great difference betweene the prayers of the godly and the wishes of the wicked First the one is an earnest desire of the heart prizing greatly that which he desires the other is but a snatch or a sudden flash out of an illumination of the vnderstanding but not out of any affection of the heart because he vnderprizeth the thing prayed for and will not sell all for it That which others get with much labour and strong cryes a wicked man thinks he may only call for it and haue it hee will enioy his lusts all his dayes and then the last day promise reformation No no God is not so prodigall of mercy as to take thy leauings and be beholding to thee for a little lip-seruice in all the Scripture there is but one example of one receiued to mercy the last houre thinke not that thou shalt bee the second Secondly the one is a true desire with endeuour in the right meanes and care to referre it to the right end he will obtayne heauen by Faith Repentance Mortification c. but the vngodlies proceeding is but a iump to the end without the meanes Cursed Balaam desired to die the death of the righteous but he would leape ouer the life of the righteous so many leape ouer the meanes and thinke to come to the end immediately but twentie to one if they leape not too short Simon Magus desired the gifts of the holy Ghost but to a bad end to make gaine of them and that he might be beleeued to be some great man whereas a godly man aymes onely at Gods glory in his owne saluation And thirdly if euery true desire hath assurance to obtayne because it must be directed by the Word lifted vp by the Spirit and encouraged by the Promise then can no such vnsettled and vncertaine wishes bring any comfort to the heart when a man hath all his life long resisted the Word despised the meanes of Faith contemned the Promises and grieued nay despighted the Spirit how can hee haue any comfort by his prayer and how can he haue any elsewhere if not from that Thirdly this shewes vs that the way to bee heard of God in prayer is to be godly to bring Godlinesse and Religion an heart mortified to sinne and quickned to grace adorned with faith and settled in good conscience Dauids example of finding deliuerance in trouble and comfort in affliction of Spirit belongs only to godly and humble men that shall confesse and pray as hee did If thou wilt be heard of God in prayer First get the notes of Gods child vpon thee and thou shalt obtayne mercy for it is the priuiledge of a child to be heard in whatsoeuer his father sees good for him What saith Christ If you being euill can giue good things to your children how much more will your heauenly Father Secondly become Gods seruant for it was the vsuall ground of Dauids prayer to say Lord I am thy seruant heare and deliuer thy seruant Thirdly get humilitie vnto thee for the sacrifice of God is a contrite spirit Psal. 51. 17. such sacrifices hee is well pleased with Fourthly the poore blinde man sheweth the qualitie of that man whom God heareth Ioh. 9. 31. God heareth not sinners but if any be a worshipper of him and doth his will him he heareth The same condition is required of him that would speed in his suites 1. Ioh. 3. 22. Whatsoeuer wee aske wee receiue of him because wee keepe his Commandements and doe things pleasing in his sight Yee aske and haue not saith IAMES because yee aske amisse and when doe wee aske amisse when wee doe not keepe Gods Commandements but how shall we know that we keepe them Vers. 23. if we loue one another for charitie is an vndiuided companion of true pietie To conclude this point let vs take Iobs friends counsell vnto him Acquaint thy selfe with God and he shall prosper thy way before thee thou shalt cry vnto him and he shall heare thee Iob. 22. 21. Now in the second place in that the word translated Godly signifies a mercifull man note that No seruice of God or exercise of Religion can be acceptable to God which is not performed by mercifull men All Gods worship must be ioyned with mercy for here it is said The mercifull man shall pray Isa. 1. 11. to 16. God reiected all the Iewes seruices because they did not fast from strife as wel as from meat and because their hands were full of bloud Zeph. 2. 3. Seeke yee the Lord all the meeke of the earth whence is noted both that this is a denomination of a righteous man to be meeke and that none but such meeke persons can seeke God to find him Mat. 15. 5. The doctrine of the Pharises was that if men brought oblations to the Temple though they relieued not their poore Parents yet God was well pleased with them but the words following shew that this was but an hypocriticall tradition reuersing the Commandement of God Matth. 5. 7. Blessed are the mercifull for they shall obtayne mercy what is it that we aske for when wee come to doe God his due homage but to obtayne blessednes and happinesse but this we cannot doe to be accepted without mercifulnesse So Vers. 24. If thy brother haue any thing against thee goe first and bee reconciled and then come and offer thy gift Reasons of this point are these First those things which God hath ioyned together no man must separate but God hath ioyned together the workes of the first and second table the loue of himselfe and of our brethren of himselfe and of his image of our forgiuing our neighbours and his forgiuing of vs these are inseparably ioyned and therefore we must not dissolue them Hence Isa. 58. 10. hypocrites pretending Religion are called to breake their bread to the hungry that is the true fasting Secondly vnmercifulnesse hindreth both the preferring of our prayers and likewise the preuailing of them First it cuts off prayer 1. Pet. 3. 7. Husbands must dwell with their wiues like men of knowledge and take heed of strife lest their prayers be interrupted The very husband and wife the neerest couple cannot pray priuately if they doe not put away strife and how can the same but hinder publique prayer also The Spirit of God cannot light on a Christian but in the shape of a Doue as it did on Christ the Temple that is fit for the holy Ghost to dwell in must be mercifull see Isa. 11. 6 7. Secondly it hinders our prayer from preuailing because of the promise and the threatning the promise of being heard is made only to the mercifull that the meeke shall inherite the earth Psal. 37. 11. and that the Lord will hide them in the day of wrath Zeph. 2. 3. So threatning is gone out against the mercilesse euen iudgement mercilesse belongs to him that shewes no mercy and as a man iudgeth so he shall be iudged
aduersities presse him disease paine him dangers threaten him sense of sinne pricke him conscience of guilt wound him and corruption worke vpon him now is a time of seeking God in his promises now is a time ofneede when a man sees his owne weakenesse now is the time of obedience to that commandement Is any afflicted let him pray And Psal. 50. Call vpon me in the day of thy trouble and the prayer of faith shall saue the sicke Now is a time when men lay fast hold vpon God and will not let him goe whereas in the time of peace we hold God but carelessely When Iaacob wrestled with the Angell he would not let him goe till he had blessed him Affliction is as bellowes to our prayer to kindle and blow vp this grace to a great flame and brightnesse Thirdly no godly man will pray to any but the true God in trouble First because euery godly man knowes that whom hee prayes vnto hee makes him omniscient that must see the wants of all men and all the desires of all mens hearts he makes him omnipresent that must receiue all the prayers preferred in all the corners of the world and he makes him omnipotent able to supply all the wants which are made knowne vnto him Secondly the ground of all prayer is the Couenant as Isa. 64. 9. Now O Lord thou art our Father loe we beseech thee behold we are all thy people and Psal. 77. 4. Euery godly man knowes that the Couenant is made betweene God and his people and that all the promises of helpe in the Scripture are his and none else can lay claime to vs but God as Dauid said Psal. 119. Therefore godly men being in couenant with none but God they will pray to none but God Thirdly euery godly man knowes the commandement Thou shalt worship the Lord thy God and him onely shalt thou serue he knowes that God is a iealous God and admits no corriualls for his glory he will giue to no other see Psal. 27. 8. Fourthly euery godly man knowes that hee must beleeue in him on whom hee calleth Rom. 10. 14. And hence it is called the prayer of faith therefore as he must beleeue onely in the Father Sonne and holy Ghost so he onely calles vpon them Fifthly euery godly man knowes that if the Spirit direct his prayer it teacheth him to call Abba Father and if his prayer be squared to the rule of prayer he must goe to our Father which is in heauen He that is a Iew within hates Samaritane-worship who worshipped they knew not what but hee knowes what hee worshippeth Iohn 4. 22. Well if this be so then no godly man euer did or wil pray to the Angels or Saints or to the Court of heauen for this is an high vngodlinesse and idolatrie for First the Angels know not our hearts directly 1. Kin. 8. 39. Heare thou in heauen in thy dwelling place and be mercifull and doe and giue euery man according to all his waies as thou knowest his heart for thou onely knowest the hearts of all the children of men here we see that it is Gods priuiledge to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if hee onely then not the Angels who therefore are not able to know our wants Secondly the Angels are but fellow-seruants and not gods to be worshipped Thirdly they refuse all religious worship and seruice and honour sauing honor charitatis that is to be loued Reuel 22. 9. See thou doe it not for I am thy fellow-seruant as if he had said If I were God thou mightest worship me Yea but Ioshua fell downe before the Angell and worshipped him chap. 5. 14. It was the Lord himselfe the Captaine of the Lords hoste that is Lord of the Angels and he is bid to put off his shooes as Moses was when God was present Also IOSHVA called him IEHOVA which can agree to none but God IOSHVA non adorâsset sinon agnouisset Deum saith ORIGEN Or lastly IOSHVA was but a man and subiect to infirmities as we are and therefore his action if it had been sinfull may not be our rule Reuel 8. 3. Another Angell came and stood before the Altar hauing a golden censer and much odours was giuen vnto him that he should offer with the prayers of all Saints vpon the golden altar which is before the throne Therefore we must both inuocate them and they offer our prayers to God First by prayers are meant the prayers of the Saints in earth Secondly by the Angell is meant Christ himselfe who elsewhere is called the Angell of the couenant he offers our prayers and the thuribulum aureum the golden censer is corpus eius sanctum and the Altar is himselfe who sanctifieth our prayers as the Altar doth the gift Augustine Thirdly heere is but one Angell to offer our prayers and if it were a created Angell it yeeldeth no ground to inuocate all as the Papists doe naming them seuerally Michael Gabriel Raphael c. Secondly as not to the Angels so neither will a godly man pray to the Saints departed for First Whom haue I in heauen but thee Psalm 73. 25. Whom the Papists will say Abraham Isaac Iaacob and the rest Well but Dauid had none of them Adam Abraham and other godly men were then in heauen yet hee knew not their helpe Secondly the Saints in heauen know not our wants Isa. 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel know vs not If so great Patriarkes saith Augustine knew not what became of the people surely neither did other dead persons know If ABRAHAM and IAACOB know vs not no more doth PETER PAVL the blessed Virgin nor any other of the Saints Thirdly euery godly man will goe to the Father by the Sonne for none comes to the Father but by the Son and There is no Mediatour but one euen the man Christ Iesus 1. Tim. 2. 5. Indeede there is but one Mediatour of redemption but moe of intercession and it is great boldnesse to rush into the Kings presence if way be not made by some of his Councell or Guard Absolom could not come into his Fathers sight but by Ioabs intercession nor Adoniah to Salomon but by his mother First Christ hath performed the whole office of mediation euery way and is our whole saluation and the Scripture was much ouer-seene to omit that distinction if any such were where it had so fit place and necessitie did so vrgently require it Secondly the King hath commanded that we should mediate onely by the Prince and not by any other of the Court or counsell of heauen Thirdly it is a carnall argument from things earthly and ciuill to heauenly and spirituall as in the instance of Ioab and Salomons Mother Fourthly it is but a glosse to vse their distinction seeing euery where they pray the Saints to intercede for them not only by their prayers but also by their
not this ioy of my saluation the sense of Gods fauour in pardoning my sinne warmeth my heart but a little what may I thinke of my selfe may not I hope my sinnes are pardoned It is true ordinarily that a reconciled soule possesseth felicitie with great ioy and the heart seazed of Gods loue holdeth the consolation of it yet these rules must be held to vphold the weake Christian. First the gift of pardon and loue is giuen often before the comfort and ioy of it when grace is as it were in the seede and men in the beginnings of conuersion begin to haue right in the tree of life and to bee adopted it is not so soone discerned to come vp to a ioyfull haruest but first is a blade then an eare then corne in the eare And a time there is when a soule which is partaker of true grace is busied and taken vp rather with sense of sinne desires of grace and seeking of helps and proppes to beleeue then with the ioy of any thing attained True desire argues the presence of the things desired and yet argues not the feeling of it and that a man may haue that gift which is not felt appeareth in Dauid who by Nathan was told that his sinne was pardoned and yet long after he prayeth for the forgiuenes of it that is for a more full sense of the forgiuenesse Secondly the gift of Gods free grace is not giuen in respect of vs all at once nor in the same measure and therefore the comfort of it is not all alike or at once for the righteousnesse of God is reuealed from faith to faith and so iustification and reconciliation are in the meanes more and more reuealed and the comfort is proportionable to the gift Thou hast not such strong comfort of thy estate as some other or as thou desirest thy gift of knowledge and vnderstanding of Gods loue perhaps is lesser then his comfort thy selfe stirre vp thy selfe in the meanes to inlarge the gift and thy comfort shall be inlarged Hence is it that the Apostle to the Ephesians 1. 18. praied that they whose faith and loue he had commended might haue their eyes opened to see the hope of their calling by the Spirit of reuelation Get further knowledge of thy estate and so thou shalt attaine further comfort Thirdly the state of a Christian soule is not all alike there is a Christian combate wherein sometime faith preuailes sometime doubting sometime grace hath the better sometime corrupt nature When faith is foiled of infidelitie or kept vnder sense of reconciliation faileth with it The light of the minde is often eclipsed as in Ionah I am cast from the sight of God and Dauid said once all men were liars Now the eye of the soule being so dimme the comforts of God must needs bee ouercast and clouded but as the Sunne breakes from vnder a cloud so doth light to the troubled soule and comfort growes often to a confident glorying and a ioyfull triumph as Dauid Returne O my soule to thy rest Fourthly as the carriages of a mans conuersation bee diuers so be the apprehensions of his comfort sometimes it is more attended and carried more purely sometimes care is remitted and the course more corrupt Common infirmities hinder not so much the comfort of saluation as great sinnes doe as appeares in Dauids adultery Restore me the ioyes of thy saluation If thy comforts be small it is likely thy corruptions are the greater here looke to thy former graces feelings and workes Bee diligent in awaking thy soule shake off worldly delightes which bring it on sleepe and the deceitfull shew of righteousnes which bewitcheth it set thy selfe before God and thy dulnesse before thy selfe say Oh what haue I done all this while Fifthly the Christian is an happy man whatsoeuer his outward estates be else hath Dauid misplaced happines And herein is their happinesse that they are in fauour with God and can neuer be cast out of fauour againe all happy men are in a sure estate which cannot be lost This happinesse of grace is surer then that of nature which Adam had in innocency that was lost because in his owne keeping this is seated in the fauour of God which is vnchangeable vnto which we are preserued also by the power of God True it is the godly may haue many afflictions and haue as Abraham Isaac Iaacob Dauid Abel but none of them neither inward nor outward can hinder their happinesse nay they shall all further it Romans 8. all things turne to the best The worldlings folly is palpable he thinkes himselfe most happy when his corne wine and oyle is increased as for this light of Gods countenance it is in the last of his accounts As for the godly they count them of all men most simple and most miserable and indeede if a man had no other eyes then of his body no eye of faith he could not think such blessed whom the world hates whom the earth casts off whom their Country scarce acknowledgeth their owne kinsfolke will not know whom their friends forsake enemies kill who are made meate for the sword fewell for the fire and seldome haue liberty to enioy fire and water or the commonest benefits of nature in safetie They onely are in mens account happy whom all men flatter vvho bathe yea drovvne themselues in carnall delight vvho can tumble in their gold and siluer vvhose mouth runnes ouer vvith laughter c. But these vvho are entred into Gods teaching can hold against their ovvne reason and sense that they are blessed that hunger and thirst after rightcousnesse that mourne novv that suffer persecution for righteousnesse sake those of vvhom men speake all manner of ill for Christs cause and Gospell They iudge not good or euill by any thing afore them they thinke Lazarus a godly poore man an happy man vvhen as Diues vvas a miserable miser Their felicitie is not outward but inward not earthly but heauenly it depends not on man but on Gods fauour who hath forgiuen their sinnes for his names sake Iudge therefore of thy selfe and others with a righteous iudgement if heauen approoue thee care not if earth cast thee out if God iustifie who can condemne if Christ will confesse thee let thy friends deny thee Thou hast a sure word and promise of God by which thou mayest apprehend in sorrow ioy in trouble peace in nothing all things in death it selfe life eternall Get faith and thou shalt clearely behold thy happinesse if al the world should set it selfe to make thee miserable Get faith and thou shalt thinke him only happy whom God so esteemes although the worlds miserie is to place happinesse onely in miserie Get faith and thou shalt see not onely Christ himselfe the blessed Son of God when he was reiected of the world and lifted on the Crosse but euen his members then happy in Gods fauour when the World most frowneth vpon them Faith in the
