are very large And now hauing spoken of the person whose sinne is thus freely remitted wee come to speake of the blessednesse promised vnto him Blessed NOw we are to enquire First what is meant by the blessednesse pronounced on such a man as hath this ease couer and acquittance from his sinnes Secondly the instructions to be learned By blessednesse is meant an effect of iustification namely that happy state and condition of a man arising from all those heauenly blessings in Christ which are chained together Ro. 8. 29. 30. as from Gods prescience predestination vocation iustification sanctification and glorification This blessednesse of a man in Christ hath two degrees First in this life which may bee called a blessednesse of grace Secondly in the life to come which is a blessednesse of glorie The former is heere principally meant which may be reached in this life and necessarily draweth after it the other as he that draweth one linke of a chaine draweth the whole Pardon of sinne is such a gift as makes a man fully happy for the Text cleareth it thus First that which remoueth all miserie and burden maketh a man happy such as are the curse of God due to sinne in this life and the life to come the guiltinesse of conscience horrour of soule and expectation of vengeance which is hell before hell c. But this doth pardon of sinne it is the ease of our burden Secondly that which brings into fauour with GOD otherwise an enemie so as God and man can now walke together as friends God can looke with a cleare countenance on man and man looke vp with sweet comfort in his God This makes a man a happy man the light of Gods countenance is better then life But this doth pardon of sinne which couereth all our nakednesse and deformitie Thirdly that wherein we are iustified before God is our blessednesse but in not imputing of sinnes is our iustification as the Apostle from this place proueth Rom. 4. 6. 7. Hence is it that Zachary in his Song Luk. 1. 77. sayth that God by remission of sinne teacheth the knowledge of saluation Fourthly and lastly euen nature will draw this confession from the worst that the best to be happy need pardon that if God straitly mark what is done amisse none could abide and that euery man by the Law is accursed Secondly and much more doth the Scripture teach that before God haue begunne his grace with a man his whole life is hatefull his mind and conscience polluted yea and after euery thing is imperfect so as the best workes need pardon Thirdly and most of all the experience of the godly confirmeth this truth Neuer did any man feele the burden of sinne and Gods wrath in his soule for it but hee could say his happinesse was to be eased Neuer did any see the ougly face of his sinne and Gods angry face beholding it out of Heauen as a consuming fire but hee would proclaime him happy whose sinne is couered Neuer did any feele Gods Tribunall set vp in his conscience and God and his conscience casting him for his insufficiencie but he did place his peace and happinesse in Gods not imputing his sinne vnto him If blessednesse stand in the pardon of sinne and imputation of righteousnesse then not in merits and satisfactions This vse the Apostle draweth out of this place Rom. 4. If righteousnesse stand in the hiding of sin then not in meriting it Besides there are but two wayes of discharging debts eyther forgiuenesse or payment If I pay it is not forgiuen Popish doctrine standeth here against the light of the Scripture in the Campes of naturall reason which suggesteth that something must bee done by a man to his owne iustification as the young man What good thing shall I doe to be saued And the Papists neuer asking God what they should doe set themselues on workes satisfactorie which hee neuer enioyned as Donations to Churches Pilgrimages Fastings Pater-nosters Aueës Creeds Inuocations Visitations Oblations to Saints keeping and kissing yea praying to Reliques Merits of Saints Workes supererogatory Purgatory Vowes Vigils Masse-chantings Iubileës martes of pardon and a thousand such Symoniacall trickes to make a sale of remission of sinnes all which wage battell and warre to this learning of Dauid Of all these in generall will one day bee said Who required these things at your hands these things so derogatorie to the bloud of Iesus Christ which cleanseth vs from all sinne Secondly to the nature of iustification which is the full absolution of a sinner before God by reason of Christ who is made our righteousnesse by imputation Thirdly so derogatory to the truth of the doctrine concerning good Workes which are farre from iustifying or meriting I speake of good Workes euen of grace which first are imperfect in number secondly in degree not being done with all due intents nor the whole heart and strength neither can be because the heart is partly spirituall partly fleshly the best workes therefore haue flesh and corruption in them and whatsoeuer is defiled performeth not the Law needeth a couer and cannot in it selfe be accepted Thirdly they are imperfect in the person No good worke can proceede from any but a good worker and a iustified person first make the tree good and then the fruit will be good also therefore they cannot iustifie seeing the person is already iustified And the iustified person when he doth the best is vnprofitable he cannot answere one of a thousand and if the Lord should marke what is done amisse who could stand The best worke hath matter of humiliation which may exclude all our reioycing Paul knew nothing by himselfe but had practised workes of grace many yet saith he was not thereby iustified But they say God hath promised a reward of life eternall to good workes Let them shew a place where it is promised to the worke but to the worker being a beleeuer to whom Christs righteousnesse is imputed in which regards all such rewards are meere mercy But Christ hath merited that our good works should merit That is false for then Christ merited that our good workes should fulfill the iustice of the Law which they cannot being stayned with sinne and that they are dyed in the bloud of Christ maketh them not meritorious of eternall life but that they bring not eternall death Dauid prayeth Psal. 7. 3. to bee iudged according to his righteousnesse Righteousnesse is either of the cause or of the person Dauid here speaketh of the former for hee had a good cause and conscience though Saul pursued him to the death but he speaketh not of the righteousnesse of his person before God of which Iob speaketh when hee saith that if hee should iustifie himselfe namely before God his owne clothes would defile him The last iudgement is by workes and therefore iustification These are diuers workes of God in the first
