are very large And now hauing spoken of the person whose sinne is thus freely remitted wee come to speake of the blessednesse promised vnto him Blessed NOw we are to enquire First what is meant by the blessednesse pronounced on such a man as hath this ease couer and acquittance from his sinnes Secondly the instructions to be learned By blessednesse is meant an effect of iustification namely that happy state and condition of a man arising from all those heauenly blessings in Christ which are chained together Ro. 8. 29. 30. as from Gods prescience predestination vocation iustification sanctification and glorification This blessednesse of a man in Christ hath two degrees First in this life which may bee called a blessednesse of grace Secondly in the life to come which is a blessednesse of glorie The former is heere principally meant which may be reached in this life and necessarily draweth after it the other as he that draweth one linke of a chaine draweth the whole Pardon of sinne is such a gift as makes a man fully happy for the Text cleareth it thus First that which remoueth all miserie and burden maketh a man happy such as are the curse of God due to sinne in this life and the life to come the guiltinesse of conscience horrour of soule and expectation of vengeance which is hell before hell c. But this doth pardon of sinne it is the ease of our burden Secondly that which brings into fauour with GOD otherwise an enemie so as God and man can now walke together as friends God can looke with a cleare countenance on man and man looke vp with sweet comfort in his God This makes a man a happy man the light of Gods countenance is better then life But this doth pardon of sinne which couereth all our nakednesse and deformitie Thirdly that wherein we are iustified before God is our blessednesse but in not imputing of sinnes is our iustification as the Apostle from this place proueth Rom. 4. 6. 7. Hence is it that Zachary in his Song Luk. 1. 77. sayth that God by remission of sinne teacheth the knowledge of saluation Fourthly and lastly euen nature will draw this confession from the worst that the best to be happy need pardon that if God straitly mark what is done amisse none could abide and that euery man by the Law is accursed Secondly and much more doth the Scripture teach that before God haue begunne his grace with a man his whole life is hatefull his mind and conscience polluted yea and after euery thing is imperfect so as the best workes need pardon Thirdly and most of all the experience of the godly confirmeth this truth Neuer did any man feele the burden of sinne and Gods wrath in his soule for it but hee could say his happinesse was to be eased Neuer did any see the ougly face of his sinne and Gods angry face beholding it out of Heauen as a consuming fire but hee would proclaime him happy whose sinne is couered Neuer did any feele Gods Tribunall set vp in his conscience and God and his conscience casting him for his insufficiencie but he did place his peace and happinesse in Gods not imputing his sinne vnto him If blessednesse stand in the pardon of sinne and imputation of righteousnesse then not in merits and satisfactions This vse the Apostle draweth out of this place Rom. 4. If righteousnesse stand in the hiding of sin then not in meriting it Besides there are but two wayes of discharging debts eyther forgiuenesse or payment If I pay it is not forgiuen Popish doctrine standeth here against the light of the Scripture in the Campes of naturall reason which suggesteth that something must bee done by a man to his owne iustification as the young man What good thing shall I doe to be saued And the Papists neuer asking God what they should doe set themselues on workes satisfactorie which hee neuer enioyned as Donations to Churches Pilgrimages Fastings Pater-nosters Aueës Creeds Inuocations Visitations Oblations to Saints keeping and kissing yea praying to Reliques Merits of Saints Workes supererogatory Purgatory Vowes Vigils Masse-chantings Iubileës martes of pardon and a thousand such Symoniacall trickes to make a sale of remission of sinnes all which wage battell and warre to this learning of Dauid Of all these in generall will one day bee said Who required these things at your hands these things so derogatorie to the bloud of Iesus Christ which cleanseth vs from all sinne Secondly to the nature of iustification which is the full absolution of a sinner before God by reason of Christ who is made our righteousnesse by imputation Thirdly so derogatory to the truth of the doctrine concerning good Workes which are farre from iustifying or meriting I speake of good Workes euen of grace which first are imperfect in number secondly in degree not being done with all due intents nor the whole heart and strength neither can be because the heart is partly spirituall partly fleshly the best workes therefore haue flesh and corruption in them and whatsoeuer is defiled performeth not the Law needeth a couer and cannot in it selfe be accepted Thirdly they are imperfect in the person No good worke can proceede from any but a good worker and a iustified person first make the tree good and then the fruit will be good also therefore they cannot iustifie seeing the person is already iustified And the iustified person when he doth the best is vnprofitable he cannot answere one of a thousand and if the Lord should marke what is done amisse who could stand The best worke hath matter of humiliation which may exclude all our reioycing Paul knew nothing by himselfe but had practised workes of grace many yet saith he was not thereby iustified But they say God hath promised a reward of life eternall to good workes Let them shew a place where it is promised to the worke but to the worker being a beleeuer to whom Christs righteousnesse is imputed in which regards all such rewards are meere mercy But Christ hath merited that our good works should merit That is false for then Christ merited that our good workes should fulfill the iustice of the Law which they cannot being stayned with sinne and that they are dyed in the bloud of Christ maketh them not meritorious of eternall life but that they bring not eternall death Dauid prayeth Psal. 7. 3. to bee iudged according to his righteousnesse Righteousnesse is either of the cause or of the person Dauid here speaketh of the former for hee had a good cause and conscience though Saul pursued him to the death but he speaketh not of the righteousnesse of his person before God of which Iob speaketh when hee saith that if hee should iustifie himselfe namely before God his owne clothes would defile him The last iudgement is by workes and therefore iustification These are diuers workes of God in the first
by cruelty not of God 264 Remission of sins followeth a sound purpose of confession of sins 4. reasons 159 Remission followeth not confession of sins ex opere operato against Popish doctrine 163 Sound Remembrance includeth four things 270 Repentance of Gods children in respect of outward afflictions may come too late 232 Righteousnesse Legal and Euangelicall 398 Romish Religion accursed of God for the cruelty of it 205 Rules to vphold a weak Christian not feeling his reconciliation with God foure 38 Rules of limitation of godly sorrow six 86 Rules of discerning the same godly sorrow six 83 Rules to know if we haue the Spirit of God foure 131 Rules of direction what to doe in our falls foure 335 S HOw to be Safe in dangers fiue rules 251 God begins our Safety in remission of sins and so must we 255 To be Safe be syncere 265 Saints departed not to be inuocated why 215 Scriptures most wickedly taken from the Layty by the Church of Rome 187 Security may cast a godly heart asleepe till God awake it 6. reas 70 Selah what it meaneth 109 Sence of misery must go before sence of mercy 5. reas 110 Seruice of God only acceptable from mercifull men 4. reas 199 Sin a most intolerable burden fiue reasons 6 Sin a most odious thing in 3. respects 15 Sin is an infinite debt 4. reas 23 Sin Sin is only forgiuen by God 29 Sin pardoned makes an happy man 31 Sin before it be committed how it insinuates it selfe 46 God worketh a serious sight of Sin in his children for 3. causes 136 Sins against many meanes very sinfull 157 To see Sin in a true glasse 4. things 375 Songs of praise be seem seasons of ioy ' 5. reasons 287 Matter of Godlies Songs must be spirituall six reasons 302 Songs and wanton tunes mistuning the heart condemned 306 Euery godly mans sorrow is not godly sorrow 4. reas 82 Wicked mans sorrow for sin most helplesse and why 89 Sorrowes of the godly compared to the sorrowes of a woman in trauaile in 5. respects 283 Sorrowes of wicked men in this life of many kindes 370 Sorrowes of the wicked after this life in six things 371 Sorts of by-wayes beaten by many six in number condemned 330 Stayres to rise vp to happinesse three 21 Spirit of God at length preuaileth against the corruptions of flesh 4. reasons 125 We must Speake of our experience of God to euery godly man 191 State of an obstinate sinner most accursed 5. reasons 367. 