Definition of zeale .

Zeale is a feruent and burning affection in the hearts of Gods chosen , earnestly following and louing those things that make for Gods glory ; but hating and detesting sin , which doth the contrary .

This definition may be proued being grounded vpon the Scripture . For the first branch of it , that it is a burning affection within vs for the glory of God , we see it proued from the 24. of Luke , vers. 32. Did not our hearts burne within vs when he expounded the Scriptures , say they , who were going to Emmaus : Christ appearing vnto them , but not making himselfe knowne , doth open vnto them , & expound vnto them the word of God , wherat they reioyce exceedingly . For the other branch , that it is a hating & detesting of all vnrighteousnesse , it is proued in the 139. Psal. vers. 21. Doe not I hate them O Lord that hate thee , and doth not my soule earnestly contend with them that rise vp against thee ? Thus you see the Scriptures doe confirme the definition : now for the parts whereon it may bee said to consist .

Zeale doth consist on foure parts or points .

1 In lamenting of sinne . 2 In punishing sinne . 3 In reprouing sinne . 4 In auoiding sinne .

Now you shall see me returne to the doctrine , and proue , that whosoeuer hath Gods spirit , is zealous in all these .

First , for the lamenting of sinne , according as Dauid doth here , whose eyes gush out with water , wee finde that weeping Prophet Ieremie to doe the like , Chap. 9. vers. 1. When he saw all Israel to be out of course , the Princes , the Priests , and the people : O ( saith hee ) that my head were a well of water , and my eyes a fountaine of teares , that I might lament the sinnes of this people . Our Sauiour Christ also confirmeth it in the 19. of Luke , vers. 41. When he came neere vnto that sinfull Citie of Hierusalem , he shead teares ouer it , lamenting their wickednesse , and the hardnes of their hearts : a most pregnant proofe whereof wee haue likewise in the passage betweene Hazael and Elisha , 2. King . ●●●p . 8. vers. 12. When Hazael had done his message , and receiued his answere , the Prophet lookt , and lookt vpon him at length fell a weeping : why weepest thou ( saith Hazael to Elisha ) I weepe ( saith he ) to thinke what wickednesse thou shalt commit , and to thinke vpon the euill that thou shalt doe vnto Israel : this affection we find in many of Gods children , who many times turne vnto the wall , and lament their owne sins , wherwith they haue grieued the good spirit of God ; and when they heare Rabsaketh raile against God , or Shimei curse Dauid , or Absolon rebell against his father , or the foole aske who is God , or the sinner reioyce in that whose wages is death , Rom. 6. vers. 23. They cannot chuse but lament and powre forth their soules vnto God , and no maruell though they shew their deuotions and affections vnto their Lord and Master in this case .

Reasons .

1. Reas. The first reason is drawne from the consideration of the person that is offended , and that is God : v●●o shall plead that mans cause that wi●●lly sinneth against God ? as old Ely saith in the 1. Sam. chap. 2. vers. 25. If one man sinne against another , the Iudge shall sit vpon it , but if a man sinne against God who shall plead for him ? the dignitie of the person offended aggrauates the offence : If a man offer violence to his neighbour , it is the breach of the Law ; but if he offer it vnto the Magistrate , it is a greater offence ; but if it be offered vnto his owne Father , O what a wickednesse is this , against law , against nature , against reason , against religion ! O then what is it , when it is offered against God ? who is it that hath any sparkles of grace , that can hold him from sheadding teares in this case ?

2. Reason . Doth not nature teach vs when our children or our parents die , to lament the death of their bodies ? and shall not grace teach vs to lament the death and separation of their soules from the mercies of God , which followeth on them that liue and die in their sinnes ?

3. Reason . Hath sinne caused thy Christ to sweat both water and blood , haue those bitter drops come from him for thee , and comes there no remorse from thee in a case of sinne ? O God forbid ! vnlesse we be stony hearted , we must needs relent : this therefore that Dauid doth , is but a dutie of Christianity , euen to lament the sinnes of the people .

2. Branch of zeale is for to punish sin , and this euery man ought to doe either in publike or priuate : in publike , that is , if hee haue a lawfull calling vnder God for that purpose ; as namely , Magistrates and rulers , who carry not the sword in vaine , Rom. 13. verse 4. In priuate , that is , to punish sinne in himselfe , & so stop the current therof .

For the first , we see the commendation of this in Phineas , Numb , chap. 25. vers. 11. Phineas the sonne of Eleazar , the sonne of Aaron hath turned away my wrath , because he was zealous for the Lord ; how ? in punishing those who committed whoredome in the hoast : a proofe of like nature wee haue out of the 2. of Kings , chap 10. v. 16. where God commendes the zeale of Iehu , in that hee did execute the will of God , which was , that none of Ahabs house should bee left aliue , because hee had wrought such wickednesse in the sight of the Lord . And to the same purpose is that commanded in the thirteenth chapter of Deuteronomie , vers. 6. If thy brother the sonne of thy mother , or thy wife that lieth in thy bosome shall perswade thee and entice thee vnto idolatry , then shal thy hand be vpon them , and thy eye shall not pitie them , for I am the Lord . Now wherfore the Lord requireth our zeale in punishing sinne may easily appeere .

