FOUR GODLY AND FRVITFUL SERMONS: TWO PREACHED AT DRAITON IN Oxfordshire, At a Fast, enjoined by authority, by occasion of the pestilence then dangerously dispersed.  
Likewise  
TWO OTHER SERMONS ON the twelfth Psalm.  
Whereunto is annexed a brief Tract of Zeal.  

By  
I. Dod.  
R. Cleaver.   
The second Edition enlarged.  
LONDON Printed by TC. for WILLIAM WELBIE, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1611.   

TO THE RIGHT HONOURABLE ANNE, LADY WAINTWORTH, increase of all true honour and happiness, etc.  
RIght Honourable, may it please you to take in good worth my bold attempt, in presuming to recommend unto your favourable patronage these Sermons following. Your honours undeserved respect of me, made me desirous to testify my unfeigned thankfulness: which I could not imagine how with greater conveniency to express and manifest, then by taking hold of this present occasion; especially considering that your constant and more than ordinary painstaking to hear such holy instructions, is a sufficient argument to evince your love and liking of the matter therein comprised: and your good regard of the authors (well known unto me) gave me occasion to think that their labours, in this sort offering themselves unto your eye, would be no less welcome than formerly they have been, being in another manner presented unto your ear.  
Concerning the Tract of Zeal annexed to these Sermons, it is a collection of divers rules which I heard & read touching that subject, principally of such as were scattered here and there in Master R. greenham's Works: which being exceeding useful, I thought good to gather them into one (with an addition of sundry proofs of Scripture) for the ease and help of those that are well affected, especially of such whose ability will not reach to the price of that great volume of M. greenham's labours.  
And thus humbly beseeching your Honour to pardon my boldness, and to bear with my manifold defects which shall be found in the penning of these Sermons, I recommend you to the gracious protection of the Almighty.  
Your Honours according to my poor ability ready to be commanded, JOHN WINSTON.   

THE POINTS OF DOCTRINE HANDLED IN THE SERMONS following.  

SERMON I.  

DOCT. I.  
THe first step to true and sound repentance, is, to be wounded and disquieted in our hearts for sin.  
2 Lawful things must be done lawfully, and good things in a good manner.  
3 With confession of sin, must be joined earnest requests for pardon thereof.  
4 The more sinful any one is, the more foolish he is.  
5 It is a wonderful hard thing, to take down the pride of man's heart.  
6 The more speedily we judge ourselves, the more mercifully the Lord will deal with us.    

SERMON II.  

DOCT. I.  
Sin brings men into marvelous straits.  
2. God's servants never find so great favour as with God himself.  
3 God maketh his judgements, suitable to our sins.  
4 When God sets in with his judgements they shall be far dispersed in a short time.  
5 As God appointeth judgements to be inflicted on his people, so he himself will see execution done.  
6 A good man will lay a greater burden on himself then on another.    

SERMON III.  

DOCT. I.  
ALthough human helps and earthly friends do fail Gods-people, yet they are not helpless, nor hopeless.  
2 No outward thing comes nearer the hearts of God's children, than the decay of good men.  
3 Deceitful friends, are worse than open foes.    

SERMON FOUR  

DOCT. I.  
THe more skilfully and artificially any contrives his ill purposes, the more fearful destruction shall fall upon him.  
2 The more wicked men boast of their mischievous intents, the nearer mischief is unto them.  
3 No man hath the royalty of his own tongue, nor the ordering of his own speech.  
FINIS.     

