LACHRIMAE: OR LAMENTATIONS OVERDO THE DEAD, WHEREIN is described the earnest zeal of the godly, in mourning for the sins of the people, who are dead in trespasses and sins. By Nathanael Cannon, Minister and Preacher of the Word at Hurley, in Berkshire. EZECH. 9.4. Set a mark upon the foreheads of those men that mourn for the abominations that are done in the City. JEREMY 9.1. O that my head were a well of water, and my eyes a fountain of tears, to lament the sins of the people. AT LONDON, Imprinted by Felix Kyngston, for William Welby. 1616. TO THE VIRTUOUS AND WORTHY Lady, the Lady Milwarde, wife to the Right Worshipful, Sir ROBERT MILWARD Knight, N. C. wisheth the blessings of this life, and the life to come. IF external actions may any way witness our internal affections; then verily I have like a Herald, fitly placed your Ladyship amongst the chief mourners; even amongst those whose hearts bleed, and whose eyes gush out with rivers of tears, to see the abominations of these our latter and worse days. Christ wept over Jerusalem, and often would he have gathered her together as a hen doth her chickens, but she would not: Matth. 23.37. Good Christians do the like, they mourn and melt into tears, to hear, to see, to understand, how God is provoked, his holy name blasphemed, his word neglected, his Sacraments contemned. O how sin reigneth, how the devil rageth! never was the soul of just Lot more vexed amongst the Sodomites, then are the consciences of God's children grieved to see Demas forsake God to follow the world; to hear the blasphemies of Rabsaketh; to observe the little faith and truth amongst the sons of men; to mark the open wickedness, and secret practices, the lack of charity, and the height of hypocrisy, when men do sin, and think they are not seen. These and the like enormities do cause the holy ones of Israel to open their spiritual sluices, and to empty themselves in prayers and tears, in groans and lamentations for the sins of the people. In which number (virtuous Lady) I have been bold to reckon you, and for such a Principal, as that I cannot say who may have more right unto mourning weeds than yourself in this kind. For mine own particular, it may grow questionable, upon what acquaintance I have offered this poor treatise to your protection. I answer, that in this I am upon a good ground; for the fruits of your religion hath led me forward, and I am ready to justify this commendation. We have met together often in the house of God, where I always noted you fervent in prayer, and diligent in hearing. You have with your worthy Knight also given testimony of your love unto God's Ministers; and in particular, unto us who were the Lecturers of the place, where you sometimes make your abode. Therefore seeing this was delivered by me in that place, and that it was for the good of others to see the light, I knew no person or persons so fit in that Auditory, as yourself to send it unto. Vouchsafe therefore (good Madam) to take notice of it, and let it have place amongst those tokens of good will, that the world hath cause to present unto you. Whilst I betake myself to prayer for you and yours, with all the rest of your Christian family; whom with yourself I now recommend unto the throne of Grace, with a desire to be esteemed, Your Ladyships in all duty, Nathanael Cannon. LACHRIMAE: OR LAMENTATIONS OVERDO THE DEAD. PSAL. 119. VERS. 136. My eyes gush out with Rivers of waters, because men keep not thy law. TThese Canticles (for so a man may fitly call the divided parts of this Psal.) being considered in the whole, do properly, and very lively present unto us the state and condition of the Regenerate man: For look what good affections and motions are to be found in a man newly begotten to the Lord, the same shall we have collected in the compass of this Psalm. Whether it be Consolation for the fruition of the spirit, or recuperation after the absence of the Lord for a season: or confirmation, which seals up mercy to our souls: or correction, which brings us home to the Lord: or resolution, which challengeth any thing that would separate us from Christ jesus: or spiritual passion in a case of conscience: or lamentation to behold the sins of the people. Whatsoever, I say, may serve to describe the new man who is both sanctified and mortified, this Psalm will present it. In this Psalm three things are of especial note: First, the Title. Secondly, the Author. Thirdly, the Matter. The Title of this Psalm is of an high strain. Huic Psalmo Titulus praeponitur: (Alta): Quia factus est ad laudandum Deum: as the learned observe. The author of this Psalm was David, as Jerome, Ambrose, Origen, & other of the Fathers affirm. For it was penned by him out of his particular occasions, as from a very confluence of matter, which still called upon to call upon God. The Matter of this Psalm hath divers observations, but especially four, that no other Psalm in the whole book hath beside. 1 David is always presented unto us in this Psalm, speaking as it were with God himself without digression. 2. His petitions are altogether spiritual in this Psalm, and not for temporal causes. 3. It is described by the order of the Hebrew Alphabet, there being so many parts, and every part entitled according to those several characters. 4. That there is not one verse in that Psalm, amongst the whole 176. verses, but the Law of God is repeated in it, although it be per diversa vocabula: either verbum Dei, or lex Dei, or judicia dei, or testimonia Dei: in every one of them either the law of God, or the word of God, or the judgement of God, or the testimonies of God. The Phrase that my text expresseth, is the law of God, and the affection, or spiritual passion, that our Princely Prophet will herein discover, is a case of tears, most abundantly shed, as appeareth by the Trope or figure here used, Whole rivers of tears, as it were a very flood to drown sin in the deluge thereof. In this David stands forth as an excellent pattern of piety, whose heart doth launch forth into a main Ocean, & cannot endure that his God should be openly provoked: zeal hath so wrought upon him in this case, that he is even consumed therewith, as himself witnesseth in the 139. verse of this Psalm. The parts that we are generally to consider in the distribution of this text, are two: Division, 1. A Lamentation, in these words, My eyes gush out with rivers of waters. 