Seven Godly and Fruitful Sermons, Sermon 1
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 vntounto the Lord, I hauehave ſinned exceedingly in that I hauehave done: therefore now Lord I beſeech thee, take away the trespàſſe of thy ſeruant, for I hauehave done very fooliſhly.
11. And when Dauid was vp in the morning, the word of the Lord came vntounto 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: 1. What meanes hee vſed to be reconciled vntounto 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 hauehave ſinned exceedingly, in that I hauehave 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 hauehave ſaid, I hauehave 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 hauehave dealt veris fooliſhly.
2 Secondly, he declareth what meanes the Lord vſed to make him fit for reconciliation: viz: that hee ſent vntounto 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 vntounto 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 humiliation, 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 hauehave to come vponupon 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 vntounto the like, who then had incenſed the Lords anger againſt them.
Then Dauids heart ſmote him] In that ſetting downe the repentancce of Dauid, Verſe. 10 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, Sound ſorrow the firſt ſtep to repentance.vntill our ſoules bee pierced, and as it were ſtrucke through with the feeling of our corruptions, and of Gods diſpleaſure, due vntounto vsus for the ſame, wee hauehave 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, Ioel. 2.13.biddeth them, rent their hearts: that is, the firſt ſtone that muſt be laid in this building: Note, their hearts muſt bee cruſhed and broken, for the wickedneſſe committed againſt the Maieſtie of God; till then there is no turning vntounto him: one may as well bid a priſoner that is in ſtrong hold, and hath bolts and fetters vponupon his heeles, walke abroade and take the freſh aire, and not remaine any longer in that darke & loathſome dungeon, as bid one that hath not his heart cruſhed & humbled to turne vntounto the Lord: alas he is held faſt in the chaines of Sathan, and cannot ſtirre one foote to God-ward; therefore is it noted in thoſe conuerts, Act. 2.37. Acts. 2.that They were pricked in their hearts] when they began the worke of repentance, the rebukes of God had wakened their drowſie conſciences, ſo that they ſaw their ſinnes and Gods ven geance due vntounto them, Pſal. 45.and the words of Peter had gone through their hearts, euen as a two edged ſword, and then they were fit to bee ſoundly healed and comforted, when they had beene pierced, and throughly wounded by the Arrowes of God.
1 Firſt, till the heart bee broken for ſinne, Reaſons. there can be no plaine confeſſion of ſinne, Iob. 11.and therfore no repentance. Men naturally are like wilde Aſſe-Colts, nothing will worke vponupon them, nor bring them vntounto any good frame or order; though they heare often of their faults, they will not acknowledge them, but be ſtill vnruly and vntamed, as Paul was before his conuerſion; ſo long as he was heart-whole in his owne conceit, though he had heard many excellent Sermons (no doubt,) yet hee was like a beaſt ſtill, Rom. 7. Act. 9.neuer bewailing nor confeſſing his grieuous offences, till the Lord had taken him downe, and throughly maſtered him.
2 Nay further, men are ſo farre from taking paines to come to a true acknowledgment of their iniquities, till ſuch time as there is a breach made into their hearts by godly ſorrow, they doe not ſo much as deſire to be deliuered from them, nor make any reckoning of Gods mercy for the pardoning of them: till ſuch time as they become mourners for ſinne, they cannot poſſibly hunger and thirſt after righteouſnes. Math. 5.4.6.And indeed what reaſon is there that they ſhould eſteeme of that medicine which will cure, when they doe not feele themſelues to be ſicke? they thinke it a matter worth the looking after, to be freed from pouertie, from infamie, from the peſtilence, &c. but as for the corruptions of their nature, and the ſinfulneſſe of their waies, they were neuer much troubled with them, and therefore they make little account to be deliuered from them. See this poynt more at large in M. Dods Sermon on Iſa. 1. Doct. 1.
Seeing therefore that inward contrition for ſinne is the firſt ſtep to repentance, and that which killeth the roote of ſinne, and ſetteth vsus free from the power and dominion of it, and erecteth in our hearts a throne for Chriſt Ieſus; the vſe of this point is,
Firſt for reproofe of thoſe that perſwade themſelues, Vſe. 1 and beare others in hand that they hauehave truely repented, and doe continually confeſſe their faults, and aske pardon for them: but what griefe and paine hauehave they had in their hearts for their ſinnes? nay, they thanke God, they were neuer terrified nor troubled in their conſciences. Do you thanke God for this? it is in effect to thanke him for that you want the firſt and principall note of true conuerſion: if your harts hauehave neuer beene pricked and ſtung with the ſenſe of your vileneſſe and wretchedneſſe, it is becauſe you are ſenſeleſſe: for there is cauſe ſufficient why you ſhould be grieued; and the leſſe you hauehave had, Luke. 6. Reuel. 6.16.the more you are likely to hauehave, if not heere, yet in the world to come, and at that day when you ſhall be moſt vnwilling of it.
Secondly, Vſe. 2 heere are thoſe to be reprooued that run into farre greater exceſſe of ſinning than euer Dauid did, breaking forth into groſſe and foule euils, that euerie body ſeeth and knoweth, and condemneth, and yet they paſſe them ouer ſlightly, and careleſly, as if they were matters of nothing. When Dauid did but cut off the lap of Sauls coat, his heart ſmote him, and was grieued within him, in that he was ſo neere vntounto ſinne: what then ſhall we thinke of thoſe that doe not cut off the lappe of the coate of an enemie, but are iniurious to their friends, and cruell againſt their brethren, that breake couenant and promiſe, ſinne againſt God, blaſpheme his name, profane his Sabbaths, and the like, and yet none of all theſe do ſoundly worke vponupon them, nor much trouble them? ſurely ſuch men are not of Dauids ſpirit, and therefore not being broken hearted heere, they ſhall be broken and cruſhed in peeces with the vnſupportable weight of Gods vengeance heereafter.
