of woe Dauid sustained by reason of the hautinesse of his heart and his earthly confidence which is a signe thereof when he thought his mountaine so strong that he should neuer be mooued for God turned away his face from him and he was troubled and euen ready to goe downe into the pit to descend vnto the dust c. Neither did God minister vnto him a stronger purgation then he needed but his pride required full as much affliction as the Lord laide vpon him this was also the case of vzziah who being in a moderate estate did exceeding much good both for the Church and the common wealth but when he was growen mighty and strong his heart was lifted vp and then he could not content himselfe with his kingly dignitie but he would needs take vpon him the office of the High-priest also and so went into the Temple of the Lord to burne incense vpon the Altar of incense but what came of this presumptuous fact of his When the admonition of the Priests of the Lord would not preuaile with him but he grewe wroth with those that withstoode him the Lord louing him did forthwith smite him with Leprosie and so he was driuen to liue apart all his life long that so the hautinesse of his heart might bee throughlie cured 2. Chron. 26. The like may be seene in Paul who albeit he were a man of wonderfull graces had beene continually exercised with many and great afflictions so that he had no great need of further humbling as we would haue thought yet had he Satan turned loose vpon him to buffet him and to beat him blacke and blew as it were that so hee might not bee lifted vp with the multitude and excellencie of the reuelations that he had receiued Hee had beene in the third heauen and was indued with exceeding rare gifts and the Lord knew that if he were not taken downe hee would bee very conceited of himselfe and then all had beene lost he would be vnfit to receiue or doe good altogether vnprofitable and vnfruitfull and robbe God of his honour and men of their due and therefore to preuent this hee giueth Satan libertie to worke vpon his originall corruption and to exercise him with strange temptations which was a speciall preseruatiue against pride and loftinesse of minde Lastly wee may note in the 8. chap. of Deuteronomie verse 2. what a great adoe the Lord had with his people the children of Israel to helpe them against this vile corruption that was in them hee was driuen to keepe them fortie yeeres in the wildernes and there to exercise them with manie and grieuous crosses and iudgements and all to humble them as there it is saide and certainly if fewer and easier afflictions would haue done it the Lord would neuer haue handled them so roughlie and sharplie for mercie pleaseth him neither doeth hee afflict willinglie Now the reason why the pride of mens hearts cannot easily bee remooued is First because it doth wonderfully harden them and makes them euen like a Flinte so that they are verie hardly wrought vpon either by instructions or by afflictions This is euident in Nebuchadnezzar who notwithstanding that diuine dreame that God had sent vnto him and the holy instructions and exhortations that Daniel had giuen him after his interpretation thereof yet continued in his arrogancie still and was full of boasting and bragging in so much that the Lord was faine to strippe him of his wittes of his kingdome of his foode of his apparell and of the societie of mankinde and to cause him euen for seuen yeares together to liue as a beast among the beasts of the fielde and all little enough to take downe the stoutnes and loftines of his sinfull heart Secondly as pride maketh men vnteachable and vncapable of good by any meanes that others can vse so doth it make them vnable to vse any means themselues for the humbling of their soules for proud men cannot examine and iudge themselues because they are wise in their own eyes and haue an high conceit of their owne doings they cannot pray because they haue no promise to builde vpon nor any heart to humble their soules before the Lord as all that will speede well with him must doe they cannot labour in a calling for conscience sake because they onely seeke and serue themselues in whatsoeuer they doe in a word they cannot applie themselues to vse any of those holie remedies that God hath ordained for the subduing and mastering of the pride and haughtinesse of their wicked hearts and therefore it must needs be concluded that this dangerous sicknes is very hardly cured And if we haue yet any doubt hereof let experience teach vs the truth of this point for if wee obserue it in our selues or others we shall find that those that haue had most heart-breakings and shed most bitter tears and gone through most fearfull temptations and most grieuous distresses haue yet still a great deale of pride in them which is ready vppon euery occasion to manifest it selfe vnto their griefe and the offence of others Which maketh first of all for the terrour of all proud and arrogant men who may looke for a great deale of woe and miserie for the expelling of this poysoned humour out of their soules Let such therefore remember what is said concerning them to wit that all the proud in heart are an abomination vnto the Lord though hand ioyne in hand they shall not be vnpunished And againe Pride goeth before destruction and an high minde before the fall And in the 119. Psalm thou hast destroyed the cursed proud and in the Epistle of Iames God resisteth the proud Let these and the like terrible sentences fright their drowsie consciences and vnlesse they would haue the Lord to abhorre them to curse them to fight against them and vtterly to destroy them let them sue vnto him who alone is able to heale them of this loathsome corruption otherwise their case is very wofull and lamentable and the more account they make of themselues the more cleerely will God manifest his heauie displeasure against them as he did against Pharaoh Nebuchadnezzar Herod and such other lostie spirits as they were Secondly let this be an instruction vnto the children of God that if they would not haue their maker to loath them and to fight against them they must labour to abhorre all loftines of minde and ouer-weening conceites of themselues and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best the godly begin to thinke much diuers times that they are afflicted euery morning that they are exercised with wants with sicknesses with disgraces and the like but better is it to vndergoe some of these or all of these though it be all our life long so we be made more lowly thereby than to ouerflowe with great plentie and varietie of outward things and
when this is said to bee a fauourable stroke we must vnderstand that it is so only vnto Gods children not to the wicked concerning whose departure out of this world it is saide that Hell followeth death If they bee not reconciled vnto God but liue and die in their sinnes their case is fearefull And therefore is it a iust hand of God vpon impenitent sinners that they should bee horriblie afraid of that sicknes No sinne nor Sathan himselfe is so much feared of them as the pestilence nay nor Gods wrath it selfe and therefore they care not what foule sinne they commit whereby they are sure to incurre the Lords displeasure so their bodies may escape this plague of God But suppose they doe escape it if they be as full of impiety and iniustice and impurity as they were wont to be the Lord hath seuen times greater plagues behinde and his reuenging hand will be stretched out against them still Therefore let them labour to make a good vse of this to humble themselues and turne from their euill wayes otherwise assuredly some greater punishment will light on their soules or bodies or both Verse 15. So the Lord sent a pestilence in Israel c. and there died of the people from Dan to Beer-sheba seuenty thousand men Yee heard the cause of this before to wit because Dauid partly through pride and partly through vaine confidence had numbred the people whence this point may be gathered that God maketh his iudgements sutable to our sinnes Dauid was lifted vp because hee had so many strong and valient men therefore doth God lessen the number of them So Ioel 1. 