2. A Reason of this lamentation, because men keep not thy law. Out of the Lamentation, I observe his zeal. It pierceth his heart, and goeth through his reins, which makes him weep bitterly, and so abundantly, that whole rivers of tears are said to stream from him. Out of the Reason, I observe the true ground of his zeal, it is in God's cause; it is not a fantastical passion, as is many times amongst carnal men, who are often drowned in tears for worldly losses; or else have tickling affections for earthly delights: but this is sound and substantial for God's glory. It is with the heart of God's child, as it was with the Altar of the Lord, Leuit. 6.13. That Altar must never be without fire, no more must the heart of God's child be without burning affections for God's glory, but still the sparkles must fly upwards, and still the heart must be on fire, either rejoicing in that God is praised, or else lamenting when God is dishonoured: from whence we are taught a most excellent and powerful doctrine, viz. Doct. 1. Whosoever hath God's spirit, must be zealous for God's glory. It was a great reproach unto the Church of Sardis, Revel. 3. vers. 1. in that she had a name to live, and yet was dead, dead in sense, dead in feeling, wanting as it were the quickening spirit, and feeling such a stupefied conscience, as if there were an utter decay of grace within her: it is like in those men who have living bodies but dead souls, unto whom zeal hath always been such a stranger, that they never knew what the lifting up of the heart meant. But if we look upon David, we shall find that the spirit worketh within him, and like a flood will not be contained, but his outward actions shall make good his inward affections, he is truly zealous for God's glory. Now to the intent, that we may truly conceive, what this zeal is, that must show itself in the hearts of all them that fear God, I will first of all draw forth some definition thereof; afterwards I will show in how many parts it may be said to consist, and those parts shall be proved from the fountain of sacred Scriptures; and last of all I will descend unto uses, as shall be necessary for our edification. Definition of zeal. Zeal is a fervent and burning affection in the hearts of Gods chosen, earnestly following and loving those things that make for God's glory; but hating and detesting sin, which doth the contrary. This definition may be proved being grounded upon the Scripture. For the first branch of it, that it is a burning affection within us for the glory of God, we see it proved from the 24. of Luke, vers. 32. Did not our hearts burn within us when he expounded the Scriptures, say they, who were going to Emmaus: Christ appearing unto them, but not making himself known, doth open unto them, & expound unto them the word of God, whereat they rejoice exceedingly. For the other branch, that it is a hating & detesting of all unrighteousness, it is proved in the 139. Psal. vers. 21. Do not I hate them O Lord that hate thee, and doth not my soul earnestly contend with them that rise up against thee? Thus you see the Scriptures do confirm the definition: now for the parts whereon it may be said to consist. Zeal doth consist on four parts or points. 1 In lamenting of sin. 2 In punishing sin. 3 In reproving sin. 4 In avoiding sin. Now you shall see me return to the doctrine, and prove, that whosoever hath God's spirit, is zealous in all these. First, for the lamenting of sin, according as David doth here, whose eyes gush out with water, we find that weeping Prophet jeremy to do the like, Chap. 9 vers. 1. When he saw all Israel to be out of course, the Princes, the Priests, and the people: O (saith he) that my head were a well of water, and my eyes a fountain of tears, that I might lament the sins of this people. Our Saviour Christ also confirmeth it in the 19 of Luke, vers. 41. When he came near unto that sinful City of Jerusalem, he shed tears over it, lamenting their wickedness, and the hardness of their hearts: a most pregnant proof whereof we have likewise in the passage between Hazael and Elisha, 2. King. ●●●p. 8. vers. 12. When Hazael had done his message, and received his answer, the Prophet looked, and looked upon him at length fell a weeping: why weepest thou (saith Hazael to Elisha) I weep (saith he) to think what wickedness thou shalt commit, and to think upon the evil that thou shalt do unto Israel: this affection we find in many of God's children, who many times turn unto the wall, and lament their own sins, wherewith they have grieved the good spirit of God; and when they hear Rabsaketh rail against God, or Shimei curse David, or Absalon rebel against his father, or the fool ask who is God, or the sinner rejoice in that whose wages is death, Rom. 6. vers. 23. They cannot choose but lament and power forth their souls unto God, and no marvel though they show their devotions and affections unto their Lord and Master in this case. Reasons. 1. Reas. The first reason is drawn from the consideration of the person that is offended, and that is God: v●●o shall plead that man's cause that wi●●lly sinneth against God? as old Ely saith in the 1. Sam. chap. 2. vers. 25. If one man sin against another, the judge shall sit upon it, but if a man sin against God who shall plead for him? the dignity of the person offended aggravates the offence: If a man offer violence to his neighbour, it is the breach of the Law; but if he offer it unto the Magistrate, it is a greater offence; but if it be offered unto his own Father, O what a wickedness is this, against law, against nature, against reason, against religion! O then what is it, when it is offered against God? who is it that hath any sparkles of grace, that can hold him from sheadding tears in this case? 2. Reason. Doth not nature teach us when our children or our parents die, to lament the death of their bodies? and shall not grace teach us to lament the death and separation of their souls from the mercies of God, which followeth on them that live and die in their sins? 3. Reason. Hath sin caused thy Christ to sweat both water and blood, have those bitter drops come from him for thee, and comes there no remorse from thee in a case of sin? O God forbidden! unless we be stony hearted, we must needs relent: this therefore that David doth, is but a duty of Christianity, even to lament the sins of the people. 