beene committed therfore hee sayth Isa 44.22 Mic. 7.19 I haue put away thy transgressions as a cloude and thy sinnes as a mist He will subdue our iniquities and cast all our sinnes into the bottome of the Sea Psal 103.7.12 as high as the heauen is aboue the earth so great is his mercie toward them that feare him as farre as the East is from the West so farre hath he remoued our sinnes from vs. Isa 1.18 Though our sinnes were as crimson they shall be made whâ—te as snowe though they were red as Scarlet they shall be as wooll I euen I am hee that puttâ—th away thine iniquities for mine owne sake and will not remember thy sinnes if the wicked will turne c. Ibid. 44.25 All his transgressions that he hath committed they shall not be mentioned vnto him but in his righteousnesse that he hath done Ezech. 18.21.22 he shall liue So it is a like to bee couered of God as not to haue sinned at all When God forgiueth sinne hee couereth it The allusion of the words Nassui and Cassui is proper for the sinnes that are pardoned are also couered So most miserable is the state of those who are nor reconciled vnto God for his maiestie hath his revenging eye looking on them and their actions to destroy them The Lord setteth their iniquities before him Psal 90.8 and their secret sinnes in the light of his countenance whereas hee casteth the sinnes of his elect behind his backe What shall become of those who thinke their sinnes to be hid if they come not to the open sight of the world as though the sight of man were more to be feared then the sight of God Note why should wee not be more afraid of Gods sight who may avenge himselfe on vs then of mens who though they behold vs may either pittie vs or offend at vs. There are many who to couer their sins Nazianzenus runne to human a satisfactions They purge clay with clay they adde superstition to superstition and in so doing in my iudgement they carrie timber on their backes that the more timber they haue they may kindle the the greater fire Mans satisfaction cancouer sinne for what are our merits but a new fewell to kindle Gods iudgement and the more trees yee bring yee kindle vp the greater flame Then wee are greatly bound to the Lord who when he might haue written our faults vpon our browes he hath couered and hid them therefore let vs not renue and raise them vp againe since the Lord hath buried them in the bottome of the Sea of his obliuion Simil. For his mercies are as an Ocean furnishing water to the whole world but can neuer be dried vp VERSE 2. Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile Doctr. Sinne is a debt THis third similitud is taken from debt that albeit we are oblieged and bound to God either to satisfaction or obedience yet the Lord taketh paiment from our surty and so freeth vs. For God will not take twise paiment for one debt so that we may say truly if we beleeue in Christ we are not oblieged nor bound to God for paiment for hee hath our obligation and nailed it to the Crosse This the Apostle testifieth writing to the Corinthians 2 Cor 5.18 19. and all things are of God which hath reconciled vs vnto himselfe by Iesus Christ and hath giuen vnto vs the ministrie of reconciliation for God was in Christ and reconciled the world to himselfe not imputing their sinnes to them See how the Prophet by reiteration of this remission of sinne extennuats and annihilats himselfe and brings him so low that by impietie sinne and iniquitie whereof hee granteth he found himselfe culpable and by lightening him of that burthen couering of his sinne not imputation of his debt hee assured himselfe to be releeued But it may be asked Ob how farre we should be mindfull of our sinnes and whether they are so couered by God that wee should burie them by perpetuall silence To dissolue this question Ans wee must remember what is sayd by the fathers that our sinnes are remitted before God when wee accuse our selues then are wee iustified Note when wee concondemne our selues our sinnes are then couered best when they are most discouered to God And therefore wee ought to call our sinnes to minde Why wee should remember our sinnes not that we should distrust of the remission thereof but that the remembrance thereof may make vs more thankfull to God and more prudent that we sinne not againe yea it maketh vs readie to haue compassion on others who offended But another question ariseth Ob whether we should desire that our sinnes should bee hid from mens eyes or opened I answere Ans if God hath hidden them reueale not thou them thy selfe lest thou be an authour of thine owne offence and it being the honour of God to conceale sinnes Why shouldest thou dishonor God so farre Pro 25.2 as to reueale that which God hath concealed Iosh 7.20 But if it be publicke why should it not be publickely confessed as was Achans Moreouer it may bee demaunded how can it stand with the most righteous God Ob. who is the iudge of the world that he should suffer an vnrighteous man to goe free without punishment for if he diminish any part of his righteousnesse hee must deny himselfe and his owne nature Ans It is answered that his iustice is perfectly satisfied to the vtermost fâ—rthen by Iesus Christ neither could it stand with the equitie and iustice of the eternall God that hee should haue receaued satisfaction from Christ our suertie and recouer and claime that of vs as I said before Doctr. True felicitie stands in iustification and Sanctfication And in whose spirit there is no guile Yee heard the first part of the felicitie of man which standeth in his iustification that is the remission of his sinnes the second part stands in his Sanctification and purification of his heart by the Spirit of God from Hypocrisie which are the fruites answerable to the former Note For the Lord neuer bestowed his Sonnes bloud to wash away any sinne but he bestowed his Sonnes spirit to Sanctifie that man the chiefe vertue that he craueth in a Christian is sinceritie the chiefe vice hee hateth Hypocrisie God esteemes not of outward pâ—rts but being a Spiâ—iâ— he looketh to Spirits My Sonne saith hee giue me thine heart and aâ—â—ee is a spirit Pro 23.26 so he will be worshippâ—d â—n spiâ—â—â— Basilius as he commendeth that sentence of Plato Basil ad popul hom 24. that is greâ—test extremitie of iniquitie when an vnrighteous man would sâ—eme to be righteous so hee condemneth the opinion of Euripides I had â—ather some to be good then be so So that of all the things in the world the Spirit
smitten them with Mildew Amos 4.9 Grashoppers c. and yet they haue not returned vnto me 1 Sam. 2.25 4.11 and therefore it is to be feared that it befall to vs as to the Sons of Eli who would not heare the voice of their Father Distiction betwixt Gods chastising his children punishing his enemies because the Lord would sâ—y them In thine anger Dauid deprecates not Gods rebukes or corrections but that hee would not rebuke him in his anger neither chastise him in his wrath by which he makes a manifest distinction betweene Gods chastisements to his owne and his punishments to his enemies for God strikes them both but not with a like affection as a father will correct his childe and punish his enemy being in a contrary disposition to the one Gods children increase their griefe in not discerning betwixt a curse and a crosse Some marks betwixt a curse and a crosse in which he was not to the other It is true there is a great similitude betweene a curse and a crosse and oftentimes Gods children haue beene deceiued thereby and through his hard handling of them haue iudged him to haue become their enemie but indeed there is great difference as the one comming out of his loue the other out of his hatred as a beginning of their euerlasting paines And to the end yee may know whether they come from the hands of a louing God or no 1. Mark To look to our selues as caâ—sing it and not to secondary meanes consider these marks and tokens First if they lead thee to a consideration of thy sinne which is the ground and cause of them so that thou lookest not to the instrumentall or second cause but to thy selfe the cause of all they come from the hand of a louing God 2. Mark If by them we be driuen from sinne Secondly if these corrections and chastisements make thee leaue off to sinne and reiect it they come from a louing God And thirdly 3. Mark If they driue vs to God 2 Kin. 6 33. if vnder thy crosse thou run vnto God whom thou hast pierced that he may deliuer thee and not say with that godlesse King Iehoram Why should I attend any more vpon the Lord. Moreouer 4. Mark If they worke in vs humilitie and patience Simil. the crosse worketh in the godly a wonderfull humilitie and patience so that they submit themselues vnder the hand of the liuing God that they vnder it may be tamed and from Lions be made Lambes The wicked either howle as doe dogges that are beaten through sense of their present stroke or if they be humbled and seeme patient it is coacted and perforce as a Lion which is caged and cannot stirre In a word Note their affliction may well restraine their peruerse nature but it can neuer change alter nor renue it it must be the power of Gods restraining grace which will renue man and mortifie his affections The Lord sanctifie our corrections that they may worke in vs a true conuersion to our God for which God hath laid them vpon vs. And let vs desire his Maiestie that since he visiteth vs euery morning and deales to the outward appearance more strictly with vs than with our enemies that he may whip vs with the rod of his children take not away his holy Spirit from vs as he doth from the wicked The thing that he deprecates here is the wrath of God and therefore it falleth out naturally that I should speake concerning the wrath of God Opinions of Gods anger The Philosophers said of old that there was neither wrath nor grace in God and therefore that he neither rewarded his worshippers nor punished those that contemned him The Stoicks affirmed that there was no wrath in God because they considered nothing in wrath but that which is corruptible and sinfull as to runne after a beastly manner to reuenge But alas these persons doe not consider the difference betwixt the qualities that are in our sinfull nature and the essentiall properties which are in God for he is angry and sins not His anger is as pure as his mercy for his Iustice is his anger but our anger is annexed with sinne and therefore euill The Scriptures themselues make mention of Gods wrath that he was angry against the Israelites Num. 11.1 Gen. 19.24 Exod. 4. c. 1 Kin. 11.9 Hosea 1.4 against the Sodomites against Pharaoh against Salomon against the Iewes for the sin of Ioacham the sonne of Iehu But it is to be vnderstood that the names of Furie and Anger are not in God secundùm affectum How anger is in God that is not according to the passion and affection vnto which God is not subiect sedsecundùm effectum but according to the effect as when God chastiseth sinne it seemeth to the sinner that God is in choler and so he measureth God according to humane sense The anger of God is threefold 1. Generall Gods anger threefold 1. General Ephes 2.3 2. Temporarie 3. Eternall which is laid vpon all men for which cause the Apostle saith we are all the children of wrath 2. Temporary wherein God is angry both against the sins of the elect reprobate is this present life 3. That eternall wrath which the Apostle calleth the wrath to come 1 Thess 1.10 Matth. 3.7 of which also Iohn the Baptist speaketh Who hath forewarned you to escape the wrath to come Three sin in mans anger 1. To be angry against them they should not 2. For things they should not 3. More than they should Neither of which befall God Those who are subiect to anger whom the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are suddenly passionate and haue three great infirmities in being angry 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against those whom they should not 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for matters they should not 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than they should be which three fall not into God for his wrath is only against sinners who doe transgresse his Law not against the righteous as a iust Iudge being angry at malefactors Next his anger is one y against sin for he hateth not his owne creature but the corruption of sin that destroyes his creature And thirdly the whole Scriptures testifie vnto vs that he doth moderate and temperate his wrath that in his greatest indignation he hath remembred mercy and hath not prosecuted with the extremitie and rigour of his iustice But yee must remember that as his grace is very great Gods angeâ— great Psal 90.11 so his wrath is very heauy And therefore saith the Psalmist Who knoweth the weight of thy indignation The wrath of a King is as the roaring of a Lion Pro 19.12 Dan. 3.16 19. as the wrath of King Nebuchadnezzar King of Babel was great and the fire very fearefull But the three Children feared not so much that temporall fire as the fire of the angry
may be comforted As for the Mercy of God Gods mercies innumerable Eph. 3.18 to me to speake thereof it is impossible yea to expresse the height bredth depth and length thereof as impossible as if I should recken the number of the sand of the Sea yea all the creatures Angels and men if they would bend their wits they were not able to expresse the least part of the mercies of our God for they are finite creatures and he an infinite God whose mercies are innumerable and infinite yet according to my humane capacitie what I haue conceiued and doe beleeue of his mercy that I will deliuer to you And as I spake before of his wrath and anger that endureth but for a season Psal 136.1 c. Psal 145.9 I will intreat of his mercies which endure for euer and which are aboue all his workes himselfe also being stiled The Father of mercies 2 Cor. 1.3 His mercies are either Generall or Speciall Foure sorts of mercies 1. Generall Temporall or Eternall His Generall mercies are those benefits which he bestowes vpon all mankinde as well elect as reprobate whereupon our Sauiour sheweth vnto vs That he maketh the Sunne to shine vpon the good and vpon the bad and thereupon he inferreth Mat. â— 4â— Be mercifull as your Father in heauen is mercifull So that these same Externall benefits are to the reprobate vnseene and vnfelt benefits and mercies The Speciall mercy is the remission of sinnes 2. Speciall which he bestoweth vpon his owne children allanerly Gen. 25.5 6 So that as Abraham gaue gifts to the children of the Concubines and reserued the heritage for Isaac his sonne and as Helcanah gaue to Peninnah a portion 1 Sam. 1.4 5 but vnto Anna a worthy portion So God giues riches to the wicked but only grace to his chosen children The Temporary mercy is the forgiuenesse whereby he pardons the sinnes of the reprobate 3. Temporarie mercies and out of his clemencie deferies their temporall punishments to make them the more inexcusable Iâ—â—ah 3.10 1 King 21.29 as he did to the Niniuites and to Achab. But that Sempiternall mercy is that whereof the Apostle speakes 4 Eternall That God who is rich in mercy for his great loue by which hee loued vs when wee were dead in sinnes Eph. 2.4 c. hath quickned vs in Iesus Christ to make manifest in the ages to come the riches of his grace This mercy flowes from himselfe Gods mercies vnchangeable and he extends it to whom he pleaseth and it is so sure and constant that he can denie himselfe as soone as he can alter his mercy towards any whom hee hath receiued vnder his fauour And this constancie of his mercy is a sure hold to which all troubled consciences may retire Vse 1 This should incourage all poore sinners to runne to him To encourage Gods poore afflicted children â—say 61.1 Reuel 3.18 Simil. where there is sure and perfect Physicke to be found innumerable riches to the poore eye-salue to the blinde c. Thinke yee that your sins are of greater weight than his mercies or that the gold of his goodnesse in thee cannot ouersway the drosse of thine owne sinfulnesse Hath not the Lord sworne that he delights not in the death of a sinner Ezec. 18.23 will he falsifie his word belie his promise Num. 23.19 or is he like man that he can repent Vse 2 And againe as