The first Sermon.  2. SAMVEL. 24. 10. 11. 12. 
Verse 10. Then David's heart smote him after that he had numbered the people: and David said unto the Lord, I have sinned exceedingly in that I have dove: therefore now Lord I beseech thee, take away the trespàsse of thy servant, for I have done very foolishly.  
11. And when David was up in the morning, the word of the Lord came unto the Prophet Gad, etc.  
IN these words is set forth the repentance of David, for his sin committed in numbering the people, wherein the holy Prophet showeth: I. What means he used to be reconciled unto God, Namely;  
1. First, that he was touched with inward remorse and hearty grief for his offence: [Then David's heart smote him after that he had numbered the people.]  
2 Secondly, that he made a particular and very earnest confession of his fault:] I have sinned exceedingly, in that I have done.  
3 Thirdly, that having bewailed and acknowledged his sin, he instantly craved pardon for the same: [therefore now Lord I beseech thee, take away the trespass of thy servant, &c: as if he should have said, I have sinned very heinously, I cannot deny it: yet I am thy servant, and one of thy family, and therefore Lord cast me not off for one fault, but take notice of my sorrow, and pardon my sin: for I have dealt very foolishly.  
2 Secondly, he declareth that means the Lord used to make him fit for reconciliation: viz: that he sent unto him the Prophet Gad, a worthy man of God, & David's Seer, who had been ready from time to time to lay open the will of God unto him, and in that regard was more reverend in his eyes, and he threateneth and denounceth judgement against him, that seeing his heart had been lifted up with pride, in regard of the multitude and strength of his people, God would meet with him in his own sin, and make his punishment to be suitable to his fact: and seeing he begun to be humbled for it already, and yet needed still further humaliation, he telleth him, that [the sword, or the famine, or the pestilence] must pursue his subjects, and make wonderful havoc among them, and therefore biddeth him make his choice which of them he would have to come upon the land: for one of them he must needs undergo, to further him in the work of humiliation, as also to bring the whole Church unto the like, who then had incensed the Lords anger against them.  
Then David's heart smote him] In that setting down the repentance of David the holy Ghost taketh notice of this in the first place, 
Verse. 10.  that [his heart smote him] the Doctrine is, that.  
The first step to true and sound repentance is to be wounded and disquieted in our hearts for sin, 
Sound sorrow the first step to repentance.  until our souls be pierced, and as it were struck through with the feeling of our corruptions, and of God's displeasure, due unto us for the same, we have not made any entrance into the ways of godliness, nor laid the very foundation of the works of conversion, therefore the Prophet joel exhorting the Israelites to repentance, 
joel. 2. 13.  biddeth them, rend their hearts: that is, the first stone that must be laid in this building: their hearts must be crushed and broken, 
Note,  for the wickedness committed against the Majesty of God; till than there is no turning unto him: one may as well bid a prisoner that is in strong hold, and hath bolts and fetters upon his heels, walk abroad and take the fresh air, and not remain any longer in that dark & loathsome dungeon, as bid one that hath not his heart crushed & humbled to turn unto the Lord: alas he is held fast in the chains of Satan, and cannot stir one foot to Godward; therefore is it noted in those converts, 
Acts. 2.  Act. 2. 37. that They were pricked in their hearts] when they began the work of repentance, the rebukes of God had wakened their drowsy consciences, so that they saw their sins and God's vengeance due unto them, 
Psal. 45.  and the words of Peter had gone through their hearts, even as a two edged sword, and then they were fit to be sound healed and comforted, when they had been pierced, and thoroughly wounded by the Arrows of God.  
1 First, 
Reasons.  till the heart be broken for sin, there can be no plain confession of sin, and therefore no repentance. Men naturally are like wild Asse-Colts, 
job. 11.  nothing will work upon them, nor bring them unto any good frame or order; though they hear often of their faults, they will not acknowledge them, but be still unruly and untamed, as Paul was before his conversion; so long as he was heart-whole in his own conceit, though he had heard many excellent Sermons (no doubt,) yet he was like a beast still, never bewailing nor confessing his grievous offences, 
Rom. 7.  till the Lord had taken him down, 
Act. 9  and thoroughly mastered him.  
2 Nay further, men are so far from taking pains to come to a true acknowledgement of their iniquities, till such time as there is a breach made into their hearts by godly sorrow, they do not so much as desire to be delivered from them, nor make any reckoning of God's mercy for the pardoning of them: till such time as they become mourners for sin, they cannot possibly hunger and thirst after righteousness. 
Math. 5. 4. 6.  And indeed what reason is there that they should esteem of that medicine which will cure, when they do not feel themselves to be sick? they think it a matter worth the looking after, to be freed from poverty, from infamy, from the pestilence, etc. but as for the corruptions of their nature, and the sinfulness of their ways, they were never much troubled with them, and therefore they make little account to be delivered from them. See this point more at large in M. Dods Sermon on Isa. 1 Doct. 1.  
Seeing therefore that inward contrition for sin is the first step to repentance, and that which killeth the root of sin, and setteth us free from the power and dominion of it, and erecteth in our hearts a throne for Christ jesus; the use of this point is,  
First for reproof of those that persuade themselves, 
Use. 1.  and bear others in hard that they have truly repent, and do continually confess their faults, and ask pardon for them: but what grief and pain have they had in their hearts for their sins? nay, they thank God, they were never terrified nor troubled in their consciences. Do you thank God for this? it is in effect to thank him for that you want the first and principal note of true conversion: if your hearts have never been pricked and slung with the sense of your vileness and wretchedness, it is because you are senseless: for there is cause sufficient why you should be grieved; and the less you have had, 
Luke. 6.  the more you are likely to have, if not here, 
Revel. 6. 16.  yet in the world to come, and at that day when you shall be most unwilling of it.  
Secondly, 
Use. 2.  here are those to be reproved that run into far greater excess of sinning than ever David did, breaking forth into gross and foul evils, that every body seeth and knoweth, and condemneth, and yet they pass them over slightly, and carelessly, as if they were matters of nothing. When David did but cut off the lap of Saul's coat, his heart smote him, and was grieved within him, in that he was so near unto sin: what then shall we think of these that do not cut off the lap of the coat of an enemy, but are injurious to their friends, and cruel against their brethren, that break covenant and promise, sin against God, blaspheme his name, profane his Sabbaths, and the like, and yet none of all these do sound work upon them, nor much trouble them? surely such men are not of David's spirit, and therefore not being broken hearted here, they shall be broken and crushed in pieces with the unsupportable weight of God's vengeance hereafter.  
Thirdly, 
Use. 3.  sith this inward touch for sin is a thing so necessary, let us hence learn to labour for it, and to keep tenderness of heart when we have obtained it: for that sorrow which breaketh the heart, doth withal break the neck of sin: and therefore when the Lord doth check & control our consciences, let us esteem it as a great mercy, and not let such strokes pass without their right use, but let us go to God and to his children for help and direction, and them that little spark of the fire of God in our souls, being fed & nourished, will grow in the end to a great flame. Now that our hearts may be kept always tender & sensible of those checks which Gods spirit giveth us, let us use these means that follow.  
First, 
Means to get tenderness of heart.  let us lay up in our hearts the weapon of God, even the sword of the spirit, whereby our hearts may be wounded, as often as need requireth: for unregenerate persons wanting that weapon, will rather defend, then smite themselves when they have offended, and every child of God hath somewhat of old Adam in him, in which regard he must be more careful to use the sword of the spirit, for the piercing of his heart when any sin is committed by him: 
john. 16. 8.  withal praying for the spirit of grace which will convince the conscience when it is guilty, so that it shall have nothing to say in defence of itself, but very much for the condemnation of itself: as is evident Ezec. 36. 27. 
Ezeck. 36.  whereby we may observe, that when God hath given his spirit unto his elect, and (as it is in jeremy. 31. 33.) 
jer. 31.  withal written his laws in their hearts, than they shall remember their own wicked ways, and their deeds that were not good, and shall judge themselves worthy to have been destroyed for their iniquities, & for their abominations. What is the reason they should pass such a heavy sentence upon themselves? one would think they should rather rejoice now, & allow of themselves and of their works? so they do rejoice at, and approve of themselves and their works, so far as they are spiritual: but they proclaim war against themselves and their works so far as either they are or have been carnal and sinful, and that because the word of God, and the spirit of God do bear sway in their hearts: they are at utter defiance with their pride and hypocrisy, and all wretched lusts that fight against their souls: being never so much tormented with those sins, as when they have attained to a great measure of humility, and of sincerity. He that is most lowly is ever most vexed with his pride, and he that is most upright and true hearted, is most of all troubled with the guilefulness and deceitfulness of his own heart, because the word and the spirit working together do cause him both more clearly to see, and more thoroughly to hate those corruptions, than ever he did before he had attained to that measure of grace.  
Secondly, we must not content ourselves when once we have gotten the word and spirit of God within us, but we must still strive to keep our hearts humble and lowly: for otherwise we shall not feel the strokes of the word and spirit of God; 
Isa. 30.  therefore it is said Isay. 30. 20 21.) that when the Lord had dieted his people a while [giving them the bread of adversity, and the water of affliction] and thereby taken down the pride and stubbornness of their hearts, that then [their ears should hear a word behind them, saying, this is the way walk in it, etc. that is when they were thus humbled, as soon as ever they had committed any offence, they should presently have a blow upon their hearts for it, and be full of fear and anguish: though no man in the world tell them of it, yet the word in their hearts will be like a good guide that is still following a little child, and telling him, this is not the right way, leave it; there is the right way, walk in it: but many have hearts pestered with pride, and lust, and covetousness, and yet go a whole month, nay, many months and years together, and never feel any rebuke in their consciences. How comes this to pass that others are full of grief and full of tears for their sins, and they are never troubled for them? is it because there is greater uprightness in them, than there is in others? No surely it is because they have a more blind mind, and a more proud and senseless heart than others have: for the more humble any one is, the more often shall he hear the voice of the spirit, checking him when he goeth out of the way, & moving him to turn again into the right way.  
Thirdly, we must especially beware of presumptuous sins: for if we live therein our hearts will cease to smite us, or at least we shall be senseless of these strokes: as may be seen in the case of David: when he had cut off the lap of Saul's garment and numbered the people (which were but infirmities) forthwith his conscience rebuked him, and he was humbled before the Lord: but when he had committed adultery, and murder, either the checks of his conscience were none at all, or else they were so weak, 
2. Sam. 12.  that he had no sense nor feeling thereof: so that Nathan was driven to fetch about (as it were) and to use all the art that might be, to make him see his offences, and pass sentence against himself for the same. Let us therefore by his example learn to beware how we presumptuously sin against our consciences, especially in palpable and gross offences, lest our minds being by degrees blinded, and our affections, by little and little corrupted, we become in the end very blocks and stones, and have our consciences so darkened, that they will not accuse us, or our hearts so benumbed, that they will not be moved with the strokes of God, and with the checks of his holy spirit.  
After that he had numbered the people.] here is his special sin, that he numbered his subjects, which may seem to be no such great matter, for which God should so plague the land: and if there had been that measure of hypocrisy in David, as there is in many of us, he would have pleaded thus for himself: What need I to be so troubled for this? and what reason is there why God should proceed so severely against me for the same? did not Moses and joshua, holy men of God, number the people in their days, and that warrantably? and why then may not I do the like, having more absolute authority over them than they had? but his heart stayed him from all such reasoning of the matter; and told him, that though he did the same action which they did, yet the manner of doing thereof was divers; he performed it not in obedience to God (as they did) but in pride and haughtiness of mind, in regard of the multitude and strength of his subjects: before he esteemed God's name a strong tower for his defence, but now what need he run crying unto God? he had so many soldiers and valiant warriors in his dominion, that he could make his part good against any foreign power whatsoever. Thus was his heart lifted up unto vanity, when it should have been lifted up to God in thankfulness: and therefore was he so humbled, because he had an ill affection, 
Doct. 2. God looketh into the manner of our doing.  and a wrong end in a good action. Whence ariseth this doctrine, That it is not enough for to forbear things that are evil, and to make conscience of gross sins, but men must do lawful things lawfully, and perform good works in a good manner: otherwise the Lord may and will punish them for doing lawful things, aswell as for unlawful things. This may be seen in that great inditement which Christ brings against the old world: 
Mat. 24. 38.  They did eat, and drink, marry, and give in marriage. A natural man would have thought there could be no hurt in these: if they had been charged with whoredom, murder, blasphemy, or the like, they had been matters of some moment: but for those before named, what fault can be found with them? Indeed the things in themselves are very warrantable, but the manner of performing them, doth either make or mar them: 
jude. 12. 1. Tim. 445.  to eat and drink without fear, without prayer, and thanksgiving, as if the creatures were our own, and not the Lords, to abuse the blessings of God to surfeiting and drunkenness, &c: these and the like corruptions, do turn eating and drinking into sin, which in themselves are not only allowable, but also necessary. The like may be said concerning marriage, 
Heb. 13.  it is a sanctified ordinance of God unto those that use it holily: but than it becomes very sinful and hateful unto the Lord, 
Gen. 6. 2.  when the Sons of God do join with the daughters of men, and professors are yoked with Infidels, for beauty, or commodity, or any such carnal respect: yet that is a horrible sin, too too common among such as profess Christianity, that they make no scruple of matching their children with those, whom they know by their works to be as yet the children of the devil; and so in other matters, if they can prove them once to be in themselves lawful, they make no conscience of the means they use, nor of the end they propose in accomplishing of them.  
The like is alleged by our Saviour against the Sodomites, 
Luk. 17. 28.  as against those of the old world, viz: that they bought and sold, and built in covetousness, pride and vanity, as if they had been ever to dwell upon the earth, not caring what craft and fraud they used, nor what snares and grins they laid for men, if they might satisfy their covetous and ambitious desires. 
See M. Dods Sermon on Isa. 10. Doct. 1. Use. 1.  More might be said concerning this point, both for proofs and reasons, but that it hath been handled at large elsewhere.  
This serveth. First for terror unto those that satisfy themselves with this, that no body can charge them with gross sins, and therefore they imagine their case to be good, and that they need not trouble themselves in regard of their offences.  
But was it not thus with David? who could now accuse him of any notorious ill fact? surely none in the world: and yet he having grace in his heart, accuseth and condemneth himself, for that he had done a good action in an ill manner, and with an ambitious and vain glorious mind, and for the same is much abased and confounded in himself: and therefore those are in a miserable estate, that never disquiet their souls for their hidden corruptions, but think that all goeth well with them, when men's eyes can discern nothing amiss in them: as they on the other side are in happy case, that do often take themselves apart, and beseech the Lord to be merciful unto them in regard of their failings, even in the most spiritual duties that they perform: such judge themselves, and therefore shall not be judged of the Lord.  
Secondly, 
Use. 2.  this is for instruction, that we carefully look unto the manner of all our actions, and in particular, of the exercise of fasting, which is now in hand: let us consider wherefore we are come together, and what is required of every one that is present this day, to wit, that we should put wickedness out of our hearts, and out of our hands: and for that purpose, come with true humiliation on our part, that there may be a perfect reconciliation granted us on God's part.  
This was practised by the Ninivites, who hearing God's judgements denounced against them for their sins, 
jonah. 3. 8. 9  that within forty days Ninive should be destroyed, except they repented, what did they? All of them, both King and people, humbled themselves in fasting, bewailing their evil & sinful ways and works, and crying mightily unto the Lord for pardon, and resolving to turn from the wickedness that was in their hands, that so God might turn away from his fierce wrath. Yet they had enjoyed but little teaching: they had heard only one Sermon from jonah, who was a man unknown unto them, and did not bring such testimonies of Scripture to convince their consciences as are now alleged unto us, &c: and therefore we should be much ashamed to come short of them in this holy exercise, especially seeing we have not one jonah, but many; not a judgement threatened, but executed, and the sword of the Lord still drawn against us, and devouring by hundreds and thousands in many quarters of our land. Let us then search and examine our hearts, and grieve, and judge ourselves for all our former transgressions; and covenant with the Lord to avoid them hereafter, craving strength from him for that purpose, that we may be enabled to subdue and keep under all our corruptions: and then our hearts being broken with godly sorrow, they shall be healed with godly joy; and being truly cast down before the Lord, he will raise us up in due season, and make it known by good effect, that he is appeased towards us.  
Thirdly, 
Use: 3.  here is matter of exceeding great terror unto those that spend their days in the continual practice of gross and presumptuous sins: for if David were so grieved & punished for that corruption which no man living could touch him for, even for doing a good thing in an ill manner, how then shall they be able to stand, that have heaped iniquity upon iniquity, and for many years together added one foul evil unto another; and not only done good things in an ill manner, but ill things in the worst manner, having many crying sins still to call for vengeance against them? If David were brought to such a strait, that he was even at his wit's end, and in exceeding great anguish for doing one thing, which in man's reason might seem very lawful; Oh what horrible terrors shall seize on their souls, who do continually rush upon a multitude of heinous offences, which all the world crieth out against! especially when they shall be called to answer, not before Gad, as David was, but before the Majesty of the great Lord of heaven and earth; not for one sin, but for all their sins: not to endure three days punishment in mercy, but everlasting woe and misery, and that in judgement and heavy displeasure! David had great sorrow indeed for the offences which he committed; yet no more than he should have: how then do they think to escape, that are not wrought upon at all with any remorse for their grievous transgressions, but are even as a lump of dead flesh, altogether insensible of any stroke of God, that is threatened, or inflicted upon themselves, or others?  
Verse 10. 
Doct. 3. Confession of sin, must follow grief for sin.  I have sinned exceedingly] Now followeth the second step unto sound repentance, namely, a true, full, particular, and hearty confession of his sin that so wounded his heart: which all that would obtain remission of their sins, must be careful to bring before the Lord as David did. But this point hath been more largely handled elsewhere [in M. Dods Serm. Prou. 28. Doct. 2.  
I beseech thee take away the trespass of thy servant, etc.  
This is the third work of repentance, viz: that he craveth pardon for his fault; and that is the next point; that, 
Doct. 4. Ask pardon must be joined with confession. Luk. 18. 13. Daniel. 9 19 Nehem. 9  with confession of our sins, we must always join requests unto God for the pardoning of the same: so doth David in this place, as also Psal. 51. so doth the Publican, Lord be merciful unto me a sinner: and in a word, so doth Daniel, Nehemia, and the rest of God's servants, as may be seen in their several confessions. And for encouragement unto the performance of this duty, we have,  
1 First, 
Exod. 34.  the name of God, which is to pardon iniquity, transgression, and sin: even all without exception, great or small, if we repent for them, they shall be pardoned: if we acknowledge our misery, we shall assuredly find God's mercy.  
2 Secondly, 
Ezeck. 36.  we have the covenant of God, that he will wash us from all our filthiness, by pouring the blood of his son upon our sinful souls.  
3 Thirdly, 
Mat. ●.  we have the name of Christ to incite and move us to become suitors for a pardon: for he is called jesus, because it is his office to save his people from their sins.  
This Doctrine serveth,  
First, 
Use. 1.  for the confutation of the Papists, who clog men's consciences, and lay on them heavy and yet unnecessary burdens, enjoining them, if they would get termission of their sins, to go 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 find mercy any where, rather than by seeking it at God's hands: and they speed accordingly: for whereas David went unto the Lord for favour, and obtained it, they have still unsettled hearts, and restless consciences: or hard hearts, and benumbed consciences, never getting any true peace, or sound comfort in the assurance of their reconciliation with the Lord.  
2 Secondly, 
Use. 2.  for reproof of those, whose offences are very many, and very grievous, and they see and acknowledge so much: and yet will they not be so presumptuous (as they term it) to expect pardon for the same: indeed they think it fit for such holy men as David was, to ask and look for mercy from the Lord, but for themselves, they are such heinous offenders, that they dare not do so, neither can they conceive any hope to speed well if they should do so. But why should we put in conditions where God doth not, and as it were interline God's covenant? doth not he promise without any exception, 
1. joh. 1. 9  that if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness? It is therefore a great fault, to think that any hath more abundance of sin, than God hath of mercy to forgive it.  
Thirdly, 
Use. 3.  here is an use of instruction, that we should be very importunate for the obtaining of God's favour in the pardoning of our sins: which earnestness that we may attain unto, let us use these two helps following, which David's example directeth us unto: 
How we may attain to earnestness in ask pardon.  First, let us labour that our hearts may thoroughly smite us, and that our consciences may evermore check us when we do offend: for wheresoever there is the check of conscience, it will make the party grow not only to hearty confession, but also to earnest petitions for grace and favour. The greater therefore is their folly, who when the Lord doth strike their drowsy consciences for any wickedness committed by them, will presently betake themselves to merry company, & so by jesting, and laughing, and drinking, and sporting, seek to drive away their melancholy fit, as they call it: but God meeteth with them accordingly: for when they will not take benefit by that merciful warning which he giveth them, they commonly fall to marvelous hardness of heart, and after break forth into some horrible sin, which overwhelmeth them with shame and confusion. Let us therefore observe when the Lord smiteth our hearts, and with Peter get out of company speedily, and lament bitterly, that so we may turn the rebukes of our souls into holy requests, that the Lord would forgive us, and not enter into judgement with us for our grievous provocations against his Majesty.  
Secondly, when sin is so odious unto us, that our hearts do condemn us for it, then let us strive to be persuaded that it is pardonable, yea and that it shall be pardoned unto us: that though we deserve to be thrown out of service, because we have dealt so foolishly, yet seeing we are Gods servants, he will not go to extremities with us, but deal as a father with his own children, this anchor of hope we had need still to hold fast by: for if we be not in some good measure resolved, that we shall find the Lord gracious, and that we ourselves are not hypocrites, but such as to whom mercy belongeth, we shall presently give over prayer: for who would seek unto a Chirurgeon to cure him, of whom he is afraid lest he should wound him, in that he hath cause and ability so to do? Therefore hold this for a firm ground, once God's child, and ever: once his servant, and never his enemy: in which regard we may come with confidence unto him, and say, Lord, I am unworthy to be called thy son; yet art thou my merciful Father: I have done thee ill service, yet am I thy poor servant still: and though I be bad now, yet time hath been when I have been better, & done better: when I have prayed in secret, and humbled my soul; and shed tears for my sins in private; and have had an utter detestation of those evils, which now through the corruption of my nature I have fallen into, and therefore Lord be pacified towards me, and put out of thy remembrance the trespass of thy servant. If any one want these testimonies of God's love towards him, and of his love towards God, when affliction overtaketh him for his sins, he will either flee from the Lords presence, as Adam did, or if he adventure to come unto him, his prayers will descend as plummets of lead upon him, and Satan and his own conscience will be ready to accuse him, and to say, what hast thou to do with God? he heareth not sinners: thou shall rather provoke his vengeance, then obtain his favour by thy petitions; and because thou hast been his enemy heretofore, he will show himself to be thine now: and because thou hast cast his word behind thy back, he will shut out thy cries, that they shall not have any access unto him. Which uncomfortable news, will be as a dart to strike thorough the liver of an hypocrite, and as a two edged sword to pierce his soul: and therefore let us all labour to be strongly settled in this point, that we are Gods servants, that so we may be fervent and fiery in our prayers, and not be so daunted as sinners are when the hand of God is upon them.  
I have dealt very foolishly] This he speaketh to make this sin more odious unto himself: for by nature we are so proud, that we cannot abide that any body should say, we have dealt foolishly and absurdly: therefore doth he lay load upon himself, the more to beat down his pride, confessing that he had dealt very foolishly, because he had dealt very sinfully: whence note this doctrine, That the more sinful any one is, the more foolish he is.  
Eve did eat of the forbidden fruit, 
Doct. 5. The greatest sinners are the veriest fools.  thinking she had dealt very wisely & providently for herself: but did she get any thing by sinning against her maker's commandment? No surely: when she had a conceit that she should deal most wisely, she dealt most foolishly of any that ever was in the world: for thereby she brought sorrow and misery, yea eternal damnation of soul and body, not only upon herself (had not God given her repentance and mercy) but upon many hundred thousands of her posterity. So Achan thought it a part of wisdom to take up the Babylonish garment & the wedge of gold that lay in his way: 
joshua. 7.  he might thereby (as he imagined) enrich himself, and the matter never be known: but was not that the ruin of himself & his household? In like manner jeroboam esteemed it a wise and safe way for him to set up the Calves, that the people might worship at Dan and Bethel, and so not fall from him, to join again to the house of David: he accounted this a surer course to establish his throne, then for him to rest on God's promise: but did he not get exceeding dishonour and utter ruin hereby? in so much that when the Lord will set forth a notable reprobate and firebrand of hell, he doth describe him by this, that he was like jeroboam the son of Nebat, that made Israel to sin: and whereas he hoped by this means to set up himself and his seed for ever, he caused them through his sins to be swept away as dung from the face of the earth. The like may be said of Ahab in taking away Naboth's vineyard. And this must needs be so, 
