are both troublesome and imperfect 3 The excellency of the knowledge of GOD. 4 We are most ignorant of our selues 5 Wherefore this word know thy selfe was written vpon the gates of Apolloes Temple 6 How excellent and difficult it is to know our selues 7 The good which GOD worketh out of our sinnes 8 He that is sinfull and secure is doubly miserable 9 Some things are absoultely good but nothing absolutely euill 10 The LORD is sayd to bee a hard man and wherefore 11 The appellation and parts of this Psalme THIS is the second penitentiall Psalme intitled by some The vnderstanding by others The instruction of Dauid Partly for that he instructed others therby but chiefllie for that he declared that he had receiued instruction and was brought to vnderstand both GOD and himselfe Which is the perfectioÌ„ of all other as wel diuine as humane knowledge Other knowledges bring an endlesse labour to the minde because the more we know the more we are desirous to know But they doe not pacifie the debates they doe not cure the diseases that are within vs. They make a man learned but not good skilfull but not wise I say more They doe but make a man know how little he knowes because all our knowledge consisteth in knowing our ignorance and the most that a man can know of any Science in this world is but the least part of that whereof he is ignorant But the knowledge of GOD is the foundation of our Spirituall building the first wheele of the clocke the first moueable spheare which causeth the motion of all the rest We are created in this world to the end that we should serue GOD But wee cannot serue him vnlesse we loue him vnlesse also wee feare him and we can neither loue nor feare him vnlesse we know him euen as some rurall people haue not onely not honoured but rudely intreated their Prince comming by aduenture and vnknowen among them But it is not sufficient to beleeue that there is a GOD to haue a confused knowledge of him vnlesse we know what he is to vs what we are to him vnles we put of our shooes that is al worldly affections GOD wil not manifest himselfe to vs. But this done the knowledge of his goodnes will make vs to loue him of his Iustice to feare him of his Maiestie to honour him of his Mercie to hope in him of his Wisedome to obey him My eye seeth thee saith Iob and therefore I repent in dust and ashes As the Philistines did first put out Sampsons eyes and then tooke him forth to sport with him so the diuell first laboureth either to extinguish or to shadow this our Spiritual fight then playeth at pleasure with vs. And now againe Albeit nothing bee so neere vs as our selues yet the knowledge of our selues is furthest from vs. There is nothing almost that wee lesse vnderstand then our selues For as our bodily eyes behold other obiects but not themselues so the eye of our minde namely our vnderstanding is apt to apprehend other things but not it selfe It is nimble to discouer strong and bold to iudge other matters but is defectiue both in sight to discerne and in iudgement to esteeme it selfe For this cause the ancient Philosophers affirme that this voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe was first sounded from heauen For this cause it was written in golden letters vpon the doore of Apollo's Temple either because it is proper onely to GOD or because it is the highest wisedome whereto man can aspire or because it is the onely entrance to the knowledge and seruice of GOD. For albeit GOD may be seene in all his creatures yet especially in our selues who beare his Image Thou seekest GOD abroad but enter the secret chambers of thy soule and there he may most readily be found The better thou knowest thy selfe the better thou knowest GOD because the knowledge of thy selfe will lead thee to the knowledge of GOD. Assuredly no knowledge is more high none more hard and hidden then the knowledge of our selues â—f I were perfect saith Iob yet know I not my owne soule Man hath no brighter glasse no learneder booke to looke on then himselfe The true studie of man is man All other knowledge without this is defectiue Hee that spendeth his spirits to attaine the knowledge of other things and neuer collecteth them to search know and iudge himselfe remaines the most sencelesse Sott in the world Other knowledge puffeth vp but this humbleth and pulleth downe For humâ—litie is nothing else but a true contempt of our selues which proceedeth from the knowledge of our selues so as the knowledge of our selues is the forme of humilitie and consequently of all other vertues which are deriued from humilitie And this great benefite did the mercie of GOD bring to Dauid by reason of his sinne To vnderstand his owne weakenesses and wants to vnderstand by whom he must be supported in the one and supplied in the other To vnderstand I say both GOD and himselfe The fall of Dauid did extinguish in him all puffie pride it shaked vp his sensuall or rather sencelesse securitie it made him neuer to presume vpon his owne strength but in all temptations and afflictions to trust truely to the power and goodnesse of GOD and to hope for no helpe no stay but onely from his all-powerfull grace Hee that is sinfull and yet secure is doubly miserable miserable in his sinne but more miserable in his securitie And thus GOD neuer suffereth euill but for some great and secret good euen as Moses had said He caused him to sucke honie out of the rocke and oyle out of the hardest stone O the infinite wisedome and power of GOD out of the drie and ragged rocke of our sinnes hee draweth the sweet sappe of humilitie from vs and of mercie from himselfe to the sweet safetie and felicitie of our soules Assuredly some things may bee so good as that they haue no mixture of euill yet nothing can be so absolutely euill but some good ariseth from it And hence it is that the LORD calleth himselfe a hard-man who reapeth where he did not sow and gathereth where he did not disperse But most righteous and vpright LORD How standeth this with the square of Iustice It is hard indeed but how is it iust to reap where thou didst not sow gather where thou diddest not disperse Verely thou sowest not the seeds of our sinnes our sinnes are the tares which the Diuell soweth among the wheate and yet thou reapest out of them both good to thy seruants and glorie to thy selfe By our sinnes thou doest bring vs to vnderstand our selues and to search after thee to know our owne exceeding weakenesse and miserie and to acknowledge thine infinite goodnesse wisedome and power to abandon and renounce the one to trust entirely to the other Now this Psalme is most fitly termed a Penitentiall Psalme because it treateth chiefely
GOD died for man then that all men should haue perished O! the LORD the LORD strong mercifull and gracious slow to anger and abundant in goodnesse and trueth reseruing mercie for thousands and forgiuing iniquitie and sinne And therfore O distressed men whensoeuer you approach to GOD for mercie neuer distrust neuer think your importunitie displeasing or the opportunitie not fit Neuer think that you offer him a matter which eyther hee will bee vnwilling or hath beene vnaccustomed to doe but rather that you present him with occasion of acquiring praise and to doe that which is most agreeable both to his glory and to his nature It is his nature and propertie to haue mercy Not that other perfections are not also proper to him but this hee hath in greatest estimation for this especially hee will bee praysed Assuredly if his mercie were not infinite if it were little and limited which might receiue diminution or increase then were something imperfect in GOD but nothing in him canne bee imperfect therefore his mercy is infinite without eyther measure or end Goe vnto him any person at any time you shall alwayes finde that with him is mercy The fountaine of his mercy and grace which springeth from his fatherly heart can neuer be either stopped or spent the waters thereof are of singular vertue not only to cleanse the filthinesse of sinne but to enrich soules with heauenly beauty Neuer feare that you cannot bee refreshed with these streames I will tell you what you shall doe and you neede not feare Detest your sinnes and trust in the LORD and his mercies will ouerflow hee will bee infinitely succourable to you His goodnesse will wipe away all sorrow that you haue beene â—â—â—ners and make you reioyce that euer you fell as hauing made triall that as your offences surmount all measure so his mercies and grace exceed your offences yea it is not possible that GOD should denie his mercy to penitent sinners who trust in him for then he should not make good his word then he should denie himselfe which is not possible for him to doe But if they trust without repentance they doe not then trust but presume But as I haue tolde you O yee seruants of the LORD repent your sinnes and trust in him and then perswade your selues that with GOD is no anger nothing but mercy and loue because he cannot but loue those who beleeue in him And therefore if any calamity fall vpon you it is in mercy endure it patiently and hope to bee deliuered when GOD shall thinke fit If you haue committed any sinne yet with GOD is mercy trust to this mercy and you shall neuer be indamaged by your sinnes Albeit to your sence hee appeareth to bee angrie regard not your sence but stedfastly beleeue that in heauen and vpon earth there is nothing but mercy if you should die for it neuer suffer this trust to be wrested from you Beleeue not your sence but beleeue the word which hath sayd that with the LORD is mercy for those who trust in him Write this promise in your heart that if you truly trust in his mercy you shall not perish albeit all sence reason and experience should perswade the contrary In your selues you shall find nothing but wrath in the Diuell nothing but malice in the world nothing â—ut either dulnesse or madnesse but firmely beleeue that with thy LORD there is nothing