke how much contention there is so much pride there is in euery man Which may be an euident argument to proue that this sinne doeth greatly sway euery where for if we looke into most families and euen into those of the purest sort who thinke themselues most free from pride shall we not finde many iarres betwixt husband and wife betwixt maister and seruants betwixt brethren and sisters betwixt neighbour and neighbour this is so palpable that none can denie it and therefore let not men deceiue themselues but see and acknowledge and bewaile the wretched hautines of their hearts Another fruit of pride is impatiencie vnder crosses or losses or indignities that doe befall vs for when we are discontented at that estate and condition wherein we are we euidently expresse our dislike of Gods gouernement as if he did not dispose of things aright and as if we could order matters in a better sort if they were in our hands and is not that monstrous pride to thinke ourselues wiser than God and to censure him for his proceedings Againe this is an euident token that men are proud when they are readie to scorne at an admonition or a reproofe that is giuen vnto them for that argueth that they haue a verie good opinion of themselues and of their actions when they cannot abide that anie should finde faulte with them or goe about to reforme them Dauid was otherwise affected when the Prophet Nathan came vnto him with a sharpe reprehension and when Abigall met him with a wise admonition And Iob bringeth this as an argument of his vprightnesse that hee durst not contemne the iudgemēt of his seruāt No not of his Maide seruant if they had any matter to obiect against him and therefore let such as are enraged or imbittetered against their reproouers or admonishers knowe that they are farre from that modestie and meekenesse of spirit that was in these holie men of God Lastlie this is a sure note of pride when men doe much regard earthly things and promise vnto themselues a kinde of happinesse in the enioyment thereof in which regard the Apostle willeth Timothie to charge rich men that they be not high minded and that they doe not trust in vncertaine riches Implying thereby that so much confidence as there is in wordlie substance so much high-mindednes there is in the parties so addicted The more men trust in God the more humble they will be but the more they trust in their wealth the more high-minded they will bee If men would trie themselues by this touch-stone they should easily discerne abundance of pride in themselues for who almost is there but doeth thinke himselfe the better and safer for the very hauing of earthlie things and who doth not iudge his case more miserable meerly for the want of these deceitfull vanities Let vs therefore sifte our owne hearts and by these and the like fruites of pride learne to iudge what abundance of this poysoned sappe there is within vs. And then perceiuing how liable wee are vnto many fearefull stroakes of God by reason thereof let vs carefully vse these remedies following against the same First let vs often search and trie our owne hearts and workes by the right rule 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 hee was aliue that is thought himselfe aliue and in verie good case before the law came cōuinced him of his wretched corruptions hee was euen as a blinde man that feares nothing though a man came running vpon him with a sharpe sword or he were ready to fal down violētly frō an high and dangerous rocke he would neuer be daunted at the matter nor one whit moued because hee sees not that hee is in any danger such was Pauls case and 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 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 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
1. 2. Verse 1. Helpe Lord for there is not a godly man left for the faithfull are failed from among the children of men 2. They speake deceitfully euery one with his neighbour flattering with their lips and speake with a double heart THese words containe in them a prayer of Dauid when hee himselfe was pursued by Saul and the Church of God was in great distresse when his friendes withdrew themselues from him and fewe continued in that holie profession of Gods name which formerly they had made Now in this prayer of his wee may obserue 1. First a petition Helpe Lord Seeing mens helpe failed and their power was bent against equitie and Iustice which should haue vpheld maintained it therefore hee appeales to an higher power and intreateth reliefe and succour from the Lord. 2. Secondly a complaint and that 1. Of the decay of good men and of goodnes in them There is not a godly man left c. Whereas superiours should haue ministred refreshing vnto the distressed or at least inferiours borne a burden with them they were now taken away when there was greatest need of them not that there were no good men at all for Gad and Nathan and Ionathan were now in the Church but in comparison of the aduerse part they were so fewe that they did scarce appeare to be any at all 2. Of the deceitfulnes of bad men They speake deceitfully euery one with his neighbour c that is euery one of the contrarie side was full of craft and cunning vsing faire words but intending much mischiefe speaking with a heart and a heart as the Prophet saith that is a heart that made shew of one thing but meant the quite contrary seeming to be for Dauid when in truth they plotted against him Helpe Lord here we see his refuge he betaken himselfe vnto God when he is forsaken of men Whence obserue this Doctrine that