2. Branch of zeal is for to punish sin, and this every man ought to do either in public or private: in public, that is, if he have a lawful calling under God for that purpose; as namely, Magistrates and rulers, who carry not the sword in vain, Rom. 13. verse 4. In private, that is, to punish sin in himself, & so stop the current thereof. For the first, we see the commendation of this in Phineas, Numb, chap. 25. vers. 11. Phineas the son of Eleazar, the son of Aaron hath turned away my wrath, because he was zealous for the Lord; how? in punishing those who committed whoredom in the host: a proof of like nature we have out of the 2. of Kings, chap 10. v. 16. where God commends the zeal of jehu, in that he did execute the will of God, which was, that none of Ahabs' house should be left alive, because he had wrought such wickedness in the sight of the Lord. And to the same purpose is that commanded in the thirteenth chapter of Deuteronomie, vers. 6. If thy brother the son of thy mother, or thy wife that lieth in thy bosom shall persuade thee and entice thee unto idolatry, then shall thy hand be upon them, and thy eye shall not pity them, for I am the Lord. Now wherefore the Lord requireth our zeal in punishing sin may easily appear. Reasons. 1. Reason. Because he is a jealous God, and plagueth the sinner unto the third and fourth generation: now as the Lord doth this himself, so doth he require that those who are as Gods, Psal. 82.6. shall do the like. 2. Reason. He that hath power from God to punish sin and doth it not, he doth conclude two things against God himself: the one, that God was not wise enough in the making of that punishment, and therefore man in forbearing will take upon him to be wiser than God. The other thing that he concludes against God is, that God is too severe, and therefore man will sometimes spare, where God would have him punish; and herein man will take upon him to be more merciful than God himself. But let the first, that will be wiser than God, remember Ahitophel, who when God will preserve his David, yet this man will take upon him to give counsel against him; but God confounded ahitophel's wisdom, so will he do theirs. Secondly, he that will be more merciful than God, let him remember Saul, who for sparing Agag, and the fatlings whom God would have had destroyed, had his kingdomerent from him: yea that which was worth ten thousand kingdoms, God took his holy spirit from him. 3. Reason. He that spareth punishing offenders, brings the vengeance upon his own head, as Ely did, 1 Sam. 3.13. because he would not correct his children, therefore God plagued him. Now followeth the private punishment which I mentioned, and that is to be inflicted upon ourselves, not in the course of Popish penance, by wearing hairy shirts, by whipping ourselves, or with the Baalites, by cutting or lancing our own flesh, not by going barefoot upon craggy rocks, or Hermit like, by betaking us to cells: but by mortifying the flesh, by bringing down the body, by that sorrow which is never to be sorrowed for, because it causeth repentance unto salvation, 2. cor. 7. vers. 10. And this is that which the Apostle speaks of in the eleventh verse of that chapter: Behold (saith he) what zeal this sorrow hath wrought in you, yea (saith he) behold what revenge it hath wrought in you, that you have punished sin in yourselves by fasting and prayer, that it had no opportunity to hold up a sceptre within you: and this every man also aught to do, according to the rule of Christ: If thine eye offend, pluck it out: & if thy hand offend, cut it off; that is, avoid those sins hereafter, that have come through thine eyes or thy hands, and so shalt thou be said to observe a godly discipline, and to keep (as it were) a house of correction for thy unruly members. And this may suffice for the second branch of our zeal, that he who hath God's spirit must be zealous for God's glory, in the punishing of sin publicly upon others, if he have thereunto a calling; and privately upon himself, if there be cause requiring. 3. Degree of Zeal is for the reproof of sin, where the Lord expects not only a weeping eye, and a resisting hand, but also that there be an open mouth against it: for as in the proposing of a question, our silence may infer a consent; so in the course of sin, our daintiness of speaking against it, may seem to yield approbation unto it. Therefore God requires a zealous affection in his children, for the reproof & taking down of them that are grown hardy in a course of sin. Our God doth this in the 50. Psalm, vers. 18. When thou seest a thief thou art partaker with him, thou sittest also and speakest against thy brother, yea and haste slandered thine own mother's son: these were fearful sins: now what will God do, will he hold his peace, will he stop his ears, and wink with his eyes, as man doth many times? no verily: These things thou hast done, but I will reprove thee, and set before thee the things that thou hast done. How excellently also doth our Apostle confirm this in the 5. chap. to the Ephesians, the eleventh verse: where he cautioneth the children of God to take heed of sin, as of a thing that would separate us from God: Have therefore no fellowship with the unfruitful works of darkness, but rather reprove them. And it is the charge that Paul gives Timothy, 2. Tim. chap. 4. vers. 1. I charge thee before God, and before jesus Christ, that shall judge both quick and dead, that thou exhort, reprove, rebuke, etc. It was the commendation of the Church of Ephesus, Revelat. chap. 2. vers. 2. in that she could not bear with them which were evil, but must needs reprove & reprehend it: and the reasons are at hand. Reasons. 1. Reason. Because hereby thou mayest gain thy brother, as Solomon speaks, Prou. 17.10. A reproof entereth more into him that hath understanding, than an hundred stripes into a fool. 2. Reason. By rebuking of one many may be bettered; which makes the Apostle to urge reproof of sin even for this cause: Them that sin (saith he) rebuke openly, that the rest may fear. 1. Tim. chap. 5. vers. 20. 3. Reason. When Christ comes in judgement, he comes to this end, To rebuke the world of sin, joh. chap. 16. vers. 8. Therefore his holy ones before his coming must be his mouth as it were, and show that if by his Ministers and servants they will not now be reproved, hereafter they must be condemned, when Christ comes to reprove the world of sin. Object. But it may be objected after this manner: I shall be counted a busy-body, and every one will hate me, what need I run into these inconveniences? Answ. Indeed jeremy found the truth of this, for he complaineth that every man hated him, and what had he done to deserve this? only told them the truth, reproved them boldly for their sins, jer. chap. 15. vers. 10. and Solomon foretelleth the same, Pro. chap. 9 vers. 8. Reprove a scorner, and he will hate thee: yet notwithstanding thy mouth must not be sealed up; as for the world, though it hate us, yet our comfort is, that God hath overcome the world; and therefore to satisfy those particulars of being busy and intermeddling in other men's matters, that the world will say, doth not concern us: take therefore such rules along with it, as shall warrantise reproof of sin. Rules for reproving. 