this his mercy should inarme vs against despaire Against presumption vpon consideraon of Gods mercy so on the other part we should take heed that we presume not too farre by abusing his mercies and making them a couer for our wickednesse so that a false perswasion of mercy maketh vs liue as we please no no there is no mercy for an impenitent sinner The mercy of God should leade thee to repentance and thou on the head of it shouldest not entertaine and nourish thy sinne Vse 3 Further as thou hopest for mercy from God Be mercifull as God is Math. 9.13 so likewise giue thou mercy to others flowing from that mercy which thou hast receiued from God I will haue mercy saith the Lord and not sacrifice Therefore since it shall be an vndoubted token of thine election that thou hast receiued mercy from Gods hands try if thou findest thy selfe vnfainedly disposed to forgiue others whatsoeuer yea euen the greatest faults committed against you for that is the oyntment running downe Aarons beard to the hemme of his garment Psal 133.2 Against merits foure Reasons Moreouer yee see that Dauid doth not present his merits which might redeeme the filthinesse of his sinnes as the Papists thinke neither yet prayers Reas 1 praises alinesdeeds victory ouer Gods foes wherein hee was frequent but he leaueth them all as a broken reede Esay 36.6 to the which he could not well leane in the day of his spirituall temptation as he confesseth oftentimes in the Psalmes and hath his onely refuge to Gods mercy The merits of men alas what are they The best workes we doe are so full of imperfections that there is more drosse than gold in them Simil. What man would be content for good gold to receiue such coyne as is neere by altogether drosse and thinke yee God for his perfect Law which he gaue vs to obserue and doe will receiue our imperfect workes Reas 2 And albeit they were perfect yet are they not of vs Iames 1.17 August for all good gifts come from the Father of lights Cùm numero merita mea saith Augustine enumero dona tua When I number my merits I reckon thy gifts What haue we that we haue not receiued 1 Cor. 4.7 Why then glory we as though we had not receiued them Reas 3 Thirdly although our workes were perfect yet are we bound to doe them by vertue of our Creation Redemption Sanctification Preseruation and if bound to do them what deserue we then Reas 4 Finally he is an infinitly perfect God how then can we thinke our base deeds though they were our owne can merit for wee ought to doe good workes to serue Via regni non causa regnandi August Obiect not to deserue they are the way to the Kingdome not the cause thereof But how is it that Dauid sometimes protests of his innocencie and desires God to iudge him according to the innocency of it Psal 7.8 This is to be vnderstood of his innocencie before men Answ to whom he did no wrong as to Saul Psal 143.2 Absolon A hitophel Doeg c. But not before God in whose sight shall none that liueth be iustified if he enter into iudgement with them as Dauid confesseth What mad doctrine is it then Vse which teacheth men that there is any worthinesse in them Iob 4.18 15.15 since the heauens are not cleane before him yea he hath found folly in his Angels Doct. 3 Dauid vnder
haue beene for euer A faire commendation of Gods mercies from the eternity thereof His mercies had no beginning as himselfe had none and shall haue no end From euerlasting to euerlasting thou art our God For as the Ocean and maine Sea Psal 100. Simil. can neuer be exhausted but it would furnish water to all the world if euery one should bring vessels to draw water there-from So if wee had faith and prayer to seeke grace from God he is all-sufficient in himselfe to furnish vs all which makes Dauid to cry in one Psalm tweÌ„ty and sixe times Psal 126. thy mercy endureth for euer Therefore we may build our faith on it as on a strong Rocke Mat. 1.6.18 that the gates of hell cannot preuaile against vs for euery thing earthly on which we repose is subiect to mutation and change All things change God onely immutable But herein is our comfort that he is an immutable God on whom wee depend and in whom we trust then as long as God stands our saluation cannot faile Woe to them who put their trust in any other following lying vanities Ionah 2.8 Psal 119. and forsaking mercies I haue seene an end of all perfection sayes Dauid but thy word is very large VERSE 7. Remember not the sinnes of my youth nor my rebellions but according to thy kindnesse remember thou me euen for thy goodnesse sake O Lord. Doct. WheÌ„ God â—â—â—embers â—ercies he â—â—â—gets sin HE conioynes these two memorie of mercies and forgetfulnesse of sinnes the one destroyes the other when God remembers mercy hee forgets sinne when he remembers sinne he forgets mercy when God will plague the Whoore of Babel it is said He will remember her sinnes and in Hosea Hos 8.13 Now will hee remember their iniquity and visit their sinnes they shall returne to Aegypt Doctr. If sin had not beene Gods mercies had not beene knowne Rom. 8.28 He craued mercy before at God now hee let 's vs see the obiect of Gods mercy euen sin and here appeares the great wisedome of God who can turne all things to the best to those that loue him so that hee doth make their sinne which they did commit to manifest his glory and work their owne saluation All the properties of God his iustice and mercy excepted might haue beene knowne to the world by the creation his wisedome in framing the world so artificially his power in maintaining it his goodnesse in making man so excellent a creature but if sinne had not beene neither Gods mercy would haue beene manifested in pardoning it neither his iustice in punishing it Rom. 5.20 For where sinne abounded there mercy super abounds Remember not the sinnes of my youth Hee makes mention of his sinnes for when hee speakes to God who is most iust and righteous that he should remember his owne vnrighteousnesse as the brethren of Ioseph when they sought fauour of him they remembred the wrong they did to him as if one seeking the helpe of his friend he would confesse the faults he did against him Luk. 15.21 as the forlorne son did to his father So seeing sinne is the principall wall which diuides vs from God so that he doth not heare our prayers Dauid here taketh away this impediment Doct. We must confesse our sinne if we would be heard Therefore if wee would haue our prayers acceptable to God let vs begin at an humble begging of pardon and remission at which all our praiers should begin that hauing assurance of Gods fauour we may boldly sute what we please But if wee begin not our prayers at crauing pardon Simil. we become like foolish Physitians who neglect the causes of the disease and onely study to mitigate the present dolour and apply outward somentations for the curing thereof But how is it that Dauid specially nominates the transgressions of his youth Obiect did hee not commit other sinnes and are the sinnes of his age of no moment I answer Answ He doth not extenuate his present sinne by remembring the sinnes of his youth but rather aggrauates and aggredges the same while he repeats from his childhood how many wayes hee had kindled Gods wrath against him Confessing that he had heaped sinne vpon sinne and so by processe of time was loadned and ouercharged with it Next if God should deale with him by extreame rigour hee should not onely call to mind the faults which he did yesterday but whatsoeuer sinnes hee did from his youth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes all the faults either of commission or omission which hee did Therefore so oft as the Lord terrifies vs with his iudgements Note let vs not onely remember our last offence but let our former transgressions make vs bee ashamed and bring new sobs and sighes in our heart Let old men call to minds their former offences which they did commit in their youth Saint Augustine in his confessions reckoneth out all the follies which he committed in his childhood infancy youth and age calling them to minde euen from the beginning Psal 51.5 for we are conceiued in sinne and a child of one day is not cleane before God As we grow in yeares ye grow in sinne as a Lyons whelpe is borne with a sauage nature and as it growes in age so the cruelty thereof increaseth so does man Solomon in the Prouerbs saith Pro. 30.19 It is hard to know the way of a young man with a maid So young men haue need of sure custody that their parents masters and Preachers should take heed diligently to them Saint Ambrose in a Sermon at the Funerall of the Emperour Valentinian the younger bringeth in that place of the Lamentations Blessed is the man who beares his yoake in his youth Lam. 3.27 God is mercifull to that youth whom he corrects Dauid he deplores the sinnes of his youth which were secret from the world and perchance to himselfe yet hee craues pardon for them Now the smallest sinnes trouble him which before were but sports to him and so it will befall to vs those offences now which we accompt no offences after we will esteem them great sinnes Prou. 6.3 now they are honey in the mouth but after in the belly they will be bitter as gall No time of mans life free of sin Ier. 2. Exod. 22.29 Simil. Note Ex. 23.10 There is no time of mans age which is free from sinne but the youth is not onely first but most subiect thereunto for a youth is like an vntamed Calfe like a wilde Asse which will be taken in her moneth The first borne should bee sacrificed to God the first fruits should be offered to him yea the beast if it had not beene redeemed the necke of it behoued to haue beene broken Thinke yee not that God hath more respect of the first fruits of our life then he hath of the first fruits of Bullocks Thou shalt consecrate thy beginnings to God
we shall neuer enter thereinto God resisteth the proud Iam. 4.6 and giueth grace to the humble On whom will the Spirit of the Lordrest on the contrite heart The Palace of Heauen is very ample Simil. but the entry very narrow let vs then liumble our selues vnder the mighty hand of God and learne of Christ that hee is meeke and lowly Mat. 11.29 and wee shall finde rest to our soules The word meeke is in Latine mites of which our Sauiour speaketh Who are meeke Mat. 5.3 Blessed are the meek or mansueti quasi ad manum venire sueti accustomed to come vnder the hand so God so mitigateth the fury of our nature and tameth vs that wee become so obedient that as a childe commeth vnder the hand of his Parent Psal 123.2 or as a handmaid is directed by the eye of her mistresse so doe wee attend vpon God Doctr. Whom God directeth he also protecteth Will he guide God who teacheth the meeke he also guides and directs them and leades them through the way For as children are ignorant so are they impotent they are taught by their parents led by them whom God directs he also protects and guides to heauen or else we should soon perish He must order the actions of our whole life rightly which is the second grace that God will bestow on his children when they submit themselues obediently to beare his yoake This docility will neuer be till our proud heart be subdued what Gods iudgement and his way is His iudgement and his way is nothing else but his gonernment whereby he declares himselfe as a louing Father carefull to prouide for the saluation of his owne children that he may relieue them that are oppressed raise vp those who are cast downe comfort those who are sorrowfull and grieued and succour such as be in misery And because in the former verse hee spake of sinners he will teach sinners his wayes he expounds of what sinners he meant God teacheth sinners but not all hee will not teach euery sinner but those whom he hath receiued into his fauour First hee bears downe our pride and contumacy and humbles vs First God will haue our pride beaten downe then hee will teach vs. but being cast downe he will not forsake vs and being humbled by the crosse he directs all the actions of our life in his holy obedience of which Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros iustitiae diriget mansuetos Humility the first second and last gift of a ChristiaÌ„ August Epist 56. He will direct righteous men that are meek Wherefore ye may clearly see that the gift of modesty and humility is so necessary as without which wee can neuer be capable of the mysteries of Gods kingdome Which made Augustine to say borrowing the allusion from Demosthenes the Grecian August Epist 75 ad Auxilium Episcopum who being demanded what was the chiefe thing required in an Orator answered thrice pronunciation thrice that the chiefe vertue required in a Christian was humility and in another Epistle En adsum senex à iuuene coepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learne from a young man my coadiutor in the ministery and so old a Bishop from a young man who scarce hath beene one yeare in the seruice VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies ALl the paths c. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exclamation whereby hee explaineth what he would shew euen the wayes of the Lord a most comfortable saying such as Paul hath another Rom. 8.28 To those that loue the Lord all things worke together for the best Sicknesse pouerty infamie yea death which is the greatest mercy when we are separate perfectly from sinne and the world and conioyned to Christ So that God is euer accumulating mercies and heaping them on our head Lam. 3.22 that whateuer befalleth vs certainly commeth from his mercie and it is of his mercy that we are not consumed and daily brought to confusion He comprehendeth the paths of the Lord in two words Doct. All Gods wayes are mercy and truth Pro. 20.28 mercy and truth or as others expound iustice These are the two pillars which vpholdeth a King and his kingdome Mercy and truth preserue the King for his throne shall be established with mercy Whateuer we heare or reade of the wayes of God is either mercy or truth mercy in pardoning sin truth in performing his promises Doct. Mercy and truth belong not to the wicked Other qualiâ—ies that are in God may tend to the reprobate but with none of these two haue they any thing to doe for they haue no repentance therefore no remission of sinnes they haue no faith and therefore they depend not on his truth But the godly are not to bee afraid of his iustice because mercy interuenes his power maintaâ—nes them his wisedome foresees their reliefe Rom. 8.33 Who shall intend any thing against the elect of God Christ iustifieth who can condemne But with the wicked he will dealt very hardly Psal 18.25.26 with the godly he will shew himselfe godly vvith the vpright man he will shew himselfe vpright with the pure hee vvill shew himselfe pure and the froward he vvill shew himselfe froward To such as keepe his couenant But to whom vvill he shew this mercy To those who keepe his couenant Of this couenant which God made with his Church reade Gen. 17.2 Exod 24.7 Iosh 24.16 Ier. 3.31 and in many other places This is the third name which he giueth to those who shall bee partakers of his mercy Three names giuen to the chosen First they are sinners next humble and penitent sinners and thirdly their repentance is declared by their life in that they keepe Gods couenants What a couenant is A couenant must be mutuall A couenant is a mutuall band betweene two persons hauing mutuall conditions God humbleth himselfe so farre that he couenants with man to be his God and promiseth to be their Father we againe oblige our selues to be his children and people if we forget to honour our Father then hee will not accompt vs his children Hee craues that wee should keepe his Commandements and couenants not the traditions of men Doct. Mans traditions cannot binde the conscience Note which can neuer bind the conscience yea oftentimes it falleth out that those who are too curious in obseruing these idle and vaine rites are carelesse in keeping these things which are absolutely commanded by God VERSE 11. For thy names sake O Lord bee mercifull vnto mine iniquity for it is great FOr thy names sake O Lord bee mercifull vnto mine iniquity What before hee spake generally of Gods mercy promised to all humble penitent sinners Doct. Particular application of mercy needful 1 Cor.
