Seven Godly and Fruitful Sermons, Sermon 2
The ſecond Sermon.
2. SAMVEL. 24.14. &c.
Verſe 14: And Dauid ſaid vntounto God, I am in a wonderfull ſtrait: let vsus fall now into the hand of the Lords, (for his mercies are great) and let mee not fall into the hand of man.
Verſe 15. So the Lord ſent a Pestilence in Iſraell, from the morning, euen to the time appointed: and there died of the people from Dan to Beer-ſheba ſeuenty thouſand men.
Verſe 16. And when the Angell ſtretched out his hand vponupon Ieruſalem, the Lord repented of the euill; and ſaid to the Angell that destroyed the people, It is ſufficient, hold now thy hand, &c.
Verſe 17. And Dauid ſpake vntounto the Lord, &c.
YEE hauehave alreadie heard of Dauids ſinne in numbring of the people, of his humiliation, confeſſion, and crauing of pardon for the ſame: alſo of the meſſage that was brought vntounto him by Gad; what offer the Lord made him, Namely, that hee ſhould hauehave the choiſe of his owne rodde: the ſentence was alreadie paſt, and ſome one of the three iudgements mentioned Verſe 13. muſt needs light vponupon the land: yet would God vſe as much mildnes as might bee, and therefore hee referres the matter vntounto him, and biddeth him conſider, and determine which of them hee would moſt willingly vndergoe.
Now followe the euents that enſued both vponupon the ſinne that Dauid committed, and the meſſage that God for the ſame directed vntounto him.
The firſt whereof, was the great diſtreſſe wherewith hee was perplexed, which he bemoned to the Prophet, telling him that he was in a wonderfull ſtrait.
The ſecond was the choyſe that he made, Verſe 14.abſolutely paſſing ouer the famine, without ſo much as ſpeaking of it, as knowing it to bee incomparablie the ſharpeſt ſcourge of the three: (for the Scripture faith, that they that are ſlaine by the ſword, are better then they which are killed with hunger) and rather alſo ſubmitting himſelfe to the Peſtilence, Lament. 9.which was more immediately the ſword of God, from whom he expected merciemercy and fauour, then to the violence and ſword of man: in whome what elſe in ſuch a caſe is to be found, but crucltie and fierceneſſe?
The third was the execution of that plague of the peſtilence, Verſe 15.which he had yeelded himſelfe vntounto: which is declared as well by the manner, as the miniſter of it: it being in ſo ſhort a time, as in three dayes ſpace, diſperſed thorough the whole Land, from North to South, and (though not affirmed, yet implied) from Eaſt to Weſt, Ieruſalem onelyonly excepted, as may appeare by the circumſtance of the Text: and in this time ſeuenty thouſand being deſtroyed; which ſtroke was inſlicted by the hand of an Angell, whome God had therevnto appointed, as miniſter and executioner of the ſame.
The laſt was, Verſe 16.the ceaſing and ſtay of this plague, euen then when the ſtroke was lighting vponupon Ieruſalem, to hauehave deſtroyed it. And hereof are aſſigned two cauſes: the one, and that the principall, was the Commandement of God: to whom (for our better apprehenſion of his prouidence) is aſcribed an humane paſſion of repentance: which properly befalleth not him, becauſe hee cannot but doe eueryevery thing abſolutely well, nor poſſiblie at any time bee wearie of well-doing: neither is hee ſubiect to perturbations, becauſe he is free from all manner of corruptions. But hee is ſaid to repent, when hee withholdeth that which he condicionallie promiſeth, or threatneth, or deſiſteth from that which he had begun to doe, ſithence men many times breake off their proceedings, with diſlike of the beginnings thereof, and their not doing of that which they ſaide, argueth commonly that they are ſorrie, for ſaying that which nowe they minde not to doe.
The other cauſe, yet of an inferiour nature, and mouent (as wee call it) was the prayer of Dauid, Verſe 17.whereby hee obtained the preſeruation of Ieruſalem, and the reſt of the people, and herein hee offereth himſelfe to be ſmitten, that they might be ſpared, with acknowledgement that hee was the offender, and they in this matter altogether innocent.
Verſe 14. And Dauid ſaid, I am in a wonderfull ſtrait]
The Doctrine that hence ariſeth, is plaine: viz. that
Sinne brings men into great diſtreſſes, and into maruellous ſtraits.
