in our text teach vs. So much of the Commaundement The thing commanded is ioy and gladnesse Ioy is the soules delight or solace in the presence of some good thing in deed or in hope It is twofold either naturall and worldly when the good of which it riseth is so or supernaturall and heauenly about some spirituall good which is apprehended This supernaturall ioy is twofold First the ioy of grace Secondly the ioy of glory the former is heere meant which is the inheritance of the Saints here and a forerunner of that of glory hereafter Thirdly the obiect or limitation of this ioy In the Lord the matter of our ioy must be the Lords goodnesse vnto vs especially in keeping his promise faithfully in pardoning our sinnes and gracious receiuing of vs. For so not onely the context but the word Iehoua puts vs in minde properly signifying God hauing being of himselfe and giuing being not onely to all his creatures but to all his promises also And then wee reioyce in the Lord First when our ioy is a fruit of the Spirit of the Lord Galat. 5. 22. therefore called the ioy of the Holy Ghost Secondly when it looketh to God and acknowledgeth him the true God and in his Sonne whom he hath sent his God reconciled appeased and well pleased as Rom. 5. 1. being iustifyed by faith wee haue peace with God and reioyce c. Our Prophet here cals the righteous to reioyce vpon this ground When a man reioyceth in Gods fauour forgiuing sinne and in fellowship with God and Iesus Christ then hee reioyceth in the Lord. This Dauid calleth the ioy of Saluation Psa. 51. 12. Thirdly when it respecteth the speciall pledges of Gods fauour as the worke of regeneration the happy change we finde in our selues the shining and beautifull graces of Gods holy Spirit with the daily increase of them thus to reioyce in the Lords image renewed is to reioyce in the Lord himselfe Fourthly when our ioy is set vpon Gods ordinances and word in which the Lord reuealeth himselfe and communicateth himselfe more freely vnto vs when in them we get a faster hold of God and grow vp into further fellowship with him especially when his gracious promises feede our hearts and we reioyce in his trueth and faithfulnesse making them good not onely to others but also to our owne selues Fiftly when we reioyce in the hope of eternall glory both in soule body Rom. 5. 3. Hoping and expecting and reioycing that we shall fully enioy him as he is and drinke freely of that water of life which wee haue already tasted And thus to reioyce is no easie thing and therefore he calls on vs againe and againe and the third time to reioyce in the Lord as Philip. 4. 4. Reioyce in the Lord and againe I say reioyce for though it be easie to reioyce in a carnall manner and most men lose themselues in such merriments yet to reioce in the Lord is not so easie the obiect the matter and manner and end are hard to force on our selues which is the reason of such earnest inforcing of the precept So much of the meaning The words being thus expounded wee come to the doctrine of them first from the persons righteous men and vpright in heart These are the same persons that are spoken of in the fixt verse The godly man shal pray vnto thee whence we may note that A godly man is an vpright man that is of a simple and true-dealing and true meaning heart with God and man hauing a minde ready to learne of the Lord both what to doe and for what and so doing what hee doth for no other cause in the world 2. King 20 3. Remember O Lord that I haue walked before thee in trueth and with a perfect heart Ier. 12. 3. Lord thou knowest mee thou hast seene mee and tried my heart towards thee Nathaniel a godly man was a true Israelite in whome was no guile so all other good men are called vpright men in their generation First because Gods image is renewed on them in part a part of which is to bee simple and true as he is most single and true Secondly because they are daily conformed to Christ who was the vprightest of all creatures in whose mouth was found no guile Thirdly because they haue receiued the Spirit of Sanctification who daily heales and impaires naturall crookednesse and hypocrisie and reneweth the minde and the man to think and speake and act things in truth and soundnesse Fourthly they onely are true worshippers that worship God in spirit and trueth Ioh. 4. 24. they are that good ground which brings forth fruit out of honest hearts a good man must be without hypocrisie at least reigning hypocrisie Let him therefore looke to the vprightnesse of his heart whosoeuer would haue an euidence of godlinesse None but would be counted godly not any would be thought an Atheist or an hypocrite or a neuter therefore let men looke to the vprightnesse of their hearts And it stands vs in hand so to doe First because such a heart is Gods delight whatsoeuer comes from vs is hence accepted because it comes from a pure heart euen the mite of a godly man or woman when as the wickeds sacrifice is reiected and his talent accursed Secondly because we can haue no other comfort in the workes wee doe in the world we finde our best duties traduced Dauid dancing before the Lord is mocked but hee was sure hee did it before the Lord in the puritie of his heart and that was his comfort 2. Sam. 6. 