1. There must be a consideration of the time: for every time is not fit for reproof. 2. There must be a respect had unto the place, for every place is not fit for the reproof. 3. There must regard be taken unto the person; which is also a chief point both in the matter and manner of reproving. 1. For the time, Abigael may be our example, for in 1. Sam. chap. 25. verse 37. her husband Naball being overcome with drink, she took a golden time, that is, when the wine was out of his head; for to have told him of it before, had been to beat the air, and to have lost her labour, he not being capable. 2. For the place, Christ may be our example, who in the 16. of Matth. vers. 23. reproving of Peter; Get thee behind me Satan: it is when they were amongst themselves at Cesarca Philippi, none of the malignant spirits being by, but his own Disciples alone with him: and this may be allowed of amongst us for the place that we choose, that when God's children are by themselves, then more liberally may the reproof be uttered, because God's enemies will rather rejoice to hear of such infirmities amongst us, than any way be bettered by the reproofs that are put upon us. 3. For the person, a double respect must be had, first in the person reproving, he must be called: secondly, in the person reproved, if he be great. For the first, every man must not take upon him to reprove such, unless he have a calling directly leading him thereunto: then Nathan may say plainly even to David himself, if be sent, Thou art the man, 2. Sam. chap. 12. vers. 7. For the person reproved, care must be taken if he be Royal or Noble, there must be reverence used: again, in the person, the person we must observe the disposition, if he be weak and tender, he must be restored with the spirit of meekness, lest he be swallowed up, Galath. chap. 6. versr 1. if he be obstinate, he must be ferreted and used accordingly. Quest. May not the child of God, who hath no public place either in Church or Common wealth, reprove the blasphemer, or the Sabbath breaker, or any other lewd liver, in respect of that which formerly hath been spoken? Answ. Yes verily, he both may and aught, but yet after such a manner, that the reproof may seem to be a loving admonition, rather than a bitter reprehension, because they never are so well placed as from a public calling: and this shall suffice for the third branch of our zeal, which consisteth in the reproof of sin. 4. Branch of zeal in the detestation of sin, is to avoid it, and to fly from it. The Apostle enlargeth himself in this point very plainly, in the fifth chapter to the Ephesians; Have no fellowship with the unfruitful works of darkness: and again in the same chapter, speaking of ungodly ones, Be not companions of them. The like sequestration we find in the 2. Thessaly. chap. 3. verse 14. If any man (saith he) obey not, note him, but have no company with him: and mark the separation that is required in the eighteenth of the Revelation, vers. 4. Go out of her my people, that you be not partakers of her sins, and that you receive not of her plagues: now this must be thought upon, yea and resolved upon, lest we be defiled: as may appear. Reasons. 1. Because sin is infectious, like unto the plague itself: Qui tangit picem, coinquinabitur: he that toucheth pitch shall be defiled; much more he that converseth with the ungodly, shall be polluted. 2. We are in danger of our very religion, and holy profession by ungodly company, and that sometimes doth alienate us from the service of God: which point is urged by God against Ahab, 1. King. chap. 16. vers. 31. Was it a light thing (saith God) in Ahab to walk in the sins of jeroboam the son of Nebat, but he must also take to wife jezabel the daughter of Ethbaal to lead him to Idolatry? 3. There are covenants of peace betwixt God and man, and the child of God hath promised to forsake the devil, to renounce the lusts of the flesh, the pride of the eyes, the vanities of the world: now if thou remember this covenant, thou wilt not look upon sin, nor join thyself to sinners, zeal will teach thee, that thou must not have any thing to do with the stool of wickedness, whereby thou shouldest grieve the good spirit of God, whereby thou shouldest forfeit the grace of God, or defile thy soul which is the temple of the holy Ghost. 4. Sin though it be sweet in concupiscence, yet it is bitter in conscience, like that book which Saint john must eat, Revelat. chap. 10. verse 9 Sweet in his mouth, but bitter in his belly: and like that Image in the third chapter of Daniel, vers. 35. Whose head and beginning was gold, but the feet and latter end thereof was dirt, so that this reason speaketh home, who would venture his soul for a little pleasure! Sin is but for a season, Heb. chap. 11. vers. 25. Therefore if thou have a burning heart, thou wilt redeem that which is past, and avoid all evil in the future time which is to come, then shalt thou have leave to come near the mercy-seat; then shalt thou relish Christ indeed; when once thou beginnest to love godliness, it will prove such gain unto thee, as thou wilt after choose rather to be a doorkeeper in the house of God, then to be a great man in the tents of the ungodly, Psal. 82.10. And with this I conclude the four properties of zeal, which ought to be found in that man who is borne again, such will be his love unto God, and hatred unto sin, that he will lament his sins, and the sins of the people, that he will punish sin both in himself and in others, that he will reprove sin without partiality; and finally he will avoid and fly from sin as from a Serpent. Now this peradventure may pass for currant, as being allowed that these graces may be found in some men: but it will be said, every man hath not this grace, no verily, for it is apparent that every man seeketh not for this grace, if they were humble suitors to the throne of grace, no question but they should prevail: for jacob is so good a wrestler, that he lets not go without a blessing; so that let the fault be ours, and not laid upon our God, for he is near unto them that call upon him faithfully: and if any man lack wisdom (saith Saint james) let him ask of God, who giveth liberally, and hitteth no