It is the proper nature of wickedneſſe, Doct. 1 to encomber and caſt men into perplexities: Sinne brings men into ſtraits.neither will God ſpare his owne people, when they take libertie in prouoking his maieſtie; but either they ſhall be ſtraited in their owne hearts, or elſe in regard of outward calamities, or both: and though the Lord will not condemne them, yet will he afflict them. Iehoſhaphat was ſo fooliſh, that he would make affinitie with Ahab: and leſt he ſhould breake off that league of friendſhip that was betweene them, he would aduenture (contrary to the expreſſe word of the Lord) to goe againſt Ramoth Gilead to battle with him: now was not he in an exceeding great ſtraight, when the maine force of the battle was bent againſt him, being ſuppoſed to be the King of Iſrael, concerning whom a command was giuen to the Captaines by the King of Aram, 1. King. 22.31.32.that they ſhould fight againſt none, neither ſmall nor great, but onelyonly againſt the King of Iſrael? Yet would not Iehoſhaphat take warning by this: but after that he had beene rebuked by Iehu the Prophet, 2. King. 3.for helping the wicked, and louing them that hated the Lord, he yet ioyned with Iehoram the King of Iſrael, againſt the King of Moab: but was his ſucceſſe any better then before? No ſurely: for howſoeuer they had the victorie ouer the Moabites with much difficultie, yet before that was effected, he was in a greater ſtraight, then when he went againſt Ramoth Gilead: for there his owne perſon onelyonly was endangerd: but heere both he and his people, together with two Kings and their armies beſides, were like to periſh for want of water. A further proofe of this point we hauehave in Ionah, who diſcourſing with his owne reaſon, thought it would be to no purpoſe, but very dangerous for him to goe to preach at Niniue, and therefore refuſed to yeeld to the Commandement of the Lord. But what wofull diſtreſſe did this diſobedience bring him into, when being in that ſore tempeſt, the ſea did roare, his conſcience accuſe him, men were againſt him, God was againſt him, and there was no way for him, but to be throwne into the ſea, and there to remaine three daies and three nights in the belly of a whale? Iudges. 16.The like may be ſeene in Sampſon, who being carried with boiſterous luſts, and immoderately and ſinfully affecting that vile ſtrumpet Dalilah, could hide nothing from her, but diſcouered vntounto her very fooliſhly wherein his great ſtrength lay, namely in his haire: and ſo that being cut off, as a recompence of his folly and ſinfull dealing, he was betraied into the hands of his moſt deadly enemies the Philiſtims, who puld out both his eyes, bound him in fetters, made him grinde in the priſon houſe, and beſides made him a laughing ſtocke vntounto thoſe into whom he had formerly ſtricken a great terrour and amazement by his admirable valour, and the ſtrange enterpriſes atchieued by him. Thus we may in part perceiue into what narrow ſtraits ſinne doth bring Gods owne children: but this is eſpecially verified in wicked men, of whom it is ſaid, Pſou. 22.5.that thornes and ſnares are in the way of the froward: they are hedged in with thornes, and all their walke is vponupon brakes: they run to hell with great vexation: they are intangled in ſnares continually, and are neuer out of them: they are caught in Sathans net, and held faſt by hardneſſe of heart, which neuer leaues them till either conuerſion, or vtter confuſion doe befall them.
But this will more fully appeare in particular ſinnes, as firſt to giuegive inſtance in drunkards, whoſe appetite doth prouoke them vntounto that beaſtly abuſe of Gods good creatures: the wine delights their eye, and pleaſeth their taſte, and goeth downe merily: Pro. 23.32.29.30.but in the end it will bite like a Serpent, and hurt like a cockatrice: for to whom is woe? to whom is ſorrow? &c. Euer to them that tarrie long at the wine, to them that goe and ſeeke mixt wine: for they ruinate and ouerthrow their eſtate, they blemiſh and ſtaine their names, make their wiues to fall out with them, their children to contemne them, their companions to quarrell with them: their beſt friends to loath them: and after all this, they are a burden vntounto themſelues, hauing their wittes crackt, and their bodies diſeaſed, and beeing fit for no place, but onelyonly for hell.
The ſame may be ſaid of proud men: doth not their ſinne throwe them into great miſerie? Let vsus conſider a little of Hamans fall, which was procured by his inſolencie. God knewe what croſſe would moſt vexe his proud heart, and that he ſent him: for whereas all Hamans honour could doe him no good, vnleſſe Mordecai would riſe vp before him, and doe him reuerence, that was a thorne vntounto him, when hee could not make him doe it: but when hee muſt honour Mordecai, and be as a ſeruant vntounto him, that was a ſnare vntounto his ſoule, and therein was hee helde faſt, with horrible vexation and monſtrous ſhame, till death and damnation ſeazed vponupon him.
The like may bee ſeene in riotous and voluptuous perſons, who are whollie addicted to followe ſporting, and gaming, and ſurfetting, and chambering, and wantonneſſe, with ſuch like ſinfull delights of the fleſh: the world thinks that ſuch liue a merrie life: but iudge not too well of them; they hauehave not paid all their ſhot as yet: they hauehave miſerie enough behinde, that ſtill purſues them, and at length will ouertake them: for hee that loues paſtime, ſhall be a poore man; and hee that loues wine and oyle ſhall not bee rich: Pron. 21.17.and a Whore will bring a man to a morſell of bread: pouertie ſhall followe at the heeles of ſuch, Prou. 6.26.as a ſwift Poſt, and ſhall ſet vponupon them as a ſtrong armed man: they ſhall be ouercome and vanquiſhed, and downe ſhall their eſtate goe, euen to the ground.