372 State of Gods children not vncomfortable in their sorrowes sundry reasons 409 Summers fruits are not to be condemned for Winter-stormes 278 Syncerity of heart vrged at large 57 T THe best Teachers are they who teach out of their owne experience 5. reasons 175 Teachers must make people to vnderstand the word and their owne way two reasons 337 Testimonies of Thankefulnesse for deliuerances foure 378 Thankefulnesse is as much and as little as we can return to the Lord for all his mercies 287. Many faile in Thankefulnes many wayes 299 There is a Time when God will not be found though he be sought 4. reasons 228 Time is when God will be found of euery godly man seeking him fiue reasons 237 Times of ioy euer succeed times of sorrow to godly men 5. reas 280 No Torment in the world like torment of conscience 3. reasons 77 In Trials godly must set 3. things before them 278 Troubles of the godly are already ouercome by Christ. 281 Trusting in God hath abundant mercie 4. reasons 380 V VErtues and Vices of the Saints recorded the former for imitation the latter for our instruction 185 True Vnderstanding hath foure things 339 Vnmercifulnesse hindereth both the preferring of our prayers and preuailing of them 200 Vnthankefulnes vnbeseemeth a reasonable man and much more a Christian. 288 Uprightnes what 398 Vprightnes discerned by 5. notes or marks 404 W VVArre with thy fins brings peace by the word 140 Way of God preferred before all other in foure respects 327 Wicked men seeke not God till too late 229 Wicked men cannot be happy two reasons 376 Wicked haue temporall mercies but no true right before God 4. reasons 382 Wicked haue often some ioy but no cause 4. reasons 414 Wicked how they are heard of God or rather not heard in six particulars 196 Wicked in trouble how he seeks God fiue things 219 Willing and free subiection to God vrged by 3. reasons 365 Word of God limiteth our ioy for matter 419  manner   measure  Good Works cannot merit or iustifie 33 Works of Gods iustice recorded in Scripture for our instruction 185 Word of God must be specially applied 4. reasons 321 FINIS Errata Pag. 19. l. 26. adde Christ teacheth Pag. 24. l. 28. for seat of a debtor reade state of a debtor Pag. 25. l. 12. for are able read are not able to pay Pag. 57. l. 32. for darting reade darling sinnes Pag. 300. l. 3. put out yes Pag. 369. l. 22. for Secondly reade First the very course Elephas or elephantiosis 2. King 15. Rules of inquisition 1. 2. 3. Rules of preuention Rules of cure Verse 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 2. 3. Gal. 1. 6. 1. Proposition Mandatū dei est 1. Probationis  2 Praestationis Prius datū non vt illud facto ipso exequamur sed vt obsequiū probet posterius vt facto ipso illud impleamus Exod. 32. 2. Assumption Pro quibus Christus passus est pro ijs interpellat etiam Spiritus Ambros. li. 5 epist. 23. A communione naturae ad 〈…〉 Obserue All vse of Psalmes must edific Obseru 2. No learning to Dauids learning Vse Doctrine Sinne is an intolerable burden Isay 1. Reasons Vse 1. Vse 2. Quest. Answ. Why men feele not such an heauy burden as sin is Vse 3. Meanes to be disburdened of sinne Obiect Answ. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answ. Vse 5. 1. Thess. 5. 14. Vse 6. Quest. Answ. Quest. Answ. Tum tecta peccata dicuntur cum Deus nolit punire August Isa 44. 22. Doctrine Sinne a most odious thing Exod. 32. Rom. 6. 21. Vse 1. Act. 15. Vse 2. Ier. 3. 3. Ier. 2. 26. Vse 3. Doctrin 2. Euery one must get a couer for his sin 2. Vse 1. Vse 2. Obiect Answ. Reuel 3. 18. Meane to get sinne couered Quest. Answ. Quest. Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Doctrin Sinne an infinite debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons 1. 2. 3. 4. Obiect Answ. Obiect Answ. Obiect Answ. Use 1. Vse 2. Vse 3. Vse 3. Reasons Obiect Answ. Doct. 1. Pardon of sin maketh an happie man Reasons 1. 2. 3. 4. Use 1. Sequuntur iustificatum non praecedunt iustificandum Obiect Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Obiect 5. Answ. Vse 2. Obie ct 1. Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Use 3. Vse 4. Answ. Rules to