20 21. Besides Thirdly it is not the quantity of our worke which we can stand vpon but onely the qualitie of it Peter could not iustifie the quantity of his loue when Christ asked him this question Peter louest thou me more then these onely he appeales to Christ of the qualitie of it Lord thou knowest that I loue thee if wee can perswade our selues that wee doe a thing of a good heart and according to the proportion of grace receiued wee may cheare vp our selues we shall bee accepted by the qualitie onely How shall I know the vprightnesse of my heart By these notes or rules First that is right which is tried so to bee by a right line and stands in correspondence vnto it The right line is Gods word the precepts of the Lord are right Psal. 19. 8. and then the heart is vpright when it is made straight by the word and is squared in all things by it Euery man boasts of the rightnesse and goodnesse of his heart that cares but a little for Gods word but wee must be farre from standing in our own righteousnesse which is as a filthy clowte and take the square of Gods word and lay our hearts and affections vnto it that they may be ruled by the line of God Secondly a right line doth euer discouer that which is
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
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
barbarous and butcherly Saul was zealous in his religion and breathed out nothing but slaughter and threatning but all that while his religion was proportionall hee knew not Christ nor what hee did But the Romish religion goes beyond all other in crueltie and vnmercifulnesse and therefore of all other must be most hatefull to GOD. It was said long since that Antichrist the head of that Church must be an Appollyon a Destroyer and 2. Thes. 2. 3. the sonne of Perdition both actiuely and passiuely in himselfe and vnto many others He must be cloathed in scarlet a colour dyed in the blood of the Saints and a beast that must make warre against the witnesses of God The Church of God in the Old Testament indured most grieuous oppression and was vnmercifully handled in Egypt by Pharaoh in Canaan by the King of Syria Iudg. 3. 8. by Eglon King of the Moabites by Iabin King of the Canaanites by the Midianites Ammonites and Philistims and by Nebuchadnezzar in the Babylonish captiuitie But all this was nothing to that it suffered by Antiochus Epiphanes And yet this of Antiochus was but a type of Antichrists persecution his wicked rage was but a shadow to this Here is an vnmercifull Destroyer that killeth first the soules of men by poysoning their mindes with false and damnable doctrines Secondly the bodies of men with horrible and vnheard-of crueltie and tyrannie Here is a woman drunke with the blood of the Saints and of the Martyrs of Iesus Reu. 17. 6. What shall we thinke of that religion by whose edicts perswasions and approbations all the Christian blood almost hath bin shed vpon earth since the ten first Persecutions Who hath done this but the firebrands of Babylon What of that religion which committeth Kings and Emperours together making them Wolues and Tygers one to another and who doth this but Nebuchadnezzar the head of this Babylon What of that religion that blowes vp Massacres Rebellions Seditions Treasons in all Countreys This also doth the scarlet-whore of Babylon What of that Religion that sends out cut-throat villaines with Pardons to stab and poison Kings and Potentates of the earth yea to blow vp with one terrible blow three whole states and Kingdomes This also doth the mercifull holy Father at Romish Babylon Who hath kindled so many furnaces to burne the bodies of Gods Saints in all Christendome but that meeke sonne of perdition whose mercies are cruell What may wee thinke of the mercilesse inquisition in Spaine Or that horrible massacre of the Christians in France the like whereof was neuer seene in any Nation Here in our owne land what damnable plots and deuillish designements haue there beene against the persons of our Kings and Princes What shall I speake of the vnnaturalnesse of their cruelty amongst vs while they haue chased away all pitie and respect of silly persons who in regard of the impotencie of their mindes or their tender age might by all lawes of nature and Nations haue laid claime to mercie if the Ocean of heathenish I meane Popish crueltie had not broken all bounds and bankes What hurt could a Boy of eight yeeres old doe to their religion who yet for that was scourged to death in Bonners house What hurt could that babe do them that sprang out of the mothers wombe and was cast in againe because it was a yong Heretique and so baptized in the