Reason.  that the greatest sinners are the veriest fools, because in sinning they forsake the wisdom of God, and follow the direction of flesh and blood. It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsel of the old men, and follow the rash advise of young men: and are not they then egregious fools indeed, that leave the counsel of the wise God, and follow the advice of Satan, his and their utter enemy? We would esteem it a great madness, if we should see a man, his barns being full of corn, to set fire on the thatch, and to sit by and laugh to behold all turned into a flame: and yet certainly this is not so great a madness as for one to fire his soul with sin: for all the friends and means that the world affordeth cannot quench this flame, nor recover this loss, as they may the other: and therefore they are the fools of the world, that are the sinners of the world: and there is no such frenfie, as for a man to provoke his Creator: and whatsoever applause wicked persons have for a season, yet at length all the world shall see, and they themselves shall feel, that they have been notorious fools: jer. 17. 11.  
This serveth for instruction, 
Use. 1.  that if we would not be branded with the name of fools and Idiots, we be careful to eschew all manner of sins: and on the contrary, if we would be truly wise, let us cleave unto the Lord in constant and faithful obedience: that was the reason why David was wiser than his enemies, 
Psal. 119. 93.  than his teachers, than the aged, because he kept God's statutes. What made those in the Gospel to be foolish Virgins, but this, that they made not provision for eternal life? And what made the other five to be indeed wise, but that their hearts and lives were adorned and beautified with grace and goodness? Achitophel was a deep politician; yet because he was destitute of heavenly wisdom, he showed himself to be but a miserable base fool: for when he had no means to help himself, he went and hanged himself: if one had studied an hundred years, he could hardly have found out a readier way to manifest his notable folly, than he took in that horrible murdering of himself.  
2 Secondly, is it so that the greatest sinners are the veriest fools? then here is matter of singular consolation for God's servants, that are vilified and contemned, and accounted silly and simple, even for this, that they carefully decline from the ways of sinners, though in show never so pleasant and profitable: and conscionably, walk in the paths of righteousness, though never so rough and dangerous: let vain men speak their pleasure of them, and count and call them the fools of the world, yet God esteemeth and speaketh otherwise of them. It is no marvel that the world judgeth them fools, for with them the doctrine of the Gospel (unto which the godly endeavour to conform themselves and their courses) is accounted foolishness. But as wisdom is justified of her children, whatsoever men think or speak of it, so are the children of wisdom justified by the infinitely wise God, whatsoever slanderous and reproachful imputations carnal men do lay upon them: he saith that the fear of the Lord is the beginning of wisdom. Prou. 1. 7. and that those that obey his commandments are the only wise people under the Sun. Deut. 46.  
Verse. 13. Wilt thou that seven years famine come upon the Lands etc.  
here cometh an objection to be answered. 
Object.  It is said, 1. Cor. 11. 31. that if we judge ourselves, we shall not be judged of the Lord: how cometh it to pass then in this place, that David confessing his fault, aggravating it, and ask pardon for it, hath notwithstanding such a heavy judgement denounced against him, as the famine, or the sword, or the pestilence?  
1 Though such as judge themselves, 
Answer.  shall not be judged, yet must they be cured: and that was David's case here: this stroke was not laid upon him in wrath, but in favour: he had set upon a good work, even the pulling down of his pride, & by this means the Lord furthered him in the good work, & made a speedier way for abundance of grace, which was after bestowed upon him.  
2 Again, the people were not so reform as they should be at this time, and therefore God in this plague doth aim at their humbling, thrusting David out of the gap (as it were) who had formerly by his prayers & tears stood in the breach, to keep of the Lords wrath from them, so that all this while being entangled with his own matters, he could not so freely deal for them.  
Now in that David must have such a sharp corrosive to consume that proud flesh that had grown about his heart, by reason of his mighty forces, and the largeness of his dominions, 
Doct. 6. It is hard to be at down man's pride.  the Doctrine is, that it is a wonderful hard thing to take down the pride of man's heart: it is no small affliction that will do it, as is plain job 33. 14. &c: where is at large showed, that God useth all means, and that again & again, and yet men will not profit thereby: then he finds out the cause of it to be pride, verse. 17. and so layeth corrections upon them suitable thereunto, smiting them with sorrow upon their beds, so that the grief of their bones is sore: pinching them with grievous sicknesses and diseases, and making their bones to clater, so that their souls draw near to the grave, and their life to the buriers. Now when these or the like woeful distresses have tamed and mastered their unruly affections, then do they begin to be somewhat more tractable: and whereas neither dreams, nor visions, nor any of God's ordinances would do any good upon them before, after that, if God send unto them a messenger or Interpreter one of a thousand, they will begin to hearken unto them, and to learn how they may obtain mercy and reconciliation with God, that they descend not into the pit of destruction. Further, we may observe what a great deal of woe David sustained by reason of the haughtiness of his heart, and his earthly confidence (which is a sign thereof) when he thought his mountain so strong, that he should never be moved: 
Psalm. 30. 6. 7.  for God turned away his face from him, and he was troubled, and even ready to go down into the pit, 
Verse. 9  & to descend unto the dust, etc. Neither did God minister unto him a stronger purgation than he needed: but his pride required full as much affliction as the Lord laid upon him, this was also the case of uzziah, who being in a moderate estate, did exceeding much good both for the Church and the common wealth: but when he was grown mighty and strong, his heart was lifted up, and then he could not content himself with his kingly dignity, but he would needs take upon him the office of the Highpriest also, and so went into the Temple of the Lord, to burn incense upon the Altar of incense; but what came of this presumptuous fact of his? When the admonition of the Priests of the Lord would not prevail with him, but he grew wroth with those that withstood him, the Lord loving him, did forthwith smite him with Leprosy, and so he was driven to live apart all his life long, that so the haughtiness of his heart might be throughlie cured. 2. Chron. 26. 
2. Cor. 12.  The like may be seen in Paul; who albeit he were a man of wonderful graces, & had been continually exercised with many and great afflictions, so that he had no great need of further humbling, as we would have thought, yet had he Satan turned loose upon him, to buffet him, and to beat him black and blue as it were, that so he might not be lifted up with the multitude and excellency of the revelations that he had received. He had been in the third heaven, and was endued with exceeding rare gifts: and the Lord knew, that if he were not taken down, he would be very conceited of himself, and then all had been lost: he would be unfit to receive or do good, altogether unprofitable and unfruitful, and rob God of his honour, and men of their due: and therefore to prevent this, he giveth Satan liberty to work upon his original corruption, and to exercise him with strange temptations, which was a special preservative against pride, and loftiness of mind.  
Lastly, we may note in the 8. chap. of Deuteronomie, verse 2. what a great ado the Lord had with his people, the children of Israel; to help them, against this vile corruption that was in them: he was driven to keep them forty years in the wilderness, and there to exercise them with many and grievous crosses and judgements, and all to humble them, as there it is said: and certainly, if fewer and easier afflictions would have done it, the Lord would never have handled them so roughly and sharply; for mercy pleaseth him, neither doth he afflict willingly. 
Micah. 7. Lament. 3.   
Now the reason why the pride of men's hearts cannot easily be removed, is,  
First, because it doth wonderfully harden them, and makes them even like a Flint: so that they are very hardly wrought upon, either by instructions, or by afflictions. This is evident in Nabuchadnezzar, who notwithstanding that divine dream that God had sent unto him, 
Dan. 4. 24.  and the holy instructions and exhortations that Daniel had given him, after his interpretation thereof; yet continued in his arrogancy still, and was full of boasting and bragging: in so much that the Lord was fain to strip him of his wits, of his kingdom, of his food, of his apparel, and of the society of mankind, and to cause him, even for seven years together, to live as a beast, among the beasts of the field: and all little enough to take down the stoutness and loftiness of his sinful heart. 
Dan. 5. 20.   
Secondly, as pride maketh men unteachable, and uncapable of good by any means that others can use, so doth it make them unable to use any means themselves, for the humbling of their souls: for proud men cannot examine, and judge themselves, because they are wise in their own eyes, and have an high conceit of their own doings: they cannot pray, because they have no promise to build upon, nor any heart to humble their souls before the Lord, as all that will speed well with him must do: they cannot labour in a calling for conscience sake; 
2. Chron. 11. jam. 4. 8.  because they only seek and serve themselves in whatsoever they do: in a word, they cannot apply themselves to use any of those holy remedies that God hath ordained, for the subduing and mastering of the pride, and haughtiness of their wicked hearts; and therefore it must needs be concluded, that this dangerous sickness is very hardly cured. And if we have yet any doubt hereof, let experience teach us the truth of this point: for if we observe it in ourselves or others, we shall find, that those that have had most heart-breakings, and shed most bitter tears, and gone through most fearful temptations, and most grievous distresses, have yet still a great deal of pride in them, which is ready upon every occasion to manifest itself, unto their grief and the offence of others.  
Which maketh first of all for the terror of all proud and arrogant men, 
Use.  who may look for a great deal of woe and misery, for the expelling of this poisoned humour out of their souls. Let such therefore remember what is said concerning them, 
Prou. 16. 5. 18.  to wit, that all the proud in heart are an abomination unto the Lord: though hand join in hand, they shall not be unpunished. And again, Pride goeth before destruction, and an high mind before the fall. And in the 119. Psalm:: 
Psal. 119.  thou hast destroyed the cursed proud: and in the Epistle of james, God resisteth the proud. 
Pet. 3. jam. 4.  Let these and the like terrible sentences fright their drowsy consciences, and unless they would have the Lord to abhor them, to curse them, to fight against them, and utterly to destroy them, let them sue unto him, who alone is able to heal them of this loathsome corruption: otherwise their case is very woeful, and lamentable, and the more account they make of themselves, the more clearly will God manifest his heavy displeasure against them, as he did against Pharaoh, Nabuchadnezzar, Herod, and such other lofty spirits as they were.  
Secondly, let this be an instruction unto the children of God, that if they would not have their maker to loathe them, and to fight against them, they must labour to abhor all loftiness of mind, and overweening conceits of themselves, and be content that the Lord should keep them in humility by whatsoever means he thinketh best: the godly begin to think much divers times that they are afflicted every morning; that they are exercised with wants, with sicknesses, with disgraces and the like: but better is it to undergo some of these, or all of these, though it be all our life long, so we be made more lowly thereby, than to overflow with great plenty and variety of outward things, and in the mean time to be pestered with that venomous humour of pride and self-conceit. Therefore was it that Paul doth profess that he would rejoice in infirmities, in reproaches, in necessities, in persecutions, &c: 
2. Cor. 12. 10. 7.  because he knew they were excellent preservatives against his sin.  
Now because men are ready to think that there is not in them such store of pride, as that they greatly need God's medicines to cure them of it, or if they do see their pride, they are ready to sit down discouraged, as if it were unpossible to get the better of it, therefore will it not be amiss to set down some fruits and effects of pride, whereby it may be discerned, and some remedies and helps against it, by virtue whereof it may be cured.  
Concerning the first point, it were an infinite work to reckon up all the effects of pride, 
Fruits of pride.  and therefore I will only touch some few of the principal, whereby we may be led to a sight of the rest: 
Prou. 13. 10.  And the first of them shall be that where of Solomon speaketh, saying, Only by pride doth man make contention: many there are that do ignorantly imagine they were never proud in all their life; but let them consider better of the matter; did they never brawl nor contend with any in all their life? if they did, certain it is that they were proud: for look how much contention there is, so much pride there is in every man. Which may be an evident argument to prove that this sin doth greatly sway every where: for if we look into most families, and even into those of the purest sort (who think themselves most free from pride) shall we not find many jars betwixt husband and wife; betwixt master and servants, betwixt brethren and sisters, betwixt neighbour and neighbour? this is so palpable that none can deny it; and therefore let not men deceive themselves, but see and acknowledge and bewail the wretched haughtiness of their hearts.  
Another fruit of pride is, impatiency under crosses, or losses, or indignities that do befall us: for when we are discontented at that estate and condition, wherein we are, we evidently express our dislike of God's government, 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 think ourselves wiser than God, and to censure him for his proceedings?  
Again, this is an evident token that men are proud, when they are ready to scorn at an admonition, or a reproof that is given unto them, for that argueth that they have a very good opinion of themselves and of their actions, when they cannot abide that any should find fault with them, or go about to reform them. David was otherwise affected, 
2. Sam. 12. 13.  when the Prophet Nathan came unto him with a sharp reprehension, 
Psal. 51.  and when Abigall met him with a wise admonition. And job bringeth this as an argument of his uprightness, 
1. Sam. 25. 32.  that he durst not contemn the judgement of his servant. No, not of his Maid servant, 
job. 31. 13.  if they had any matter to object against him: and therefore let such as are enraged, or imbittetered against their reproovers or admonishers, know, that they are far from that modesty and meekness of spirit that was in these holy men of God.  
lastly, this is a sure note of pride, when men do much regard earthly things, and promise unto themselves a kind of happiness in the enjoyment thereof: 
1. Tim. 6. 17.  in which regard the Apostle willeth Timothy to charge rich men that they be not high minded, and that they do not trust in uncertain riches: Implying thereby, that so much confidence as there is in wordly 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 highminded they will be. If men would try themselves by this touchstone, they should easily discern abundance of pride in themselves: for who almost is there but doth think himself the better and safer for the very having of earthly things? and who doth not judge his case more miserable, merely for the want of these deceitful vanities?  
Let us therefore sift our own hearts, and by these and the like fruits of pride, learn to judge what abundance of this poisoned sap there is within us. And then perceiving how liable we are unto many fearful strokes of God by reason thereof, let us carefully use these remedies following against the same.  
First, let us often search and try our own hearts, and works by the right rule, 
Remedies against Pride.  that is, by the holy law of God: for none are lifted up, but such as do not know themselves: for if we rightly considered what we are, and what our actions are, it would take down all that foolish conceitedness, that is naturally engrafted in us, and cause us to say with the Publican, Lord be merciful to me a sinner: and with Paul, Miserable man that I am, who shall deliver me from the body of this death! 
Luke, 18. 13.  he was alive; 
Rom. 7. 24.  that is, thought himself alive, and in very good case, before the law came, & convinced him of his wretched corruptions, he was even as a blind man that fears nothing, though a man came running upon him with a sharp sword, or he were ready to fall down violently from an high and dangerous rock, he would never be daunted at the matter, nor one whit moved, because he sees not that he is in any danger: such was Paul's case, and such is the state of every unregenerate man: but when God's law is once pressed upon the conscience, by the lively working of the holy Ghost, it enlightens the mind, and makes men see their own sinfulness, as Paul did, which is an excellent means to kill all proud and lofty conceits. If therefore we desire to be rid of this hateful and hurtful companion, I mean pride, let us often and earnestly examine ourselves by this strait rule of God's law: we are given to try ourselves often by examining whether we be not better than such a man, or such a woman, but this is a false and a deceitful rule: for a man may be better than such and such, and yet be stark nought.  
But the proud flesh will be ready to object, 
Object.  and say, I do not only go beyond these and these wicked ones, but I am better than divers that are esteemed godly and religious.  
Are you so? 
Answer.  you may easily be deceived; and the better conceit you have of yourself, the worse you are likely to be: but grant for the time that you excel others in some things, do not they go before you in some other? you have a better government of your tongue than many of your neighbours; but are you not more grossly tainted with covetousness than they are? You have a better gift of chastity than another, but doth not he less offend in violent distempered passions than you do? and the like might be said in other particulars. If you consider your own goodness and others badness, you may easily grow to think better of yourself than of others: but if you would withal set before your eyes their goodness and your own badness, it would happily make you to have a better opinion of them than of yourself, and cause you to conclude that (all things considered) their graces are more excellent than yours. But let that be yielded, that you are indeed beyond many others in piety and godliness, do you not yet come far short of that which the law requireth? & for those gifts that you have, whence proceeded they? are they not bestowed upon you out of the Lords mere bounty? and if you have received them, why are you puffed up as if you had not received them? If you did aright consider that you are no more worthy of the least blessing of God than the vilest creature in the world, and that not your goodness, but God's goodness is the cause that you excel others, there would be no place left for overweening conceits of yourself, but you would conclude (as the truth is) that the better you are gifted, 
Rom. 1. 14.  the more you are indebted, and the more talents you have, the more thanks you owe unto God, 
Math. 25.  and the more service unto his people. And thus much for the first remedy against pride, which is, to try ourselves and our actions by the true touchstone of God's word.  
The second is, often to bring our hearts into God's presence by prayer & thanksgiving, for that will make us acquainted with that holiness which is in the Lord, and then we cannot but see and acknowledge that vileness which is in ourselves. This was it that made Abraham the father of Believers, and the most excellent of all the patriarchs, 
Gen. 18. 27.  to confess, that he was but dust and ashes: this was it that caused Isaiah, a marvelous holy prophet, 
Isa. 42. 6.  to cry out, that he was a man of polluted lips; and this was it that made job that worthy and renowned servant of God, 
job. 42. 6.  even to abhor himself, and to repent in dust, and ashes. And assuredly if we constantly and zealously accustom ourselves to come before God's glorious throne, it will make us much ashamed to stand upon our own worth, and frame us to a very lowly conceit of ourselves. And on the contrary, we may boldly conclude, that they that do not use reverently and faithfully to call upon the Lord, are proud and haughty, and arrogant persons, and never yet knew what true lowliness meant, where there are many and fervent prayers, there is much humility: where there are few and weak prayers, there is little humility: where there are no faithful prayers at all, there is no humility at all.  
A third help against pride is, diligence in some lawful calling: 
Eccl. 1. 13.  for labour and travel (as the wise man saith) are appointed unto the sons of men to humble them thereby. As for idle persons, they are always proud and conceited: 
Prou.  A sluggard is wiser in his own eyes, than ten men that can render a reason, for such kind of people having nothing to busy their heads about, are very ready (Satan helping them forward) to think of their own worth, to imagine high things of themselves, and so to build castles in the air: besides that, idleness nourisheth in them all manner of vile lusts, and the more sinful any one is, the more proud he is; and therefore is the devil more proud than any, because he is more sinful than any. If then we would not be in bondage unto this vile sin of pride, let us apply ourselves diligently unto the works of our several vocations; and that for conscience sake and in obedience unto God; not for filthy lucre sake, or for envy, or the like, for if we labour & toil never so much for worldly respects, we shall not be rightly humbled thereby, but rather puffed up in our fleshly minds.  
A fourth remedy is, often to meditate of the hurts and mischiefs that come by pride, and of the benefits that do arise from humility. The mischiefs proceeding from pride were partly before named in the first use of this doctrine, viz, that it causeth the Lord to abhor us, to resist us, to curse us, and to plague us, yea and to deprive us of those things whereof we are most proud and conceited: besides that, it causeth us to pine away with envy: to consume with malice, to fret and vex with anger and discontentment, and upon every slight occasion to brabble and wrangle, to fall out with this body and that, and in a word, to be very unquiet in ourselves, and very troublesome and hateful unto others; and who then would not be freed from this hurtful sin, which hath so many bad effects arising from it?  
Then on the other side, the benefits issuing from the pure fountain of humility, are very many and great: for besides the avoiding of the forenamed mischiefs, 
Isa. 61. 1.  lowliness will give us an interest in all the promises of God: 
Luk. 4. 18.  meek men shall inherit the earth; they shall have God to dwell with them, 
Psal. 37. 11.  and grace to remain in them while they live, 
Isa. 57 15.  and glory to invest them, 
jam. 4. 6.  and to make them eternally happy when they die. 
Math. 5. 3.   
These remedies of often examination, frequent prayer, diligence in our vocation, and serious consideration of the hurts that come by pride, and of the benefits that proceed of humility, we must constantly and conscionably use for the humbling of our hearts.  
And lastly, for this very end and purpose, we must not only be content to hear admonition, but earnestly desire it: both of the Lord, that he would be pleased to stir up men's hearts to admonish us, and of men, that they would show us that favour, as to tell us plainly and faithfully of our faults, that we may thereby discern of those corruptions, and be humbled for them, which we through self-love, and too much partiality cannot easily espy, or not so thoroughly censure in ourselves. The benefit here of David found upon the prophet nathan's coming unto him; 
2. Sam. 12.  and therefore doth he so earnestly pray for it, 
Psal. 141. 5.  saying: Let the righteous smite me for that is a benefit, and let him reprove me, and it shall be a precious oil, etc. And whosoever they be that do not thus desire the admonitions of God's servants, they carry too little hatred against sin, and do not with any great earnestness and indignation control and check their consciences for it: and therefore they are likely to live and die in their pride, and may justly fear those punishments that do belong unto proud persons.  
Verse 12. I offer thee three things: choose thee which of them I shall do unto thee.  
In that the Lord putteth him to this choice when he began in good earnest to humble himself, the doctrine is, that  
The more speedily we judge ourselves, 
Doct. 7. Speedy judging of ourselves procures favour.  the more mercifully the Lord will deal with us.  
This we see proved in this text, where God dealeth with David as a father with his own son: First, letting him choose his own rod, when of necessity he must be corrected: 
The time being expired, this point was briefly handled.  Secondly, he giveth him warning before hand, that the plague might not overtake him on a sudden, which would wonderfully have discomforted him: Thirdly, he telleth him how long it should continue, so that he was sure three days would be the longest. Which serveth first for singular comfort unto God's children that do bewail their sins, 
Use. 1.  and pass sentence upon themselves as well as they can: if they go thorough with that work, the Lord will give them a comfortable and speedy deliverance: or if it be requisite that they should feel God's hand upon them or theirs in any more grievous manner, yet the Lord will deal with them in some sort as he did here with David: for first they shall have warning thereof before hand, and so be better prepared and armed for it. And further, if they strive to humble their hearts before the Lord, though they have not the choice of their particular scourge, yet it shall be as well with them in effect: for although at first they think the rod very smart, and every blow two, yet when they are grown to be stronger men in Christ, they shall be driven to confess, that if they had chosen their own rods, there could have been none in the world so fit for them as those wherewith the Lord hath scourged them: So that they shall be able not only to say with the Prophet, It is good for me that I have been afflicted; but good for me that I was whipped with these and these rods, yea and that I received thus many strokes from the Lords merciful hand, No cross could have been invented to do me more good, than poverty, or disgrace, or ill neighbours, or any the like, according as God's servants are severally tried. If God should have put it to Abraham's and Jacob's choice, they would rather have parted with any outward thing, then with their children, that were as dear unto them as their life: but when they saw God's end in trying them that way, when Isaac was spared, and joseph advanced, and made an instrument of humbling his boisterous brethren, and of relieving his father and all his family, besides many others, than they must needs acknowledge that it was fittest for them to be crossed in their children, and that Cod's ways are the best, whatsoever we may judge of them for a while.  
Secondly, 
se. 2.  here is matter of terror unto all ungodly men that will not be persuaded to judge themselves: look what judgement will most vex, and sting, and torment, and even kill their souls, that let them make account of. If Haman might have been the chooser, of all other miseries he would not have chosen that which befell him: to wit, that Mordecai his enemy should be advanced and honoured and that by himself, who did bear him such deadly hatred for that he could not obtain honour and reverence from him: what an horrible torment must this needs be unto his heart, that Mordecai now should ride, and he go by him on foot? that now he must bow the knee to Mordecai, that would so fain have had Mordecai to do it to him? that the gallows that was by him prepared for Mordecai, must now serve for himself: etc. This must needs be an exceeding torture unto him: and this shall befall all impenitent sinners: What they are most loath to undergo, that shall light upon them, and that at unawares when they least think of it, and shall continue with them, and never leave them till it have either turned them unto God, or brought them unto hell, the place of all such rebrobate sinners. And that we may apply this to the present occasion, are there not many that are horribly afraid of the pestilence? yea far more than they are of sin which bringeth it: in so much that they absent themselves from Sermons, and from public prayers, lest they should be infected. Are there not very many (I say) that are possessed with such fears? Let them look to it: for of all other strokes the pestilence is likely to fall upon them: if it were a sword in the hand of the Pope, or of Satan, than it stood them upon to beware of God's ordinances: but seeing none but Atheists will deny but it is ordered by God's overruling hand, they take a bad course to escape his stroke: for where can they hide themselves, but he will find them out? And whither can they flee from his all-seeing presence?  
He can take away the infection where it is, and bring it even in a moment where it is not: and therefore go where they can, they go in continual danger: for where is the sword of God most likely to smite, but where he is most displeased, and where there is most profaneness, and greatest contempt of the means of salvation? therefore if they would escape, let them fall down before the Lord, and humble themselves as David did: and not be so much afraid of their neighbours that have the plague, as of sin that brings the plague: and run not so much from the occasion of this sickness (though all good care must be had that way) as from the cause: which if we can do, then either God will spare us, and exempt us from this stroke, or else give us comfort under it, and deliverance from it by life or death: making it a means utterly to kill original sin, which all his ordinances could but only weaken: and who would be afraid of such a cure? what child of God would not be more glad to sit on a throne in heaven (though he be called thereto by a boisterous messenger) than to be in a prison here on earth? to be where he shall be quite freed from sin and sorrow and temptation, and have all happiness above that which his heart can desire, rather than to be continually turmoiled here in the world, and every day to taste of new tribulations.  
The end of the first Sermon.   