Reasons .

1. Reason . Because hee is a iealous God , and plagueth the sinner vnto the third and fourth generation : now as the Lord doth this himselfe , so doth he require that those who are as Gods , Psal. 82.6 . shall doe the like .

2. Reason . He that hath power from God to punish sinne and doth it not , hee doth conclude two things against God himselfe : the one , that God was not wise enough in the making of that punishment , and therefore man in forbearing will take vpon him to be wiser then God .

The other thing that hee concludes against God is , that God is too seuere , and therefore man wil somtimes spare , where God would haue him punish ; and herein man will take vpon him to be more mercifull then God himselfe .

But let the first , that wil be wiser then God , remember Ahitophel , who when God will preserue his Dauid , yet this man will take vpon him to giue counsell against him ; but God confounded Ahitophels wisdome , so will he do theirs .

Secondly , he that wil be more mercifull then God , let him remember Saul , who for sparing Agag , and the fatlings whom God would haue had destroyed , had his kingdomerent from him : yea that which was worth ten thousand kingdomes , God tooke his holy spirit from him .

3. Reason . He that spareth punishing offenders , brings the vengeance vpon his owne head , as Ely did , 1 Sam. 3.13 . because he would not correct his children , therefore God plagued him .

Now followeth the priuate punishment which I mentioned , and that is to bee inflicted vpon our selues , not in the course of Popish penance , by wearing hairie shirts , by whipping our selues , or with the Baalites , by cutting or lancing our owne flesh , not by going barefoote vpon craggie rockes , or Hermite like , by betaking vs to cels : but by mortifying the flesh , by bringing downe the body , by that sorrow which is neuer to be sorrowed for , because it causeth repentance vnto saluation , 2. cor. 7. vers. 10. And this is that which the Apostle speakes of in the eleuenth verse of that chapter : Behold ( saith he ) what zeale this sorrow hath wrought in you , yea ( saith hee ) behold what reuenge it hath wrought in you , that you haue punished sinne in your selues by fasting and prayer , that it had no opportunitie to hold vp a scepter within you : and this euery man also ought to doe , according to the rule of Christ : If thine eye offend , plucke it out : & if thy hand offend , cut it off ; that is , auoide those sins hereafter , that haue come through thine eyes or thy hands , and so shalt thou be said to obserue a godly discipline , and to keepe ( as it were ) a house of correction for thy vnrulie members . And this may suffice for the second branch of our zeale , that hee who hath Gods spirit must be zealous for Gods glory , in the punishing of sinne publikely vpon others , if hee haue thereunto a calling ; and priuately vpon himselfe , if there be cause requiring .

3. Degree of Zeale is for the reproofe of sinne , where the Lord expects not onely a weeping eye , and a resisting hand , but also that there bee an open mouth against it : for as in the proposing of a question , our silence may inferre a consent ; so in the course of sinne , our daintinesse of speaking against it , may seeme to yeeld approbation vnto it . Therefore God requires a zealous affection in his children , for the reproofe & taking down of them that are growne hardie in a course of sinne . Our God doth this in the 50. Psalme , vers. 18. When thou seest a theefe thou art partaker with him , thou sittest also and speakest against thy brother , yea and hast slandred thine owne mothers sonne : these were fearfull sinnes : now what will God doe , will hee hold his peace , will he stop his eares , and winke with his eyes , as man doth many times ? no verily : These things thou hast done , but I will reproue thee , and set before thee the things that thou hast done . How excellently also doth our Apostle confirme this in the 5. chap. to the Ephesians , the eleuenth verse : where he cautioneth the children of God to take heed of sinne , as of a thing that would separate vs from God : Haue therefore no fellowship with the vnfruitfull workes of darkenesse , but rather reproue them . And it is the charge that Paul giues Timothy , 2. Tim. chap. 4. vers. 1. I charge thee before God , and before Iesus Christ , that shall iudge both quicke and dead , that thou exhort , reproue , rebuke , &c. It was the commendation of the Church of Ephesus , Reuelat. chap. 2. vers. 2. in that shee could not beare with them which were euill , but must needs reproue & reprehend it : and the reasons are at hand .

Reasons .

1. Reason . Because heereby thou mayest gaine thy brother , as Salomon speakes , Prou. 17.10 . A reproofe entreth more into him that hath vnderstanding , then an hundred stripes into a foole .

2. Reason . By rebuking of one many may be bettered ; which makes the Apostle to vrge reproofe of sinne euen for this cause : Them that sinne ( saith he ) rebuke openly , that the rest may feare . 1. Tim. chap. 5. vers. 20.

3. Reason . When Christ comes in iudgement , he comes to this end , To rebuke the world of sinne , Ioh. chap. 16. vers. 8. Therfore his holy ones before his comming must bee his mouth as it were , and shew that if by his Ministers and seruants they will not now be reproued , heereafter they must bee condemned , when Christ comes to reproue the world of sinne .

Obiect . But it may bee obiected after this manner : I shall bee counted a busie-body , and euery one will hate me , what need I runne into these inconueniences ?