mothers flames and the owne blood What madnesse was it to apprehend a madde man one Collins who held his dogge ouer his head as the Priest did the hoast for which hee and his dogge were burnt for Heretiques a wofull meanes to bring a madde man into his wits With how little reason could they demaund a reason of the faith of a madde man one Cowbridge and make a madde mans words without vnderstanding a sentence of his owne death for which hee was burnt at Oxford but where furie hath madded men no argument can mooue them to pittie What religion is that the wrath of which sticketh not either to bury the quicke as Marion at Burges or to vnbury the dead as Wickliffs bones burnt one and fortie yeeres after his death Peter Martyrs wife at Oxford two yeeres after his death burnt for an Heretique at Cambridge Mr. Bucer Phagius cited out of their graues to appeare foure yeeres after their buriall which when the silly ashes could not doe they were digged out and burnt on the market-hill because they did not answere and satisfie such articles as were laid against them Richard Hun apparantly hanged by them in the prison was also burnt after his death Iohn Tooly being dead and buried was cited to appeare before Bonner by a day appointed at which time limited and expired he was excommunicate and straite charge giuen that no man should eate or drinke with him or if any met him they should not bid him God speed or if he came to Church in time of diuine seruice he must be thrust out after that this excommunication wrought nothing vpon the dead man hee was condemned and committed to the secular power and so the poore dead man was the second time by the Sheriffs executed Is this cruell religion of God Did Christ or any of his Apostles bring in the trueth by fire or sword No it is falsehood that must stand by power and humane policie When the two Disciples asked Christ if they should call for fire from heauen against the Cities that receiued thē not No saith Christ Ye know not what spirit ye are of But let Antichrists Disciples aske him as Faux Winter did Garnet Shall we call for fire from hell against those Kingdomes which will not receive vs Hee saith Yea because hee knowes what spirit they bee of resolute but infortunate Gentlemen begin to dig vnder the Parliament-house and when all the house is set to make lawes against the Catholikes giue them a terrible blow and they shall neuer know who hurt them O but what speake you this against the Religion of the Church of Rome this is the fault of men not of their doctrine Nay but it ariseth out of the grounds of their doctrine which is ful of cruelty and bloudinesse Iesuitisme is the Rebels Catechisme I will set downe their doctrine in certaine positions which are eminent in their Authors at this day First the Pope ought to driue Woolues and bad leaders heretique Kings that is Protestants à grege dominio not only excommunicate but also driue them from their Kingdomes This is Bellarmines position defended by the Pope himselfe Secondly not onely manifest but also secret and suspected heretiques so Symancha Thirdly not onely themselues but all their fauourers also and children So Creswell Fourthly quibuscunque modis by any meanes saith Sanders vi or dolo as Iudith put downe Holofernes and Iehu Athaliah Reinolds and Boucherius or by a knife or dagger as Henrie the third and fourth Kings of France were murthered or by Dag Dagger or poyson as
vvhich is fit for him this makes the Word dwell plentifully in Christians by this holy doctrine is fastned as by nailes by the Masters of Assemblies If a man should set a great browne Loafe before Children vvhat good vvould it doe them they may starue vvell enough vnlesse it be diuided Gods Word is in it selfe nourishable but being not diuided it vvill not be nourishing to vs. Away then with Sermons if they be afraid to come neere by application away vvith idle and intricate discourses further then to lay them as grounds for exhortation herein is learning and the life of the Word Secondly people must learne to cleaue constantly to an effectuall ministrie vvhich hath life and stirring in it and praise God for it seeing their necessitie requires it In hearing the Word apply it to thy selfe not to others mingle it vvith thy faith helpe the Minister in his labour and paines-taking Oh what a deale of labour vvould it saue vs if men vvere able and vvilling to apply doctrine to themselues Thirdly vve must all learne to suffer the Word to be applyed in particular vnto vs. A man that hath a sore or fester vvould be loth to be put to paine by a sharpe plaister but vvithout it there is no cure vvhat vvill it helpe him to haue it lye on the cupboord or on the table Before thou canst be a liuing stone in Gods temple thou must suffer hewing and squaring nay so long as thou art here in the Mountayne thou must be hewne as the stones were for the Temple Obiect What must Gods children heare the Law applyed Answ. Yes to condemne their sinnes not their persons and vve know that rods which are prouided for seruants are laid in the sight of children to feare them But here is all the quarrell that we reproue speciall sins Oh saith one he hates me it is I that he reproues What needes all this adoe What hath he to doe with my pleasures and dealings What neede these fellowes make Pulpit-matters of euery thing And were it not for speciall application we should please men well enough but first are we enemies for speaking the truth Secondly is not the Word a Sword And can a man be strucke or thrust thorow with a Sword and not feele it Is it not Gods sacrificing knife Act. 10. 