Another inſtance may be in couetous perſons, who hauehave wealth in wonderfull admiration, ſo that it is made the common god, and moſt vſuall Idoll of the world: and when they hauehave gotten it, they, and manie others thinke they ſhall hauehave great credit with it: and manie times it ſo falls out, that they are men of great place, becauſe they are of great ſubſtance: they hauehave manie to attend vponupon them, manie to flatter them, and to crouch vntounto them, and by their riches they may procure almoſt what they liſt: doth not this now ſeeme to be an eaſie, a pleaſant, and happy life? Yet the Apoſtle telleth vsus, 1. Tim. 6.19.that they that will be rich, fall into tentation, and ſnares, and into manie fooliſh and noyſome luſts, which drowne men in perdition and deſtruction: ſo that when wealth (together with the louelove of it) flowes in on eueryevery ſide, men are as it were caſt headlong into a ſea of miſerie: and therefore it is added, that the deſire of mony is the roote of all euill: for it doth not onelyonly poyſon mens hearts, make them erre from the faith, and bring them into the ſnares of the diuell, to be lead by him according to his will; but it pearſeth them thorow with many ſorrowes: for greedy wordlings are euer diſconted and froward, falling out with one, and chafing with another: ſo that thoſe things which ſeeme to glad their hearts, doe not indeed bring them any ſound contentment, becauſe their deſires can neuer be ſatisfied, but eſpecially becauſe they are often times much croſſed: as when their ſheepe or cattle miſcarry, their grounds prooue vnfruitfull, their ſeruants vntruſty, theeues ſet vponupon them by violence to ſpoile them of their goods, or ſubtill aduerſaries by craft ſeeke to defraud them of the ſame, with many ſuch like occurrences, which will neither let them reſt quietly in the night, nor liue comfortably in the day: and the hearts of ſuch couetous perſons can tell them, that manie times all other things doe them no good, ſithence they cannot hauehave ſome one thing which they would, as the caſe ſtood with wicked Ahab in the matter of Naboths vineyard.
But ſuppoſe, that theſe and the like ſinnes ſhould not bring men into ſnares in their life time, yet at the time of their death when they muſt goe out of the world, they will: Iob. 27.8.for what hope hath the hypocrite when God ſhall take away his life? though he hauehave heaped vp riches as the duſt, yet when God ſhall vnſheath his ſoule, and put it violently from his body as a ruſtie ſword out of the ſcabberd, what good will all his ſubſtance doe him then? It was his hope while he liued, that he ſhould ſtill get more wealth: but when death ſets vponupon him, he is paſt that hope, and for better hopes he hath none, and therefore muſt needs be full of woe, and full of perplexitie. Then though he call vponupon God, he will not anſwer: Pro. 1.…6.8.and though he ſeeke him early, he ſhall not finde him: but God will laugh at his deſtruction, and mocke when his feare commeth. Becauſe God called, and he refuſed; he ſtretched out his hand, and he would not regard; therefore when he crieth, the Lord will ſhut out his prayer.
But ſet the caſe they be not in ſuch perplexitie at the time of their death, but that they die ſecurely, and goe ſuddenly downe to the graue as ſenſleſſe blocks, or ſtones, yet muſt they come before the iudgement ſeat of Chriſt, and then they ſhall be paid home for all. Ordinarily they meet with extremitie of anguiſh while they liue, or when they die: but if they doe not, they ſhall not miſſe of it when they appeare before the Iudge of heauen and earth, Rom. 2.but tribulation and anguiſh ſhal be vponupon eueryevery ſoule that hath offended, of what eſtate and degree ſoeuer he hath beene. Then their diſtreſſe and honour ſhall be ſuch, that when they ariſe out of their graues, they ſhall wiſh to returne thither againe: yea they ſhall deſire that the mountaines and rockes might fall vponupon them, & couer them from him that ſitteth on the throne, and from the wrath of the Lambe. Then they would thinke no paines nor torment too much ſo they might periſh euerlaſtingly: they could rather deſire that an huge rocke or great mountaine might cruſh them in peeces, and that they might periſh as beaſts, than to appeare before Chriſt Ieſus to receiue that fearefull ſentence, Goe ye curſed, &c: This is the proper wages of ſinne: and of diſobedience againſt the Lord: it caſtes the committers of it into a wofull Labyrinth of diſtreſſes and miſeries: and good reaſon is there that it ſhould be ſo, becauſe otherwiſe the hatefulnes of it, and the hatred of God againſt it would not cleerely appeare, & ſo men would like better of the broad way, than of the narrow, and chuſe to be rebells againſt the Lord, rather than obedient ſubiects vntounto him: euen the beſt would doe this as well as the worſt. Which ſerueth
Firſt, Vſe. 1 for inſtruction: that we ſhould beware of all kinds of ſinne, and conſider what will come of it, before we preſume to ruſh vpō it: let vsus looke before we leape, leſt afterwards we repent vsus when it is too late. Sinne will make goodly ſhewes of delight, and preferment, and commoditie that it will bring vntounto vsus: that if we will giuegive entertainement thereunto, it will neuer be a meanes of any diſgrace vntounto vsus, but will hide it ſelfe from the view of the world. But what doth the Lord ſay of it? Doth not he tell vsus that it will breake out, and flie abroad at length? The adulterer would hauehave his wretched pleaſure, but not the iuſt reproach of his filthineſſe. But what ſaith Iob? Iob. 31.3.Are there not ſtrange puniſhments for ſuch workers of iniquitie? And though they may hide it from the eyes of men, Verſe. 4.doth not God behold their waies, and tell all their ſteps? If Adam and Eue had conſidered what miſchiefe would hauehave enſued on their eating of the forbidden fruit, they would neuer hauehave taſted thereof: but when they would beleeue the ſerpent rather then God, did not they, and ſhall not their poſteritie for euer ſmart for it?