Answ. Indeed Ieremy found the truth of this , for he complaineth that euery man hated him , and what had hee done to deserue this ? onely told them the truth , reproued them boldly for their sinnes , Ier. chap. 15. vers. 10. and Salomon foretelleth the same , Pro. chap. 9. vers. 8. Reproue a scorner , and he will hate thee : yet notwithstanding thy mouth must not be sealed vp ; as for the world , though it hate vs , yet our comfort is , that God hath ouercome the world ; and therefore to satisfie those particulars of being busie and intermedling in other mens matters , that the world will say , doth not concerne vs : take therfore such rules along with it , as shal warrantize reproofe of sinne .

Rules for reprouing .

1. There must bee a consideration of the time : for euery time is not fit for reproofe .

2. There must bee a respect had vnto the place , for euery place is not fit for the reproofe .

3. There must regard be taken vnto the person ; which is also a chiefe point both in the matter and manner of reprouing .

1. For the time , Abigael may be our example , for in 1. Sam. chap. 25. verse 37. her husband Naball being ouercome with drinke , she tooke a golden time , that is , when the wine was out of his head ; for to haue told him of it before , had beene to beate the aire , and to haue lost her labour , hee not being capable .

2. For the place , Christ may be our example , who in the 16. of Matth. vers. 23. reprouing of Peter ; Get thee behind me Satan : it is when they were amongst themselues at Cesarca Philippi , none of the malignant spirits being by , but his own Disciples alone with him : and this may bee allowed of amongst vs for the place that wee chuse , that when Gods children are by themselues , then more liberally may the reproofe be vttered , because Gods enemies will rather reioyce to heare of such infirmities amongst vs , then any way bee bettered by the reproofes that are put vpon vs .

3. For the person , a double respect must bee had , first in the person reprouing , hee must bee called : secondly , in the person reproued , if he be great . For the first , euery man must not take vpon him to reproue such , vnlesse he haue a calling directly leading him therunto : then Nathan may say plainely euen to Dauid himselfe , if bee sent , Thou art the man , 2. Sam. chap. 12. vers. 7. For the person reproued , care must be taken if he be Royall or Noble , there must bee reuerence vsed : againe , in the person , the person we must obserue the disposition , if hee bee weake and tender , hee must bee restored with the spirit of meeknesse , lest hee bee swallowed vp , Galath . chap. 6. versr 1. if hee bee obstinate , he must bee ferreted and vsed accordingly .

Quest. May not the child of God , who hath no publike place either in Church or Common wealth , reproue the blasphemer , or the Sabbath breaker , or any other leaud liuer , in respect of that which formerly hath been spoken ?

Answ. Yes verily , he both may and ought , but yet after such a manner , that the reproofe may seeme to be a louing admonition , rather then a bitter reprehension , because they neuer are so wel placed as from a publike calling : and this shall suffice for the third branch of our zeale , which consisteth in the reproofe of sinne .

4. Branch of zeale in the detestation of sinne , is to auoid it , and to flie from it .

The Apostle inlargeth himselfe in this point very plainely , in the fifth chapter to the Ephesians ; Haue no fellowship with the vnfruitfull works of darknesse : and againe in the same chapter , speaking of vngodly ones , Be not companions of them . The like sequestration we finde in the 2. Thessal . chap. 3. verse 14. If any man ( saith hee ) obey not , note him , but haue no company with him : and mark the separation that is required in the eighteenth of the Reuelation , vers. 4. Go out of her my people , that you be not partakers of her sinnes , and that you receiue not of her plagues : now this must bee thought vpon , yea and resolued vpon , lest we be defiled : as may appeare .

Reasons .

1. Because sinne is infectious , like vnto the plague it selfe : Qui tangit picem , coinquinabitur : hee that toucheth pitch shall be defiled ; much more hee that conuerseth with the vngodly , shall be polluted .

2. We are in danger of our very religion , and holy profession by vngodly company , and that sometimes doth alienate vs from the seruice of God : which point is vrged by God against Ahab , 1. King . chap. 16. vers. 31. Was it a light thing ( saith God ) in Ahab to walk in the sinnes of Ieroboam the sonne of Nebat , but hee must also take to wife Iezabel the daughter of Ethbaal to leade him to Idolatry ?

3. There are couenants of peace betwixt God and man , and the child of God hath promised to forsake the diuell , to renounce the lusts of the flesh , the pride of the eyes , the vanities of the world : now if thou remember this couenant , thou wilt not looke vpon sinne , nor ioyne thy selfe to sinners , zeale wil teach thee , that thou must not haue any thing to doe with the stoole of wickednesse , whereby thou shouldest grieue the good spirit of God , whereby thou shouldest forfeit the grace of God , or defile thy soule which is the temple of the holy Ghost .