5. it is said Weepe houle ye drinkers of wine for the new wine shal be pulled from your mouth This was a most iust correction that they should be punished with scarcitie of drinke seeing they had before time so wretchedly abused the same In like sort doth the Lord meete with proud men turning their glory into shame as wee may obserue in Tyrus Isa. 23. 8. where the question is made Who hath decreed this against Tyrus that crowneth men whose Merchants are Princes whose Chapmen are the Nobles of the world And the answere is made vers 9. The Lord of Hosts hath decreed this to staine the pride of all glorie and to bring to contempt all them that be glorious in the earth So for couetous men they are many times brought to beggarie according to that of the wise man Hee that maketh hast to be rich shall surely come to pouertie Albeit they vse wonderfull diligence and be exceeding painfull and haue an excellent capacitie and a deepe reach for worldly things seeme to want nothing that may make them prosper yet because God is displeased with them he brings them downe both stripping them of their wealth which they most affected and plaguing them with pouertie which they most detested And a cause heereof is that he giueth men thereby to vnderstand that he taketh knowledge of their waies to the end they should take knowledge of his iudgements when they see them directed so iust against their faults and affections And by this meanes as reprobates are left without excuse the elect are much furthered to repentance when their corrupt wils their vnlawfull desires and sinfull delights are crossed when they behold Gods visible hand and righteous hand when he sheweth them the nature and qualitie of their offences by the manner and proceeding of his corrections that was the true cause why the Lord laid this stroake on Dauid at this time rather than any other viz that he might more speedily and euidently see his fault and more soundly and heartily repent for the same Which maketh for our instruction if wee would haue comfort in any thing that we possesse let vs vse it well neither let our hearts deceine vs whether it be honour or goods or children if we dote vpon them and make Gods of them we are likely to be depriued of them the Lord can take from vs our power the ioy of our honour the pleasure of our eyes and the desire of our hearts euen our sonnes and our daughters When men loue to be commanders God can take their authoritie from them if they stand vpon their honour and reputation he can soone make it wither and vanish if the delights of their eyes doe content them he can quickly remoue those from them finally if they set their affections immoderately vpon their children and lift vp their soules vnto them as the words are in the originall that is make them the desire of their hearts God can suddenly bereaue them of their children or so bring it to passe that they shall haue little comfort in them Would we then haue our houses and our children free from Gods strokes and in particular from the pestilence as that many pretend that they are more carefull for their children then for themselues then let vs neuer commit any sinne to set them vp for that is the next way to depriue vs of them when we carry more affection to them then to the Lord himselfe we endanger our selues and them both The Lords will is that you should in the first place serue him and so doing you shall make your children not Lords but kings not of an earthly but of an heauenly kingdome The next thing heere briefly to be considered is the space in which these seuentie thousand men died namely in three daies Doctrine that When God sets in with his iudgements they shall be farre dispersed in a short time He can cause his plagues to flie fast and make great speed This is prooued in the Psalme where speaking of any decree of God it is said He sendeth forth his commandement vpon earth and his word runneth very swiftly What God determineth to doe he can doe it out of hand when it standeth with his good pleasure So we see how he could cause one Angell to goe thorow the whole land of Aegypt in one night and to slay the first borne in euery house and in this regard Gods curse is compared to a flying booke to note the swiftnesse of it that it commeth as it were with two wings but withall it is likened to a talent of lead that sticketh fast where it fals it maketh speed vnto the place that God appointeth and tarrieth there where once it lighteth Furthermore we see how quickly Gods curse was scattered ouer the whole earth when our first parents had sinned the deformitie came not vpon the creatures by degrees but it ouertooke them presently and out of hand And so at the last day Christ shall come in the twinckling of an eye as to call the godly forthwith vnto glory so to draw the wicked immediately before Gods iudgement seate to receiue present and euerlasting punishment and torment And the reason of this is because God at all times is in all places and of
confutation of the Papists who clog mens consciences and lay on them heauie and yet vnnecessarie burdens enioyning them if they would get termission of their sinnes to goe in pilgrimage to this or that place to pray to this or that Saint to make some satisfaction to God c as if they should finde mercie any where rather then by seeking it at Gods hands and they speed accordingly for whereas Dauid went vnto the Lord for fauour and obtained it they haue still vnsetled hearts and restles consciences or hard hearts and benummed consciences neuer getting any true peace or sound comfort in the assurance of their reconciliation with the Lord. 2 Secondly for reproofe of those whose offences are very many and very grieuous and they see and acknowledge so much and yet will they not be so presumptuous as they tearme it to expect pardon for the same indeed they thinke it fit for such holy men as Dauid was to aske and looke for mercy from the Lord but for themselues they are such hainous offenders that they dare not doe so neither can they conceiue any hope to speed well if they should doe so But why should we put in conditions where God doth not and as it were interline Gods couenant doth not he promise without any exception that if we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse It is therefore a great fault to thinke that any hath more abundance of sinne then God hath of mercy to forgiue it Thirdly heere is an vse of instruction that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes which earnestnes that we may attaine vnto let vs vse these two helpes following which Dauids example directeth vs vnto First let vs labour that our hearts may thorowly smite vs and that our consciences may euermore checke vs when we doe offend for wheresoeuer there is the checke of conscience it will make the party grow not onely to hartie confession but also to earnest petitions for grace and fauour The greater therefore is their follie who when the Lord doth strike their drowsie consciences for any wickednesse committed by them will presently betake themselues to merry company so by iesting and laughing and drinking and sporting seeke to driue away their melancholie fit as they call it but God meeteth with them accordingly for when they will not take benefit by that mercifull warning which he giueth them they commonly fall to maruellous hardnes of heart and after breake foorth into some horrible sinne which ouerwhelmeth them with shame and confusion Let vs therefore obserue when the Lord smiteth our hearts and with Peter get out of company speedily and lament bitterly that so we may turne the rebukes of our soules into holy requests that the Lord would forgiue vs and not enter into iudgement with vs for our grieuous prouocations against his Maiestie Secondly when sinne is so odious vnto vs that our hearts doe condemne vs for it then let vs striue to be perswaded that it is pardonable yea and that it shall be pardoned vnto vs that though we deserue to be throwen out of seruice because we haue dealt so foolishly yet seeing we are Gods seruants he will not goe to extremities with vs but deale as a father with his owne children this ancor of hope we had need