so it calls in company gaming merriments and other exercises like water to a dropsie Little is the ease of forgetting that paine the cause of which remaineth it will certainly returne againe Secondly by contenting a man with some short humiliation and as vnsound as short to flatter God withall onely forced by feare and selfe-loue The Iewes confessed their sinnes and promised to doe so no more but they dissembled with their double hearts and their goodnesse was like the morning dew How many such flashes made Pharaoh how many sickemen on their beds haue in their affliction sought God but it was onely for ease and to get out of his hands or for feare because they saw no way to get out affecting deliuerance not repentance nor seeking sound reconciliation and peace but a truce for no sooner recouered but they are out in the field with God againe al the time of their straitenesse being quite forgotten And let soft-hearted Protestants that at some Sermons can melt with great motion to teares and yet afterward make little or no conscience of their waies but yeeld libertie to their lustes thinke vpon this point and consider how the deceit of spirit ouer-reacheth them Thirdly by satisfying with some outward ceremonie and formall seruice which when they haue done they shall find that God is not friends with them Some after sinne committed and accusing them by saying or framing a prayer though without heart-breaking faith or the spirit draw a skinne ouer their heart and there is peace for a time others whose whole life was spent in oppression and euery penny worse got then other if about the time of their death or after they giue a little money to the poore or bee liberall for a guilding Sermon they haue peace without any satisfaction or restitution according to the law of repentance What they haue wickedly got they leaue to their heires who are made happy by their fathers going to the deuill as the prouerbe saith They neuer loosed their bonds of wickednesse and now are chained in the bonds of blacke darknesse for euer The third guile of the heart is in respect of vertue and grace whereby the vnsound heart doth rest it selfe vpon counterfeit vertues for the wickednesse of euerie mans heart by nature is such that let it be neuer so vicious yet it will counterfeit any vertue First it will make a man outwardly seeme a true worshipper of God it will bring the body and frame it to reuerence when there is none within it will make the lips draw neere when the heart is farre remooued it makes Congregations and people sit before God when their hearts are gone after their couetousnesse Idols in Churches are put downe but idols in mens hearts are set vp and this is the reason why the Word and Prayer are so forcelesse wee haue mens bodies now and then when they list but seldome or neuer their hearts Secondly it will make a man outwardly seeme a good Christian when inwardly he is a Iudas or Demas an vnsound heart will make a man professe religion but vtterly neglect the work of it the forme of godlinesse contents him without the power so he haue a lampe of profession he cares not for oyle in it it suffereth him to get knowledge and rests in that without conscience it suffereth him to pray but publikely more then priuately and to neither ioyneth watching to his prayer yea he can shew the shell of any duty but neuer cares for the kernell Secondly inwardly it can counterfeit the most excellent graces as first faith when it hath neuer a iot it wil presume of Gods mercy and thinks this presumption faith What man saith not hee beleeues that hee shal be saued but all men haue not faith saith the Apostle therefore it is a shaddow without substance Secondly repentance a man in sicknesse will cry out of himselfe and his sinnes he will promise if he liue to become a new man and practise godlinesse but when God hath restored him his wicked heart carries him as farre backe as euer hee was here was a shew of repentance but it was counterfeit Thirdly loue where is nothing but deuillish malice two neighbours are fallen out and are at deadly hatred at the time of the Sacrament both of them dissemble loue and charitie but after it they are as malicious and mischieuous as euer they were before Fourthly strength in temptation where is none Peter while he was with Christ would die with him before he would deny him but when the maide daunted him he saw that that was but a flourish and that he was not so well acquainted with the wiles of his heart as he should haue been And so of the rest of the graces A fourth guile of the heart is in respect of the worke of the Word and Spirit when the deceitfull heart forceth the sinner to rest in the restraining of some corruption in stead of renewing grace for example the Word by a common worke of the Spirit planteth some kinde of vertues as temporary faith ioy in the word reuerence to Preachers loue to Professors releeuing them speaking for them and helping them euery way and yet such are not cleansed from their filthinesse all their hearts are corrupt all is ioyned with deepe hypocrisie Herod heard Iohn gladly reuerenced him tooke him for a good man and did many things but his heart was right in nothing for it claue to that speciall sinne of keeping his brothers wife And as the heart is so is euery action so is the ioy loue and labour some sinister respect it hath and doth not good purely and for it selfe Thus our Sauiour witnesseth that the good and bad hearers are both in appearance fruitfull and for a time but the one is purely affected in bringing fruit so is not the other But doe not the best finde such deceit in doing good as that they haue great cause to bewaile it Yea but although reliques of natural hypocrisie mixe themselues into their actions yet they sway not the hart but are striuen against and the maine motion of the heart is sincere and chooseth good for goodnesse sake as in the other it is not Now when a wicked heart findeth in it selfe knowledge consent confession and defence of the word al which were in Iulian the Apostate hee rests in this as sauing knowledge whereas it is a common gift whereby the Lord will haue his truth witnessed by the enemies of it Againe when a guileful heart comes to a sight of sin to feare it to terror of conscience griefe and vexation for sinne it rests in that as a sound feare of God whereas it is a seruile feare like that of the deuils and the vexation is not for sinne but for the punishment of it it is a common worke of the Word and Spirit to prepare the wicked to iust damnation Further when a guilefull heart sees many corruptions cast out
the threatning and life kills death that now he saith resolueth and professeth hee will come and confesse his sinne This truth also we see in the Church Cant. 5. 3. c. Christ calls her to open vnto him and tells her of the drops of the night and labour hee had taken to come vnto her Oh but shee had put off her coats washed her feete and was loth to stirre and disease her selfe till Christ went away in displeasure yet putting in his hand by the hole of the doore and secretly affecting her heart her heart was affectioned to him then she arose and sought and found him So in Peter how was he ouermastered by his flesh a man would haue thought him vtterly lost when he denied and forswore his Master and cursed himselfe but Christ looked backe vpon him and the Spirit began to shew himselfe as before and got the masterie And all this stands vpon very good reasons for First the Spirit in Christians by regeneration is more excellent then by creation both in respect of the beginning and of the ende and continuance the former wee haue from the first Adam meere man the latter from the second Adam God and man by the former Adam had power to continue if he would but had not the act of continuance but by the latter Adam had and we also haue both the will and deede of continuance So 1. Ioh. 3. 9. They that are borne of God sinne not that is finally or to death because the seede of God is in them Secondly the Spirit of grace may by corruption bee hid a long while as the Sunne vnder a cloud but it shall breake out againe because of those many promises which God hath made to the godly as first Mat. 17. 20 Faith if it be but as a graine of Mustard-seede shall rise to a great tree to shelter the soule vnder Secondly that if there be any fruite of grace though it be neuer so weake yet he wil not quench the smoking flaxe nor breake a bruised reede Isa. 42. 3. but cherish it as he did the young man Mark 10. 21. and dresse it to be more fruitfull Iohn 15. 2. Thirdly that the gates of Hell shall not preuaile against it Matth. 16. Fourthly that the godly in their declinings to the right hand or to the left shall at length heare an inward voice of the Spirit saying This is the way walke in it Isai. 30. 21. Thirdly the Spirit of grace I meane not of restraint but of renouation is a seede of all vertue because it is in stead of originall sinne which is a spawne or seede of all sinne now as life is in the seede which seemes to be a dead thing so is the Spirit aliue and quickening when it seemes farre otherwise hence it is called the spirit of life which as it raised Christ from a naturall death so it doth raise his members at first from the death of sinne to the life of grace and much more from the sicknesse of sinne to the soundnesse of grace Fourthly the many titles which the Spirit hath pleased to make himselfe knowne by clearely confirme the truth propounded especially these foure The holy Ghost in the Scriptures is called First the Spirit of strength to strengthen and confirme the elect be they neuer so weake and to foile their corruptions be they neuer so strong 1. Iohn 4. 4. Stronger is he that is in you then he that is in the world Secondly the Spirit of libertie to loose the captiues that if a man be neuer so miserable a slaue and in bonds where this Spirit comes he will loose the fetters of corruption that grace shall haue the vpper hand and the Spirit shall master the flesh 2. Cor. 3. 17. Where the Spirit of Christ is there is libertie Thirdly he is the Spirit of comfort When the Comforter shall come c. to shew that when life is ready to be gone for want of comfort then hee comes with new life and comfort Fourthly he is called the Spirit of supplication which makes vs able to pray euen when we are at the worst and weakest nay himselfe makes requests for vs Rom. 8. 26. So that if our prayers bee so weake as they can yeeld little comfort or helpe yet his requests are preuailing enough First then this serues to confute such as hold that grace can be quite shaken out of the heart as though the lust of the Spirit did not continue as long as the lust of the flesh Gal. 5. 17. as though the grace of regeneration had no priuiledge aboue the grace of Creation as though God had made no promise vnto it for perseuerance as though the Spirit of God were a dead or dying spirit a spirit of weakenesse a spirit of bondage a comfortlesse spirit without all motion and desire in the heart Secondly this comforts Gods elect who haue euer had the gift of the Spirit though thou art toyled with corruption and feelest the Spirit gone yet be of good comfort he wil come againe and not absent himself for euer Many are the heart-sorrowes which many that are deare to God are broken withall both in respect of euil and of good For the former the euill they would not that doe they they are vexed with wicked thoughts desires motions and actions and vow to leaue sinne to serue God better then they haue done to forsake euill company and to follow the meanes of grace and amendment men say they will obey euen in comming to the word and in hearing it they say they will learne and practise but their sayings vowes and promises come to nothing If good meanings and purposes would serue the turne they were well but you see nothing done the motion is no sooner kindled then quenched they are monstrous persons all mouths and tongues and voyces without hands and feete The Conuert sonne said hee would goe to his father and went the dutifull sonne is he who saith he will goe into the vineyard and goeth but the sluggard feareth many Lions Oh there is a beare in the way and so many strawes are so many hedges of thornes to hinder him in any good resolution Let the sound Christian learne better things of Dauid and feed his godly motions first by the Word secondly by prayer thirdly by heauenly meditation Now followes the third point in the confession namely the matter of it and that is set downe in three seuerall words My sinnes mine iniquities and wickednesse or rebellion for the Holy Ghost vseth a most forceable word to set out the vilenesse of this sinne the iniquitie of my sinne Dauid would confesse all kindes of sinne all manner of sinne whence wee may learne that Serious confession of sinne reacheth vnto all sinne knowne vnknowne and sets it before it selfe in a most odious manner So the Prophet here in three phrases all tending to one thing ioyned together noteth the seriousnesse of his confession and that
precise points he shal be generally condemned What then Dauid cast away all such by-respects and Moses forsooke all euen Pharoahs court to abide reproch with Christ Heb. 11. 24 25 26. the Apostle left all and followed him and the Saints alway counted the reproches of Christ aboue the treasures of a Kingdome They so ordered their families that they would not brooke a lyer a swearer a deceitfull person a prophane and scoffing Ismael all must be cast out Oh then we shall shortly doe our worke ourselues But Dauid did so Psal. 101. 5 7. and other of Gods children are we not also counselled Heb. 12. 16. that no prophane person be amongst vs Thus we see that there is no such strictnes but an example therof may be found in the Scripture therefore let the world scoffe and laugh while it will yet the godly must make vse of these examples Thirdly we must hence learne to be ready to speake of our experiences of God to euery godly man that others may learne from vs to trust in his mercie so doth Dauid Psal. 66. 16. Come harken all ye that feare God and I will tell you what he hath done to my soule Thus are Fathers charged to tell their children and the children their children concerning the Passeouer and the stones that were pitcht in Iordan So Hezekiah said when longer life was granted him Isa. 38. 19. The liuing the liuing shall confesse thee as I doe this day the father to the children shall declare thy truth And by this meanes there shall be a succession of men still vpon earth to tell of the mercies of God when we are gone and so while we in our owne persons shall doe it in heauen others by our meanes shal do it on earth Fourthly here is a note to know when a man makes right vse of the Scripture not onely when hee beleeues the storie for so doe the deuils but when he affects it applies it to himselfe mingleth it with faith to make it profitable to admonish himselfe and others by it Hence issue three great benefits First a Christian shall be in no condition but he shall bee able to parallell his estate in some of the Saints hee shall see his owne case in some of them and so shall obtaine instruction direction and consolation by them Secondly wee shall testifie to God and his Saints when our liues shall be exemplarie and conformable to godly precepts and examples Thirdly in the day of iudgement we shall haue all the Saints Patriarkes Prophets and Apostles to witnesse with vs and for vs. In a difficult case a man would giue all hee hath for a witnesse on his side and we in this great assise of life and death shall haue the witnesse of all the godly God shall stand for vs the practices of the Saints shall iustifie our practices if we iustifie their practices here they shall iustifie ours hereafter Euery one that is godly HEre is the person that must pray the godly and euery one of them The word translated godly signifies in Hebrew two things first one whom God sheweth mercy vnto a gracious man in fauor and grace with God so the elect are vsually called vessels of mercy that as a vessell is filled with liquor so are they with Gods mercy Secondly it signifies one that sheweth mercy a mercifull man which is a propertie of a godly man who is like his father mercifull as he is the lionish and wooluish nature is put off and hee is become humble meeke gentle as the Lambe and the little childe Isai. 11. 6. Out of the former consideration wee may note that Onely the godly man is fit to pray or onely hee that hath grace can pray for grace vessels of mercy can pray for mercy and none else Prou. 15. 8. The sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him Genes 4. 4. The Lord had respect to Abel and his offering but vnto Caine and his offering he had no respect Now by faith Abel offered a better sacrifice then Cain Heb. 11. 4. First His person was accepted because he was in Christ and then his sacrifice Iames 5. 16. The prayer of the righteous auaileth much if it be feruent Ier 11. 11. Though they crie vnto me I will not he are them What is the reason see it in the tenth verse They turned backe to the iniquities of their forefathers which refused to heare my words c. The reasons of this point are these First he must be a good man that must pray a good prayer a good tree that must bring forth good fruit a bad man cannot make a good prayer for such as the roote is such is the fruit Secondly he only can pray aright that hath the Spirit of prayer which teacheth vs to cry Abba Father this is the Spirit of adoption Rom. 8. 15. neither doth God know any other voyce but the voyce of his owne Spirit Ephes. 6. 18. Pray in the Spirit Yea but it is said Luk. 11. 13. the holy Ghost is giuen to them that aske him therefore hee can pray and obtayne the Spirit that wants him The scope of this place is not to shew whether the holy Ghost or prayer goe before but to shew how those that receiue the Spirit are to be exercised who where he is lyeth not dead or idle in the heart but stirs vp desires and grones vnspeakeable But how can a man pray for the holy Ghost and obtayne him when he hath him already By the holy Ghost is meant first the gifts and graces of the holy Ghost Secondly the inward sense and feeling of him in the heart thus we may pray both for increase of his gifts and for a comfortable sense and feeling of him for neither of them is euer so great but we may still pray for more to haue them increased Shall we not pray for daily bread because we haue bread or shall not we say Forgiue vs our sinnes because wee beleeue the remission of our sinnes yes because we pray for Gods staffe and blessing on the former and a more full and comfortable feeling of the latter Thirdly onely the godly man can pray because hee only hath the promise of prayer all the promises of life in grace and glory are made to godlinesse the promise to be heard in prayer is made to the go dly man Ioh. 15. 7. If yee abide in me and my Word in you aske what ye will and it shall be giuen you How can hee aske mercy that hath no part in mercy or how can he be heard in mercy to whom mercy belongs not Fourthly because onely the godly man hath faith without which nothing can please God this faith assureth vs of that we aske and issueth from iustifying faith see 1. Ioh. 5. 13 14. That yee may beleeue in the name of the Sonne