man in the teeth. jam. chap. 1. vers. 5. Wherefore as many as desire to come near unto God, although as yet they have not attained unto any taste or comfort from the Lord, let them give ear, for I will speak of some means which are to be used for the increase of our faith, and the perfecting of our love unto the Almighty. Means to beget zeal. The first is Prayer. The second is the Word. The third is the Sacraments. These are excellent means, through which God will answer us, and prosper the new birth of the soul unto us. 1. For the first, is it not the very joy of the heart? is it not the good Samaritan, which will bind up our wounds, and heal our sickness? is it not the cure of affliction? Is any man afflicted, let him pray. I am. chap. 5. vers. 13. doth not our prayer interpret unto us the mercies, of God? doth not jacob prevail over an Angel by his prayer, Hos. chap. 12. vers. 4. Have not Moses, josuah, Abraham, Elias, and other of God's petitioners, what they will (as it were) at the hands of God out of their fervent prayers? is there not a heaven upon earth by the lifting up of innocent hands? is not prayer our greatest comfort in our greatest misery? O if it were not for this, Satan might trample upon us, sin might swallow us up, affliction might bury us alive, and our corruptions so far prevail against us, that we might truly cry with the Apostle: O wretched men that we are, who shall deliver us! Object. It is most true, that prayer is very comfortable, & fit to beget zeal, but every man hath not the gift. Answ. The holy Ghost taketh away that objection, when he saith, that the spirit of prayer shall help our infirmities, Rom. chap. 8. vers. 26. Now than who will not thus ask, that he may have, and thus seek, that he might find the mercies of God in such abundant measure? Object. But I have often addressed myself unto the Lord in my prayers, and have sought the Lord, but had no feeling, and that hath made me to give over. Answ. It is in heavenly wisdom that God doth sometimes abate our feeling and apprehension of his mercy, and that because when we do recover strength, we shall the more cleave unto the Lord, and think more dearly of his grace when we have it: for no man knows so well what the benefit of health is, as he that hath been sometime sick; and no man hath so much cause to speak of deliverance, as he that hath been in greatest dangers; for in these men there is not only a view of the action of mercy gone before, but there is also an application, which fastens God unto their souls for ever after. Again, it is not thy case only to want this feeling at some times, but even thy Christ hath in our nature been thus perplexed, O God my God (saith he) why hast thou forsaken me? Again, his Church so dear unto him, as that they are the very members of Christ jesus, they have this cause of complaint sometimes, Cant. chap. 3. vers. 1. In my bed by night I sought him, but I found him not: this was not because the Church wanted the knowledge of faith, but that sometimes she wanted the knowledge of experience; she had not always that feeling as sometimes she had, and yet who will doubt of the mercy of God towards his Church? We see that there may be fire under the ashes, although there be no flame; so there is faith at all times in the hearts of God's children, although sometimes they want feeling. Now than if thou wouldst have a zealous heart for God's glory, use this means of prayer, and use it often, evening and morning, at home, and abroad; it will (with Elias) make thee cast down thy lose mantles of pleasures and profits, when thou shalt be taken up into the heavens, as it were, in thy fervent prayers. The 2. means to beget zeal, & to increase it in our hearts, is the blessed word of God, that, whereby we are taught, Psalm. 119. vers. 33. That which is a lantern unto our feet, and a light unto our paths: this sets forth the mercies of God, and this declares the judgements of God; in both which alphabets when we grow skilful, we shall love God, we shall fear God; yea with David, we shall hunger after the Lord: and as the Hart brayeth after the rivers of waters, especially when she hath been hunted; so will our souls long after the Lord our God, Psal. 42. vers. 1. If the Scriptures be our studies and our recreations, we shall then be for God indeed; and his word will be sweeter to us then honey or the honey comb: his law will be our delight, & we will study his statutes both day and night. Now then apply thyself unto this, thou that desirest that the Son of righteousness should shine upon thy soul, and thou shalt find these means are like the steps of jacobs' ladder, bringing thee by degrees unto the knowledge of God, and making such love unto the Lord in thy prayers, and exercises of holy Scripture, that it shall appear thou art both sanctified and mortified; that thy desire is to be with Christ, which is best of all, Phil. chap. 1. vers. 23. The 3. and last means, is the frequent use of the blessed Sacraments: For the first, which is Baptism, thou oughtest to think upon it often, and therein as in a glass to behold thyself, thou shalt see therein a double condition: first, what thou wert by nature; secondly, what thou art by grace; thou shalt find that Baptism is a laver of regeneration unto thy soul, and it will teach thee an excellent use, namely, newness of life; for if any man be in Christ, he must be a new creature, 2. Cor. chap. 5. vers. 17. The other Sacrament, which is the Lords Supper, is as a love-token betwixt God and thy soul: The King (saith the Spouse) hath brought me into his bed chamber, Cant. chap. 1. verse 3. meaning that God had showed her jewels, and rich furniture, whereof she should be partaker. In this Sacrament the Lord doth show himself unto us: As often as you receive this, do it in remembrance of me: As who should say, Remember what I have done for you, my body hath been broken, my blood hath been shed for the remission of your sins: now then think upon this, what joy may it bring unto you, when as by means of faith men may feed upon Christ; how will it satisfy doubts, how will it qualify fear, how will it build up the soul, and beget zeal in such measure, as that the man that useth these means shall truly stand forth in God's cause, with life, with goods, with Christian resolution, knowing that he must needs take God's part, and join with the righteous in God's cause, and separate himself from God's enemies, yea grow up to such a hearty zeal, as that nothing shall please us, which is displeasing to the Almighty? Then may we truly be called the children of God, when we fear him, and nothing but him; when we hate evil, for the fear of the Lord is to hate that which is evil, Pro. chap. 8. vers. 13. When we know that all our advantage is in Christ, and therefore esteem all but dung in comparison of Christ, Philip. chap. 3, vers. 8. Finally, them we triumph over the world, over hell, over death, over our corruptions, over principalities and powers, and nothing shall be able to separate us from the love of Christ jesus. And this shall suffice for the godly means, that are to be used for the begetting and increasing of zeal within every one of us. And now that every one of us may have our Gomer full of Manna, our measure of understanding from this which hath been taught; let us descend unto the uses that flow from this fountain of doctrine. Uses generally are two. 1. An instruction. 