but mercy O mercifull GOD bee sinners neuer so vngentle neuer so gracelesse thou art greeued to see them perish And if at any time they turne towards thee thy mercy is ready to meet them thou art ready to impart thy selfe vnto them thou didst neuer despise any who called vpon thee O comfortable words Giue me grace gracious GOD to taste once againe the sweetnesse of them Neuer did any call vpon him and was despised Blessed LORD is not this thy word wilt thou not make it good wilt thou not do as thou hast sayd LORD thou hast made vs of nothing we are feeble flesh VVe daily sinne we dayly aske pardon Shall we now be despised and neuer any despised before Our sinnes indeed are great but thy mercies exceed all greatnesse and measure Our sinnes are many but there is no number of thy mercies Our sinnes after forgiuenesse are many times renued but thy mercies are not limited either to number or time For with the LORD IS mercy At all times mercy nothing but mercy mercy neuer either exhausted or with held The second foundation of your trust must be vpon the merits of our Redeemer For with GOD there is not onely mercy but plenteous redemption The plenty and riches of this redemption is the innocent and precious bloud of IESVS CHRIST which as it maketh a treasure of innumerable riches so can wee not doubt either of his power or of his will to distribute the same His power dependeth vpon his will and his will is guided by his loue wherewith he offered his bloud for our redemption This loue enforceth his will and his will is alwayes followed by his power So as being largely assured of his loue wee must nothing doubt either of his will or of his power And the better to assure vs heereof hee was not sparing but rather seemed prodigall in expence of his most blessed bloud Physitions prescribe bleeding in a moderate measure but our redeemer out of his vnmeasurable loue made a profuse effusion of all that hee had One drop of his bloud in regard of the inestimable value thereof might haue sufficed for redeeming many worlds but to make our redemption plentifull hee did not reserue one drop to himselfe His bloud his precious bloud euery drop of his precious bloud was poured foorth for our redemption After that his externall parts were emptied of bloud by sweating scourging crowning and nailing His internall and vitall parts were also drayned by the stroke of a speare For in that water flowed foorth without any tincture of bloud it was an euident proofe that all the bloud was spent A little bloud will giue colour to much water and therefore if any little bloud had remayned the water must haue been somewhat coloured thereby This is the treasure this the ransome wherewith sinners are redeemed This most precious bloud was shed without measure to the end that be our sinnes neuer so grieuous so many so often repeated wee should heere finde a plenteous redemption whensoeuer with penitent mindes we craue benefit therof VVho will despaire who can doubt of his deliuerance VVhen GOD of his owne will hath so plentifully redeemed vs. VVho can suspect that he will be lesse willing to distribute this treasure then hee was to amasse it Assuredly there is no default in GOD if sinners be damned for hee desireth not the death of a sinner there is no default in GOD for not giuing but there may bee default in sinners for not desiring GOD desireth that his mercy bee magnified aboue his iustice but
bitte betweene their teeth binde their iawes with iron hookes lay the whippes of chastisement vpon their backes Tame their vnbrideled wantonnesse breake their obstinate either fury or dulnesse that by repentance they may turne vnto thee Deliuer mee from the innumerable insupportable plagues which thy Iustice hath addressed for the wicked partly in this life but most especially in the life to ensue And because I haue reposed my confidence in thee enuiron me with thy mercies that being free both from dangers and feares I may reioyce onely in thee and with purity and integritie of heart adore and prayse thee all the dayes of my life Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore PSALME C. XXX DAVIDS TEARES PSALME CXXX OVt of the deepe haue I called vnto thee O LORD LORD heare my voice 2 Oh let thine eares consider well the voyce of my complaint 3 If thou LORD wilt bee extreame to marke what is done amisse O LORD who may abide it 4 For there is mercy with thee therefore shalt thou be feared 5 I looked for the LORD my soule doeth wait for him in his word is my trust 6 My soule fleeth vnto the LORD before the morning watch I say before the morning watch 7 O Israel trust in the LORD for with the LORD there is mercy and with him is plenteous redemption 8 And hee shall redeeme Israel from all his sinnes Of the title and parts of this PSALME 1 THe title giuen to this Psalme is common to fifteene Psalmes together 2 Wherfore these fifteene Psalmes are entitled Psalmes of degrees 3 The most followed opinion 4 What was figured by the stepps of the Temple and consequently by these Psalmes of degrees 5 Many excellencies of this Psalme 6 The more deepe we are suncke into sinne the more forceably we must cry 7 The degrees or steps of a sinner falling and sincking from GOD. 8 This Psalme conteineth a plaine prophecy of the Messias 9 It is a Penitentiall Psalme and wherefore 10 The parts thereof THis Psalme is intitled a Psalme of degrees or of ascending A title not proper to this Psalme alone but common to fifteene together whereof the first is the 120. the last the 134. But wherefore they are termed Psalmes of degrees as writers doe much vary in their opinions so all agree that it is not much materiall to know for that it pertaineth not to any point of doctrine but to some ceremonie in singing them whatsoeuer it was Some are of opinioÌ„ that they are so entiled because the Leuits or Priests did sing them in some conspicuous place wherto the ascent was by steps or degrees Others that because they are very short they are compared to so many degrees Others that they tooke that name from the tunes wherwith they were appointed to be sung which might be in a kinde of graduall ascending Others that they serued to distinguish the parts of the diuine seruice vsed by the Iewes and to bring the same as it were by steps to an end But the most followed opinion is that they were so called â—ecause they were sung vpon the fifteen steps of the ascent to the Temple at such time as the high Priest entred the Sanctum Sanctorum Now because as Saint Paul saith all things happened to the Iewes in figures these steps of the Temple and consequently these Psalmes of degrees are a type and shadow of our ascending to the eternall Temple and habitation of GOD which is not by a start but by many degrees rising alwaies from one vertue to another vntill we arriue at the happy end of our hope euen to the vision of Almightie GOD. The same also was figured by the ascent to the glorious seat of Solomon which consisted of six steps or degrees And likewise by the ladder which the strong wrestler Iacob saw in a vision extending from earth to heauen which could not but consist of very many steps wherby we are giuen to vnderstand that no man can attaine this happy height no man can climbe the ladder at the top whereof the LORD doth stand but by degrees of many vertues whereof euery one hath many steps But hereof more shall be said vpon the sixt verse of this Psalme This is an excellent Psalm for any man who is charged with crosses and calamities of this life For it leadeth vs to the true cause of our calamities namely our sins And therby directeth vs to the true remedy by crying to GOD. Not vpon trust of any worthines or worth in our selues but vpon humble acknowledgement of our miserable weakenesse trusting only in the mercy of GOD whereof he hath made many liberall promises and in the vnmeasurable merits of our Redemption It further teacheth vs to expect the LORD patiently neuer to suspect him neuer to respect any other thing And albeit he deferre his reliefe yet we must still preferre our complaints and both earlie and earnestlie addresse our selues to him nothing doubting but that with him is mercy that his redemption is plenteous and largly sufficient for all our sins But the more deepe we are sunke in sin the more forceably must we cry euen as the more inueterate a disease is the more strong must be the medicine For assuredly as the righteous approaching daily to GOD aduance into heaueÌ„ by degrees so sinners falling from GOD since downward by degrees into many deepe dangers and the deeper he sincketh in sinne the deeper he diues into danger vntill at last he plung into the horrible pit of hell The first step of his deep falling is a deliberate consent to motiues of sinne Next ensueth his busie endeauour in searching time and opportunitie to accomplish the sinne And then it is time to cry vnto GOD. After this the act followeth and that requireth a greater crie Then frequencie of acts draweth into custome and the longer the custome hath beene the deeper is the descension albeit the sinner be not alwaies sensible thereof and the harder is he to bee raised againe euen as a beast lying in the mire although it seemeth to lie at ease yet the longer it lyeth the deeper it sinketh and the more hardly can it struggle foorth And therefore this degree cryeth for a vehement cry Now beneath this another followeth when the sinner reioyceth and boasteth of his sinne and then he is sunke exceeding deepe beyond the bounds of feare and of shame two strong reines against disordred desires When the Diuell hath gained this point of a sinner hee hath then brought him into a sad and sencelesse securitie he is then so farre from crying to GOD that scarce any cry will stirre him The next ensueth when the sinner will defend his sinne and endeauour to make others to be of his manner and whosoeuer falleth into this profunditie he falleth thereby into contempt He contemneth GOD he contemneth his own soule he contemneth al remedies he contemneth all meanes of his