The second Sermon.  2. SAMVEL. 24. 14. etc. 
Verse 14: And David said unto Gad, I am in a wonderful strait: let us fall now into the hand of the Lord, (for his mercies are great) and let me not fall into the hand of man.  
Verse 15. So the Lord sent a Pestilence in Israel, from the morning, even to the time appointed: and there died of the people from Dan to Beersheba seventy thousand men.  
Verse 16. And when the Angel stretched out his hand upon jerusalem, the Lord repented of the evil; and said to the Angel that destroyed the people, It is sufficient, hold now thy hand, etc.  
Verse 17. And David spoke unto the Lord, etc.  
YE have already heard of David's sin in numbering of the people, of his humiliation, confession, and craving of pardon for the same: also of the message that was brought unto him by Gad; what offer the Lord made him, Namely, that he should have the choice of his own rod: the sentence was already past, and some one of the three judgements mentioned Verse 13. must needs light upon the land: yet would God use as much mildness as might be, and therefore he refers the matter unto him, and biddeth him consider, and determine which of them he would most willingly undergo.  
Now follow the events that ensued both upon the sin that David committed, and the message that God for the same directed unto him.  
The first whereof, was the great distress wherewith he was perplexed, which he bemoaned to the Prophet, telling him that he was in a wonderful strait.  
The second was the choice that he made, 
Verse 14.  absolutely passing over the famine, without so much as speaking of it, as knowing it to be incomparably the sharpest scourge of the three: (for the Scripture saith, that they that are slain by the sword, are better than they which are killed with hunger) and rather also submitting himself to the Pestilence, 
Lament. 9  which was more immediately the sword of God, from whom he expected mercy and savour, then to the violence and sword of man: in whom what else in such a case is to be found, but cruelty and fierceness?  
The third was the execution of that plague of the pestilence, 
Verse 15.  which he had yielded himself unto: which is declared as well by the manner, as the minister of it: it being in so short a time, as in three days space, dispersed through the whole Land, from North to South, and (though not affirmed, yet implied) from East to West, jerusalem only excepted, as may appear by the circumstance of the Text: and in this time seventy thousand being destroyed; which stroke was inflicted by the hand of an Angel, whom God had thereunto appointed, as minister and executioner of the same.  
The last was, the ceasing and stay of this plague, 
Verse 16.  even then when the stroke was lighting upon jerusalem, to have destroyed it. And hereof are assigned two causes: the one, and that the principal, was the Commandment of God: to whom (for our better apprehension of his providence) is ascribed an human passion of repentance: which properly befalleth not him, because he cannot but do every thing absolutely well, nor possibly at any time be weary of well-doing: neither is he subject to perturbations, because he is free from all manner of corruptions. But he is said to repent, when he withholdeth that which he conditionally promiseth, or threateneth, or desisteth from that which he had begun to do, sithence men many times break off their proceedings, with dislike of the beginnings thereof, and their not doing of that which they said, argueth commonly that they are sorry, for saying that which now they mind not to do.  
The other cause, yet of an inferior nature, and movent (as we call it) was the prayer of David, 
Verse 17.  whereby he obtained the preservation of jerusalem, and the rest of the people, and herein he offereth himself to be smitten, that they might be spared, with acknowledgement that he was the offender, and they in this matter altogether innocent.  
Verse 14. And David said, I am in a wonderful strait] The Doctrine that hence ariseth, is plain: viz. that Sin brings men into great distresses, and into marvelous straits.  
It is the proper nature of wickedness, 
Doct. 1. Sin brings men into straits.  to encumber and cast men into perplexities: neither will God spare his own people, when they take liberty in provoking his majesty; but either they shall be straited in their own hearts, or else in regard of outward calamities, or both: and though the Lord will not condemn them, yet will he afflict them. jehoshaphat was so foolish, that he would make affinity with Ahab: and lest he should break off that league of friendship that was between them, he would adventure (contrary to the express word of the Lord) to go against Ramoth Gilead to battle with him: now was not he in an exceeding great strait, when the main force of the battle was bend against him, being supposed to be the King of Israel, concerning whom a command was given to the Captains by the King of Aram, 
1. King. 22. 31. 32.  that they should fight against none, neither small nor great, but only against the King of Israel? Yet would not jehoshaphat take warning by this: but after that he had been rebuked by jehu the Prophet, for helping the wicked, 
2. King. 3.  and loving them that hated the Lord, he yet joined with jehoram the King of Israel, against the King of Moab: but was his success any better than before? No surely: for howsoever they had the victory over the Moabites with much difficulty, yet before that was effected, he was in a greater strait, then when he went against Ramoth Gilead: for there his own person only was endangered: but here both he and his people, together with two Kings and their armies beside, were like to perish for want of water. A further proof of this point we have in jonah, who discoursing with his own reason, thought it would be to no purpose, but very dangerous for him to go to preach at Ninive, and therefore refused to yield to the Commandment of the Lord. But what woeful distress did this disobedience bring him into, when being in that sore tempest, the sea did roar, his conscience accuse him, men were against him, God was against him, and there was no way for him, but to be thrown into the sea, and there to remain three days and three nights in the belly of a whale? 
judges. 16.  The like may be seen in Samson, who being carried with boisterous lusts, and immoderately and sinfully affecting that vile strumpet Dalilah, could hide nothing from her, but discovered unto her very foolishly wherein his great strength lay, namely in his hair: and so that being cut off, as a recompense of his folly and sinful dealing, he was betrayed into the hands of his most deadly enemies the Philistims, who pulled out both his eyes, bound him in fetters, made him grind in the prison house, and beside made him a laughing stock unto those into whom he had formerly stricken a great terror and amazement by his admirable valour, and the strange enterprises achieved by him. Thus we may in part perceive into what narrow straits sin doth bring Gods own children: but this is especially verified in wicked men, of whom it is said, that thorns and snares are in the way of the froward: 
Prou. 22. 5.  they are hedged in with thorns, and all their walk is upon brakes: they run to hell with great vexation: they are entangled in snares continually, and are never out of them: they are caught in Satan's net, and held fast by hardness of heart, which never leaves them till either conversion, or utter confusion do befall them.  
But this will more fully appear in particular sins, as first to give instance in drunkards, whose appetite doth provoke them unto that beastly abuse of God's good creatures: the wine delights their eye, and pleaseth their taste, and goeth down merrily: 
Pro. 13. 32. 29. 30.  but in the end it will bite like a Serpent, and hurt like a cockatrice: for to whom is woe? to whom is sorrow? etc. Even to them that tarry long at the wine, to them that go and seek mixed wine: for they ruinate and overthrow their estate, they blemish and stain their names, make their wives to fall out with them, their children to contemn them, their companions to quarrel with them: their best friends to loathe them: and after all this, they are a burden unto themselves, having their wits cracked, and their bodies diseased, and being fit for no place, but only for hell.  
The same may be said of proud men: doth not their sin throw them into great misery? Let us consider a little of Hamans' fall, which was procured by his insolency. God knew what cross would most vex his proud heart, and that he sent him: for whereas all Hamans' honour could do him no good, unless Mordecai would rise up before him, and do him reverence, that was a thorn unto him, when he could not make him do it: but when he must honour Mordecai, and be as a servant unto him, that was a snare unto his soul, and therein was he held fast, with horrible vexation and monstrous shame, till death and damnation seized upon him.  
The like may be seen in riotous and voluptuous persons, who are wholly addicted to follow sporting, and gaming, and surfeiting, and chambering, and wantonness, with such like sinful delights of the flesh: the world thinks that such live a merry life: but judge not too well of them; they have not paid all their shot as yet: they have misery enough behind, that still pursues them, and at length will overtake them: for he that loves pastime, shall be a poor man; and he that loves wine and oil shall not be rich: 
Prou. 21. 17.  and a Whore will bring a man to a morsel of bread: poverty shall follow at the heels of such, 
Prou. 6. 26.  as a swift Post, and shall set upon them as a strong armed man: they shall be overcome and vanquished, and down shall their estate go, even to the ground.  
Another instance may be in covetous persons, who have wealth in wonderful admiration, so that it is made the common god, and most usual Idol of the world: and when they have gotten it, they, and many others think they shall have great credit with it: and many times it so falls out, that they are men of great place, because they are of great substance: they have many to attend upon them, many to flatter them, and to crouch unto them, and by their riches they may procure almost what they list: doth not this now seem to be an easy, a pleasant, and happy life? Yet the Apostle telleth us, 
1. Tim. 6. 19  that they that will be rich, fall into tentation, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: so that when wealth (together with the love of it) flows in on every side, men are as it were cast headlong into a sea of misery: and therefore it is added, that the desire of money is the root of all evil: for it doth not only poison men's hearts, make them err from the faith, and bring them into the snares of the devil, to be lead by him according to his will; but it pierceth them thorough with many sorrows: for greedy worldlings are ever disconted and froward, falling out with one, and chafing with another: so that those things which seem to glad their hearts, do not indeed bring them any sound contentment, because their desires can never be satisfied, but especially because they are often times much crossed: as when their sheep or cattle miscarry, their grounds prove unfruitful, their servants untrusty, thieves set upon them by violence to spoil them of their goods, or subtle adversaries by craft seek to defraud them of the same, with many such like occurrences, which will neither let them rest quietly in the night, nor live comfortably in the day: and the hearts of such covetous persons can tell them, that many times all other things do them no good, sithence they cannot have some one thing which they would, as the case stood with wicked Ahab in the matter of Naboths vineyard.  
But suppose, that these and the like sins should not bring men into snares in their lifetime, yet at the time of their death when they must go out of the world, they will: 
job. 27. 8.  for what hope hath the hypocrite when God shall take away his life? though he have heaped up riches as the dust, yet when God shall unsheath his soul, and put it violently from his body as a rusty sword out of the scabbard, what good will all his substance do him then? It was his hope while he lived, that he should still get more wealth: but when death sets upon him, he is past that hope, and for better hopes he hath none, and therefore must needs be full of woe, and full of perplexity. Then though he call upon God, he will not answer: 
Pro. 1. 26. ●●.  and though he seek him early, he shall not find him: but God will laugh at his destruction, and mock when his fear cometh. Because God called, and he refused; he stretched out his hand, and he would not regard; therefore when he crieth, the Lord will shut out his prayer.  
But set the case they be not in such perplexity at the time of their death, but that they die securely, and go suddenly down to the grave as senseless blocks, or stones, yet must they come before the judgement seat of Christ, and then they shall be paid home for all. Ordinarily they meet with extremity of anguish while they live, or when they die: but if they do not, they shall not miss of it when they appear before the judge of heaven and earth, 
Rom. 2.  but tribulation and anguish shall be upon every soul that hath offended, of what estate and degree soever he hath been. Then their distress and honour shall be such, that when they arise out of their graves, they shall wish to return thither again: yea they shall desire that the mountains and rocks might fall upon them, & cover them from him that sitteth on the throne, and from the wrath of the Lamb. Then they would think no pains nor torment too much so they might perish everlastingly: they could rather desire that an huge rock or great mountain might crush them in pieces, and that they might perish as beasts, than to appear before Christ jesus to receive that fearful sentence, Go ye cursed, etc.: This is the proper wages of sin: and of disobedience against the Lord: it casts the committers of it into a woeful Labyrinth of distresses and miseries: and good reason is there that it should be so, because otherwise the hatefulness of it, and the hatred of God against it would not clearly appear, & so men would like better of the broad way, than of the narrow, and choose to be rebels against the Lord, rather than obedient subjects unto him: even the best would do this as well as the worst. Which serveth  
First, 
Use. 1.  for instruction: that we should beware of all kinds of sin, and consider what will come of it, before we presume to rush upon it: let us look before we leap, lest afterwards we repent us when it is too late. Sin will make goodly shows of delight, and preferment, and commodity that it will bring unto us: that if we will give entertainment thereunto, it will never be a means of any disgrace unto us, but will hide itself from the view of the world. But what doth the Lord say of it? Doth not he tell us that it will break out, and fly abroad at length? The adulterer would have his wretched pleasure, but not the just reproach of his filthiness. But what saith job? 
job. 31. 3.  Are there not strange punishments for such workers of iniquity? And though they may hide it from the eyes of men, 
Verse. 4.  doth not God behold their ways, and tell all their steps? If Adam and Eve had considered what mischief would have ensued on their eating of the forbidden fruit, they would never have tasted thereof: but when they would believe the serpent rather than God, did not they, and shall not their posterity for ever smart for it?  
The Prophet Micaiah bid Abab take heed of his journey to Ramoth Gilead: yet he would have his own mind, let the prophet say what he would: but when the arrow was shot into his side, than he saw that Micaiah's counsel had been worth the following: but than it was too late, and such is the folly and madness of most men; they must have their own wills▪ and their own ways, and will never hearken to those instructions that are given them, either by God, or by godly men, till misery have overwhelmed their souls, and they be past recovery. But let their folly teach us to be wiser, and let us take heed of Satan's baits, and of his sugared poison: 
Math. 4.  he will make us proffers (as he did unto our Saviour) of marvelous great honour, and pleasure, and gain that may be gotten by such and suel, sinful courses: 
john. 8.  but let us never give credit unto him, for he is a liar from the beginning: but,  
Secondly, 
Use. 2.  if we have hearkened too far unto him already, and have fallen by our iniquity, let us withal possible speed get out of that which holds us in bondage, and wrappeth us in milerie, and chaineth us in many sorrows and calamities; let us get sound repentance for it, and strive for a reformation of it: let not sin keep possession in us, and then judgements shall not long continue upon us He that hath committed any gross sin, is as it were a prisoner: according to that of Solomon, 
Prou. 5. 22.  His own wickedness shall take the wicked himself, and he shall be holden with the cords of his own sin. There is a judicial proceeding against him: sin cometh as an officer, and chargeth the party to stand: than it apprehendeth him, and bindeth him hand and foot as a malefactor: (it spareth not the mightiest Monarch in the world, that is found guilty before the Lord) after there is a proceeding unto arraignment and execution, if there be not means used to stay the same: therefore let us get off the fetters of iniquity as soon as we can: and if we find terrors upon our hearts for our covetousness and cruelty, for our pride and insolency, for our filthiness and impurity, &c: let us labour with God for the obtaining of a pardon: and then though we be plagued for our foolishness, and brought very low, yet crying unto the Lord, he will deliver us out of our distress: 
Psal. 107.  yea he will bring us out of darkness, and out of the shadow of death, and break our bands asunder.  
here is also matter of comfort to them that proceed in the ways of the Lord with a good conscience, 
Use. 3.  whose works do testify for them that they are upright and sincere, and that though they be clogged with many infirmities, yet they give entertainment to no sin at all: though they have many troubles and slanders raised against them, and many temptations, wants and necessities lying upon them, yet let them be of good cheer: for albeit they be afflicted on every side, yet shall they not be in distress, 
2. Cor. 4. 8.  they are not straightened, but have elbow room enough, and do enjoy the best freedom and liberty. For they may come into God's privy chamber (as it were) and into his presence when they will: they are not strained in their souls, but have liberty to power out their hearts before their heavenly father, who knoweth and pitieth their distressed estate, and will work out their freedom and comfort in due time: and in the mean while his hand shall defend and uphold them: his spirit shall comfort and strengthen them: his word shall revive and refresh them, and (in a word) his grace shallbe every way sufficient for them, so that such as are not chained and fettered with their own iniquities, and reigning sins, are of all other the best freemen, and the most happy and blessed people: they walk at liberty, & they keep the precepts.  
Let us fall now into the hand of the Lord] That is, Let God proceed with the pestilence according to his pleasure: which is called God's sword and God's hand, because this pestilece proceeded immediately from him, without any second causes, whereas many other judgements do not so. In that he maketh choice to fall into God's hand, 
Doct. 2. The godly find greatest favour with God.  the Doctrine is, that God's servants never find so great favour as with God himself.  
None can deal so favourably with God's children as their heavenly Father.  
He goeth as far beyond earthly parents, as God is better than man. They, when they are provoked, do oftentimes cease to be merciful: but God, when he is most incensed, is perfectly favourable; and when he is driven to chastise his children, he is exceeding moderate. Which is lively expressed, Hos. 11. 8. where the Lord speaketh in this manner: 
Hos. 11.  How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? As if he should have told them, You have deserved to be utterly destroyed, as Sedome and Gomorrah, and the Cities near adjoining: but my compassion that I bear towards you will not suffer me to do it: Mine heart is turned within me: my repentings are rowied together. Man reputes after he hath done amiss, but God before, so that he can never do amiss: and therefore to manifest his infinite goodness, and care for their preservation, he addeth, verse 9 I will not execute the fierceness of my wrath: I will not return to destroy Ephraim; and the reason is added, for I am God, and not man: and therefore though a man (if he were so provoked,) would have done his best utterly to have spoiled them, yet the Lord would not enter into their City, viz. for that end, but deal graciously with them, notwithstanding all their offences.  