4. Sinne though it be sweet in concupiscence , yet it is bitter in conscience , like that booke which Saint Iohn must eate , Reuelat. chap. 10. verse 9. Sweet in his mouth , but bitter in his bellie : and like that Image in the third chapter of Daniel , vers. 35. Whose head and beginning was gold , but the feet and latter end thereof was dirt , so that this reason speaketh home , who would venture his soule for a little pleasure ! Sinne is but for a season , Heb. chap. 11. vers. 25. Therefore if thou haue a burning heart , thou wilt redeeme that which is past , and auoide all euill in the future time which is to come , then shalt thou haue leaue to come neare the mercy-seate ; then shalt thou relish Christ indeed ; when once thou beginnest to loue godlinesse , it will proue such gaine vnto thee , as thou wilt after chuse rather to be a dore-keeper in the house of God , then to bee a great man in the tents of the vngodly , Psal. 82.10 . And with this I conclude the foure properties of zeale , which ought to bee found in that man who is borne againe , such wil be his loue vnto God , and hatred vnto sinne , that hee will lament his sinnes , and the sinnes of the people , that hee will punish sinne both in himselfe and in others , that hee will reproue sinne without partiality ; and finally he will auoide and flie from sin as from a Serpent .

Now this peraduenture may passe for currant , as being allowed that these graces may bee found in some men : but it will be said , euery man hath not this grace , no verily , for it is apparent that euery man seeketh not for this grace , if they were humble sutors to the throne of grace , no question but they should preuaile : for Iacob is so good a wrastler , that hee lets not goe without a blessing ; so that let the fault bee ours , and not laid vpon our God , for hee is neare vnto them that call vpon him faithfully : and if any man lacke wisedome ( saith Saint Iames ) let him aske of God , who giueth liberally , and hitteth no man in the teeth . Iam. chap. 1. vers. 5. Wherefore as many as desire to come neare vnto God , although as yet they haue not attained vnto any taste or comfort from the Lord , let them giue eare , for I will speake of some meanes which are to bee vsed for the encrease of our faith , and the perfecting of our loue vnto the Almighty .

Meanes to beget zeale .

The first is Prayer . The second is the Word . The third is the Sacraments . These are excellent meanes , through which God will answere vs , and prosper the new birth of the soule vnto vs .

1. For the first , is it not the very ioy of the heart ? is it not the good Samaritan , which wil bind vp our wounds , and heale our sicknesse ? is it not the cure of affliction ? Is any man afflicted , let him pray . I am . chap. 5. vers. 13. doth not our prayer interpret vnto vs the mercies , of God ? doth not Iacob preuaile ouer an Angell by his prayer , Hos. chap. 12. vers. 4. Haue not Moses , Iosuah , Abraham , Elias , and other of Gods petitioners , what they will ( as it were ) at the hands of God out of their feruent prayers ? is there not a heauen vpon earth by the lifting vp of innocent hands ? is not prayer our greatest comfort in our greatest misery ? O if it were not for this , Satan might trample vpon vs , sinne might swallow vs vp , affliction might burie vs aliue , and our corruptions so farre preuaile against vs , that wee might truely crie with the Apostle : O wretched men that wee are , who shall deliuer vs !

Obiect . It is most true , that prayer is very comfortable , & fit to beget zeale , but euery man hath not the gift .

Answ. The holy Ghost taketh away that obiection , when hee saith , that the spirit of prayer shall helpe our infirmities , Rom. chap. 8. vers. 26. Now then who will not thus aske , that hee may haue , and thus seeke , that hee might finde the mercies of God in such abundant measure ?

Obiect . But I haue often addressed my selfe vnto the Lord in my prayers , and haue sought the Lord , but had no feeling , and that hath made mee to giue ouer .

Answ. It is in heauenly wisdome that God doth somtimes abate our feeling and apprehension of his mercy , and that because when wee doe recouer strength , wee shall the more cleaue vnto the Lord , and thinke more dearly of his grace when wee haue it : for no man knowes so well what the benefit of health is , as hee that hath beene sometime sicke ; and no man hath so much cause to speake of deliuerance , as he that hath bin in greatest dangers ; for in these men there is not onely a view of the action of mercy gone before , but there is also an application , which fastens God vnto their soules for euer after .

Againe , it is not thy case onely to want this feeling at some times , but euen thy Christ hath in our nature been thus perplexed , O God my God ( saith he ) why hast thou forsaken me ?

Againe , his Church so deare vnto him , as that they are the very members of Christ Iesus , they haue this cause of complaint sometimes , Cant. chap. 3. vers. 1. In my bed by night I sought him , but I found him not : this was not because the Church wanted the knowledge of faith , but that sometimes shee wanted the knowledge of experience ; shee had not alwaies that feeling as sometimes shee had , and yet who will doubt of the mercy of God towards his Church ? Wee see that there may bee fire vnder the ashes , although there be no flame ; so there is faith at all times in the hearts of Gods children , although sometimes they want feeling . Now then if thou wouldest haue a zealous heart for Gods glory , vse this meanes of prayer , and vse it often , euening and morning , at home , and abrode ; it will ( with Elias ) make thee cast downe thy loose mantles of pleasures and profits , when thou shalt bee taken vp into the heauens , as it were , in thy feruent prayers .