iustice but helpe to inuoke thy mercies for me Assuredly O my soule the crie of thy complaint hath no greater obstacle then the cry of thy sinnes vntill by repentance the barre be remooued And therefore if thou wouldest haue the LORD to heare the voice of thy complaint first drowne thy sins with teares of repentance then cast away their dead carcasses from thee Away with all the trumperies of the world away with the vanities of pride auarice surfet reuenge away with all impediments of sinne For vnlesse thou abandon thy vanities thou shalt vainely implore the Omnipotent to heare thee He cannot heare a voice proceeding from a heart and lips loaden with iniquities he cannot be mercifull vnlesse thou repent Heare the condition whereupon thou maiest be heard Let the wicked forsake his wayes and the vngodly man his cogitations and turne to the LORD and he will haue mercy vpon him Why so thē fauorable LORD So now I here present my selfe before thee not proudly standing vpon my iustifications but with a sad broken spirit from a low deiected heart I humbly turne and breath forth my complaints before thee Hitherto my daies haue I vnprofitably wasted I haue hitherto spent my time in purposing but neuer beginning to pursue But now I turne and come vnto thee stooping and staggering vnder the importable fardage of my flesh euerie where I finde enemies I am grieuous to my selfe both within and without I haue many complaints to present to thee and now sue for a fauouble hearing Shut not thine eares neither hold them as indifferent but inclineable and fauourable to my petitions LORD I acknowledge to thee all my impurities and earnestlie entreate both thy comfort cure Behold how the necessitie of my miserable estate draweth sighes from my heart teares from my eies and complaints from my tongue Yeeld LORD a fauorable eare declare thy selfe so farre from dispising as attentiuely to listen to the voice of my complaint And albeit thou beest in the highest seat of glory and I in the lowest center of sinne yet be pleased to heare for no distance can hinder thy hearing who by thy goodnesse in all places art present The prayers of those who call vpon thee with their heart shall neuer resolue into winde by reason of any distance of place because thou art neere to all those who call vpon thee faithfully And if my sinnes still thrust themselues betweene thy hearing and my complaint If still they step forth to stop thy eares against my voice if they still make a hideous cry to awake thy iustice to quicken thy wrath to make my prayers not onlie vnacceptable but hatefull to thee chase them awhile with one glorious glance of thy eie close a little thy eie of iustice vntill I haue once againe confessed them to thee and presented to thy gentle hearing my petition for grace For I know rightwell that the petitions and confessions of penitent sinners vpon earth are no lesse pleasing and delightfull to thee then are the praises of thy blessed Angels in heauen VERS III. If thou LORD wilt bee extreame to marke what is done amisse O LORD who may abide it 1. GOD is in all places present and how 2 How after a singular manner hee is present 3 The cordes which hold vs captiue to Hell 4 A confession 5 The torments of Hell not sufficient to punish all our sinnes 6 GOD is not only a Father but a LORD and what kinde of LORD 7 The sinner addresseth himselfe to mercy 8 To the Father of mercy 9 All reasonable creatures may sinne and the reason why 10 Wherefore some Angels did not sinne 11 Wherefore all men are obnoxious to sinne 12 Wherefore man was redeemed rather then Angels 13 All men are sinners by nature 14 GODS court of mercy is higher then his court of Iustice. 15 Wherefore a sinner is sayd to be vnprofitable 16 Two wayes to attaine felicity 17 Our Sauiour onely hath gone the way of Iustice. 18 No man can passe but by the way of mercy 19 GOD delighteth to spare sinners 20 We are enioyned to imitate GOD in his mercy 21 The readiest way to attaine mercy 22 A petition for mercy HEauenly LORD Albeit my oppressed soule lieth buried in the deepe loathsome denne of sin yet is there no centre so deepe but thou mayest easily affoord thy hearing For thou fillest heauen and earth in all places thou art present not onely in regard of thy power but in regard of thy true and reall essence For wheresoeuer any thing is that hath a being there art thou also who art the cause of that being for the cause and the effect are necessarily together they doe necessarily cohere the cause doeth necessarily support the effect But after a more singular maner thou art present with those who pray vnto thee euen as the great Prophet Moses doeth in these words assure What nation is so great to whom the GODS come so neere as the LORD our GOD is neere vnto vs in whatsoeuer we call for to him What then shall I say now I am in so neere distance before thee Alasse I am come to speake for my selfe but I canne speake nothing but that which is against me If the holy Patriarch Abraham in speaking to thee did call to mind that hee was but dust and ashes If hee was so humble If hee bare such awfull reuerence to thy Maiestie when hee entreated for others what shall I poore miserable sinner doe when I am about to entreat for my selfe what Dust and Ashes Nay a bottomlesse depth of sinnes and of miseries to whom delight in sinne the power of the diuell and the violence of custome haue beene in stead of three cords or rather cables to hold mee captiue to hell O most high and powerfull Creator when I turne my eyes into my selfe when I make a priuie search in my owne conscience I finde the multitude and varietie of my sinnes to bee such that I esteeme my selfe vtterly vnworthy whom thou shouldest not onely helpe but heare because in comparison of my sinnes the miseries are nothing which I endure I haue so deepely offended thee that in reason I can expect no fauour from thee For what day what hower hath passed in all my life wherein I haue not deserued a world of torments Insomuch as albeit thou shouldest discharge vpon mee all the horrours of hell yet should the greatest part of my offences remaine vnpunished Thou hast spared mee but I haue not spared thee thou hast spared to strike mee with the sword of Iustice but I haue not spared to smite thee with the fist of iniquitie Thou hast shewed thy selfe a Father to mee but I haue not behaued my selfe as a child How shall I looke so good a Father in the face beeing so lewd a child as would disthrone and destroy that good Father if I could Suppose the Father will bee content to forgiue yet it is doubtfull that the LORD will not Hee that forbeareth
more is he enflamed with this desire and the greater difficulties will hee vndertake to atchieue it euen as the greater a fire is the greater heat it casteth foorth and the more matter it is able to consume But GOD is so good that in comparison of him none other can be said to bee good all goodnesse is attributed onely to him And therefore the more hee exceedeth in goodnesse the more desirous is he to communicate himselfe As he hath made himselfe like vnto thee so will he make thee like vnto him hee will not cease to informe to reforme conforme transforme thee dayly vntill hee hath vnited thee to him He communicateth himselfe to all creatures in their degree but in most especiall manner to man Assuredly it is not so naturall for light things to mount vpwards for heauie things to draw downward for the heauens to mooue round as it is for the goodnesse of GOD to doe good For the propertie of all creatures is accidentally in them but the property to good is essentially in GOD. GOD is an essentiall goodnesse So simple pure and immutable is his substance that no accident can adhere vnto it whatsoeuer is in GOD is GOD. Againe his loue may perswade thee that hee will bee mercifull For hee did not beginne to loue thee when first thou wert borne not when the world was created but thou diddest sleepe in his bosome euen from eternitie His loue to thee is no lesse ancient then the ancient of dayes euen then himselfe Who as hee is from eternitie so from eternitie hath hee loued his elect When his naturall Sonne was begotten then wert thou adopted for his Sonne and euer since hee hath cast vpon thee a fatherly eye alwayes remembring what glory hee hath appointed for thee The Scriptures much commend an ancient friend Loe here is an ancient Friend indeed a friend who hath loued thee from all eternitie Verely if immemoriall possession maketh a right thou hast now a good title to his loue thou hast now prescribed it for thine owne and hereby thou hast a good claime to his mercie And because likenesse is not onely a signe but a cause of liking and loue hee hath formed thy soule according to his Image for as nothing vpon earth resembleth him more by nothing hee canne more easily bee knowen And hence it is that the substance or essence of the soule cannot bee vnderstood because it is like the diuine substance which no man in this life can vnderstand Hence also proceedeth the admirable capacity thereof which all the creatures and riches of this world can no more fill then a graine of mustard can fill the world And further he hath bound himselfe by his promise and word that in case thou conuert and repent thou shalt neuer bee ruined by thy sinne And therefore seeing GOD hath made so large a promise seeing hee is now become a debtor of mercy seeing hee hath made his gift his debt Dare any sinner despaire Say I pray thee What is the worst that a sinner can feare Eternall damnation By whose appointment By the authority and command of Almighty GOD. But the same GOD who inflicteth this paine hath giuen a supersedeas hee hath giuen thee his warrant that if thou repent thou shalt not be damned Take heede they bee his wordes they are spoken to all sinners bee they neuer so great Wilt thou not beleeue them wilt thou