so it calls in company gaming merriments and other exercises like water to a dropsie Little is the ease of forgetting that paine the cause of which remaineth it will certainly returne againe Secondly by contenting a man with some short humiliation and as vnsound as short to flatter God withall onely forced by feare and selfe-loue The Iewes confessed their sinnes and promised to doe so no more but they dissembled with their double hearts and their goodnesse was like the morning dew How many such flashes made Pharaoh how many sickemen on their beds haue in their affliction sought God but it was onely for ease and to get out of his hands or for feare because they saw no way to get out affecting deliuerance not repentance nor seeking sound reconciliation and peace but a truce for no sooner recouered but they are out in the field with God againe al the time of their straitenesse being quite forgotten And let soft-hearted Protestants that at some Sermons can melt with great motion to teares and yet afterward make little or no conscience of their waies but yeeld libertie to their lustes thinke vpon this point and consider how the deceit of spirit ouer-reacheth them Thirdly by satisfying with some outward ceremonie and formall seruice which when they haue done they shall find that God is not friends with them Some after sinne committed and accusing them by saying or framing a prayer though without heart-breaking faith or the spirit draw a skinne ouer their heart and there is peace for a time others whose whole life was spent in oppression and euery penny worse got then other if about the time of their death or after they giue a little money to the poore or bee liberall for a guilding Sermon they haue peace without any satisfaction or restitution according to the law of repentance What they haue wickedly got they leaue to their heires who are made happy by their fathers going to the deuill as the prouerbe saith They neuer loosed their bonds of wickednesse and now are chained in the bonds of blacke darknesse for euer The third guile of the heart is in respect of vertue and grace whereby the vnsound heart doth rest it selfe vpon counterfeit vertues for the wickednesse of euerie mans heart by nature is such that let it be neuer so vicious yet it will counterfeit any vertue First it will make a man outwardly seeme a true worshipper of God it will bring the body and frame it to reuerence when there is none within it will make the lips draw neere when the heart is farre remooued it makes Congregations and people sit before God when their hearts are gone after their couetousnesse Idols in Churches are put downe but idols in mens hearts are set vp and this is the reason why the Word and Prayer are so forcelesse wee haue mens bodies now and then when they list but seldome or neuer their hearts Secondly it will make a man outwardly seeme a good Christian when inwardly he is a Iudas or Demas an vnsound heart will make a man professe religion but vtterly neglect the work of it the forme of godlinesse contents him without the power so he haue a lampe of profession he cares not for oyle in it it suffereth him to get knowledge and rests in that without conscience it suffereth him to pray but publikely more then priuately and to neither ioyneth watching to his prayer yea he can shew the shell of any duty but neuer cares for the kernell Secondly inwardly it can counterfeit the most excellent graces as first faith when it hath neuer a iot it wil presume of Gods mercy and thinks this presumption faith What man saith not hee beleeues that hee shal be saued but all men haue not faith saith the Apostle therefore it is a shaddow without substance Secondly repentance a man in sicknesse will cry out of himselfe and his sinnes he will promise if he liue to become a new man and practise godlinesse but when God hath restored him his wicked heart carries him as farre backe as euer hee was here was a shew of repentance but it was counterfeit Thirdly loue where is nothing but deuillish malice two neighbours are fallen out and are at deadly hatred at the time of the Sacrament both of them dissemble loue and charitie but after it they are as malicious and mischieuous as euer they were before Fourthly strength in temptation where is none Peter while he was with Christ would die with him before he would deny him but when the maide daunted him he saw that that was but a flourish and that he was not so well acquainted with the wiles of his heart as he should haue been And so of the rest of the graces A fourth guile of the heart is in respect of the worke of the Word and Spirit when the deceitfull heart forceth the sinner to rest in the restraining of some corruption in stead of renewing grace for example the Word by a common worke of the Spirit planteth some kinde of vertues as temporary faith ioy in the word reuerence to Preachers loue to Professors releeuing them speaking for them and helping them euery way and yet such are not cleansed from their filthinesse all their hearts are corrupt all is ioyned with deepe hypocrisie Herod heard Iohn gladly reuerenced him tooke him for a good man and did many things but his heart was right in nothing for it claue to that speciall sinne of keeping his brothers wife And as the heart is so is euery action so is the ioy loue and labour some sinister respect it hath and doth not good purely and for it selfe Thus our Sauiour witnesseth that the good and bad hearers are both in appearance fruitfull and for a time but the one is purely affected in bringing fruit so is not the other But doe not the best finde such deceit in doing good as that they haue great cause to bewaile it Yea but although reliques of natural hypocrisie mixe themselues into their actions yet they sway not the hart but are striuen against and the maine motion of the heart is sincere and chooseth good for goodnesse sake as in the other it is not Now when a wicked heart findeth in it selfe knowledge consent confession and defence of the word al which were in Iulian the Apostate hee rests in this as sauing knowledge whereas it is a common gift whereby the Lord will haue his truth witnessed by the enemies of it Againe when a guileful heart comes to a sight of sin to feare it to terror of conscience griefe and vexation for sinne it rests in that as a sound feare of God whereas it is a seruile feare like that of the deuils and the vexation is not for sinne but for the punishment of it it is a common worke of the Word and Spirit to prepare the wicked to iust damnation Further when a guilefull heart sees many corruptions cast out