Thirdly, Vſe. 3 ſith this inward touch for ſinne is a thing ſo neceſſarie, let vsus hence learne to labour for it, and to keepe tendernes of heart when we baue obtained it: for that ſorrow which breaketh the heart, doth withall breake the necke of ſinne: and therefore when the Lord doth checke & controle our conſciences, let vsus eſteeme it as a great merciemercy, and not let ſuch ſtroakes paſſe without their right vſe, but let vsus goe to God and to his children for helpe and direction, and then that little ſparke of the fire of God in our ſoules, being fed & nouriſhed, will grow in the end to a great flame. Now that our harts may be kept alwaies tender & ſenſible of thoſe checks which Gods ſpirit giueth vsus, let vsus vſe theſe meanes that follow.
Firſt, let vsus in our hearts the weapon of God, Meanes to get tendernes of heart.euen the ſword of the ſpirit, whereby our hearts may be wounded, as often as need requireth: for vnregenerate perſons wanting that weapon, will rather defend, then ſmite themſelues when they hauehave offended, and eueryevery childe of God hath ſomewhat of old Adam in him, in which regard he muſt be more carefull to vſe the ſword of the ſpirit, for the piercing of his heart when any ſinne is committed by him: Iohn. 16.8.withall praying for the ſpirit of grace which will conuince the conſcience when it is guiltie, ſo that it ſhall hauehave nothing to ſay in defenſe of it ſelfe, but very much for the condemnation of it ſelfe: as is euident Ezec. Ezeck. 36.36.27. whereby we may obſerue, that when God hath giuen his ſpirit vntounto his elect, and (as it is in Ieremy. Ier. 31.31 33.) withall written his lawes in their hearts, then they ſhall remember their owne wicked waies, and their deedes that were not good, and ſhall iudge themſelues worthy to hauehave beene deſtroyed for their iniquities, & for their abhominations. What is the reaſon they ſhould paſſe ſuch a heauie ſentence vponupon themſelues? one would thinke they ſhould rather reioyce now, & allow of themſelues and of their workes? ſo they doe reioyce at, and approue of themſelues and their workes, ſo farre as they are ſpirituall: but they proclaime war againſt themſelues and their workes ſo far as either they are or hauehave beene carnall and ſinfull, and that becauſe the word of God, 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 hauehave 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 hauehave gotten the word and ſpirit of God within vsus, 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.) Iſa. 30.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 hauehave a blow vponupon 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 hauehave hearts peſtered with pride, and luſt, and couetouſneſſe, and yet goe a whole monethmonth, 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 hauehave a more blind minde, and a more proud and ſenſeleſſe hart then others hauehave: 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 vsus, 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, 2. Sam. 12.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 vsus 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 hauehave our conſciences ſo darkened, that they will not accuſe vsus, 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 vsus, he would hauehave 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 vntounto 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 vntounto vanitie, when it ſhould hauehave bene lifted vp to God in thankfulnes: and therefore was he ſo humbled, becauſe he had an ill affection, Doct. 2 and a wrong end in a good action. Whence ariſeth this doctrine, God looketh into the manner of our doing.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, Mat. 24.38.and drinke, marry, and giuegive in marriage. A naturall man would hauehave 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: Iude. 12. 1. Tim. 44.5.to eate and drinke without feare, without prayer, and thankſ-giuing, as if the creatures were our owne, and nor 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 onelyonly allowable, but alſo neceſſarie. The like may be ſaid concerning marriage, Heb. 13.it is a ſanctified ordinance of God vntounto thoſe that vſe it holily: but then it becomes very ſinfull and hatefull vntounto the Lord, Gen. 6.2.when the Sonnes of God doe ioyne with the daughters of men, and profeſſors are yoaked with Infidels, for beautie, or commoditte, 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, Luk. 17.28.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 vponupon the earth, not caring what craft and fraud they vſed, nor what ſnares and grins they laid for men, See M. Dods Sermon onif they might ſatisfie their couetous and ambitious deſires. More might be ſaid concerning this point, Iſa. 1 both for proofes and reaſons, Doct. 1 but that it hath bene handled at large elſewhere.
This ſerueth. Vſe. 1 Firſt for terror vntounto 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 vntounto 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, Vſe. 2 this is for inſtruction, that we carefully looke vntounto the manner of all our actions, and in particular, of the exerciſe of faſting, which is now in hand: let vsus conſider wherefore we are come together, and what is required of eueryevery 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 vsus on Gods part.
This was practiſed by the Niniuites, who hearing Gods iudgements denounced againſt them for their ſinnes, Ionah. 3.8.9.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 vntounto 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 onelyonly one Sermon from Ionah, who was a man vnknowne vntounto them, and did not bring ſuch teſtimonies of Scripture to conuince their conſciences as are now alleaged vntounto vsus, &c: and therefore we ſhould be much aſhamed to come ſhort of them in this holy exerciſe, eſpecially ſeeing we hauehave not one Ionah, but many; not a iudgement threatned, but executed, and the ſword of the Lord ſtill drawne againſt vsus, and deuouring by hundreds and thouſands in many quarters of our land. Let vsus 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 vnderunder 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 vsus vp in due ſeaſon, and make it knowne by good effect, that he is appeaſed towards vsus.