The 2. meanes to beget zeale , & to encrease it in our hearts , is the blessed word of God , that , whereby we are taught , Psalm . 119. vers. 33. That which is a lanthorne vnto our feet , and a light vnto our pathes : this sets forth the mercies of God , and this declares the iudgements of God ; in both which alphabets when we grow skilfull , wee shall loue God , we shall feare God ; yea with Dauid , wee shall hunger after the Lord : and as the Hart brayeth after the riuers of waters , especially when shee hath been hunted ; so will our soules long after the Lord our God , Psal. 42. vers. 1. If the Scriptures be our studies and our recreations , we shall then bee for God indeed ; and his word will bee sweeter to vs then hony or the hony combe : his law will be our delight , & we will studie his statutes both day and night . Now then apply thy selfe vnto this , thou that desirest that the Sonne of righteousnesse should shine vpon thy soule , and thou shalt finde these meanes are like the steps of Iacobs ladder , bringing thee by degrees vnto the knowledge of God , and making such loue vnto the Lord in thy prayers , and exercises of holy Scripture , that it shall appeare thou art both sanctified and mortified ; that thy desire is to bee with Christ , which is best of all , Phil. chap. 1. vers. 23.

The 3. and last meanes , is the frequent vse of the blessed Sacraments : For the first , which is Baptisme , thou oughtest to thinke vpon it often , and therein as in a glasse to behold thy selfe , thou shalt see therein a double condition : first , what thou wert by nature ; secondly , what thou art by grace ; thou shalt find that Baptisme is a lauer of regeneration vnto thy soule , and it wil teach thee an excellent vse , namely , newnesse of life ; for if any man bee in Christ , hee must be a new creature , 2. Cor. chap. 5. vers. 17. The other Sacrament , which is the Lords Supper , is as a loue-token betwixt God and thy soule : The King ( saith the Spouse ) hath brought mee into his bed chamber , Cant. chap. 1. verse 3. meaning that God had shewed her iewels , and rich furniture , whereof she should be partaker . In this Sacrament the Lord doth shew himselfe vnto vs : As often as you receiue this , do it in remembrance of me : As who should say , Remember what I haue done for you , my body hath been broken , my blood hath beene shead for the remission of your sinnes : now then thinke vpon this , what ioy may it bring vnto you , when as by meanes of faith men may feede vpon Christ ; how will it satisfie doubts , how will it qualifie feare , how will it build vp the soule , and beget zeale in such measure , as that the man that vseth these meanes shall truely stand forth in Gods cause , with life , with goods , with Christian resolution , knowing that hee must needs take Gods part , and ioyne with the righteous in Gods cause , and separate himselfe from Gods enemies , yea grow vp to such a heartie zeale , as that nothing shall please vs , which is displeasing to the Almighty ? Then may we truly be called the children of God , when wee feare him , and nothing but him ; when we hate euill , for the feare of the Lord is to hate that which is euill , Pro. chap. 8. vers. 13. When wee know that all our aduantage is in Christ , and therefore esteeme all but dung in comparison of Christ , Philip. chap. 3 , vers. 8. Finally , them we triumph ouer the world , ouer hell , ouer death , ouer our corruptions , ouer principalities and powers , and nothing shall bee able to separate vs from the loue of Christ Iesus . And this shall suffice for the godly meanes , that are to bee vsed for the begetting and encreasing of zeale within euery one of vs . And now that euery one of vs may haue our Gomer full of Manna , our measure of vnderstanding from this which hath been taught ; let vs descend vnto the vses that flow from this fountaine of doctrine .

Vses generally are two .

1. An instruction . 2. A reprehension .

The instruction offereth it selfe vnto 4. sorts of people .

1. Vnto them of Dauids ranke , as Kings and Princes .

2. It teacheth Dauids Substitutes , Magistrates and Rulers .

3. It teacheth Dauids Mouthes , godly Ministers .

4. It teacheth Dauids companions , namely , good Christians .

All these foure are naturally within the instruction .

The reprehension reacheth three sorts of people .

1. Nullifidians . 2. Semi-christians . 3. Profest wicked ones .

I beginne with the first vse , namely , the instruction , which pointeth first of all vnto them of Dauids ranke , Kings and Princes .

For as much as Dauid , who was both a King , and a Prophet , hath here shewed a mornefull president ; as to open the sluces , and to powre forth whole riuers of teares , in remembrance of the sinnes that were daily committed against the Lord ; it teacheth the greatest vpon earth , euen those that sit vpon Thrones , and are the Lords annointed , sometimes to acquaint their eyes with teares , in token of zealous compunction , for that Gods law is not kept . They must remember that they are nursing Fathers and Mothers of Gods Israel , that they are supreame heads and gouernours of the Church ; and therefore must looke vnto the soundnesse of the religion that is professed , that there bee no dispensation , neither for Naaman the Assyrian , nor any other , but as there is but one God , one Faith , one Baptisme ; so there may be but one profession in all places , and for all persons of their dominions .

It will serue also to kindle coales of zeale in their royall breasts , and so beget such a loue in them vnto the word of God , that with Dauid , in the 15. Psalme , They will make much of them that feare the Lord ; yea when the law is read , with good Iosias , they will melt againe betwixt that ioy and feare , that of right ought to be yeelded vnto it .