still to hold fast by for if we be not in some good measure resolued that we shall finde the Lord gratious and that we our selues are not hypocrites but such as to whom mercy belongeth we shall presently giue ouer prayer for who would seeke vnto a Chirurgion to cure him of whom he is afraid lest he should wound him in that he hath cause and abilitie so to doe Therefore hold this for a firme ground once Gods childe and euer once his seruant and neuer his enemie in which regard we may come with confidence vnto him and say Lord I am vnworthy to be called thy sonne yet art thou my mercifull Father I haue done thee ill seruice yet am I thy poore seruant still and though I be bad now yet time hath bene when I haue bin better done better when I haue praied in secret and humbled my soule and shedde teares for my sinnes in priuate and haue had an vtter detestation of those euils which now through the corruption of my nature I haue fallen into and therefore Lord be pacified towards me and put out of thy remembrance the trespasse of thy seruant If any one want these testimonies of Gods loue towards him and of his loue towards God when affliction ouertaketh him for his sinnes he will either flee from the Lords presence as Adam did or if he aduenture to come vnto him his prayers will descend as plummets of lead vpon him and Sathan and his owne conscience will be readie to accuse him and to say what hast thou to doe with God he heareth not sinners thou shall rather prouoke his vengeance then obtaine his fauour by thy petitions and because thou hast bene his enemie heretofore he will shew himselfe to be thine now and because thou hast cast his word behind thy backe he will shut out thy cries that they shall not haue any accesse vnto him Which vncomfortable newes will be as a dart to strike thorow the liuer of an hypocrite and as a two edged sword to pearse his soule and therefore let vs all labour to be strongly setled in this point that we are Gods seruants that so we may be feruent and firie in our prayers and not be so daunted as sinners are when the hand of God is vpon them I haue dealt very foolishly This he speaketh to make this sinne more odious vnto himselfe for by nature we are so proud that we cannot abide that any body should say we haue dealt foolishly and absurdly therefore doth he lay lode vpon himselfe the more to beat downe his pride confessing that he had dealt very foolishly because he had dealt very sinfully whence note this doctrine That the more sinfull any one is the more foolish he is Eue did eat of the forbidden fruit thinking she had dealt very wisely prouidently for her selfe but did she get any thing by sinning against her makers commandement No surely when shee had a conceit that she should deale most wisely she dealt most foolishly of any that euer was in the world for thereby she brought sorrow and miserie yea eternall damnation of soule and body not onely vpon her selfe had not God giuen her repentance and mercy but vpon many hundred thousands of her posteritie So Achan thought it a part of wisdome to take vp the Babylonish garment the wedge of gold that lay in his way hee might thereby as he imagined inrich himselfe and the matter neuer be knowne but was not that the ruine of himselfe his houshold In like manner
cried vnto thee ô Lord saith he saying thou art mine hope and my portion in the Land of the liuing Fourthly in such times of difficultie Gods glorious hand is more apparantly seene and so all the honour is ascribed vnto him If Moses had brought the Israelites out of Aegipt by force of armes being aided with two or three millions of souldiers much of the praise would haue bene giuen vnto them but when Moses was naked and altogether destitute of any power of man the Lords mightie Arme was more cleerely seene in the deliuerance of his people and the subuersion of their enemies And that worke of his hath bene is and shall be memorable in all ages So also Hezekiahs sicknesse had beene such as anie Physitian could haue cured his recouerie should neuer haue beene recorded in Gods booke as not making so much for his glorie but when the prolonging of his life was as much as the giuing of a second life then notice of it was taken and giuen by the holie Ghost to the euerlasting honour of Gods name And as it was then so is it yet still and euer shall be to the end of the world the greater the extremities and necessities of the Saints bee wherein God doeth relieue them and out of which hee doth deliuer them the more will it be for the magnifying of his omnipotencie and of his tender mercie therein expressed This serueth 1. First for the confutation of their foolish conceit and expectation who seeing mighty aduersaries against the Church and fewe or no friends to interpose themselues presently conclude that their case is desperate downe they must they are vtterly vndone and so they begin to forecast in their mindes the manner of their ouerthrow the forme of their lamētation when they shall bee thus and thus handled But these men for all their deepe reach may bee deceiued for all their conclusions are grounded on men they doe not consider what God may doe as wee see in Dauids enemies who perceiuing that manie did band themselues together and rise vp against him concluded that there was no helpe for him in God But what sayes Dauid Lorde thou art a buckler for mee my glorie and the lifter vp of my head And in another Psalme Mine enemies saith hee speake of mee saying God hath forsaken him pursue take him for there is none to deliuer him These speeches no doubt pierced Dauids soule but doth hee make the same conclusion No hee is farre from that hee rather layeth faster hold on God seeing cruell men to be so violently bent against him Goe not farre from mee O God saith hee my God haste thee to helpe mee let them be confounded and consumed that are against my soule c. Indeede if mens opposing of themselues against him could haue kept him from complaining vnto God or God from giuing eare vnto him his case had bene very lamentable but seeing that was impossible whatsoeuer they imagined there was safety enough for Dauid and so is there still for all the elect of God Secondly this is for instruction that seeing by how much lesse helpe we haue from men so much the more we shall haue from God therefore we should deale earnestly with the Lord in our distresses and wrestle with him as Iacob did when his brother Esau came with foure hundred men against him hee was vnable to encounter him and therefore hee encountreth the Lord himselfe by prayers and teares and that which was his refuge must bee ours and then wee shall haue peace and safetie if once wee can lay hand-fast on God as wee may in our houses in our chambers in our beds in the night or in the day then our case is good wee shall be protected from all the violent rage of the wicked so that none of the sonnes of violence shal be able to touch vs for our hurt and therefore herein let vs take comfort that though men forsake vs and our neerest friends reiect vs yet the Lorde will gather vs vp and prouide sufficiently for vs as he did for Dauid neither can mens perswasions withdrawe his compassion from vs nor mens threatnings terrifie him from releeuing of vs For there is not a godly man left c. From this lamentable complaint of his ariseth this doctrine that No outward thing comes neerer the hearts of God children then the decay of good men It much troubleth the soules of godly men to see a small number of Christians Hence proceedeth that lamentation of the Prophet Micah Woe is me for I am as the Summer gatherings c or I am in case as in the destruction of the Summer fruites as in Hoseah it is said The fishes of the Sea shall be gathered that is destroyed and that this is the sense it appeareth in the words following when it is said There is no cluster to eate My soule desired the first ripe fruites that is I am as one that hath a feruent longing for them and yet can get none of them and what is the reason of this his lamentation The good man saith hee is perished out of the earth and there is none righteous among men c. So that the effect of those words is thus much that looke how