Thirdly, Vſe. 3 here is matter of exceeding great terror vntounto 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 hauehave heaped iniquity vponupon iniquitie, and for manie yeeres together added one foule euill vntounto another; and not onelyonly 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 vponupon 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 heauen and earth; not for one ſinne, but for all their ſinnes: not to endure three dayes puniſhment in merciemercy, 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 hauehave: how then doe they thinke to eſcape, that are not wrought vponupon 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 vponupon themſelues, or others?
Verſe 10. Doct. 3 I hauehave ſinned exceedingly] Now followeth the ſecond ſtep vntounto ſound repentance, Confeſsion of ſinne, muſt folowe griefe for ſinne.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 hene more largely handled elſewhere [in M. Dods Serm. on 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, Doct. 4 we muſt alwaies ioyne requeſts vntounto God for the pardoning of the ſame: ſo doth Dauid in this place, as alſo Pſal. Asking pardō muſt be ioyned with confeſſion. Luk. 18.13. Daniel. 9.19. Nehem. 9.51 ſo doth the Publican, Lord be mercifull vntounto 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 vntounto the performance of this dutie, we hauehave,
1 Firſt, the name of God, which is to pardon iniquitie, Exod. 34.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 hauehave the couenant of God, Ezeck. 36.that he will waſh vsus from all our filthineſſe, by powring the bloud of his ſonne vponupon our ſinfull ſoules.
3 Thirdly, Mat. 1.we hauehave the name of Chriſt to incite and moue vsus to become ſuters for a pardon: for he is called Ieſus, becauſe it is his office to ſaue his people from their ſinnes.
This Doctrine ſerueth,
Firſt, for the confutation of the Papiſts, Vſe. 1 who clog mens conſciences, and lay on them heauie and yet vnneceſſarie burdens, enioyning them, if they would get remiſſion 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 merciemercy any where, rather then by ſeeking it at Gods hands: and they ſpeed accordingly: for whereas Dauid went vntounto the Lord for fauour, and obtained it, they hauehave 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, Vſe. 2 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, 1. Ioh. 1.9.that if we confeſſe our ſinnes, he is faithfull and iuſt to forgiue vsus our ſinnes, and to cleanſe vsus 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, Vſe. 3 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 vntounto, let vsus vſe theſe two helpes following, How we may attaine to earneſtneſſe in asking pardon.which Dauids example directeth vsus vntounto: Firſt, let vsus labour that our hearts may thorowly ſmite vsus, and that our conſciences may euermore checke vsus when we doe offend: for whereſoeuer there is the checke of conſcience, it will make the party grow not onelyonly 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 vsus 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 for giuegive vsus, and not enter into iudgement with vsus for our grieuous prouocations againſt his Maieſtie.
Secondly, when ſinne is ſo odious vntounto vsus, that our hearts doe condemne vsus for it, then let vsus ſtriue to be perſwaded that it is pardonable, yea and that it ſhall be pardoned vntounto vsus: that though we deſerue to be throwne out of ſeruice, becauſe we hauehave dealt ſo fooliſhly, yet ſeeing we are Gods ſeruants, he will not goe to extremities with vsus, 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 giuegive ouer prayer: for who would ſeeke vntounto a Chirurgion to cure him, of whom he is afraid leſt he ſhould wound him, in that be 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 vntounto him, and ſay, Lord, I am vnworthy to be called thy ſonne, yet art thou my mercifull Father: I hauehave done thee ill ſeruice, yet am I thy poore ſeruant ſtill: and though I be bad now, yet time hath bene when I hauehave bin better, & done better: when I hauehave praied in ſecret, and humbled my ſoule, and ſhedde teares for my ſinnes in priuate, and hauehave had an vtter deteſtation of thoſe euils, which now through the corruption of my nature I hauehave 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 louelove towards him, and of his louelove 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 vntounto him, his prayers will deſcend as plummets of lead vponupon 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 hauehave any acceſſe vntounto 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 vsus 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 vponupon them.
I hauehave dealt very fooliſhly] This he ſpeaketh to make his ſinne more odious vntounto himſelfe: for by nature we are ſo proud, that we cannot abide that any body ſhould ſay, we hauehave dealt fooliſhly and abſurdly: therefore doth he lay lode vponupon 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, Doct. 5 thinking ſhe had dealt very wiſely & prouidently for her ſelfe: The greateſt ſinners are the verieſt fooles.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 onelyonly vponupon her ſelfe (had not God giuen her repentance and mercy) but vponupon 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: Ioſhua. 7.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 Ieroboam eſteemed it a wiſe and ſafe way for him to ſet vp the Calues, that the people might worſhip at Dan and Bethel, and ſo not fall from him, to ioyne againe to the houſe of Dauid: he accounted this a ſurer courſe to eſtabliſh his throne, then for him to reſt on Gods promiſe: but did he not get exceeding diſhonour and vtter ruine heereby? in ſo much that when the Lord will ſet foorth a notable reprobate and firebrand of hell, he doth deſcribe him by this, that he was like Ieroboam the ſonne of Nebat, that made Iſrael to ſinne: and whereas he hoped by this meanes to ſet vp himſelfe and his ſeed for euer, he cauſed them through his ſinnes to be ſwept away as dung from the face of the earth. The like may be ſaid of Ahab in taking away Naboths vineyard. And this muſt needs be ſo, that the greateſt ſinners are the verieſt fooles, Reaſon. becauſe in ſinning they forſake the wiſedome of God, and follow the direction of fleſh and blood. It is noted as a point of great folly and indiſcretion in Rehoboam, that he would forſake the good counſell of the old men, and follow the raſh aduiſe of young men: and are not they then egregious fooles indeed, that leaue the counſell of the wiſe God, and follow the aduice of Sathan, his and their vtter enemie? We would eſteeme it a great madneſſe, if we ſhould ſee a man, his barnes being full of corne, to ſet fire on the thatch, and to ſit by and laugh to behold all turned into a flame: and yet certainely this is not ſo great a madneſſe as for one to fire his ſoule with ſinne: for all the friends and meanes that the world affordeth cannot quench this flame, nor recouer this loſſe, as they may the other: and therefore they are the fooles of the world, that are the ſinners of the world: and there is no ſuch frenſie, as for a man to prouoke his Creator: and whatſoeuer applauſe wicked perſons hauehave for a ſeaſon, yet at length all the world ſhall ſee, and they themſelues ſhall feele, that they hauehave beene notorious fooles: Ier. 17.11.