Last of all , it will teach these Heads of the people euen to purge their own houses : I will not haue a deceitfull nor vngodly person dwell in my house , saith Dauid , Psalm. 101. vers. 7. A worthy patterne , and princely president for all the world , when they who are as Gods , Psalm. 82. shall thus begin to loue righteousnesse , to hate wickednesse , to lament impieties , who then would not follow such royall examples ?

Regis ad exemplum totus componitur orbis .

When Dauid himselfe is religious , and so tender hearted as to weepe for sinne , then the laughter of the wicked shall bee counted madnesse , and the mirth of the vngodly shall bee turned into heauinesse ; loe , thus shall it bee in Iudea , where the King thereof is a man after Gods owne hart : and thus much for that royall ranke .

Secondly , it teacheth Magistrates & Rulers , who are Dauids Substitutes , how they shall discharge their duties : Moses is so zealous , that when hee comes from God , and findes the people dancing about a Calfe , hee breakes the very Tables of stone , out of a zealous indignation against their Idolatrie , Exod. chap. 32. vers. 19.

Now then if you bee men of God , how can you forbeare your zealous anger against sinne , your Lamentations , to behold the vnbridled courses of sinne ? when you shal see how desperate Cain is , how prophane Esau is , how carelesse of the blood ( which is shead ) Simeon and L●ui are ; what strange furies are abroad burning in malice against their Christian brethren , neuer satisfied with reuenge , vntill they haue bathed themselues in blood ; such is the poysoned nature of our wicked Catilines .

Againe , when wee shall see the smooth subtilty of Gehazi , who makes obeisance , and bowes downe to the ground at euery word ; who cries , I forsooth , and lye forsooth at euery word .

When wee shall see the trechery of Absolon against his father ; when wee shall behold the subtilty of Ziba , in betraying his master ; when we shall perceiue the infidelity of friends , who with Iudas , betray with a kisse , and will not sticke to helpe at a dead lift : hee that shall obserue these tragicall practises , so lately imprinted in the hearts and eares of the people , they may well cry , O tempora , O mores , wondring what may bee the end of such cursed beginnings !

Againe , how readie is Shemei , and his Romish spawne , to rise against the Lords annointed ; how impudent are they in their seducing courses ; & wher will they settle , euen as the diuell did , vpon the woman in Paradise ; then the wife must labour the husband ; and if she preuaile , then the whole familie is thus poysoned with Poperie : but if the husband shal refuse , yet the young fry must sucke it ( as it were ) from the mothers breast .

O if we haue teares , wee shall shead them at these sights ; if we haue zeale , the fire will burst out , and at the last we shall speake with our tongues , O Lord God of hosts , arise , and take thy cause into thine owne hand . In the meane time , how ought Magistrates to bestirre themselues , they haue promised euery one in their places to do it ; nay more , they haue sworne to execute Iustice , which is the greatest bond , for it is vinculum Animae , the very bond of the soule .

If a man bee bound in an hundred thousand pound , it were a great obligation ; but when hee is bound in his soule by a binding oath , sealed in the presence of the blessed Trinitie , it is farre beyond the other condition : your authority will hold to punish sin , for it is from God , Rom. 13. v. 1. Those powers that are , they haue their ordinance from God , and who so resisteth them , resisteth the Lord . Now then if you doe not lament it , and punish it , and reproue it , and in your owne examples auoid it , how can you answere it ? Looke , I pray you , whether God will take it at your hands , by the example of that iudgement which fell vpon Ahab in that case of omission . Because ( saith God ) thou hast let Benhadad goe , when thou shouldest haue smitten him , thy life shall goe for his , 2. King . chap. 20. vers. 42. O draw therefore that sword of Iustice , let it not rust in the scabbard ; do not rattle the poore that offend , and afterwards arise vp vnto the rich , and bend , when they are in the same sinne : No , remember thou must not fauour the person of the poore , nor respect the person of the rich ; but remember who is offended , God ; and remember who will not be pacified , vntil Ionas be flung ouer bord . Now therfore dallie not with him , lest our great ship , I meane the whole land ; and our best wares , I meane the word of God ; and our dearest liues , with all the rest of the tackle should proue in danger , euen for the ouer much conniuencie and pitie shewed vnto them , who remaine incorrigible , inconuertible , and may hereafter proue as intolerable . Be affected therefore with this you Magistrates , & Rulers , shew your zeale for Gods glory , and you your selues thus discharging your duty , shall reape of the Lords mercy .