The Prophet Micaiah bid Ahab take heede of his iourney to Ramoth Gilead: yet he would hauehave his owne minde, let the prophet ſay what he would: but when the arrow was ſhot into his ſide, then he ſaw that Micaiahs counſell had beene worth the following: but then it was too late, and ſuch is the folly and madneſſe of moſt men; they muſt hauehave their owne wils, and their owne waies, and will neuer hearken to thoſe inſtructions that are giuen them, either by God, or by godly men, till miſerie hauehave ouerwhelmed their ſoules, and they be paſt recouerie. But let their follie teach vsus to be wiſer, and let vsus take heede of Sathans baites, and of his ſugred poyſon: Math. 4.he will make vsus profers (as he did vntounto our Sauiour) of maruellous great honour, and pleaſure, and gaine that may be gotten by ſuch and ſuch ſinfull courſes: but let vsus neuer giuegive credit vntounto him, Iohn. 8.for he is a lyar from the beginning: but,
Secondly, Vſe. 2 if we hauehave harkned too far vntounto him already, and hauehave fallen by our iniquitie, let vsus withall poſſible ſpeede get out of that which holds vsus in bondage, and wrappeth vsus in miſerie, and chaineth vsus in many ſorrowes and calamities; let vsus get ſound repentance for it, and ſtriue for a reformation of it: let not ſinne keepe poſſeſſion in vsus, and then iudgements ſhall not long continue vponupon vsus He that hath committed any groſſe ſinne, is as it were a priſoner: according to that of Salomon, Prou. 5.22.His owne wickedneſſe ſhall take the wicked himſelfe, and he ſhall be holden with the cords of his owne ſinne. There is a iudiciall proceeding againſt him: ſinne commeth as an officer, and chargeth the partie to ſtand: then it apprehendeth him, and bindeth him hand and foot as a malefactor: (it ſpareth not the mightieſt Monarch in the world, that is found guiltie before the Lord) after there is a proceeding vntounto arraignment and execution, if there be not meanes vſed to ſtay the ſame: therefore let vsus get off the fetters of iniquitie as ſoone as we can: and if we find terrors vponupon our hearts for our couetouſneſſe and crueltie, for our pride and inſolencie, for our filthineſſe and impuritie, &c: let vsus labour with God for the obtaining of a pardon: and then though we be plagued for our fooliſhneſſe, and brought very lowe, yet crying vntounto the Lord, he will deliuer vsus out of our diſtreſſe: Pſal. 107.yea he will bring vsus out of darkneſſe, and out of the ſhadow of death, and breake our hands aſunder.
Heere is alſo matter of comfort to them that proceed in the waies of the Lord with a good conſcience, Vſe. 3 whoſe workes doe teſtifie for them that they are vpright and ſincere, and that though they be clogged with many infirmities, yet they giuegive entertainment to no ſinne at all: though they hauehave many troubles and ſlanders raiſed againſt them, and many temptations, wants and neceſſities lying vponupon them, yet let them be of good cheere: for albeit they be afflicted on eueryevery ſide, yet ſhall they not be in diſtreſſe, they are not ſtraitned, 2. Cor. 4.8.but hauehave elbow roome enough, and doe enioy the beſt freedome and libertie. For they may come into Gods priuie chamber (as it were) and into his preſence when they will: they are not ſtraitned in their ſoules, but hauehave libertie to powre out their hearts before their heauenly father, who knoweth and pittieth their diſtreſſed eſtate, and will worke out their freedome and comfort in due time: and in the meane while his hand ſhall defend and vphold them: his ſpirit ſhall comfort and ſtrengthen them: his word ſhall reuiue and refreſh them, and (in a word) his grace ſhalbe eueryevery way ſufficient for them, ſo that ſuch as are not chained and fettered with their owne iniquities, and raigning ſinnes, are of all other the beſt freemen, and the moſt happie and bleſſed people: they walke at libertie, & they keepe the precepts.
Let vsus fall now into the hand of the Lord] That is, Let God proceed with the peſtilence according to his pleaſure: which is called Gods ſword and Gods hand, becauſe this peſtilēce proceeded immediately from him, without any ſecond cauſes, whereas many other iudgements doe not ſo. In that he maketh choyſe to fall into Gods hand, the Doctrine is, Doct. 2 The godly finde greateſt fauour with God.that Gods ſeruants neuer finde ſo great fauour as with God himſelfe.
None can deale ſo fauourably with Gods children as their heauenly Father.
He goeth as farre beyond earthly parents, as God is better then man. They, when they are prouoked, doe oftentimes ceaſe to be mercifull: but God, when he is moſt incenſed, is perfectly fauourable; and when he is driuen to chaſtiſe his children, he is exceeding moderate. Which is liuely expreſſed, Hoſ. 11.8. where the Lord ſpeaketh in this manner: Hoſ. 11.How ſhall I giuegive thee vp Ephraim? How ſhall I deliuer thee Iſrael? How ſhall I make thee as Admah? How ſhall I ſet thee as Zeboim? As if he ſhould hauehave told them, You hauehave deſerued to be vtterly deſtroied, as Sodome and Gomorrah, and the Cities neere adioining: but my compaſſion that I beare towards you will not ſuffer mee to doe it: Mine heart is turned within me: my repentings are rowled together. Man repents after hee hath done amiſſe, but God before, ſo that hee can neuer doe amiſſe: and therefore to manifeſt his infinite goodnes, and care for their preſeruation, hee addeth, verſe 9. I will not execute the ſierceneſſe of my wrath: I will not returne to deſtroy Ephraim; and the reaſon is added, for I am God, and not man: and therefore though a man (if hee were ſo prouoked,) would hauehave done his beſt vtterly to hauehave ſpoiled them, yet the Lord would not enter into their Citie, viz. for that end, but deale gratiouſly with them, notwithſtanding all their offences.