This ſerueth for inſtruction, Vſe. 1 that if we would not be branded with the name of fooles and Idiots, we be carefull to eſchew all manner of ſinnes: and on the contrary, if we would be truely wiſe, let vsus cleaue vntounto the Lord in conſtant and faithfull obedience: that was the reaſon why Dauid was wiſer then his enemies, Pſal. 119.98.then his teachers, then the aged, becauſe he kept Gods ſtatutes. What made thoſe in the Goſpell to be fooliſh Virgins, but this, that they made not prouiſion for eternall life? And what made the other fiue to be indeed wiſe, but that their hearts and liues were adorned and beautified with grace and goodneſſe? Achitophel was a deepe politician; yet becauſe he was deſtitute of heauenly wiſedome, he ſhewed himſelfe to be but a miſerable baſe foole: for when he had no meanes to helpe himſelfe, he went and hanged himſelfe: if one had ſtudied an hundred yeeres, he could hardly hauehave found out a readier way to manifeſt his notable folly, then he tooke in that horrible murdering of himſelfe.
2 Secondly, is it ſo that the greateſt ſinners are the verieſt fooles? then here is matter of ſingular conſolation for Gods ſeruants, that are vilified and contemned, and accounted ſillie and ſimple, euen for this, that they carefully decline from the waies of ſinners, though in ſhew neuer ſo pleaſant and profitable: and conſcionable, walke in the paths of righteouſneſſe, though neuer ſo rough and dangerous: let vaine men ſpeake their pleaſure of them, and count and call them the fooles of the world, yet God eſteemeth and ſpeaketh otherwiſe of them. It is no maruell that the world iudgeth them fooles, for with them the doctrine of the Goſpell (vntounto which the godly endeuour to conforme themſelues and their courſes) is accounted fooliſhnes. But as wiſedome is iuſtified of her children, whatſoeuer men thinke or ſpeake of it, ſo are the children of wiſedome iuſtified by the infinitely wiſe God, whatſoeuer ſlanderous and reproachfull imputations carnall men doe lay vponupon them: he ſaith that the feare of the Lord is the beginning of wiſedome. Prou. 1.7. and that thoſe that obey his commandements are the onelyonly wiſe people vnderunder the Sun. Deut. 4.6.
Verſe. 13. Wilt thou that ſeuen yeeres famine come vponupon the Land? &c.
Heere commeth an obiection to be anſwered. Obiect. It is ſaid, 1. Cor. 11.31. that if we iudge our ſelues, we ſhall not be iudged of the Lord: how commeth it to paſſe then in this place, that Dauid confeſſing his fault, aggrauating it, and asking pardon for it, hath notwithſtanding ſuch a heauie iudgement denounced againſt him, as the famine, or the ſword, or the peſtilence?
1 Though ſuch as iudge themſelues, Anſwer. ſhall not be iudged, yet muſt they be cured: and that was Dauids caſe here: this ſtroake was not laid vponupon him in wrath, but in fauour: he had ſet vponupon a good worke, euen the pulling downe of his pride, & by this meanes the Lord furthered him in ye good worke, & made a ſpeedier way for abūdāce of grace, which was after beſtowed vpō him.
2 Againe, the people were not ſo reformed as they ſhould be at this time, and therefore God in this plague doth aime at their humbling, thruſting Dauid out of the gappe (as it were) who had formerly by his prayers & teares ſtood in the breach, to keep of the Lords wrath from them, ſo that all this while beeing intangled with his own matters, he could not ſo freely deale for them.
Now in that Dauid muſt hauehave ſuch a ſharpe coraſiue to conſume that proud fleſh that had growne about his heart, Doct. 6 by reaſon of his mightie forces, and the largeneſſe of his dominions, It is hard to beat downe mans pride.the Doctrine is, that it is a wonderfull hard thing to take downe the pride of mans heart: it is no ſmall affliction that will doe it, as is plaine Iob 33.14. &c: where is at large ſhewed, that God vſeth all meanes, and that againe & againe, and yet men will not profit thereby: then he findes out the cauſe of it to be pride, verſe. 17. and ſo laieth corrections vponupon them ſutable thereunto, ſmiting them with ſorrow vponupon their beds; ſo that the griefe of their bones is ſore: pinching them with grieuous ſickneſſes and diſeaſes, and making their bones to clatter, ſo that their ſoules draw neere to the graue, and their life to the buriers. Now when theſe or the like wofull diſtreſſes hauehave tamed and maiſtered their vnruly affections, then doe they begin to be ſomewhat more tractable: and whereas neither dreames, nor viſions, nor any of Gods ordinances would doe any good vponupon them before, after that, if God ſend vntounto them a meſſenger or Interpreter one of a thouſand, they will begin to hearken vntounto them, and to learne how they may obtaine mercy and reconciliation with God, that they deſcend not into the pit of deſtruction. Further, we may obſerue what a great deale 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, Pſalm. 30.6.7.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, Verſe. 9.& to deſcend vntounto the duſt, &c. Neither did God miniſter vntounto him a ſtronger purgation then he needed: but his pride required full as much affliction as the Lord laide vponupon 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 vponupon him the office of the High-prieſt alſo, and ſo went into the Temple of the Lord, to burne incenſe vponupon 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; 2. Cor. 12.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 hauehave thought, yet had he Satan turned looſe vponupon 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 vponupon 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 hauehave done it, the Lord would neuer hauehave handled them ſo roughlie and ſharplie; for merciemercy pleaſeth him, neither doeth hee afflict willinglie.Micah. 7. Lament. 3.