2. A reprehension. The instruction offereth itself unto 4. sorts of people. 1. Unto them of David's rank, as Kings and Princes. 2. It teacheth David's Substitutes, Magistrates and Rulers. 3. It teacheth David's Mouths, godly Ministers. 4. It teacheth David's companions, namely, good Christians. All these four are naturally within the instruction. The reprehension reacheth three sorts of people. 1. Nullifidians. 2. Semi-christians. 3. Professed wicked ones. I begin with the first use, namely, the instruction, which pointeth first of all unto them of David's rank, Kings and Princes. For as much as David, who was both a King, and a Prophet, hath here showed a mournful precedent; as to open the sluices, and to power forth whole rivers of tears, in remembrance of the sins that were daily committed against the Lord; it teacheth the greatest upon earth, even those that sit upon Thrones, and are the Lords anointed, sometimes to acquaint their eyes with tears, in token of zealous compunction, for that God's law is not kept. They must remember that they are nursing Fathers and Mothers of Gods Israel, that they are supreme heads and governors of the Church; and therefore must look unto the soundness of the religion that is professed, that there be no dispensation, neither for Naaman the Assyrian, nor any other, but as there is but one God, one Faith, one Baptism; so there may be but one profession in all places, and for all persons of their dominions. It will serve also to kindle coals of zeal in their royal breasts, and so beget such a love in them unto the word of God, that with David, in the 15. Psalm, They will make much of them that fear the Lord; yea when the law is read, with good josias, they will melt again betwixt that joy and fear, that of right aught to be yielded unto it. Last of all, it will teach these Heads of the people even to purge their own houses: I will not have a deceitful nor ungodly person dwell in my house, saith David, Psalm. 101. vers. 7. A worthy pattern, and princely precedent for all the world, when they who are as Gods, Psalm. 82. shall thus begin to love righteousness, to hate wickedness, to lament impieties, who then would not follow such royal examples? Regis ad exemplum totus componitur orbis. When David himself is religious, and so tender hearted as to weep for sin, than the laughter of the wicked shall be counted madness, and the mirth of the ungodly shall be turned into heaviness; lo, thus shall it be in judea, where the King thereof is a man after Gods own heart: and thus much for that royal rank. Secondly, it teacheth Magistrates & Rulers, who are David's Substitutes, how they shall discharge their duties: Moses is so zealous, that when he comes from God, and finds the people dancing about a Calf, he breaks the very Tables of stone, out of a zealous indignation against their Idolatry, Exod. chap. 32. vers. 19 Now than if you be men of God, how can you forbear your zealous anger against sin, your Lamentations, to behold the unbridled courses of sin? when you shall see how desperate Cain is, how profane Esau is, how careless of the blood (which is shed) Simeon and L●ui are; what strange furies are abroad burning in malice against their Christian brethren, never satisfied with revenge, until they have bathed themselves in blood; such is the poisoned nature of our wicked Catilines. Again, when we shall see the smooth subtlety of Gehazi, who makes obeisance, and bows down to the ground at every word; who cries, I forsooth, and lie forsooth at every word. When we shall see the treachery of Absalon against his father; when we shall behold the subtlety of Ziba, in betraying his master; when we shall perceive the infidelity of friends, who with judas, betray with a kiss, and will not stick to help at a dead lift: he that shall observe these tragical practices, so lately imprinted in the hearts and ears of the people, they may well cry, O tempora, O mores, wondering what may be the end of such cursed beginnings! Again, how ready is Shemei, and his Romish spawn, to rise against the Lords anointed; how impudent are they in their seducing courses; & where will they settle, even as the devil did, upon the woman in Paradise; then the wife must labour the husband; and if she prevail, than the whole family is thus poisoned with Popery: but if the husband shall refuse, yet the young fry must suck it (as it were) from the mother's breast. O if we have tears, we shall shed them at these sights; if we have zeal, the fire will burst out, and at the last we shall speak with our tongues, O Lord God of hosts, arise, and take thy cause into thine own hand. In the mean time, how ought Magistrates to bestir themselves, they have promised every one in their places to do it; nay more, they have sworn to execute justice, which is the greatest bond, for it is vinculum Animae, the very bond of the soul. If a man be bound in an hundred thousand pound, it were a great obligation; but when he is bound in his soul by a binding oath, sealed in the presence of the blessed Trinity, it is far beyond the other condition: your authority will hold to punish sin, for it is from God, Rom. 13. v. 1. Those powers that are, they have their ordinance from God, and who so resisteth them, resisteth the Lord. Now then if you do not lament it, and punish it, and reprove it, and in your own examples avoid it, how can you answer it? Look, I pray you, whether God will take it at your hands, by the example of that judgement which fell upon Ahab in that case of omission. Because (saith God) thou hast let Benhadad go, when thou shouldest have smitten him, thy life shall go for his, 2. King. chap. 20. vers. 42. O draw therefore that sword of justice, let it not rust in the scabbard; do not rattle the poor that offend, and afterwards arise up unto the rich, and bend, when they are in the same sin: No, remember thou must not favour the person of the poor, nor respect the person of the rich; but remember who is offended, God; and remember who will not be pacified, until jonas be fling over board. Now therefore dally not with him, lest our great ship, I mean the whole land; and our best wares, I mean the word of God; and our dearest lives, with all the rest of the tackle should prove in danger, even for the over much connivency and pity showed unto them, who remain incorrigible, inconuertible, and may hereafter prove as intolerable. Be affected therefore with this you Magistrates, & Rulers, show your zeal for God's glory, and you yourselves thus discharging your duty, shall reap of the Lords mercy. 