worldlings would grieue if they should see their grapes and figges which were speciall commodities in those countreys to faile and their expectation that way to bee vtterly frustrate so and much more bitterly did the Prophet bewaile the losse of good righteous men That was it also that did so pierce the heart of Elias Lorde saith he the children of Israel haue forsaken thy couenant broken down thy Altars slaine thy Propeets with the sword and I onely am left and they seeke my life to take it away Which losse of the Prophets was so grieuous vnto him that hee had no pleasure in his owne life and therefore hee intreateth the Lord to take away his soule In which regard whē the Lord would comfort him he vseth a fit remedie for his disease for whereas his griefe was that there were no godly men left but all were declined to Idolatrie he telleth him that he had reserued to himselfe seuen thousand that had not bowed the knee vnto Baal Yet further it may appeare what a matter of heauinesse the losse of good men is vnto those that are good themselues by that speech of Dauid who saith All my delight is in the Saints for if they be his chiefe delight then the want of them must needs be an occasion of very great anguish vnto him as is euident that it was Psalm 42. 4. when he remembred how he had gone with the multitude and had beene as a Captaine to leade them vnto the house of God which then he could not doe this cast him into wonderfull griefe so that he poured out his teares yea and his very heart as he there speaketh being in such
FOVRE GODLIE AND FRVITFVL SERMONS TWO PREACHED AT DRAITON IN OXFORD-SHIRE At a Fast enioyned by authoritie by occasion of the pestilence then dangerously dispearsed Likewise TWO OTHER SERMONS ON the twelfth Psalme VVhereunto is annexed a briefe Tract of Zeale By I. Dod. R. Cleauer The second Edition inlarged LONDON Printed by TC for WILLIAM WELBIE and are to be sold at his shop in Pauls Church-yard at the signe of the Swan 1611. TO THE RIGHT HONOVRABLE ANNE LADY WAINTVVORTH increase of all true honour and happinesse c. RIght Honourable may it please you to take in good worth my bold attempt in presuming to recommend vnto your fauourable patronage these Sermōs following Your honours vndeserued respect of me made me desirous to testifie my vnfained thankfulnesse which I could not imagine how with greater conueniencie to expresse and manifest then by taking hold of this present occasion especially considering that your constant and more then ordinarie pains-taking to heare such holy instructions is a sufficient argument to euince your loue and liking of the matter therein comprised and your good regard of the authors well knowne vnto me gaue me occasion to thinke that their labours in this sort offering themselues vnto your eye would be no lesse welcome than formerly they haue beene being in another manner presented vnto your eare Concerning the Tract of Zeale annexed to these Sermons it is a collection of diuers rules which I heard read touching that subiect principally of such as were scattered heere and there in Maister R. Greenhams Workes which being exceeding vsefull I thought good to gather them into one with an addition of sundrie proofes of Scripture for the ease and helpe of those that are well affected especially of such whose abilitie will not reach to the price of that great volume of M. Greenhams labours And thus humbly beseeching your Honour to pardon my boldnesse and to beare with my manifold defects which shall be found in the penning of these Sermons I recommend you to the gratious protection of the Almightie Your Honours according to my poore abilitie readie to be commanded IOHN WINSTON THE POINTS OF DOCTRINE HANDLED IN THE SERMONS following SERMON I. DOCT. I. THe first steppe to true and sound repentance is to be wounded and disquieted in our hearts for sinne 2 Lawfull things must be done lawfully and good things in a good manner 3 With confession of sinne must be ioyned earnest requests for pardon thereof 4 The more sinfull any one is the more foolish he is 5 It is a wonderfull hard thing to take downe the pride of mans heart 6 The more speedily we iudge our selues the more mercifully the Lord will deale with vs. SERMON II. DOCT. I. SInne brings men into maruellous straits 2. Gods seruants neuer find so great fauour as with God himselfe 3 God maketh his iudgements sutable to our sinnes 4 When God sets in with his iudgements they shall be farre dispersed in a short time 5 As God appointeth iudgements to be inflicted on his people so he himselfe will see execution done 6 A good man will lay a greater burden on himselfe then on another SERMON III. DOCT. I. ALthough humane helps and earthly friends do faile Gods-people yet they are not helpelesse nor hopelesse 2 No outward thing comes neerer the hearts of Gods children then the decay of good men 3 Deceitfull friends are worse then open foes SERMON IIII. DOCT. I. THe more skilfully and artificially any contriues his ill purposes the more fearefull destruction shall fall vpon him 2 The more wicked men boast of their mischieuous intents the neerer mischiefe is vnto them 3 No man hath the royaltie of his owne tongue nor the ordering of his owne speech FINIS The first Sermon 2. SAMVEL 24. 10. 11. 12. Verse 10. Then Dauids heart smote him after that hee had numbred the people and Dauid saide vnto the Lord I haue sinned exceedingly in that I haue doue therefore now Lord I beseech thee take away the trespà sse of thy seruant for I haue done very foolishly 11. And when Dauid was vp in the morning the word of the Lord came vnto the Prophet Gad c. IN these words is set foorth the repentance of Dauid for his sinne committed in numbring the people wherin the holy Prophet sheweth I. What meanes hee vsed to be reconciled vnto God Namely 1. First that he was touched with inward remorse and hearty griefe for his offence Then Dauids heart smote him after that hee had numbred the people 2 Secondly that he made a particular and very earnest confession of his fault I haue sinned exceedingly in that I haue done 3 Thirdly that hauing bewayled and acknowledged his sinne he instantly craued pardon for the same therefore now Lord I beseech thee take away the trespasse of thy seruant c as if he should haue said I haue sinned very hainouslie I cannot denie it yet I am thy seruant and one of thy familie and therefore Lord cast me not off for one fault but take notice of my sorrow and pardon my sinne for I haue dealt verie foolishly 2 Secondly he declareth that meanes the Lord vsed to make him fit for reconciliation viz that hee sent vnto him the Prophet Gad a worthy man of God Dauids Seer who had bene ready from time to time to lay open the will of God vnto him and in that regard was more reuerend in his eyes and hee threatneth and denoūceth iudgement against him that seeing his heart had beene lifted vp with pride in regard of the multitude and strength of his people God would meete with him in his owne sinne and make his punishment to be suteable to his fact and seeing he begun to be humbled for it alreadie and yet needed still further humaliation he telleth him that the sword or the famine or the pestilence must pursue his subiects and make wonderfull hauocke among them and therfore biddeth him make his choice which of them hee would haue to come vpon the land for one of them hee must needes vndergoe to further him in the worke of humiliation as also to bring the whole Church vnto the like who then had incensed the Lords anger against them Then Dauids heart smote him In that setting downe the repentance of Dauid the holy Ghost taketh notice of this in the first place that his heart smote him the Doctrine is that The first step to true and sound repentance is to bee wounded and disquieted in our hearts for sinne vntill our soules bee pierced and as it were strucke through with the feeling of our corruptions and of Gods displeasure due vnto vs for the same wee haue not made any entrance into the wayes of godlinesse nor laid the verie foundation of the works of conuersion therfore the Prophet Ioel exhorting the Israelites to repentance biddeth them rent their hearts that is the first stone that must be laid in this building their hearts must bee crushed and broken