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 vponupon, either by inſtructions, or by afflictions. This is euident in Nebuchadnezzar, who notwithſtanding that diuine dreame that God had ſent vntounto him, Dan. 4.24.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 ſoode, 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 finfull heart.Dan. 5.20.
Secondly, as pride maketh men vnteachable, and vncapable of good by any meanes that others can vſe, ſo doth it make themvnable 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 hauehave an high conceit of their owne doings: they cannot pray, becauſe they hauehave no promiſe to builde vponupon, nor any heart to humble their ſoules before the Lord, as all that will ſpeede well with him muſt doe: 2. Chron. 11. Iam. 4.8.they cannot labour in a calling for conſcience ſake: becauſe they onelyonly 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 hauehave yet any doubt hereof, let experience teach vsus the truth of this point: for if wee obſerue it in our ſelues or others, we ſhall find, that thoſe that hauehave had moſt heartbreakings, and ſhed moſt bitter tears, and gone through moſt fearfull temptations, and moſt grieuous diſtreſſes, hauehave yet ſtill a great deale of pride in them, which is ready vppon eueryevery occaſion to manifeſt it ſelfe, vntounto their griefe and the offence of others.
Which maketh firſt of all for the terrour of all proud and arrogant men, Vſe. 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, Prou. 16.5.18.that all the proud in heart are an abomination vntounto 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: Pſal. 119. Pet. 3. Iam. 4.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 hauehave the Lord to abhorre them, to curſe them, to fight againſt them, and vtterly to deſtroy them, let them ſue vntounto 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 cl…erely will God manifeſt his heauie diſpleaſure againſt them, as he did againſt Phàraoh, Nebuchadnezzar, Herod, and ſuch other loftie ſpirits as they were.
Secondly, let this be an inſtruction vntounto the children of God, that if they would not hauehave 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 eueryevery morning; that they are exerciſed with wants, with ſickneſſes, with diſgraces and the like: but better is it to vndergoe ſome of theſe, or all of theſe, though it be all our life long, ſo we be made more lowly thereby, than to ouerflowe with great plentie and varietie of outward things, and in the meane time to be peſtered with that venemous humour of pride and ſelfe-conceit. Therefore was it that Paul doeth profeſſe that hee would reioyce in infirmities, in reproaches, 2. Cor. 12.10.7.in neceſſities, in perſecutions, &c: becauſe he knewe they were excellent preſeruatiues againſt his ſinne.
Now becauſe men are readie to thinke that there is not in them ſuch ſtore of pride, as that they greatly neede Gods medicines to cure them of it, or if they doe ſee their pride, they are readie to ſit downe diſcouraged, as if it were vnpoſſible to get the better of it, therefore will it not be amiſſe to ſet downe ſome fruits and effects of pride, whereby it may be diſcerned, and ſome remedies and helpes againſt it, by vertue whereof it may be cured.
Concerning the firſt point, Fruites of pride.it were an infinite worke to reckon vp all the effects of pride, and therefore I will onelyonly touch ſome few of the principall, whereby we may be led to a ſight of the reſt: Prou. 13.10.And the firſt of them ſhall be that whereof Salomon ſpeaketh, ſaying, OnelyOnly by pride doeth man make contention: many there are that doe ignorantly imagine they were neuer proud in all their life; but let them conſider better of the matter; did they neuer brawle nor contend with any in all their life? if they did, certaine it is that they were proud: for looke how much contention there is, ſo much pride there is in eueryevery man. Which may be an euident argument to proue that this ſinne doeth greatly ſway eueryevery where: for if we looke into moſt families, and euen into thoſe of the pureſt ſort (who thinke themſelues moſt free from pride) ſhall we not finde many iarres betwixt husband and wife; betwixt maiſter and ſeruants, betwixt brethren and ſiſters, betwixt neighbour and neighbour? this is ſo palpable that none can denie it; and therefore let not men deceiue themſelues, but ſee and acknowledge and bewaile the wretched hautines of their hearts.
Another fruit of pride is, impatiencie vnderunder croſſes, or loſſes, or indignities that doe befall vsus: for when we are diſcontented at that eſtate and condition, wherein we are, we euidently expreſſe our diſlike of Gods gouernement, as if he did not diſpoſe of things aright, and as if we could order matters in a better ſort, if they were in our hands: and is not that monſtrous pride to thinke our ſelues wiſer than God, and to cenſure him for his proceedings?