Rom. 8. 26. Fiftly only they know that Christ is theirs with all his merits and thus attayne the ioy of beleeuing He that sold all to buy the field went away with ioy that he had gotten the field So he that knowes he hath gotten Christ and groweth vp in him as a member in the head and liueth and moueth by him will reioyce in his purchase of naked Christ. How did Simeon reioyce when he had Christ in his armes How much more will a sound Christian who carries him in his heart Sixtly only they sucke and draw their ioy out of the Wells of sound consolation Isa. 12. 3. that is out of the Scriptures which are written that their ioy may be ful 1. Ioh. 1. 4. The priuiledge of Gods testimonies is that they reioyce the heart Psal. 19. 8. These make knowne to vs the things giuen vs of God these contayne the glad tydings of saluation and the precious promises of grace and glorie which belong only to godlinesse here be the deedes and conueyances of their eternall inheritance only bequeathed to children these be the Chariot of the Spirit who yeeldeth no argument of ioy and comfort but from the Word and all ioy elsewhere sought is carnall and presumptuous Seuenthly only they enioy the sweet peace and ioy of a good conscience excusing and acquitting them in the sight of God which it selfe is a continuall feast and makes them glad and cheerefull Prou. 15. 15. This was the true cause of the heauenly ioy which the Apostles in their labours and persecutions enioyed euen the testimonie of a good conscience 2. Cor. 1. 12. Eighthly only they haue the hope of glorie in soule and body which is a fruit of iustification Rom. 5. 3. and a sound cause of ioy We reioyce saith the Apostle vnder the hope of the glory of God and hope maketh not ashamed And not only this but a grounded assurance also that all things in earth which may seeme to darken their hopes shall be turned to the best Rom. 8. 28. All this may be a meanes to bring godly life in request seeing it is the only ioyfull life and none haue indeede any sound cause of reioycing but the godly And here we are to meete with two obiections which terrifie men from godly life that lyes now a dayes like refuse wares vnaskt for and vnregarded First that the world accounteth the slate of Gods children most lumpish heauie and solitarie yea most vncomfortable it thinkes that no ioy nor mirth nor pleasure of their liues belongs vnto them but if once a man beginne in truth to liue godly he must bid a dieu to all mirth and gladnesse and betake himselfe to a mopish heauinesse and sadnesse But this is a grosse and foule deceit of the father of lyes whereby he hath much aduantaged his Kingdom and by a supposed want of ioy exceedingly puts godlinesse out of countenance Yet first true it is that God helpeth and draweth Christian ioy out of godly sorrow and no man can attaine this sound ioy but hee that is soundly humbled at the sight of his sinnes and herein the World sticketh not seeing the powerfull worke of GOD who out of this darknesse bringeth light who soweth light to the righteous and out of this sorrowfull Seed-time brings forth a white Haruest of ioy Secondly because now the heart being regenerate cannot carnally reioyce as before nor in carnall things hauing better obiects and causes of ioy on which it feedeth the stranger that cannot enter into this ioy thinkes he hath no ioy at all onely because worldly ioy is vnsauourie to him in comparison of spirituall Thirdly the World and wicked men set themselues to vnsettle the peace of the godly and doe often disquiet them and will let them haue as little ioy as may bee Yet Notwithstanding all this First the godly euen when they doe not reioyce haue iust cause to reioyce else our Sauiour would not haue pronounced the mourners blessed euen for the present Blessed are they that mourne nor haue said to the Disciples In the world ye shall haue affliction but in mee yee shall haue peace Ioh. 16. 33. Secondly if they sorrow they shall out-grow their sorrow and their sorrow shall bee turned into ioy as Christ promised the Apostles Ioh. 16. 20. The redeemed of the Lord shall returne and come to Sion with praise and euerlasting ioy shall be vpon their head they shall obtaine ioy and gladnesse and sorrow and mourning shall flye away Isa. 35. 10. So Isa. 61. 3. Christ hath appointed vnto them that mourne in Sion beauty for ashes the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Thirdly our Text teacheth that God would not haue the hearts of his children at any time so possessed with sorrow no not for the most iust causes but that they must support themselues and rise out of it with heauenly and spirituall ioy to which end serue all these commandements so thicke as we say and threefold which were all idle and to no purpose if their liues were still to be led in a lumpish and sowre manner Here therefore I would aduise such as feare God to looke to two things First to prepare their hearts by fulnesse of godly sorrow to be filled with ioy seeing it riseth out of serious sorrow for sinne and out of a broken heart we tune our harpes and musicall instruments to sweete musicke by wresting the strings neither must we as we are too ready to conceiue these two as enemies destroying but rather as constitutiue and conseruing causes one of another Then secondly let Gods people bee aduised to looke into their priuiledges which are such as may well not onely affect but rauish them with ioy and consider of their happie estate and translation into the fellowship of GOD and his Saints and that for these causes first that they may yeelde obedience to Gods commandement both here and elsewhere secondly manifest the presence of the Spirite in their hearts who brings with him peace and ioy and settles the Kingdom of the euerliuing God in the heart which consisteth in these thirdly that they may not onely take away this scandall which Satan and the wicked make aduantage of but also encourage others to get part in the same grace which keepes them in a cheareful and constant course of wel-doing when they see that no trouble nor affliction can interrupt their ioy fourthly without true ioy wee can neuer praise God heartily or serue him chearefully for no ioy in God none in his ordinances none in our dueties of either of our callings but we must needes be lumpish and heauie and soone weary of our prayers and hearing the word and the speciall actions of our calling wherein if we had delight we would not easily be pulled from them but count much time imployed therein as Iaakob did an hard prentiship of many yeeres but a few dayes because of