owne light and meanes and this is two-fold First the Word of God in Precepts and Promises this is a lanthorne to our feete and a light to our pathes by which God may be discerned whom the darknesse of the world cannot comprehend Secondly such signes of his presence as he hath made choice of to reueale his grace in In the Old Testament beleeuers must seeke him in sacrifices and ceremonies and therein hee gaue them gracious answeres the sacrifices were partly hilasticall or expiatorie and partly Eucharisticall or gratulatory the ceremonies were all typicall and pointed at Christ and the good things to come in him So in the New Testament God hath appointed visible signes annexed to his Word as the publique seruice of him in Spirit trueth the offering vp of our sacrifices of prayer and praise and frequenting of the holy sacraments or ceremonies in all which he will be sought out of these wil not be found God cannot bee seene or found but by his owne light and therefore hee that must seeke him must haue the light of vnderstanding Psal. 14. 2. The Lord looked downe to see if any would vnderstand and seeke after God Thirdly we shall finde God if we seek him not by the eyes of sense and nature but of faith and obedience God being of a spirituall nature cannot bee seene with the eye of flesh which seeth nothing but that which is materiall visible finite and circumscriptible as GOD is not Nay if the soule of man a finite spirit cannot bee seene with the bodily eye much lesse the God of spirits who is infinite and of such puritie as the Angels are not able to behold Neither are wee able to see God or finde him by the eye of our minde as being corrupted with sinne nay neither can seeke him more then the Gentiles of whom it is said that the Lord was found of them that sought him not Isai. 65. 1. For till the sound of the Gospell was carried among the Gentiles and Christ was proclaimed the Sauiour and Messias inuiting them to saluation they neuer asked after Christ but had their mindes darkned alienated from the life of God by the ignorance that is in them Ephes. 2. 3. A dead man cannot seeke the things of this world the lost groat could not thinke of her that lost it no more can a man seeke God before his conuersion it must bee an eye of grace enlightned and cleared by God that can seeke him Seeke and ye shall finde Mat. 7. 7. and Whosoeuer seeke finde Christ speakes thus to his Disciples and the promise is not made to the seeking but to the seeker being a beleeuer in Christ So as the meaning is this Whosoeuer haue beene first sought of God and found of him shall seeke and finde him else Ioh. 6. 44. No man comes vnto me vnlesse the Father draw him Fourthly we shall seeke aright if wee seeke God in Gods manner and that is in foure things First if we seek him in sinceritie of Spirit as Ephes. 6. 18. praying in the Spirit as knowing that we are to deale with God who is a Spirit and in sinceritie because he is a God that loueth trueth in the inward parts This condemnes hypocriticall seeking which is but deceitfull Ier. 29. 13. Yee shall seeke me and finde me because yee shall seeke me with all your heart Secondly in feruency men are commanded to seek for wisedome as for gold treasures how eagerly instantly do men seek after gold and earthly things why no labour can beate them from their desires How much more carefully ought they to seek after spirituall graces and most of all after God himselfe Thirdly in season timely as Psal. 63. 2. Early in the morning will I seek thee that is euery morning the beginning of my worke shall be to looke towards thee I will begin my duties in faithfull inuocating thy help and aide Fourthly in his Sonne seeke him in Christ the onely Mediator For none can come to the Father but by the Sonne Fiftly we shall seeke aright and with comfort if we seeke him in the right ends namely for himselfe not as the Iewes who followed Christ for bread and the belly not to gaine the world by him but to gaine himselfe and his fauour which is better then life Yea to obtaine this be content to seeke him with the losse of all as the Disciples and Martyrs did And then wee seeke himselfe for himselfe when wee seeke his glory in euery thing although to our owne shame and confusion Is this so Doe the godly seeke God in prayer Then it followes that a godly heart findes a want of God For seeking is of a thing that we want fain would haue Ps. 143. 6. My soule desireth after thee as the thirstie lands and the reason is because he knoweth he hath lost God For what need he seek that he hath not lost First in the corruption of his nature he hath lost the cōfortable presence of God which in our innocencie wee enioyed by losing our selues we lost God Secondly in the dayly admissions and commissions of sinne after grace receiued we lose his sight presence For our sinnes separate betweene God vs as a cloud betweene the brightnesse of the Sun and vs. Thirdly a godly man sees the want of God because hee knowes in some sort the worth of GOD without whom the soule is dead grace lost the conscience in torment and heauen turned into hell both here and hereafter The world were not so miserable without a sunne nor the body without breath as the soule without God the Sun of his Church and the soule of the soule of euery beleeuer Fourthly the godly hauing receiued a taste of Gods sweetnesse in Christ and his graces still seeke him for more the more they drinke the more they thirst as Moses the more familiar he was with God the more hee desires to see of Gods glory and here is no sacietie in this life but the more a man hath the more he wanteth and seeth his wants But Fiftly if God depart in displeasure and leaue a sense of wrath in the soule for sinne then the soule findes such want as it cannot sustaine it selfe without him euen Pharaoh will seeke God in trouble and hypocrites in affliction will seeke him diligently in hypocrisie How much more will the godly heart aboue all desires seeke his fauour and one cheerefull countenance from him Of this want and this seeking our Text speaketh Numbers of men neuer finde any want of God they finde the want of health and wealth of friends and meanes many say Who will shew vs any good and a great sort seeke corne and wine and oyle but a few say Lord lift vp thy countenance vpon vs. God forbid we should feele no want of God The carnall man cannot feele the want of Gods familiar presence because hee contents himselfe with the comfort of his
to doe as well as beleeue is true But God commands euery man to keep the whole Law and therefore that euery man keepes the whole Law is true Euery man is bound to beleeue his owne saluation Therefore it is true euery man shall be saued Let them loose these knots by one and the same answere For they are parallel But leauing the manner of the reason we wil a little examin the matter in both the parts of it That say they which God commands a man to beleeue is true or else God commands a man to beleeue a Lye and condemnes a man for not beleeuing a Lye Answ. Fie vpon such Pamphlets vnworthy Christian eyes or eares which blindly and blasphemously cry out vpon God as a Lyar a Teacher of Lyes a Deluder and Tenderer of Lyes and Falsehood if they cannot obtaine Paradoxes strange to Diuinitie and turne the truth of God into a Lye But in a word their Proposition is euer true in respect of Gods intent of binding them but not of the euent of their beleeuing Obiect Why doth God command men to beleeue this or that and not intend that they should doe so in the euent Answ. It is no absurditie neyther in Commandements of faith nor of obedience to command that in precept which in the euent hee intendeth not For the former When Ionah went preached Yet fortie dayes Nineue shall be destroyed was not euery one in Nineue bound to beleeue that within that space their Citie should be destroyed And seeing in the euent the Citie was not destroyed shall a blacke mouth step out and say God commanded them to beleeue a lye or if they should not haue beleeued and repented had they beene condemned for not beleeuing a lye For the latter God commandeth Abraham to kill his Sonne wherein all men see He intended not the obedience in the euent for himselfe hindred it but only the tryal and proofe of Abraham So doth God looke for the act and obedience of Faith a fruit of the Spirit from the Reprobate destitute of the Spirit when he commādeth them to beleeue or rather intendeth he not to tye them to try them conuince them make them justly damnable for breaking not onely the Commandement of the Law but of Faith also Secondly The same Commandement of beleeuing to diuers persons is true but in a diuers maner and so diuersly bindeth It bindeth the Elect to beleeue that by beleeuing hee might atteyne saluation It biddeth the Wicked also beleeue but to the end that by not beleeuing hee should bee made inexcusable Obiect But in this latter sort doth not the Commaundement of God plainely fight with his decree when he commandeth that which he would not haue done Answ. Gods reuealed Will is neuer contrarie to his Decree or good pleasure but often diuers both in the manner of propounding and in the meanes of proceeding and in the euents as appeareth in the retrait of Hezekiahs sentence Thou shalt dye and not liue For promises are vnderstood with condition of faith and threats with exception of repentance The like may be said of deliberatiue propositions such as that to Moses Let me alone that I may destroy them for sometimes the Lord in reuealing his will concealeth some part sometimes limiteth yea and sometimes changeth his reuealed will when it includeth some condition depending vpon some euent Obiect But is not this to delude men to command them to beleeue who cannot beleeue And would not a man thinke him a mocker that should say to a stone Beleeue which he knowes cannot Answ. 1. This impotencie that the world cannot beleeue is voluntary and imbred in vs God is no cause of it and therefore deserues no excuse 2. God hath most glorious ends of propounding the obiect of faith that is Christ and his merits generally to all and not to delude men as first to manifest the riches of his grace who would haue none to perish but rather come to the knowledge of his truth Secondly to glorifie his truth setting it in the light as the Sunne in the heauens to be seene of all eyes Thirdly to rebuke the wickednes of the world and conuince it of sin by setting vp a publike ministerie by which vnbeleeuers might be made inexcusable and iustly perish by their owne fault who will not receiue saluation offered So much of the former Proposition Now to the second or assumption But euery one is bound to beleeue his owne election and redemption This Proposition is to bee vnderstood with two cautions 1. A man is bound to beleeue his owne election and saluation not primarily but secondarily namely he must first become a beleeuer a member of Iesus Christ and a penitent sinner and then beleeue his election and saluation For he must beleeue it as a true Proposition and not as a thing vtterly false 2. He is bound to beleeue his own Redemption vnlesse himselfe put a barre or hinderance in his owne way as euery wicked man doth The reason of this is because hee must onely beleeue his owne saluation to whom God hath promised it for what is it to beleeue but to lay hold vpon the promise But what hath God promised to any wicked man so persisting All the threats and curses of the Law are his portion Againe the promise of eternall life is made first to Christ and then by consequent to all that beleeue in him are members of his body and to no other And surely I take this to be a great feeder of this error because men consider not the difference betweene the Commandement and Promise of God the former being more generall then this latter for the Commandement is to all beleeuers and vnbeleeuers but the Promise is only to beleeuers Obiect But the Promise is generall and Christ is proclaimed and preached a common Sauiour to all men Answ. The Promise is generall in propounding it as is meet first because the elect are mingled with the wicked and secondly because hereby the wicked shall be made inexcusable seeing they cannot plead ignorance or want of meanes But one thing is vniuersall in respect of the meanes another in respect of efficacie for the promise of the Gospell is not effectuall to all persons but to all sorts of persons Secondly One thing it is to bee promiscuously expounded and propounded to all another to bee certainly receiued and perceiued of seuerall beleeuers So much of the first obiection from the necessitie of beleeuing euery mans particular redemption The second obiection is taken from the vniuersalitie of Gods election thus framed Whosoeuer are elected by God are redeemed by Christ But all and euery particular man is elected And therefore euery particular man is redeemed The proposition or former part of the reason being true wee put them to the proofe of the assumption namely that euery particular man is elected Which they thus attempt Whomsoeuer God loueth him he hath elected But God loueth all and
this admire any teaching but this whereas onely this can make them wise to saluation and only this knowledge hath life eternall accompanying it that is a learned tongue that studieth out cases of conscience and speaketh a word in due season This is the learning and instruction of this Psalme and therefore is worthy all our attention and diligence to carry away the seuerall instructions of it So much of the Inscription VERSE 1. 2. Blessed is he whose wickednesse is forgiuen and whose sinne is couered Blessed is the man vnto whom the Lord imputeth no sinne and in whose spirit is no guile This Psalme hath two parts 1. A generall doctrine 1. Propounded in the two first Verses 2. Expoūded in the three next 2. The general vse which is four-fold 1. Concerning prayer vers 6. 2. Affiance in God vers 7. 3. Obediēce to God v. 8 9 10 4. Praise of God which is the end of all verse last The generall doctrine is first set downe in the precept in the two first Verses and secondly proued by example in the 3 4 and 5. The doctrine in the Precept is this That eternall happinesse called in the Text Blessednesse standeth in the forgiuenesse of sinnes Which forgiuenesse of sinnes is set forth by three phrases tending al to expresse the same thing namely the perfect iustification of a sinner in the sight of God whose sinne is here said first to be forgiuen Secondly couered And thirdly not imputed and then amplified by the inseparable fruit or companion of it which is the sanctification of the soule in these wordes And in whose Spirit is no guile First therefore we are to speake of the person and secondly of his blessednesse The person is he whose wickednesse is first forgiuen secondly whose sinne is couered thirdly whose sinne is not imputed and fourthly In whose spirit is no guile VERSE 1. Blessed is he whose wickednesse is forgiuen THe word translated Wickednesse signifieth sinne in an high degree and is in Scripture vsed for disloyaltie or treason to a King disobedience to Parents or Masters perfidiousnes or treachery to such friends as to whom we owe the greatest testimonies of thankefulnesse The second word translated Forgiuen signifieth to bee loosed eased or lightned Wherein is implyed this point of doctrine that Sinne is an intolerable burden which oppresseth the sinner with an infinite weight The Prophet Isay calleth the people of his time a people laden with iniquitie and our Sauiour calling sinners doth it in this forme Come vnto me all yee that are heauy laden Heb. 12. 1. Sinne is said to prosse downe In which sense also the day of sinnes finall destruction is called the day of refreshing and of finding rest to our soules And that sinne is such a burthen it further appeareth by these reasons following First because it presseth downe impenitent sinners into Hell and there for euer holdeth them vnder condemnation nay the weight of it pressed the Angels themselues from heauen who are now held vnder chaines of blacke darkenesse for euer Secondly it bringeth such a burden with it as all creatures cānot stand vnder namely the wrath of God which makes sinne so heauie the which being laid vpon Christ himselfe hee felt such a loade as made him sweat water and bloud Thirdly it is attended with the burden of conscience which it burdeneth with terrors feares accusation and guiltinesse the weight of which is so heauie as Salomon saith A wounded conscience or spirit who can beare all other infirmities the spirit of man can sustaine but this is impossible Fourthly it burdeneth the sinner first with the burden of Gods word which are the curses and threats of the Law and secondly with the burden of Gods hand which are the load of affliction and executions vpon sinners Verse 9. by which he breaketh the wicked and bendeth his children towards their dutie Fifthly as a burden it keepes vnder the sinner that he cannot bestir himselfe in good duties nor walke in Gods wayes But with this difference the wicked moue not at all the godly but weakely they feele it not nor complaine these grone and sigh and cry out Oh who shall deliuer me the good I would doe I cannot the euill I hate I doe And if the sinnes of the godly repented of be so heauie what are the sinnes of impenitent sinners There is no libertie in sinne but bondage it bindeth to the curse to guiltinesse horrors shame and sorrow none are such slaues as sinners and yet they thinke there can be no freedome but when they may doe what they list and are indeed the sonnes of Belial that is men lawlesse or without yoke but by such Libertine courses they lay the most heauy yokes vpon themselues all the Mountaines in the world wil be nothing to their burden Labour to feele this burden which is heauier then all the grauell on the Earth and sand in the Sea Neuer a one here present but we are laid vnder the burden of Adams transgression vnder the weight of our owne corruption originall and actuall sinne vnder the burden of the wrath of God of accusing consciences of Gods curses threatned and executed bound hand and foote as men ready to be pressed to death are wee senselesse and feele none of this weight If a man lay vnder an hundred or six hundred weight and neuer felt it nor groned nor struggled to get from vnder it he is a dead man so hee that carries the burden of his sinnes and feeles no danger no bondage grones not vnder the Law of his members is senselesse of his imperfections and corruptions this man is dead while he liueth as Paul speakes of widdowes laden with lusts and liuing in pleasure so this man abides vnder death till this houre What is the reason then that the most men neuer feele this burden neuer felt doubting nor trouble of conscience nor torment of heart they loued God euer they haue grace at will they serue God as well as the best they beleeue strongly they want no oyle in their lamps they would be sorry to be tempted as some are to bee so mopish and pensiue they haue peace in their consciences The reasons are First because they are dead without the life of God and grace without sense and feeling of this heauy burden which is felt onely by grace not by corruption and according to the measure of grace is the measure of this sense the lesse sinne is felt the lesse grace and so mayest thou accordingly iudge of thy selfe What is the reason that men can cry out of the stone in the reines but neuer or seldome of the stone of the heart but because they haue naturall life which affects them with the sense of the one but want supernaturall life which should strike them with the sense and paine of the other A spirituall burden no maruaile if it bee not felt of them that are all flesh destitute of the spirit Secondly