Againe, this is an euident token that men are proud, when they are readie to ſcorne at an admonition, or a reprooſe that is giuen vntounto them, for that argueth that they hauehave a verie good opinion of themſelues and of their actions, when they cannot abide that anie ſhould finde faulte with them, or goe about to reforme them. Dauid was otherwiſe affected, 1. Sam. 12.13. Pſal. 51.when the Prophet Nathan came vntounto him with a ſharpe reprehenſion, and when A…igall met him with a wiſe admonition. And Iob bringeth this as an argument of his vprightneſſe, 1. Sam. 25.32.that hee durſt not contemne thè iudgemēt of his ſeruāt. No, not of his Maide ſeruant, Iob. 31.13.if they had any matter to obiect againſt him: and therefore let ſuch as are enraged, or imbittetered againſt their reproouers or admoniſhers, knowe, that they are farre from that modeſtie and meekeneſſe of ſpirit that was in theſe holie men of God.
Laſtlie, this is a ſure note of pride, when men doe much regard earthly things, and promiſe vntounto themſelues a kinde of happineſſe in the enioyment thereof: 1. Tim. 6.17.in which regard the Apoſtle willeth Timothie to charge rich men that they be not high minded, and that they doe not truſt in vncertaine riches: Implying thereby, that ſo much confidence as there is in wordlie ſubſtance, ſo much high-mindednes there is in the parties ſo addicted. The more men truſt in God, the more humble they will be, but the more they truſt in their wealth, the more high-minded they will bee. If men would trie themſelues by this touch-ſtone, they ſhould eaſily diſcerne abundance of pride in themſelues: for who almoſt is there but doeth thinke himſelfe the better and ſafer for the very hauing of earthlie things? and who doth not iudge his caſe more miſerable, meerly for the want of theſe deceitfull vanities?
Let vsus therefore ſifte our owne hearts, and by theſe and the like fruites of pride, learne to iudge what abundance of this poyſoned ſappe there is within vsus. And then perceiuing how liable wee are vntounto many fearefull ſtroakes of God by reaſon thereof, let vsus carefully vſe theſe remedies following againſt the ſame.
Firſt, let vsus often ſearch and trie our owne hearts, and workes by the right rule, Remedies againſt Pride.that is, by the holy law of God: for none are lifted vp, but ſuch as doe not knowe themſelues: for if wee rightly conſidered what we are, and what our actions are, it would take downe all that fooliſh conceitednes, that is naturallie ingrafted in vsus, and cauſe vsus to ſay with the Publican, Lord bee mercifull to mee a ſinner: and with Paul, Miſerable man that I am, who ſhall deliuer mee from the bodie of this death! Luke. 18.13. Rom. 7.24.hee was aliue; that is, thought himſelfe aliue, and in verie good caſe, before the law came, & cōuinced him of his wretched corruptions, hee was euen as a blinde man that feares nothing, though a man came running vponupon him with a ſharpe ſword, or he were ready to fal down violētly frō an high and dangerous rocke, he would neuer be daunted at the matter, nor one whit moued, becauſe hee ſees not that hee is in any danger: ſuch was Pauls caſe, and ſuch is the ſtate of eueryevery vnregenerate man: but when Gods law is once preſſed vponupon the conſcience, by the liuely working of the holie Ghoſt, it inlightens the minde, and makes men ſee their owne ſinfulnes, as Paul did, which is an excellent meanes to kill all proud and loftie conceits. If therefore we deſire to be ridde of this hatefull and hurtfull companion, I meane pride, let vsus often and earneſtly examine our ſelues by this ſtraight rule of Gods law: we are giuen to try our ſelues often by examining whether we be not better than ſuch a man, or ſuch a woman, but this is a falſe and a deceitfull rule: for a man may be better than ſuch and ſuch, and yet be ſtarke naught.
But the proud fleſh will be readie to obiect, and ſay, Obiect. I doe not onelyonly goe beyond theſe and theſe wicked ones, but I am better than diuers that are eſteemed godly and religious.
Are you ſo? you may eaſily be deceiued; Anſwer. and the better conceit you hauehave of your ſelfe, the worſe you are likely to be: but grant for the time that you excell others in ſome things, doe not they goe before you in ſome other? you hauehave a better gouernement of your tongue than many of your neighbours; but are you not more groſly tainted with couetouſnes than they are? You hauehave a better gift of chaſtitie than another, but doeth not he leſſe offend in violent diſtempered paſſions than you doe? and the like might be ſaid in other particulars. If you conſider your owne goodnes and others badnes, you may eaſily growe to thinke better of your ſelfe than of others: but if you would withall ſet before your eyes their goodnes and your owne badnes, it would happily make you to hauehave a better opinion of them than of your ſelfe, and cauſe you to conclude that (all things conſidered) their graces are more excellent than yours. But let that be yeelded, that you are indeed beyond many others in pietie and godlines, duplicate page duplicate page doe you not yet come farre ſhort of that which the law requireth? & for thoſe gifts that you hauehave, whence proceeded they? are they not beſtowed vponupon you out of the Lords meere bountie? and if you hauehave receiued them, why are you puffed vp as if you had not receiued them? If you did aright conſider that you are no more worthy of the leaſt bleſſing of God than the vileſt creature in the world, and that not your goodnes, but Gods goodnes is the cauſe that you excell others, there would be no place left for ouer-weening cōceits of your ſelfe, but you would conclude (as the truth is) that the better you are gifted, Rom. 1.14.the more you are indebted, and the more talents you hauehave, the more thankes you owe vntounto God, Math. 25.and the more ſeruice vntounto his people. And thus much for the firſt remedie againſt pride, which is, to try our ſelues and our actions by the true touchſtone of Gods word.