is quite deiected Thirdly we haue the experience of many who haue sought the pangs of death to auoid these pangs of conscience Iudas could find no ease but in a desperate death in hanging himselfe Reuel 9. 6. Such as wish to die seeke death and cannot finde it they follow it but it flies from them and all this in the paine of a despairing conscience But here come three questions to be resolued First How can it bee that the wicked binde vpon themselues such heauy bundles of sinnes and carry all so easily whereas the godly finde such bitternesse in sinnes forgiuen how comes it to passe that the godly feele such sorrow in sinne pardoned and the wicked feele nothing in sinne vnpardoned For these reasons first because now is the time of Gods patience and forbearance of his bountifulnesse and long-suffering towards the vessels of wrath Secondly now is the time of their reioycing but when the daies of their banquetting are gone about then shall come many heauy messengers to tell them of fearefull newes there comes a day of wrath when they shall reape as they sowed and drinke the dreggs of Gods wrath to the bottome of the viall They treasure vp sorrow with their sinne and their griefe shall be full That sinne that now sets no sorrow to their heart shall hereafter be a worme euer gnawing a fire neuer going out a Riuer of brimstone kindled by the wrath of the Lord of hosts and a perpetuall weeping and gnashing of teeth Secondly how comes the body to be troubled by the minde First by the strait vnion and sympathie betweene the soule and the body vnited into one person for while the soule is possessed with feare sorrow languishing wearinesse and heauinesse it is impossible that the body can take any delight in the comforts of nature but that sleep shall depart from it or bee not so short as troublesome the meate and drinke shall be tastelesse or lothsome or mingled with teares I forgot to eate my bread saith Dauid Psalm 102. No comfort shall bee comfortable to him for when the spirit which should sustaine all a mans infirmities failes him what can sustaine him Secondly by the righteous iudgement of God who correcteth together those who haue sinned together and as they haue been vndiuided in sinne so are they not diuided in the smart of it The body hath been a seruant to the lusts of the soule and so receiueth the wages of sin with it Dauid abused the vigor strength and health of his body in the sinnes of adultery and murther and now the Lord chasteneth him in both Thirdly how comes it to passe that all the godly haue not this torment for sinne that they are not thus struck with terror nor so affected for sinne as to haue their strength impaired and their body dried First their persons are not alike and therefore Gods dealing with them is not alike some are more obscure in the world then other and haue onely more secret exercises some are more fitted by God to be speciall vessels for his glory in whom he will shine to his whole Church as Dauid Hezekiah c. and these he will specially worke vpon to make them patterns of his mercie both in leading them in and out of trouble for first hereby he lets the world see that great grace is ioyned with great corruption Secondly that the best haue matter of correction in them Thirdly that hee will not spare to rebuke sinne in those that are neerest and dearest vnto him Fourthly he will haue others to looke vpon them and Gods dealing with them in their casting downe and raising vp Secondly according to the difference of sinnes may be the difference of sorrow many men of greater grace then others haue fallen into greater sinnes then others and their knowledge being more then others is their apprehension of the sentence of the Law hath been deeper and so of wrath due to their sinne Besides in some others some speciall corruption which hath often preuailed or the constitution of body may adde a sting to the sorrow of mind some are naturally more fearefull as melancholy constitutions and so their impressions are deeper and of longer continuance Thirdly although in ordinarie Christians before sense of remission there is a sufficient measure of labour and wearinesse vnder the burthen of sinne yet some of all kindes God will exempt from such depth of griefe that he may shew himselfe free in all his working O that men would hence come to feare the paines prepared for sinners for if first a drop of Gods displeasure let fall secondly in loue thirdly on his owne children fourthly for a moment doe so amaze them and drinke vp their spirits their soules and bodies how much more shall the Ocean and deepe sea of Gods wrath against his enemies for all eternitie consume and torture them in hell Blind people of the world wil not know what hell meaneth till they be in it Secondly let vs learn to haue compassion on such as are troubled in spirit seeing such is their heauines as presseth downe both soule and body let vs apply our selues to comfort them as Dauid did here in his owne person and example Many thinke this sicknesse to be but passion conceit or melancholy and because it changeth the body often they thinke it to arise from the body but there is no disease like to this for symptomes and torment First they all are naturall this supernaturall SeSecondly they from the constitution of the body this from the constitution of the soule Thirdly in them the humours first or imagination as in Melancholy are distempered in this the conscience first and the humours after Fourthly they all may be cured by naturall remedies and bringing the body to a temperature all naturall medicines vnder heauen cannot cure this sicknesse Blessed is hee that iudgeth wisely of the poore to relieue the sicke conscience is mercy indeed Christ had the tongue of the learned giuen him to speake a word of comfort to such weary soules and was sent to bind vp the broken in heart and not onely ministers but euery Christian hath receiued of his anointing Thirdly in that Dauids sicknesse of body was from the sinne of his soule learne that health is a special blessing of God seeing wee euer carry that about with vs which might change it the first and most noysome humour which breeds bodily diseases is sinne the disease of the soule and therefore if God change his hand and bring weakenesse vpon our bodies we must not fixe our eyes vpon second causes not on abundance of peccant humours but looke backe to our sinnes and life past consider how silent and impenitent we haue been turne to God bewaile and forsake sinne resolue to vse our health better and our strength for God and not against him and thus the sicknesse of our body shall turne to the soundnesse and health of the soule