Moreouer, earthly parents, when they ſet vponupon correction with beſt ſtaiedneſſe, doe want knowledge and diſcretion, and therefore giuegive their children too little or too much: 1. Pet 1.6. Iſa. 27.9.but the Lord is of ſuch infinite wiſedome, that hee euer proportioneth his chaſtiſements to the neede of the partie, and the nature of the fault.
Againe, earthly parents, when they hauehave layde on ſtripes, cannot take them off againe: when they ſee their children weeping, and grieuing, and humbling themſelues in good earneſt for their offences, they wiſh (but all in vaine) that their paine were ouer, & the ſmart remooued: but as the Lord woundeth, ſo can he heale; as hee caſt Iob downe, Hoſ. 6.1.ſo could he raiſe him vp againe: and whatſoeuer our diſtreſſes be, if wee can humble our ſelues, and crie vntounto the Lord, hee is able and readie to relieue and to deliuer vsus. In which regard, wee ſhould be moſt willing, if we muſt needs be corrected, to yeeld vp our ſelues into his hands. For there is no compariſon betwixt the compaſſions of men, which are finite, and of Gods, who is infinite.
Which may ſerue to diſcouer vntounto vsus their folly that are ſo farre from ſubmitting themſelues to Gods chaſtiſements, that they cannot endure his rebukes. Let any man of God admoniſh them, and they are readie to flie in his face. What hath he to doe with me? (ſay they) let him meddle with his owne matters. I will not take it at his hands: with many bitter ſpeeches of that kinde, which argue in them great diſtemper and vexation of minde. And let a man tell them in neuer ſo great louelove, that if they doe not amend, their ſinnes will abroad to their diſgrace: their friends will grieue at them, their aduerſaries will reproach them, and all cry ſhame vponupon them; yet they will be no whit pacified, but rather enraged againſt the admoniſher, not caring what be thought or ſpoken againſt them, ſo Chriſtians may not reprooue them.
Hence is it that men are ſo loath to be vnderunder any Chriſtian gouernment, Vſe. 1 where they muſt be inſtructed how to doe well, and rebuked if they doe not well: they will none of it: to liue in ſuch a family or congregation where they ſhall be catechized, and reſtrained from the breach of the Sabbath, and other leaud courſes, they will neuer endure it; but will chuſe rather to be vnderunder the gouernment of Antichriſt, and of Sathan himſelfe, then of Chriſt Ieſus: Let their maiſters be Papiſts, cruell oppreſſors, as ſauage tyrants as Pharaoh was, they will rather dwell with them, then with godly and religious gouernours, that would vſe them moſt kindly, and reward them moſt liberally for their ſeruice. Such were the Iſraelites. Moſes (as the Lord teſtifieth of him) was the meekeſt man vponupon the earth, and withall a moſt wiſe and couragious Ruler: yet would they rather hauehave beene eueryevery day vnderunder the whip in Egypt, then vnderunder Gods gracious gouernment which was executed by Moſes. And as theſe are heere to be condemned of great want of wiſedome, that will not ſubmit themſelues to be admoniſhed and ordered by the Lord; ſo are they alſo which are vnwilling to come vnderunder Gods correcting hand, which is indeed of al other moſt deſireable.
And becauſe the preſent occaſion requireth it, it will not be amiſſe to ſhew that the peſtilence, wherewith the Lord hath now viſited this Nation, is a fauourable and gentle correction, and that this ſword of the Lord is nothing ſo terrible as the ſword of man would be if he ſhould cauſe that to be drawne out againſt vsus: and that for theſe reaſons:
Firſt, Reaſons why the peſtilence is a more fauorable ſtroke then the ſword.becauſe heerein we may more immediately and cleerely behold Gods hand, which is a meanes to draw vsus to more ſpeedy and earneſt humiliation: whereas if we were purſued by the ſword of men, we ſhould be more diſtracted, ſometimes with feares of and greefe, for the enemies violence; ſometimes with hopes either of mercy-from them, or of aid from others: all which do either vtterly withdraw vsus from, or much hinder vsus in the worke of humiliation.
Secondly, in the time of the peſtilence the aduerſaries of Religion hauehave not ſuch matter of inſultation, as when warres are hote in the Land: for then they would triumph in this or the like manner: Now theſe forward men ſhall pay for it: downe they ſhall all the ſorte of them: they were wont to brag that God would be their buckler and their ſhield; their refuge, and their ſtrong tower of defence: but what will become of them now? thus would they inſult ouer Gods choſen, in the time of warre: but in the time of this ſicknes, they themſelues are exceedingly afraid, & euen at their wits ende, (knowing that hell and deſtruction gape for them, whenſoeuer death taketh hold of them:) whereas Chriſtians are quiet, and full of peace & ioy in the holy Ghoſt, knowing that if they die, they ſhall go from earth to heauen, from a place of miſerie, to a palace of glorie.