The ſecond is, often to bring our hearts into Gods preſence by prayer & thankſ-giuing, for that will make vsus acquainted with that holines which is in the Lord, and then we cannot but ſee and acknowledge that vilenes which is in our ſelues. This was it that made Abrahā the father of Beleeuers, and the moſt excellent of all the Patriarks, Gen. 18.27.to confeſſe, that he was but duſt and aſhes: this was it that cauſed Iſaiah, a maruellous holy prophet, Iſa. 42.6.to cry out, that he was a man of polluted lips; and this was it that made Iob that worthie and renowmed ſeruant of God, Iob. 42.6.euen to abhorre himſelfe, and to repent induſt, and aſhes. And aſſuredly if we conſtantly and zealouſly accuſtome our ſelues to come before Gods glorious throane, it will make vsus much aſhamed to ſtand vponupon our owne worth, and frame vsus to a very lowly conceit of our ſelues. And on the contrarie, we may boldly conclude, that they that doe not vſe reuerently and faithfully to call vponupon the Lord, are proud and hautie, and arrogant perſons, and neuer yet knewe what true lowlines meant, where there are many and feruent prayers, there is much humilitie: where there are fewe and weake prayers, there is little humilitie: where there are no faithfull prayers at all, there is no humilitie at all.
A third helpe againſt pride is, diligence in ſome lawfull calling: Eccl. 1.13.for labour and trauell (as the wiſe man ſaith) are appointed vntounto the ſonnes of men to humble them thereby. As for idle perſons, they are alwaies proud and conceited: A ſluggard is wiſer in his owne eyes, Prou.then ten men that can render a reaſon, for ſuch kind of people hauing nothing to buſie their heads about, are very readie (Sathan helping them forward) to thinke of their owne worth, to imagine high things of themſelues, and ſo to build …aſtles in the aire: beſides that, idlenes nouriſheth in them all manner of vile luſts, and the more ſinfull any one is, the more proud he is; and therefore is the diuell more proud than any, becauſe he is more ſinfull than any. If then we would not be in bondage vntounto this vile ſinne of pride, let vsus apply our ſelues diligently vntounto the workes of our ſeuerall vocations; and that for conſcience ſake and in obedience vntounto God; not for filthy lucre ſake, of for enuy, or the like, for if we labour & toyle neuer ſo much for worldly reſpects, we ſhall not be rightly humbled thereby, but rather puffed vp in our fleſhly mindes.
A fourth remedie is, often to meditate of the hurts and miſchiefes that come by pride, and of the benefits that doe ariſe from humilitie. The miſchiefes proceeding from pride were partly before named in the firſt vſe of this doctrine, viz. that it cauſeth the Lord to abhorre vsus, to reſiſt vsus, to curſe vsus, and to plague vsus, yea and to depriue vsus of thoſe things whereof we are moſt proud and conceited: beſides that, it cauſeth vsus to pine away with enuy: to conſume with malice, to fret and vex with anger and diſcontentment, and vponupon eueryevery duplicate page duplicate page ſlight occaſion to brabble and wrangle, to fall out with this body and that, and in a word, to be very vnquiet in our ſelues, and very troubleſome and hatefull vntounto others; and who then would not be freed from this hurtfull ſinne, which hath ſo many badde effects ariſing from it?
Then on the other ſide, the benefites iſſuing from the pure fountaine of humilitie, are very many and great: for beſides the auoyding of the forenamed miſchifes, Iſa. 61.1. Luk. 4.18. Pſal. 37.11. Iſa. 57.15. Iam. 4.6. Math. 5.3.lowlines will giuegive vsus an intereſt in all the promiſes of God: meeke men ſhall inherit the earth; they ſhall hauehave God to dwell with them, and grace to remaine in them while they liue, and glory to inueſt them, and to make them eternally happie when they die.
Theſe remedies of often examination, frequent prayer, diligence in our vocation, and ſerious conſideration of the hurts that come by pride, and of the benefits that proceed of humilitie, we muſt conſtantly and conſcionably vſe for the humbling of our hearts.
And laſtly, for this very ende and purpoſe, we muſt not onelyonly be cōtent toheare admonition, but earneſtly deſire it: both of the Lord, that he would be pleaſed to ſtirre vp mens hearts to admoniſh vsus, and of men, that they would ſhew vsus that fauour, as to tell vsus plainely and faithfully of our faults, that we may thereby diſcerne of thoſe corruptions, and be humbled for them, which we thorough ſelfe-louelove, and too much partialitie cannot eaſily eſpie, or not ſo thoroughly cenſure in our ſelues. 2. Sam. 12. Pſal. 141.5.The benefit hereof Dauid found vponupon the prophet Nathans comming vntounto him; and therefore doeth he ſo earneſtly pray for it, ſaying: Let the righteous ſmite me for that is a benefit, and let him reproue me, and it ſhall be a precious oyle, &c. And whoſoeuer they be that doe not thus deſire the admonitions of Gods ſeruants, they carrie too little hatred againſt ſinne, and doe not with any great earneſtnes and indignation controule and checke their conſciences for it: and therefore they are likely to liue and die in their pride, and may iuſtly feare thoſe puniſhments that doe belong vntounto proud perſons.
Verſe 12. I offer thee three things: chuſe thee which of them I ſhall doe vntounto thee.
In that the Lord putteth him to this choyce when he began in good earneſt to humble himſelfe, the doctrine is, that
The more ſpeedily we iudge our ſelues, Doct. 7 the more mercifully the Lord will deale with vsus.Speedy iudging of our ſelues procures fauour.