peace and create euill I the Lord doe all these things So also Genes 45. 8. Ioseph said to his brethren God sent me before you Iob confesseth the like Chap. 1. 21. The Lord hath giuen and the Lord hath taken away 2. Sa. 16. 11. The Lord bade SHEMEI to raile vpon DAVID Hosea 6. 1. He hath spoiled and he hath smitten Thirdly afflictions are from Gods hand ordering and disposing them first in their causes circumstances kinds manner measure and time both of their beginning and ending Secondly in their ends and issues which are first his owne glory in manifesting his mercy iustice wisedome power c. Secondly the euerlasting saluation of his children whilest by afflictions First he stops them in their course of sinne as with an hedge of thornes Hos. 2. 6. that they should not breake ouer into the pleasant pastures of sinne therein to be fatted to the slaughter Secondly hee brings them to a true hatred of sinne when they taste the bitter fruite of it Thirdly to the exercise of mortification and desire of heauen and heauenly things and thus they are iudged of the Lord that they may not be condemned with the world Yea but afflictions are euill in their nature the curse of sinne and flashes of hellish torment so the Lord calls them euil and makes the daies of the afflicted euill they are enemies to the ioy peace and comfort which the godly at length shal eternally enioy how then can they be the hand of God True afflictions are in their nature euill but not euill so simply and absolutely but that there is some respect of good in them for first as they proceed from the chiefe good whose will is the chiefe rule of all good and euery thing is therefore good because he willeth it thus are afflictions good yea euill of sinne is so farre good as it is willed by God Secondly as they are punishments inflicted by a righteous iudge they are good thus all execution of iustice vpon Pharaoh Saul c. is good Thirdly as they are chastisements comming from the hand of a mercifull Father vpon his children they are good for a father doth good and his dutie in correcting his child Fourthly as they are ouer-ruled by Gods wisedome and power they are good not onely harmelesse but profitable and by his blessing are meanes to draw vs neerer the chiefe good by furthering both our graces heere and our glorie heereafter Fifthly as they are sanctified by Christ they are good for had they been simply euill Christ had not been so laden with them but as himselfe was consecrated by them so himselfe consecrateth them to the wholesome vse of all beleeuers and so they are finally good because they are a part of that straite way that leadeth vnto life But how can afflictions bee the hand of God when such wicked instruments as all wicked men and the diuill himselfe band themselues against the Church Ans. Very well for first it is not against the honor of the Iudge and course of iustice that some base slaue bee vsed for the hangman and executioner Secondly it cannot preiudice the iustice and goodnes of God but rather magnifies his wisedome and power when by the most wicked wiles of the diuell and his instruments he brings his owne righteous will to passe here is a mightie worke of God that can draw light out of darkenesse Thirdly it exalteth his iustice in the ouerthrow iust destruction of such as exercise their malice against his seruants for while they hate and maligne them vniustly they heape vp coales vpon their owne heads This teacheth vs that we must with the Prophet acknowledge euery affliction befalling vs to bee Gods hand It is easier to feele a sorrow then to conceiue or see Gods hand inflicting it men thinke it enough in generall to say and beleeue that the world and all things in it are ruled by Gods prouidence but come to applie it to this or that particular there they faile If prosperitie come vpon vs and things fall to our minde wee can thanke God but when the crosse comes we are willing to see any thing but God then we runne vpon inferior causes either we are wronged by wicked men or it came by our own ouersight or by the vnconstant wheeling about of worldly things As if a man beaten should altogether looke at the staffe wherewith he is smitten and not at the hand mouing and ruling it or as the foolish Curre bites at the stone and looks not after the thrower Neuer seuer thy crosse from Gods hand though there be neuer so many instruments Ioseph looked beyond his brethrens sinne and said The Lord sent me before you Iob beyond the Sabeans and Chaldeans robbing and stealing and said The Lord hath taken away Dauid beyond Shimeis wickednesse and said The Lord hath bidden him Christ himselfe looked beyond the Pharises Priests Iewes Iudas and the souldiers to his Fathers cup which he must drinke Iohn 18. 11. So if we can see Gods hand the affliction will be borne meekely but if we gaze on men or meanes it will be intolerable and we must needs breake patience 1. Sam. 6. 7. The Philistims would trie whether Gods hand strucke them or it was a chance thou needst not doe so But may we not looke at second causes Yes but not as the hand but as rods in the hand of God as Isai. 10. 5. Ashur is called the rod of Gods wrath and whilest such rods serue our heauenly Father in chastizing his children and amend them themselues are torne in peeces and worne to the stumpes and quickely after cast into the fire For a man therefore to flie vpon wicked men and to complaine of them is rather to confesse their sinne then his owne and to shew that he knoweth what was their dutie better then his owne To fret and storme at second causes were as if a man deepely wounded should chafe at himselfe because hee auoided not the blow or should fal to biting the sword that stickes in his flesh whereas his businesse were to plucke it out and runne to the Surgeon Let vs therefore consider of these three things First that all power is from God and in his hand Secondly that none haue any power against vs but from aboue Thirdly that the iust Iudge of the World would not afflict vs if there were no cause in our selues Secondly heere is a notable ground of patience in that our afflictions are the hand of God 1. Pe. 5. 6. Humble your selues vnder the mightie hand of God that is with meekenesse and silence buckle and bow vnder it for First it is his hand who is infinite in glory power and Maiesty and may dispose of his owne as he pleaseth and it is to no purpose to struggle by murmuring or impatiencie to get out of his hand Secondly it is the hand of our Father thus Christ sustaineth himselfe Ioh. 18. 11. Shall