Thirdly, this is a maruellous great merciemercy, that there doth ſtill remaine the face of a Church, that the Goſpell is preached, the Sacraments adminiſtred, & the profeſſion of the truth openly maintained: whereas if there were a forraine inuaſion, or a ciuill mutinie & inſurrection, the vſuall courſe of the minſterie, and of the exerciſes of religion, would be ſtopped, which now is not onelyonly tollerated, but commanded.
Beſides, now there is a continuance of the ſtate of the common-wealth Lamen. 5.whereas when the ſword rageth in a land, the face of the honourable is not reſpected, the Magiſtrates authoritie is reckoned a matter of nothing, and all lawes muſt giuegive place to the wills of violent men.
Againe, in the times of warre, there is an vtter ſubuerſion of all meanes of maintenance and comfort: we cannot enioy our poſſeſſions, nor dwell in our houſes, nor reape the fruits of our labours, which now (through Gods merciemercy) is farre otherwiſe.
And as for our eſtate, ſo euen for our liues and for our ſoules, the caſe is better with vsus in the time of peſtilence then in the time of warres: for then all our families, wiues, children, ſeruants, and all may bee barbarouſly ſlaine, or worſe vſed before our eyes, or we before theirs: and if not ſo, yet they muſt be left to Idolaters, and in danger to be vaſſalls of ſinne and Sathan: but now if death come, it is nothing ſo lamentable: if life bee graunted, it is nothing ſo dangerous: for though we be taken away, yet our friends ſhall remaine with the Saints & ſeruants of God; and they that hauehave bene our Chriſtian friēds, will be theirs, at leaſt there is very great hope of their happineſſe, both here, and hereafter, in regard of that liberty of the Goſpell which through Gods goodnes is ſtill maintained. And therefore great cauſe hauehave wee to magnifie the name of God, that when our late gracious Queene was taken away, & the Land muſt needs bee exerciſed with ſome heauie ſtroke or other, that hee then miraculouſlie deliuered vsus from the violence of the ſword of man, and ſmote our Nation with his owne ſword.
Now when this is ſaid to bee a fauourable ſtroke, we muſt vnderſtand that it is ſo only vntounto Gods children, not to the wicked: concerning whoſe departure out of this world, it is ſaide, that Hell followeth death. If they bee not reconciled vntounto God, but liue and die in their ſinnes, Reuel. 6.8.their caſe is fearefull. And therefore is it a iuſt hand of God vponupon impenitent ſinners, that they ſhould bee horriblie afraid of that ſicknes. No ſinne, nor Sathan himſelfe, is ſo much feared of them as the peſtilence, nay nor Gods wrath it ſelfe: and therefore they care not what foule ſinne they commit, whereby they are ſure to incurre the Lords diſpleaſure, ſo their bodies may eſcape this plague of God. But ſuppoſe they doe eſcape it, if they be as full of impiety, and iniuſtice, and impurity, as they were wont to be, the Lord hath ſeuen times greater plagues behinde, Le…it. 26.and his reuenging hand will be ſtretched out againſt them ſtill. Therefore let them labour to make a good vſe of this, to humble themſelues, and turne from their euill wayes: otherwiſe aſſuredly ſome greater puniſhment will light on their ſoules, or bodies, or both.
Verſe 15. The time allotted being welneere ſpēt, the points following were but briefly touched.So the Lord ſent a peſtilence in Iſrael, &c. and there died of the people, from Dan to Beer-ſheba, ſeuenty thouſand men.] Yee heard the cauſe of this before; to wit, becauſe Dauid, partly through pride, and partly through vaine confidence, had numbred the people: whence this point may be gathered, that
Doct. 3 God maketh his iudgements ſutable to our ſinnes.
Dauid was lifted vp, Gods puniſhments are auſwerable to mens ſinnes. Ioel. 1.5.becauſe hee had ſo many ſtrong and valient men: therefore doth God leſſen the number of them. So (Ioel, 1.5.) it is ſaid, Weepe & howle ye drinkers of wine, for the new wine ſhalbe pulled from your mouth. This was a moſt iuſt correction, that they ſhould be puniſhed with ſcarcitie of drinke, ſeeing they had before time ſo wretchedly abuſed the ſame. In like ſort doth the Lord meete with proud men, turning their glory into ſhame, as wee may obſerue in Tyrus. Iſa. 23.8. where the queſtion is made, Iſa. 23.Who hath decreed this againſt Tyrus (that crowneth men,) whoſe Merchants are Princes? whoſe Chapmen are the Nobles of the world? And the anſwere is made, verſ. 9. The Lord of Hoſts hath decreed this, to ſtaine the pride of all glorie, and to bring to contempt all them that be glorious in the earth. So for couetous men, they are many times brought to beggarie, according to that of the wiſe man, Hee that maketh haſt to be rich, Prou.ſhall ſurely come to pouertie. Albeit they vſe wonderfull diligence, and be exceeding painfull, and hauehave an excellent capacitie, and a deepe reach for worldly things, & ſeeme to want nothing that may make them proſper, yet becauſe God is diſpleaſed with them, he brings them downe, both ſtripping them of their wealth, which they moſt affected; and plaguing them with pouertie, which they moſt deteſted.