remission of his sinnes his conscience must be left in a most miserable agonie and torment What shall become of him at the latter day for the feare of eternall death and the horrour of Gods iudgements will euer be before him It is a very true sentence there can be no pleasure in the hoping for any good thing Note if the feare of the contrary be ioyned to it and if this be the greatest infelicitie of the wicked to be tormented in conscience because they see the anger of an irreconciable God then that must be the greatest felicitie of Gods children when they finde that God is at one with them which felicitie commeth not without this assurance of his mercie But there is as great difference betweene this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and a presumption as there is betweene two rebels whereof one hauing repented doth finde means of reconciliation with the king Simil. and so getteth his remission sealed and the other who presumeth so much of the king without any warrand And betweene one who dreameth of Golde and an other who hath it Gods grace amplified by three similitudes The grace of God is amplified by three notable similitudes the first from a burthen of the which the sinner is lightned and made free Sinne albeit before it be committed it seeme light as a fether yet it is the heauiest burthen that euer man did beare Doctr. Sinne is the heauiest burthen Hereditarie in these three respects First Because it is Hereditarie and man is borne with it whereof except he be cased by baptisme and the mercies of God in Christ it shall presse him downe to hell Heb 12.1 for it hangeth on fast and it presseth downe Secondly Because it lyeth both vpon soule and body Vniversall the Israelits were burthened with the taske layed vpon their flesh Exod. 1.14 Gen 39.19 and Ioseph with irons their soule being free thereof albeit both burthened with sinne Thirdly Alburthens are sensible to the bearer Vnfâ—lt and the heauie burthen the greatest sense but a sinner is contrarie hee hath no sense yea the greater be his sinne the more senselesse is he Exod 2.23.24.3 Meanes to be free of sinne Math 7.28 The seeling of thy sinne is the preparation to thy ease and reliefe The Israelites groaned vnder Pharaoh and the Lord sent Moses next rinne to him who is only able to pacifie God and thy conscience euen Iesus Christ who cryeth Come vnto me all yee that are wearie and loaden with sinne and I will ease you Thirdly Indeuour to be quit of it Doctr. Christonly can take away the burthen of sinne and be loath to take in on againe There is nothing able to disburden thee of thy sinne but Christ Fâ—ie to the fonde and new found out remedies of Merrit Pardons Pilgrimages and see what they can auaile thee Musculus in Psal Musculus vpon the Psalmes maketh mention of a Seruant in Germanie who stole some of his Masters goodes and after being become wealthy was greatly tormented in conscience for the same Wherefore desirous of some ease at the aduice of a Popish Priest hee gaue some part to the Church some to the poore but yet his torment no whit eased he restored at the counsell of the true Seruant of God to his master his owne and craued mercy at Christ and so receaued ease wherefore there is nothing that can ease a troubled mind but Christ Iesus who hath taken our burthen vpon himselfe There are two sorts of persons to whom this Doctrine doth appertaine the one who are touched with no sense of sinne those feele not the burthen yea being drowned in the Sea they feele no waters and burnt vp Some sinners haue no sense others too great sense Ionah 1.6 sents no fire O dead soule that when Gods iudgements are as so many wayes pursuing thee with Ionas thou art a sleepe The other ouer much pressed downe and moued with their sinnes almost disparing who are the rarest sort to whom this comfortable sentence doth appertaine Pro 25.2 It is Gods honour to passe by sinnes and to couer them The triplication of this remission argues the certaintie thereof And whose sinne is couered He is not content once to speake of the remÌ„ission of sinne but thrise vsing three similitudes to expresse the same to declare that it is a matter of great moment as also that it is perfect and absolute He sayth the wickednesse is pardoned the sinne couered the iniquitie not imputed a pretie gradation so that the weight of our sinne shutteth not the way to Gods mercie He sayth not that he is happie who couereth his sinnes for hee who couereth his sinne shall not prosper but hee who confesseth his sinne shall bee saued Pro 28.13 For the hiding of our sinnes from God closeth the doore to repentance He is happy whose sinne God couereth and so as long we vse subter-fuges and coloures our sinnes so long can we neuer heartily repent them and God will not pardon an impenitent sinner Hee is a foole who would couer his wounds from the Physitian Simil. for when the Physitian couereth it by healing it it is best couered This couering hath relation to some nakednesse and filthinesse which should bee couered euen sinne which defileth vs and maketh vs naked Doctr. Sinne maketh vs naked Exod. 32.25 why sayth Moses to Aaron hast thou made the people naked Sinne maketh vs blacke as a Moore defileth and maketh vs like menstrous garments and thus being so disgracefull we haue neede to be couered our owne garments of our merits are too short and cannot couer vs we haue neede therefore to borrow at Christ Iesus his merits and the mantle of his righteousnesse that hee may be vnto vs as a garment Simil. and as those breeches of lether which God made vnto Adam Gen 3.7.21 The properties of a garment when they cast away those figge-tree-leafes which they sewed to themselues garments are ordained to couer our nakednesse defend vs from the iniurie of the weather and to decore vs. So the mediation of our Sauiour serueth to couer our nakednesse that the wrath of God sease not vpon vs hee is that white raiment Reuel 3.18 wherewith we should be cloathed that our filthy nakednesse doe not appeare to defend vs against Sathan Isa 63.1 Math. 22.7 Rom 13.14 he is mightie to saue c. and to be an ornament to decore vs for hee is that wedding garment Put yee on therefore the Lord Iesus Christ Obiection But it may appeare that the word hiding or couering is not proper seeing there is nothing hid from the eyes of God whose eye pearceth vnto the most secret thought of our heart I answere with the Apostle Rom 4.17 Ans he calleth those things that are not as though they were things that are as though they were not because he forgiueth them as though they neuer had
we haue sinned in asking vs a King beside all other sinnes But a sincere heart seekes no starting holes or subterfuges but deales truely betwixt God and it selfe yea grace is at warre with all sinne especially with that which is nearest and dearest to man and will not spare to disgrace it by all meanes so that discovering the loath somnes thereof it maketh man willing to confesse it Ezra 9.6 Ezra sayth I am confounded and ashamed to lift vp mine eyes Thou shalt remember thy wayes Eze. 16.61 Act. 2.37 and be ashamed c. They were pricked in their hearts when they heard it God will haue his children like himselfe that as he esteemeth of sinne and as it is most oditious to him so we may account it odious and abominable and we can never hate and abhorre it overmuch Yea further when he maketh vs to aggravate our sinne he maketh vs so much the more to haue an earnest desire of mercy that when we haue seene sinne in an vgly visage we may see Gods grace more gladly laughing vpon vs with a merry countenance whereby we may the more glorifie him and accept of his mercie yea the more we confesse our debts to God and in humilitie craue forgiuenesse thereof the more he pitieth vs and the more we confesse our basenesse the more we magnifie the goodnesse of God pardoning the same The Lord will haue vs to confesse our sins that these being hewed from vs we may be more fit stones for his building Simil. And as the Carpenter taketh away chippes from the tree to make vp a goodly workemanship so will God haue our superfluous excrements cut off to make vs glorious ornaments to himselfe Against merits and superogation Gods superogation Mat. 18.27 Against Atheists This humble and penitent Confession of sinnes not onely damneth that divellish doctrine of merits and superogation or supererrogance when as the Master is sayd to forgiue all the debt But also convinceth such Atheists of our age who can well in grosse and generall termes say God forgiue vs we are all sinners and others who make a sport of sinne and others who will defend and patronize their sinne excusing the same and saying I am not alone I loue not to be singular it is the fashion of the world to whore and sweare and be drunke I hope God is not so strait laced as you are Yea many haue answered to my selfe You will not answere for our sinnes although I should haue beene partaker of them if I had not reprooved them They say to the Ministers as the Sodomites said to Lot Gen. 19.9 Shalt thou iudge and rule or as Corah and his confederates sayd to Moses and Aaron Num. 16.3 Yee take too much vpon you or as those in the second Psalme Psal 2.3 Let vs breake their bonds asunder And thou forgauest the punishment of my sinne Doctr. Repentance and remission meet together In the former part Repentance and remission meet together in few words Davids true Repentance is liuely expressed Now in this part is set downe the remission of his sinnes and both are closed in one verse to let vs see that the one is not so soone done as the other meeteth David sayth 2 Sam. 12.13 I haue sinned and Nathan subioynes presently and thy sinnes are forgiven thee So this may encourage penitent sinners that God will not suspend or drift time with them but will presently what time soever a sinner repent him of his sinne put away his sinnes out of his remembrance Forgiuenesse meets repentance in the face as the father of the forlorne Sonne met him and kissed him Luk. 15.22 But how can Confession be sound Ob before sinne be pardoned it seemeth rather that Confession should follow the remission of sinne It is answered Ans that all Gods gifts are given at once for in the first act of grace there is a change of the whole soule for faith repentance loue to God men are given at once but in respect of vs and our apprehension or application one grace goeth before another Simil. for as the cracke of Thunder and the Lightning are both at one time but we see the one before we heare the other because our sight is more apprehensiue then our hearing So these graces are all wrought together by God yet in regard of vs and our sense pardon commeth after Confession albeit God in the beginning of our conversion giues vs the grace whereof we haue not the present feeling Simil. as a childe in the mothers wombe liues and moues yet knoweth not of his life and motion So Gods children scarse can acknowledge that which is within them The Lord forgaue not onely his sinne but the iniquitie of his sinne Dan. 12.2 as we say terra pulveris or caenum luti the dust of the earth or dirt of clay Note By this he would teach vs that albeit we be altogether sinfull yet God is altogether mercifull great is our sinne I grant but his mercy is farre greater Ps 10.11 as farre as the heaven is aboue the earth Next yee see that God onely pardoneth penitent sinners It is an idle doctrine to cause men to beleeue that Christs bloud is sufficient for all sorts of sinners whatsoever they doe for if it were so what needeth repentance faith the loue and feare of God c. Wee cannot haue these without their conditions for as the auncient sayth fides iustificat correlativè How faith iustifieth August We must merit God by faith and repentance for as Augustine sayth he that made thee without them doth not saue thee without them But Christ died for all all therefore must be saved for whom Christ died It is answered Christs death had beene able as Leo sayth to saue infinite worlds but we speake of the effectuall shedding of his bloud which was shed for many not for all for the remission of sinnes VERSE 6. Therefore shall euery one that is godly make his prayer vnto thee in a time when thou maiest be found surely in the flood of great waters they shall not come neere him Doctr. The godly shall reape the benefit of remission of sinne THis is the second part of the Psalme for hauing taught that the happinesse of man consisteth in the remission of his sinnes now he sheweth who shall reape the benefit of the same So this gift of God is not restricted onely to David but to all the godly as a cleare light shining abroad for the vtilitie of the whole Church We receiue gifts from God to impart them to others 1 Tim. 1.16 Hereby we may learne for what end God doth bestow his gifts vpon vs to wit that we may reach forth the fruit thereof to others So the Apostle sayth he found mercie that he might be an example to others As also we should looke to the examples going before vs. Aske the former ages sayth Iob Iob. 8.9