came in by nature in singulos but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi comes not but by speciall grace But now in respect of the number redeemed the benefit of Christ is lesse and so the gift is not so large as Adams fall for then all should be vessels of mercy which is most false Against which if that in Rom. 5. 18. be obiected As the offence of one came vpon all to condemnation so the benefit abounded to all to the iustification of life The answere is easie for the Apostle in the very next verse shewes who hee meanes by all namely many So by the obedience of one shall many be made righteous 2. That word all is not absolutely to be taken neither is by the Apostle but with reference vnto the limitation of the 17. verse immediately going before namely to all them which receiue the abundance of grace and the gift of righteousnes which words are an elegant Periphrasis of beleeuers who alone raigne in life through One who is Iesus Christ. 3. Whereas all is opposed to all as by the first all is meant all Adams seede by nature so by the second all must be meant all Christs seede by grace that is onely the Elect and thus the opposition is truely and aptly reconciled And thus farre haue I waded for your sakes in this deepe and graue question whom as in all other truths I wish firmely stablished against the foolish whisperings of vaine conceited and vnsettled persons who when they haue run thorow all their schismaticall Lutherane and Libertine opinions shall goe neere with many of their Leaders to end in plaine Atheisme To these I onely wish at this time humilitie and conscience The former would not permit them then onely to thinke themselues somewhat when they can cut out to their Teachers their taske as their worke to their Apprentises and define to them what doctrines are fit for them to teach and which because themselues cannot taste them are vnfit for them to meddle in The latter would fashion them to the practice of pietie according to wholsome doctrine and not suffer them to lose themselues in fond conceits farre aboue their owne apprehensions As for you who haue giuen your selues to God and vs your Ministers bee encouraged in your godly course as such who haue your hopes in your eye feare not the reproch of men or rather of Christ himselfe but stand fast and vnmoueable in the worke of the Lord as knowing your labour shall not be in vaine Walke wisely redeeming the time you haue many eyes watching for your falls especially the eye of God and your owne conscience obseruing you Account it your true honour to honour God and your honourable Profession by keeping the Doctrine receiued euen the Truth of Christ as it is in Christ and shewing your selues copies and patternes yea the very models of it by your good conuersation in Christ. Practise that great and new Commaundement the badge of Disciples by louing one another retaining those strong synewes of Christian societie Meekenesse and Mercy Consider the confusion comming vpon an house diuided against it selfe and how strong the consent of brethren is in things both of God and of men Be much and often in thankfulnesse to God for the libertie and peace of the Gospell and that you liue in the daies of such meanes and protection of them Reiect not wheat for some tares Pray to God which is all you haue to doe in things which might be better and praise him that they bee no worse Thinke the Churches peace next precious to the peace of your owne consciences And onely magnifie Truth aboue Peace because God hath magnified it aboue all things Frequent the Ministerie as Gods arme stretched out for your saluation Affect the Word not for persons but for truth not for knowledge but for conscience not for speech but for practice so as your holy obedience comming abroad you may set a Crowne vpon the heads of your Teachers who watch ouer you as they that must giue account Beware of this euill world let the holy couetousnesse after the best things eate out the hungry desires of it Account godlinesse the onely gaine the best wealth to be rich in God and the best reuenue to be abundant in good works As for the euils of the times O complaine of them to God as yee be sure the world be not the worse for you but the better as they that are going to a better world In which journey I wish you all good speed cheerefulnesse and constancie and in the end of it the hoped and happy rest of Gods people purchased by the bloud of the Lambe in whom I euer rest Yours in all Christian bands T. T. The method of the 32. Psalme followed in this Commentarie The parts of the Psalme are two 1. A generall doctrine 1. Propounded in vers 1. 