And a cauſe heereof is, Reaſon. that he giueth men thereby to vnderſtand, that he taketh knowledge of their waies, to the end they ſhould take knowledge of his iudgements, when they ſee them directed ſo iuſt againſt their faults, and affections. And by this meanes as reprobates are left without excuſe, the elect are much furthered to repentance, when their corrupt wils, their vnlawfull deſires, and ſinfull delights are croſſed: when they behold Gods viſible hand, and righteous hand: when he ſheweth them the nature and qualitie of their offences, by the manner and proceeding of his corrections: & that was the true cauſe why the Lord laid this ſtroake on Dauid at this time, rather than any other, viz: that he might more ſpeedily and euidently ſee his fault, and more ſoundly and heartily repent for the ſame. Which maketh for our inſtruction, Vſe. if wee would hauehave comfort in any thing that we poſſeſſe, let vsus vſe it well: neither let our hearts deceiue vsus; whether it be honour, or goods, or children, if we dote vponupon them, and make Gods of them, we are likely to be depriued of them: the Lord can take from vsus our power, Ezek. 24.35.the ioy of our honour, the pleaſure of our eyes, and the deſire of our hearts, euen our ſonnes, and our daughters. When men louelove to be commanders, God can take their authoritie from them: if they ſtand vponupon their honour and reputation, he can ſoone make it wither and vaniſh: if the delights of their eyes doe content them, he can quickly remoue thoſe from them: finally, if they ſet their affections immederately vponupon their children, and lift vp their ſoules vntounto them, (as the words are in the originall) that is, make them the deſire of their hearts, God can ſuddenly bereaue them of their children, or ſo bring it to paſſe, that they ſhall hauehave little comfort in them.
Would we then hauehave our houſes and our children free from Gods ſtrokes, and in particular from the peſtilence (as that many pretend that they are more carefull for their children, then for themſelues;) then let vsus neuer commit any ſinne to ſet them vp, for that is the next way to depriue vsus of them: when we carry more affection to them then to the Lord himſelfe, we endanger our ſelues and them both. The Lords will is, that you ſhould in the firſt place ſerue him, and ſo doing, you ſhall make your children, not Lords but kings, not of an earthly, but of an heauenly kingdome.
The next thing heere briefly to be conſidered is [the ſpace] in which theſe ſeuentie thouſand men died, namely in three daies: Doctrine, that
Doct. 4 When God ſets in with his iudgements they ſhall be farre diſperſed in a ſhort time. Gods iudgements very ſwift.He can cauſe his plagues to flie faſt, and make great ſpeed. This is prooued in the Pſalme, where ſpeaking of any decree of God, it is ſaid, He ſend…th forth his commandement vponupon earth, Pſal. 147.15.and his word runneth very ſwiftly. What God determineth to doe, he can doe it out of hand, when it ſtandeth with his good pleaſure. Exod. 12.So we ſee how he could cauſe one Angell to goe thorow the whole land of Aegypt in one night, and to ſlay the firſt borne in eueryevery houſe: Zath. 5.2.and in this regard Gods curſe is compared to a flying booke, to note the ſwiftneſſe of it, that it commeth as it were with two wings: but withall it is likened to a talent of lead, that ſticketh faſt where it ſals: it maketh ſpeed vntounto the place that God appointeth, and tarrieth there where once it lighteth.
Furthermore we ſee, how quickly Gods curſe was ſcattered ouer the whole earth, Gen. 3.17.18.when our firſt parents had ſinned: the deformitie came not vponupon the creatures by degrees, but it ouertooke them preſently and out of hand. And ſo at the laſt day Chriſt ſhall come in the twinckling of an eye, as to call the godly forth with vntounto glory, 1. Cor. 15.51.ſo to draw the wicked immediately before Gods iudgement ſeate, to receiue preſent and euerlaſting puniſhment and torment.
And the reaſon of this is, Reaſon. becauſe God at all times is in all places, and of equall power in eueryevery place, and therefore what ſhould hinder him from doing that eueryevery where in the ſame moment, if it ſtand with his iuſtice and will, which he doth any where? The great deluge in the time of Noe, couered not one Nation one yeare, and an other the next, and a long time after the reſt which were farre ſeparated aſunder, but he in his wrath was preſent in eueryevery country, and ſo were they all ouerwhelmed in few daies: and who knoweth whether it ſeized not vponupon each of them in one day? which maketh,
For reproofe of them that thinke, Vſe. if they eſcape one place of infection, they are ſafe enough. But cannot God or his Angell reach them whereſoeuer they be? Though no infected perſon come neere them, cannot the Lords hand finde them out? Yes certainely, let them climbe vp vntounto heauen, Pſal. 1 39.or goe downe into hell, or hide themſelues at the center of the earth, Gods eye is ſtill vponupon them, and his hand neere vntounto them: ſo that they can goe ſafe no where without Gods fauour. If the peſtilence were onelyonly in India, we ſhould as eaſily be infected in England, if God had a quarrell againſt vsus, and a purpoſe to plague vsus that way, as if we were in the midſt of ye infected perſons. Who would hauehave thought that Gehazi ſhould hauehave beene ſmitten with the leproſie when his maiſter and he were together? The like may be ſaid of Miriam when Aaron was with her. Nay who would hauehave thought that King Vzziah ſhould hauehave beene plagued with that ſtroke in ſuch an holy place as the Temple was, where God would hauehave no vncleane thing to enter? Yet when he preſumptuouſly vſurped the high Prieſts office, he was not ſpared, no not in the Sanctuarie. So that this may be ſurely concluded, that no place can ſhelter a man from miſerie, if ſinne be harboured and entertained in his heart.