not giue credite to Almighty GOD verely thou must For GOD is faithfâ—ll in all his wordes By these three by the goodnesse by the loue and by the promise of GOD thou mayest rest assured of his will to shew mercy Adde hereto that hee is omnipâ—tent that his will is his power that no man can reâ—ist his wâ—ll that he can as easily doe as will and there can bee nothing added to thy assurance Men do often faile in their word because they eyther change in will or are defectiue in power but because GOD can bee neither changed nor resisted he will assuredly make good his word But happily thou wilt say I know well that GOD is both mighty and true and I nothing doubt of the performance of his word But when hee hath once forgiuen a sinner it seemeth to be a discharge of his promise In case the sinner fall againe is GOD bound againe to forgiue him Verely yes For GOD hath commanded vs to forgiue our brother so often as hee shall offend and hath further added that If wee forgiue wee shall bee forgiuen Whereby it followeth that if wee bee not wearie to forgiue others GOD will neuer bee wearie in forgiuing vs that by enioyning reuengfull man to forgiue others hee hath therereby enioyned himselfe to forgiue them What Dost thou thinke that GOD will not be more mercifull then man Shall man forgiue sooner and oftner then GOD It cannot bee For because mercie proceedeth from goodnesse and goodnesse is originally in GOD who can be so mercifull as hee He who forgaue 10000. talents what may wee thinke he will not forgiue And therefore Albeit thou hast sinned neuer so grieuously neuer so often forgiue others and aske forgiuenesse meekely and mercy will follow For wherefore is remission of sinnes promised if sinners may not enioy it Do sinnes make thee vnworthy of mercy No. But rather by reason of thy sinnes mercie pertaineth to thee Wherefore neuer distrust but turne to the LORD who hath promised mercy and who hath commaunded thee to trust in his promise O the great vertue of hope As the sunne spreadeth light and heat to all the earth so grace streameth from her countenance to all who behold her O sacred hope to whose presence heauinesse dares not approach Although the weight of sinne doeth grieuously oppresse mee yet will I trust in the mercie of the LORD because hope hath emboldned me and because hee hath commanded me so to doe But wherefore hath hee so commanded Verely because hee desireth to saue mee for so hee hath sayd Because he trusted in me I will deliuer him O most mercifull LORD With what wordes shall I prayse thee for thy exceeding mercies who doest deliuer vs for no other reason but because wee trust in thee LORD thou art in greatnes infinite in vertue Omnipotent in goodnesse chiefe in wisedome inestimable in counsailes terrible in iudgements iust in cogitations secret in word true in workes holy in mercy plentifull patient towards sinners and pitifull when they repent For such I confesse thee for such I praise and glorifie thy Name Powre I beseech thee thy light into my heart and thy words into my mouth that my thoughts may alwaies meditate on thy mercies and that my tongue may ouerslow with praises for the same That I may not only in my selfe be fruitfull of thankes but stir vp others to doe the like O giue thankes vnto the LORD for hee is gracious and his mercy endureth for euer O giue thankes vnto the GOD
of all GODS for his mercy endureth for euer O thanke the LORD of all LORDS for his mercy enduâ—eth for euer whâ—ch onely doeth great wonders for his mercy endureth for euer c. Ps. 136. But take heed O my soule For reuerence of the dreadfull maiestie of GOD beware of two things whereof hope hath not forgotten to giue thee warning One is that thou expect mercy onely from the LORD for with him is mercy Trust not in any worthinesse in thy selfe who art a dunghill couered with snow a filthie vessell which corrupteth all liquors that are powred into it a barke set in the gustie sea of this world beaten with all stormes and incursions of weather Trust not in any trumperies of the world for no quiet can be expected from that which is alwaies in motion and change which is alwaies busied like the spider in making artificiall nets to take flies If thou pursuest the comforts of the world thou art one of those of whoÌ„ the Prophet Ieremie speaketh that they should serue strange gods who would not suffer theÌ„ to rest day nor night Assuredlie the conscience shall neuer find comfort nor rest but when altogether stripped of all other confidence it committeth it selfe naked to the mercy of GOD. The other is that hereby thou beest not imboldned to sinne but rather held in bridle by feare Vpon any condition be not bold to sinne because the mercy of GOD is readie to forgiue If therby thou beest imboldned thy transgressions are the greater Feare alwaies to offend such inuincible mercy feare the iustice which will punish the contempt of that mercie Feare to offend thy iudge feare to offend him who onely is able to pardon thy offence Prostrate thy selfe and liue in awe of â—hat maiestie in whose mercy thou hast placed thy hope respect him with dutie from whom thou expectest all thy good As thy desires are guided by hope so let them be followed with feare The more thou hopest feare the more both at one time and without measure in both Neither feare abating hope nor hope enfeebling feare But maugre all feare let thy hope mount to the highest pitch and maugre all hope let feare stoope to the lowest downe come If any other could forgiue sins then thou mightest happlyappeale to him and the more lightly esteeme the maiestie of GOD but because this iudiciary power resteth onely in GOD because he hath shut vp all within mercie thou must needes feare him and tremble to offend him If a souldier hath offended one captaine he may serue vnder the colours of another He who hath lost the fauour of his king may liue vnder protection of another euen as when the Gentiles conceiued that one of their gods was offended with them they endeauoured to reconcile the fauor of others But when thou shalt offend thy only omnipotent GOD to whom wilt thou resort for reliefe Who will not feare the king of nations who albeit he aboundeth with mercy yet is not he disarmed of iustice Albeit grace reigneth with him yet is not the law abolished Thou must liue in feare not to offend the Law but to trust to be saued only by mercie The Law must continue for a holy obedience to those who beleeue to be saued by mercy By this meanes hope is alwaies accompanied with feare hope apprehendeth mercie in the end feare bridleth offence in the passage to the end Of the righteousnesse of the Law nothing can follow but either despaire or presumption in the first whereof the deuill was plunged but the nature of man is most inclineable to the second feare is a temperature betweene them both To this vertue despaire is contrary on the one side and presumption on the other Despaire hath too much feare presumption too little take away both and feare will remaine accompanied with hope If thou fearest without hope thou sinckest into despaire and art like some miserable worldling who forsaking some part of his estate departeth with his life If thou hopest without feare thou mountest like Icarus to thy deadly downefall To feare GOD is to reuerence and worship him to acknowledge that he is plentifull in mercie and goodnesse Take away mercie and take away feare for he that expecteth not good feareth no euill O LORD of all mecy Grant I beseech thee that my soule may feare thee because thou art no lesse worthy of feare then of loue For as thou art a GOD of mercie so thou art a GOD of maiestie as thou art infinitelie mercifull so art thou infinitely iust as thy workes of mercie are innumerable so is there no number of thy workes of iustice And which is most fearefull the vessels of wrath doe farre exceed the vessels of mercy And therfore O LORD so work in my heart that I may feare thee for the height of thy iustice for the depth of thy iudgements for the glory of thy maiesty for the immensitie of thy greatnesse and power for the multitude of my sinnes for my inconsiderate boldnes in sinning and aboue all for my rebellion in resisting thy holy inspirations VERS V. I looke for the LORD my soule doth wait for him in his word is my trust 1 THe hungry desire of a penitent sinner 2 A bridle vpon that violent desire 3 Sodaine repentance not alwayes sincere 4 The causes wherefore GOD deferreth to heare vs. 5 We are often deceiued in thinking GOD slow 6 How strongly GOD knocketh and calleth 7 Wherefore he is not heard 8 How he may be heard 9 How GOD feasteth those who entertaine him 10 We must patiently looke and wait for the LORD 11 To the very last end of our life 12 Iniuries to be quietly taken 13 Troubles to be contemned 14 A short praise of patience 15 It must be ioyned with trust 16 Trust must be accompanied with faith and then is it most assured 17 Whereon this Trust must be grounded 18 That the word of GOD cannot faile nor deceiue 19 A Caution what to doe that we may boldly trust 20 An assured laying hold vpon GODS word 21 A prayer and resolution for patience and trust BVt how long wilt thou suspend thy mercie and grace How long shall I bee as if I were either not remembred or little regarded how long shall this hungry appetite torment my soule looke vpon me O LORD and let me haue some sence of thy mercie LORD I desire not the aboundance and dainties of thy children but will remaine satisfied with a few cast crummes from thy table Behold LORD I come to thee as a poore hungrie whelpe to a rich mans table I see what thou eatest and how richlie thou feedest thy children I looke thee in the face I obserue thy countenance I manifest my desires by all the gestures and behauiours I can I vse many prouocations to moue thee to bestow some meane morsell vpon me But when O LORD when wilt thou regard me Now gracious GOD euen now I pray thee to fauour me with some