and the spirit of God doe beare sway in their hearts they are at vtter defiance with their pride and hypocrisie and all wretched lusts that fight against their soules being neuer so much tormented with those sinnes as when they haue attained to a great measure of humilitie and of sinceritie He that is most lowly is euer most vexed with his pride and he that is most vpright and true hearted is most of all troubled with the guilefulnes and deceitfulnes of his owne heart because the word and the spirit working together doe cause him both more clerely to see and more throughly to hate those corruptions than euer hee did before he had attained to that measure of grace Secondly we must not content our selues when once we haue gotten the word and spirit of God within vs but we must still striue to keepe our hearts humble and lowly for otherwise we shall not feele the strokes of the word and spirit of God therefore it is said Isay. 30. 20 21. that when the Lord had dieted his people a while giuing them the bread of aduersitie and the water of affliction and thereby taken downe the pride and stubbornenesse of their hearts that then their eares should heare a word behind them saying this is the way walke in it c. that is when they were thus humbled as soone as euer they had committed any offence they should presently haue a blow vpon their hearts for it and be full of feare and anguish though no man in the world tell them of it yet the word in their hearts will be like a good guide that is still following a little child and telling him this is not the right way leaue it there is the right way walke in it but many haue hearts pestered with pride and lust and couetousnesse and yet goe a whole moneth nay many monethes and yeares together and neuer feele any rebuke in their consciences How comes this to passe that others are full of griefe and full of teares for their sinnes and they are neuer troubled for them is it beause there is greater vprightnes in them then there is in others No surely it is because they haue a more blind minde and a more proud and senselesse hart then others haue for the more humble any one is the more often shall he heare the voyce of the spirit checking him when hee goeth out of the way moouing him to turne again into the right way Thirdly we must especially beware of presūptuous sins for if we liue therein our hearts will cease to smite vs or at least we shall be senselesse of these strokes as may be seene in the case of Dauid when he had cut off the lap of Sauls garment and numbred the people which were but infirmities forthwith his conscience rebuked him and he was humbled before the Lord but when he had committed adulterie and murder either the checkes of his conscience were none at all or else they were so weake that hee had no sense nor feeling thereof so that Nathan was driuen to fetch about as it were and to vse all the art that might be to make him see his offences and passe sentence against himselfe for the same Let vs therefore by his example learne to beware how we presumptuously sinne against our consciences especially in palpable and grosse offences least our mindes being by degrees blinded and our affections by little and little corrupted we become in the end very blocks and stones and haue our consciences so darkened that they will not accuse vs or our hearts so benummed that they will not be mooued with the stroakes of God and with the checks of his holy spirit After that he had numbred the people Heere is his speciall sinne that he numbred his subiects which may seeme to be no such great matter for which God should so plague the land and if there had bene that measure of hypocrisie in Dauid as there is in many of vs he would haue pleaded thus for himselfe What need I to be so troubled for this and what reason is there why God should proceede so seuerely against me for the same did not Moses and Ioshua holy men of God number the people in their daies and that warrantably and why then may not I doe the like hauing more absolute authoritie ouer them then they had but his heart staied him from all such reasoning of the matter and told him that though hee did the same action which they did yet the manner of doing thereof was diuers he performed it not in obedience to God as they did but in pride and hautines of minde in regard of the multitude and strength of his subiects before he esteemed Gods name a strong tower for his defence but now what need he runne crying vnto God he had so many souldiers and valiant warriours in his dominion that he could make his part good against any forren power whatsoeuer Thus was his heart lifted vp vnto vanitie when it should haue bene lifted vp to God in thankfulnes and therefore was he so humbled because he had an ill affection and a wrong end in a good action Whence ariseth this doctrine That it is not enough for to forbeare things that are euill and to make conscience of grosse sinnes but men must doe lawfull things lawfully and performe good workes in a good manner otherwise the Lord may and will punish them for doing lawfull things aswell as for vnlawfull things This may be seene in that great enditement which Christ brings against the old world They did eate and drinke marry and giue in marriage A naturall man would haue thought there could be no hurt in these if they had bene charged with whoredome murder blasphemie or the like they had bene matters of some moment but for those before named what fault can be found with them Indeed the things in themselues are very warrantable but the manner of performing them doth either make or marre them to eate and drinke without feare without prayer and thanks-giuing as if the creatures were our owne and not the Lords to abuse the blessings of God to surfetting and drunkennesse c these and the like corruptions doe turne eating and drinking into sinne which in themselues are not onely allowable but also necessarie The like may be said concerning marriage it is a sanctified ordinance of God vnto those that vse it holily but then it becomes very sinfull and hatefull vnto the Lord when the Sonnes of God doe ioyne with the daughters of men and professors are yoaked with Infidels for beautie or commoditie or any such carnall respect yet that is a horrible sinne too too common among such as professe Christianitie that they make no scruple of matching their children with those whome they know by their workes to be as yet the children of the diuell and so in other matters if they can proue them once to be in themselues lawfull they make
no conscience of the meanes they vse nor of the end they propose in accomplishing of them The like is alleaged by our Sauiour against the Sodomites as against those of the old world viz that they bought and sold and built in couetousnesse pride and vanitie as if they had bene euer to dwell vpon the earth not caring what craft and fraud they vsed nor what snares and grins they laid for men if they might satisfie their couetous and ambitious desires More might be said concerning this point both for proofes and reasons but that it hath bene handled at large elsewhere This serueth First for terror vnto those that satisfie themselues with this that no bodie can charge them with grosse sinnes and therefore they imagine their case to be good and that they need not trouble themselues in regard of their offences But was it not thus with Dauid who could now accuse him of any notorious ill fact surely none in the world and yet he hauing grace in his heart accuseth and condemneth himselfe for that he had done a good action in an ill maner and with an ambitious and vaine glorious minde and for the same is much abased and confounded in himselfe and therefore those are in a miserable estate that neuer disquiet their soules for their hidden corruptions but thinke that all goeth well with them when mens eyes can discerne nothing amisse in them as they on the other side are in happie case that doe often take themselues apart and beseech the Lord to be mercifull vnto them in regard of their failings euen in the most spirituall duties