3. The third instruction is to teach them , that should teach others , whom I cal Dauids Mouthes , euen godly Ministers : If they should not mourne for the sinnes of the people , it were very strange ; if they should not reproue sinne , it were much to be wondred at ; and if they themselues should not auoide sinne , it were as much to bee lamented ? These are the lights of the world , and therefore must needs reproue the workes of darkenesse ; these are the Lords trumpetters , and therefore must needs sound forth his praise : If these men should hold their eyes from weeping , their mouthes from speaking , their hearts from throbbing and groning within them , when God is dishonoured , the very stones of the street might rise vp in iudgement against them . But how wofull is the lamentation , that may bee taken vp for want of lamentation by these men ? whose eyes should gush out with teares , whose mouthes should reproue sinne both in season , & out of season , 2. Tim. chap. 4. vers. 2. and yet there is that altum silentium , as it may be enquired where the Seers are , and where the speakers are , that should open their mouthes against these sinnes . There are diuers diseases crept in amongst vs , which turne to a kind of pippe , in the mouthes of many of vs ; some of vs haue gags in our mouthes , and those cannot pronounce one word ; they may be faire readers , but I am sure they are no speakers in Gods Parliament . house heere on earth , which is his Church : yet blessed be God , this euill beginneth to bee taken away in many places , and most Churches better furnished of late , then euer they were before : othersome of vs haue Cankers in our mouthes , and they haue sore throtes , through a kinde of desuetude and cessation of speaking ; this disease beginneth commonly on one side of the mouth , but in time turneth about vnto the other side ; there are very non residentes , that can finde out the cause of this , for it is so sore a Canker , that they of all men are loth to touch it ; yet true it is , that this Canker , or Cancer , deuoureth more than would serue two or three , and so ceaseth not to feed as long as any matter may be applied vnto it : this hinders their pronuntiation , and makes them passe ouer a multitude of sinnes in their brethren , lest their owne should come in question . This euill were the lesse dangerous , if the worthies of our Church , who both in respect of their dignities , and eminent gifts might haue the ouerplus : who without some extraordinary meanes cannot maintaine their studies , states , nor degrees : but when pluralities shall bee conferred vpon them , who are not able to stand in the gap , betwixt God and the people ; when our dumb Ministers , who are not able to watch ouer soules , nor able to make laments , or to shead moaning teares for the people ; when these shall dip their feet in oyle , and thus eate vp the fat of the earth ; it is no small sinne in themselues , nor no little grieuance to others : but most of the fault is in Gehazi ; for Elisha did not consent that Gehazi should runne for his change of raiment , and two talents of siluer for the young men , 2. King . chap. 5. but Gehazi gets it by a lie , and forged deuice : & so no question there are courses of the like nature taken , to make some men capable of pluralities , who are more fit to keepe sheepe , then to feede the flocke . Let vs therefore take it to heart , that desire to be faithfull dispensers of the Gospell of Christ Iesus : Let vs be grieued to heare , and see wicked men grieue the good spirit of God ; let vs of all men bee free from it our selues , and so we shall bee the fitter to reproue others . But yet there is another complaint to be made against our selues , who ought to bee Dauids Mouthes : for as the first sort haue gags in their mouthes , and so cannot speak : & a second sort haue Cankers in their mouthes , and will not speake : so there is a third sort , who haue sugar pellets in their mouthes , and speake so sweetly , that they will discouer themselues so plainely , as that the whole congregation shall beare witnesse they can dissemble . Their common place is placentia , wherein they so excell , that Apelles himself could neuer paint more liuely then they . Alas , my brethren , is this the way to gaine soules ? is this the way to bring men out of darknes , and shadowes of death ? no surely , this will nurse them in sinne , and hold a candle to their transgression ; and therfore if euer wee will doe good in the Church of God , let vs take example from Dauid , by weeping for the sinnes of the people , & by reprouing of their sinnes , without respect of persons ; lest it be said that with Ianus we haue two faces , and can to day frowne vpon sin , and to morrow can laugh at the same : and this shall suffice for our instruction , who are appointed by God to instruct others .

4. The fourth and last sort of people , who in the vse of this doctrine are instructed , are those whom I called Dauids companions , namely , good Christians : I am a companion ( saith he ) vnto all them that feare God . They are taught also a dutie , and that is , inwardly to be affected with griefe , whensoeuer God is dishonoured : let them remember God is their Father ; will a sonne stand by and here his earthly Father railed vpon , and will hee hold his peace ? and can the child of God heare and see his heauenly Father blasphemed , his Redeemer crucified againe , the blessed and sanctifying Spirit grieued , and doth not all this trouble him ? Looke vpon Dauid , Psalm. 120. vers. 5. Woe is me ( saith he ) that I am constrained to dwell in Mesech , and to haue my habitation in the tents of Kedar . Iust Lot was grieued with the sinnes of Sodome , and so must iust men bee touched , and pricked in their hearts for to see God dishonoured , which will take away all these euasions and slips that many vse , viz. Euery man shall answere for himselfe , and the soule that sinneth shall die ; yet for all this remember , God looketh to haue thy heart well affected , and thy tongue zealously prepared to speake in the Lords cause , lest thy silence may couer consent , & thou seeme ashamed of thy masters cause ; whereof let euery man take heed , lest Christ bee ashamed of him in his heauenly kingdome : and so I conclude the vses that belong to the Instruction .

Vse 2. The second generall vse that was drawne from the former doctrine , I called Reprehension ; and it tooke hold especially of three sorts .

1. Of Nullifidians . 2. Of Semi-christians . 3. Of Profest wicked ones .

1. The first of these are our godlesse Atheists , these men must needs bee far from God , when they will acknowledge no God at all : These men ( saith the Apostle ) cannot please God , Hebr. 11. neither are they displeased at any thing that shall be displeasing to his Maiesty . This vse therefore of reprehension first ceazeth vpon them : The very oxe and Asse know their master , and their masters cribbe , Esa. 1. But these men know not God . The heauens declare his glory , and the firmament setteth forth his handie work ; but these earth-wormes wil declare nothing , but their reseruation vnto the day of vengeance .