white there is no sinner so Aethiopian blacke but by the blowes of aduersitie will change his hue VVhat knowest thou not that holy men the ancient worthies of the world sailed for the most part with the winde in their face And haddest thou rather be euer without GOD then with aduersity to attaine him A good rider will exercise his horse daily to keepe him in breath and to holde him able to performe good seruice and so GOD dealeth with those whom hee hath conuerted to his seruice A Bee drowned in honie put into vineger reuiueth a-againe and so GOD dealeth with those whom hee intendes to conuert Their soules stifled in the pleasures of this world must with sharpe medicines be reduced to life Both those must patiently looke and wait for the LORD Patience is a great part of discretion An impatient sicke man maketh a cruell Physition It is a preseruatiue of other vertues as ashes preserue fire from extinguishing so patience preserueth other vertues from languishing and decay Other vertues without patience are like desolate and friendlesse widowes Patience is a hid treasure deepely couered with silence It is a most acceptable sacrifice to GOD. without patience wee shall not enioy the promises of GOD without patience wee enioy not our selues For without it we haue neither dominion nor possession in our owne soules because by patience we possesse our soules But patience must bee coupled with trust which rightly laide vpon GOD hath euer beene in steade of merit For it giueth both vnderstanding in this present life and the holy mountaine of GOD euen eternall life in the world to come But this trust is not a naked expectation of somewhat to ensue it resteth not onely vpon the verity of the promises of GOD but vpon the interest that wee haue in them and so it is accompanied with faith For as Amber hath no smell of it selfe but mingled with muske smelleth most sweetly so trust of it selfe is altogether vnsauoury but put faith to it and nothing is either more pleasant or more assured Who soeuer is well acquainted with this trust the more violent tempests beat vpon him the more will he trust Euen as the more strokes are set with a hammer vpon a naile the more stiffely doeth it sticke Albeit he were with Daniel in the Lions denne albeit with Ionas in the VVhales belly yet would hee trust Of this trust the VVise man hath made a kinde of generall Proclamation in these words Be it knowen to all nations and people that no man euer trusted in GOD and was confounded O GOD most faithfull in thy promise O most mercifull LORD was neuer man hitherto confounded who trusted in thee And shall I most meeke GOD be the first It cannot bee Peraduenture I am not so sorrowfull for my sinnes as others haue bin peraduenture I am not so assured in trust yet my desire is to bee no lesse sorrowfull no lesse assured then they My will is good I would faine bee an vnfained penitent Blessed LORD If neither my sorrow nor my trust be so perfect as they should bee thy goodnesse may easily either encrease them or supplie their defect And therefore most lowly I entreat thee to sincke my soule more deepe into sorrow that thereby I may more strongly rise into true trust and then I shall not be confounded Now this trust must not bee grounded vpon any imaginarie or seeming power not vpon riches honour or anie other vanishing vanitie of the world but vpon the word of GOD which abideth for euer All things vnder the Moone are like the Moone it selfe inconstant and changing euery day yea heauen and earth shall passe but the word of the LORD shall neuer passe And therefore O distressed soule forsake not the veritie to follow vanitie Trust not to the course comforts of the world more bitter then the waters of Hiericho Such bitter waters make barren land the ground will neuer be fruitfull that is watered with them But trust in his word euen in the infallible promises of GOD which will neuer deceiue So surely as thou findest sanctitie in his woâ—kes so surely shalt thou finde veritie in his wordes If GODS word could deceiue then could GOD lie but this is repugnant to his nature this he cannot doe As he cannot die as he cannot erre so hee cannot lye But haply thou wilt say that GOD is Omnipotent and may doe whatsoeuer he will It is true GOD is Omnipotent But I will tell thee what GOD cannot doe GOD cannot lye either by himselfe or by his messengers If GOD could lye by himselfe then were he not GOD for GOD is trueth Neither is he thereby the lesse Omnipotent it iâ— impotencie and not Omnipotencie to lie If hee could lye by his messengers then some contrarietie might be espied in the holy Scriptures which hitherto could not bee found Assuredly the word of the LORD is more immoueable then the poles of heauen then the centre of the earth Let the heauens be foulded together let the earth dissipate into dust let the nature of all things dissolue the word of the LORD shall constantly remaine O infallible O vnresistable veritie without either actiue or passiue deceit O true GOD O essentiall veritie who canst no lesse cease to be true then to bee whose diuine wordes can neuer fall without effect As they giue the wounde so also the salue to cure it bee it neuer so deadly LORD thou hast promised remission of sinnes if vnfainedly wee abhorre them thou hast promised thy grace if by griefe and sorrow we be truely disposed to receiue it I haue thy word and that is thy selfe I here arrest thy gracious word and therewith thy selfe I will neuer release this debt I will neuer discharge thee without performance Wherefore O redeemed soule approach with trust to the throne of grace approach without feare albeit thou hast offended albeit thy sinnes haue prouoked wrath Hee hath obliged himselfe by his word he hath made himselfe thy debter by his promise neuer doubt but hee will truely discharge his credite but he will faithfully performe whatsoeuer he hath mercifully promised Trust in his word hope in hiâ— mercie but take this with thee Vnlesse thou repent thy sinnes vnlesse thou cleanse thy heart vnlesse thou wash it with teares of contrition thy trust will deceiue thee thy hope will faile thou shalt neuer attaine thy expected desire In vaine doth he trust in the promise of GOD who doth not repent and forsake his sinnes The trust of an obstinate sinner who pastureth in his sinnes and thinkes to bee saued without repentance is no true trust but proud presumption Offer the sacrifice of righteousnesse and put thy trust in the LORD First offer the sacrifice of righteousnesse which cannot bee done so long as thou continuest in sinne and then put thy trust in the LORD But what is this sacrifice of righteousnesse It is thus described by the Apostle
I beseech you brethren that you giue vp your bodies a liuing sacrifice holy acceptable vnto GOD which is your reasonable seruing of GOD. Many persisting in sinne doe pray fast giue almes and exercise other workes of deuotion But those are dead offerings they want the life of grace These men preferre matters of deuotion before those which perteine to obedience and band a most dangerous and frequent errour in religion First offer thy selfe a liuing sacrifice of righteousnesse then mayest thou safely trust in the LORD I will speake this plainely in a word sacrifice thy will and trust in the LORD The will is a most inward facultie of the soule a mistresse a Queene Whosoeuer offereth this he offereth the best and highest thing in his kingdome He sacrificeth his sonne Isaac euen that which he most deerly loueth This doth the Chaldee paraphâ—ase in these words declare Tame your concupiscences and it shall be reputed to you as a sacrifice of righteousnesse Doest thou trust in GOD expectest thou saluation by him Tame thy concupiscencies and then thy trust is pure and truely grounded then feare nothing hope then in the great mercies of GOD this trust will then procure thee present grace and glory in the end Otherwise thou hast no true ground of thy trust otherwise thy trust is a dangerous security euen as Iob sayth The hope of the wicked is an abhomination of the soule O GOD faithfull in thy promise and fearefull in thy reuenge My soule fixeth the eyes of her faith vpon thy word neuer so soone spoken as sure to bee performed Howsoeuer externall matters fall I will neuer bee pulled from assurance in thy word my soule shall alwayes confidently expect performance of thy promise albeit thou seemest slow albeit thou seemest altogether to abandon me The mountaines of my misdeedes haue tumbled vpon mee drawing after them thy importable wrath which is also followed with many sad afflictions I groane vnder my sinnes I pant and tremble vnder thy wrath helpe LORD with thy powerfull hand for I am vnable to stand vnder this heauie charge But touching my afflictions according to the measure of stripes which storme vpon my backe I will looke backe alwayes to thee and say O most mercifull most Iust GOD in whom mercie and Iustice is one I humbly bow I prostrate my selfe wholly to thy holy will But equall my forces to my afflictions giue me patience proportionable to my paynes as my troubles encrease encrease therewith also my courage and my trust Gentle LORD I quietly endure thy heauie hand I patiently expect thy fauourable forbearance I expect vntill like an expert Phisition thou shalt wholly remoue the cause that is my sinnes and thy wrath and then the effects which are my miseries will suddenly vanish I call to my consideration thy word I fixe thy promises both liberall and sweet before the eye of my vnderstanding This is the proppe whereto I leane this is the pillar whereon I stand by this all the forces of my soule are sustained All the forces of my soule embrace thy word euen as the iuie embraceth a tree by fastning rootes into the body thereof From hence I will assuredly expect to bee released from all these euils I haue no trust but in thy goodnesse and trueth So long as this anchore holdeth I shall bee safe from shipwracke in all