Moreover, earthly parents, when they set upon correction with best staidness, do want knowledge and discretion, and therefore give their children too little or too much: 
1. Pett. 6. Isa. 27. 9  but the Lord is of such infinite wisdom, that he ever proportioneth his chastisements to the need of the party, and the nature of the fault.  
Again, earthly parents, when they have laid on stripes, cannot take them off again: when they see their children weeping, and grieving, and humbling themselves in good earnest for their offences, they wish (but all in vain) that their pain were over, & the smart removed: but as the Lord woundeth, so can he heal; as he cast job down, 
Hos. 6. 1.  so could he raise him upagaine: and whatsoever our distresses be, if we can humble ourselves, and cry unto the Lord, he is able and ready to relieve and to deliverus. In which regard, we should be most willing, if we must needs he corrected, to yield up ourselves into his hands. For there is no comparison betwixt the compassions of men, which are finite, and of Gods, who is infinite.  
Which may serve to discover unto us their folly that are so far from submitting themselves to God's chastisements, that they cannot endure his rebukes. Let any man of God admonish them, and they are ready to fly in his face. What hath he to do with me? (say they) let him meddle with his own matters. I will not take it at his hands: with many bitter speeches of that kind, which argue in them great distemper and vexation of mind. And let a man tell them in never so great love, that if they do not amend, their sins will abroad to their disgrace: their friends will grieve at them, their adversaries will reproach them, and all cry shame upon them; yet they will be no whit pacified, but rather enraged against the admonisher, not caring what be thought or spoken against them, so Christians may not reprove them.  
Hence is it that men are so loath to be under any Christian government, 
Use. 1.  where they must be instructed how to do well, and rebuked if they do not well: they will none of it: to live in such a family or congregation where they shall be catechised, and restrained from the breach of the Sabbath, and other lewd courses, they will never endure it; but will choose rather to be under the government of Antichrist, and of Satan himself, then of Christ jesus: Let their masters be Papists, cruel oppressors, as savage tyrants as Pharaoh was, they will rather dwell with them, then with godly and religious governors, that would use them most kindly, and reward them most liberally for their service. Such were the Israelites. Moses (as the Lord testifieth of him) was the meekest man upon the earth, and withal a most wise and courageous Ruler: yet would they rather have been every day under the whip in Egypt, then under God's gracious government which was executed by Moses, And as these are here to be condemned of great want of wisdom, that will not submit themselves to be admonished and ordered by the Lord; so are they also which are unwilling to come under Gods correcting hand, which is indeed of all other most desirable.  
And because the present occasion requireth it, it will not be amiss to show that the pestilence, wherewith the Lord hath now visired this Nation, is a favourable and gentle correction, and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawn out against us: and that for these reasons:  
First, 
Reason's why the pestilence is a more favourable stroke then the sword.  because herein we may more immediately and clearly behold God's hand, which is a means to draw us to more speedy and earnest humiliation: whereas if we were pursued by the sword of men, we should be more distracted, sometimes with fears of and grief, for the enemy's violence; sometimes with hopes either of mercy from them, or of aid from others: all which do either utterly withdraw us from, or much hinder us in the work of humiliation.  
Secondly, in the time of the pestilence the adversaries of Religion have not such matter of insultation, as when wars are hot in the Land: for than they would triumph in this or the like manner: Now these forward men shall pay for it: down they shall all the sort of them: they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence: but what will become of them now? thus would they insult over Gods chosen, in the time of war: but in the time of this sickness, they themselves are exceedingly afraid, & even at their wit's end, (knowing that hell and destruction gape for them, whensoever death taketh hold of them:) whereas Christians are quiet, and full of peace & joy in the holy Ghost, knowing that if they die, they shall go from earth to heaven, from a place of misery, to a palace of glory.  
Thirdly, this is a marvelous great mercy, that there doth still remain the face of a Church, that the Gospel is preached, the Sacraments administered, & the profession of the truth openly maintained: whereas if there were a foreign invasion, or a civil mutiny & insurrection, the usual course of the minsterie, and of the exercises of religion, would be stopped, which now is not only tolerated, but commanded.  
Besides, now there is a continuance of the state of the commonwealth: whereas when the sword rageth in a land, 
Lamen. 5.  the face of the honourable is not respected, the Magistrates authority is reckoned a matter of nothing, and all laws must give place to the wills of violent men.  
Again, in the times of war, there is an utter subversion of all means of maintenance and comfort: we cannot enjoy our possessions, nor dwell in our houses, nor reap the fruits of our labours, which now (through God's mercy) is far otherwise.  
And as for our estate, so even for our lives and for our souls, the case is better with us in the time of pestilence then in the time of wars: for then all our families, wives, children, servants, and all may be barbarously slain, or worse used before our eyes, or we before theirs: and if not so, yet they must be left to Idolaters, and in danger to be vassals of sin and Satan: but now if death come, it is nothing so lamentable: if life be granted, it is nothing so dangerous: for though we be taken away, yet our friends shall remain with the Saints & servants of God; and they that have been our Christian friends, will be theirs, at least there is very great hope of their happiness, both here, and hereafter, in regard of that liberty of the Gospel which through God's goodness is still maintained. And therefore great cause have we to magnify the name of God, that when our late gracious Queen was taken away, & the Land must needs be exercised with some heavy stroke or other, that he then miraculously delivered us from the violence of the sword of man, and smote our Nation with his own sword.  
Now when this is said to be a favourable stroke, we must understand that it is so only unto God's children, not to the wicked: concerning whose departure out of this world, it is said, that Hell followeth death. If they be not reconciled unto God, but live and die in their sins, 
Revel. 6. 8.  their case is fearful. And therefore is it a just hand of God upon impenitent sinners, that they should be horribly afraid of that sickness. No sin, nor Satan himself, is so much feared of them as the pestilence, nay nor Gods wrath itself: and therefore they care not what foul sin they commit, whereby they are sure to incur the Lords displeasure, so their bodies may escape this plague of God. But suppose they do escape it, if they be as full of impiety, and injustice, and impurity, as they were wont to be, the Lord hath seven times greater plagues behind, 
Leuit. 26.  and his revenging hand will be stretched out against them still. Therefore let them labour to make a good use of this, to humble themselves, and turn from their evil ways: otherwise assuredly some greater punishment will light on their souls, or bodies, or both.  
Verse 15. 
The time allotted being well-near spent, the points following were but briefly touched.  So the Lord sent a pestilence in Israel, etc. and there died of the people, from Dan to Beersheba, seventy thousand men.] Ye heard the cause of this before; to wit, because David, partly through pride, and partly through vain confidence, had numbered the people: whence this point may be gathered, that  
God maketh his judgements suitable to our sins. 
Doct. 3. God's punishments are answerable to men's sins, joel. 1. 5.   
David was lifted up, because he had so many strong and valiant men: therefore doth God lessen the number of them. So (joel, 1. 5.) it is said, Weep & howl ye drinkers of wine, for the new wine shallbe pulled from your mouth. This was a most just correction, that they should be punished with scarcity of drink, seeing they had before time so wretchedly abused the same. In like sort doth the Lord meet with proud men, turning their glory into shame, as we may observe in Tyrus. Isa. 23. 8. where the question is made, 
Isa. 23.  Who hath decreed this against Tyrus (that crowneth men,) whose Merchants are Princes? whose Chapmen are the Nobles of the world? And the answer is made, vers. 9 The Lord of Hosts hath decreed this, to stain the pride of all glory, and to bring to contempt all them that be glorious in the earth. So for covetous men, they are many times brought to beggary, according to that of the wise man, 
Prou.  He that maketh haste to be rich, shall surely come to poverty. Albeit they use wonderful diligence, and be exceeding painful, and have an excellent capacity, and a deep reach for worldly things, & seem to want nothing that may make them prosper, yet because God is displeased with them, he brings them down, both stripping them of their wealth, which they most affected; and plaguing them with poverty, which they most detested.  
And a cause hereof is, 
Reason.  that he giveth men thereby to understand, that he taketh knowledge of their ways, to the end they should take knowledge of his judgements, when they see them directed so just against their faults, and affections. And by this means as reprobates are left without excuse, the elect are much furthered to repentance, when their corrupt wills, their unlawful desires, and sinful delights are crossed: when they behold Gods visible hand, and righteous hand: when he showeth them the nature and quality of their offences, by the manner and proceeding of his corrections: & that was the true cause why the Lord laid this stroke on David at this time, rather than any other, viz: that he might more speedily and evidently see his fault, and more sound and heartily repent for the same. Which maketh for our instruction, 
Use.  if we would have comfort in any thing that we possess, let us use it well: neither let our hearts deceine us; whether it be honour, or goods, or children, if we dote upon them, and make Gods of them, we are likely to be deprived of them: the Lord can take from us our power, 
Ezek. 24. 35.  the joy of our honour, the pleasure of our eyes, and the desire of our hearts, even our sons, and our daughters. When men love to be commanders, God can take their authority from them: if they stand upon their honour and reputation, he can soon make it wither and vanish: if the delights of their eyes do content them, he can quickly remove those from them: finally, if they set their affections immoderately upon their children, and lift up their souls unto them, (as the words are in the original) that is, make them the desire of their hearts, God can suddenly bereave them of their children, or so bring it to pass, that they shall have little comfort in them.  
Would we then have our houses and our children free from God's strokes, and in particular from the pestilence (as that many pretend that they are more careful for their children, then for themselves;) then let us never commit any sin to set them up, for that is the next way to deprive us of them: when we carry more affection to them then to the Lord himself, we endanger ourselves and them both. The Lords will is, that you should in the first place serve him, and so doing, you shall make your children, not Lords but kings, not of an earthly, but of an heavenly kingdom.  
The next thing here briefly to be considered is [the space] in which these seventy thousand men died, namely in three days: Doctrine, that  
When God sets in with his judgements they shall be far dispersed in a short time. 
Doct. 4. God's judgements very swift.  He can cause his plagues to fly fast, and make great speed. This is proved in the Psalm, where speaking of any decree of God, it is said, He sendeth forth his commandment upon earth, 
Psal. 147. 15.  and his word runneth very swiftly. What God determineth to do, he can do it out of hand, when it standeth with his good pleasure. 
Exod. 12.  So we see how he could cause one Angel to go thorough the whole land of Egypt in one night, and to slay the first borne in every house: 
Zach. 5. 2.  and in this regard God's curse is compared to a flying book, to note the swiftness of it, that it cometh as it were with two wings: but withal it is likened to a talon of lead, that sticketh fast where it falls: it maketh speed unto the place that God appointeth, and tarrieth there where once it lighteth.  
Furthermore we see, how quickly God's curse was scattered over the whole earth, when our first parents had sinned: 
Gen. 3. 17. 18.  the deformity came not upon the creatures by degrees, but it overtook them presently and out of hand. And so at the last day Christ shall come in the twinkling of an eye, as to call the godly forthwith unto glory, 
1. Cor. 15. 52.  so to draw the wicked immediately before God's judgement seat, to receive present and everlasting punishment and torment.  
And the reason of this is, 
Reason.  because God at all times is in all places, and of equal power in every place, and therefore what should hinder him from doing that every where in the same moment, if it stand with his justice and will, which he doth any where? The great deluge in the time of Noah, covered not one Nation one year, and an other the next, and a long time after the rest which were far separated asunder, but he in his wrath was present in every country, and so were they all overwhelmed in few days: and who knoweth whether it seized not upon each of them in one day? which maketh,  
For reproof of them that think, 
Use.  if they escape one place of infection, they are safe enough. But cannot God or his Angel reach them wheresoever they be? Though no infected person come near them, cannot the Lord's hand find them out? Yes certainly, let them climb up unto heaven, 
Psal. 1 39  or go down into hell, or hide themselves at the centre of the earth, God's eye is still upon them, and his hand near unto them: so that they can go safe no where without God's favour. If the pestilence were only in India, we should as easily be infected in England, if God had a quarrel against us, and a purpose to plague us that way, as if we were in the midst of the infected persons. Who would have thought the Gehazi should have been smitten with the leprosy when his master and he were together? The like may be said of Miriam when Aaron was with her. Nay who would have thought that King Vzziah should have been plagued with that stroke in such an holy place as the Temple was, where God would have no unclean thing to enter? Yet when he presumptuously usurped the high Priests office, he was not spared, no not in the Sanctuary. So that this may be surely concluded, that no place can shelter a man from misery, if sin be harboured and entertained in his heart.  
Verse 16. It is sufficient: hold thy hand.] Doctrine, that  
As God appointeth judgements to be inflicted on his people, so he himself will see execution done. 
Doct. 5. God is present at the execution of his judgements.   
He stands by in this place, and directeth the Angel how far to proceed, and where to make an end, God would have jacob humbled, and therefore he sent him to his uncle Laban: but withal he assureth him of good success, and for that purpose showeth him a ladder, whereupon the Angels of God went up and down, 
Gen. 28. 12.  to signify, that they should guide him forth, and bring him back in safety: but (for the present purpose) withal the Lord promiseth, that he would be with him, and keep him. 
Verse. 15.  So Psal. 34. 15. it is set down as a great consolation unto the Saints, that the eyes of the Lord are upon the righteous.  
Instruction, that we should labour not only to be in jerusalem, 
Use.  but to be of it: and then when God's judgements are abroad, we shall be in no danger▪ God will command his faithful Angels to do us no hurt; wherein if they should refuse to obey, they must needs become devils, and reprobate spirits, which is impossible. Let us labour therefore to be of the number of those that mourn for the abominations of jerusalem, that so we may be saved when others are destroyed. Let us grieve for the impiety, and blasphemy, and cruelty, and impurity that is in our Land: so shall we have a testimony unto our hearts, that we are jerusalem: but as for those that are Babel's, Egyps, Sodoms, whose houses are full of voluptuousness, pride, gluttony, drunkenness, worldliness, and the like, the Lord is likely to command his Angel to smite at them with a full stroke; for where should his sword light, but upon his enemies?  
Verse 17. And David spoke unto the Lord, and said, Behold, I have sinned] Whereas indeed the people had provoked the Lord most, yet David thought himself most guilty, and therefore he would have God's hand to have been on him, and not on the people.  
A good man will lay a greater burden on himself then on an other, 
Doct. 6. A good man is most severe against himself.  and pass sentence against himself, rather than against another.  
So doth Paul. Christ came into the world to save sinners, (saith he) of whom I am chief. 
2. Tim. 1. 15.   
And as for matter of guilt, so also for matter of punishment. We see in Moses, 
Exod. 32.  that because the people were many, and he was but one, he entreated God that he might be wiped out of his book, rather than all his people should be destroyed, But especially this point is verified in our Saviour, who, when mankind was utterly insufficient, 
Philip.  either to put in sureties, or to discharge their debt, did humble himself, to take on him the slate of a servant, and abased himself, that he might bring us unto glory; and endured a shameful, and painful, and cursed death, that he might bring us unto eternal life.  
And this cometh to pass, 
Reason's  first, because good men are endued with that amiable grace of brotherly love, 
1. Cor 13.  which causeth them not so much to seek their own case, as the benefit of others, but to lay the more upon themselves, that others may be the rather spared.  
Secondly, they are adorned with that admirable virtue of Christian humility, which directeth their eyes to other men's graces, and their own corruptions: they hope the best of that which is in their brethren, and find out the worst of that which is in themselves.  
This serveth, 
Use. 1.  first, for reproof of those that are ready to shift off all from themselves, and though they be wholly, or most in fault, yet will lay the blame altogether on others.  
here also are those hypocrites to be reprehended, that will lay heavy burdens, and require strict obedience of others, especially of Ministers, and yet they themselves make no conscience of any sin, be it never so contrary to the Laws of God, or of man.  
Others there are also, that may justly come under this reproof, that care not who want, so they have plenty; nor who hunger, so they have sufficient; nor who sink, so they swim; though it be by thrusting others under water.  
Secondly, this is for consolation to them that can go from their own commodity, and ease, & credit, so God may have glory, and his people good: they are of the same spirit that Moses, and David, and Paul were, and therefore their reward in heaven, and their praise on earth, shall be suitable.  
Merciful men lost nothing: if Nehemiah had gotten together all the money in that country, and had attained to be King of Persia, he could not have procured himself so much true honour, 
Nehem. 5. 14. 15. 16. 17. 18.  as he did by not taking all the stipend that he might have done, being a man of his place, and by entertaining a great many that were in want at his table, which he needed not to have done: and besides the good and deserved estimation that he got, he could with comfort (and so may all that are like him) entreat the Lord to remember him in goodness: which the Lord never failed to do.  
The end of the secoud Sermon.   