ashamed of the nakednesse of it Bold sinners Ieremie compareth to the shamelesse Whore Thou hadst a Whores forehead thou wouldst not be ashamed The Sodomites were impudent and shamelesse in their brutish sinne and this was the height of it that brought fire and brimstone Yet it is not euery shame which is commendable Caine was ashamed but repented not A thiefe is found and ashamed but abides a thiefe still saith the Prophet But the profitable shame of sinne is that vvhich bringeth repentance hereof speaketh Ieremy chap. 31. 19. After I conuerted I repented I smote vpon my thigh I was ashamed yea euen confounded Let it teach vs to couer and array our selues with the contrary vertues and to embrace righteousnesse pietie and vertue these make not ashamed Whosoeuer calleth vpon the name of the Lord that is is a pure worshipper shall not be ashamed Continue in well-doing and seeke eternall life this brings glorie and honour and immortality Rom. 2. 7. Euery man that must be happy must haue something to hide and couer his sinnes from Gods eyes and nothing in the World can doe it but Christ and his righteousnesse typified in the Arke of the couenant vvhose couer was of gold and called a propitiatorie that looke as that couered the Tables that vvere vvithin the Arke so God couers our sinnes against those Tables so in the cloud couering the Israelites in the wildernesse signifying God couering vs from the danger of our sinnes Hence Christ is called a garment and wee are commanded First to buy this garment Reuel 3. 18. I counsell thee to buy of me gold and rayment that is doe as men doe in buying of the commodities they want First see thy vvant of it by viewing thine owne nakednesse Secondly esteeme it in the iust value of it and thirdly exchange all thy sinnes for this righteousnesse Then secondly to put it on Gal. 3. 23. that is by Faith and Repentance and vvith Christ to put on the graces of his Spirit Col. 3. 12. Put on tender mercies kindnes humblenesse of minde c. We must buckle Christ to vs and neuer put him off againe This garment first hides our nakednesse Secondly protects vs from the iniurie of weather and Gods wrath Thirdly it gets a blessing for vs as Iaacob did in Esaus garments This teacheth vs how to iudge our selues namely so farre as we are not found in Christs righteousnesse to be most vnhappy and lothsome creatures yea the vilest of all the Deuill and the Damned excepted Our sinne vncouers vs and turnes vs naked into Gods wrath if once hee fixe his eye vpon it it makes him destroy his creature it couers vs with shame and confusion But how farre are men from seeing their estate how miserable in not seeing their miserie neuer perceiuing how naked and vncouered they be Were it not thus how durst they prouoke the eyes of Gods glorie Isa. 3. 8. Doubtlesse Ierusalem is fallen and Iudah is fallen downe because their tongue and workes are against the Lord to prouoke the eyes of his glory They durst not sinne as Zimri in the sight of God and of Gods people in the sight of the Sunne and in the cleere day by horrible vncleanenesse drunkennesse thefts blasphemies and the highest contempts of God as they doe But blindnesse in sinne makes sinners so bold and impudent that they shame not in most flagitious courses But farther off are they from happinesse that iustifie defend and glory in their sinnes A good man cannot abide the shape of his owne sinnes for he seeth himselfe a mishapen creature by them whereupon he daily seeks a couer for his deformity and thinketh no couer sufficient But many wretches are senselesse and shamelesse and glory in nothing but in their shame and shame at nothing but that which should be their glory If thou wouldest be happy neuer be at rest till thou hast obtayned some sound assurance that thy sinnes are couered Here many deceiue themselues and shrowde themselues in false couers First some if they can couer them before men and hide them from mans eyes if no man remember them thereof all is well they forget them and the danger is past but a good man would rather haue his sinne put out of Gods sight then all the worlds hee stands not nor falls to men but to his owne Lord. Oh looke to thy cleanenesse or vncleanenesse before God discouer the matter to the Physitian be sure that no man sinnes without witnesses at least God and his conscience seeth him Secondly some thinke a ciuill life a good couer if they liue honestly and neighbourly and doe no harme though they sinne God will spare them This is a false couer of simple men like Adams fig-leaues God can and doth see many a wicked heart through a ciuill life Thirdly others labour to couer their sinnes by ceremonies they giue almes say some prayers doe some good deeds when they die c. but all this is as thin a couer as the former Dan. 4. 24. Breake off thy sinnes by mercy toward the poore This shewes not the cause but the meanes of pardon Secondly he speakes not in regard of God but of Men against whom he had beene tyrannicall to whom hee counsells him to make some satisfaction by this meanes to manifest the truth of his repentance but not that he could satisfie God Neither can Saints Angels Merits or humane Satisfaction couer sinne which is the Popish couer The sound couer we speake of is aboue all that Man or Angell can bestow on vs. I counsell thee to buy of me gold and rayment to couer thy filthy nakednesse Meanes to get thy sinne couered are these First labour to see thy sinnes in the numberlesse number and horrible nature of them and what a fearefull thing it is to haue God beholding them for no Leper can bee so vile and lothsome in thine eyes as thou art in his while thou art in thy sinnes vncouered Secondly vncouer them often to God by humble cōfession the more thou vncouerest them to him the more thou couerest them and the more will hee couer them and withall haue them often in thine owne eyes if thou wouldest not haue them in Gods for both these are ioyned as helpes one to the other Psal. 51. My sinnes are euer in mine eyes and then followes Against thee against thee haue I sinned thus iudge thy selfe if thou wouldest escape Gods iudgement Thirdly because the whole life of a Christian is a way to blessednesse euery one must euery day bee carefull in couering somewhat daily corruptions shew a necessitie of daily couerings the best of Gods Saints after that they had a couer still prayed to be couered and Christ those who haue God to their Father to pray for forgiuenesse of sinnes Dauid after sinne pardoned still prayed that the Lord would couer the sinnes of his youth Fourthly hee that would haue God couer his sinnes must couer
namely in the iustification of a sinner he doth accept and make a sinner iust and this is onely by Christs righteousnesse in the latter hee declares him iust and this may bee by workes so Saint Iames Let me see thy faith by thy workes thus they iustifie before men not before God A man is condemned for euill workes and therefore saued for good workes If a good worke were as perfectly good as an euill is perfectly euill he should but not being so we are saued by Christs good workes which were perfect Let vs detest therefore that doctrine that misleadeth vs out of the plaine path to saluation and cast downe our selues at Gods feet confesse our sinne pray for pardon and plead not merit but mercy Let vs flie forth of our selues to Christ our head life and saluation hee is the carcasse whereunto we must resort let vs with Paul account our best workes but dung and much more all Popish deuices He hath nothing in Christ who hath any thing in himselfe and he that will not rest in that righteousnesse restored by Christ hath no part of blessednesse Secondly if it be a blessed estate to haue sinnes forgiuen then must a man certainely beleeue the pardon of his sinnes for this blessednesse is to bee enioyed in this life as we noted and no man can hold and enioy that he hath not The Church of Rome teacheth that to doubt is a vertue and so with-holdeth a man from the sense of this happinesse Their reasons are these We must worke out our saluation with feare and trembling This feare is not in regard of Gods mercy and our saluation but feare of sinne and his displeasure and this is not contrary but stands with assurance of forgiuenesse of sinnes Psal. 130. Mercy is with thee that thou mayest be feared It is presumption to beleeue so It is obedience to Gods Commandement 1. Ioh. 3. 23. This is his commandement that we beleeue in the name of his Sonne now to beleeue in his name is more then that he dyed for sinners else doe the Deuills beleeue as much as we but they cannot beleeue that Christ dyed for themselues None knowes Gods minde concerning him and so can haue no assurance but may only hope well No man knowes the secret will of God but his reuealed will he may know namely that whosoeuer beleeueth shall be saued the application of which draweth necessarily this conclusion Therefore I shall bee saued being a beleeuer which is infallible Experience sheweth that the most faithfull and best are full of doubtings therefore there is no certayne beliefe Doubting and Faith may stand and will dwell together else would not Christ haue said O thou of little faith why doubtedst thou euery Christian consists of Flesh and Spirit therefore Faith will bee assayled with doubtings and yet in the end triumph Hence we see as vve are to labour for pardon of sinne so also for assurance of pardon else can wee haue little peace in our selues and a comfortlesse happinesse Am I the richer because I know many other be or fuller because many eate I must take comfort in my own wealth strength by my owne foode and ioy in my owne pardon Thirdly vvee must euery one herein place our happinesse euen in Gods mercy pardoning sinne and accordingly set our hearts and affections vpon it longing after this assurance aboue all things in the world If a malefactor were condemned and at the place of execution what is it that would make him happy What wisheth hee aboue the vvorld onely a pardon from his Prince gold and siluer lands and honors can doe him no good only a pardon is the most welcome thing in the World This is euery mans case we are Traytors and Rebells to God our sins haue proclaymed vs Rebells through heauen and earth the Law hath condemned vs we are going on to execution and euery day neerer then other wherein then ought wee to place our happinesse if wee well weighed our estate but in a gracious and free pardon We would striue for pardon as for life and death Miserable men they be that place their felicitie in any thing else For consider that notwithstanding first the greatest part of men place their happinesse in wealth pleasure honor and these carry all their hearts yet this is an earthly and sensuall and farre from Christian happinesse which cannot leaue a man vnhappy in the end as all these doe Secondly the most wicked ones that the world hath had haue enioyed the greatest outward prosperitie Thirdly the most deare seruants of God haue beene strangers in the world and met with the strangest entertaynement Fourthly those whose portion hath beene outwardly most prosperous yet neuer thought themselues happy out of Gods mercy pardoning sinne an example in Dauid he had riches honor pleasu re a crowne kingdome subiects treasures but did he place his fclicitie in these things No but in the forgiuenesse and couering of sinnes in whose steps wee must tread Fifthly he that would build a firme house must lay a sure foundation and wilt thou lay the foundation of thy happinesse in the dust Lay it in wealth they haue wings and when they fly away so doth thy happinesse why doest thou trust a fugitiue seruant Lay it in pleasures it will end in sorrow and the Apostle saith It makes a man as a corps liuing dead while he liueth Lay it in honor what a vanishing thing is that like the footsteps of a ship in the Sea carried with a strong gale Yea lay it any where but in God and his assured mercies it will proue a tottering happinesse and the fall of such an happy man shall be great Secondly others thinke themselues most happy in the committing of sinne and practice of their iniquity and these are most miserable captiues to the Deuill so farre from thinking their happinesse to stand in the pardon of sinne as that they place it in the practice of it Hence is it that Monsters of men Deuills incarnate professe to sweare quarrell drinke riot whore and take them the greatest enemies to their happinesse that would helpe to pull them out of the snares of the Deuill I would know what other happinesse the Deuill hath then incessantly to sinne against God and draw so many as he can into his owne damnation which expresse image hee hath stamped on numbers marked to destruction Fourthly let vs checke our hearts that can find so much ioy in these earthly things and so little in these heauenly gifts of Gods loue such as are election vocation iustification adoption sanctification which are called the pleasures of Gods house and they blessed that enioy them and surely well may they suspect themselues to be as yet vnpurged that finde not a ioyfull sense of it Alas will the beleeuer say I finde little comfort of this doctrine I finde my heart much more affected to earthly things I finde
abroad and staies at home with thee And as it is the most enemie to thee so must thou be to it Paul was neuer right till he found this rebel in himselfe and that many yeeres after his conuersion Secondly knowing that the spirit is so guilefull and the heart so deceitfull suspect it in euery thing watch it the better deale with it as with an vntrusty fellow in whom thou hast found some notable trickes of deceit worke out thy saluation with feare and trembling Blessed is the man that feareth alwaies Say not with thy selfe I see not this sinne in my selfe therefore it is not or I see not wherein I haue failed in this or that for all that thou mayest seeing the heart is deceitfull aboue all things and who can see it carry an holy ielousie of thy selfe and suspect thy selfe as Iob did his sonnes It may be my sonnes my selfe haue sinned offer sacrifice or rather apply Christ to thy soule for thy failing in the best actions Thirdly seeing the hart is thus deceitful it teacheth vs not to insult ouer others in their falles seeing our owne hearts may play false with vs. Let no man say that he wil neuer doe this and this as he seeth others do but suspect his heart lest it carry him to worse things then they Peter said he would rather die then deny his Master but the deceitfulnesse of his heart would not let him performe his purpose which deceit he knew not before for then he would not haue taken it so ill when Christ foretold him of it Dauid would haue thought scorne the day before his fall that any should haue told him that he should lie wallowing in so foule sinnes as he did the day after Hazael was farre from the sight of that guile which lay hid in his owne spirit when being told by the Prophet what monstrous wickednesse should bee done by him he asked Am I a dogges head that I should doe this Let vs therfore make this vse of other mens weaknesses Oh if such haue so dangerously fallen in whose hearts I neuer saw such foule things as I see in mine owne why should I be high-minded and not rather feare Rom. 11. 20. Fourthly labour for a sincere heart void of guile Here consider three things First the notes or markes of it secondly the benefit of it thirdly reasons to labour for it First the notes First in duties It hath an vpright endeuour and sincere desire to approue it selfe to God in all things wheras a guilefull heart lookes more at men in good duties then at God more at mens commandements then Gods at mens approbation more then Gods Wee seeke not to pleasemen saith Paul but God who seeth the heart We care not to bee iudged by men but stand or fall to our owne Lord whereas Saul knowing himselfe in disgrace with God would haue Samuel to honour him before the people Secondly in respect of sinne A sincere heart hateth all sinne wheresoeuer euen small and secret especially it is more seuere against his owne lusts then any other he hates his sinnes past and bewaileth them his present sins to break them off he hates that he doth he hates sinnes to come to preuent them and watch against them whereas a guilefull heart can hate euen motes in his brothers eye but not his owne beames auoides open sinnes not secret smaller hee makes small account of if hee can auoide greater which make greater noise and bring greater shame This man can reioyce in memorie of sin past and bragge of it as a mad pranke which should be as a dagger to his heart whereas Dauids heart smote him for cutting off Sauls lap and as soone as he had numbred the people and Peters as soone as he had denied Christ. This man can reioyce in conceit of a future sinne whereas Dauid and the Saints vow and sweare to keepe the commandements He hath his present darting sinnes which hee will continue in and not let goe let God and man say what they will But is no heart sincere but that which is without sinne It is not the committing of one sinne or presence of more that makes an euill heart for then none should be vpright but the habite and custome of sinning and this is when first in his vnderstanding he is wise to do euill but knowes not to doe well Secondly when he still wills that which is euill Thirdly when his affections still mooue vnto it Fourthly when he walkes in euill as a seruant of sinne at the command of it So is it not with the godly with whom power is often wanting but to will desire and endeuour is present Thirdly a sincere heart professeth religion for it selfe and delighteth in good men and good things as the Word Sacraments and godly company because they are so and because they see some part of Gods image in them Whereas a guilefull heart not hauing denied it selfe professeth for by respects and worldly causes addicted vnto not called out of the world it loueth good men not for their goodnesse but for the respect they haue in the world or some other occasion respecting themselues If then thou wouldest know whether thou hast a sincere heart or no first obserue thy actions both in their nature and ende first in their nature if they be single and pure so is thy heart as is the fountaine and the root such are the streames and the fruit Secondly in their end an honest heart euer aimes at Gods glory directly whereas a guilefull heart euer propoundeth bad ends of good actions Secondly obserue whether thou makest conscience secretly of all sinne yea most seriously of those to which thou art most inclined whether thou hast condemned thy selfe in dust and ashes whether thou hast resisted and preuailed or else liest still vnder the power of corruption Thirdly consider whether thou daily renuest thy purpose of not sinning against God as thou renewest thy daies and whether thou watchest ouer thine owne hart with an holy suspition and wilt for Gods will breake thine owne Fourthly marke whether thou louest God in his image ordinances and children euen then when the world scornes and hates all these here is a good note indeed of a sincere heart Secondly the benefits of it First this sincere heart brings the person into acceptance with God for whom doth he approue but such as walke before him vprightly Abraham Noah Enoch Zacharie Iob and these are his delight Prou. 11. 20. Secondly whatsoeuer worke hath such a ground is acceptable yea and called perfect in the Scripture And indeed sinceritie is all our perfection sincere persons are called perfect in the way Psalme 119. 1. All true worship must be done in spirit and truth Iohn 4. 24. as First prayer must be a lifting vp of the heart and a powring out of the soule If I regard wickednesse in my heart God will not heare me Prayer proceeding