the tempests of temptations in this life All the reasons which bind mee to loue thee compell mee also to trust in thee For in whom should I trust but in him who so loued mee in him who hath heaped so manie benefits vpon mee in him who hath suffered so grieuously for mee In him who hath so often called so long expected so carefully perswaded mee In him who is so mercifull pitifull louing gentle patient and ready to forgiue In him who is a Father an Almighty Father A Father to loue mee Almighty to helpe mee A Father that hee will Almighty that hee can doe good vnto mee A Father that hath greater care and prouidence ouer his spirituall children then any Father can haue ouer his carnall Lastly in whom should I trust but in him who hath commanded me to approch to him to trust in him And hath promised mee many fauoures and rewardes if I will so doe VERS VI. My soule flieth to the LORD before the morning watch I say before the morning watch 1 TWO lights of our vnderstanding 2 Our weakenesse not so great as wee pretend 3 Our owne indeuour must be added to the working of the LORD and that in two points 4 In swiftnesse 5 In timelinesse 6 We are not perfect at the first and wherefore 7 A prayer 8 Wherefore we are to resort to GOD. 9 Ioy answereth desire as rest answereth motion 10 In afflictions we must especially addresse our selues to GOD and wherefore 11 Also whensoeuer we sinne and wherefore 12 How dangerous it is to perseuere in sinne 13 Examples and reasons proouing the same 14 A sinner vpon hope is little better then a sinner vpon despaire 15 Times not well imployed are often shortned 16 Deferring of repentance will hearden our hearts 17 How GOD may answer late repenting sinners 18 How fearefull it is to trust to late repentance 19 It is a long walke to happinesse and by many steppes 20 The cause of the fall of Angels 21 We finde rest onely in GOD and wherefore BVT do not so looke for the LORD O my soule that thou remaine without motion in thy selfe stand not looking like a sencelesse statue but applie the forces wherewith GOD hath originally endowed thee for hee that made thee without thy selfe without thy selfe will not saue thee Thou hast two lights two eies of thy vnderstanding faith and reason Faith is wrought in thee by his word reason is naturally planted in thee as he worketh extraordinarily by his word so nature is his ordinary power But nothing is more comfortable contenting then when both concur agree together Thou doest often complaine of weakenesse but examine thy selfe well and thou shalt not finde so great cause to complaine of thy weakenesse as of thy will thy weakenesse will not appeare so great if thy endeuour be anâ—werable to thy power And therefore O my soule as thou lookest for the LORD so looke that thou adde thy owne endeuour Especially looke that thou bee diligent and that in two points in swiftnesse Flie to the LORD and in timelinesse before the morning watch It was commanded in the Law that the Paschall Lambe should bee eaten in haste Whereby is signified with what feruour of spirit with what hungry hast wee must applie our desires to our heauenly repast otherwise it will neuer either fill or content vs. Doe not linger lazily as Lot did in Sodome bee not slow paced to forsake the world which is no better then a denne of theeues a stable of beasts a puddle with swine a dunghill with snakes yea a part of Hell bee not heauie and dull
of many steppes Signifying that no man can attaine that happy height no man can approch him who standeth at the toppe but by many degrees of vertues whereof euery one also hath many steppes Consider with mee but a few of these and namely the mortifying of all affections either vicious or impertinent and vaine then the treading in all the steps of humility patience meekenesse mercifulnesse temperance obedience feare fortitude true discretion pure intention sobrietie modesty externall composition sweetnesse to others seueritie against our selues and all other vertues required and verely thou shalt finde it a long ladder indeede and that which will require a long time to climbe This climbing or walking is otherwise termed an edification or building For as a great building cannot be mowlded vp in an instant but first the foundation must bee layde then the walles erected and lastly the roofe and floores framed so in this spirituall building a sure foundation must bee layd vpon earth if we intend to raise it to reach into heauen And therefore it is a point of extreame either blindnesse or madnesse to aime at this end this happie end this last end and not to obserue the meanes appointed to attaine it This is thought to bee the cause of the fall of Angels euen because they aspired to their highest end without due obseruing the meanes For as sparkes strooke from a flint if they flie vpward they extinguish but if they bee caried downeward they take fire and burne so those Angels which humbled themselues and embraced the meanes attained to glory but they who proudly presumed by their owne abilities suddenly to attaine it not onely failed thereof but were deiected into hell In like maner wee all desire happinesse there is not any who would not bee happie but wee regard not the meanes appointed for that end Wee will not worke wee will not walke wee will not addresse our forces to the workes nor our feete to the waies which bring to happinesse We will not take either time or paines but thinke to mount to heauen at a leape at a iumpe at the last time of our age at the last minute of our life by a few short wishes rather then prayers But blessed is the man O LORD whose strength is in thee in whose heart are thy wayes They shall goe from strength to strength and vnto the GOD of gods appeareth euery one of them in Sion Wherefore O my soule howsoeuer others either linger or giue ouer betake thou thy selfe speedily to the LORD For to whom else shouldest thou resort he is thy prefection thy last end the rest and satisfaction of all thy desires Thou doest naturally desire nothing but him the desire of worldly things is but a disease Goe too then tumble vpon the bed of honour riches or pleasure thou shalt neuer find rest because thou cariest thy disease within thee ridde thee of thy sickenesse and thou shalt finde rest onely in GOD. The reason is plaine GOD made thee only for himselfe and therefore being thy last end thou canst not find quiet but onely in him Againe GOD onely is agreeable to thy nature thou art his image thou art breathed from him No worldly thing hath any proportion with thy nature and therefore can not giue thee true satisfaction A horse is not satisfied with flesh nor a Lion with grasse because such foode agreeth not with the nature of those beasts No lesse can a spirit be satisfied with corporall things because they are not conformable thereto The gifts and graces of GOD are conformable to thy nature they only giue thee both nourishment and delight Pride and enuy are spirituall things but they no more nourish a soule then poison nourisheth a body God only is agreeable to thy Nature GOD onely filleth thy desire And yet neither by filling thy desire hee doeth extinguish it neither by enflaming thy desire he ceaseth to fill it Wherefore O my soule Loose not time but since he hath created thee Remember thy maker in the dayes of thy youth Since thou hast no satisfaction but from him take the wings of the morning and flie vnto him VERS VII O Israel trust in the LORD for with the LORD there is mercie and with him is plenteous redemption 1. THe inuincible force of hope 2 GOD vseth to lay aduersities on his seruants and seemeth little to regard them and wherefore 3 It is a fearefull slate to liue free from troubles 4 The secret thoughts of diuers princes 5 Worldly things are like shadowes and wherefore 6 Whereon our trust must be grounded 7 How the mercies of GOD may be esteemed 8 In two respects mercy in GOD is preferred before Iustice. 9 GOD is most rich in his workes of mercy 10 Wherefore mercy is said to be naturall and proper to GOD. 11 What we shall doe that we may not feare 12 To whom there is nothing but mercy from GOD. 13 How ready GOD is to impart himselfe to sinners 14 The plenty and riches of our redemption 15 The treasure and ransome of sinners 16 In whom is the default that sinners are damned 17 The benefits of our redemption 18 An example of our right to these benefits 19 What our Sauiour is to vs. 20 Our title to the merits of our redeemer O Heauenly hope there is no labour no calamitie albeit daily storming daily encreasing but by thee is made tolerable Without thee many would faint and fall vnder their heauie burthens but thou suppliest not only strength to endure but courage to beare ouer all extremitie This was figured by the windowe in Noahs Arke which was made aboue towards heauen signifying that in that cruell calamitie reliefe was to bee expected onely from thence Death triumpheth ouer all earthly things but thou triumphest ouer death thou art more victorious then death And therefore albeit Iacob was dying yet his hope died not when he said I will looke for thy saluation O LORD Here hence holy Iob also in his greatest extremities said I know that my Redeemer liueth and though wormes destroy this body yet in my flesh I shall see GOD. Wherfore O my soule doe not onely flie to the LORD vpon the wings of thy hope doe not thou onely rest assured vpon confidence in his worde but perswade all others to do the like O my friendes O all ye of the house and Church of GOD Trust in the LORD Attend for succours only from him for he is both ready and most assured Albeit your distresse bee great and fearefull albeit you be not presently heard albeit you seeme to bee forsaken yet trust in the LORD Against all hope hope in him euen when your case seemeth desperate and forlorne euen vnto death stand steadie as a rocke and trust in the LORD It is a familiar fashion with our LORD to suffer his friends and faithfull seruants to sweat vnder the sad burthens of aduersities and to seeme as if he neither heard their prayers nor