3. The third instruction is to teach them, that should teach others, whom I call David's Mouths, even godly Ministers: If they should not mourn for the sins of the people, it were very strange; if they should not reprove sin, it were much to be wondered at; and if they themselves should not avoid sin, it were as much to be lamented? These are the lights of the world, and therefore must needs reprove the works of darkness; these are the Lords trumpeters, and therefore must needs sound forth his praise: If these men should hold their eyes from weeping, their mouths from speaking, their hearts from throbbing and groaning within them, when God is dishonoured, the very stones of the street might rise up in judgement against them. But how woeful is the lamentation, that may be taken up for want of lamentation by these men? whose eyes should gush out with tears, whose mouths should reprove sin both in season, & out of season, 2. Tim. chap. 4. vers. 2. and yet there is that altum silentium, as it may be inquired where the Seers are, and where the speakers are, that should open their mouths against these sins. There are divers diseases crept in amongst us, which turn to a kind of pip, in the mouths of many of us; some of us have gags in our mouths, and those cannot pronounce one word; they may be fair readers, but I am sure they are no speakers in God's Parliament. house here on earth, which is his Church: yet blessed be God, this evil beginneth to be taken away in many places, and most Churches better furnished of late, then ever they were before: othersome of us have Cankers in our mouths, and they have sore throats, through a kind of desuetude and cessation of speaking; this disease beginneth commonly on one side of the mouth, but in time turneth about unto the other side; there are very non residentes, that can find out the cause of this, for it is so sore a Canker, that they of all men are loath to touch it; yet true it is, that this Canker, or Cancer, devoureth more than would serve two or three, and so ceaseth not to feed as long as any matter may be applied unto it: this hinders their pronunciation, and makes them pass over a multitude of sins in their brethren, lest their own should come in question. This evil were the less dangerous, if the worthies of our Church, who both in respect of their dignities, and eminent gifts might have the overplus: who without some extraordinary means cannot maintain their studies, states, nor degrees: but when pluralities shall be conferred upon them, who are not able to stand in the gap, betwixt God and the people; when our dumb Ministers, who are not able to watch over souls, nor able to make laments, or to shed moaning tears for the people; when these shall dip their feet in oil, and thus eat up the fat of the earth; it is no small sin in themselves, nor no little grievance to others: but most of the fault is in Gehazi; for Elisha did not consent that Gehazi should run for his change of raiment, and two talents of silver for the young men, 2. King. chap. 5. but Gehazi gets it by a lie, and forged device: & so no question there are courses of the like nature taken, to make some men capable of pluralities, who are more fit to keep sheep, then to feed the flock. Let us therefore take it to heart, that desire to be faithful dispensers of the Gospel of Christ jesus: Let us be grieved to hear, and see wicked men grieve the good spirit of God; let us of all men be free from it ourselves, and so we shall be the fit to reprove others. But yet there is another complaint to be made against ourselves, who ought to be David's Mouths: for as the first sort have gags in their mouths, and so cannot speak: & a second sort have Cankers in their mouths, and will not speak: so there is a third sort, who have sugar pellets in their mouths, and speak so sweetly, that they will discover themselves so plainly, as that the whole congregation shall bear witness they can dissemble. Their common place is placentia, wherein they so excel, that Apelles himself could never paint more lively than they. Alas, my brethren, is this the way to gain souls? is this the way to bring men out of darkness, and shadows of death? no surely, this will nurse them in sin, and hold a candle to their transgression; and therefore if ever we will do good in the Church of God, let us take example from David, by weeping for the sins of the people, & by reproving of their sins, without respect of persons; lest it be said that with janus we have two faces, and can to day frown upon sin, and to morrow can laugh at the same: and this shall suffice for our instruction, who are appointed by God to instruct others. 4. The fourth and last sort of people, who in the use of this doctrine are instructed, are those whom I called David's companions, namely, good Christians: I am a companion (saith he) unto all them that fear God. They are taught also a duty, and that is, inwardly to be affected with grief, whensoever God is dishonoured: let them remember God is their Father; will a son stand by and here his earthly Father railed upon, and will he hold his peace? and can the child of God hear and see his heavenly Father blasphemed, his Redeemer crucified again, the blessed and sanctifying Spirit grieved, and doth not all this trouble him? Look upon David, Psalm. 