1 Cor. 10.7 for our dayes vpon earth are as a shaddow and be not Idolaters as some of them were Therefore David being kindled doth kindle others Simil It is not possible that a cold coale can giue light but once kindled it will giue both light and heat He that doth not edifie his owne heart will be the more vnable to edifie others Paul sayes I beleeved Psal 40.10 2 Cor. 1.14 therefore I spake David becommeth an example to others of Gods mercie neither yet do we lacke examples both of his mercie and iustice But here we faile we cannot vse these examples neither make profit by them There ariseth here a question Ob since Dauid was an holy experimented Doctour taking vpon him to teach others must they be all like Dauid that is holy and truely religious who are able to teach others I answere Doe ye not thinke Ans that Balaams prophecies wrought good to the Church Simil May not a man with a leprous hand sow good seed which will fructifie May not a false Steward giue good bread to the children Iudas taught and wrought miracles and was not Saul among the Prophets 1 Sam 10.7 The Apostle Paul seeing many Preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not purely but of envie and pride sayth Phil. 1.15.18 I reioyce Christ is Preached any manner of way Gaudet in re non in modo sayth one of the Fathers And why was Paul so carefull Lest while he preached salvation to others 1 Cor. 9.27 he should be a Reprobate himselfe if a man might not miscarrie himselfe Preaching Saluation to others The worke that the Hypocriticall Preacher doth shall not prosper to himselfe but I know no reason why it may not prosper to others as I haue showne you by the pretending similituds Simil. Let none refuse the kings almes because they get it from his Amner 1 King 16.6 Note Elias refused not his meat although a Rauen brought it for if thou finde it to be Gods word take it out of what so euer mouth This 6 verse hath two parts First the meanes which godly men will vse to bring them in Gods fauour They will pray vnto him in a time when he may be found Secondly The effect of their Prayer Surely in the floude of great waters they shall not come neere him In the former after the inference therefore is noted the person praying euery godly man next to whom hee prayes to thee thirdly the time when thou maiest be found Doctr. Remission of sinne belongeth to all Gods children Deut 29.29 In this inference Therefore Dauid giues vs to vnderstand that this worke of Gods mercie in the remission of his sinnes shall not die in himselfe but shall surviue for euer and refresh the godly of all ages Things shewed to vs belong to vs and our children Euerie one that is godly Here is the person who must pray the godlie and euery one of them The word Chasid in the owne language signifieth two things the first a gracious man who hath receiued fauour from God Isa 7.6 He that hath grace can pray for grace Pro 15.8 Secondly It signifieth one who sheweth mercy or a meeke man a mercifull man Wherein we obserue that onely hee that hath grace can pray for grace The sacrifice of the wicked is an abhomination to the Lord. Gen. 4.4 The Lord hath respect to the offering of Abel but not to Caines offering Hee sayth of the men of Iudah the inhabitants of Ierusalem that though they cry vnto him Ier. 11.11 he will not heare them c. Onely those can pray rightly who haue the Spirit to cry Abba Father which no reprobate hath Rom 8.15 but onely the godly God heareth not sinners Ioh 9.31 but if any man be a worshipper of God and doth his will him heareth he Hee hath no promise to be heard therefore his prayer turneth vnto sinne Pro 28.9 and God will cast backe the dung of his Sacrifice vpon his face neither hath he fayth to beleeue Rom 14.23 and what so euer is without faith is sinne then the wicked are in a miserable estate who in all their life cannot pray they call not on the Lord. Psal 14.4 The Second signification is a meeke or mercifull man to declare that that prayer is in vaine which doth not proceede from a meeke and humble heart in thy selfe and mercifull to men and therefore in the praier which is prescribed to vs by our Lord we protest that wee are free from all hatred and doe heartilie forgiue such as offend vs. Who wold haue pardon of God let them forgiue others Which I wish to God we remembered so off as we pray for we haue daylie contentions and strife which no doubt interrupteth our praiers With what mouth can yee protest to God yee haue pardoned others when the hatred which yee haue locked vp in your heart accuseth you of a manifest lie before God Thou wouldest haue thy sinnes to be pardoned which thou committest against the eternall and omnipotent God and thou wilt not pardon the sinnes which are done against thee by a worme dust and ashes Then this is the way to right prayer that thou be bountifull mecke and mercifull Mat 10.16 The Scriptures calls Gods children Doues then they must be farre from the crueltie of the Hauke Shall pray this is the office and part of godly and meeke men to pray for praier hath great fruite and is profitable both to purchase things present and to come if any man be pressed by aduersitie in any Perâ—ill or danger sicknesse hunger Prayer profitable for al things or bee vrged by any calamitie what shall he doe pray If the memorie of his former sinnes sting his conscience if he be terrified with the feare of hell and eternall death Iam. 5.23 Let him pray for this is the onely hope and refuge of a Christian Chrys de oratione lib. 1. Yea as Chrysostome sayth it is the life of the soule and the soule would die without it What can affright vs if wee take our selfe to the hold of praier Exod. 14 21 Iosh 6 20. Exod 17.11 1 Kings 17.1 2 Chron 20 3. 2 Chron. 14 11. and 32.20 Prayer need full to all This diuided the red Sea cast downe Iericho ouerthrew Amalek closed and opened the heauens By this Ichosaphat ouercame Moab and Ammon Asa the Ethiopians Ezechias the Assyrians c. Let vs therefore runne to these weapons in all our troubles Prayer is necessary that it is required of what so euer age yong or old of what euer fexe men or women of what so euer cailing Princes Pastors and people so that who euer lacke this are not godly and by this a manifest difference is made betwixt the godly and vngodly Let each man try himselfe of what Spirit hee is and craue the spirit of prayer Vnto thee Now hee setteth downe the person to whom hee should
his sins was taken from God himselfe and that great mercie whereto he is inclined The next from his great filthinesse vncleannesse whose misery was an obiect of Gods mercie desiring God to purge and cleanse him from the same Now followeth the third argument taken from â—is acknowledgement of his sin and true confession thereof As though he would say Lord I know I haue sinned I confesse my sin to thee therefore pardon me What force thinke ye this argument would haue in a guiltie mans mouth if he came before an earthly Iudge and would say I haue committed murder and adulterie I confesse it Surely the Iudge would answer Ex ore tuo te iudico I iudge thee according to thine owne confession as Dauid commanded him to be killed 2. Sa. 1.16 An humble acknowledgement of sinne a good argument to obtain pardon from God who reported that he had killed Saul But before the heauenly Tribunall such an argument hath onely force There is no meane to acquit vs from Gods iustice vnlesse we come to him humbly confessing our sin and accusing our selues for then he will pardon and excuse vs. Our condemning of our selues maketh him to absolue vs our remembrance of our sins maketh him to forget them and our repentance bringeth his pardon But how cometh it to passe that thus he lamenteth Obiect seeing before Nathan had assured him that his sins were forgotten and pardoned I answer the godly Solut. albeit they be perswaded of mercie yet for the loue they beare to God they cannot but be displeased with themselues so often as they remember how vnhappily they haue offended so gracious a maiestie The wicked forget the euils which they do remember the good which they haue done if they haue done any whereas the godly remember alwayes their sins 1. Cor. 15.9 1. Tim 1.13 but the wicked forget their sins most â—asiâ—y and if they haue done any shew of good they remember it continually The godly by the contrary forget their good and remember their sins and the euill which they haue done as the Apostle Paul saith I am the least of all the Apostles and not meete to be called an Apostle because I persecuted the Church And againe When before I was a blasphemer a persecuter and oppressor but I was received to mercie And againe Christ died for sinners among whom I am the chiefe They account themselues the least among the godly the greatest among sinners So it is good to vs to nourish a continuall remembrance of our owne sins that it may humble vs before God make God so much the more pitie vs that he seeth vs vnfainedly displeased with our selues that we haue offenâ—ed him by our many many sinâ— For I know my sinne The knowledge of his sin doubtlesse came by Gods word out of the mouth of Nathan For albeit by a generall notice hee knew hee had done wrong and the particular punctions of his conscience forced him to thinke so yet the true knowledge came neuer vnto him vntil God said by his Prophet Thou art the man So the word of God serueth vs to this vse that it openeth our blinde eyes to see what is euill in vs. And therefore wo to that people who haue not the word and faithfull Preachers who may let them see their sins For when they know not sin to be sin they die in their sins By the law saith the Apostle is the knowledge of sin Rom. 7.7 for if the law had not said Thou shalt not lust I would not think concupiscence to be sin Ye may see how great an euill is ignorance when mens eyes are blinded whom the god of this world hath blinded in so great a light The most part of the world couers their sin by translating the cause ouer vnto others as Adam vpon Euah Euah vpon the Serpent But the Scripture saith Gen. 3. Pro. 28.13 He that hideth his sin shall not prosper Non medioâ—re est saith Ambrose vt agnoscat peccatum suum vnusquisque It is not a small thing to euery one to know and acknowledge his sin So saith Dauid Delicta quis intelligit Who vnderstandeth his sin He who knoweth them may the sooner auoide them If any knew a danger he could easily flie from it and go by it Our Sauiour wept because they knew not the day of their visitation That a man may know his sin it is necessary he be admonished and rebuked and he who desireth to attaine this knowledge must be content to receiue rebukes kindly How to attaine to an acknowledgement of sinne He must resolue before God to shun the occasions of sin and such euill companie as allureth him to folly that he do call to mind what a gracious God he hath offended what good things he hath lost how many he hath offended by his example and to addresse himselfe henceforth to leade a holy and religious life according to Gods word The Philosophers thought it most necessary for euery man to know himselfe and in their precepts had this euer He who knoweth not himselfe can neuer know God Nosce teipsum Know thy selfe Then much more it becometh a Christian to know himselfe for otherwise he can neuer know God in any of his properties For if we know not our sin how shall we either know Gods iustice pursuing vs or his mercie pardoning vs. Oh that we knew our selues But Satan doth with vs as the Rauen doth with the Lambe Simil. it first pulleth forth the eyes then deuoureth it first he blindeth vs then we follow him Therefore we should labour vpon our soules that the darkned eye thereof may be cleare the dimnesse remoued Acts 9. the scales which lie vpon them as vpon Saint Paul may fall to the ground that seeing our selues and our nakednesse we may craue to be couered seeing our wounds we may desire to be cured As also it is the principall part and duty of Pastors to deale in their Sermons with people that they may see their sins Sonne of man saith the Lord to Ezekiel make knowne to Ierusalem their abhominations Pastors ought to exhort the people to a sight of their sin We flatter the people in their sin and vse conniuence to their wickednesse We are afraid and belike dare not light the candle of the word and bring it to them being lying in darknesse lest they put forth the candle or smite vs who by the light thereof let them see their misbehauiour And my sinne is euer before me When Satan doth present his baited hooke of sin to vs Satans policy in presenting the greatnes of our sins after we haue sinned to vs he neuer letteth vs see the hooke of Gods iudgements but euer the bait of pleâ—sure but when we haue swallowed the baite he neuer letteth vs see any comfort of Gods mercies but proposeth to vs a troubled conscience the flames of Gods wrath and the terrors of his iudgements as the Prophet saith Our