that they performe such iudge themselues and therefore shall not be iudged of the Lord. Secondly this is for instruction that we carefully looke vnto the manner of all our actions and in particular of the exercise of fasting which is now in hand let vs consider wherefore we are come together and what is required of euery one that is present this day to wit that we should put wickednesse out of our hearts and out of our hands and for that purpose come with true humiliatiō on our part that there may be a perfect reconciliation granted vs on Gods part This was practised by the Niniuites who hearing Gods iudgements denounced against them for their sinnes that within fortie daies Niniue should be destroyed except they repented what did they All of them both King and people humbled themselues in fasting bewailing their euill sinfull waies and workes and crying mightily vnto the Lord for pardon and resoluing to turne from the wickednesse that was in their hands that so God might turne away from his fierce wrath Yet they had enioyed but little teaching they had heard onely one Sermon from Ionah who was a man vnknowne vnto them and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs c and therefore we should be much ashamed to come short of them in this holy exercise especially seeing we haue not one Ionah but many not a iudgement threatned but executed and the sword of the Lord still drawne against vs and deuouring by hundreds and thousands in many quarters of our land Let vs then search and examine our hearts and grieue and iudge our selues for all our former transgressions and couenant with the Lord to auoid them hereafter crauing strength from him for that purpose that we may be enabled to subdue and keepe vnder all our corruptions and then our hearts being broken with godly sorrow they shall be healed with godly ioy and being truely cast downe before the Lord he will raise vs vp in due season and make it knowne by good effect that he is appeased towards vs. Thirdly here is matter of exceeding great terror vnto those that spend their dayes in the continuall practise of grosse and presumptuous sinnes for if Dauid were so grieued punished for that corruption which no man liuing could touch him for euen for dooing a good thing in an ill manner how then shall they bee able to stand that haue heaped iniquity vpon iniquitie and for manie yeeres together added one foule euill vnto another and not onely done good things in an ill manner but ill things in the worst manner hauing manie crying sinnes still to call for vengeance against them If Dauid were brought to such a strait that he was euen at his wits ende and in exceeding great anguish for doing one thing which in mans reason might seeme very lawfull Oh what horrible terrors shall seaze on their soules who doe continuallie rush vpon a multitude of hainous offences which all the world crieth out against especially when they shall be called to answere not before Gad as Dauid was but before the Maiestie of the great Lord of heaven and earth not for one sinne but for all their sinnes not to endure three dayes punishment in mercie but euerlasting woe and miserie and that in iudgement and heauie displeasure Dauid had great sorrow indeed for the offences which he committed yet no more then hee should haue how then doe they thinke to escape that are not wrought vpon at all with any remorse for their grieuous transgressions but are euen as a lumpe of dead flesh altogether insensible of any stroke of God that is threatned or inflicted vpon themselues or others Verse 10. I haue sinned exceedingly Now followeth the second step vnto sound repentance namely a true full particular and hearty confession of his sinne that so wounded his heart which all that would obtaine remission of their sinnes must be carefull to bring before the Lord as Dauid did But this point hath bene more largely handled elsewhere in M. Dods Serm. Prou. 28. Doct. 2. I beseech thee take away the trespasse of thy seruant c. This is the third worke of repentance viz that he craueth pardon for his fault and that is the next point that with confession of our sinnes we must alwaies ioyne requests vnto God for the pardoning of the same so doth Dauid in this place as also Psal. 51. so doth the Publican Lord be mercifull vnto me a sinner and in a word so doth Daniel Nehemia and the rest of Gods seruants as may be seene in their seuerall confessions And for incouragement vnto the performance of this dutie we haue 1 First the name of God which is to pardon iniquitie transgression and sinne euen all without exception great or small if we repent for them they shall be pardoned if we acknowledge our miserie we shall assuredly finde Gods mercy 2 Secondly we haue the couenant of God that he will wash vs from all our filthinesse by powring the bloud of his sonne vpon our sinfull soules 3 Thirdly we haue the name of Christ to incite and moue vs to become suters for a pardon for he is called Iesus because it is his office to saue his people from their sinnes This Doctrine serueth First for the
worst Which serueth First for instruction that we should beware of all kinds of sinne and consider what will come of it before we presume to rush vpo it let vs looke before we leape lest afterwards we repent vs when it is too late Sinne will make goodly shewes of delight and preferment and commoditie that it will bring vnto vs that if we will giue entertainement thereunto it will neuer be a meanes of any disgrace vnto vs but will hide it selfe from the view of the world But what doth the Lord say of it Doth not he tell vs that it will breake out and flie abroad at length The adulterer would haue his wretched pleasure but not the iust reproach of his filthinesse But what saith Iob Are there not strange punishments for such workers of iniquitie And though they may hide it from the eyes of men doth not God behold their waies and tell all their steps If Adam and Eue had considered what mischiefe would haue ensued on their eating of the forbidden fruit they would neuer haue tasted thereof but when they would beleeue the serpent rather then God did not they and shall not their posteritie for euer smart for it The Prophet Micaiah bid Abab take heede of his iourney to Ramoth Gilead yet he would haue his owne minde let the prophet say what he would but when the arrow was shot into his side then he saw that Micaiahs counsell had beene worth the following but then it was too late and such is the folly and madnesse of most men they must haue their owne wils and their owne waies and will neuer hearken to those instructions that are giuen them either by God or by godly men till miserie haue ouerwhelmed their soules and they be past recouerie But let their follie teach vs to be wiser and let vs take heede of Sathans baites and of his sugred poyson he will make vs profers as he did vnto our Sauiour of maruellous great honour and pleasure and gaine that may be gotten by such and suel sinfull courses but let vs neuer giue credit vnto him for he is a lyar from the beginning but Secondly if we haue harkned too far vnto him already and haue fallen by our iniquitie let vs withall possible speede get out of that which holds vs in bondage and wrappeth vs in milerie and chaineth vs in many sorrowes and calamities let vs get sound repentance for it and striue for a reformation of it let not sinne keepe possession in vs and then iudgements shall not long continue vpon vs He that hath committed any grosse sinne is as it were a prisoner according to that of Salomon His owne wickednesse shall take the wicked himselfe and he shall be holden with the cords of his owne sinne There is a iudiciall proceeding against him sinne commeth as an officer and chargeth the partie to stand then it apprehendeth him and bindeth him hand and foot as a malefactor it spareth not the mightiest Monarch in the world that is found guiltie before the Lord after there is a proceeding vnto arraignment and execution if there be not meanes vsed to stay the same therefore let vs get off the fetters of iniquitie as soone as we can and if we find terrors vpon our hearts for our couetousnesse and crueltie for our pride