Although all humane helpes and earthly friends doe faile Gods people yet they are not helplesse nor hopelesse Albeit in regard of mans assistance they be vtterly destitute yet the Lord will be euer with them and alwaies stand for them Dauids argument here is not this Lord helpe for there be many that will ioyne with thee but this Lord helpe for there is none else that will helpe so that our case is not according to mens affections towards vs but according to Gods loue vnto vs. This is euident in the prophecy of Micha where it is shewed that friends failed neither did they faile one man alone but the whole Church good men were perished out of the earth and there was none righteous among men c but the best of them was a briar and the most rightteous of them sharper than a throne hedge yet the Church is not quite dismaid but resolueth to fly vnto the Lord for succour Therefore will I looke vnto the Lord I will waite for God my Sauiour my God will heare me though good men were dead and gone and hypocrites did put on their shape and likenesse that they might more freely practise mischiefe Yet the people of God determine with themselues not to cast off all hope but to relie vpon the Lord and though he delay to helpe them for a time yet they will waite vpon him knowing that at length he will deale graciously with them And for the further confirmation of this point we haue the example of Christ Iesus himselfe who being grieuously perplexed and troubled within and without and on euery side vseth this argument vnto his father Be not farre from me because trouble is neare for there is none to help me And this is vsuall with God to relieue his people in extremities and therefore when no man calleth for iustice no man contendeth for the truth c. then he himselfe wil take the matter into his hand he wil saue deliuer his seruants as the Prophet Isaiah witnesseth And the reasons hereof are these First though all men doe forsake vs yet Gods power is no whit diminished thereby and therefore that is a worthy speech of faith in Ionathan that it is not hard to the Lord to saue with many or with few and in Asa who saith it is nothing to thee to helpe with many or with no power They knew that though they had few or none at all on their side they were in as good case as if they had many millions if God were on their side for all power in his and that which men haue is but borrowed from him and though he sometimes vse them it is not because he needs them for who did helpe him in making of the heauens and of the earth and of al the creatures in them both and what assistance hath he now in sustaining and vpholding of the same now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation surely he wanteth not the helpe of men in matters of smaller importance Secondly Gods mercy is no more lessened then his power is by mens withdrawing of themselues from vs he loues his people when they haue no friends as well as when they haue many friends nay he manifesteth his loue more at such times for in him the fatherlesse findeth mercy And then doth he exercise the bowels of his cōpassion whē men shew little or no cōpassion at all When we see children to haue rich and mercifull parents to prouide for them we doe not much pitie them but as for those that are fatherlesse and friendlesse that are hungry naked and altogether destitute of reliefe we tender their case and are ready to releeue them Can we carrie such an affection towards other mens children that are distressed and helplesse and will not the Lord our God haue a greater care of his owne children in the like case Will he leaue them because men haue forsaken them No surely But when they are in distresses and straits and that through their owne foolishnesse and disobedience if they humble themselues and cry vnto him he will deliuer them though men dare not or will not speake or deale for them Thirdly when Gods seruants are left destitute their faith is much exercised and increased and then we alwaies speed best when we beleeue best So long as we haue helpe about vs we doe not so much set our faith a worke as our carnall reason and sense and so pray not at all or very coldly but when we are desolate and forsaken and those that should be most for vs are against vs then we begin to lift vp our hearts to heauen and to cast our selues vpon Gods prouidence and goodnesse and to vse the weapons of the spirit and not of the flesh this is plaine in Dauids example who being in great danger in the caue did at first looke about him for helpe on this side and on that but seeing that all refuge failed him what did he I
vnto vs and it is indeed euen exceeding ridiculous And this in particular should comfort vs against the blasphemies of the Church of Rome and against all her insultations ouer the Saints for the Lord hath set downe her sentence In as much as she gloried her selfe so much giue ye her torment and sorrow for she saith in her heart I sit being a Queene and am no widow and shall see no mourning But what saith God Therefore shall her plagues come at one day death sorrow famine and she shal be burnt with fire c. Verse 4. With our tongues wee will preuaile our lips are our owne In that they are heere found fault with for thus speaking because they affirme that which is directly contrary to the truth the point hence to bee obserued is that No man hath the royaltie of his owne tongue nor the ordering of his owne speech Euery mans tongue is in Gods hand and his wordes at Gods disposing hee is Lord ouer all mens tongues which will euidently appeare by this that First