smiting them he will haue his blowes felt the strong purgation at last worketh out most health and soundnesse Thirdly the greater the affliction is the more odious doth sinne appeare to bee vnto God a strong poyson must haue a strong antidote the more the godly are striken downe for sinne the more are they stirred vp to godly sorrow to hatred of it to zeale against it the better and more watchfully do they preuent sinne to come and looke better to themselues as a good Physician oftentimes letteth blood not to make a man sicke but to preuent sicknesse Fourthly the greater the tryall is the better experience haue they of themselues for first God afflicts the body heauily but it is for the soule the soule would neuer perceiue the owne euill but for the euil of the body nor feele the miserie but by the body Secondly in great trials there is experience of a great combat betweene the flesh and the Spirit where any faith is it will lift vp the heart in inuocation silence and an expectation of the good hand of God but the flesh will be complaining of Gods absence desertion and deferring his hand and helpe here is sense of the spirits willingnesse and the weakenesse of the flesh Thirdly there is great experience of their graces in great trials that both themselues and others may take knowledge of their constancie and patience Thus Iob was made a mirror of patience and a patterne of constancy which he could not haue been if the trial had not been so sharpe as it was Then the Mariners skill is best tried when the tempest is vehement and the valour of a Captaine is best seene in the hottest skirmish Fourthly in great trials there is great obseruation of Gods dealing of the comforts of God and of the strength of God and therefore the Lord brings many of his as it were vpon the stage and theater of the world that they may be instruments of his praise and may by their experience be able to teach others how they shall finde God in affliction for as one piece of yron cannot be soldred and fastned to another vnlesse both be made red hot and beaten together so one Christian cannot be so soundly affected to another vnlesse both haue had experience of the like miserie Fifthly Gods children haue great afflictions and are pressed with an heauie hand that God himselfe may be cleerely seene to bee their deliuerer when in the eyes of all flesh they are lost therefore they see themselues in the red Sea of affliction and in a wildernesse of temptation and sometimes with Ionas in their owne and other mens sense drowned in the bottome of the sea in the belly of the Whale that as Lazarus lay foure dayes in the graue that Christs power might bee manifested in raising him so also may the goodnesse of God who after two daies will reuiue vs and in the third will raise vs vp Sixthly as great afflictions make way for abundant mercy from God to vs so also for abundant thankes from vs to God If one cure a trifeling matter it neither so bindes the patient nor yet commends the Physician but if any be cured of some deadly and almost-vncurable desease then we professe we could neuer haue met with such a Phisician in all the world againe and we are accordingly thankefull Seuenthly were it not for great afflictions we could neuer know the power of Gods Word in quickning vs chearing and comforting vs in them that it is the Word of life is most euidently seene in death it selfe First then let vs hence take a view of the wickednesse of our nature and of the working of it euen after our calling and conuersion and cease to wonder that the Lord often brings violent afflictions vpon his owne children which he sees most necessarie to awake them out of their slumbers and quicken them to their seeking of sound peace and reconciliation Dauid himselfe before hee was afflicted went astray like a lost sheepe Secondly we may learne hence that vehement afflictions and Gods heauie hand is no signe of his hatred to his children good Dauid had Gods heauie hand lying sore vpon him For First all outward things fall alike to all and no man knoweth loue or hatred by the things that are before him Eccles. 9. 2. Secondly in iudgement hee remembreth mercy Hab. 3. 2. and afflicteth in measure though our sinnes haue beene beyond all measure and deserue that our crosses should be so too Isa. 64. 9 12. Thirdly his wisedome knoweth the due quantitie and proportion that will doe vs good and though there wants no will in Satan and wicked men to passe it yet the miserie shall not exceed Gods limit who hath said to the proud waues Hither shall ye come and no further Fourthly he hath a seuerall measure for the godly and the wicked for his children hee measureth iudgement according to their strength to the wicked according to the measure of their sinnes but as the best garden and flowers lye open to stormes and haile to fall on them as well as the wildernesse so the dearest of Gods Saints to afflictions Thirdly if the Lord chastize and punish his children so heauily the whole burthen of whose sinnes Christ hath borne in his body on the crosse where shall the wicked and vngodly appeare 1. Pet. 4. 17 How heauie shall his hand lye on those who with high hand sinne against him the weight of the mountaines shall be nothing to it to which they shall say Fall vpon vs and couer vs. If the way to heauen be so strawed with crosses and heauinesse what is the way to hell and of wickednesse strawed with but woes and curses Shall not many prayers and teares much sorrow and strife against sin nay nor the request of the Spirit and the intercession of Christ keepe off such bitter things from them who seldome and not without some resistance breake out What then shall become of those who neuer pray neuer sorrow for sinne but sell themselues to commit wickednesse if infirmities be so lashed what shall rebellions If weakenesses in his children what shall wickednesse in his enemies Fourthly this admonisheth the godly not to bee too much discouraged if they lye vnder an heauy hand but consider of these foure things First that to expect continuance of outward prosperitie is earthlinesse or selfe-loue yea a meere folly seeing it is a priuiledge of the Church triumphant Secondly that through many afflictions we must enter into the Kingdome of God Acts 14 22. and therefore that there is more cause of discouragement in the want of them then in their presence Thirdly that no new thing befalls them Dearely beloued saith Saint PETER thinke it not strange concerning the fierie triall which is among you to proue you as though some strange thing were come vnto you But reioyce inasmuch as yee are partakers of Christs sufferings c. 1. Pet.
is alreadie pronounced against vs We are weighed in the ballance and found too light Fourthly against the great mercies of God this doubles the sinne in Gods sight 2. Sam. 12. 7. to 13. the Prophet Nathan exaggerates Dauids sinne by shewing him the particular benefits wherein God had remembred him and concludeth the greater Gods loue was the greater was his ingratitude and forgetfulnesse What a number of mercies haue we in this one that the glorious light of grace shineth so bright vpon vs in the Ministery whereby we may be put in minde of Gods exceeding loue and what he deserues at our hands and what are our sinnes against him which giue him iust occasion to remooue his blessings from vs Let vs looke to it if we doe not vse these large blessings conscionably our sinne will be so much the more heauy in the punishment Let vs confesse our sinnes and vnthankfulnes especially and in our confessions become enemies to our selues for wee see true confessions are to bee thus qualified and that by these meanes prescribed which may helpe vs thereunto And thou forgauest the punishment of my sinne DAVID had made himselfe an enemie to himselfe and now to obtaine that which he laboured for he makes God his friend this is the fruite of serious confession Thou forgauest The Word signifies to wipe off all the score namely the debt of sin and of punishment The punishment or rather iniquitie of my sinne as the Word may be better translated that is my wicked sinne as if he had said Though it was against my conscience a foule filthie and bloudy sinne yet thou madest it as if it had neuer beene God forgiueth sinne two waies first in his owne secret counsell according to his owne decree and this is when he accepts the satisfaction of Christ for the sinne committed against him Secondly actually vpon humiliation and repentance and this is when he puts foorth actuall forgiuenesse in mens owne consciences whereby he perswades them that their sinne is forgiuen And this latter is here spoken of Dauids sinne was remitted before by faith in the Messiah but now the remission thereof is testified to his owne conscience and hence hee comes to retaine his former ioy and his mourning garment is turned into a garment of gladnesse he had now a comfortable experience of his happie estate Now in that Dauid thought and purposed to confesse and then it followes presently Thou forgauest note that So soone as euer a sinner doth truly and soundly confesse his sinne the Lord doth presently follow with forgiuenesse remission of sinne doth immediatly follow a very intent and purpose to confesse it Prou. 28. 13. Hee that hideth his sinne shall not prosper but he that confesseth and forsaketh it shall haue mercy There must be forsaking of sinne with confession to shew the soundnes of it and then presently followes remission And why First it is grounded on Gods faithfulnesse who hath made a promise for this fruite of confession 1. Iohn 1. 9. If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse As if he should say God of his infinite mercy hath promised to all true penitents and confessors that he will forgiue and neuer remember their sinnes any more he must stand to his promises or else he should be vnfaithfull and hee is iust saith the Apostle to forgiue a man would haue thought he would rather haue said Hee is mercifull to forgiue no but hee is iust to forgiue the sinnes of true beleeuers because they are all satisfied for their whole debt is paid and Gods iustice will not let him demaund the same debt twice of the suretie and of the debter Secondly true confession is a fruite of sound conuersion at the first act whereof all a mans sinnes are done away although the tydings of it comes not so soone to his owne conscience This appeares in the example of Dauid here he no sooner said that is truly resolued to confesse but the Lord remitted his sinne and preuented him saying Thy sinne is put away thou shalt not die see the storie 2. Sam. 12. 7 13. The prodigall sonne saies He will goe to his Father and whilest yet he is comming before his confession his father sees him a farre off runnes to meete him falles on his necke and kisseth him Thirdly true confession is a signe of adoption Now where this is there is a heart resolued to seeke God so that a man puts off all his former hatred of him and the affections of his heart are sanctified to desire peace and reconciliation with God this cannot proceede from a heart that is now at enmitie with God as it was by nature but which is a friend and reconciled A wicked and reprobate person can desire saluation out of selfe-loue and to saue his skinne but not properly reconciliation but a godly man desires Gods loue and friendship and reconciliation with him for his owne sake more then and aboue his owne saluation Fourthly remission must needes attend sound confession because this confession is ioyned with some kind and seede of sauing faith which be it neuer so small is a fruite of the sanctifying Spirit and makes a man partaker of Christ and in him of God the Father with all his blessings for in this confession as wee haue noted there is First a deniall of a mans selfe which is a worke of the renewing Spirit which whosoeuer hath he is the childe of God Secondly there is in it an apprehension of Gods mercifull nature with application and taking hold of it for himselfe which application is either not at all or false in the wicked Thirdly there is in it a true touch which holds on in seeking God whereas in the wicked there are some good wishes and confused apprehensions but being without sinceritie fall off and come to nothing Whence we conclude that true confession of sinne goeth alwaies with remission and pardon of it But how can confession be sound before sin bee pardoned seeing nothing can be acceptable where sinne is not pardoned it seemes rather that confession should follow remission To answere this we must conceiue that in God the iustifying of a mans person his sanctification faith repentance and confession are al giuen at once at the same moment because at the first acte of grace there is a change in the whole soule but in respect of vs of our apprehension and application one grace goeth before another as the cracke of thunder and lightning are both at one time but we see one before we heare the other because our sight is more quicke and apprehensiue then ourhearing Likewise these graces are wrought all together by God yet in regard of vs and our sense and apprehension pardon comes after confession Secondly God in the beginning of our conuersion giues vs that grace the which he doth not presently giue the feeling of
as for others who professe remission of sinne they are slaues to their sinnes and these haue dominion ouer them Secondly another is a daily purging and clensing of the reliques and remainders of sinne as 1. Iohn 1. 9. God is faithfull to forgiue vs and to cleanse vs from all vnrighteousnesse he that hath his sinnes couered hath them also cured Of Christ it is said that he came by water and bloud c. Hee that is made whole goes and sinnes no more that is he feares sinne for time to come Professe then remission of sinnes as long as thou wilt If Christ wash thee not thou hast no part in him if thou beest as foule as formerly thou wast euery man but thy selfe may see what thou art Thirdly a third fruite is faith working by loue and this loue worketh first towards God who is much loued because he hath loued and forgiuen much Luk. 7. 47 and much praised for so happie a change But the wicked are haters of God and neuer care for his prefence for his word or children or Sabbaths and yet they hope vainely for forgiuenesse of sinne Secondly it works towards man and manifests it selfe in forgiuing our brethren and enemies The godly looke vpon the commandement Ephes. 4. 32. Forgiue one another euen as God for Christs sake forgaue vs. But alas many pray Forgiue vs as we forgiue our debters and therein plainely curse themselues for their minds lust after enuy and wrath and hence are those common speeches I may forgiue him but I will not forget him and He may come in my Pater noster but not in my Creede A manifest signe that God hath not forgiuen thee at all and that his forgiuenesse of thee is not to forget thee nor thy sinne Thirdly here is refuge for a wearie soule and a burdened conscience doest thou want the voice of ioy and gladnesse in thy soule and lyest groning vnder the burden of sinne be not dismaied for in that thou canst approch Gods presence in the full and free accusing of thy selfe in complaining of thy self and iudging thine owne soule here is a sound ground of comfort thou art hee who hath right into the tree of life thou art hee on whom the Lord will looke in mercy thy repentance and faith intaile pardon of sinne vnto thy soule Fourthly is it so that God remits onely the sinnes of repentants then aboue all things labour to attaine this grace of repentance and testifie it in sound confession before God In the Courts of men confession brings shame and punishment but in Gods a couer and reward In great Princes Courts no mourner might come and therefore Ioseph must put off his prison-garments before he come to Pharaoh but none but mourners are accepted in Gods Court mourne therefore and bewaile thy sinnes this alone can assure the heart of remission of sinne Oh I haue repented long of my sinnes but feele no such assurance Yet feare not but ioyne to these endeuours these helpes First vse conscionably the Word and Sacraments which make knowne and seale vp to the beleeuer the pardon of sinne by Christ meditate and feede on the promises which are made to the penitent Secondly grow vp in humility euery day bee more low in thine owne eies then others and beware of pride because it becomes thee to bee humble for the more contrite the spirit is the fitter it is for Gods Spirit to dwell in Thirdly vse earnest and daily prayer for the earnest of the Spirit to witnesse vnto thy spirit that thou art the childe of God for he being the Comforter must bring these comfortable tidings to thy heart he must apply the promises of life and saluation Fourthly take heede of actuall sinnes which grieue the Spirit and are as water to quench the comforts of the same especially beware of presumptuous sinnes which wound the Spirit most and most preuaile ouer thee Psal. 19. 13. Fifthly exercise thy selfe to godlinesse and to the duties of sanctification in thy generall and speciall calling and this will assure thee of the presence of the good Spirit leading thee These things if thou failest in blame thy selfe if thou walkest heauily and vncomfortably God will be found in his owne waies and no other VERS 6. Therefore shall euery one that is godly make his Prayer vnto thee in a time when thou mayest bee found surely in the flood of great waters they shall not come neere him HAuing spoken of the maine Doctrine of this Psalme concerning the iustification of a sinner before God wherein Dauid placeth true blessednesse wee come now to the sundry vses of that Doctrine in the rest of the Psalme being the second part of it The first of them concerneth Prayer in this verse where of there are Two parts First the practice of a godly man Therefore shall euery c. Secondly a promise made vnto it Surely in the flood c. In the former are these foure points First the inference of it Therefore or for for this cause Secondly the Person praying Euery godly man Thirdly the person to whom hee must pray To thee Fourthly the time When thou mayest bee found Therefore that is because I haue had experience of thy loue and thou hast answered mee graciously in my request euery one that is in the like misery and touch of conscience as I was shall vse the same meanes as I did to obtaine the same mercy This dealing of thine with me shall be an instruction and encouragement to euery humbled soule to take the same course for comfort as I did Dauids experience shall teach all the godly to seeke God in their distresse Hence note that Those are the best teachers that can speake from experience of the Lords working in themselues Psal. 91. The Prophet teacheth confidence and securitie in God to those that are vnder the secret of the most High but the best ground he thought was to lay it on his owne experience verse 2. I said to the Lord O my hope and fortresse that is I had a good cause so to say and then followes Surely hee will deliuer thee from the snare of the hunter c. So likewise the Apostle Paul being to perswade that the remnants of corruption cannot condemn the regenerate man Rom. 8. 1. hee inforceth it from his owne experience thus For the Law of the Spirit of life which is in Christ Iesus hath freed me from the Law of sinne and of death as if he had said Of like things and persons there is the like consequence My infirmities are not imputed vnto me to death no more shall yours The reasons of this point are these First he that hath a flame in his owne heart may easily kindle another and hee that doth not first edifie his owne heart shall not be so meete to edifie and speake to the heart of another a godly mans zeale will warme such as are by when another shall speake but