13. Kill and eate Peter was commanded with the sword of the Spirit to prepare the Gentiles an acceptable sacrifice and ioyne with them in the communion of Christs body And can a man be sacrificed without paine Thirdly doth not euery man desire that the strong man were cast out of his heart yet we must not shake his Towres he vvill not let any of his holds which are his owne sinnes to be touched Fourthly vvee may not preach mercy to him that stands in no neede of it for then we shal preach false doctrine by misse-applying that which in generall is true Fiftly the Saints of God haue beene contented to beare particular reproofe Dauid vpon admonition confessed his sinne euen before Nathan why he might haue said Get thee going silly fellow tell me of no such matters goe deale with your equals Our great men vnder Kings vvould haue said so but Dauid put it vp and indeede where had he beene but for Nathans plaine dealing If vve had Dauids heart we vvould be contented to say with him elsewhere Psal. 141. 5. Let the righteous smite me for that is a benefit and let him reproue me and it shall be a precious Oyle that shall not breake mine head Beloued if it were profitable for you it vvere peaceable for vs to speake at randome but both our dutie and your edification calls for particular application In the way that thou shalt goe THis is the third point in the Preface the matter wherein the Prophet promiseth to instruct the Christian man namely in the way wherein he is to goe the most necessarie difficult and profitable discipline that a man can teach or learne By way here is meant the course and conuersation of a godly man called a way First because God hath laid it open and allowed it vnto vs as an high-way betweene vs here being in a strange Countrie and our home whither we trauell Secondly God directs approueth it Psal. 1. 6. The Lord knoweth the way of the righteous Thirdly as in an high-way there is a continuall motion of Trauellers who in the way are at no rest till they come to their wayes end so a Christian man is still moouing and proceeding in godlinesse forgetting that which is behinde and pressing hard to the marke that is before him and doth not finde this World his resting place Fourthly as a way leades to some desired place and if a man keepe in it it will bring him home or to some great Citie where his businesse lyeth so godly life leades a man home to heauen the great Citie of the great King the end of which is rest and glorie Thus it is called Gods way first being taught vs by God Secondly tending to God Thirdly approued of God and fourthly ending in God The going in this way is the ordering of our whole course and euery action of it so as we be daily neerer our ayme and perfection As in a way a Traueller obserues and orders euery step that he may come to his iourneyes end so the heauenly Pilgrime makes right steps to his feet and seeth that euery seuerall duetie which is as a step in our way to heauen be an obedience of faith performed in the way either of his generall or speciall calling Hence we may learne this lesson that Euery godly man must be carefull that his course be a going and proceeding in the wayes of God Prou. 4. 26. Ponder the path of thy feet and let all thy wayes be ordered aright Gen. 17. 1. Walke before me and be vpright the sonnes of faithful Abraham must keepe a course of walking in Gods wayes as he did Psal. 119. 32. I haue considered my wayes and turned my feete to keepe thy Commandements First this is the only true wisedome to make God our guide in our way Deut. 4. 6. Keepe his Ordinances for this is your wisedome and men shall say Only this is a wise people Psal. 101. 2. I will doe wisely in the perfit way where marke how Dauid tyeth wisdome to the perfit way and giues vs to vnderstand that whosoeuer refuse to walke in it let them seeme neuer so wise Politicians yet we may say of them as the Apostle did of the Gentiles Rom. 1. 22. Professing themselues wise they became starke fooles without this way all is but folly and meere craft and shall be turned to a mans hurt If a man or people will reiect the Word of God what wisedome can be in them Ier. 8. 9. When Dauid had but stept out of the way in numbring the people out of the pride of his heart for otherwise Moses might number them Num. 1.