the Sonne was farre more pleasing to the Father then the disobedience of the first man was offensiue his glory by this obedience is farre aboue the offence by the sinnes of all men the odour of this sacrifice offered with the fire of loue vpon the altar of the crosse was more sweete then the fume of all the sinnes of the world was noisome To vnderstand this we must conceiue that as nothing is so hatefull to GOD as vice so nothing is so precious as vertue and sanctitie How acceptable then may we thinke this sacrifice to be wherein so many vertues were conspicuous in the highest degree of perfection Here was most perfect obedience Here was most earnest zeale of the glory of the Father to satisfie the offence and contempt against his diuine Maiesty What need I speake of his high humility by which he would be accounted worse then Barabbas what of his most perfect patience both in iniuries and in torments what of his admirable fortitude and perseuerance wherewith as a giant without stop or stay he performed his enterprise But aboue all his loue was most illustrious his loue I say both of the saluation of man of his Fathers glory This loue made his wil so ready his desire so great that he was prepared to endure not onely the crosse but a thousand deaths beside in case the iustice of his Father had so required Hee loued much more then he suffered and was ready to haue suffered much more then he did if it had beene so appointed Wherfore if we consider a part what he suffred what he was prepared in desire to haue suffred wee may discern two most acceptable sacrifices one partly seen in that which he suffered another altogether inuisiâ—â—e which was his will to haue suffered more then he did And there is no doubt but that the holy Father who principally respecteth the heart did more accept the inward sacrifice of his will then he did the sacrifice of the passion which he did outwardly both act indure And seeing it is necessary that so great oblations merit a reward it followeth that the father must reward the sonne Otherwise he should be either vnable or vniust both which are impossible But there can be no recompence but either in giuing that which one hath not or in forgiuing that which he oweth neither of which could bee done to our redeemer For what could be giuen to him who wanted nothing what forgiuen him who neuer offended Therefore it is necessary seeing a reward is due and seeing it could not be giuen to himselfe that it bee giuen to some other for him to some other for whom hee will require it But for whom should hee require it if not for those for whom hee merited it and to whom hee hath made himselfe an example wherefore hath he commanded them to imitate his righteousnesse if they shall not be partakers of his reward whom should hee more iustly appoint for his heires then his parents his brethren his children who are grieuous debtors and for whom hee hath vndertaken payment Assuredly the father will driue no man from him who commeth to him in the gloriâ—â— name of this redeemer he shall alwayes finde redemption farre aboue his debt Our redeemâ—r so loueth 〈◊〉 that hee maketh perpetuall interceâ—sion for vs the father so loueth him that he is neuer wearied neuer molested with his intercession This is hee to whom the LORD sware and will not repent thou art a Priest for euer But stay a while pound these spices somwhat more O my soule dwell a little vpon perusall of this rich piece what busines is this which is done with so great solemnitie wherfore did the LORD sweare was it not sufficient for him who is truth to haue giuen his word wherefore also doth he adde that hee will not repent can the LORD repent of any thing that hee saith or doeth Assuredly no. But all this is to confirme our confidence that whatsoeuer petitions and importunities are offered in that sacred name the eternall Father will neuer bee wearie to heare them neuer vnwilling to grant them Men doe often repent of their promises when the performance of them is either aboue their power or to their disaduantage But the high wisedome of the father cannot be ouertaken with such ouersight hee will neuer repent him of his promise as knowing right well both what he promised and for whose sake Hee hath consecrated his sonne to be a Priest for euer Hee is alwayes in his sight hee alwayes sheweth that holy humanitie those deepe and wide woundes which he receiued for our sake This is his perpetuall representation this the perpetuall intercession which hee maketh for vs LORD open my mouth to praise thee who hast opened so many mouthes as thou hast receiued wounds to pray to thy father for mee Blessed be such a redeemer blessed be such an intercessour blessed bee such prouidence and such power either to preuent our miseries or to preuaile against them Cursed be our distrust cursed our negligence whereby the benefit of our redemption is often lost The father hath deliuered the keyes of his infinite treasure to his sonne and our brother to our flesh and blood He hath opened them he hath power to dispose them so largely as he please and is pleased to doe it so largely as he can but wee often faile either in will to desire or in capacitie to receiue them Indeede the capacitie of our hearts is so narrow and straite that it seemeth a small thing would satisfie our desires For when wee pray wee so pray that it seemeth a little would content vs our heauinesse is such that wee know neither how nor what to desire So they who are in heauinesse would bee content with a little comfort they who are in pouertie would be glad but of a little reliefe But GOD thinketh not this enough For hee giueth aboue all that wee can aske or receiue no man either can or dare aske so much as he is both willing and ready to giue As wee slenderly beleeue so wee slenderly aske but GOD rayneth plentifully vpon the little poore sparkes of our prayers and if we can awaite the time will recompence our stay with inestimable aboundance GOD is the first who loueth and the last who leaueth he neuer forsaketh vs vnlesse wee â—â—rst giue ouer to trust in him and pray vnto him This it is to bee GOD euen to redeeme and deliuer and that with greater Maiestie and glory then can bee conceiued GOD is plenteous in all his workes but in none so plenteous as in his great worke of redemption It was a merueilous redemption whereby the people of Israel was freed from the seuere seruitude of Egypt but it was not like this whereof I speake it was but a type and figure thereof This redemption is vniuersall it hath discharged not one people alone but all the world There is no sinne not onely committed but possible to
cast it into a drunken dreame They soare aboue the sphere of earthly delights they neuer stoope vpon so course carrion but aspire to prey vpon Angels food And they are no lesse free from the dangers of the world then from the delights no more troubled with the feare of the one then with desire of the other They may bee hated but harmed they cannot bee they may bee persecuted but they cannot perish For nothing killeth the soule but sinne sin only is the sword that killeth the soule that soule which sinneth shall die But nothing is sinne vnlesse it be voluntary Take away the will and all actions are equall and therefore a soule doth not perish vnlesse it will vnlesse voluntarilie it committeth euill So it followeth that they cannot perish because they will not Because they will not returne to their sinnes they cannot incurre the penaltie of sinne And this they will not doe because their spirit is gouerned by thy grace because their will is subiect to thy will because thy will and their will are twisted together as it were into a fast twined threed VERS IX I will informe thee and teach thee in the way wherein thou shalt goe and I will guide thee with mine eye THE effects of Repentance in regard of the wicked 2 GOD is most intelligible yet hardest to be vnderstood 3 GOD directeth the vnderstanding 4 Correcteth the will 5 Not only instructeth but leadeth with his hand 6 Enlightneth and guideth with his eie 7 To what end GOD fixeth his eies vpon the righteous 8 The eies of the LORD are working eyes 9 They make a soule both beautifull and rich 10 The incredible goodnesse of GOD. 11 The eyes of the LORD not onely teach but enable 12 A heauenly voice 13 Our eyes must also be firmely fixed vpon GOD. 14 But first they must be made cleane COME hither now all ye who want vnderstanding the very forme and essence of man and I will instruct you I will instruct you in that which is most intelligible and yet hardest to bee vnderstood For as nothing is more visible then GOD yet nothing lesse seene by reason of his exceeding brightnesse so nothing is more intelligible then GOD yet nothing lesse vnderstood by reason of his surpassing greatnesse Come hither I say all yee who know not the trueth all ye who wander out of the right way come hither to me come all ye who are desirous to attaine a happie life whereto all the passage of our life is nothing else but a toylesome trauaile I will enforme you in the pure trueth which experience of mine owne errours hath taught mee I will direct you in the right way which after long wandring I haue beaten out I will point vnto you the cleare Sunne of Life which after many stiffe stormes hath disclosed to me a most louely light whose bright beames haue dispelled all darke pitchie cloudes of despaire and reduced my thoughts to a quiet calme All yee who would taste the great goodnesse of GOD who would be made happie by remission of your sinnes ye who would obtaine his ayde in your necessities his comfort in your distresse heare mee whom experience hath taught Or rather heare the LORD himselfe Listen well what hee saith vnto you and lodge vp his words carefully in your breasts Come vnto me thou miserable man If thou hast any care of thine owne