they say if there were no sauour of life in their worke and if that of the Prophet were not true Isai. 55. 10 11. The Word of God who euer brings it returnes not in vaine but accomplisheth the worke whereunto hee sent it and if the ministerie of vnregenerate men were alwaies without efficacie We deny not but hee may prepare to conuersion and build the conuerted and condemne the wicked but to winne men to saluation wee are not perswaded of his abilitie What is the Word in his mouth strong meate and cannot it be milke too and why should God vse him in the one chiefe ende of his calling and not in the other no reason can be giuen Fourthly the Apostle Paul seeing many false Apostles preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not purely but of enuy and pride Phil. 1. 15 18. disdained not but said I reioyce that Christ is preached any manner of way Gaudet in re non in modo saith one He knew that if Christ were preached some would lay hold on him and be called out of their estate of Heathenisme and Gentilisme and that though the preaching of these euill men did not themselues good yet it was good for the Church They were like the builders of Noahs Arke who built an Arke for others and perished themselues And why was Paul so carefull lest while he preached saluation to others himselfe should be reprobate 1. Cor. 9. 27. if a man might not himselfe miscarrie preaching saluation to others Oh but God hath promised no blessing to his labor but a curse Psal. 1. 3 4. the vngodly shall not prosper as the godly doe First the worke of an vnregenerate Minister that is called by GOD is Gods worke and not onely his Secondly his worke shall not prosper to himselfe nor he in it but I know nothing that can stop Gods mercy why it may not be prospered to another Thirdly those promises and threats in the first Psalme concerning the prosperitie of the godly and vnhappinesse of the wicked are not directly meant of outward things or earthly but of inward and spiritual thus the wicked neuer prospers in any thing he takes in hand and thus the godly neuer miscarry but all things are turned to their best Luke 22. 32. Christ said to PETER Thou being conuerted strengthen thy brethren therefore a Minister had neede be conuerted to doe good Not so but Christ onely promiseth Peter that when Satan hath sifted him he shal be raised againe and being restored out of his fearefull sinne he must by his example and experience confirme sinners against distrust and despaire as hauing knowne Gods speciall goodnesse in drawing him out of so great a gulfe as his deniall was But the reward of sauing soules and conuerting men belongs not vnto an vnconuerted Minister namely to shine as the Starres for euer and euer Dan. 12. 3. therefore he conuerts none The place is meant of faithfull Ministers who with desire faithfullnesse and in Gods manner and meanes conuert men as the former words of the verse intimate They that are wise shall shine as the brightnesse of the firmament according to that of SALOMON Hee that winneth soules is wise Prou. 11. 30. that is he is wise first for himselfe and prouident for his owne good and the blessed reward and then for the Church discharging faithfull seruice vnto it Such a wise man the Apostle Paul would haue Timothie to be Take heede vnto thy selfe and vnto learning and continue therein for in so doing thou shalt saue both thy selfe and them that heare thee 1. Tim. 4. 16. But the vnregenerate man takes not heede to himselfe and therefore is not wise for himselfe neither shall shine as the starres besides hee that doth a good thing but not well doth vtterly lose his reward And thus I haue fully cleared this question Let none be so fond as to refuse the almes of the King because he giues it by an Amner or a pretious gift of his father for the lewdnesse of the carrier Elias refused not his meat because a Rauen brought it but looked vnto God who sent him with it so doe thou heare the Word as Gods word 1. Thes. 2. 13. not as mans that it may worke effectually in thee looke not so much to the messenger as the message To come now to the vses of the point First it shewes that it is great neede that a Minister be a good man both for himselfe and others and haue experience of God in his owne soule For if the Word be onely in his mouth it may doe others some good but himselfe none if in his booke alone then when his booke failes him the Word failes him but if with Marie he ponder things in his heart the word which hee keepes will keepe him For this purpose he must labour to finde the Word which he deliuers to be first effectuall to beget faith in himselfe and adde prayer for the Spirit who workes freely where he will else his Word which God makes powerfull in many of his hearers shall be a dead letter vnto himselfe And no maruell For many wicked men may and doe speake of great points of religion of the state of Gods children and of cases of conscience but without any taste or experience or comfort and certaintie in their owne hearts of the things they speake a forme of knowledge they haue attained which is meerely historicall and a booke-learning and speake as they that tell of strange Countries and wonders of which they haue read but neuer saw them Such men God often discouereth by letting them fal off euen from that they know their speech their practice bewraieth them to be Atheists as in heart they euer were as may be seene by experience of many great Lights that haue done much good Secondly let priuate Christians learne hence to obserue their owne hearts and Gods dealing with them that they may bee able to speake feelingly in teaching and comforting others Let them learne to obey from their heart the forme of doctrine deliuered let them bee transformed into the truth taught and professed he that doth this wil prooue an excellent Light and patterne of godlinesse in the Church bee his course of life neuer so priuate Thirdly we must all benefit the Church by our experience as Dauid did communicate this his experience of Gods goodnesse to all For first we receiue no gift but the whole Church hath a right in it Secondly by communication thereof we shew our loue which is liberall and communicatiue Loue edifieth saith the Apostle 1. Cor. 8. 1. Thirdly euery member being graced graceth the whole body as an ornament suppose a ring on the finger deckes not the finger onely but also the person Fourthly the ende of Gods giuing of his gifts is to traffique for him and his people did men thinke of this they durst not hide their talents and bee vnfruitfull as many are
and his owne measure shall be met to him againe Mat. 7. 1 2. so that if a man be an Ismael rough against euery man God will be rough against him and if we be vnpittifull we shall be vnpittied of God and Men. Thirdly no sound worship can proceede but from a sound Religion and that is the Religion and wisedome which is from aboue and the qualitie of it is that it is peaceable Iam. 3. 17. gentle easie to be intreated full of mercy and good fruits The Gospell which we professe is a Gospell of peace fostereth peace and seeketh it by all meanes Fourthly so long as any aâ—e slaues to the deeds of the flesh it is impossible they can be acceptable to God but debate hatred anger rage murthers are condemned for the vvorkes of the flesh which shut a man out of heauen Gal. 5. 21. But vvherein stands this mercy vvhereunto prayer must be coupled It stands in these things First in pittying the bodies of men in their wants Secondly their soules much more Thirdly in supplying their wants as reliefe succour comfort counsell c. to be rich in good workes and restore them that are fallen by the Spirit of meeknesse This teacheth all of vs that professe the doctrine of the Gospell and true Religion and the pure worship of God how wee ought to be disposed when wee come to performe vnto God religious duties as prayer c. Those that come neerest to God to present seruice acceptable to him must more especially look to this point namely to take heede of the spirit that lusteth after enuie and sets men in a rage against Gods image and those of the same profession with them and they must take the counsell of the Apostle 2. Cor. 13. 11. Bee of one minde liue in peace and the God of peace shall be with you And let vs consider First we are all members of one bodie wherof Christ is the head nature teacheth one member to pitie and help another if one bee ill affected to get remedy for it and so must Christians Secondly a meeke and mercifull spirit is much set by of God and called for at our hands by Christ of whom wee must learne to bee humble and meeke a sure note of one that is brought into Christs Kingdome and sheepefold Thirdly God hath taken all execution of vengeance out of our hands Vengeance is mine I will repay saith the Lord Deut. 32. 35. and if we will take the sword of reuenge into our hands it will prooue but a sword to our owne destruction Fourthly if we looke at the recompence of reward we are to be prouoked to the workes of mercie As a man sowes so shall he reape sowe mercy and reape mercy sowe liberally and reape liberally God giues seede to the sower 1. Cor. 9. 10. and makes men rich vnto the works of mercie ver 11. How was the poore widdowes oile increased when shee sowed mercie to Elias in his want She had sufficient till the hard yeere was blowne ouer Thy expences shall haue a rich returne it shall bee but a lending to God with abundant vsury for earthly and base things we shal obtaine heauenly and glorious it is a sowing on earth to reape in heauen Fiftly if we desire patternes and presidents in mercifulnesse we haue enough First wee haue God himselfe whose mercies are aboue all his workes how mercifully did he forbeare the world an hundred yeeres and what experience haue our owne soules how he daily forgets and forgiues innumerable sinnes Therefore be we mercifull as our heauenly Father is mercifull Secondly Christ the Sonne of God is a president herein whose mercy and compassion was such as hee laid downe his life for vs that wee should also lay downe our liues for the brethren 1. Iohn 3. 16. Thirdly the Saints of God haue gone before vs in examples of mercy Moses was a man mightie in word and deede yet the meekest man on earth Numb 12. 3. Abraham yeelded to Lot his inferior Isaac swallowed many indignities at Abimelechs hands and Iaacob as many at Labans Dauid spared Saul his enemie when he had him at an aduantage and pardoned Shimei a Traytor when hee had cursed him and threw stones at him Yea all the Prophets Apostles and Saints as much as lay in them had peace with all men If wee professe our selues the Sonnes of God how are we so rough against our brethren so without pittie and charitable disposition as Lamech Ismael or Cain who learned of the Deuill who was a murtherer from the beginning to hate and kill his brother Let professors leaue these workes of the flesh to such as are in the flesh let vs be led by another rule as Christians mercifully considering one another and not as bruit beasts ledde by sensualitie We must not follow noysome lusts and humours but the rule of Gods Word to blesse though we are cursed and take things at the best and seeke peace and follow after it Let professors consider the sweet fruit of Christian communion which by a mercifull and meeke spirit is enioyed but by wrath and rash anger violenced how that the peace of the Church and publike quietnesse the honour of their profession the comfort of their conscience and acceptance of their prayers or any seruice cannot stand by them if they subdue not their spirits in this behalfe Secondly this shewes vs what to thinke of that religion which vpsetteth and vpholdeth it selfe by crueltie and malicious rage and furie it is a religion which God hath no delight in hee neuer did set it vp nor accepted it It cannot be the right religion which by crueltie sword and fire either planteth it selfe or seeketh to supplant others Therefore wee may note in the Scripture that those religions that were hated of God were cruell and vnmercifull One might haue read in Cains forehead what religion he was of no maruell if God reiected his sacrifice seeing hee bore such deadly malice against his brother Of what religion were the Egyptians that kept vnder the Israelites so tyrannically but barbarous wicked and idolatrous Iaacob must haue a place by himselfe to dwell in because his religion was an abomination to them they must not see him performe the seruices of it Manasseh set vp Idols sought to witches yea himselfe was a Magician or Coniurer and what was his practice Looke and wee shall see that no man euer shed more innocent blood then hee did Here was a note of a false religion euen cruelty such as wee read not of in any of his predecessors Antiochus Epiphanes a monster among Idolaters did so prodigiously waste the blood of the holy people as neuer was since there began to be a Nation till that time Dan. 12. 1. The heathen Emperours made such butcheries vpon the bodies of the Saints as euery street seemed a shambles of Christians and euery line of the story written in blood and their religion was sutable
they shall seeke him with their whole heart Isa. 65. 24. Before they call I will answere and while they speake I will heare Psal 9. 18. The poore shall not alway bee forgotten the hope of the afflicted shall not perish for euer First Gods nature is to tender the miserie of the afflicted and distressed wherein hee cannot denie himselfe Psal. 12. 5. Now for the oppression of the needy and for the sighes of the poore I will vp saith the Lord and set him at libertie Exod. 3. 7. I haue surely seene the affliction of my people and heard their cry because of their taske-masters for I know their sorrowes and now am come downe to deliuer them this is Gods philanthropie and louing affection to mankinde to put forth thoughts of peace towards them Secondly if God should not take one time or other to answere his children he should not bee as good as his promise Call vpon me in the day of thy trouble and I will heare thee Hee should reiect prayer preferred according to his will and in the name of Christ and the voyce of his owne Spirit yea the prayer of faith tending to his glory and the saluation of his people which hee cannot doe and continue faithfull Thirdly he sets out a time of finding in respect of his owne glory sundry wayes first by being found of his people he procures praise and abundant thankesgiuing as Psal. 22. 24 26. He hath not despised the poore nor hid his face from him my praise shall be of thee in the great Congregation The poore shall eate and bee satisfied they that seeke after the Lord shall praise him see Psal. 79. 13. and Isa. 38. 19. The Fathers to the Children shall declare thy praise Yea the Lord challengeth this as a chiefe part of his glorie Isa. 42. 7 8. Secondly by being found of his people hee magnifies his owne name in the midst of his enemies for they brag and exalt themselues when they can tread vpon the necks of the godly Now lest they should say We haue preuailed and Where is now their God He steps in and findes a time to heare their weake prayers Psal. 106. 8. He saued them the Israelites pursued by Pharaoh in the red Sea for his names sake according to the prayer of the Church Not vnto vs Lord not vnto vs but to thy name be the praise ' Psal. 115. 1. Fourthly God will in time bee found of euery godly man often because of the malice of the wicked when it is come to the height The Israelites had often prayed and groned vnder their afflictions in Egypt in the foure hundred yeeres but because the sinnes of the Amorites and Canaanites were not full and ripe they found not God in all that time but when they were full they were deliuered Fifthly God sets out a time of finding in respect of the godly themselues first to prouoke them to loue the Lord who giueth and forgiueth much as Psal. 116. 1. I loue the Lord because he hath heard my prayer Secondly to encourage them in prayer and in the course of inuocating him wherein they finde God so good yea to bee instant and presse in vpon him Psal. 116. 2. Because hee hath heard me in my dayes I will call vpon him This the Prophet expresseth Psal. 65. 2. All flesh shall resort to thee a God hearing prayer or Because thou hearest prayer all flesh shall resort vnto thee Yea but God hath denyed to heare the prayers of his children they haue sought and neuer found as Moses and Paul First we may pray for temporall things we must know that al the promises for them are made with a condition If God see it good for vs in such things a godly man may pray all his life time and not finde because GOD sees it better for him to be without them and to lye vnder the crosse Secondly we must distinguish betweene delayes and denials as we haue seene Thirdly the godly haue many speciall graces but it is Gods wisedome to leaue them in some want to know some pricke of the flesh as Paul did lest they should be puffed vp being taken vp into such an heauenly condition Fourthly God heares his children in a better kinde as we haue shewed Fiftly the godly are tyed to conditions which are often broken Sixtly it may be thy prayer is heard but the answere is not yet come to thy heart the sense of graunt is not yet brought to thee and there must goe some time betweene seeking finding so the Angell said to Daniel chap. 9. 22. 23. From the first day that thou didst set thy heart to seeke the Lord and humble thy selfe thy words are heard and now I am come to tell thee If the godly seeke sometimes in a time of finding then we must learne to iudge wisely of the poore and afflicted in spirit not to triumph ouer them as Dauids enemies did ouer him Oh God hath forsaken him or as Iobs friends did All that he was at best hee was but an hypocrite Oh saith the world this is not the child of God Why because the Diuell hath a little power ouer him and God is gone A false conceit For first though he be not heard presently yet hee shall be heard hereafter there is a time when he shall finde God Secondly God is delighted in an humble spirit and a broken heart Thirdly he is the God of the abiect his promise is that such as mourne in Sion shal be deliuered and haue beautie for ashes Fourthly after this rate we shall condemne the greatest lights of Gods Church Paul and the other Apostles were in a thousand dangers within and without assaulted on euery side yet as deare to God as euer they were and it was a Iewish scoffe against Christ Let God deliuer him now if he will haue him Let vs rather consider our owne case what it may bee and bee charitably affected to them in distresse as wee would haue others affected towards vs in the same case knowing that that which befals one man may befall any man Secondly if there be a time of finding let vs take heed of being Lyons in our owne houses tearing our soules with diffidence and despaire as if the Lord were cleane gone for euer and would neuer returne and as though there were no time of finding Alas I am then no godly man for I haue prayed long and God will not bee found must I not feare my estate Yes feare and doubt in the godly make their saluation more sure in the end because it sends them to the meanes of comfort and by this thou mayest trie thy feare and distinguish it from al vngodly feares doubts which vanish away without any such vse But I am vnworthy to finde God who haue incensed his wrath like an vnkinde and vnthankefull wretch and that euery day A false ground of a false enemie all