9.27 that in this verse he particularly applyeth vnto himselfe shewing vs hereby how necessary the application of mercy is to a Preacher lest preaching to others hee become a Reprobate himselfe He runnes euer to mercy pretending no merits and craues pardon to his iniquity which before hee called sinne for hee sinned against God and did iniquity to Vrias Doct. Who sinneth against God hurteth his neighbour 1 Ioh. 4.20 where obserue that sinne and the forgetfulnesse of God causes vs to doe iniquity and wrong to our neighbours how can wee loue God whom wee see not and hate man made to his I mage whom wee see For it is great Doct. To aggrauate sin a true marke of a penitent Gen. 3.12.13 A true marke of a petitent sinner to aggrauate his sinne Some vse to extenuate their sinnes by comparing them to others whom they thinke sinne more then they doe others excuse them as Adam did when hee said The woman which thou gauest to bee with me shee gaue me of the Tree and I did eate shee againe excused herselfe The Serpent beguiled me and I did eate Doctr. WheÌ„ man remembreth sinne God forgetteth it But let the children of God search and finde out the greatnesse of their sinnes and aggrauare them that God may extenuate them and so forget them Are yee loadned with sinne remember it and God will forget it and ease you if yee haue it before your eyes hee shall cast it behind his backe but if you thinke nothing of sinne God will binde it on your backe so that it shall presse you downe as a milstone But he craueth this for Gods names sake his name is his honor Doctr. Gods chiefest honor is his mercie Pro. 25.2 shewing vs that God purchaseth his chiefe honour by his mercy It is the honour of the King to try sinnes but the honour of God to couer them VERSE 12. What man is hee that feareth the Lord him will hee teach the way that he shall choose IN this and the other two verses following is contained another quality which God craueth in his penitent humble and obedient sinner to wit that he haue the feare of God who is rewarded with temporall and spirituall blessings in his soule body and posterity So godlinesse is great gaine hauing the pâ—omâ—es of this life the life to come 1 Tim 4.8 What man is he By this forme of interrogation hee would note the raritie of those that shall finde mercie and this indefinite speech answerable to an vniuersall declareth that whatsoeuer they bee of whatsoeuer estate and condâ—tion who feare God shall bee sure of these after following blessings Doct. God directs them whom hee forgiues Next obserue that God hee directs all these in the course of their life whom hee hath pardoned therfore those who are not reconciled to God need not looke for Gods direction he was a Pillar of fire and Cloud to the Israelites for they were vnder the Couenant Exo. 14.19 The feare of the Lord is the chiefe vertue Pro. â—5 33. What the feare of God is euen the beginning of wisedome It is a secret reuerence bred in the heart of a Christian proceeding out of the sense and feeling of Gods loue whereby a sinner is affraid that hee neither thinke speake or doe any thing which hee supposeth may offend Gods Maiestie This secret feare if it bee once planted in the heart will direct thee in all good actions acceptable to God and correct thy euill doings Note The two properties of Gods feare Simil. The loue of God hath a constraining power whereby it compelleth and forceth vs to serue him the feare of God hath a restraining power by which it restraineth and stayeth vs and keepeth vs backe from offending him this is like a bit the other like a spur Abraham feared that the feare of God was not Gen. 20.11 in the place wherto he went Ioseph being inticed by his Mistris to commit wickednes with her answered How can I do this great wickednes and so sin against God Gen. 39.9 the Lord plant this feare in our harts This is a filial feare which he craueth comming from loue not a seruile feare which commeth from a feare of punishment The preseruer of this feare is a continual nourishment in thy minde of the presence of God How the feare of God is preserued to whoÌ„ thou presentest all thy actions When thou coÌ„mittest any thing vnworthy of his presence be ashamed of it flie froÌ„ it craue mercy for it make the quiet Cabinet of thy mind the Chamber of his presence wherin thou darest admit no lewd thought no filthy thing And because it is impossible to fray thy hart minde from the conceptions of that sinning sinne in thee Note yet haue this testimony that it is no sooner conceiued but as soon repented Will he teach the way that he shall choose He promiseth foure benefits to the man that feareth God he heapeth vpon him grace vpon grace before hee pardoned him and now he directeth the man whom he forgaue for no sooner receiueth hee any man in his fauor when he immediately takes the protection and direction of him But out of these words we see three things First there are diuers yea contrary wayes as there are contrary ends the broad and the narrow the Kings way and by-rodes the way of life and of death Many promise to themselues a Kingdom not being in the way leading thereto This is against such as dreame to themselues that whatsoeuer religion they professe or howsoeuer they liue they shall goe to heauen but they are deceiued for if thou be not in the way to the Kingdome thou shalt neuer attain to the Kingdome many yea the most part are not going but riding not running but posting to hell whom if ye demand whither they goe they will answere to heauen yea and they will bragge they shall be nearer God then the Preacher himselfe euen as if one would dreame of life at the poynt of death Next wee see that a man cannot of himselfe choose the right way to heauen Doct. Man of himselfe is ignoâ—ant of the rigâ— he way 1 Cor. 2.1 4 for the naturall man cannot apprehend those things which pertaine to Gods Kingdome neither yet can he see them for they are spiritually discerned Whereupon followeth the third that is how man shall choose the good and refuse the euill way Rom. 9 1â— Non est currentis nec volentis sed miserentis Dei It is not in him that runneth nor in him that willeth but in God that sheweth mercy Heb. 11.25 Moses choosed rather to suffer with the Church then to bee called the sonne of Pharohs daughter Ios 24.15 Ioshua and his house choosed to serue God though all the people should serue Baal Psal 4.6 Dauid the King choosed the light of Gods countenance to shine on him 1 Kin. 3.9 Solomon made
Histor Theat A Flaxwoman at Kinstat in France who dressed her Flaxe commonly on the Sabboth twise admonished on two Sabboths by fire and not amending the third day was burnt with her two children A warning for those who brew bake grind c. on the Sabboth A man working in his haruest on the Sabboth his barne was burnt and all that hee had according to that of the 17. of Ieremy verse 27. At Parise at the Beare-bating Ano. 1585 eight persons were slaine many hurt by the sudden breaking of the scaffold As also a fearefull iudgement of God fell forth at Dumbar about the yeere of God 1577. whereof I was an eye witnesse my father master Andrew Symson of good memorie being Minister thereof who going to Church law a thousand Boates setting their nets on the Sabboth he weeped and feared that God would not suffer such contempt it being a most calme day as euer was seene at that season at midnight when they went forth to draw their nets the winde arose so fearefullie that it drowned eightscore and ten Boates so that there were reckoned in the coast side foureteene score of widowes Thus God hath wayes to finde out profaine persones But Alas this is pitâ—ifull that not onely wee doe not seeke God Pro. 8.1 but when wisedome sendeth forth her maides in the streets to seeke vs and call vpon vs wee heare their cryes with deafned eares so that I feare that the reproch of Isaias iustly appertaine to vs Isa 63. All the day I stretched forth my hand to a rebellious people Finally as there is a time of all things which would be obserued Time fleeth away take it before it be gone Simil Pro. 6.6 for post occasio calua as fortune is bauld behind so is time a Spring time an Haruest time a Sommer time a Wintertime The Pismire knoweth her time the Sea and Moone haue their times and so hath Grace a time while it is offered and God a time wherein he may be found Therefore seeke the Lord while hee may be founde Isa 55. If wee slippe the tyde and influence of grace the tyde will faile vs which we shall neuer recouer But to the end God must seeke vs first A time when God will not be be found â—â—k 13.24 we may finde God wee are to be found of God for wee can neuer seeke him till hee first seeke vs as the lost sheepe cannot seeke it selfe Next there is a time when God cannot be found Many shall seeke to enter but shall not be able for the wicked seeke not till the time of finding be past so did the foolish Virgins Mat. 25.12 Gen. 27.35 it was too late when the gate was closed It was too late for Esau to seeke his Fathers blessing when he had contemned it Exod. 14.24 It was too late for Pharaoh to flie when he was in the midst of the Sea When God is found God is found when he offereth gracious occasions of his finding and wee imbrace them Which Hosea expresieth in his tenth Chapter vers 12. Till he come and raine downe righteousuesse on vs. But there are two things which breedeth doubts in vs Ob first the wicked are heard as Achab the Ninivites the Israelites in seeking a King 1 Sam. 8.22 1 King 21.29 Ion. 3.10 Luk. 8.32 Ans the Devils seeking to enter in swine c. I answere albeit God granteth their worldly desires yet it is to their double destruction The Israelites obtained a King in his wrath Achab prolonging temporall iudgement procuted eternall condemnation and in this world albeit suspended for a time to shew Gods lenitie sparing reprobates for a season in the end vtter exterminion Next the godly find not alway God Ob. Ans Answere They find him not at the present he delayeth time with them to exercise theâ—r faith and patience but in the end he commeth Mat. 14.25 he commeth at the fourth watch Abraham Zachary and Anna prayed for châ—ldren in their youth but gat their prayers granted in their age yea oft they are refused in some things and better giuen them Paul prayed to remoue the messenger of Sathan 2 Cor. 1â— 9 but God would not yeeld thereto albeit he heard him in a better supplying him with sufficient grace Christ prayed the cup might be taken from him but in that he was not heard Luk. 22.42 yet he was heard in a better that he brought him well through it The fruit of Prayers Surely in the flood of great waters they shall not come neere thee Here is the second part of this Verse wherein is expressed the fruits of our prayers and the excellent effect thereof that the faithfull are delivered from all troubles after their prayer God giueth a singular priviledge to prayer Doctr. God delighteth in Prayer Rev. 8.3 that he preferreth it to any other thing for he delighteth in that sacrifice more then in any burnt offering and therefore the Angels are said to offer vp the prayers of the Saints as though God had preferred them more in assigning them to that office then in any other And none can pray but the childe of God Let vs therefore striue night and day to performe that dutie which shall doe vs more good in our miseries then any other remedie The great danger of Gods Saints Flood of great waters He magnifieth the mercy of God by setting forth the great danger whereto a Christian is subiect by a similitude taken from great Floods which is very frequent in the Scriptures And to expresse our danger it is sayd We goe through fire and water they are both extreame and mercilesse elemenes albeit water be worse and more dangerous for fire may be extinguished by water but what is able to resist the rage of waters and specially an invndation which commeth so vehemently so suddenly so forcibly that no man is able to resist it but straight way it carrieth him away The floods are sometime sayd to come vpon vs from God Psal 42.7 All thy floods and waues are gone over me Sometime by Sathan The serpent cast out waters as a Flood Rev. 12.5 Sometime by wicked men Isa 59.19 The enemie shall come as a Flood God is the first raiser of the Floods but the Devill and wicked men doe concurre and advances that worke to destroy the Church Ye see then the enemies of the Church are compared to waters Psal 124. Isa 8. Isa 17. Ier. 47. There is nothing to eschew the rage of waters but onely to flâ—e from them Moreover as many waters yea stryps and rootes ariseth together A concurse of the wicked against God Psal 10. Psal 2. so doe wicked men in the persecution of the Church concurre together even to destroy Gods Church All pâ—t too their shoulder their force their malice their words and deeds and what they can to subvert her The fuâ—y of the enemies wasting the Church
in our hearts to the Lord Col. 3 16. reiecting vaine idolatrous and profane ballads and sing spiritually vnto the Lord. When Nathan the Prophet came to him Dauid as is thought lay a yeare almost in this sinne asleep till God wakened him by Nathan Ionah 1.6 as he did Ionas by the Pilot. It is certaine we would sleep vnto death before we awake from sinne if God did not put vpon vs Man is lying asleepe till God waken him and stirre vs vp We are so benummed by the spirit of slumber and possessed by a lethargie that all our senses are stupified till Nathan come and awake vs. Next God sends him that which he praied for euen a faithful admonisher Psal 119. One Prophet cometh to another yea a greater then himselfe 1. King 13.18 not as the old Prophet came to the yong at Bethel to deceiue him but as a father to admonish his child There should be an holy freedome and libertie among Preachers Pastors should freely rebuke the vices one of another each one should freely rebuke another when they see them doing wrong One should not winke at an other as most part do and others being reproued rage mightily saying with Zidkiah When went the Spirit of the Lord out of me to thee 1. King 22.24 Esa 30.10 They rebuke the rebuker They say to the Prophet Prophecie not Obserue moreouer that Nathan cometh first to Dauid not Dauid to Nathan the Physitian to the patient not the patient to the Physitian Christ himselfe came to the sinners and Publicans and called them to repentance This is against the pride of some Mat. 9.13 Against the pride and lazinesse of Preachers and lazinesse of others who will not come or take the paines to visit weake Christians yea will scarce admit them to their presence when they come as though they were Princes Woe to their pride who come not to the sicke and heale not the broken as saith the Prophet but feed themselues with the fat of the sheepe Let none of higher gifts despise those of lower Acts 9.17 God vseth Nathan a Prophet inferiour to Dauid both in Prophecie wisedome and other gifts to be an instrument to warne Dauid Let none then of greater gifts despise those of lesser Ananias taught Paul and here Nathan Dauid After he had gone in to Bathsheba Albeit Dauid thought he had hid himselfe well enough yet God found him out by Nathan Adam hid himselfe among the bushes but God called to him Gen. 3.8 Where art thou Let vs not then dreame that God doth not see vs and whatsoeuer starting holes we seeke