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
then wee can in this present World Thus enioy all things in God and God in all things and ioy as much as thou canst for all this while wee reioyce in God performing his holy promises vnto vs. Secondly wee must reioyce in the Lòrd that is according to the will of the Lord now God's will measures and limits our ioy first in respect of the matter secondly of the manner thirdly of the measure For the matter it restraineth our ioy from all vnlawfull things For the manner our ioy in lawfull things must not be vnlawfull For the measure the best things must haue the best measure of our ioy For the first it suffreth not men to reioice in sinne or such things as chase God and his spirit away as in swearing excessiue drinking vncleane and filthy speeches cursed and blasphemous language in wantonnesse and whoring this is the deuils mirth and musicke a mirth and laughter which is madnesse like the laughter of a thiefe vpon the ladder ready to be turned off The like may bee said of such as reioyce in railing reuenging quarrelling disgracing and reproching of Gods children Can such men reioyce in the Lord nay there is none of all this cursed crue or the former rabble that can be glad but when God is furthest off or forgotten and set out of sight For let a man now put them in minde of God and the true causes of ioy in him by any sauoury word they presently with the deuils in the Gospel thinke and perhaps crie out They are tormented before their time For the second Gods will permitteth not men to reioyce in the most lawfull things vnlawfully whether necessary or indifferent First Indifferent things are meate drinke recreation wealth prosperitie in all which and the like if God be not still kept in sight the ioy in them is vnlawfull And if God be in the eye then first hee will be inuocated to blesse all the comforts euen the least Secondly men would know measure and moderation that is they durst not sit at the wine nor be brought vnder the power of the creature durst not be louers of pleasure more thē of God durst not spend out so much precious time in pastime and so little in priuate exercises of pietie no man hires a seruant to doe nothing but play all the weeke and yeere and thirdly if God be in the eye in the end of all the ioy in the creatures he would be acknowledged to be he that giues power to get and vse substance hee should haue the praise of his mercie returned him as Dauid did Psal. 23. 5. It is thou that feedest me spreadest my table fillest my cup and anointest mine head The most ioy in the world is in those things wherein men are most excessiue because they diuorce the ioy in the creature from that in the Creator And a generall error poysoneth the common reioycings of men who thinke they cannot bee merrie and serue God too But of all such mirth as is seuered from Gods feare our Sauiour saith Woe be to you that now laugh that is carnally excessiuely without God or his word remember the Apostles Canon Reioyce with trembling Secondly Things lawfull and necessary must not take vp our hearts so but that we reserue the chiefe roume for God and ioy in him as for example Many reioyce in their callings and diligent exercise of them which is good and commendable but herein they faile that they bury themselues in earthly businesse and forget their generall calling of Christianity Gods Kingdome Word Workes and Sabbath whereas were the ioy in the calling sound it would be herein that suppose thy calling were neuer so base yet thou art in Gods worke and in thy way yea in a course which must bee so farre from hindring thee in pietie as wherein thou mightest as thou oughtest hold God alwaies in thy sight For the third namely the measure of our ioy Gods word and will is that our chiefe ioy bee on the chiefe good and as things in the degree of their goodnesse approach vnto or decline from that so must our ioy be to them in greater or smaller measure and here First God must be our glory and our ioy all the day long that the blessed Father is our Father the beloued Sonne of God our Sauiour and the holy Spirit our Sanctifier and Comforter Secondly next to God we must reioyce in his Image for his sake and first because Christ is the expresse Image of his Father wee must reioyce in him aboue all men and Angels euen as the chiefe of 10000 but especially that we conceiue him in our hearts as the blessed Virgin did in her wombe for which shee is bidden reioyce Secondly his Word carries his image in trueth holinesse light eternitie we must therefore with Dauid reioyce in the Word because there God and Christ and the blessed Spirit meete vs with light and abundant comfort The wise men seeing the Starre that led them to Christ reioyced with exceeding great ioy The Word is to vs this Starre which leades vs to Christ first in the Manger and on the Crosse in his humiliation and then to his Crowne and Throne in his aduancement and exaltation Thirdly The Saints of God carrie his image and therefore all our delight must be in them that excel in vertue Psa. 16. 2. and Psa. 137. 5 6. Dauid considering the Church as the collection of the Saints wisheth his hand to forget his cunning and his tongue to cleaue to the roofe of his mouth if hee preferre not Ierusalem to his chiefe ioy Thirdly next to Gods image wee must reioyce in such things as by which God is most glorified as first when the Church inioyes prosperitie when the Kingdome of God is magnified his Scepter lifted vp and set vp in the hearts of men Psal. 122. First I reioiced saith Dauid when they said vnto me Let vs goe vp to the house of God We reade of Iethro that seeing all that God had done for Israel he reioiced much and so must wee when the Gospel hath free passage the ministerie established and entertained and the ruines of the Church are repaired more then when we growe rich and wealthie in the world therefore Christ teacheth vs first to pray Thy Kingdome come Secondly when men are conuerted from their wicked wayes when the lost sheep the lost groat is found If the Angels in heauen reioice when a sinner repenteth much more must we who are in more entire fellowship one with another then the Angels are with vs. So the parable teacheth Luc. 15. 32. It was meete we should be glad and make merrie for thy brother was dead but is aliue was lost but is found How did Paul reioice and wish Philemon to reioice with him when his runnagate seruant Onesimus was conuerted Thirdly when our selues or others increase and grow in grace The Apostles in all their Epistles breake out into exceeding ioy and