euen by our best naturall graces much lesse can wee imbrace it or by the power and strength of nature or will follow it against the Papists who teach that we can Secondly learne to pitie naturall men as Dauid here doth who as blind men first see not the way to Heauen secondly and are in danger of harmes though they thinke themselues safe enough thirdly and are soone mis-led for who but ignorant persons are a prey to Iesuites and such like fourthly and lastly they haue no comfort of the Sunne no light of grace or of glorie And a wofull condition are such in as liue without the meanes of knowledge and grace who would liue in a soyle where the Sunne neuer shines or if hee were sure to bee made blinde in it yet many men leaue good meanes for a little pelfe who according to the Prouerbe runne out of the blessing of GOD into the warme Sunne Thirdly wee see hereby how little need there is either to remooue the Word and Sacraments from the people as the Papists doe the light of the Sunne being not so necessarie to the World as the vse of these Fourthly let vs doe as the blinde man in the Gospell did Luc. 18. 35. c. First let vs acknowledge that Christ must open our eyes that he must giue vs eye-salue nay both eyes to see and light to enlighten vs. Secondly let vs pray as he did saying Lord our desire is that our eyes may bee opened that wee may haue insight into heauenly things Thirdly let vs with him stand in the way where Christ comes by in the Temple and the Assemblies of the Saints in the Tents of Shepheards or among the seuen Golden Candlestickes Fourthly being healed he praysed Christ and leapt for ioy so if we see the things of God better then wee did before wee should reioyce exceedingly with hearty thankesgiuing Fiftly hauing his eyes opened he followed Christ and would not bee beaten from him so if wee can get the eyes of our minde opened wee must prayse our good God in word and in deed walke answerable to this mercie become his Disciples sinne no more lest a worse thing befall vs and walke worthy of the light So much of the first point the second followes namely that The word must not onely bee taught but also specially applyed to euery particular person Dauid saith not I will teach the Church or all men in generall but euerie one in particular thee After Adam had sinned how plainely and personally doth the Lord deale with him both in amplifying his sinne that hee might be strucke downe with it and in publishing the promise of saluation to rayse him againe herein teaching euerie Minister and Preacher how to carry the Word home to euery sonne of Adam seeing they are to speake the same wordes which hee whose Messengers they are would speake 2. Sam. 12. Nathan the Prophet of the Lord sent to Dauid while yet hee lay in his sinne was directed by God what to say and he must not onely in a Parable make Dauid condemne the sinne to the death He shall dye that hath done this thing but by plaine dealing with him saying Thou art the man condemne himselfe and confesse I haue sinned Our Sauiour Christ thus carryed his Doctrine applying it home to the seuerall persons it concerned to the Iewes Mat. 3. 7. O geration of vipers who hath forewarned you to flye from the wrath to come to the Pharises Woe bee to you Scribes and Pharises Hypocrites And his Apostles being to deale with wicked people vsed the same course Act. 2. 23. Whom yee slew with wicked hands and hanged on a Tree and Chap. 8. 22. Thy monie perish with thee repent of this thy malice thou art in the gall of bitternesse It may bee thy sinne may bee done away Hence their Sermons were called exhortation which is application of Doctrine and inforcing of it Act. 13. 15. And their Writings are of the same manner euer after Doctrine they vsed exhortations as Rom. 12. hauing deliuered the Doctrine of Faith Iustification Sanctification and Predestination in the former Chapters begins there his exhortations and so continues in them to the end The like may be seene in other Epistles First the vse of the Scripture is to exhort reproue correct and instruct to make the man of God absolute the vse of it is not onely to teach and enlighten the vnderstanding but also to worke vpon conuince quiet and direct the conscience and whole course Doctrine is but the laying of a ground application is the building vp of a Christian. Secondly the life of Ministerie is in application without which the Word is a Sword but without an edge not in it selfe but to vs but being specially applyed it is a two-edged Sword cutting deepe diuiding betweene the marrow and bone and piercing betweene the soule and spirit Heb. 4. 12. Application of the Word is that which leads it to the thoughts and intents of the heart to discerne them to high thoughts to deiect them to the affections if sinfull to captiuate them if set right to enflame them to seuerall temptations and lusts to sub due them and to the whole life and wayes to reforme them Thirdly our owne constitution and weaknesse stands in need of speciall application First because our hearts are naturally asleepe and we are couered ouer with the spirit of slumber spoken of Isa. 29. 10. and need to bee wakened by a voyce lift vp like a Trumpet from some sonne of Thunder Dauid by his grosse sinne had cast himselfe into a fast and dead sleepe therefore Nathan must goe to waken him and say aloud in his eares Thou art the man Secondly our hearts by the neglect of good meanes or securitie are easily hardned and lose their softnesse or tendernesse now the word in speciall application must bee as an hard wedge to our hard knots this makes the Word an Hammer to knocke and breake our flintie hearts Ier. 23. 29. Thirdly as wee cannot apply the Word our selues so wee will not apply it commonly men skip ouer the Law and catch at the Gospell and so being neuer soundly humbled their whole life is led carelesly Fourthly this bad disposition of ours can neuer bee reformed without this speciall application for the Word neuer becomes ours neyther can wee taste any sweetnesse of it without this no fruit of the Law in our humiliation no comfort of the promises in our restitution no vnderstanding of the true meaning of eyther without our owne faith mingling and truely applying both no worke of the Spirits sanctification in our hearts but in applying the Law and Gospell no action of our liues warrantable but by faith which is a speciall application of the Word vnto them First then we that are Ministers must labour herein A good Steward giues euery one his part and then it is the wholesome Word of life when euery one hath that portion
flowe all other mercies that we enioy as streames of it first temporall concerning this present life as health life liberty wealth peace prosperity good name c. Oh but the wicked haue all these True but first not in a right tenure they are vsurpers they haue no right in themselues no part in Christ to recouer it Secondly not by vertue of any promise or couenant Thirdly not in any holy or sanctifyed vse for To the impure all things are impure Fourthly none of their prosperity is ioyned with Gods loue but his hatred which is a secret poyson in them whereas Psal. 35. 27. the Lord loueth the prosperitie of his seruant he ioynes them both together Secondly spirituall things euen in these also how hath God compassed vs with mercies euen for the present First What a world of mercy was and is in that one gift of his Sonne to bee our reconciliation when we were firebrands of hell that the blessed Sonne of God would descend from the glory of heauen and giue himselfe to the death of the Crosse and the paines of hell to redeeme vs from all iniquitie The Apostle conceiues of this as of a rich mercy Ephes. 1. 7. by whom saith he we haue redemption through his bloud euen the forgiuenesse of sinnes according to his rich grace This is the com passing mercy meant in our text euen redemption from sinne by Christ both from the guilt and punishment of it a free mercy a full mercy an Ocean of mercy drawing vs out of a gulfe and bottomlesse sea of sorrowes euerlasting Dauid amplifyeth this mercy Psa. 86. 13. Great is thy mercy towards mee for thou hast deliuered my soule from the lowest hell Secondly What an infinite mercy peculiar to the godly is that of his spirit to take vp our hearts for his temples when wee were spiritually possessed of the deuill by the same spirit hee doeth daily cleanse vs and wash vs and beautifyeth our soules with heauenly graces teacheth vs leadeth vs into all trueth comforteth vs with heauenly consolations in all distresses What a great mercy was it when Christ opened the eyes of the blinde or healed the deafe and lame yea or when hee raised Lazarus being dead but God regenerating vs by his Spirit doeth all these for vs he giues sight to vs being blinde sayth to our deafe eares Be open yea restores vs to life being dead in trespasses and sinnes and makes vs able to mooue and stirre in good wayes Those great workes of the Sonne of God were all miraculous but heere is a miracle aboue them all yea one mercy consisting of many miracles Thirdly What a mercy is it not onely to giue them his word as hee doth also to the wicked but also to make it the immortall seede of their new birth and the syncere milke to feede them to make it a preseruatiue from many great sinnes which the wicked daily commit open and secret to put it into their handes as a sword to cut off Satans temptations to make it vnto them a rule of faith and a rule of life able to make the man of God perfect to euery good worke to make it a sound stay and comfort to support them in all their troubles wherein else they must needs sinke In this respect the child of God is compassed with a multitude of mercies all which the wicked are strangers vnto Fourthly What an inexhaust treasure of mercy is it that the godly enioy that whereas God heareth not sinners that is wicked ones he not onely giueth them leaue to come freely to the throne of Grace to aske any good thing for them but also much assurance in their soules of obtaining any thing they aske because of his promise Aske and yee shall haue If earthly fathers can giue good things to their children much more will our heauenly Father giue not onely what we aske but euen abundantly aboue that we are able to aske or to thinke Ephes. 3. 20. Can that man bee other then beset with mercy who hath a meanes to get within Gods store-house and treasury when hee will Can hee that is able by the prayer of faith with Israel to preuaile with God want abundance of blessings Great is the power of feruent prayer for mercy It can obtaine and force the sunne to stand still It can commaund the cloudes to raine or not to raine It can get children for the barren and life to the dead and if our prayer be weake Christs intercession hath power enough for vs Iohn 11. 22 42. Oh that wicked men knew the power of prayer how quickely then would they come to Gods mercy-gate Fiftly What a mercy is it peculiar to the Saints to haue peace of conscience and ioy of their estate that whereas wicked men are often vexed euer lyable to infinite horrors feares and inward torments which are the beginnings of hell they beeing iustified by faith haue peace with God the spirit of bondage and feare and tumult is gone and the spirit of adoption dwells in their hearts which makes them cry Abba Father Rom. 8. 15. And whereas the wicked haue no peace but a senslesse vnfeelingnesse of their estate the godly haue peace in them which as the Apostle saith passeth vnderstanding because first neither can the vnderstanding of man sufficiently conceiue it Secondly neither can the vnderstanding of man sufficiently esteeme or prize it according to the worth and value of it plainly implying it to bee such a mercy as for the greatnesse ouerwhelmes him that hath it an infinite and vnbounded mercy called the peace of God which hee beginneth and maintaineth heere and perfecteth and preserueth for all eternity But how standeth this with all those euills and miseries with which the godly are beset in this life Can they be beset both with misery and mercy too This is a sixt and last mercie therfore special to them that they are neuer more compassed with mercie then when they seeme most miserable Habak 3. 2. The Lord in iudgement remembreth mercie For first nothing is properly euill but that which comes from diuine reuenge but nothing comes so vpon the godly Christ hath carried away all the reuenge of their sinnes so that their crosses come from mercie Secondly they are attended with mercy for God hath first fitted his seruants for afflictions before he brings them Religion hath patience which if the house be not filled with plenty makes a sallet of green herbs more daintie thē the sweetest dishes of wicked men it hath strength aboue which the triall shall not be it hath subiection and silence to God and can blesse him both in giuing and in taking away Thirdly Gods mercy reioyceth in iudgement against iudgement three waies first magnifying himselfe secondly training his chosen thirdly teaching others and all by the troubles of his children The first in two respects first when iudgement begins at Gods house he declares his hatred against sinne and mercifully by
phrases in holding it In a word if once we can claspe hold on this mercy of God in pardoning our sinnes we could desire euen to liue no longer in this World were it not to come to a more full sense and fruition of it VERS 11. Bee glad yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart THese words containe the fourth and last vse of the generall Doctrine and a conclusion worthy the Psalme to which it is notably fitted for seeing the whole Psalme hath taught vs that hee is a blessed man whose sinnes are remitted and couered then may and must that man who hath this Doctrine sealed vp in his owne heart reioyce with great and vnspeakeable ioy And as it notably concludeth the whole Psalme so is it most aptly knit to the former wordes which haue layd downe the diuers estate both of the godly and wicked man and how when as sorrowes eate vp and consume the vngodly man remedilessely the portion of GODS people shall bee his owne compassing and infinite mercie and therefore vpon those premises hee inferreth this sweet conclusion that the godly hauing so sound cause of Christian ioy must mind yea and ouercome all their sorrowes with an holy and Christian reioycing in the LORD In the Verse are three things to bee considered first the persons to whom this precept is directed described by two titles first righteous secondly vpright in heart Secondly the Commandement to be glad to reioyce and be ioyfull Thirdly the obiect of their ioy and limitation In the Lord. First of the meaning Hee that is called in the sixt Verse a godly man and in the former Verse one that trusteth in God is here also set forth by two inseparable properties first hee is a righteous man And secondly vpright in heart Who is this righteous man A man is righteous by righteousnesse eyther Legall or Euangelicall First Legall righteousnesse is that perfect righteousnesse in nature and actions which the Law of GOD requireth euen perfect and full conformitie with the whole rule of righteousnesse as it was first written in mans heart by the law of nature By this was neuer man righteous but the first Adam in the time of his innocencie and the second Adam the innocent Sonne of God in whom besides the righteousnesse of his humane nature and life wee read of the righteousnesse of God that is the same righteousnesse being in a person that was God was so farre aduanced that it was able not onely to fulfill but to satisfie the rigour of GODS most righteous Law Secondly Euangelicall righteousnesse is that which the Gospell reueales and that is when a man being reconciled to God iustified by faith deliuered from all the guilt and punishment of sinne and inwardly sanctified by Gods Spirit is accounted of God righteous by the righteousnesse of Christ imputed vnto him as Saint Paul speakes 1. Cor. 1. 30. Christ is made vnto vs of God righteousnesse And although this bee in part and imperfect in this life attended with much frailtie and infirmitie of flesh yet because First they are perfectly iustified euen in this life Secondly haue begunne in a righteousnesse which shall be perfected Thirdly haue a will and endeuour striuing to perfection Fourthly are accepted of God as perfect for Christs sake in whom all their vnrighteousnesse and defects are couered therefore they are called euery where righteous So our Prophet here calleth such as according to his former Doctrine haue made sure their discharge with God and gotten euidence of remission of sinne and reconciliation with God through Iesus Christ. Secondly This person is vpright in heart that is sound and sincere without guile verse 2. and this is when the heart is set right towardes God in doing all duties of pietie and charitie towardes GOD or men truely ayming at the pleasing of GOD and not at by-respects this is straightnesse of heart called truth in the inward parts Psal. 51. 6. Thou louest truth in the inward parts And although no man is indeed vpright without some crookednesse and declining from the straight rule yet because heere is first a drawing neere and endeuour to full perfection Secondly a comparatiue rightnesse in respect of the vnregenerate whose course is wholly crooked Thirdly the acceptance of a mercifull Father therefore they are called vpright And vpright in heart first because there is the beginning of soundnesse for the first worke by which God distinguisheth betweene man and man is the purifying of the heart by Faith Act. 15. 9. and the worke of conuersion is called the circumcision of the heart which the Lord promiseth Deut. 30. 6. Secondly because all outward shewes without this ground are vnsound and deceitfull and whatsoeuer we doe must haue this ground to make it acceptable euen a sincere and honest heart 1. Pet. 1. 22. all obedience to the trueth all loue to our brethren must come from a pure heart Thirdly because if the heart be vpright it will from thence shine into all the actions for a righteous man must be vpright also in his way Psal. 119. 1. Now vprightnesse of heart is like a great wheele in a clocke that sets all the other a mouing or like a light in a lanthorne that shines through euery side of it A wicked man may bee vpright in some one action as Abimelech pleaded for himselfe Gen. 20. 5. With an vnperfect heart haue I done this but the generall vprightnesse of the whole life is peculiar to Gods people it must issue from the heart where if there be a liuing fountaine the streames will euer runne Secondly the Commandement enioyning spirituall reioycing hath diuers branches as there are diuers words in the originall which are to be distinguished First Bee glad the word Shimen comes of Shamaâ— which properly signifyeth inward and harty ioy conceiued by the presence or hope at least opinion of some good or desirable thing as Psal. 35. 26. Let them be confounded that reioyce at my hurt now none of Dauids subiects durst make show of this ioy in his hurt onely it was conceiued in their hearts Secondly Reioyce Gila riseth of Gil which signifieth to expresse our ioy by some outward gesture sometimes vsed for dauncing as Psal. 65. 12. The hilles skippe for gladnesse Thirdly Bee ioyful Harninu of Ranan vociferatus est prae laetitia Isa. 35. 6. The dumbe mans tongue shal sing Vetaron So as vpright men are commaunded not onely to conceiue and conceale their inward ioy but to expresse it in their actions in their speeches and euery way they can And this Commaundement runneth vp these three staires for sundry causes First to shew that there is great cause why the righteous should reioyce Secondly that where sound ioy is within it will not be hid but made manifest Thirdly to shew that Christian ioy is not perfect at first but riseth by degrees first within conceiued and then by little and little expressed as the degrees