The third Sermon.  PSALM 12. 1. 2. 
Verse 1. Help Lord, for there is not a godly man left▪ for the faithful are failed from among the children of men.  
2. They speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart.  
THese words contain in them a prayer of David, when he himself was pursued by Saul, and the Church of God was in great distress: when his friends withdrew themselves from him, and few continued in that holy profession of God's name, which formerly they had made.  
Now in this prayer of his, we may observe  
1. First a petition, Help Lord; Seeing men's help failed, and their power was bend against equity and justice, which should have upheld & maintained it, therefore he appeals to an higher power, and entreateth relief and succour from the Lord.  
2. Secondly, a complaint, and that  
1. Of the decay of good men, and of goodness in them, There is not a godly man left, etc.] Whereas superiors should have ministered refreshing unto the distressed, or at least inferiors 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 jonathan, were now in the Church) but in comparison of the adverse part, they were so few, that they did scarce appear to be any at all.  
2. Of the deceitfulness of bad men, They speak deceitfully every one with his neighbour, &c: that is, every one of the contrary side, was full of craft and cunning, using fair words, but intending much mischief: speaking with a heart and a heart (as the Prophet saith) that is, a heart that made show of one thing, but meant the quite contrary; seeming to be for David, when in truth they plotted against him.  
Help Lord] here we see his refuge, 
Verse. 1.  he betaken himself unto God, when he is forsaken of men, Whence observe this Doctrine, that,  
Although all human helps and earthly friends do fail God's people, 
Doct. 1. God's children never helpless.  yet they are not helpless, nor hopeless.  
Albeit in regard of man's assistance, they be utterly destitute, yet the Lord will be ever with them, and always stand for them. David's argument here is not this, Lord help: for there be many that will join with thee: but this, Lord help, for there is none else that will help: so that our case is not according to men's affections towards us, but according to God's love unto us.  
This is evident in the prophecy of Micha, 
Micah. 7. 2.  where it is showed, that friends failed: neither did they fail 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 dismayed, but resolveth to fly unto the Lord for succour. Therefore will I look unto the Lord; 
Verse. 7.  I will wait for God my Saviour: my God will hear me, though good men were dead and gone, and hypocrites did put on their shape and likeness, that they might more freely practise mischief.  
Yet the people of God determine with themselves not to cast off all hope, but to rely upon the Lord, and though he delay to help them for a time, yet they will wait upon him, knowing that at length he will deal graciously with them.  
And for the further confirmation of this point, we have the example of Christ jesus himself, who being grievously perplexed and troubled within and without, and on every side, useth this argument unto his father; Be not far from me, 
Psal. 22. 11.  because trouble is near, for there is none to help me. And this is usual with God, to relieve his people in extremities: and therefore when no man calleth for justice, no man contendeth for the truth, etc. then he himself will take the matter into his hand, & he will save & deliver his servants as the Prophet Isaiah witnesseth. 
Isa. 59 4. 16.   
And the reasons hereof are these.  
First, 
Reasons.  though all men do forsake us, yet God's power is no whit diminished thereby: and therefore that is a worthy speech of faith in jonathan, that it is not hard to the Lord to save with many or with few: and in Asa, who saith, 
1. Sam. 14. 6.  it is nothing to thee to help with many, or with no power. They knew that though they had few, 
2. Chro. 14. 11  or none at all on their side, they were in as good case as if they had many millions, if God were on their side: for all power in his, and that which men have, 
Psal. 62. 11. Math. 6.  is but borrowed from him: and though he sometimes use them, it is not because he needs them: for who did help him in making of the heavens and of the earth, and of all the creatures in them both? and what assistance hath he now in sustaining, and upholding of the same? now if he never needed the aid of any creature in these greatest works of creation and preservation, surely he wanteth not the help of men in matters of smaller importance.  
Secondly, God's mercy is no more lessened than his power is, by men's withdrawing of themselves from us, he loves his people when they have no friends, as well as when they have many friends; nay he manifesteth his love more at such times: for in him the fatherless findeth mercy. 
Hos. 14.  And then doth he exercise the bowels of his compassion, when men show little or no compassion at all.  
When we see children to have rich and merciful parents to provide for them, we do not much pity them: but as for those that are fatherless and friendless, that are hungry & naked, and altogether destitute of relief, we tender their case, and are ready to relieve them. Can we carry such an affection towards other men's children that are distressed and helpless, and will not the Lord our God have a greater care of his own children in the like case? Will he leave them because men have forsaken them? No surely. But when they are in distresses and straits, and that through their own foolishness and disobedience, if they humble themselves, 
Psal. 107.  and cry unto him, he will deliver them, though men dare not, or will not speak, or deal for them.  
Thirdly, when God's servants are left destitute, their faith is much exercised and increased: and then we always speed best, when we believe best, So long as we have help about us, we do not so much set our faith a work, as our carnal 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 us are against us, than we begin to lift up our hearts to heaven, and to cast ourselves upon God's providence and goodness, and to use the weapons of the spirit, and not of the flesh: this is plain in David's example, who being in great danger in the cave, did at first look about him, for help on this side, and on that: but seeing that all refuge failed him, what did he? I cried unto thee o Lord (saith he) saying, thou art mine hope, and my portion in the Land of the living.  
Fourthly, 
Psal. 141. 4. 5.  in such times of difficulty, God's glorious hand is more apparently seen, and so all the honour is ascribed unto him. If Moses had brought the Israelites out of Egypt by force of arms, being aided with two or three millions of soldiers, much of the praise would have been given unto them: but when Moses was naked and altogether destitute of any power of man, the Lords mighty Arm was more clearly seen in the deliverance of his people, and the subversion of their enemies, And that work of his, hath been, is, and shall be memorable in all ages.  
So also, Hezekiahs' sickness had been such as any Physician could have cured, his recovery should never have been recorded in God's book, as not making so much for his glory: but when the prolonging of his life was as much as the giving of a second life, than notice of it was taken and given by the holy Ghost, to the everlasting honour of God's name. And as it was then, so is it yet still, and ever shall be to the end of the world: the greater the extremities and necessities of the Saints be, wherein God doth relieve them, and out of which he doth deliver them, the more will it be for the magnifying of his omnipotency, and of his tender mercy therein expressed.  
This serveth,  
1. First, 
Use. 1.  for the confutation of their foolish conceit and expectation, who seeing mighty adversaries against the Church, and few or no friends to interpose themselves, presently conclude, that their case is desperate: down they must: they are utterly undone: and so they begin to forecast in their minds the manner of their overthrow, & the form of their lamentation, when they shall be thus and thus handled. But these men, for all their deep reach, may be deceived; for all their conclusions are grounded on men: they do not consider what God may do, as we see in David's enemies, who perceiving that many did band themselves together, and rise up against him; concluded, that there was no help for him in God, 
Psal. 3. 1. 2. 3.  But what says David? Lord, thou art a buckler for me, my glory, and the lifter up of my head. And in another Psalm, 
Psal. 71. 10. 11.  Mine enemies (saith he) speak of me, saying, God hath forsaken him: pursue & take him, for there is none to deliver him. These speeches (no doubt) pierced David's soul: but doth he make the same conclusion? No, he is far from that; he rather layeth faster hold on God, seeing cruel men to be so violently bend against him. Go not far from me, 
Verse 12. 13.  O God (saith he) my God haste thee to help me: let them be confounded and consumed, that are against my soul, etc. Indeed if men's opposing of themselves against him, could have kept him from complaining unto God, or God from giving ear unto him, his case had been very lamentable: but seeing that was impossible, whatsoever they imagined, there was safety enough for David, and so is there still for all the elect of God.  
Secondly, 
Use. 2.  this is for instruction, that seeing by how much less help we have from men, so much the more we shall have from God; therefore we should deal earnestly with the Lord in our distresses, and wrestle with him as jacob did, 
Gen. 31.  when his brother Esau came with four hundred men against him: he was unable to encounter him, and therefore he encountereth the Lord himself by prayers and tears; and that which was his refuge, must be ours, and then we shall have peace and safety: if once we can lay handfast on God, (as we may in our houses, in our chambers, in our beds, in the night, or in the day) than our case is good, we shall be protected from all the violent rage of the wicked; so that none of the sons of violence shall be able to touch us for our hurt: and therefore herein let us take comfort, that though men forsake us, and our nearest friends reject us, yet the Lord will gather us up, 
Psal. 27.  and provide sufficiently for us, as he did for David: neither can men's persuasions withdraw his compassion from us, nor men's threatenings terrify him from relieving of us, For there is not a godly man left, etc.  
From this lamentable complaint of his, ariseth this doctrine, that  
No outward thing comes nearer the hearts of God children, 
Doct. 2. want of good men much to be lamented.  than the decay of good men.  
It much troubleth the souls of godly men, to see a small number of Christians. Hence proceedeth that lamentation of the Prophet Micah: Woe is me, for I am as the Summer gatherings, &c: 
Micah. 7. I. 2.  or, I am in case, as in the destruction of the Summer fruits: as in Hoseah it is said, The fishes of the Sea shall be gathered: that is, destroyed: and that this is the sense, 
Hos. 4. 3.  it appeareth in the words following, when it is said, There is no cluster to eat: My soul desired the first ripe fruits: that is, I am as one that hath a fervent longing for them, and yet can get none of them; and what is the reason of this his lamentation? The good man (saith he) is perished out of the earth, and there is none righteous among men, etc. So that the effect of those words is thus much: that look how worldlings would grieve, if they should see their grapes and figs (which were special commodities in those countries) to fail, and their expectation that way to be utterly frustrate; so, and much more bitterly did the Prophet bewail the loss of good & righteous men. That was it also that did so pierce the heart of Elias, Lord (saith he) the children of Israel have forsaken thy covenant, broken down thy Altars, 
1. Kings. 19 11.  & slain thy Propeets with the sword, and I only am left, and they seek my life, to take it away. Which loss of the Prophets was so grievous unto him, that he had no pleasure in his own life; and therefore he entreateth the Lord to take away his soul. 
Verse 4.  In which regard when the Lord would comfort him, he useth a fit remedy for his disease: for whereas his grief was that there were no godly men left, but all were declined to Idolatry, he telleth him that he had reserved to himself seven thousand, 
Verse. 1●.  that had not bowed the knee unto Baal.  
Yet further it may appear what a matter of heaviness the loss of good men is unto those that are good themselves, by that speech of David, who saith, All my delight is in the Saints: for if they be his chief delight, 
Psal. 16. 3.  than the want of them must needs be an occasion of very great anguish unto him: as is evident that it was▪ Psalm. 42. 4. when he remembered how he had gone with the multitude, 
Psal. 42.  and had been as a Captain to lead them unto the house of God, which then he could not do: this cast him into wonderful grief, so that he poured out his tears, yea and his very heart, as he there speaketh, being in such extremity of sorrow, that he is fain to restrain himself, why art thou cast down my soul (saith he) and why art thou disquieted within me? &c: yet godly men were not quite abolished at this time, but David, only taken from them: and he knew that he should come again unto them at length, and that they should be his flock: if then he were so far cast down for that he might not be with them, what grief would he have conceived if they had utterly been cut off, and ceased to be any longer?  
Now the reasons why the decay of God's people is and should be such an heartbreaking unto the rest of the Saints, are these:  
First, because the glory of God is precious unto them, 
Reasons.  which is much hindered and observed when his servants are diminished: for then there is less service done unto him in public and private: there are fewer prayers and praises offered up unto him, fewer religious exercises in use amongst men, and fewer works of mercy performed unto the needy and distressed. And if the decay of good soldiers and of loyal subjects in any kingdom must needs be a matter of grief to those that love and seek the honour of their King; then can it not but go near the hearts of the godly, when they perceive the soldiers and subjects of Christ to go to wrack.  
Secondly, in regard of themselves they are moved here at, as being fellow members with them: for when the godly perish, they are as it were a maimed body. They have fewer friends and fellow-helpers, fewer to pray with them and for them, fewer to reprove, exhort, and comfort them, and in a word, fewer to whom they may do good, and from whom they may receive good.  
Thirdly, in respect of the public loss, they mourn for the decay of the righteous: for when multitudes of all nations, and of all sorts of people, do know the ways of God, and praise the name of God, then (as the Prophet saith) the earth shall bring forth her increase, 
Psal. 67. 5.  and God even our God shall bless us. If there be but ten righteous men and women in a City, or some few in a whole Country, all the rest shall speed the better for their sakes: how much more than if there be multitudes of them? What a grief therefore must it needs be to the wise and godly, when these props and pillars of the Church and Commonwealth are taken away?  
Which serveth,  
First, 
Use. 1.  for the just reproof of those that do carry a deadly enmity against the multitude of Christians that now are, and do much grieve that there should be so many that resort unto the word in public, that read it in private, that have prayer and singing of Psalms in their families, etc. they grudge and murmur at it, as if some conspiracy or mutiny against the State were towards, and as if the good of men's souls, and the peace of the commonwealth could not stand together. These are of another spirit than David was, who lamented that there were so few such: and these are indeed utter enemies unto God, who esteems his people to be his chief treasure under heaven: and therefore they shall bear their judgement, whosoever they be that do thus malice the servants of God, and endeavour to pervert them, or to diminish the number of them.  
Secondly, 
Use. 2.  here is matter of comfort for them that are of the same disposition that David was, that cry night and day, Help, Lord, for the godly perish, etc. & that labour with God, by fasting, and weeping, & praying, that he would uphold the state of his Church. If the prayer of David, being but one man, were effectual for the continuing of God's people, how much more forcible shall the requests of many thousands be, who do uncessantly entreat the Lord with great earnestness to be favourable unto Zion, and to build up the walls of jerusalem, to save his chosen, and defend his own heritage against the malicious plots and practices of all their enemies.  
They speak deceitfully every one with his neighbour.]  
here he showeth what manner of enemies were against him: not such as would profess themselves open adversaries, (for though he had many such, yet here he dealeth not against them) but such as would make show of good will, whereas indeed there was in them nothing less, Now in that his chief complaint is against them, the doctrine is, that  
Deceitful friends are worse than open and apparent foes. 
Doct. 3. Feigned friends worse than open foes.   
David had divers professed enemies, as Saul, and such as were near him: yet none of their practices went so near his heart, as these men's that would pretend to be friendly unto him.  
To this purpose it is said by Solomon, 
Prou. 27. 6.  that The wounds of a lover are faithful, and the kisses of an enemy are to be prayed against: (for so the words must be read) When a faithful friend doth rebuke us, and seek to wound our hearts for sin, that is exceeding profitable for us: but when an enemy under pretence of love (whereof by kissing they then made show) doth come against us, 
judas, Matth. 26. 49.  and seek to undermine us, that is exceeding dangerous, and the hurt there of much to be prayed against.  
The waters that run smoothly and mildly are commonly most deep and dangerous, whereas that which roars is more shallow and safe.  
The reasons of this doctrine are,  
First, 
Reasons.  that such crafty foxes do more easily come within a man, and sooner deceive him. An open enemy cometh as it were before ones face, and so his blows may be better warded off: but a false friend cometh behind one's back, and fasteneth a deadly blow ere a man be aware: and therefore joab, when he would speed Abner and Amasa, did not bid open defiance unto them, but (being therein more crafty and subtle, than either godly or manly) gave them kind salutations, and, under pretence of love, most cruelly murdered them both. And as it is for the outward man, so is it also for the soul. The most dangerous temptations are those that proceed from feigned friends under the colour of love, and desire of our good. If Satan had come unto Eve, and told her, I charge you eat of the tree in the midst of the garden, & whatsoever the danger be, stand not upon that, for I will have your husband and you to be damned, she would never have harkened unto him: but when he persuaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like unto God himself, knowing both good and evil, then was she overtaken by him, and so being overcome herself, she became the instrument of the devil, to deceive her husband in like sort. And so it is with many, that have held out well against raging and violent temptations, and yet have been foully drawn aside, and shamefully foiled by milder temptations, unto profit, or pleasure, or credit.  
Secondly, the false dealing of such counterfeit friends, doth much more afflict the heart of a man, than any injurious actions of manifest adversaries: as we may see in that Psalm of David, where he saith, Surely mine enemy did not defame me, for I could have borne it, etc. but it was thou o man, 
Psal. 55. 12. 13  even my companion, my guide, and my familiar, etc. When his words were smooth, and softer than butter, and yet proved deceitful, they went thorough his heart even as swords: and this was just upon him, because he had dealt in that sort with his faithful subject Vriah. seeming to favour him by employing him in special services, when he went about to take away his life, that be might cover his own iniquities.  
First, 
Use. 1.  therefore let this instruct us to take another course: if we have inward dislike, let us profess it: if we carry a loving affection, let us make show of it, and love not in word alone, but in deed, as the Apostle exhorteth.  
Especially let us look unto this in matters betwixt God and us: let us not play the hypocrites with him, pretending a love unto the Church of God, and to the word of God, when there is no such matter; and drawing near unto him with our lips, when our hearts are far from him: for in so doing we shall offer great injury unto the Lord, and do more hurt at length then those that are professed Papists or Atheists: for such as flatter with their lips, and dissemble with a double heart in things that concern the holy religion of God, if any persecution come, will quite renounce their profession, and betray the cause of God, and grieve the servants of God, and harden the hearts, and open the blasphemous mouths of the enemies of God, and make many to fall by their revolting and backsliding. Therefore let every one that taketh upon him the profession of Christianity, be a true, & not a feigned friend of the same; and bring a faithful, and not a guileful heart thereunto; that the Lord may witness for him, that he doth heartily and unfeignedly seek him.  
Secondly, let us hence learn this point of wisdom, 
Use. 2.  never to trust those too far, of whose faithfulness we have any just suspicion: be they never so near unto us, let us not open ourselves unto them, but keep them at arms end. This is the advice of the holy Ghost: Let eurey man take heed of his neighbour, and trust not any brother: (viz. that is not sound hearted) for every brother will use deceit, 
jer. 9 4. 5.  and every friend will deal deceitfully, etc. for they have taught their tongues to speak lies: they have exercised the trade of using fair words, when there is within them nothing else but falsehood and deceit. And the like exhortation we may read in the 7. of Micah.  
Thirdly, this is for our consolation, 
Use. 3.  when we find such hollow hearted hypocrites and deceivers: we should not be dismayed because there are so few whom we may trust and give credit unto, for it is no strange matter: there have been such heretofore, and they have been discovered: God hath harkened unto the prayers of his servants, and given them wisdom to discern of them, and so will he do still, so that they shall bring no annoyance unto his people, whatsoever they intent against them.  
FINIS.   