to hide our selues in The woman lighteth the candle Luk. 15.4 and findeth the lost pennie and our Shepheard will seeke his lost sheepe and bring it home againe No wither can we go from the all-seeing eye of God Gone in to Bathsheba As Dauid was an example of the frailtie of mans nature and Nathan of a faithfull Preacher so Dauid setteth down what euils do come of the beautie of women which is conioyned with impudencie and leuitie For if she had not washed her selfe naked before the pallace and consented so readily to the King Against the impudency of women that he should come in to her a filthy action spoken in cleane termes as Christians should do the like there had not bin such abhominable crimes committed She representeth many women in our days shamelesly haunting such places where they may giue occasion to meÌ„ to suit after theÌ„ Gen. 38 1â— as Tamar sitting by the high way when Iudah came by This doth not disgrace honest women but rather giueth them matter to glorifie God who hath not suffered them to be deborde in their filthy affections As the wise mariner seeing others by throwing themselues in danger suffer shipwrack Simil thanketh God who kept him from the like so honest women may praise God that he hath preserued their honestie which was not in their owne hand Beautie is not to be euill thought of being a benefit and blessing of God Beautie a blessing of God if not abused but the abuse of beautie by the tentation of the diuell and deceitfulnesse of our owne nature when Satan allureth vs to dishonour God and destroy that goodly peece of workmanship which God hath made vp in vs by that which should haue bin an instrument to prouoke vs to Gods seruice Pro. 31.30 Beautie is deâ—â—â—tfull Absoloms beautie deceiued him c. Sa. 14.15 and many with him haue beautie but haue no grace to vse it well Finally I see both the persons are noted by their names and not obscured wherein the Spirit of God in his word as in a true mirror and glasse representeth euery ones naturall face either in their beautie or in their blemishes So Iohn Baptist spoke particularly to Herod Math. 14.4 and the Prophets to their Princes They closed not vp their reproofes vnder generalities that they might interprete them any way which pleased them best but called blacke blacke sowre sowre and sweete whosoeuer sin openly ought opeÌ„ly to be rebuked sweete For particular applications to eminent persons is most requisite and those that sin openly should be openly rebuked that others may stand in awe Verse 1. Haue mercie vpon me O God according to thy louing kindnesse according to the multitude of thy compassions put away mine iniquities HAue mercie vpon me O God The thing he craueth most of God is mercie for God hath many qualities which are essentiall to him but none of them could do vs any good without his mercie his power would destroy vs his wisedome confound vs his iustice condemne vs his maiestie affright vs but all these by it turne to our good To beg for mercie is the first word of a supplicant The first word of the forâ—orne sonne to his father was Father Luk. 15.21 I haue sinned against heauen and against thee This Christ in his prayer hath taught vs to pray Math. 6.12 Forgiue vs our sinnes So in euery prayer we should begin at haue mercie vpon me O God We sin daily and vnlesse we offer vp at the doore of the Sanctuarie a sin-offering we cannot offer an offering of thanksgiuing and the sweete incense of praises Thus prayed the woman of Canaan saying Mat. 19.22 Haue mercie vpon me comprehending vnder that the cure of her daughter and the two blind men cried O Sonne of Dauid haue mercie Mat. 9.27 as also did many others The greatest comfort that Christians haue in their trouble is that they haue to do with a mercifull God and not rigorous nor one who wil chide with vs continually Psal 103.9 but one who is flow to anger readie to forgiue whose name is mercie whose nature is mercifull who hath promised to be mercifull who is the Father of mercies 2. Cor. 1.3 The earth is full of his mercies they are aboue the heauens and the clouds
his mercy is aboue all his works extending to a thousand generations Exo. 20.6 Psal 100.5 Hos 6.6 whose mercie endureth for euer With the Lord is mercie and great redemption I will haue mercie and not sacrifire His mercies are often repeated in the Scriptures as Psal 5.6.12.16.17.20.22.23.24 thrice 25.30 thrise 32. twise 35. thrise 39. twise 41. thrise 47.50.50.58 thrise 60.61.62.63.68 twice c. Ioel 2.13 Mica 7.18 Mâ—th 12.7 rich in mercie â— Tim. 1.2 Eph. 2.4 c. The Apostles salutation is Grace mercie and peace Since so it is As a gardeÌ„ is replenished with flowers so is the Scriptures with mercie that this herbe of mercie groweth in euery corner of the garden of holy Scriptures and all the Prophets and Euangelists by plucking thereof haue nourished themselues let vs also in our greatest distresses run vnto it perswading our selues that God will as soone denie himselfe vnto vs as he will denie his mercie if we come with penitent hearts and beg it with such humility as becometh supplicants such faith as beleeuers such hope and patience as becommeth the elect we need not doubt he is faithfull who hath promised The Papists Bellarmine and Larinus in their translations Lorinus Bellarmine adde to the Scriptures following the Septuagints and not Saint Ierome as they confesse do adde magnam great giuing greater credit to their owne translation then to S. Ierome who was knowne to haue bin a godly and learned translator or to the Hebrew veritie They confesse the Scriptures in the originall language to be the best and yet do not spare to adde or pare therefrom as pleaseth them and therefore that curse must fall vpon them in the 22 of the Reuelation that God will adde all the curses of the law vpon those who adde to the Scripture and the words of this book and put their name out of the booke of life who diminish any point of them What need haue they to put in magnam great as though the multitude which followeth did not include the greatnesse O God The person to whom he prayeth is God Obiect Against iâ—uocation of Saintâ— But in regard of his basenesse and vnworthinesse why doth he not make suite to Abraham Moses Samuel Iob or some other holy men onely contenting himselfe with God For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church as we haue now of the helpe of our Apostles and Saints If they had not mind of such Mediators â—â—â—siâ— but fled onely to God I thinke we should follow their footsteps When God is deficient then let vs go to them and when the Sunne of righteousnes doth not shine it is time to light our halfe â—pennie candles Paul saith O foolish Galatians Gal. 4.3.1 who hath bewitched you and I say O foolish Papists when will you leaue off your folly If Christs intercession being God who knoweth all our necessities and pitieth them were not perfect then we might claime some subsidies but it is vaine to seeke otherâ— when he hath all for that doth greatly derogate to his glorie as I haue spoken in another place He vseth the word Elohim representing the holy Trinitie He inuocateth the whole Trinitie of which some of the ancients haue this coniecture because he failed against the Fathers omnipotencie when he abused his regal power in slaying Vriah against the Sonne being the wisedome of the Father vsing deceitfulnesse and fraud in this murder against the Spirit when he by his filthinesse abused his holinesse who is the Spirit of sanctification Therefore say they he now prayeth to Elohim Iudge of this nomination as ye please Elohim representeth the Trinitie as Iehouah the vnitie of both which Saint Augustine in his Confessions admonisheth vs We should saith he neâ—er remember the vnitie of the essence but we should as soone remember and dissolue our mind vpon the trinitie of the persons and not so soone thinke vpon the trinitie of the persons but to gather in our minds the vnitie of the nature which albeit they be vnspeakable and incomprehensible to vs it is enough that we speake with the Scriptures beleeue with the Scriptures and pray at the direction of the Scriptures whose direction if we follow we cannot erre in whose paths as being the vndoubted writs of God if we walke we cannot fall According to thy louing kindnesse The thing which he reposeth and resteth vpon Against merits is not his owne deserts but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue preteÌ„ded good works it was he Psal 16. I giue saith he my goodnesse to the Saints I am companion to all them that feare thee I wash my hands in innocencie and compasse thine altar Looke the 101. Psalme concerning the gouernment of his family and his owne person Of his vpright life he saith Iudge me according to my righteousnes While he hath to do with men there was no man more pure in life and religion but when he hath to do with God he renounceth all and taketh him to Gods kindnes and fauour While we looke downe to the earth our sight is sharp enough and we may see far and cleerly Simil. but when we looke to the Sunne then our sight is dazled and blinded so before men we may brag of our vprightnesse and honestie but when we looke vp to God we are ashamed of our selues yea of the least thought of our harts The Lord of his mercie keep vs from presumption that we presume not in any good thing we do seeing that it is Gods worke in vs let him take the honour of his owne worke and let vs say with Dauid Shame belongeth to vs but glorie to thee Out best actions are contaminate with such imperfections and spots that we haue cause to â—top our mouthes and blush and be ashamed of them we are conscious of the manifold faults and defects which are in them According to the multitude of thy compassions put away mine iniquities He exaggerateth the weight of his sin in that it hath need of many mercies whereby he testifieth that his sinnes were many passing the number of the heires of his head and like waters that had gone ouer his head So Gods mercies are more then mans miseries many sinnes require many mercies Men are greatly terrified at the multitude of their sinnes but here is a comfort our God hath multitude of mercies If our sinnes be in number as the heires of our head Gods mercies are as the starres of heauen and aâ— he is an infinite God so his mercies are infinite yea so far are his mercies aboue our sinnes as he himselfe is aboue vs poore sinners By this that he seeketh for multitude of mercies The godly account one sin tâ— be many he would shew how deeply he was wounded with his manifold sinnes that one seemed a hundred where
the holiest to an account he could finde them euen by their owne conscience guilty of iudgement Thus Christ reasoned with the Iewes taking an argument from their conscience Let him Ioh. 8.7 saith he who is without sinne among you cast the first stone at the woman taking in adulterie The papists confesse that the imperfection of our workes are supplied by Gods mercie but they diuide righteousnesse giuing Christ one part and taking to themselues another who doth not see how farre they erre from the Prophet Dauids confession Why establish they workes of supererogation which is a superlatiue folly if they cannot deserue more then may saue themselues It is a vaine thing to dreame either of satisfaction or satispassion Against merits that either a man can doe enough or suffer enough to satisfie God for his sinne Christ hath satisfied for vs all both the law by obedience and the iustice of God by his suffering who hath closed all vnder sinne that he may haue mercy on all Rom. 11.32 Bellarmine saith well on this place Vide Bellermin Psal 130. Offensio in Deum est infinita magnitudinis The offence done against God is of an infinite hudgenesse that we can neither condignely and worthily satisfie for them yea not acknowledge the grauitie and weight of them 2. How can a finite man make account for an infinite summe to such a God who knoweth the number of them and craueth so exact a reckoning But mercie is with thee that thou maiest be feared He being plunged in the deepthes of sinnes sorrowes is not able to reskew himselfe What he fâ—ndeth not in himselfe or others he sindeth In God Simil. till God relieued him The thing which he cannot finde in himselfe or in any other he seeketh it in God The earth is barren by nature an hard deud and cold element till it get life heate and moisture from heauen the same warmeth and quickeneth it and so it becommeth fruitfull euen so by nature there is neither light life nor grace in vs vntill God send them downe from heauen Wherefore then doe sinners seeke any releefe from beneath Iam. 2.17 Euery good gift commeth from the father of lights Let vs seeke it where it is to be found Luk. 24 5 Why seeke yee him that is liuing saith the Angell among the dead Why seeke we life in the dead world Mercy excludeth merit Rom. 3.28 Mercie excludeth all merits For grace and merits as Paule reasoneth doe fight ex diametro If we be saued by grace then merite is no merite if by merite then grace is no grace To ioyne those two grace and merite with these olde heretiques the Pelagians or with the Semipelagians arch-here-tique papists is great folly for they can no more agree together then fire and water of which of force the one will destroy the other 1. Iam. 5.2 Dagon and the Arke of God or the foote of Nebuchadnzars image composed of iron and clay Dan. 2.43 How mercie is said to be in God and with God Is with thee It is of him and from him as the author and God of all mercies it is in him as a fountaine to be found It is with him lying in his treasurie yea in a word it is himselfe beginning mids and end is ener mercie and compassion Are you in miserie stand you in neede of mercie ye know where to finde it euen in