2. 1. The matter of it Blessednesse 1. Cause 1. Whose wickednesse is forgiuen 2. Whose sinne is couered 3. Whose sinne the Lord imputeth not 2. Effect or fruit And in whose spirit is no guile 2. The man to whom it belongs described by the 2. Proued by the Prophets experience of two things 1. Of Gods wrath for his sinne in it vers 3. 4. 1. The touch of his conscience for sinne described by the 1. Cause While I kept close my sinne 2. Grieuousnesse by 1. Effects 1. Change in his body 1. Bones consumed 2. Moysture turned into drought of Summer 2. Roring of his voice 2. Continuance All the day long 2. The reason For night and day was thy hand on me 2. Of Gods mercy in pardoning it vers 5. where 1. The meanes Confession in which 1. The time Then 2. The ground of it I said I will confesse acknowledge not hide 3. The matter My sinne my iniquitie my wickednesse 4. The manner in respect of 1. God To thee 2. Himselfe Against my selfe 2. The end Remission And thou forgauest the iniquitie of my sinne 2. The generall vse fourefold concerning 1. Prayer in it 1. The practice where the 1. Inference Therefore by my example 2. Person praying Euery godly man shall make his prayer 3. Person to whom To thee 4. Time when In a time when thou mayest be found 2. The promise Surely in the flouds of great waters they shall not come neere him 2. Affiance in God 1. For the present Thou art my secret place 2. For time to come 1. Thou wilt preserue me in trouble 2. Thou wilt compasse me with songs of deliuerance 3. Obedience to God where three 1. A Preface to the instruction In it the 1. Person teaching I Dauid 2. Person instructed Thee euery Christian. 3. Matter in three particulars 1. I will instruct thee that is by precept 2. Teach thee the way to goe in namely by my example 3. I will guide thee with mine eye that is keepe thee in that way 2. A dehortation 1. From brutishnesse Be not like the Horse or Mule 2. Wherein 1. Vnteachablenesse Which
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
deceiued them and shall pronounce the sentence of death against themselues and the flower of their righteousnesse Secondly this deceit is fed by the bounty fauour and blessing of God who prospereth them in their labours houses in themselues others O if I were not in Gods fauour he would not prosper me so long and so sundry wayes Thus they wil know loue or hatred by the things afore them This is the guile of rich men whose houses being peaceable without feare pride compasseth them but little know they the end of their fat pastures or of their lifting vp vt lapsu grauiore ruant that they may catch the greater fall These seeke not their peace in the pardon of sinne but haue set vp themselues a-fatting till the day of their destruction Thirdly what way soeuer God deale the heart vvill deceiue it selfe For let God change his hand and bring crosses and tryalls on a man which should shake him vp from drowsinesse and securitie yet hence without further ground many will presume of Gods loue for why doth not the Lord loue those whom he chasteneth and I hope I haue my punishment here vvhen indeede the Lord doth curse them in their counsels and attempts And thus men throw poyson into the Lords cup wheras were these signes of loue amendment would accompany it sorrow for sinne feare of offending and diligence in good duties in a word their security would rise of the pardon of sinne and not of punishment of them The second guile is in respect of sinne the worke of it is manifold and that eyther before the sinne be committed or after Before the sinne First it flatters a man and tolles him on many wayes First it beares him in hand that great sinnes are but small and veniall which the sinner easily beleeues for he would haue them none at all Hence charge men with swearing rayling drinking gaming away the Sabboth their answere will bee I would I had neuer done worse c. Grosse sinnes with them are but infirmities Secondly that if it be greater yet GOD will not regard it conceiuing of God as an idle Essence that had shaken off his power of iudging the World The foole that is euery naturall man sayth in his heart there is no God to see or require such frozen persons that say God will doe neyther good nor euill Zephanie threatens that God will visit them as with lights lest any thing escape him and will teare them and none shall rescue them Thirdly when men shake hands with hell and death absoluing themselues from guilt while they fauour themselues in their lusts though the Lord say Sword goe thorow the Land yet it shall passe ouer them such as blesse themselues when the Lord pronounceth the words of the curse Deut. 29. 