and insolencie for our filthinesse and impuritie c let vs labour with God for the obtaining of a pardon and then though we be plagued for our foolishnesse and brought very lowe yet crying vnto the Lord he will deliuer vs out of our distresse yea he will bring vs out of darknesse and out of the shadow of death and breake our bands asunder Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience whose workes doe testifie for them that they are vpright and sincere and that though they be clogged with many infirmities yet they giue entertainment to no sinne at all though they haue many troubles and slanders raised against them and many temptations wants and necessities lying vpon them yet let them be of good cheere for albeit they be afflicted on euery side yet shall they not be in distresse they are not straitned but haue elbow roome enough and doe enioy the best freedome and libertie For they may come into Gods priuie chamber as it were and into his presence when they will they are not strained in their soules but haue libertie to powre out their hearts before their heauenly father who knoweth and pittieth their distressed estate and will worke out their freedome and comfort in due time and in the meane while his hand shall defend and vphold them his spirit shall comfort and strengthen them his word shall reuiue and refresh them and in a word his grace shal be euery way sufficient for them so that such as are not chained and fettered with their owne iniquities and raigning sinnes are of all other the best freemen and the most happie and blessed people they walke at libertie they keepe the precepts Let vs fall now into the hand of the Lord That is Let God proceed with the pestilence according to his pleasure which is called Gods sword and Gods hand because this pestil̄ece proceeded immediately from him without any second causes whereas many other iudgements doe not so In that he maketh choyse to fall into Gods hand the Doctrine is that Gods seruants neuer finde so great fauour as with God himselfe None can deale so fauourably with Gods children as their heauenly Father He goeth as farre beyond earthly parents as God is better then man They when they are prouoked doe oftentimes cease to be mercifull but God when he is most incensed is perfectly fauourable and when he is driuen to chastise his children he is exceeding moderate Which is liuely expressed Hos. 11. 8. where the Lord speaketh in this manner How shall I giue thee vp Ephraim How shall I deliuer thee Israel How shall I make thee as Admah How shall I set thee as Zeboim As if he should haue told them You haue deserued to be vtterly destroied as Sedome and Gomorrah and the Cities neere adioining but my compassion that I beare towards you will not suffer mee to doe it Mine heart is turned within me my repentings are rowied together Man repents after hee hath done amisse but God before so that hee can neuer doe amisse and therefore to manifest his infinite goodnes and care for their preseruation hee addeth verse 9. I will not execute the fiercenesse of my wrath I will not returne to destroy Ephraim and the reason is added for I am God and not man and therefore though a man if hee were so prouoked would haue done his best vtterly to haue spoiled them yet the Lord would not enter into their Citie viz. for that end but deale gratiously with them notwithstanding all their offences Moreouer earthly parents when
vnto vs and it is indeed euen exceeding ridiculous And this in particular should comfort vs against the blasphemies of the Church of Rome and against all her insultations ouer the Saints for the Lord hath set downe her sentence In as much as she gloried her selfe so much giue ye her torment and sorrow for she saith in her heart I sit being a Queene and am no widow and shall see no mourning But what saith God Therefore shall her plagues come at one day death sorrow famine and she shal be burnt with fire c. Verse 4. With our tongues wee will preuaile our lips are our owne In that they are heere found fault with for thus speaking because they affirme that which is directly contrary to the truth the point hence to bee obserued is that No man hath the royaltie of his owne tongue nor the ordering of his owne speech Euery mans tongue is in Gods hand and his wordes at Gods disposing hee is Lord ouer all mens tongues which will euidently appeare by this that First men cannot speake what they would but what the Lord will according to that of Salomon The preparations of the heart are in man that is a man determineth and prepareth what to vtter but the answer of the tongue is of the Lord. As who should say When a man hath done so yet he shall speake not what he himselfe intended but what God hath decreed as is plaine in Balaam who came with a purpose to curse and if the Lord had permitted him he would haue vomited out horrible imprecations against the Israelites for that would haue made for his credit and commoditie but notwithstanding his intent the Lord made him to blesse his people in stead of cursing them And so Saul he would haue all men know that Dauid was a Traitor and therefore he pursued him to bereaue him of his life yet when he met with him he had no power so much as to rate him or to rebuke him but on the contrarie part is driuen to iustifie him O my sonne Dauid saith he thou art more righteous then I. And this we may obserue in our owne experience that oftentimes men contrary to their mindes doe vtter things which doe exceedingly grieue them and bury other things in silence the speaking whereof might haue beene very behoouefull vnto them whence do arise these and the like speeches How was I ouerseene in that which I said What an aduntage did I lose at such a time which doth plainly prooue that God hath the disposing of mens tongues Secondly God hath giuen Lawes for the tongue how it should be ruled that men should not speake blasphemously nor filthily nor bitterly whence it may be concluded that it is Gods subiect for Princes make statutes for none but for their owne subiects Thirdly the successe and euent of mens speeches is according to Gods pleasure They say With our tongues we will preuaile yet doe they not preuaile for whereas they forespeake others destruction the wise man saith A fooles mouth is his owne destruction And whereas they say triumphingly Sion shall be condemned and our eye shall looke vpon Sion they know not the Lords counsell to wit that they themselues shall be gathered as sheaues into the barne to be threshed beatē in pieces by Gods people Fourthly God will plague wicked men as well as reward godly men for their speeches By thy wordes thou shalt be iustified saith our Sauiour and by thy wordes thou shalt be condemned And Wee must render an account for euery idle word which euidently sheweth that God hath the soueraigntie of mens tongues Now seeing that the Lorde hath the gouernement thereof this serueth First to teach vs that therfore wee should craue assistance from him for the well ordering of the same Euen as that holy Prophet doth where he saith Set a watch ô Lord before my mouth and keepe the doore of my lips God will haue the ordering of them by his prouidence whether we will or not but by his grace hee will not guide them vnles we sue vnto him in that behalfe therefore let vs beseech him so to sanctifie purifie our harts that out of the abundance thereof our tongues may speake vnto his praise and to our owne and others edification Secondly that we should not be afraid of performing any good dutie in regard of mens tongues for though they threaten and raile and slander and traduce vs yet they shall not hurt vs for God will hide vs from the scourge of the tongue so that no such weapons shall preuaile against vs for the Lord made the tongue and the men themselues that speake therewith and there is no voice nor sound that proceedeth out of the mouth but the Lord hath the ordering thereof and therefore let vs sue vnto him as the Apostles did saying O Lord behold their threatnings behold their reuilings and doe thou iudge betwixt vs and them and thou which hast the disposing of all mens tongues preserue thy seruants from the hurt that may befall vs through