God and with God All the waies of the Lord are mercie and truth Psal 25.10 to them that walke vprightly If thou be sick thou knowest where to haue medicine without mony if poore where true riches are to be gotten if hungry wher food is The mercies of God supplie all the miseries of man There is no miserie in mans nature which may not be helped by Gods mercie and remission of thy sinnes This mercie as Augustine saith is to be found in the redemption of Christ blood That thou maiest be feared The consequent of this mercie is showen in the latter part of this verse that God may be feared But it seemeth very strange that mercy should beget feare Obiect where rather loue by it should be stirred vp in our hearts Solut. I answere the obteining of mercie begetteth both feare and loue a childish feare least we offend him a childish loue whereby to please him When the Apostle saith Charitas expellit timorem 1. Ioh. 4.18 loue expelleth feare he meaneth of a beastlie and slauish feare True loue and true feare are alwaies together Simil. but true loue and true feare may stand both together a child may feare to offend his louing father whom he loueth The end for which God offereth himselfe so peaceablie to man and so ready to graunt him mercie is that he may be feared If men were not assured to get mercie when they repent there could be no worshipping of God or godlinesse and if we had no esperance of grace why should we pray or vse diuine seruice in vaine The papists vnderstand not this ground for albeit they speake largely of the feare of God The papists are miserable comforters yet they keepe miserable soules in perplexitie denying that God will shew mercie vnto them calling it an high presumption that any should assure himselfe of Gods mercie what do they I pray you but build without a foundation for God can neuer be rightly worshipped vnles we haue an assurance of his mercie I wish that those Doctors who obscure the grace of God and teach mens righteousnesse could weigh this rightly Is it not a vaine thing in them to affirme that they would haue Gods seruice and worship aduanced themselues in the meane while obscuring Gods graces and mercies which should moue men most to worship him But the doctrine of grace say they maketh men secure and negligent of good workes Obiect it is true Solut. fleshly men will abuse Gods grace in wantonnesse but it is reasonable that for their peruersitie the glorie of God should be obscured and the elect and faithfull should be defrauded of their comfort Verse 5. I haue waited on the Lord my soule hath waited and I haue trusted in his word Verse 6. My soule waiteth on the Lord more then the morning watch watching for the morning IN these two verses Dauid declareth that out of the faith which he had of the remission of his sinnes sprang forth the hope which he had of the accomplishment both of his spirituall and temporall deliueries for faith must preceede Wherein faith and hope differ and hope must follow and attend vpon that which was beleeued faith and hope are both one in substance they differ in this that faith presently apprehendeth the promises of God and hope attendeth the receiuing of them If a king would giue his word Ex verbo Principis vpon the word of a king he would giue such a token to his subiects whereby he might be sure of that which he promised Simil.
aboue Reu. 22.25 which all Christians should earnestly attend and feruently pray with the spouse Come Lord Iesus The watchman looketh about to see the Sun spread out his beames he knoweth that light doth not come from below We should turne our eies from the world because here is no comfort Nots and looke vnto Christ Iesus sitting at the right hand of the Father with Saint Steuen from whom onely we may expect a comfortable deliuery out of all our miseries Act. 7.56 4. The light commeth in the morning Before breake of day is greatest darkenesse and then the Sunne ariseth and by his beames expelleth the same the light commeth not till the euening The Apostles rowed all night Mat. 14.24 till they were become weary and out of all hope and then Christ came in the fourth watch and relieued them being then in a most desperat case God will come So the Lord although he tarieth to let vs feele our owne weakenesse yet no doubt he will come he dealt this way with Iacob he wrestled all night with him till the breake of day Ge. 32.28 and then blessed him Dauid after he was long pursued and persecuted by Saul 2. Sam. 1. yet at last gat rest and ease Iudg 2.16 The Iewes were neerely destroied by their enemies but God raised vp Sauiours to defend them Dispare not then and disquiet not your selues be not discouraged howsoeuer yee see the Church which is as the Disciples boate tossed to and fro by the waues of persecuting tyrants Mat. 14.23 looke to heauen for the day of her deliuerie is at hand yea that euerlasting deliuerie when the Sunne of righteousnesse shall arise and shine on her for euer she may haue a night for a time but her morning will be most gratious she may be in paines as a woman in trauell for a time but her deliuery will be most comfortable God albeit he seemeth to come serò late yet he commeth seriò in earnest as he did in preseruing the Church in Queene Esters daies Ester 8. By the contrary the wicked may haue a short morning in this world but they cannot escape an euerlasting night in that bottomlesse pit of darknesse Nota. out of which is no deliuerie Verse 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great redemptions After the Prophet hath spoken of himselfe that he awaited vpon the Lord he now exhorteth all the Church to do the same He euer desireth the Church to be a partner with him in any benefite which he obtained from the Lord as in the 51 psalme after he hath prayed for mercy to himselfe he in the 18 verse prayeth vnto the Lord for the Church that he would be fauorable to Sion The like did Moses Daniel Ieremie they all prayed for her weale All should pray for the peace of the Church Dâ—uid exhorteth others to pray Pray for the peace of Ierusalem Such sort of preachers are to be highly respected who night and day powre out their prayers for the peace and welfare of Sion who depend on God and stirre vp others to put their trust and hope in God This did Iosua and Caleb after they had viewed the land Numb 13.31.33.34 giue heart and courage to the people of Israel to goe forward to Canaan whereas the other ten spies discouraged them saying their walls reached to heauen and the people were as the sonnes of Anak When Dauid desireth the whole Church to put her hope in God he recalleth her from alâ— other vaine hopes or putting her trust in any other This should make those who professe themselues to be Christians to blush and be ashamed to put their trust in any other but God I looked saith Dauid vnto the mountaines from whence mine helpe shall come Psal 12â— â— 2 mine helpe commeth from the Lord who made the heauen and the earth When Israel looked to haue helpe fortification and refuge of man then she was disapointed and left comfortlesse in her greatest extremeties Ier. 17.5 Cursed be he who maketh the armo of flesh and blood his confidence For with the Lord is mercie That which he so patiently attended vpon was mercie and that which he desireth the Church to waite for is mercie He repeeteth to the Church the goodnesse of that which he had tasted himselfe that which was needfull to him was needefull to the whole body of the Churchâ— and therefore as he wished mercie to himselfe he wished mercie to the whole Church militant Euery Christian should loue the Church more then himselfe which teacheth euery Christian to loue the Church as well as himselfe yea more and as he would haue health and welfare to himselfe so to procure the same for the Church And with him is great redemption He pointeth out this mercie First By the wonderfull effect thereof redemption Secondly By the qualitie thereof great redemption Redemption is the freeing of that which is in thraldome by giuing of a price What redemption is as the redemption of land presupposeth that it was ingaged for summes of money giuen to the owner and thus folde vpon reuersion or warriours that are taken in battell and ransoned at a price Oh that we would consider the thraldome we are in and how we stand in Gods debt the freedome which we get and the meanes whereby we obtaine the same God gaue vs his golden law and we haue nothing whereby to pay him but the drosse of our merits wherewith we will neuer be able to pay him that summe wherein we are oblished and thus we lie in thraldome Man may be redeemed But heerein is our comfort that we are not solde out at the ground but God hath alwaies reserued to vs a reuersion that we may be redeemed But what is the meanes whereby we are redeemed either it must be by strong hand as Abraham freed Lot or by the gratious fauour of those Ge. 14.16 whose captiues we are as a Master through loue which he beareth to his seruant may set him free or by paying of a ransome The parties were God and the Deuill Gods iustice must be satisfied Sathan must be vanquished or no redemption for vs. This Christ Iesus the sonne of God seeing that blessed seed of the woman and pâ—tying vs became a redeemer for vs by his valour and strength he vanquished that old serpent the Diuil and made vs free from him and by his death he satisfied the wrath of God and paied a ransome for vs euen his pretious blood Mans redemption is by the blood of Christ This redemption then is neither by gold nor siluer but by Christs blood All the world was not able to haue redeemed his blood only was a perfect satisfaction to the Father Lands impignorated become free at the Iubilie and when we are made free from our sinne we may account that the most ioyfull Iubilie that we euer saw Great
winds and tempests God will passe by all these our frailties and imperfections and will at last deliuer vs from them all if in the midst of these our extremeties our heart set it selfe toward heauen This Prophet in the 77. Psalme findeth himselfe so farre cast downe that his soule refused comfort and in this verse he thinketh himselfe so astonied that his senses were become scupified and benumed through the great paines which he sustained Verse 5. Yet doe I remember the time past I meditate on all thy workes yea I doe meditate in the workes of thine hands Verse 6. I stretch forth mine hands vnto thee my soule desireth after thee as the thirstie land Selah IN the two former verses were expressed his double tentations bodilie and spirituall in these two are double comforts so As the Churches troubles encrease so doe her comforts 1. Cor. 10.13 as the crosses of Gods childreÌ„ do increase so doe their consolations day by day for God is faithfull who will not suffer vs to be tempted aboue that we haue abilitie to beare but with the tentation will giue vs a comfort to his glorie One of the greatest comforts which Christians can haue in their extreame miseries Experience of former mercies a great comfort in time of extremitie 1. Sa. 17.34 is the ancient mercies of God bestowed either on themselues in particular or on the Church in generall This moued Dauid to enterprise the nomachie against Goliah The Lord saith he who deliuered me from the pawe of the Lyon and from the pawe of the Beare will deliuer me also from this vncircumcised Philistim Remember mercies past if thou would be deliuered in time to come Wee should recount the ancient mercies of God that they may encourage vs to seek him in time to come a Christian mans memorie should be a faithfull chronicle of antiquitie we should remember what our fathers haue told vs and shew that to our children but especially the works we haue found done by God to our selues God would hide nothing from Abraham Gen. 18.17 because he would shew it to his children The foole and idiot doe not ponder the workes of God but the righteous doe lay them vp in their hearts and shew them to those who come after them So let vs make a register and book of remembrance of the auntientie of Gods goodnesse to his Church which will comfort our soules in the present day of sorrow Our memories may easily shew to our children the antient mercies of God in the first beginning of our Church threescore yeares agoe and how he deliuered her in her infancie from the furie of the Frenchmen and againe in the 1588. yeare from the great armado of Spaine and diuerse others bloudie interprises of wicked men Let vs therefore haue a fresh memorie of Gods benefits which may furnish vs with comfort in our present necessities let our owne particular benefits encourage vs against our owne particular euills and generall blessings and deliueries which the Church hath had strengthen vs against those euills which befall to her in our time Let vs recollect our Spirits and take vigour in this our present distresse that we faint not If Gods mercies be rooted in our hearts our tongues will vtter the same From his remembrance there floweth a meditation twise remembred in this verse for a sanctified memorie of Gods goodnes stirreth vp an holy meditation and reuolution in our mind of the same from whence floweth our gratitude and thankefulnes to God and if we looke lightly to the mercies of God we speake as lightly but when they are rooted in our hearts then we begin to speake magnificallie and worthilie The workes of thine hands Here he letreth vs see that these works could haue bin done by no humane power but by the immediate power of God Exod. 8. â—â— As the Aegiptian sorcerâ—rs spake of the lice so may we say concerning the deliuerances of the Church God reserueth to himselfe the deliueries of his Church surely this is the finger of God He will otherwaies honour his owne children but he keepeth the honour