This we ſee proued in this text, where God dealeth with Dauid as a father with his owne ſonne: Firſt, letting him chuſe his owne rod, when of neceſſitie he muſt be corrected: Secondly, The time being expired, this point was briefly handled.he giueth him warning before hand, that the plague might not ouertake him on a ſudden, which would wonderfully hauehave diſcomforted him: Thirdly, he telleth him how long it ſhould continue, ſo that he was ſure three daies would be the longeſt. Which ſerueth firſt for ſingular comfort vntounto Gods children that doe bewaile their ſinnes, Vſe. 1 and paſſe ſentence vponupon themſelues as well as they can: if they goe thorow with that worke, the Lord wil giuegive them a comfortable and ſpeedie deliuerance: or if it be requiſite that they ſhould feele Gods hand vponupon them or theirs in any more grieuous manner, yet the Lord will deale with them in ſome ſort as he did heere with Dauid: for firſt they ſhall hauehave warning thereof before hand, and ſo be better prepared and armed for it. And further, if they ſtriue to humble their hearts before the Lord, though they hauehave not the choyce of their particular ſcourge, yet it ſhall be as well with them in effect: for although at firſt they thinke the rod very ſmart, and eueryevery blow two, yet when they are growne to be ſtronger men in Chriſt, they ſhall be driuen to confeſſe, that if they had choſen their owne rods, there could hauehave beene none in the world ſo fit for them as thoſe wherewith the Lord hath ſcourged them: So that they ſhall be able not onelyonly to ſay with the Prophet, It is good for me that I hauehave beene afflicted; but good for me that I was whipped with theſe and theſe rods, yea and that I receiued thus many ſtrokes from the Lords mercifull hand. No croſſe could hauehave beene inuented to doe me more good, then pouerty, or diſgrace, or ill neighbours, or any the like, according as Gods ſeruants are ſeuerally tried. If God ſhould hauehave put it to Abrahams and Iacobs choyſe, they would rather hauehave parted with any outward thing, then with their children, that were as deare vntounto them as their life: but when they ſaw Gods end in trying them that way, when Iſaac was ſpared, and Ioſeph aduanced, and made an inſtrument of humbling his boiſterous brethren, and of releeuing his father and all his familie, beſides many others, then they muſt needs acknowledge that it was fitteſt for them to be croſſed in their children, and that Cods waies are the beſt, whatſoeuer we may iudge of them for a while.
Secondly, Vſe. 2 heere is matter of terrour vntounto all vngodly men that will not be perſwaded to iudge themſelues: looke what iudgement will moſt vex, and ſting, and torment, and euen kill their ſoules, that let them make account of. If Haman might hauehave beene the chuſer, of all other miſeries he would not hauehave choſen that which befell him: to wit, that Mordecai his enemie ſhould be aduanced and honoured, and that by himſelfe, who did beare him ſuch deadly hatred for that he could not obtaine honour and reuerence from him: what an horrible torment muſt this needs be vntounto his heart, that Mordecai now ſhould ride, and he goe by him on foot? that now he muſt bow the knee to Mordecai, that would ſo faine hauehave had Mordecai to doe it to him? that the gallowes that was by him prepared for Mordecai, muſt now ſerue for himſelfe? &c. This muſt needs be an exceeding torture vntounto him: and this ſhall befall all impenitent ſinners: What they are moſt loth to vndergoe, that ſhall light vponupon them, and that at vnawares when they leaſt thinke of it, and ſhall continue with them, and neuer leaue them till it hauehave either turned them vntounto God, or brought them vntounto hell, the place of all ſuch rebrobate ſinners. And that we may apply this to the preſent occaſion, are there not many that are horribly afraid of the peſtilence? yea farre more then they are of ſinne which bringeth it: in ſo much that they abſent themſelues from Sermons, and from publike prayers, leſt they ſhould be infected. Are there not very many (I ſay) that are poſſeſſed with ſuch feares? Let them looke to it: for of all other ſtrokes the peſtilence is likely to fall vponupon them: if it were a ſword in the hand of the Pope, or of Sathan, then it ſtood them vponupon to beware of Gods ordinances: but ſeeing none but Atheiſts will denie but it is ordered by Gods ouerruling hand, they take a bad courſe to eſcape his ſtroke: for where can they hide themſelues, but he will finde them out? And whither can they flee from his all-ſeeing preſence?
He can take away the infection where it is, and bring it euen in a moment where it is not: and therefore goe where they can, they goe in continuall danger: for where is the ſword of God moſt likely to ſmite, but where he is moſt diſpleaſed, and where there is moſt prophaneneſſe, and greateſt contempt of the meanes of ſaluation? therefore if they would eſcape, let them fall downe before the Lord, and humble themſelues as Dauid did: and not be ſo much afraid of their neighbours that hauehave the plague, as of ſinne that brings the plague: and runne not ſo much from the occaſion of this ſickneſſe (though all good care muſt be had that way) as from the cauſe: which if we can doe, then either God will ſpare vsus, and exempt vsus from this ſtroke, or elſe giuegive vsus comfort vnderunder it, and deliuerance from it by life or death: making it a meanes vtterly to kill originall ſinne, which all his ordinances could but onelyonly weaken: and who would be afraid of ſuch a cure? what child of God would not be more glad to ſit on a throne in heauen (though he be called thereto by a boyſterous meſſenger) than to be in a priſon heere on earth? to be where he ſhall be quite freed from ſinne and ſorrow and temptation, and hauehave all happineſſe aboue that which his heart can deſire, rather than to be continually turmoyled heere in the world, and eueryevery day to taſte of new tribulations.
The end of the first Sermon.