the same The ende of the fourth Sermon A BRIEFE TRACT CONCERNING ZEALE wherein the properties of true Zeale are described and the contrarie discouered GOdlie zeale is a vertue very requisite and necessary for all Christans not so rare and seldome found as precious and vsefull where it is found as being the verie life and soule of sound Christianitie and one of the principal Fountains Well-heads whence manie other vertues of the spirit doe spring and issue foorth The excellencie of this grace doeth appeare as by manie other arguments so by this that the Saintes are thereby described where they are saide to bee a people zealous of good workes this is the ende of their redemption and this is one speciall effect and marke of their iustification that they doe not onely desist from their former euill workes and fall to the practise of the contrarie good workes but that they are zealous both to doe them and in the doing of them they shake off the sluggishnesse of the flesh and striue for the feruencie of the spirit in all duties that they owe either vnto God or men For this vertue amongst many others are the penitent Corinthians commended Behold this that yee haue beene godly sorrowfull saith Paul what zeale it hath wrought in you c. Till such time as the Apostle had rebuked them by an Epistle they were either not at all or very slightly touched with the sense of their owne sins and therefore they set light by the offences of others insomuch that when abominable incest such as had not beene heard of amongst the Gentiles was committed among them yet they tooke it not to heart nor at all mourned for it nay they let the offender goe vncensured who should haue beene as afterwards he was excommunicated and deliuered vp vnto Sathan for the healing of his owne soule
extremitie of sorrow that he is faine to restraine himselfe why art thou cast downe my soule saith he and why art thou disquieted within me c yet godly men were not quite abolished at this time but Dauid onely taken from them and he knew that he should come againe vnto them at length and that they should be his flocke if then he were so farre cast downe for that he might not be with them what griefe would he haue conceiued if they had vtterly beene cut off and ceased to be any longer Now the reasons why the decay of Gods people is and should be such an heart-breaking vnto the rest of the Saints are these First because the glory of God is precious vnto them which is much hindered and obserued when his seruants are diminished for then there is lesse seruice done vnto him in publike and priuate there are fewer praiers and praises offered vp vnto him fewer religious exercises in vse amongst men and fewer workes of mercy performed vnto the needie and distressed And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King then can it not but goe neere the hearts of the godly when they perceiue the souldiers and subiects of Christ to goe to wracke Secondly in regard of themselues they are mooued heere at as being fellow members with them for when the godly perish they are as it were a maimed body They haue fewer friends and fellow-helpers fewer to pray with them and for them fewer to reprooue exhort and comfort them and in a word fewer to whom they may doe good and from whom they may receiue good Thirdly in respect of the publike losse they mourne for the decay of the righteous for when multitudes of all nations and of all sorts of people doe know the waies of God and praise the name of God then as the Prophet saith the earth shall bring foorth her increase and God euen our God shall blesse vs. If there be but ten righteous men and women in a Citie or some few in a whole Country all the rest shall speed the better for their sakes how much more then if there be multitudes of them What a griefe therefore must it needs be to the wise and godly when these props and pillars of the Church and Common-wealth are taken away Which serueth First for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are and doe much grieue that there should be so many that resort vnto the word in publike that read it in priuate that haue praier and singing of Psalmes in their families c. they grudge and murmur at it as if some conspiracie or mutinie against the State were towards and as if the good of mens soules and the peace of the common-wealth could not stand together These are of another spirit then Dauid was who lamented that there were so few such and these are indeed vtter enemies vnto God who esteemes his people to be his chiefe treasure vnder heauen and therefore they shall beare their iudgement whosoeuer they be that doe thus malice the seruants of God and endeuour to peruert them or to diminish the number of them Secondly heere is matter of cōfort for thē that are of the same disposition that Dauid was that cry night and day Helpe Lord for the godly perish c. that labour with God by fasting and weeping praying that he would vphold the state of his Church If the praier of Dauid being but one man were effectuall for the continuing of Gods people how much more forcible shall the requests of many thousands be who doe vncessantly intreate the Lord with great earnestnesse to be fauourable vnto Sion and to build vp the walles of Ierusalem to saue his chosen and defend his owne heritage against the malicious plots and practises of all their enemies They speake deceitfully euery one with his neighbour Heere he sheweth what manner of enemies were against him not such as would professe themselues open aduersaries for though he had many such yet heere he dealeth not against them but such as would make shew of good will whereas indeed there was in them nothing lesse Now in that his chiefe complaint is against them the doctrine is that Deceitfull friends are worse then open and apparant foes Dauid had diuers professed enemies as Saul and such as were neere him yet none of their practises went so neere his heart as these mens that would pretend to be friendly vnto him To this purpose it is said by Salomon that The wounds of a louer are faithfull and the kisses of an enemie are to be praied against for so the words must be read When a faithfull friend doth rebuke vs and seeke to wound our hearts for sinne that is exceeding profitable for vs but when an enemie vnder pretence of loue whereof by kissing they then made shew doth come against vs and seeke to vndermine vs that is exceeding dangerous and the hurt there of much to be praied against The waters that runne smoothly and mildly are commonly most deepe and dangerous whereas that which roares is more shallow and safe The reasons of this doctrine are First that such craftie foxes doe more easily come within a man and sooner deceiue him An open enemie commeth as it were before ones face and so his blowes may be better warded off but a false friend commeth behind ones backe and fasteneth a deadly blow ere a man be aware and therefore Ioab when he would speed Abner and Amasa did not bid open defiance vnto them but being therein more crafty and subtill then either godly or manly gaue them kind salutations and vnder pretence of loue most cruelly murdered them both And as it is for the outward man so is it also for the soule The most dangerous temptations are those that proceed from fained friends vnder the colour of loue and desire of our good If Sathan had come vnto Eue and told her I charge you eat of the tree in the midst of the garden whatsoeuer the danger be stand not vpon that for I will haue your husband and you to be damned she would neuer haue hearkened vnto him but when he perswaded her that he was her friend and meant her good namely that by eating thereof she might be made like vnto God himselfe knowing both good and euill then was she ouertaken by him and so being ouercome her selfe she became the instrument of the diuell to deceiue her husband in like sort And so it is with many that haue held out well against raging and violent temptations and yet haue beene foulely drawne aside and shamefully foiled by milder temptations vnto profit or pleasure or credit Secondly the false dealing of such counterfeit friends doth much more afflict the heart of a man then