estate If thou hast any loue and desire of thine owne safetie come vnto me and thou shalt see what I will doe for thee I will enforme thy vnderstanding in what errours and in what dangers thou passest thy life and how thou maiest in best manner amend the one and auoid the other I will instruct thee to know the euill which I hate and the good which I require the miseries which awaite the one and the happinesse which is prepared for the other But because men do not commonly offend through want of vnderstanding but through peruersenesse of will For that the knowledge may well bee furnished partly by the benefit of nature and partly by instructions from other men but both these are not of power to rectifie the will and restraine the appetite They may point out the way but they cannot giue either appetite or strength to trauaile therein they may set good meate before thee but they cannot giue a stomacke to eate Come therefore vnto mee and I will not onelie direct thy vnderstanding but I will correct the appetites and inclinations of thy will I wil not onely informe thy iudgement to discerne what is best but I will conforme thy will to embrace and execute what thou doest discerne I will not onely remooue errours from thy knowledge but disorders also and dulnesse from thy desires And because the way which thou pacest is both difficult and darke full of intricate turnings full of rough and broken places wherein thou maiest easily wander or fall full of stoppes to impeach thee full of snares to entangle thy feet some of pride some of auarice some of riot some of lust and other trumperies of the world so as none can escape but by my illustration and aid I will therefore lead thee vpon my hand I will both stay and direct thy steppes I will conduct thee to eternall felicitie and life I will not commit this charge to my Angels but as I did lead my people of Israel in the day by a pillar of a cloud and in the night by a pillar of fire so day and night I will be thy guide In the day of prosperitie with my grace of moderation in the night of aduersitie with my grace of comfort these two pillars shall neuer forsake thee I will remooue all impediments from before thee I will make thy passage both streight and smooth Let great persons of the world send their harbengers before them to make their iournalls both easie and safe But I my selfe will leuell thy way I will remooue and auoide all hinderances I will make thy walke both pleasant and plaine Anchore not thy minde to things of this world Let not thy thoughts bee troubled either with hope or with feare Arrest thy selfe wholy vpon mee and I will take the charge into my hands I will haue a care ouer thee as a father hath ouer his child I will neuer turne my countenance from thee thou shalt walke alwayes in my sight I will firmely fixe mine eyes vpon thee I will watch ouer thee so as nothing shall faile which may aduance thee to a happy life Mine eye shall enlighten thee mine eye shall direct thee mine eye shall furnish thee with all supplies vntill thou arriue at the place where thou shalt want nothing but what thou wouldest not haue where thy aboundance shall equall thy desires O sweete wordes and what frozen heart can receiue them and not bee melted into delight and not bee enflamed with the loue of his creator What Wilt thou fixe thine eyes vpon vs indeede Yes verely The
eyes of the LORD are ouer the righteous The eyes of the LORD are vpon them that feare him and put their trust in his mercy But to what end To deliuer their soules from death and to feede them in the time of dearth Good And so it seemeth that they shall neither perish nor want For they shall bee deliuered from death and fedde in the time of dearth Thine eye is so fixed vpon them that whosoeuer toucheth them to harme them hee toucheth the apple of thine eye All sweete saciety is plentifully powred from thine eyes Assuredly the eyes of the LORD are working eyes grace streameth from his eyes as light and heat streame from the sunne The sunne doeth not so much both adorne and enrich the earth with his illustrous beames as the eyes of the LORD by their influence both enrich and adorne the soule of man as they make it radiant both in pure beauty and in plentie of good workes O mercifull GOD how sweete is thy Spirit What comforts and delights breathe hourely from thee How art thou so enamoured with our sinnefull soules that thou wilt not turne the eyes of thy Maiesty from them How come they so deare vnto thee that neither danger nor want can seize vpon them LORD I am astonished at this vnmeasurable goodnesse my thoughts are so ouerwhelmed and confounded therewith that I am enforced to crie vnto thee What is man that thou hast such respect vnto him or the sonne of man that thou so regardest him I did once goe astray ouer carried with the company of ordinary men But since the LORD hath vouchsafed to cast his countenance vpon me since he hath turned to me his amiable eie of compassion and grace I haue not only beene instructed what to doe but enabled to performe the same New forces new life hath beene infused into me I haue not only been directed which way to walke but I haue beene guided and supported in that way And now me think this heauenly voice perpetually soundeth in mine eares FEare not behold as I haue infused a soule into thy body so will I infuse my spirit into thy soule to guide all the actions and motions therof that as thou hast a naturall life by the one so thou mayest haue a spirituall life by the other This spirit shall cleere thy vnderstanding encline thy will rule and moderate all thy steps And further mine eye shall not be off thee my hand shall continually support thee euen as yea much more then a carefull mother beareth a vigilant eie and hand ouer her tender childe going in places where it is both easie and dangerous to receiue a fall When I heare this voice I fixe likewise mine eies immoueablie vpon my guide euen as a diligent pilot fixeth his eyes vpon the starre whereby hee steereth the course of his nauigation As the moone receiueth her light from the sun so shall my eyes receiue both their light and their life from those gracious eies I will first make them cleane and then turn them like chrystall glasses to reflect the impression of those glorious lights I will put my selfe into the conduct of him who only both is able and hath promised to guide me to eternall happines I will carefully obserue those louely and liuely lookes which doe so carefully preserue me VERS X. Bee yee not like to horse and mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle lest they fall vpon thee 1 OVR nature requires that wee bee guided by GOD. 2 Other creatures haue some likenesse of GOD and wherein 3 Man beareth his image and how 4 This should mooue vs to applie our selues to GOD. 5 Wherein we should declare a difference betweene vs and bruit beasts 6 To be a man to halfes is the worst condition and wherefore 7 Foure degrees of Sinne. 8 Contempt not pardonable and wherefore 9 The first motions of Grace to be embraced 10 No creatures degenerate from their proper nature but man 11 The cause thereof 12 Wherefore in the creation no mention is made of the goodnesse of man 13 How man transformeth himselfe into a beast 14 The deformitie of Sinne in that it transformeth vs into beasts 15 What we are if wee vse not reason and what if wee abuse it 16 How we may be best transformed 17 The seruices which commonly we pursue 18 The loue of our selues should moue vs to goodnesse 19 The loue of miserie is worse then miserie it selfe BE ruled by me then doe as I haue done O my friend take it from my experience for the best Range thy selfe in order and bee guided by his Grace Haue recourse to him in due time whilest hee permitteth whilest he inuiteth whilest he entreateth thee to come Now he gently calleth thee into the right-way of saluation now hee courteously offereth both his direction and aide Heare him regard him obey him If thou wilt not doe this in respect of him doe it at least in respect of thy selfe in respect of thine owne benefit in respect of the condition of thine owne nature Doe I say accordingly as thou art and as the nature of thy being requires Thou art a man endued with reason and vnderstanding wherein GOD hath engrauen his liuely image In other creatures there is some likenesse of him some footsteps of his diuine nature but in man he hath stamped his image Some things are like to GOD in that they are some in that they liue some in their excellent propertie and working But this is not the image of GOD. His image is onely in that we vnderstand which is so neere a resemblance of him that nothing in all his creatures can so cleerely expresse him For as GOD doeth vnderstand and loue himselfe so man by his intellectuall power is both apt and inclinable to vnderstand and loue him And the more perfectly man doeth vnderstand and loue GOD the more liuely doeth he expresse his image Seeing then that thou art of so noble a nature that thou bearest in thine vnderstanding the image of GOD so gouerne thy selfe as is fit for a creature of vnderstanding Bee not a man onely in name and in outward feature but in conditions of mind a beast plunging thy selfe in those brutish pleasures and desires whereby the flesh vanquisheth and destroyeth the spirit Bee not like the brute beasts which want vnderstanding either wilde and vnruly or else heauie and dull the one whereof must alwaies haue the snaffle betweene their teeth the other the spurre vpon their side Be not stiffe necked be not slow paced doe not furiously fling after the pleasures doe not obstinately insist in the customes of a licentious life Be not caried with the sway of thy appetites with the tempestuous rage of thy sensuality without any discourse without any rule or restraint of reason Thinke that thou art a more excellent creature then to be anchored like a beast to earthly thoughts Thinke that thou art bound to