20. The Lord will not bee mercifull to that man Yet what a number of Ruffians Contemners and Prophaners of the Lords Ordinances Scorners of Religion Out-facers of godlinesse Drunkards Adulterers and Swearers whom the Lord hath shut Heauen against goe on in a gracelesse and ventrous presumption by this guile kept from seeking peace in season with God though the Lord say hel was made for them they say I shall escape hell Isa. 28. 15. Whether of these words shall stand Fourthly they thinke nothing more easie then repentance this sinne if I doe it is not vnpardonable I shall repent and find forgiuenesse hereafter GOD cals at all houres so he neglecteth all counsell those exhortations come not neere him Seeke the Lord while he may be found to day if ye will heare his voyce c. I gaue her a time to repent but shee repented not The Lord would haue purged them but they would not bee purged till his seueritie sudenly cut them off as vnprofitable Trees to the burning Would a man bee so carelesse of his bodie as to suffer a disease to preuaile by weekes and moneths together because so long as there is life hee may seeke helpe and recouer no he will seeke present helpe be hee neuer so young but for the soule men put off care from age to age and because they can repent hereafter they will doe that whereof they may repent and whereof indeed they shall repent though too late Secondly after sinne the guile of the soule is not sleeping though the conscience often bee for whereas after bodily harmes men are for the most part wiser here they are more foolish vnlesse the deceit be more timely discouered They can warily abstaine from whatsoeuer hath bred them sorrow or sicknesse but here the deceite of the heart first nourisheth and hideth yea maketh cloakes and vizards for sinne to which it is more prone after euery new practice The truth is if euery sinne might be seene in it owne colours it would be as blacke as a Deuill but that sinne might goe downe the cleanlier and stay in the bowels the heart ioynes with Satan in the varnishing and colouring of it Hence is it that Cut-throat couetousnesse goes masked vnder the habit of good husbandry fornication but a tricke of youth scarce an ouersight ryot and excesse is counted liberalitie drunkennesse but good-fellowship pride but comelinesse or ornament at most and blacke vices are growne neere of kinne to the most beautifull vertues Secondly after sinne committed the wiced heart can defend it all Eues brood suckt this from her When God came to her the Serpent gaue her to eate when he comes to Adam his wife gaue him to eat it seemed but reasonable when he comes to Cain Who made him his brothers keeper Come to the couetous man hee hath Scripture for himselfe He that prouides not for his family is worse then an Infidell Come to the Drunkard why was not Noah and Lot drunke and many good men besides Come to the Swearer hee is safe so long as hee sweares nothing but truth and by that which is good be it bread or fire or salt c. Come to an Athiest that neuer kept Sabboth in all his life so that with him there is but little difference betweene it and another day of the six why was not the Sabboth made for man and not man for the Sabboth hee can serue GOD on his horsebacke none but he and his horse together another laden with all vnrighteousnesse tels vs how the best sinneth seuen times a day Thus is sinne growne wittie and strong within the wals of a false heart and feares no colours nor forces Thirdly If any sinne hap to make any gash or skarre in the conscience that it troubles a little the sinner the heart is not backward to seeke to apply remedies in which are as little helpe more danger for it seekes to stoppe the mouth of the conscience and to choake and stifle the voyce of it First by calling in other distractions to take him from such melancholy it sets Cain on building a Citie and Saul to fetch in Musicke
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