their whole course How peruert they authoritie to iniustice wrong oppression How doe they by meanes of their wealth swell in pride and arme themselues to contentions to contempt of inferiours equals and betters and to tumble in all voluptuousnesse and lusts so strengthning themselues against God Some blaspheme GOD in his goodnesse in stead of thankes as the Israelites did Deut. 1. 27. saying Because the Lord hated vs hee brought vs out of Egypt to destroy vs What could bee greater blasphemie then this yet this is our horrible sinne also to receiue good things of God and repay euill Secondly as many of vs faile in doing the dutie First when wee can vse some common tearmes of thankefulnesse as many can thanke God for all but first without all affection beseeming the dutie there is no heartie acknowledgement nor glad entertainment of the mercie wee are farre from these Songs of deliuerance we tell not of Gods goodnesse as Dauid did Psal. 66. 14. Come and I will tell you what the Lord hath done for my soule and as Moses told Iethro what God had done for them Exod. 18. 8. If a friend should doe vs a kindnesse wee would reioyce in it and tell others what such a one hath done for vs and according to our ioy in it would our care be to testifie thankefulnesse and our sorrow and accusing of our selues to bee backeward herein Secondly without all action as though wee would pay all our debt to God with good wordes whereas soundnesse of thankefulnesse is seene in actions and the life of the dutie is not in a sound of wordes but in the carriage of the life and course Dauid did loue the Lord because he had heard him Ps. 116. 1. Euerie new mercie is a new testimonie of Gods loue and a nevv spurre of our loue to God as Dauid in the same place would pay his vowes to God which hee made in affliction to set forth Gods prayse he would keepe his iudgements and doe righteously alwayes Psal. 106. 3. see Psalme 111. 1. 2. to the 10. This is that which GOD requires of his people when hee hath giuen them the good land and accomplished all his promises that they should not forget him but feare him and walke in his wayes Deut. 6. 10. 11. If a Land-lord should come to demand his Rent and the Tenant thinke to please him with good words but neither pay him his due nor regard any of the conditions of his Lease agreed vpon should not hee both deceiue himselfe and cause the Lord to re-enter for not paying Would God we were so wise to acknowledge that the Lord lookes for another manner of Rent then words and that as wee will not let Leases goe for not paying of Rent to man so wee would giue the Lord no iust cause to straine vpon vs and all that wee haue for breaking our conditions with him To him that doth vs a great pleasure we professe our selues in his debt and acknowledge our selues at his command to the vttermost of our power Oh let vs blush and be ashamed to be so superficiall in actuall and substantiall thankefulnesse towards our God! Secondly a number make shew of many thankes but all is in pride and hypocrisie and can thanke God for that they neuer had and much lesse the sense of it The Pharise praysed God for that he neuer had Luc. 18. 11. Oh he was neuer so bad as the Publicā no Extortioner nor an vniust person like others Ciuill men will thanke God they doe no man harme come to Church liue in compasse and good fashion they thanke God they beleeue as well as the best without all doubting they be good subiects and they loue God with all their hearts Here is a Pharise iustifying himselfe but hee goes not away so he departs not iustifyed But the poore Leper fell downe humbly on his face at Christs feet praysing God and the Publican at the Church-doore Iaakob is lesse then the least of Gods mercies and Abraham before God is but dust and ashes The Papists make shew of thankes to God for their saluation which yet they can merit for themselues all one as to thanke God for nothing for they must come to Heauen by their owne good deeds and what needes then the mercie of God Some of our ignorant people thanke God they can serue God and say their Prayers as well as any but what Prayers the tenne Commandements and Creed the Aue-Mary A Popish thankesgiuing when there is not a word of prayer in them all Thirdly euen the best of vs are infinitely wanting in this dutie when wee set our selues to the best performance of it as appeareth by these things First in our prayses wee cast our eye chiefly on temporall things and are more feeling and feruent in our prayses for them then for spirituall mercies wee dote too much vpon them as the Israelites did Numb 11. 5. saying Wee remember the Fish which wee did eate in Egypt freely the Cucumbers Leekes Onyons and Garlicke that wee had there but now our soules are dryed away and there is nothing but this Mannah Whereas the Apostle counted all things but doung for Christ and in comparison of spirituall blessings wherewith he beginneth his prayses Phil. 3. 5. and Ephes. 1. 3. Blessed be God who hath blessed vs with all spirituall blessings in heauenly things and so he goeth on in this Argument as one that cannot get out of it Wee had cause of comfort in our affections if wee could forget the things that are below in comparison of heauenly blessings Secondly how partiall are wee in our thankesgiuing for a great blessing wee can giue some thankes but those that wee count smaller wee passe sleightly whereas were our eyes so cleere as they ought wee could not but see God in the least of them Besides wee can sometime giue thankes for a present mercie with some affection but wee forget eaten bread whereas Salomon gaue thankes as well for the promise made to Dauid as the accomplishment of it to himselfe 2. Chron. 6. 10. but the great workes of GODS mercie are to vs but nine dayes wonder Further whereas wee are bound to thankefulnesse euen for those mercies which GOD hauing promised hath in store for vs how doe wee confine our thoughts to the present not looking beyond the day to prouoke our selues to this dutie Dauid goes further and sayth Oh how great good things hast thou laid vp in store for them that feare thee especially seeing they are such as eye hath not seene nor eare hath heard neyther can enter into the heart of man to conceiue 3. When we set our selues to be thankful how sleight how short are we in this dutie part of Gods worship we can in the grosse lumpe turne ouer a great heape of mercies not willing to trouble our selues with the particular recounting of fauours which would bee a speciall helpe to the dutie Iaakob farre otherwise Gen. 32. 10. I am