Verſe 16. It is ſufficient: hold thy hand.] Doctrine, that
As God appointeth iudgements to be inflicted on his people, Doct. 5 God is preſent at the execution of his indgements.ſo he himſelfe will ſee execution done.
He ſtands by in this place, and directeth the Angell how farre to proceed, and where to make an end. God would hauehave Iacob humbled, and therefore he ſent him to his vncle Laban: but withall he aſſureth him of good ſucceſſe, and for that purpoſe ſheweth him a ladder, whereupon the Angels of God went vp and downe, to ſignifie, Gen. 28.12.that they ſhould guide him foorth, and bring him backe in ſafetie: but (for the preſent purpoſe) withall the Lord promiſeth, Verſe. 15.that he would be with him, and keepe him. So Pſal. 34.15. it is ſet downe as a great conſolation vntounto the Saints, that the eyes of the Lord are vponupon therighteous.
Inſtruction, Vſe. that we ſhould labour not onelyonly to be in Ieruſalem, but to be of it: and then when Gods iudgements are abroad, we ſhall be in no danger. God will command his faithfull Angels to doe vsus no hurt; wherein if they ſhould refuſe to obey, they muſt needs become diuels, and reprobate ſpirits, which is impoſſible. Let vsus labour therefore to be of the number of thoſe that mourne for the abominations of Ieruſalem, that ſo we may be ſaued when others are deſtroyed. Let vsus grieue for the impietie, and blaſphemie, and crueltie, and impuritie that is in our Land: ſo ſhall we hauehave a teſtimonie vntounto our hearts, that we are Ieruſalem: but as for thoſe that are Babels, Egyps, Sodomes, whoſe houſes are full of voluptuouſneſſe, pride, gluttony, drunkenneſſe, worldlineſſe, and the like, the Lord is likely to command his Angell to ſmite at them with a ful ſtroke: for where ſhould his ſword light, but vponupon his enemies?
Verſe 17. And Dauid ſpake vntounto the Lord, and ſaid, Behold, I hauehave ſinned] Whereas indeed the people had prouoked the Lord moſt, yet Dauid thought himſelfe moſt guiltie, and therefore he would hauehave Gods hand to hauehave beene on him, and not on the people.
A good man will lay a greater burden on himſelfe then on an other, and paſſe ſentence againſt himſelfe, Doct. 6 A good man is moſt ſeuere againſt himſelfe. 2. Tim. 1.15.rather then againſt another.
So doth Paul. Chriſt came into the world to ſaue ſinners, (ſaith he) of whom I am chiefe.
And as for matter of guilt, ſo alſo for matter of puniſhment. We ſee in Moſes, Exod. 32.that becauſe the people were many, and he was but one, he intreated God that he might be wiped out of his booke, rather then all his people ſhould be deſtroyed. But eſpecially this point is verified in our Sauiour, who, when mankind was vtterly inſufficient, either to put in ſureties, Philip.or to diſcharge their debt, did humble himſelfe, to take on him the ſtate of a ſeruant, and abaſed himſelfe, that he might bring vsus vntounto glory; and endured a ſhamefull, and painefull, and curſed death, that he might bring vsus vntounto eternall life.
And this commeth to paſſe, Reaſons firſt, becauſe good men are endued with that amiable grace of brotherly louelove, which cauſeth them not ſo much to ſeeke their owne eaſe, 1. Cor 13.as the benefit of others, but to lay the more vponupon themſelues, that others may be the ratherſpared.
Secondly, they are adorned with that admirable vertue of Chriſtian humilitie, which directeth their eyes to other mens graces, and their owne corruptions: they hope the beſt of that which is in their brethren, and finde out the worſt of that which is in themſelues.
This ſerueth, Vſe. 1 firſt, for reproofe of thoſe that are readie to ſhift off all from themſelues, and though they be wholy, or moſt in fault, yet will lay the blame altogether on others.
Heere alſo are thoſe hypocrites to be reprehended, that will lay heauie burdens, and require ſtrict obedience of others, eſpecially of Miniſters, and yet they themſelues make no conſcience of any ſinne, be it neuer ſo contrarie to the Lawes of God, or of man.
Others there are alſo, that may iuſtly come vnderunder this reproofe, that care not who want, ſo they hauehave plentie; nor who hunger, ſo they hauehave ſufficient; nor who ſinke, ſo they ſwimme; though it be by thruſting others vnderwater.
Secondly, this is for conſolation to them that can goe from their owne commoditie, and eaſe, & credit, ſo God may hauehave glory, and his people good: they are of the ſame ſpirit that Moſes, and Dauid, and Paul were, and therefore their reward in heauen, and their praiſe on earth, ſhall be ſutable.
Mercifull men loſe nothing: if Nehemiah had gotten together all the money in that country, and had attained to be King of Perſia, Nehem. 5.14.15.16.17.18.he could not hauehave procured himſelfe ſo much true honour, as he did by not taking all the ſtipend that he might hauehave done, being a man of his place, and by entertaining a great many that were in want at his table, which he needed not to hauehave done: and beſides the good and deſerued eſtimation that he got, he could with comfort (and ſo may all that are like him) intreate the Lord to remember him in goodneſſe: which the Lord neuer failed to do.
The end of the ſecond Sermon.