in deliuering the Church to himselfe He will haue it said in the ages to come the Lord hath done this As he by the workes of his hand made the Church so by these same sauing hands he hath redeemed it from hell and damnation and it is the worke of his owne hands that shall deliuer her from temporall dangers Therefore let God arise and deliuer his Church for she is now in great hazard Psal 6â— â— but the Lords arme is strong enough and in his appointed time can deliuer her I stretch forth mine hands vnto thee His â—econd comfort 〈◊〉 prayer which springeth â—rom his earnest meditation Here the fruit of holy meditation it stirreth vp our hearts tâ—o an earnest prayer Such meditations of Gods goodnes and power are the best helpers and confirmations of our faith Earnest prayer from a serious meditation consideration of Gods workes to lighten vs of our sorrowes and griefes Hence it followeth where there is no meditation and earnest consideration of Gods workes there will be no earnest prayer but perfunctorious dealing with God which we will not regard but repudiat and forsake The instruments of his prayer is the stretching forth of his hands The stretching forth of the hands noteth the lifting vp of the heart Exo. 17.11 which noteth the lifting vp of the heart As Moses hands were lifted vp when Israel fighted against Amalek and when they fell Israel had the worse and therefore Aaron and Hur held them vp and so Israel preualed Thus we should compose the gestures of our body in spirituall exercises as they may be most helpefull vnto vs to our inward and secret worshipping of God My soule desireth after thee as the thirstie land He declareth his vehement affection to God by a verie prettie similitude taken from the ground which is thirstie by the long drought of summer wherein the earth rent in peeces as it were and with open mouth through long thirst seeketh drinke from heauen By which he sheweth that he came to God as distitute of naturall substance and therefore seeketh from aboue that which he lacked So in all his extremities he looketh euer vpward from aboue he seeketh helpe and comfort Doctr. Art thou athirst ther is water in heauen to refresh thee Albeit we be in extremitie and as it were rent in sunder yet here is comfort there is water in heauen which will refresh vs if we gape after them Here is a blessing those that thirst shal be satisfied If we thirst for mercie for deliuerie and spirituall and temporall comfort thou shalt be satiffied therewith for if God heard the prayer of Hagar and Ismael being athirst in the wildernesse Ge. 21.17 and opened vnto them a fountaine will he forsake Isack the childe of promise If he heard Samson in the bitternesse of his heart when
respect nothing so much as it we should not teare him in peeces with blasphemies as many do neither dishonour it any maner of way but sanctifie the great name of the Lord our God in our hearts and in our workes Quicken me O Lord for thy names sake Dauid thinketh himselfe dead both in body as a man not liuing but dead and in his soule comfortlesse vnlesse God giue him life and vigour Psal 103.5 As the Eagle by breaking her bill reneweth her age and the Serpent by easting her skinne reneweth her life so we must throw away the old fathers of our sinnes that we may become young againe Obserue that we are euer dead in this world Doctr. God who gaue vs our natural life must reuiue vs who are fleeping in sinne Mar. 12.27 till God put life in vs and quicken vs for all the world is dead without Gods life Then we are oblieged to God that we liue naturallie who must also quicken vs spirituallie For he is not the God of the dead but the God of the liuing Surely the naturall death is not so much to be feared as the spirituall of which Christ saieth Let the dead burie the dead Luk. 9.60 Both which are now alike lying vpon most of this age So we are to sue at God to quicken and reuiâ—â—e vs that we may serue him For surely we are dead till the Lord our God quicken vs and this is to vs a new resurrection And for thy righteousnesse bring my soule out of trouble Man may craue with a good conscience to be brought out of trouble We brought our selues in trouble through our sinnes Man bringeth himselfe in trouble but God must pluck him out of it but there is none who can free vs from them but God and therefore we may lawfully cry to him for helpe The first argument is taken from the righteousnesse of God for it is righteous with God to render iudgement to your enemies and to vs relaxation for God payeth them with their owne coine Therefore as God hath mercie to his owne so likewise he hath iustice by which he will plague his owne aduersaries And for thy mercie slay mine enemies and destroy all them that oppresse my soule He claimed to iustice for his deliuerie as in the former verse together as in another Psalm Of mercy and iustice saith he my song shal be Psal 101.1 But he desireth God to slay his enemies in his mercie Obiect when rather their destruction was a worke of his iustice Solut. I answere that the destruction of the wicked is a mercie to the Church As God shewed great mercie and kindnesse to his Church by the death of Pharoah Senacherib Herod and other troublers thereof Obiect But why prayeth he against his enemies directlie against Christ precept who commandeth vs to pray for them that persecute vs Mat 5.44 Solut. I answere those enemies were more Gods enemies against whom we are bound to pray not his particular enemies whom he pardoned According to the example of Christ who on the crosse prayed for his enemies Luk. 23.34 Father forgiue them for they know not what they doe But why would he haue them slaine seeing he saith in another Psalme Obiect Slay them not Solut. lest the posteritie forget I answere they are said to be slaine who rage in malice when God will make them examples of his iudgements some whom he will reserue to another time till their cup be full and that they as Cain may be tormenters of themselues and examples to the posteritie to come Gen. 4.15 Mat. 27.5 Cain was reserued and Iudas executed and God iust in both Cains prolongation was as a sentence giuen by the iudge suspended for a time giuing time to repent yet in a most fearefull and disperat case that it had bin better for him to haue died then to liue in such a desperate punishment and torture of conscience For I am thy seruant The last argument which he vseth to moue God to help him is by professing himselfe to be Gods seruant A prince will thinke it a great indignitie offered to himselfe if his seruant be iniured Now Lord I am thy seruant whom they torment goe Lord confound them and deliuer me This teacheth vs that if euer we desire to haue any fauour from God He who would be in fauour with God must serue him either in maintaining vs or confounding our foes that we must serue our Lord and imploy all our indeuours to glorifie him Let vs not serue sinne and our lusts but serue him who is most faithfull and whose promises are yea and Amen God grant vs that we may serue him in feare and trembling and end our daies in the magnifiing of his holy name through Iesus Christ our Sauiour Amen FINIS
and defile their bodies with whoredome then as honest women to be obedient to their husbands and keep their bodies holy and cleane vessels Sinne is filthy to thinke of it filthy to spâ—ake of filthy to heare of filthy to do Sin altogether filthy in a word there is nothing in it but vilenesse What can we see in a botch but filth in a wound but filth and looke to sin nothing in it but sinne which is more filthy then if the filth of all worldly diseases were contâ—acted in one heape And therefoâ—e Dauid seeing his owne filthinesse craueth as God to be washed therefrom He desireth to be washed No element so fit to wash away filth as water which serueth for many vses but especially for that And as God hath appointed that element to take away our outward vncleannesse The blood of Christ a fit elemenâ— to wash away sin so he hath appointed his Sonnes blood to be the onely Iordan to wash and take away the leprosie of our sins This is the fountain of Dauid for remission of sins Vnlesse a man be borne againe by the Spirit and water Ioh. 3.5 he can not come to the kingdome of heauen which is our regeneration This was prefigured in the Leuiticall law when there was frequent washing The high Priest Aaron himselfe and the rest of the inferiour Priests presumed not to offer sacrifices till they were washed The vessels were in the Tabernacle and the great Sea for continuall purgations and washings not onely to prefigurate the fountaine of iustification by which all those who are consecrated to God must be once washed but also the Spirit of sanctification by which they must be sanctified And he that is once washed Daily sins haue need of daily purgations hath not need to be washed againe Yet our feete and affections must be daily washed We sinne daily and therefore haue need of daily purgation We contract daily guiltinesse for which we are commanded to pray daily Mat. 6.12 Forgiue vs our sinnes This is signified by the holy Sacrament of Baptisme wherewith God hath commanded vs to be washed assuring vs thereby of his fauour if we beleeue the remission of sins which the Apostle calleth lauacrum regenerationis Tit. 3.5 the lauer of regeneration Those who seeke to be washed by any other meane then this do as those qui luto lutum purgant as Erasmus hath in his Adagies wash one filth by another Against he Papists merits Simil. Those foolish Papists who thinke by their foule merits to cleanse their filthy sins do as those who hauing their clothes berayed by dirt take dirtie clothes to wipe the former dirt away whereby they make them filthier then before Yea their hypocrisie and superstition whereby they thinke to appease Gods wrath shall double their guiltinesse before God and man The word in the originall includeth a multiplication of washing whereby he acknowledgeth a multiplication in sinning and his earnestnesse that euery sin may haue some particular assurance of grace For this is the hungring and thirsting after spirituall graces that the heart cannot be satisfied till it be filled with them neither will be content of a bare crust and outward shew of pardon vnlesse the assurance thereof be doubled And cleanse me from my sinne The second similitude is taken from cleansing which is respectiue to the Leprosie vnder the Law Leuit. 13. for which God appointed purgations and cleansings Why sin so compared 〈◊〉 leprosie Sinne is compared to a leprosie Frst because it is hereditarie being in the blood so we are conceiued in sin and the more dangerous because by no naturall meanes it can be helped but by God alone Sin is from the descent of our parents we are conceiued therein Who can bring that which is cleane out of a thing vncleane Secondly as leprosie is ignominious and disgraceth man aboue all other diseases that men who are infected by the plague are not so much shunned as those that are leprous so sin disgraceth man The leprosie of Miriam made her to be separated from the campe Num. 12.14 and the leprosie of Vzza made him to be shut out of the Temple so sin depriueth vs of the societie of man Angels Thirdly Leprosie maketh mens flesh senslesse so sin maketh men insensible of the iudgements of God Fourthly Leprosie is incurable with men as are the frensie heresie iealousie God keepeth those cures to himselfe so sin can be purged by none but by gods owne cunning As Abanah and Pharpar riuers of Damascus 2 Kin. 5.12 were not of force to cure the leprosie of Naaman and leprous might haue died if according to the Prophets direction he had not washed himselfe in Iordan so are the merits of men or holinesse of Angels Apostles yea of the blessed virgin Marie so much set by by men vnprofitable to purge vs from our sinnes onely that blessed blood of Iesus will do the turne wherein if we be washed our flesh shall be as the flesh of a childe euen as though we had neuer sinned But to the end thou maâ—st be assured whether thou art clensed from this leprosie or no I will giue you some in allible tokens and markes whereof some are secret and onely knowne to thy selfe others are seene by others The secret marks be these First if thou art ashamed of those things which thou hast done Priuate tokens wherby thou maist know if thou be washed Rom. 6.21 Iob 42.6 What profit haue ye of those things saith the Apostle whereof now ye are ashamed and cannot remember them without blushing â—f thou abhorrest thy selfe when thou callest them to minde and repentest with Iob in dust and ashes Secondly if thou hast saith in Christs blood doest desire to be purged by these cleane and cleare waters not running to others or digging vnto thy selfe cisternes of rotten waters Externall notes wherby others may know if thou be washed The externall marke is sanctification of thy person being washed thou goest not to defile thee in the puddle And thy thankfulnesse to God 2 Kin. 5.15 as Naaman returned to Elisha and not onely offered a great reward vnto him but promised to be a worshipper of God all his dayes Be not like vnto the nine lepers who outwardly cured abode in the leprosie of sin of the two the worst and most dangerous Luk. 17.17 but with the tenth returne to Christ with thankfulnesse For if thou be vnthankfull to God and art not diligent and earnest to celebrate praises vnto him for his mercies it is an euident token thou art not yet cured Finally thou must go to the Priest and offer according to the law receiue the absolution froÌ„ Gods mouth out of the mouth of his seruants and shew thy thankfulnesse in obedience to God all thy life Verse 3. For I know mine iniquitie and my sinne is euer before me THe first argument which he vsed to moue God to pardon