The fourth Sermon.  PSALM. 12. Ver. 3. 4. 
3. The Lord cut off all flattering lips, and the tongue that speaketh proud things.  
4. Which have said, with our tongue we will prevail: our lips are our own, who is Lord over us?  
IN the two former verses it set down the petition that David made unto God for help, and his complaint that he put up concerning the decay of good and righteous men, and the deceitfulness of ungodly and unrighteous men.  
Now in these verses is set forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c: wherein he doth by the spirit of prophesy, and according to the Analogy of faith, denounce judgement against Gods and his enemies, to the end he might comfort himself, and refresh his heart with hope that good men should be recovered, and wicked men confounded. And as for this curse, we must understand that it is not uttered in bitterness, but in zeal, and with warrant from Gods own spirit; and this is directed,  
1. First against deceitful persons, who are called flatterers: the Lord cut off the flattering lips.  
2. Secondly, against proud persons, who are described:  
1. In general by their speech, that they speak proud things, verse 3.  
2 More particularly, that they say, with our tongue we will prevail. vers. 4. as if they should have said, look what we ask, we will obtain it: look what we threaten, we will perform it: look what we set down, that shall come to pass.  
But it might be said unto them, you speak presumptuously, 
Object.  and utter words that do not beseem you.  
They answer, 
Answer.  our tongues are our own: as if they should say, who dare be so audacious as to control us? we will speak what we list, in despite of them all.  
But some might say, though you set so light by men, 
Object.  you must know that there is one higher than you: what if the Lord should take the matter into his hand?  
To that they answer. 
Answer.  who is Lord over us? they think they may blaspheme God, & revile his servants, and speak what they list, and yet none shall have to do with them for it.  
The Lord cut off all flattering lips.] whereby are understood, 
Verse 3.  the most dangerous and subtle deceivers, who under pretence of friendship, do seek a man's utter overthrow.  
Now in that the Prophet prayeth against such as do so cunningly carry their matters, that they will appear to love, where they hate with a deadly hatred, and in praying doth show, not only what is his wish, but what is God's purpose, viz. that the Lord will cut off the flattering lips: hence this doctrine may be gathered, that,  
The more skilfully and artificially any coutrives his evil purposes, 
Doct. 1. The more cunning any is for mischief, the more fearful shall his mine be.  the more fearful destruction shall fall upon him.  
The more fraudulent a deceiver any one is, the more heavy shall the hand of God be upon him, to cross and contrary him, and to bring him to such straits, that he shall not for shame open his mouth again to speak as he hath done: and this is to have his tongue cut out, as it were, as is threatened in this place.  
Flatterers have a certain kind of dexterity in their enterprises, that they will not be seen to be brochers of those things whereof they afterwards become practisers: but they speed never the better, but a great deal the worse for that. Therefore doth David conclude, 
Psal. 52. 4. 5.  that God would certainly destroy Doeg, because he was a skilful workman, and as it were a tradesman in mischief: he could flatter David, 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 complains how hardly he was dealt with, in that no body would discover unto him the treacheries of David, Deog changeth his tune, and falleth to accuse David, 
1. Sam. 22. 8. 9 etc.  and most injuriously chargeth Abimelech to have conspired with him: and for all this, he (no doubt) would have goodly pretences: as, that duty bound him to speak as he did: he respected the King's honour and safety, and certainly things were not well, but some mischief was a working; for he saw the son of Ishai come unto Abimelech, who gave him a sword, and asked counsel of the Lord for him, and ministered food unto him, and to those that were with him, and that extraordinary food too, even the showbread: in which regard, he, as a loyal subject, must needs advertise Saul, to take heed, and to look well to himself, that so he might prevent all imminent dangers.  
So in the prophecy of jeremy, 
jer. 4. 22.  this is set down as one cause of the utter subversion of the jews, that they were wise to do evil, but had no knowledge to do well. They wanted not ordinary capacity, (which had been one degree of happiness unto them, for then God would have showed them greater compassion) but they wanted grace to use it well, and had cunning heads to plot mischief, and therefore doth the Lord threaten judgement against them. And in another place he saith, that they had taught their tongues to speak lies. 
jer. 9 5.  And what followeth? Therefore thus saith the Lord of hosts, Behold, I will melt them, etc. Shall not I visit them for this, saith the Lord? Or shall not my soul be avenged on such a Nation as this? Their tongues were too much inclined to lies of their own accord, so that they needed not to be taught that language: yet did they set their tongues to school, as it were, that they might be artificial in their lewd practices, & carry out their lies under a colour of truth, and so sin with less disgrace: which was a thing that the Lord could not abide, and therefore he threateneth to plague them therefore.  
And good reason is there that it should be so: 
Reasons.  for  
First, such persons are extremely hurtful. Never is evil practised with such mischief, as when it is contrived by craft, and polished with deceit. The Apostles were never so troubled in dealing either with the idolatrous Gentiles, or with the superstitious and malicious jews, as they were when they had to do with those that pretended to be Christians, to be Ministers of the Gospel, yea to be Apostles: and therefore Paul expostulateth the matter with the Galathians, saying, O foolish Galathians, 
Gal. 3.  who hath bewitched you? etc. As if he should have said, No man could deal so dangerously as these false Teachers, who have as it were charmed your affections, and bewitched your minds. And in the Epistle to the Corinthians, he greatly complaineth of such deceivers: I am jealous over you with a godly jealousy: for I have prepared you for one husband, 
2. Cor. 11. 2. 3.  to present you as a pure Virgin to Christ. But I fear lest as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For such false Apostles are deceitful workers, 
Vers. 13. 14. 15.  and transform themselves into the Apostles of Christ. And no marvel, for Satan himself is transformed into an Angel of light. Therefore it is no great thing though his Ministers transform themselves, as though they were the Ministers of righteousness. Paul had taken great pains to make a match betwixt Christ and them, and to fit them for such a glorious husband: but he was much afraid lest it would be broken, in regard of many of them, and that as the Devil deceived Eve, so the false Apostles would deceive them, and that by transforming themselves into the Apostles of Christ, making show (as the Devil doth,) of the greatest love and care of their good, and of their eternal salvation: when the truth was, they intended no such thing, but only the serving of themselves, in their carnal credit and commodity.  
Secondly, albeit such kind of persons do work much mischief, yet they seldom pass under the censure of men for the same, and therefore it stands the Lord upon to rebuke and punish them; Nay, they are so far from being condemned by men, that they have great thanks many times, for their wise counsel and good advice (though it be most vile and devilish,) in incensing men's minds against such as have wronged them, and putting it into their heads how they may be avenged of them; which is a thing most detestable before God, and therefore shall not go unpunished.  
Thirdly, their hearts are marvelously hardened: for when they can fetch over men according as they list, they entertain an opinion of singular wit and understanding, & of a deep reach in themselves, and so begin to contemn others, and will not admit of a reproof or admonition from any: and therefore being grown to this height of pride, and this exceeding hardness of heart, they are the more fit for God's judgements to be executed upon them.  
Fourthly, God's wisdom is much magnified by proceeding against such: they are fit adversaries for him, who scattereth the devices of the crafty, 
job. 5. 12.  so that their hands cannot accomplish that which they enterprise, (as job speaketh) and that taketh the crafty in their craftiness, causing those that are cunning hunters and fowlers, to fall into the pit that they have digged for others, and to be ensnared in the works of their own hands; 
Psal. 7. & 9  so that when they go about to take others, it falleth out by the righteous and wise providence of God, that they are taken themselves.  
Sith it is so dangerous to have a crafty and cunning head, 
Use 1.  closely to plot and contrive mischief, let this admonish us to beware of that vice: for assuredly, it will bring shame upon the favourers thereof. The wise man saith, 
Prou. 24. 8.  He that imagineth to do evil, men shall call him an author of wickedness. All men shall point at such a one, There goeth a crafty fellow, a subtle Fox, &c: so that the name of a vagrant is not more odious than his: every one hath such in detestation, even the most contemptible of the people: Do you see yonder man? (will they say) he is a perilous fellow, able to set a thousand together by the ears; If any have an evil cause, he is a man for his turn: Let him make him his Solicitor, and he will go as far as devilish and crafty wit can reach. And as it is a blemish to the name, so it is the bane of ones estate to be a fraudulent dealer. The bread of deceit (saith Solomon) is sweet to a man, but after-terward his mouth shall be filled with gravel. 
Prou. 20. 17.  Howsoever deceitful persons do snatch here and there, and get much from others, yet few of them thrive, but the curse of God lighting upon that which they have, makes havoc of all. And therefore as we tender our estimation and good estate in the world, let us beware of such practices.  
Secondly, let us hence learn, not to be discouraged at crafty adversaries, 
Use 2.  that have winding wits, & plotting heads, and flattering tongues, and acceptance with great ones, even as they would wish: let us not be dismayed hereat, but let this be our comfort, when they fawn, and flatter, and lie, and traduce us most shamefully, that the Lord will cut off the lying lips. Grant that we have not liberty or skill to encounter them, yet the Lord hath: There is no wisdom, 
Prou. 21. 30.  nor understanding, nor counsel against him: that is, none of these shall take any effect against him: 
Psal. 33. 10.  and therefore the Psalmist saith, The Lord breaketh the counsel of the Heathen, and bringeth to nought the devices of the people. Though all the wisdom of all the nations in the earth were laid together, yet God would bring all their consultations to nothing if they made against him. When Achitophel fell from David to take part with Absalon, it much troubled David, for his words were as Oracles, and none could speak more in matters of policy than he, and he knew all David's heart, and the state of the whole kingdom, and therefore he turneth himself unto God: O Lord (saith he) I pray thee turn the counsel of Achitophel into foolishness: and God heard his request, and did so, insomuch that no creature could deal more foolishly for the procuring of his own everlasting woe and shame, than he did in hanging himself.  
The devil is still labouring to work mischief, and he wants not craft nor subtlety, besides the experience that he hath had from the beginning of the world hitherunto: yet for all this, he hath never been, nor shall be able to procure the overthrow of one of Gods elect. The Church hath been nothing the worse, though he have been still warring against it. And why is this, but because God's wisdom is infinitely beyond all the subtlety of the devil? And what cause have we then to fear crafty men, seeing their Captain hath had no better success, and seeing that the Lord hath a quarrel against them as well as against their head?  
And the tongue that speaketh proud things.]  
In that the Prophet denounceth judgement against such kind of persons, the doctrine is, that  
The more wicked men boast of their mischievous intents, 
Doct. 2. The wickeds boasting, a forerunner of their ruin.  the nearer mischief is unto them.  
When they brag most how well the world goes with them, and what hope they have of effecting their bad purposes, some great evil is even at their doors. When men boast in their talk, and swords are in their lips (as David speaketh) than the Lord will have them in derision, 
Psal. 59 7. 8.  and laugh at their destruction. When they fall to bragging, God falls to laughing: and when their swords are drawn out against others, the Lords hand is stretched out against them. When Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was. 
Exod. 15. 9  And when the enemy said, I will pursue, I will overtake them, (meaning the Israelites) I will divide the spoil, &c: then the Lord set in against them, and made the Sea to cover them, so that they sank as lead in the mighty waters.  
So when Saneherib insulted against God, 
2. Kings. 18.  and against his people, and bragged what his forefathers and himself had done, and what now he would do, if they would not yield up the City and themselves into his hands, 
Chap. 19 28.  than did the Lord put a hook into his nostrils, and a bridle into his lips, & brought him back again the same way he came, and caused him to fall by the hands of his own sons.  
And the reasons why it must needs be so, 
Reasons.  are these:  
First, when ungodly men do most vaunt of their malicious intents against God's people, then is the Lords compassion most stirred towards them: even as it is with earthly parents, when any one threatens their children, that if he take them, he will knock out their brains; this will cause them to provide for the safety of their children, and that such lewd persons be punished and restrained.  
This was David's comfort against Doeg: 
Psal. 52. 1.  Why boastest thou thyself in thy wickedness, o man of power? (saith he) The loving kindness of God endureth daily. If the stock of God's goodness were all spent, than his children had reason to hang down their heads: but seeing that is, and will be as much still as ever it was, they need not fear the insultations of their wicked adversaries.  
Secondly, at such times Gods servants begin to look about them: when their enemies speak of wonders that they will work against them, than they are wakened, and stirred up to cry unto the Lord, as in the 94. Psalm, O Lord God the avenger! O Lord God the avenger! show thyself clearly. And why are they so instant and earnest with God? The reason is yielded, verse 4. The wicked prate and speak fiercely: all the workers of iniquity vaunt themselves. As if they should say, Lord, if ever thou wilt awake and stand up for our defence, now do it, when ungodly men do so insult and triumph over us.  
Thirdly, such proud persons do bid defiance to the Lord himself, and therefore he hath a quarrel against them. All the proud [in heart] are an abomination unto him. But if their pride appear in a more notorious manner in their tongues, and in their behaviour, they are much more hateful unto him: for in making boast of their own hearts desire, they do contemn the Lord; 
Psal. 10.  and in speaking against the Church, 
Psal. 73. 9  they set their tongues against heaven itself, as the Prophet speaketh.  
Which point thus proved, ministereth unto us,  
First, 
Use. 1.  an use of instruction, that seeing the Lord is so incensed against proud boasters, therefore we should contain ourselves within the compass of modesty, and never boast at all, but let others mouths, and our own works, and God's voice at the last day praise us, and not our own lips: but especially let us take heed of vaunting ourselves against the people of God, and against the Majesty of God himself; for that will least of all be endured,  
Secondy, here is an use of consolation against all the insultations of malicious enemies: 
Use. 2.  if we can with patience and modesty endure, and stand it out for a while, not returning like for like, nor using any sharpness and bitterness against them, we shall see that the Lord will cut them off. If a man had known the day before, what should have befallen Haman, notwithstanding all his boasting of his greatness, and of his honour, and of that favour which he had with the King, and of all the evil that he intended against the jews, and against Mordecai especially; if (I say) a man had known before hand what should have befallen him, would it not have made him laugh at his pride and folly? Yes certainly: and yet the case of all boasters against God's Church is little or better than his. And if we could with the eye of faith behold God's purpose concerning their ruin and overthrow, all their bragging would seem unto us, and it is indeed, even exceeding ridiculous. And this in particular should comfort us against the blasphemies of the Church of Rome, and against all her insultations over the Saints: for the Lord hath set down her sentence: 
Revel. 18. 7. 8.  In as much as she gloried herself, so much give ye her torment and sorrow: for she saith in her heart, I sit being a Queen, 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 shallbe burnt with fire, etc.  
Verse 4. With our tongues we will prevail: our lips are our own] In that they are here found fault with for thus speaking, because they affirm that which is directly contrary to the truth, the point hence to be observed is, that  
No man hath the royalty of his own tongue, nor the ordering of his own speech. 
Doct. 3. No man hath the ordering of his own tongue.   
Every man's tongue is in God's hand, and his words at Gods disposing, he is Lord over all men's, tongues; which will evidently appear by this, that  
First, men cannot speak what they would, but what the Lord will, 
Reasons.  according to that of Solomon: The preparations of the heart are in man: 
Prou. 16. 1.  that is, a man determineth and prepareth what to utter: but the answer of the tongue is of the Lord. As who should say, When a man hath done so, yet he shall speak, not what he himself intended, but what God hath decreed; as is plain in Balaam, who came with a purpose to curse, and if the Lord had permitted him, he would have vomited out horrible imprecations against the Israelites; for that would have made for his credit and commodity: 
Num. 23.  but notwithstanding his intent, the Lord made him to bless his people in stead of cursing them. And so Saul, he would have all men know that David was a Traitor, and therefore he pursued him, to bereave 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 contrary part, is driven to justify him: O my son David (saith he) thou art more righteous than I. And this we may observe in our own experience, that oftentimes men, contrary to their minds, do utter things which do exceedingly grieve them, and bury other things in silence, the speaking whereof might have been very behoveful unto them: whence do arise these and the like speeches, How was I overseen in that which I said? What an aduntage did I lose at such a time? which doth plainly prove, that God hath the disposing of men's tongues.  
Secondly, God hath given Laws for the tongue, how it should be ruled, 
Ephes. 4.  that men should not speak blasphemously, nor filthily, nor bitterly: whence it may be concluded, that it is God's subject; for Princes make statutes for none but for their own subjects.  
Thirdly, the success and event of men's speeches is according to God's pleasure. They say, With our tongues we will prevail; yet do they not prevail: for whereas they forespeak others destruction, the wise man saith, A fools mouth is his own destruction. And whereas they say triumphingly, 
Prou. 18. 7. Micah. 4. 11. 12. 13.  Zion shall be condemned, and our eye shall look upon Zion, they know not the Lords counsel, to wit, that they themselves shall be gathered as sheaves into the barn▪ to be threshed & beaten in pieces by God's people.  
Fourthly, God will plague wicked men, as well as reward godly men for their speeches. 
Mat. 12. 36. 37  By thy words thou shalt be justified, (saith our Saviour) and by thy words thou shalt be condemned: And, We must render an account for every idle word: which evidently showeth, that God hath the sovereignty of men's tongues.  
Now seeing that the Lord hath the government thereof, this serveth  
First, to teach us, that therefore we should crave assistance 
Use 1.  from him for the well ordering of the same. Even as that holy Prophet doth, where he saith, Set a watch o Lord before my mouth, and keep the door of my lips: God will have the ordering of them by his providence, 
Psal. 141. 3.  whether we will or not: but by his grace he will not guide them, unless we sue unto him in that behalf: therefore let us beseech him so to sanctify & purify our hearts, that out of the abundance thereof, our tongues may speak unto his praise, and to our own, and others edification.  
Secondly, 
Use 2  that we should not be afraid of performing any good duty, in regard of men's tongues; for though they threaten, and rail, and slander, and traduce us, yet they shall not hurt us, for God will hide us from the scourge of the tongue, 
job. 5. 27. Isa. 45. 16. 17.  so that no such weapons shall prevail against us: for the Lord made the tongue, and the men themselves that speak therewith; and there is no voice, nor sound that proceedeth out of the mouth, but the Lord hath the ordering thereof: and therefore let us sue unto him, as the Apostles did, saying, O Lord behold their threatenings, 
Act. 4. 29.  behold their revilings, and do thou judge betwixt us and them: and thou which hast the disposing of all men's tongues, preserve thy servants from the hurt that may befall us through the same.  
The end of the fourth Sermon.   