Thirdly such are reprooued as eyther neglect or enuie to communicate their graces in furthering the growth of grace in such as they ought A Magistrate should see all within his power keepe the two Tables as well as himselfe good Nehemiah would see all the Citie keepe the Sabbath and set forward all the good he could for the Temple by his authoritie and example Masters of Families also and Gouernours should be as great wheeles in a Clocke whereof if one bee set a going hee will mooue his fellow and that the next vnto him not one must bee idle Abraham will teach his Family and Ioshua his house and Cornelius cals his kinsfolke to heare the Doctrine of life Others enuie the graces of God where they should reioyce most as Cain did the grace and goodnesse of Abel and this was yong Ioshua's fault to enuie Eldad Medad for Moses his sake Master forbid them to prophesie but what said Moses he was of another temper and said Dost thou enuie for me would God all the Lords people were Prophets Numb 11. 29. It is wofull to speake but more wofull to practise that men should bee wearie of their seruants because they are good and say of their good and towardly children Yong Saints old Deuils also of the wife that she is attempting of some strange matters when shee will doe that good in her house which her husband will not Satan that can get this aduantage of men will get a greater before hee hath left them True grace would delight in building vp others and is glad when any comes on well or out-strips it in goodnesse Fourthly those are reprooued which not onely not instruct or help forward but also hinder others withdraw them from their godly courses which reproch or persecute good wayes men whom the Deuill hath taught to bee cunning in besmearing all the wayes of Gods children Oh say some they are all Hypocrites all Dissemblers as bad as who is worst yea if wee will beleeue such as blacke Deuils Much more are those in a wofull case which corrupt and peruert others saying What will you bee so precise and foolish will you in a kinde of singularitie lose both your pleasure and reputation But marke the seuere reproofe of such in Elymas the Sorcerer who laboured to turne away the Deputie Paulus Sergius from the faith Act. 13. 8. 9. 10. O thou enemie of righteousnesse sayth Paul full of subtletie the childe of the Deuill full of all mischiefe c. like indeed to the Deuill who is the greatest disswader of goodnesse and would driue all holinesse out of the earth if he could Elymas is the Deuils child because his workes he did Oh let vs take heed of these errours and bee more diligent in this fruit of conuersion If in the Spring-time a Plant bee without leaues or buds when others sprout and blossome we say Surely it is dead so if the Spring of grace bee returned vpon thee let all the World see it in this sprout if thou beest a Plant of righteousnesse thou wilt shew thy life and fruit that euery one may plucke somewhat and bee the better by thee The second point in this Preface is the Scholer or person to be taught Thee that is euery man particularly to vvhom this Psalme shall come to be heard sung read or any vvay vsed Whence vve may learne tvvo things First That no man naturally vnderstandeth the things of God without a Teacher Secondly that Doctrine is not sufficient to be deliuered in generall but must bee particularly applyed to all The first is manifest by Scripture and reasons 1. Cor. 2. 14. The natur all man vnderstandeth not the things of God Act. 8. 31. When the Eunuch read the Prophesie of Esay and Philip asked him if hee vnderstood the place How can I sayd he without a guide The case is with euery natural man as it was with Samuel God cals once and againe Samuel still runnes another way 1. Sam. 3. 7. Thus did Samuel sayth the Text before he knew the Lord and before the Word of the Lord was reuealed vnto him Which is true as well in respect of that ordinarie diuine knowledge which is common to all the seruants of God as the extraordinary which was peculiar to the Prophets The reason hereof is not as Papists say the obscuritie of the Scripture which is a light to our feet and a Lanthorne but First nothing can goe beyond its owne nature and kind nature cannot reach to diuine things flesh cannot reach aboue flesh and before Regeneration the whole man is flesh his bodie is flesh his soule is flesh his affections flesh his actions and all is flesh And as for spirituall things he can no more reach them then a beast can reach to reasonable actions No man knowes the Father but the Sonne and hee to whom the Sonne reuealeth him No man knowes the heart of a man till himselfe make it knowne much lesse can any man know the minde of God but God himselfe and hee to whom the Spirit reueales it 1. Cor. 2. 11. Secondly whereas by our innocencie wee were of large hearts and Eagles eyes for clcerenesse of vnderstanding and iudgement in the things of God by the fall a vayle is come ouer our hearts and the scales of ignorance are come vpon our eyes and the cloudes of darkenesse are betweene vs and our Sunne nay an vnregenerate man is not onely in darknesse but euen darknesse it selfe Ephes. 5. 8. and the child of night and darknesse 1. Thess. 5. 7. that as Paul being blinde must haue the scales taken off his eyes before he can see so no man can haue any sauing knowledge till his naturall ignorance bee remooued And as this was the first thing in Pauls Conuersion and the first worke of God in the Creation to seuer light and darknesse so the first worke of this second Creation is the illumination of the Spirit Thirdly if euery regenerate man need a Teacher much lesse doth any naturall man vnderstand without one but euen the best haue ignorance in them though not raigning it being with the godly in this life as in the twilight much darknesse is mingled with their light and therfore euen the Apostles themselues prayed for increase of spirituall vnderstanding And the knowledge we haue here of God is but as in a mysterie or in a mirrour In a mystery wherein something is seene something hid as in the Sacraments for that cause so called because we see the Elements but not the things signified by them In a mirrour as in a glasse and not face to face we know but in part 1. Cor. 13. First Let vs hence acknowledge our naturall blindnesse it being with vs as with the blind man Ioh. 9. who was borne blinde and neuer saw any thing till Christ had opened his eyes wee being naturally blind cannot see though the Sunne of righteousnesse shine vpon vs. And if wee cannot see our spirituall good