120. vers. 5. Woe is me (saith he) that I am constrained to dwell in Mesech, and to have my habitation in the tents of Kedar. Just Lot was grieved with the sins of Sodom, and so must just men be touched, and pricked in their hearts for to see God dishonoured, which will take away all these evasions and slips that many use, viz. Every man shall answer for himself, and the soul that sinneth shall die; yet for all this remember, God looketh to have thy heart well affected, and thy tongue zealously prepared to speak in the Lord's cause, lest thy silence may cover consent, & thou seem ashamed of thy master's cause; whereof let every man take heed, lest Christ be ashamed of him in his heavenly kingdom: and so I conclude the uses that belong to the Instruction. Use 2. The second general use that was drawn from the former doctrine, I called Reprehension; and it took hold especially of three sorts. 1. Of Nullifidians. 2. Of Semi-christians. 3. Of Professed wicked ones. 1. The first of these are our godless Atheists, these men must needs be far from God, when they will acknowledge no God at all: These men (saith the Apostle) cannot please God, Hebr. 11. neither are they displeased at any thing that shall be displeasing to his Majesty. This use therefore of reprehension first seizeth upon them: The very ox and Ass know their master, and their master's crib, Esa. 1. But these men know not God. The heavens declare his glory, and the firmament setteth forth his handy work; but these earth-worms will declare nothing, but their reservation unto the day of vengeance. 2. The second sort justly to be reproved from this doctrine, are the indifferent men, whom I call Semi-christians. These men with Agrippa, Act. 26. are almost persuaded to be Christians, and a little thing will dissuade them to the contrary. These men have no tears in their eyes for God, and though they should stand by, and behold Christ upon the Cross, with all the despiteful usage they used against him, yet these men would both hold their tongues, their eyes, & their hands, and be so far from taking part with jesus, that with Peter in his weakness they would follow him a far off. Matth. 26. These men out of a lukewarm observation, will venture the spewing out of God's mouth, Revel. chap. 3. Lord, how hot and earnest these men will be in a revenging course, against the man that shall impair their credit? but they can stand by whilst their Christ is railed upon, whiles the blasphemer doth dive into his precious wounds, and it never troubles them; this shows their love is little or nothing to God; for where the Lord hath gained the heart, there he commands the heart, there the eyes shed rivers of tears; there the tongue pleads, and the groans of grief, and sorrowful sighs are as often uttered, as God is offended: Know then, thou halfe-Christian, that thou art but almost the child of God, and shalt never attain unto it altogether, until thou have David's heart, and zealous affection, and that is, to be grieved in a case of sin, because it is done against the Majesty of God. 3. The third person reprehended, is the professed and habituated sinner, he that sold himself to commit sin, he that with jeroboam, makes Israel to sin; O draws others to hell, and gallops himself thither, lest he should not have time enough to run to destruction. Do these men take it to heart when God is offended? no verily, but they rejoice, and make it the very joy of their hearts, and the sole delight of their eyes, when they can draw others to be partakers of ungodliness. Thus jeroboam makes Israel sin, and claps his hands at the fall of the righteous; it is their sport: and as the Philistims did make themselves merry with Samson, until the house was plucked over their ears; so they, who with Ahab, have sold themselves to commit sin, will never give over their hellish delights, until God pay them their wages with his heavy vengeance. These are they that the Apostle speaks of, in the first chapter to the Romans, the one and thirtieth verse: which men do not only commit things worthy of death, but also favour, and delight in them that do the like. If I should be required to amplify this part of the reprehension with some instance: Is it not seen, my brethren, that there are those who spend their time, and their estate in this kind? are not those in many places? nay, in most places, that lay plots to discover their brother's nakedness: O these are cursed Cham's! that will make them naked, and then discover their nakedness: these men are strong to drink, but woe unto them, Esa. chap. 5. vers. 22. O you Ieremies of this land, weep for this sin: O you David's, men after Gods own heart, shed rivers of tears, to see how these ungodly ones will run up and down, to overtake a weak brain, & at length will so enure them to that sin, that they will also hunt after wickedness in the same kind. These damnable imps do count it a great glory, to make their poor brethren in such a sinful taking, as that with drunkenness they strip them out of their reason, wit, memory, sense, and feeling; and when a man is thus transformed into a beast, by their wickedness, than this is their glory. But shall I show them what will be the end of this glory, the Prophet tells them, Habak. 2.15. Woe unto him that giveth his neighbour drink, thou joinest thine heat, and makest him drunken also, that thou mayest see their privities, but the cup of the Lords right hand shall be powered upon thee, and shameful spewing shall be for thy glory: Lo what thy glory is, nothing but ignominy, and reproach; like unto the alteration that the daughters of juda find, Esa. 3. Their beauty is turned to baldness; their perfumes to stenches; their music, and blithe-full melody, to anguish, and extreme misery. Look then upon your portions, you ungodly ones, although you may sing to the Viol and harp for a time, yet there will be a black and gloomy day; but as for the righteous, who have shed tears, great shall their joy be, for they have their blessing from Christ's own mouth, Mat. 5. Blessed are they that mourn now, they shall rejoice hereafter: and, they that sow in tears, shall reap in joy. O blessed harvest, & glorious triumph! O happy tears, to gain such immortal joys! O triumphant state and condition for the elect, who have been so accustomed to a course of mortification, as that they have been true mourners indeed! They shall hereafter be clothed in white, they shall wait upon the Lamb, they shall see God, they shall inherit with Christ, they have suffered with him, they shall reign with him. Finally, they shall have fellowship with God, & his holy Angels: lo thus shall the men be honoured that honour God, & thus shall it be unto them who are heirs of salvation, elected in jesus Christ: Unto whom with the Father, and the most blessed Spirit, one Eternal, immortal, invisible, and God only wise, be ascribed all honour, praise, might, majesty. glory, & dominion, for ever and ever. Amen, Amen. FINIS.