A BRIEF TRACT CONCERNING ZEAL, wherein the properties of true Zeal are described, and the contrary discovered,  
Godly zeal is a virtue very requisite and necessary for all Christians: not so rare and seldom found: as precious and useful where it is found; as being the very life and soul of sound Christianity, and one of the principal Fountains & Well-heads, whence many other virtues of the spirit do spring and issue forth.  
The excellency of this grace doth appear, as by many other arguments, so by this, that the Saints are thereby described; where they are said to be a people [zealous of good works:] this is the end of their redemption, 
Titus 2. 14.  and this is one special effect and mark of their justification, that they do not only desist from their former evil works, and fall to the practice of the contrary good works, but that they are zealous, both to do them, and in the doing of them: they shake off the sluggishness of the flesh, and strive for the fervency of the spirit, 
Rom. 12. 1●.  in all duties that they owe either unto God or men.  
For this virtue, amongst many others, are the penitent Corinthians commended: 
2. Cor. 7. 11.  Behold this, that ye have been godly sorrowful, (saith Paul) what zeal it hath wrought in you! etc. 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 own sins, and therefore they set light by the offences of others, insomuch that when abominable incest (such as had not been heard of amongst the Gentiles) was committed among them, yet they took it not to heart, nor at all mourned for it, 
1. Cor. 5. 1. 2.  nay they let the offender go uncensured, who should have been (as afterwards he was) excommunicated, and delivered up unto Satan, for the healing of his own soul, the preventing of the like sins in others, and the stopping of the mouths of wicked blasphemers, who would be ready hereupon to speak evil of the holy name of God, and of the professors and profession of Christianity. Thus cold and careless were they, till the Apostle had sharply reproved them: but after that they had well digested his speeches, and thoroughly considered of all matters, they fell to lament for their own corruptions, and for the transgressions of others, and were zealous against all wickedness, and for all manner of goodness in themselves and others. This was the effect of holy grief in them, and this will be found in all that attain to that repentance which is unto life: in which regard, when the Lord would work a cure upon the lukewarm Laodicians, 
Reu. 3. 19  he biddeth them, be zealous, and amend. That was their sin, that they were key-cold, and even frozen in the dregs of security, exercising themselves in sundry good duties (for that must needs be, because they were a Church) but never regarding with what love unto God or men they performed the same: therefore the Lord urging them to reformation, willeth them [to be zealous, and amend] implying, that these two ever go hand in hand, to wit, sound repentance, and godly zeal: yet so, that as every one is of greater growth in the body of Christ, so this grace is of greater strength in him: as is evident in David, who speaketh thus of himself (and that by the inspiration of God's holy spirit, 
Psal. 119. 139.  and therefore cannot but speak truly) My zeal hath even consumed me, because mine enemies have forgotten thy word. Weaker Christians have some good motions of grief for men's offances: but the Prophet was exceedingly wrought upon by his zeal, so that it did even spend him, and consume him, in regard of the fearful breach of God's commandments, which he observed in his very enemies. And the like we find in another place: 
Psal. 69. 9  The zeal of thine house hath eaten me: and the rebukes of them that rebuked thee are fallen upon me. Thus was the holy man of God touched, yea tormented with the things whereby Gods glory was impaired, as if he had been laden himself with reproaches and disgraces.  
But most admirable was the zeal of Moses and Paul, 
Exod. 32. 32. Rom. 9 3.  who for that fervent desire that they had of advancing God's glory, could have been content to have had their names put out of the book of life, and to be separated from the Lord, so that his great name might be magnified in sparing and saving their brethren the Israelites.  
Now because our hearts may easily deceive us in this matter of zeal, either by persuading us that we have it, when we are far from it; or that we altogether want it, when in some good measure we have attained unto it: therefore will it not be amiss to set down some rules, whereby we may try whether our zeal be currant or counterfeit.  
First, 
Rules of true zeal.  therefore touching the matter about which this holy zeal is to be exercised, it must be good: according to the saying of the Apostle: It is good always to be zealous in [a good matter:] 
The matter must be good.  and it was before showed, that God's people must be zealous of [good works:] otherwise, 
Gal. 4. 18.  if the matter be evil, the more earnest any is, the more sinful: neither is such earnestness worthy the name of zeal, being nothing else but a devilish and fleshly heat, or rather a kind of frenzy and madness. Such was the zeal of Idolaters that would mangle and cut themselves, and that would offer their children in the fire in honour unto their gods. Such was the zeal of the Scribes and pharisees, 
1. King. 18. 28 jer. 7. 31.  who would compass sea and land to make one a Proselyte: that is, one of their own sect.  
With this violent and mad zeal was Paul carried before his conversion (as he himself confesseth in plain terms, Acts. 26. 11. and Phil. 3. 6.) when he was enraged against Christians, and spared no pains nor cost to make them deny and blaspheme the name of Christ.  
here than is to be condemned the zeal of ignorant Papists and Brownists, and such like, who are very hot indeed (for he must needs run whom the devil drives) but in evil causes, as might easily be proved, and may hence, if by no other arguments, be probably concluded, in that they use the devils own weapons (to wit, lying, standering, railing, cursed speaking, and the like) in the pursuit of the same.  
But much more damnable and vile is their zeal to be esteemed, who against their knowledge and consciences, do violently and maliciously oppose themselves against the Gospel, and the professors thereof, and stand for falsehood and wickedness, and the practisers thereof: as did those wretched pharisees that set themselves against our Saviour, and committed the sin against the holy Ghost. 
We must know the thing to be good for which we are zealous.   
A second rule is, that as the matter in which we are zealous, must be good in itself, so it must be known unto us to be of that quality. True zeal must begin where the word begins, 
Rom. 14. 23.  and end where it ends: for otherwise it cannot be of faith, which is ever grounded on the word; and whatsoever is not of faith is sin. We must not therefore content ourselves with an honest meaning, and hope that we have a good zeal towards God, when we have no warrant for our hope: but must so acquaint ourselves with the Scriptures of God, 
Rom. 10. 2.  that our zeal may be according to knowledge.  
Which rule discovereth the corruptness of their zeal, whether close hypocrites, or weak Christians, who are led on merely by the examples of good men, whom they affect, much to like of, and earnestly to stand for such things, as they perceive them in their practice to observe, and to make conscience of: and if there be but a word spoken against any of the things that they have taken a liking of, they are marvelously stirred with indignation thereat, and grow passionate and vehement against the parties, though they have never so good a meaning in that which they speak: Yet let them be urged to prove out of the word the necessity of those duties which they so earnestly press, they can say little or nothing to the purpose for them; and so grow many times either to dislike and forsake all if they be hypocrites, or at least to be discouraged, and to be at a stand, if they be weaklings in Christ jesus. And whence proceed these inconveniences but from this, that they are zealous for things that in themselves, and unto others are good and holy, but not thoroughly discerned of them to be of that nature: the consideration whereof, should make us to sit sure in matters of godliness, not building upon the example of good men, but upon the truth of the good word of God, and then our foundation shall never fail us.  
A third property of true zeal is, that it beginneth in ourselves, 
Zeal must begin at home.  and after proceedeth unto others: for never can that man be truly zealous to others, which never knew to be zealous to himself. Those are the most skilful Physicians and best able to deal with others, that have first wrought a cure upon their own souls. Therefore our saviours advice is, 
Luke. 6. 42.  Cast out the beam out of thine own eye first, and then shalt thou see perfectly to pull out the moat that is in thy brother's eye. We must then first of all judge ourselves, and cast the first stone at ourselves, that so finding how ugly and noisome a thing sin is, and that by experience in ourselves, we may be at defiance with it, wheresoever we find it, and neither flatter others in their evil courses, nor yet too rigorously and unmercifully rebuke them for the same. Those that have been pinched with sickness and are recovered, can by the smart which they have felt, pity others in the like case: even so they which have been stung with sin themselves, can more easily be moved to show compassion towards poor sinners like themselves, because by the feeling of misery, men learn the practice of mercy, 
Heb. 2. 17. 18.  in that Christ suffered and was tempted, he is able to pity and to succour those that are tempted.  
Against this rule do all hypocrites offend, who will wade very deeply into other men's souls, and very bloodily gore other men's consciences, who yet never once purged their own unclean sinks at home, nor drew one drop of blood out of their own corrupt hearts. Such were the pharisees, who pleased themselves much in judging and censuring our Saviour and his Disciples; 
Luk. 16. 15. & 18. 9  but were so far from condemning themselves as faulty in any thing, that they justified themselves before God and men. Such also are the Brownists, which are ready to burst their bowels with crying out against disorders abroad, and yet never reform their own souls at home: for if they did, they would also reform their lives and their families. But what kind of zeal these men's is, woful and late experience still crieth in our ears: for many of them being so zealous to others, but only through some secret love of the world, when they had that which they sought for, made known their hollow & their rotten zeal, in that without grief of conscience, they could suddenly rush into a profound worldliness: and without all godly sorrow, could (after they had satisfied their greedy and fleshly zeal) not only more hardly sear up their own consciences, but also be so changed, that they could sow up their lips, and spare their words from speaking in like manner again to others, and so are neither zealous to themselves nor others.  
here also are all such to be censured as faulty, that can pry and make a privy search into the wants of others, accounting the same wants no wants in themselves. The father saith, this my child doth amiss: and the child, in this my father faileth: the husband knoweth, what the wife should do; and the wife, what the husband should do, &c: every one in the mean time neglecting their own duties; whereas indeed every ones principal care should be, to know and do his own duty, and to be grieved where he cometh short of the same. And thus much for the third rule, that true zeal must begin in ourselves.  
Now further we are to understand, that there must be an order kept in being thus zealous: namely, 
We must make greatest account of the weightiest matters.  that first and especially we make conscience of the principal matters of the word, and after of the lesser, as our Saviour telleth the Scribes and pharisees: These things ought ye to have done, 
Matth. 23. 23.  (that is, the weightier matters of the Law) and not to have left the other undone: viz. matters of smaller importance.  
Which showeth, that their zeal is very corrupt and faulty, who as our Saviour saith, strain out a Gnat, & swallow a Camel; who are very hot about matters of ceremony, but altogether cold in matters of substance: as also theirs that (on the other side) will cry out against them that rob by the highways side, & yet they themselves make no conscience of pilfering, & cozening, and secret defrauding of their neighbours: as if small sins were not to be left as well as great.  
Another rule of true zeal is, that we look as carefully to our hearts before God, as to our carriage before men: for so the Lord commandeth, 
We must look to the inside, as well as to the outside,  Clease thy heart, o jerusalem, &c: how long shall thy evil thoughts remain within thee? 
jer. 4. 14.  And again, Purge your hands, ye sinners, and [your hearts] ye hypocrites. 
jam. 4. 8.   
Which serveth to overthrow the hypocrisy of such pharisees, as make clean the utter side of the cup and platter, but within are full of bribery and excess, 
Matth. 23.  of pride, disdain, self-love, and hatred.  
Now that we may the better try ourselves by this rule, two things are to be observed,  
I. That we fear to commit any sin secretly, and when we are alone, as well as when we are in the presence of men. So did job, and so did joseph: and this moved them so to do, 
joh. 31.  even that the Lord did behold them, 
Gen. 39  and could punish them for secret, as well as for open offences.  
Which condemneth them of gross dissimulation, that are loath to be accounted ill, and yet make no conscience to be ill. What is this, but to be painted sepulchres, that are fair to look upon, but within full of rotten bones? We may deceive men, 
Matth. 23.  but God is not deceined: and therefore let us beware of this hypocrisy: and so much the rather, because the Lord hath fearfully discovered and plagued them, that in outward show have borne a great countenance of religion, and yet have lived in secret filthiness, and other vile sins, which in time have come to light to their shame and ruin.  
The second thing to be observed, is, that we have an eye to the privy corruptions that lurk in our hearts, and maintain continual war against them, as Paul did, Rom. 7. and this we should the rather do, because it is a fearful, and yet an usual judgement of God, and that upon many professors, that making no conscience of entertaining wretched lusts and vile affections secretly, they have broken forth to the committing of the gross actions, and so have shamed themselves publicly. And this is a just stroke upon those that would rather seem to be, then in truth desire to be godly, that making no conscience of their thoughts and inward desires, they should in time be so given up, as to make no conscience of their words or deeds.  
The sixth rule is, that we be more strict unto our selves then unto others, 
We must be more strict to ourselves then to others.  and more severe against ourselves, then against others, giving more liberty unto them, than we will take unto ourselves. And first concerning severity unto ourselves, such aught to be our acquaintance with our inward and outward corruptions, and so grievous ought they to be in our eyes, that our heat being spent upon ourselves, we may think the sins of others more tolerable, and so learn by the sight and sense of our own sores, to deal more mildly and meekly with others, 
Titus. 3. 1.  whose corruptions (either for greatness or multitude) we cannot so thoroughly see as we may our own.  
Secondly, as we must deal most sharply against ourselves, so must we be ready to give more outward liberty unto others then to ourselves. And for this we have the example of Abraham, who was so strict to himself, that he would not take of the King of Sodom so much as a thread or latchet, 
Gen. 14. 23. 24.  and yet he would not deny Aner, Escol and Mamre, their liberty. So job, as he would not permit to himself, 
job. 1.  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 conveniently live of other men's charges, as at Corinth and Thessalonica, 
1. Cor. 4. 12. 1. Thess. 2. 9  he would labour with his own hands, rather than be chargeable to any of them: yet he would not that all men should be tied by his example to do the like: and therefore he laboureth much in his Epistles about this, 
1. Cor. 9 1. Tim. 5. 18.  that Ministers ought to be provided for: so strict was he to himself; such liberty left he unto others.  
Whence we may easily perceive, that it is rather a Pharisaical pride, than any Christian zeal, to be too tetrical and rough in urging men so far, that whosoever in every point is not so strict and precise as ourselves, we cast them off as dogs and profane persons, and such as are unworthy of any account or countenance.  
The next property of true zeal, is, not to be blinded with natural affection, 
Zeal condemneth sin in friends as well as in foes.  but to discern and condemn sin, even in those that are nearest and dearest unto us. That was it that made Christ so sharply to rebuke Peter, 
Mat. 16. 23.  and Paul to deal so roundly with the Galathians and Corinthians. 
Gal. 3. 1. 1. Cor.   
Many offend against this rule, who will never reprove sin in their friends, till God revenge it from heaven; wherein they are far from true friendship: for whereas they might by admonishing them of their faults in time, prevent the judgements of God, they do, through a false love, pull the wrath of God upon them whom they love most dearly. He loveth most naturally, that hath learned to love spiritually: and he loveth most sincerely, that cannot abide sin in the party beloved, without some wholesome admonition.  
But do not many now adays seem zealoussie to mislike sin in strangers, who can wink at the same fault in their kindred, in their wives, in their children, in their parents? as if the diversity of persons could change the nature of the sin. This blind zeal God hath punished, and doth punish his children. Isaac did carnally love his son Esau for meat, & for a piece of venison. 
Gen. 25. 28.  David was too much affected to Absalon and to Adoniah for their comely parsonage, so as his zeal was hindered in discerning sin aright in them. Now jacob was not so dear to Isaac, and Solomon was more hardly set to school, and made to take pains: but behold, God loving jacob, and refusing Esau, (howsoever Isaac loved Esau better than jacob) made Esau more troublesome, and jacob more comfortable unto him. Absalon and Adoniah, brought up like Cockneys, became corrosives to David's heart: Solomon more restrained and better instructed, was his joy, his crown, his successor in his kingdom. This disease is so hereditary to many parents, loving their children in the flesh, rather than in the spirit, that the holy Ghost is fain to call upon them more vehemently, to teach, to instruct, and to correct, as knowing how easily nature would cool zeal in this kind of duty. Indeed many will set by their wives, children, and kinsfolks, if they be thrifty, like to become good husbands, witty and politic, or if they be such as for their gifts can bring some revenue to their stock, or afford some profit unto them; how deep sinners soever they be against God, that maketh no matter, it little grieveth them: whereby they bewray their great corruption, that they are neither zealous in truth of God's glory, nor lovers aright of their children, because they can be sharp enough in reprehension if they fail but a little in thriftiness, and yet are too too cold in admonition, if they fail never so much in godliness.  
Well, let these fleshly zealous men lay to their heart the blind affection of Heli, 
1. Sam. 2. & 3. & 4.  who being the dear child of God, was severely punished of the Lord, for that he was not zealously affected to punish the gross and foul offences of his children: but blessed are they that can forget their own cause, and even with jeopardy of nature can defend the quarrel of God, labouring henceforth to know no man after the flesh, nor suffering any outward league so to blear and dazzle their eyes, as that they should not espy sin in their dearest friends to reform it, or that they should not discern virtue in the greatest aliens to reverence it.  
Now whereas many have great courage to rebuke such as either cannot gainsay them, 
Zeal opposeth itself against the sins of the mighty.  or gainsaying them, cannot prevail against them, here cometh another property of zeal to be spoken of, and that is, that it feareth not the face of the mighty, neither is it dismayed at the looks of the proud and lofty, Such was the courage of job, who besides that he made the young men ashamed of their liberty, & afraid of his gravity, made even the Princes also to stay their talk, 
job. 29. 8. 9  and to lay their hands on their mouths. And yet here we must beware of their hasty zeal, who will not stick to charge the children of God to be without zeal, if presently and abruptly they rush not into an open reprehension of men that are mighty in authority, as though no regard of time, place, or persons were to be had: which opinion many by weakness of judgement defending, find neither fruit in others, nor comfort in their own consciences, when they do admonish in that presumptuous manner: for that hunting after ferventness without the spirit of meekness, and casting off all consideration of a godly opportunity, they rather exasperate then humble the parties admonished: and they themselves rather depart with confusion and shame, for such posting on without warrant of wisdom, then with comfort of heart for any duty done, Neither am I here ignorant how great danger of trouble of mind cometh to many, in that they, being so curious observers and waiters of opportunity, do for some ease of the flesh, under the cloak of this wisdom, altogether leave off that godly duty. Wherefore, as we affirm that wisdom and love mixed together do deeply enter into the most prefract & prodigious spirits; so we mislike their fearful delay of duty, who having a mean occasion offered them from the Lord, do not zealously and earnestly rebuke sin, though in some higher personages.  
Out of this may issue another frutit of holy zeal, namely when we are zealous in their behalf who can never recompense us again, and that in defending their right against oppressors that are craftier & mightier than they. Thus job delivered the poor that cried, 
job. 29. 12.  the fatherless and him that had none to help him. He was the eyes to the blind, and feet to the lame, at whose hands no reward was to be looked for.  
Another most excellent and glorious property of pure zeal is, 
Compassion to be joined with zeal.  to be humbled in ourselves for those sins which we espy and censure in others, and so to nourish an holy compassion towards them.  
here is an excellent and infallible difference between godly zeal and fleshly heat, viz when our anger for our brothers falling doth not feed itself upon the party, because of our wrath, but upon his sin, because of our zeal; we still retaining a tender affection towards the person of the offender. When our Saviour Christ went about to heal the man that had the withered hand, the pharisees that stood by murmured, because he would heal on the Sabbath day: hereupon it is said, that he looked about him angerly, & yet it is added, that he sorrowed for the hardness of their hearts. Mark here in this notable example, 
Mark. 3. 5.  how anger and sorrow meet together: Anger, that men should have so little knowledge of God, and love of their brother: sorrow, that through ignorance they were so foully overseen. 
Matth. 23. 37.  So likewise in zeal of his father, 
Luk. 19 41. 42.  Christ looked on jerusalem, with an hatred to their sin, and yet with pity of their misery which was at hand, which appeareth in that he wept over it.  
Mark this in all the Prophets from time to time, as in Isay, jeremy, Ezekiel, Daniel, &c: whether they did not utter their message in heaviness of spirit: and when they most threatened the people for their sins, observe if they were not most grieved and feared, lest they should be executed upon them. This is a blessed temperature, thus to mingle grief with zeal: but that is an overreaching zeal, that feedeth more on the person then on the sin.  
Wherefore we must crave this special grace at the hand of God by prayer, to be governed by a right zeal, and that we may truly discern the difference between fretting anger, and pining zeal. Which if all sorts of men would labour for, receiving this rule in judgement, and observing it in practice, it would breed a great deal more conscience in ministers, magistrates, and masters, when they are to admonish their inferiors. Alas we see many, who can mangle and martyr a man for some offence, who never learned for conscience sake to mourn for those in firmities, which so bitterly they inveigh against in others. The Apostle Paul was of another temper: 
2. Cor. 12. 21. 1. Cor. 4.  I fear (saith he) to the Corinthians, left when I come, my God abase me among you, and I shall bewail many of them, which have sinned already, &c: he knew nothing by himself, (as he telleth them in another place) yet could he not but lament and be humbled for their offences, who were a part of his Apostolic charge. So Samuel, in the zeal of God's glory, spares not flatly to tell Saul of his sin, notwithstanding his great authority: and yet in love and compassion to his person, 
1. Sam. 15. 35.  he was always bend to lament Saul's case, and earnestly to pray for him, till the Lord forbade him to do so any longer, 1. Sam. 16. 1.  
If we could keep this golden mixture, we should stop the mouths of the adversaries, who accuse us to be full of rancour and malice, if we be angry as enemies to their sin, but grieved in that for sin they are become enemies to God.  
Further, we must know, that true zeal maketh us as willing to be admonished, 
True zeal maketh men desirous of admonition.  as careful to admonish: and that not only of our superiors, which is an easy thing, because there we must of necessity yield: but also of our inferiors, whom we may seem to contemn. All men will grant, that a child ought willingly to be admonished of his father, or a servant of his master: but few will in practice give this, that a father should listen to the advertisement of his son, or that a master should receive an admonition of his servant. Howbeit job saith, he durst not contemn the judgement of his servant or of his maid, when they did contend with him, because in a duty of piety, he looked to them, 
job. 30. 13.  not as servants, but as brethren; he looked not to the speaker only, which in respect of his calling was his inferior, but unto the things spoken in the ordinance of God, unto whom job himself was an inferior, and before whom he knew there was no respect of persons.  
Howbeit to correct the preposterous boldness of some, we add thus much, that inferiors must rather advise than admonish: advertise rather than reprehend their superiors, that so still they may offer their pure zeal of the glory of God in unfeigned humility, left through their corrupt zeal, they do not only not profit their superiors, but most justly exasperate them against them.  
Another rule is, that in pure zeal we be patient in our own causes, & devour many private injuries; 
We must be most fervent in God's causes  but hot and fervent in God's causes. Many can be as hot as fire in their own private matters, who are as cold as ice in things that concern God's honour and glory.  
But it was otherwise with Moses: When any private wrong was offered unto him by the Israelites, he was meek as a lamb, and would with wisdom speak mildly unto them to pacify them, and pray earnestly unto God to pardon them: but when they fell to Idolatry, and worshipped the golden calf, 
Exod. 32. 19 20.  (a matter which nearly concerned the glory of God) his wrath waxed hot, and he cast the tables out of his hands, and broke them in pieces, and burned the calf in the fire, and ground it to powder, and made them drink of it, being strewed upon the water; and after caused a great number of the principal doers in this wickedness to be slain by the sword. This also is the commendation of the Church of Ephesus, that they had much patience, and yet could not forbear those which were evil, 
Revel. 2. 2.  but examined them which said they were Apostles, and found them liars.  
This rule well observed, would sow up the lips of the adversaries, who though for a time they think us to be cholloricke, and men out of our wits, madly revenging our private affections, yet one day they should confess, that we sought not our own commodity, but Gods most precious glory.  
And to stretch this examination of our hearts one degree further, let us beware of that corruption, which, springing from self-love, will give us leave to rejoice in good things, so long as they be in ourselves, but repineth at the sight of them in others: which will permit us to be grieved at evil things in ourselves, and yet make us to rejoice to see the same in others.  
True zeal (having God's glory for the object thereof) loveth good wheresoever, and in whomsoever it is: true zeal hateth sin wheresoever and in whomsoever. True zeal loveth friends as they be God's friends: true zeal hateth adversaries, so far as they be God's adversaries: true zeal loveth a good thing in the most professed enemy: true zeal hateth sin in the most assured friend.  
If we be persuaded that our enemies be God's children, howsoever we disagree in some particulars, yet we must swallow up many private injuries, and more rejoice in them as they be God's servants, then be grieved at them, as they have injuried us.  
Indeed true Zeal is most grieved at the sins of the godly, because so much are their sins more grievous than the sins of others, by how much they came nearer to the image of God than others.  
The last rule is, that we keep a tenor of zeal in both estates, 
Zeal must be constant in all estates.  to wit, of prosperity and adversity. We must especially look to that whereunto we are most ready, that is, whether we be more zealous in prosperity, and fall away in adversity; or whether we be more fervent in affliction, and overwhelmed in abundance: whether by the one we are not puffed up with security and secret pride, and whether by the other we be not too far abased and discouraged; or, which is worst of all, quite driven out of the way: for many in time of peace are religious, who seeing persecution to follow the Gospel, begin (like those that are compared to stony ground) to step back, 
Luke. 8. 13.  and at last utterly to renounce their former profession.  
Others so long as they may have credit by embracing the Gospel, will seem to go far; but when discredit comes, they forsake all: contrary to the practice of David, who saith, The bands of the wicked have robbed me, yet have I not forgotten thy Law. 
Psal. 119. 61. Verse. 161.   
And again,  
Princes did persecute me without cause, but mine heart stood in awe of thy Word. 
Verse 141.   
And for disgrace he saith,  
I am small and despised yet do I not forget thy Word. 
Verse. 141.   
Others on the contrary part, so long as God exerciseth them with any cross, are zealous professors, who being set aloft, and coming once unto promotion, begin to grow secure and careless of all duties towards God or men, as is to be seen in the lsraelites from time to time.  
We see many in time of their misery to he much humbled; 
Psal 63. 34. etc.  and whiles they want livings and preferments, we see both Preachers and people in outward appearance very godly, 
judges.  who having obtained that which they sought for, have their zeal utterly choked.  
Do not many pray for the continuance of the peace of the Gospel, that they themselves might continue in peace and prosperity? Do not many mourn in the adversity of the Gospel, because they are grieved for their own adversity! Oh great corruption of our hearts! Oh bottomless pit of hypocrisy! If we were ashamed that we are no more grounded on the word, and that we can be no more holy and upright in our hearts, surely the Lord will so govern us; that he would not suffer either prosperity to quench our zeal, or adversity to discourage our hearts.  
This is then our trial herein, if when we are in greatest prosperity, we can mourn with them that mourn in the Lord; and when we are in greatest adversity, we can rejoice with them that rejoice in Christ.  
This is a sure token we love not the Gospel, nor favour the word, because we have a love to prosperity, neither are zealous to see the word contemned, because we have an hatred of adversity. Daniel concerning outward things was an happy man, as being near to the Crown: and yet when he saw the God of Israel's glory to be defaced, and his servants and services to be trodden under foot, he could content himself with nothing so much, as with fasting, weeping, and prayer. 
Dan. 9   
And Paul on the other side being in bonds for the testimony of jesus Christ, and concerning his outward man in a miserable case, rejoiced greatly, and was as it were revived when he heard that the Gospel flourished, and that the faith and love of the Saints was still continued. 
1. Thess. 3. 6. 7. 8.  This zeal should we much labour for, that in all estates we might be rightly affected towards God and men.  
FINIS.