his affection of loue and reioycing in his Rahel Another obiection which terrifies many from godly life is that the godly are so beset and compassed with troubles sometimes inward and sometimes outward in themselues and theirs in their goods names and persons as they cannot see what ioy they can haue in their liues No maruell if the world can see no cause of ioy in the godly estate especially when the Sunne and heate of persecution tanneth and discoloureth them seeing the godly themselues are often out of loue with their owne condition For First they haue a true sense of sinne and rather then they should not haue it God himselfe will hide his face from them and they are troubled Psal. 104. 2â— So Dauid in the 51. Psalme had by his grieuous sinnes lost the ioy of his Saluation which hee desires the Lord to restore vnto him once againe Secondly the Church sometimes forfeits in a manner Christs presence and by vnkinde answeres makes him goe away in displeasure and then her beauty and ioy is faded and seemes blasted as plants are in the absence of the Sunne or farre distance of it Thirdly sometimes presence of naturall corruption and strength of rebellion in the heart carryes a godly man as a slaue to execute the lusts of the flesh whereby the Spirit is grieued and quenched and seemes quite gone and this is a great cause of sorrow and heauinesse of heart as we may see in Paul crying out O miserable man that I am c. But in all this there wantes not some cause of ioy First Seeing Christ goes not away but he leaues some pledge of his comming againe he puts his hand by the hole of the doore that the heart of the Church may bee affectioned towards him Cant. 5. 4. and this is that which makes her in his absence sicke of loue which argues some delight in him while he is farre off and this delight and desire after him giues her no rest till she find him againe and then shee layes better hold and makes more of him then euer before Neither doth Dauid so lose all ioy by his sinne but that hee still desires and longs after it which argues the Spirit not to bee quite gone who onely worketh such vnspeakeable groanes after himselfe in the hearts of such as he hath once taken for his mansion Secondly the ioy of the godly is often ouercast with the mist of affliction and this dazles their owne eyes that sometimes their ioy is hid from themselues and much more from others But as it is in the heauens when a cloud hinders the sunne-beames or the interposition of the earth makes an eclipse for a time but afterward the Sunne shal breake out and shine gloriously so is it heere first the promise is Yee shall weepe for a time but your sorrow shall bee turned into ioy and your hearts shall reioyce Ioh 16. 20. Secondly afflictions from the world for well-doing cast not ioy out of a godly heart but feede it Iam. 1. 2. My brethren count it all ioy when yee fall into diuers afflictions and 1. Pet. 1. 6. Wherein yee greatly reioyce though now for a season if neede bee yee are in beauinesse The Apostles therefore reioyced when they were whipt and set in the stockes and vsed like rogues for Christs sake and the Saints reioyced in tribulation and suffered with ioy the spoyling of their goods Hebr. 11. Thirdly those afflictions were comfortlesse and iustly to be sorrowed for which could separate vs from God and from Christ the onely fountaine of our true ioy but all afflictions helpe the godly neerer vnto God and Christ working repentance feare shame and remorse for sinne and reconciliation and so helpe our ioy Thirdly the godly haue oftentimes lesse comfort of their life then needes because they mistake their estate two wayes especially First when they are not able to distinguish between nullytie and imperfection of grace Oh they finde no faith in their hearts no feare no brokennesse of heart when they I will not say belye the Spirit but vnthankefully deny his worke in themselues I grant heere is imperfection of these graces but that they are quite shaken out where euer they were in trueth is not to be graunted Secondly when they will measure their estate by sense and not by faith whereas faith stands not by sense and feeling but is a secret force beyond these A man in a swoone or in a sleepe feeles not his life and yet is a liuing man and a sounder man if the qualme or sleepe bee ouer it is one thing to haue grace another to feele grace one thing the life of faith another the life of sense Fourthly the godly are often too hastie and loth to stay their time of preparing to their glory this troubles them much that God delayes them so long they feare he hath vtterly forgotten them But hee that beleeues makes not haste and Marke the iust man his end is peace not alwayes his beginning If God delay long yet he will come at last let thy faith grow in strength and thy ioy shall be abundant thou shalt not feare but that as in Sampsons Parable out of the eater shall meat come and out of strong afflictions sweetnesse By all which we may see the blindnesse of the World that can see nothing at all in the godly life worth the taking vp and who to auoyd the troubles of godly men refuse to partake in their ioyes which are so sure and sweete as that no affliction or sorrowes can befall them in which they may not reioyce if it be not by their owne default But let the godly themselues reioyce in their portion that God hath seuered them from the base brats and Ismaels of the World whom hee sends away with some gifts but hath bestowed the peculiar liueli-hood of his owne Isaacs vpon them Let them bee glad in the euils they haue escaped in the good procured them within and without them here and hereafter the least dramme of which hath more true cause of ioy in it then if they were heires of the World Secondly see hence the vnhappy estate of vnrighteous men seeing they are without all found ioy or cause of it for First what ioy can he haue that is a dead man dead in sinne without the life of God without Christ the fountaine of life and ioy surely a dead man that lyes rotting in his graue hath as much cause of ioy in that estate as he that is dead in sinne hath in his Secondly what ioy can hee haue in GOD whose conscience continually vexeth and accuseth him in whom the spirit of feare and bondage ruleth which keepes and barres out peace with God and much more the ioyes of the Holy Ghost A sound of feare is euer in his eares Iob. 15. 20. True it is a wicked man may labour to forget the troubles that haunt him or to brawne his heart not to
Delays of God to bee distinguished from denials 233 Directions and comforts in Gods delays six 235 Sundry wayes of Gods Deliuering his his seruants Difference betweene the deliuerances of the godly and of the wicked in three things 249 Difference betweene trouble of conscience and melancholy in foure things 80 Difference betweene Gods heauie hand on the godly and on the wicked in foure things 103 Difference betweene Christian confession and Popish Auricular in foure things 145 Difference betweene the prayers of the godly and wishes of the wicked in 3. things 197 Difference betweene the godly and wicked in their seeking of God in fiue things 219 Difference betweene the hiding place of the godly of other creatures in two things 258 Difference betweene Gods smiting his children and his enemies in 3. things 1. measure 284  2. intention   3. issue  Difference betweene the godly and wicked mans misery in 4. things 368. Directions to help vs in the considering of our selues three 123 Directions how to goe in the wayes of God six 333 E ENemies to thankefulnes 4. 298 Examples of Gods iudgements no Sabbath-breakers 227 Experience is the best teacher foure reasons 265 Experience of Gods word necessary in euery mans owne person 67 Three things concurre to make vp Experience 268 Exhortations in Scripture to things aboue our present power for foure reasons 346 The Godlies extremitie is Gods opportunity 242 F FAce of God what 220 Many Failings in our best performance of duties of thankefulnes 301 To become fearelesse in troubles three rules 270 Finding of God what when and how 229 God will not be alwayes found of godly seekers two cautions 230 Why the godly alwayes Find not God when they seeke him sixe reasons 231 Godly fayle in Finding when they faile in the conditions of seeking 234 Gods glory findeth out many wayes when he is found of his children 237 Foure especiall seasons when God wil be found 241 Folly of many who in danger runne from their hiding-place 264 Forgiuenesse of sins two wayes 158 Fruits of remission of sinnes three 172 G CHrist our Garment vse of it meanes to put it on 17 Gods Child may hold some parts of Godlinesse for a time and yet not see nor confesse his sinnes 73 A Godly man must become his owne greatest aduersary 150 God is sought in his presence not in his essence 220 Godly finde a want of God in seeking him fiue wayes 225 Godly sometimes left to wickeds crueltie for sundry reasons 248 Godly not exempted from trouble but preserued in trouble foure reasons 274 Godly course called a Way for foure reasons and Gods Way three reasons 326 Godlinesse is a going in Gods way three reasons 326 God bridleth intractable sinners three reasons 361 God must bee yeelded to gently calling foure reasons 362 God bestowes outward gifts on wicked men foure reasons 377 Godly neuer more compassed with mercy then when compassed most with misery three reasons 385 Godly alwayes finde some mercy aboue the present iudgement foure reasons 386 God teacheth foure things by his seruants sufferings 386 Godly man is an vpright man foure reasons 402 Godly onely can soundly reioyce two reason 406 Godly often out of loue with their owne conditions 411 Godly in sorrow want no cause of ioy foure reasons 412 Godly haue often lesse ioy in their estate then they neede two reasons 413 God onely can forgiue sinne foure reasons 29 Godly must see the vilenesse of sinne three reasons 136 Euery Godly man prayeth to the true God onely fine reasons 212 Godly why sometimes seeke God and finde not sixe reasons 238 Grace restraining distinguished from renewing grace by sundry notes brought to foure heads 52 Grace if sound is neuer quite shaken out of the heart 127 Grace is giuen often before the feeling of it 161 Grace onely prayeth for grace sixe reasons 192 Grace if true is communicable three reasons 311 Grace compared to Fire Water a sweet smell Leauen Light and why 313 Greatnesse of the deceit of heart in sundrie things 63 Grounds to bee knowne to raise vp experience 269 Guile of heart in respect of God three instances 44 Guile of spirit in respect of sinne before it be committed in foure instances 46 Guile of spirit after sinne committed in three particulars 47 Guile of spirit in respect of grace sixe instances 49 Guile of spirit in respect of the worke of the word and spirit 51 H HAnd of God how many wayes taken 91 Hand of God must release from trouble 97 God layes an heauie Hand often on his owne deare children seuen reasons 98 Gods heauie Hand no certaine signe of hatred foure reasons 101 Heauy Hand of God lyeth long on many of his deare ones six reasons 104 Happinesse must bee placed in Gods mercy pardoning sinne for sundrie reasons 36 Deceitfull Heart can counterfeit any grace 50 A wicked Heart will deceiue it selfe what way soeuer God deale with it 45 How a deceitfull Heart carrieth it selfe to sinne both before the committing of it and after 46 Godly Heart vtterly shames it selfe that God may be glorified 69 Hatred of sinne distinguished from rash anger against it by sundrie notes 53 Health a speciall blessing of God why 81 The way to bee heard in prayer is to be godly 198 Heart must bee plowed before Gods seed can thriue in it 112 Hiding place of godly is God himselfe two wayes 258 Beasts hide themselues in earth but the Christian in Heauen 260 To make God our hiding-place three practices 261 Not hinderers of grace in others onely but not helpers of the grace of others condemned 315 House of God manifold 222 I IDolatry of the Romish Church as base as heathenish 218 Iesuitisme the Rebels Catechisme 208 Imitation of the Saints how farre 185 Incredible instances of Romish crueltie 207 Inuocate the true God onely in trouble three reasons 211 Sound Ioy hath eight causes all proper to the godly 406 Ioy of godly men shall breake out at length as the Sunne from vnder a cloud three reasons 412 Our chiefe Ioy must bee in the chiefe good 421 Christian Ioy and sorrow may and must stand together foure reasons 87 Iudging ones selfe the manner and parts 149 The greatest Iudgement can not doe the godly the leastharme foure reasons 246 L NO learning to DAVIDS learning 3 Light of God by which himselfe will be found twofold 223 Loue to Gods children knowne to bee sincere by fiue markes 54 M MArkes to know whether euer a man had the Spirit of God or no. 131 Markes of Gods way fiue 332 Markes of spirituall Ioy fiue 422 Markes of that sence of misery that shall finde mercy sixe 114 Meanes to be disburdened of sinne 01 Of Sanctification 15 To get sinne couered foure 19 To keepe the heart in good order eight 64 Of the spirits preuailing against flesh foure 133 Of sound hatred of our owne sinnes foure 155 To be heard in prayer 199 To helpe forward thankefulnesse three 289 Meanes
heart onely giueth a rellish to this of our Prophet Blessed is the man whose sinne is forgiuen And in whose Spirit there is no guile HEere is an inseparable fruite of a iustified person and a note of a blessed man First by spirit referred to man is sometime meant the mindes or vnderstanding part of the soule with the most inward cogitations of it so 1. Thes. 5. 23. that your whole spirit soule and body c. and in all places where spirit and soule are mentioned together Secondly sometimes for the heart and inward affections Rom. 1. 9. whom I serue in my spirit Thirdly sometimes for the soule it selfe God inspired into Adam a liuing spirt Genes 2. Luk. 23. Father into thy hands I commend my spirit 1. Pet. 3. 19. He preached to the spirits in prison that is soules So here it is to be taken with the vnderstanding heart will conscience affections and the rest of the faculties and the soule is called by this name to shew the nature of it that it is a spirit as the Angels nay God himselfe is farre more excellent then the body and yet much more neglected Secondly by guile is meant three things in the Scripture First in words and promises deceit and false-hood when one thing is spoken another meant 1. Pet. 2. 22. in whose mouth was found no guile Secondly in actions and practice when one thing is done another pretended 1. Pet. 2. 1. Lay aside all guile and dissimulation Thirdly in thoughts and purposes when the reasonings and inward frame of the heart is vnfound and deceitfull This last is here meant for the better vnderstanding of which we must enquire First what it is secondly some seuerall practice of it thirdly the vses First the guile of the spirit is an inward corruption in the soule of man whereby he dealeth deceitfully vvith himselfe before God in the matter of saluation I say it is an inward corruption in the soule which sheweth both the kinde and seate of it First for the kinde it is a spirituall deceit and opposite to inward sinceritie and vprightnesse Secondly the seate of it is the soule and heart which since the fall is deceitfull and wicked aboue all things Iere. 17. 9. hence Iames calleth sinners double-minded chap. 4. 8. and hypocrites are described by two hearts And this may sufficiently cast downe proud flesh seeing this guile hath taken the chiefe holds euery mans soule hath in it the seeds of all sinne against the first and second Table none excepted Whosoeuer comes of Adam hath all Adams corruptions whereof this guile is compact so that if a man looke onely at himselfe hee that is to day a Protestant may to morrow be a Papist to day a Christian to morrow a Diuell were it not for the promise and power of God that preferues his to saluation And in that this deceit lyeth at the roote of the heart it is more fearefull both in that it hath chosen a secret hold and scarcely can be discerned as also is in place secretly to infect and poyson whatsoeuer can proceede from that roote as indeede it doth Yet few or none complaine of this deadly disease or will bee knowne to bee annoyed with it the nature of which is that the more raging and killing it is the lesse it is felt Further I say by this guile a man dealeth deceitfully with himfelfe in the matter of saluation For there is a guile betweene man and man but this is more sinfull and dangerous both because it is a deceiuing of himselfe by the lying and slattering of his owne heart as also that it is before God as if hee would deceiue him too as also in regard of the subiects in the matter of saluation To deceiue one selfe of his goods lands or outward profit is an ouer-sight but nothing to the losse of his soule heauen and happinesse and this is that our Text aimeth at if these words looke to the former hee is a blessed man that hath pardon of sinne and is not deceiued by the guile of his heart in this point plainely implying that there is such guile in a mans heart about this perswasion of the pardon of sinne that not onely others but himselfe also may bee deceiued in his owne estate and so kept from feeling or seeking his blessednesse in Gods fauour Many are pittifully beguiled and thinke surely to be saued and cry Lord Lord but are sent away with workers of iniquitie GOD knowes them not The Church of Laodicea beguiles her selfe with conceit and confidence in her owne sufficiencie being but poore naked and miserable and such is the power of this corruption in the heart of a naturall man that when his sin is found hatefull hee flattereth himselfe in his owne eyes and hath pretences and colours to turne off vprightnesse Psal. 36. 2. The particular practices hereof wee will referre to foure heads the first in respect of a mans estate before God secondly in respect of sinne thirdly of vertue and grace and fourthly in respect of the worke of the word and Spirit That wee may better know the nature hereof we will cast eye vpon some notable parts of this deceit which in all this regard it sendeth out in the most from the which in some degree the best are not exempted First when a man is a vile and wicked person in Gods eyes this guile makes him thinke himselfe highly in fauour with God Iohn 8. The Iewes bragged they vvere the sonnes of Abraham when Christ told them they were of their father the Diuell The Pharise could say Lord I am not as this Publicane when hee was a limbe of the Diuell And this guile is fed by sundry other delusions As first by a conceit of righteousnesse while men measure themselues with themselues or with some great sinners so did the Pharise or by the crooked rule of ciuill righteousnesse he looked at extortioners vniust adulterers and the Publicane the common speech is now I am no swearer no theefe no drunkard no I would not for all the world bee so bad as some of these professors so couetous contentious such a dissembler So for outward righteousnesse as the Pharise looked at the Law hee paid tithe of all and dealt iustly these pay tithes and dues truely giue euery man his owne keep their words are good to their neighbors and good to the poore keepe good hospitalitie but all this while are aliue as Paul saith without the Law not considering what righteousnesse God there requires and not seeing the corruptions of their hearts neglect inward lusts rising vp against God and his Law Whence onely it is that poore men who liue in the breach of all Gods Lawes despise the Word neglect Prayer prophane the Sabboth sweare without sense or touch and serue their lusts yet can carry all with this conceit they meane no harme whereas if God euer open their eyes to see their faces in a true glasse they shall see how sinne