feele them and set himselfe on some merrie pinne to face out the matter as if hee were at good ease when all this is eyther a senselesse estate more void of comfort then of feeling or a laughter in the face when the heart is heauie or the laughter of fooles as Salomon sayth whose propertie is to laugh most when they haue least cause Thirdly what true ioy or cause of ioy can he haue on whom the sentence of condemnation is passed the execution of which sentence hee may daily expect Surely the greatest Monarch aliue if hee were in chaines vnder his greatest Enemie and condemned to dye could take no ioy of his wealth greatnesse or of any earthly delight but wicked men are in the chaines of the Deuill and abide vnder the sentence of death euer readie to feed vpon them Baltazer indeede was merrie and in his Reuels with his Princes but what cause had hee when the Hand-writing appeared on the wall So Amnon was merry in his brother Absoloms House but what cause had hee seeing men were appointed presently to kill him Let a wicked man be as merry as hee will sure it is his estate giues him no leaue Fourthly what can minister true ioy to him that hath no part in any of Gods Ordinances which begin and perfect the ioy of Gods people First for the Word of God hee refuseth the ioyfull tydings of his saluation the doctrine of free Remission of sinnes which onely bringeth lasting ioy he hath no part in nor in that Redemption purchased by Christ and published in the Gospell thus the word is a bill of Inditement to him Secondly the Sacraments seale nothing to him but are as seales set to blankes for hauing no part in the Couenant hee hath nothing by the seales onely hee makes himselfe guilty of the bodie and bloud of Christ as Iudas did and for want of faith eates and drinkes his owne damnation Thirdly Prayer from him is not onely not heard but euen abominable besides hee hath no helpe of Christs intercession for he prayes not for the World nor of the Prayers of Gods people because he is not of that communion Fourthly the duties of his calling are sinne to him To the impure all things are impure euen his best actions exclude him out of heauen neyther can a man haue any ioy of his actions till he can reioyce that his person is a member of Christ. Fiftly the creatures of God hee can no more truely reioyce in then a Thiefe can of a true mans purse neyther can that be true ioy in the creature that riseth from the creature resteth in the creature and goeth no higher then the creature but such is the wicked mans ioy Sixtly lesse ioy can hee haue in his sufferings or sorrowes because their nature being not altered they are no tokens of loue nor tend to their good as in the godly but are punishments in part and in hand and flashes of Gods euerlasting wrath and beginnings of Hell In the Lord. from this limitation which is the third part of the verse we may learne this instruction namely that All the reioycing of godly men ought to bee in the Lord that is spirituall and Christian a ioy worthy the Lord. And then it is spirituall and Christian when it hath two conditions First when it is in the Lord as the authour and fountaine of all the good wee can enioy or ioy in yea the matter of our ioy Secondly when it is in the Lord that is according to the will of the Lord and not against it so the phrase is vsed 1. Cor. 7. 39. Let her marry onely in the Lord that is according to Gods Word and direction and not against it First God must be the authour and matter of our ioy as Dauid made the Lord his Song all the day long for First how great reason haue wee to make him the matter of our ioy of whom wee are all that wee are both in our first and second Creation He is the Potter and we are the Clay nay we are his new Creation and workemanship regenerated iustified sanctified and saued are become his by a new couenant in which hee accepts vs as children reconciled by the death of his Sonne in whom wee may reioyce as in a mercifull Father yea as a wife married to a most louing husband by vertue whereof she hath interest into his person and whole estate Of this the Apostle speaketh Rom. 5. 11. Wee reioyce in God through our Lord Iesus Christ by whom we haue receiued the atonement Secondly this ioy is most perfect which riseth of the presence of that which is most perfect and the greater the good enioyed is the greater is the ioy and therefore in Heauen it shall be most perfect and glorious because wee shall perfectly enioy God and see him as hee is in whose face is fulnesse of ioy Thirdly to make God the matter of our ioy is to perpetuate our ioy and make choise of that which shall neuer faile vs for as GOD himselfe is euerlasting so shall the ioy of his people bee like a streame which continually runs knoweth not the yeere of drought yea it shall hold out in dangers troubles and persecution Romans 5. 3. as the Martyrs reioyced in the verie flames What may wee not ioy in outward things as meat drinke wife children wealth honour c. Yes but neuer out of God or without reference vnto him neyther in outward nor inward things we hold all in capite and must bee Homagers of all vnto him hee must haue the glorie of all as Ier. 9. 23. 24. Let not the rich man reioyce in his riches nor the wise man in his wisedome c. but herein let him glorie that he knoweth mee to be mercifull and righteous this must be the chiefe pleasure honour riches and wisedome of a Christian to know God reconciled and to hold all in this tenure We may also reioyce in the meanes of saluation but if wee reioyce not onely in Gods fauour but desire to bring something of our owne towards it as the ignorant or wilfull Papists doe This is not to reioyce in the Lord but in our selues We must reioyce in our Prayers but onely because God is a God hearing Prayer in our hearing reading and receiuing of the Word with ioy but in this respect to God that hee teacheth and speaketh to the soule in the duties of our callings but because we are in Gods Worke in the duties of loue but because we lend to the Lord and feed and cloath Christ in all the comforts of life in the wife of our youth in gracious children in prosperitie c. but because and so farre as these are pledges and fruits of Gods fauour in Christ. Yea more we must reioyce in aduersitie and tribulation because it is that estate which God sees best for vs yea in death it selfe but as it is a going to GOD to enioy him more immediately