men cannot speake what they would but what the Lord will according to that of Salomon The preparations of the heart are in man that is a man determineth and prepareth what to vtter but the answer of the tongue is of the Lord. As who should say When a man hath done so yet he shall speake not what he himselfe intended but what God hath decreed as is plaine in Balaam who came with a purpose to curse and if the Lord had permitted him he would haue vomited out horrible imprecations against the Israelites for that would haue made for his credit and commoditie but notwithstanding his intent the Lord made him to blesse his people in stead of cursing them And so Saul he would haue all men know that Dauid was a Traitor and therefore he pursued him to bereaue him of his life yet when he met with him he had no power so much as to rate him or to rebuke him but on the contrarie part is driuen to iustifie him O my sonne Dauid saith he thou art more righteous then I. And this we may obserue in our owne experience that oftentimes men contrary to their mindes doe vtter things which doe exceedingly grieue them and bury other things in silence the speaking whereof might haue beene very behoouefull vnto them whence do arise these and the like speeches How was I ouerseene in that which I said What an aduntage did I lose at such a time which doth plainly prooue that God hath the disposing of mens tongues Secondly God hath giuen Lawes for the tongue how it should be ruled that men should not speake blasphemously nor filthily nor bitterly whence it may be concluded that it is Gods subiect for Princes make statutes for none but for their owne subiects Thirdly the successe and euent of mens speeches is according to Gods pleasure They say With our tongues we will preuaile yet doe they not preuaile for whereas they forespeake others destruction the wise man saith A fooles mouth is his owne destruction And whereas they say triumphingly Sion shall be condemned and our eye shall looke vpon Sion they know not the Lords counsell to wit that they themselues shall be gathered as sheaues into the barne to be threshed beatē in pieces by Gods people Fourthly God will plague wicked men as well as reward godly men for their speeches By thy wordes thou shalt be iustified saith our Sauiour and by thy wordes thou shalt be condemned And Wee must render an account for euery idle word which euidently sheweth that God hath the soueraigntie of mens tongues Now seeing that the Lorde hath the gouernement thereof this serueth First to teach vs that therfore wee should craue assistance from him for the well ordering of the same Euen as that holy Prophet doth where he saith Set a watch ô Lord before my mouth and keepe the doore of my lips God will haue the ordering of them by his prouidence whether we will or not but by his grace hee will not guide them vnles we sue vnto him in that behalfe therefore let vs beseech him so to sanctifie purifie our harts that out of the abundance thereof our tongues may speake vnto his praise and to our owne and others edification Secondly that we should not be afraid of performing any good dutie in regard of mens tongues for though they threaten and raile and slander and traduce vs yet they shall not hurt vs for God will hide vs from the scourge of the tongue so that no such weapons shall preuaile against vs for the Lord made the tongue and the men themselues that speake therewith and there is no voice nor sound that proceedeth out of the mouth but the Lord hath the ordering thereof and therefore let vs sue vnto him as the Apostles did saying O Lord behold their threatnings behold their reuilings and doe thou iudge betwixt vs and them and thou which hast the disposing of all mens tongues preserue thy seruants from the hurt that may befall vs through the same The ende of the fourth Sermon A BRIEFE TRACT CONCERNING ZEALE wherein the properties of true Zeale are described and the contrarie discouered GOdlie zeale is a vertue very requisite and necessary for all Christans not so rare and seldome found as precious and vsefull where it is found as being the verie life and soule of sound Christianitie and one of the principal Fountains Well-heads whence manie other vertues of the spirit doe spring and issue foorth The excellencie of this grace doeth appeare as by manie other arguments so by this that the Saintes are thereby described where they are saide to bee a people zealous of good workes this is the ende of their redemption and this is one speciall effect and marke of their iustification that they doe not onely desist from their former euill workes and fall to the practise of the contrarie good workes but that they are zealous both to doe them and in the doing of them they shake off the sluggishnesse of the flesh and striue for the feruencie of the spirit in all duties that they owe either vnto God or men For this vertue amongst many others are the penitent Corinthians commended Behold this that yee haue beene godly sorrowfull saith Paul what zeale it hath wrought in you c. Till such time as the Apostle had rebuked them by an Epistle they were either not at all or very slightly touched with the sense of their owne sins and therefore they set light by the offences of others insomuch that when abominable incest such as had not beene heard of amongst the Gentiles was committed among them yet they tooke it not to heart nor at all mourned for it nay they let the offender goe vncensured who should haue beene as afterwards he was excommunicated and deliuered vp vnto Sathan for the healing of his owne soule