2. The second sort iustly to bee reproued from this doctrine , are the indifferent men , whom I call Semi-christians . These men with Agrippa , Act. 26. are almost perswaded to bee Christians , and a little thing will disswade them to the contrary . These men haue no teares in their eyes for God , and though they should stand by , and behold Christ vpon the Crosse , with all the despitefull vsage they vsed against him , yet these men would both hold their tongues , their eies , & their hands , and bee so farre from taking part with Iesus , that with Peter in his weakenesse they would follow him a farre off . Matth. 26. These men out of a luke-warme obseruation , will venture the spewing out of Gods mouth , Reuel . chap. 3. Lord , how hot and earnest these men wil be in a reuenging course , against the man that shal impaire their credit ? but they can stand by whilest their Christ is raild vpon , whiles the blasphemer doth diue into his precious wounds , and it neuer troubles them ; this shewes their loue is little or nothing to God ; for where the Lord hath gained the heart , there hee commands the heart , there the eyes shead riuers of teares ; there the tongue pleades , and the groanes of greefe , and sorrowfull sighs are as often vttered , as God is offended : Know then , thou halfe-Christian , that thou art but almost the child of God , and shalt neuer attaine vnto it altogether , vntill thou haue Dauids heart , and zealous affection , and that is , to bee grieued in a case of sinne , because it is done against the Maiesty of God .

3. The third person reprehended , is the professed and habituated sinner , he that sold himselfe to commit sinne , hee that with Ieroboam , makes Israel to sinne ; O drawes others to hell , and gallops himselfe thither , lest he should not haue time enough to runne to destruction . Doe these men take it to heart when God is offended ? no verily , but they reioyce , and make it the very ioy of their hearts , and the sole delight of their eyes , when they can draw others to be partakers of vngodlinesse . Thus Ieroboam makes Israel sinne , and claps his hands at the fall of the righteous ; it is their sport : and as the Philistims did make themselues merry with Samson , vntill the house was pluckt ouer their eares ; so they , who with Ahab , haue sold themselues to commit sinne , will neuer giue ouer their hellish delights , vntill God pay them their wages with his heauie vengeance . These are they that the Apostle speakes of , in the first chapter to the Romans , the one and thirtieth verse : which men do not onely commit things worthie of death , but also fauour , and delight in them that doe the like . If I should bee required to amplifie this part of the reprehension with some instance : Is it not seene , my brethren , that there are those who spend their time , and their estate in this kind ? are not those in many places ? nay , in most places , that lay plots to discouer their brothers nakednesse : O these are cursed Chams ! that will make them naked , and then discouer their nakednesse : these men are strong to drinke , but woe vnto them , Esa. chap. 5. vers. 22. O you Ieremies of this land , weepe for this sinne : O you Dauids , men after Gods owne heart , shead riuers of teares , to see how these vngodly ones will run vp and downe , to ouertake a weake braine , & at length will so inure them to that sinne , that they will also hunt after wickednesse in the same kinde . These damnable imps doe count it a greate glory , to make their poore brethren in such a sinfull taking , as that with drunkennes they strip them out of their reason , wit , memory , sense , and feeling ; and when a man is thus transformed into a beast , by their wickednes , then this is their glory . But shall I shew them what will bee the end of this glory , the Prophet tels them , Habak. 2.15 . Woe vnto him that giueth his neighbour drinke , thou ioynest thine heate , and makest him drunken also , that thou mayest see their priuities , but the cup of the Lords right hand shall bee powred vpon thee , and shamefull spewing shall be for thy glory : Loe what thy glory is , nothing but ignominie , and reproch ; like vnto the alteration that the daughters of Iuda finde , Esa. 3. Their beauty is turned to baldnesse ; their perfumes to stenches ; their musicke , and blithe-full melodie , to anguish , and extreame misery . Looke then vpon your portions , you vngodly ones , although you may sing to the Violl and harpe for a time , yet there will bee a blacke and gloomie day ; but as for the righteous , who haue shead teares , great shall their ioy bee , for they haue their blessing from Christs owne mouth , Mat. 5. Blessed are they that mourne now , they shall reioyce hereafter : and , they that sow in teares , shall reape in ioy . O blessed haruest , & glorious triumph ! O happy teares , to gaine such immortall ioyes ! O triumphant state and condition for the elect , who haue bin so accustomed to a course of mortification , as that they haue bin true mourners indeed ! They shal hereafter be clothed in white , they shall wait vpon the Lamb , they shal see God , they shall inherit with Christ , they haue suffered with him , they shall raign with him . Finally , they shal haue fellowship with God , & his holy Angels : loe thus shall the men be honoured that honour God , & thus shall it be vnto them who are heires of saluation , elected in Iesus Christ : Vnto whom with the Father , and the most blessed Spirit , one Eternall , immortall , inuisible , and God only wise , be ascribed all honour , praise , might , maiesty . glory , & dominion , for euer and euer . Amen , Amen .

FINIS .