is a preparation to it and makes way to it as the needle to the thread and the Diuines call it truly a beginning of grace that is of preparation not of composition And indeed till legall feare hath through serious sense of sinne made a man feare euen for punishment and despaire in respect of himselfe he is neuer in earnest stirred to consider of and much lesse to desire the promise of saluation published and propounded in the Gospell And hence the Lord partly by his Word doth driue men to their wits ends as Acts 2. 37. at Peters Sermon the conuerts said Men and brethren what shall we doe and partly by his works vpon them as the Iaylor Act. 16. 29 30. and Manasseh 2. Chron. 33. 12 13. God binds him in chaines and sends him to Babel and in his captiuitie he humbled himselfe and sought the Lord when he was in affliction saith the Text. Secondly the promise is made onely to the hungrie that the Lord will fill them with good things Lu. 1. 53. Now till a man come to see his miserie by sinne hee can neuer get out of himselfe he neuer sees in what neede he stands of Christ he hungers not nor thirsts after him and his merits he prizeth not his blood and therefore is without any part in him because hee is not capable of him If any man thirst I will giue him to drinke of the water of life saith our Sauiour Iohn 7. 37 38. see Isa. 55. 1. A begger so long as he hath any thing at home cares not greatly for stirring abroad and so long as we finde any content in our selues and see not our vtter beggery and that how without Christ wee are readie to starue wee are but weakely importunate with him Thirdly the heart of euery man by nature is like a fellow field which must be ploughed vp rent and harrowed before the seede of God come there hee sowes not among thornes nor will cast in his heauenly seed of grace or comfort till our surrowes be ploughed neither can all this renting and ploughing be without sense of paine For this purpose hath the Lord set vp a ministrie in the Church to charge men with their spirituall sicknesse and speciall sinnes as he sent Nathan to tell Dauid Thou art the man and as Christ himselfe said to the woman of Samaria that she was a woman little better then a harlot here was the Lords plough that subdued their clods and prepared their ground for the seede of grace this is the Lords sacrificing knife to make wounds in the conscience to pare away the dead flesh and so to make way to sound cure Fourthly the conuerting of a sinner is the curing of a sicke and wounded soule and the Phisician is God himselfe who that his cure may bee sound first searcheth and lanceth and stirreth in the wound which puts the patient to much paine before he powre oyle into it and binde it vp Many are the gashes and mortall wounds of our soules inflicted by Satan and our owne corruption and we must and shall feele the smart of them before we be throughly healed To this purpose hath the Lord placed the conscience in a mans soule to tell him what hee hath done amisse and to follow him with hue and crie yea to apprehend him and set vp a gibbet in his soule to which it adiudgeth him and all to bring him into himselfe to seeke and sue for pardon Fifthly and lastly God will be honoured in the humble confessing of that which is amisse 1. Iohn 1. 9. If wee acknowledge our sinnes hee is faithfull and iust to forgiue them DAVID himselfe must confesse that he had done very foolishly in numbring the people Nay hee will haue an healing of their error an vndoing of that that is done and a building vp of that which they haue destroied as Saul the more zealous persecutor the more zealous preacher Zacheus the more heauie oppressor the more heartie restorer First then we see that God dealeth here as in all the matter of our saluation to set forth his mightie power in bringing the ioy of his elect out of sorrow as at first he did light out of darkenesse as by Christs death hee works out our life so he killeth vs also to make vs aliue as once he set his Bow in the heauens a signe of present raine yet a perpetuall and generall signe that the world shall neuer be drowned againe euen so the Lord giues his children the couenant of life but through death a righteousnesse but by a sense and groning vnder vnrighteousnesse a present blessednesse but through sense of miserie an happy resurrection but through dust and corruption Thus he foundeth their soundest ioy in sorrow their laughter in teares their happines in vnhappinesse and miserie all the former weight that lay vpon Dauid doth but make him seeke reliefe and preserue his peace when he hath regained it Secondly heere is a ground of sound comfort for Gods children in sorrow if it bee godly sorrow that they may say with IOB After darknesse I shall see light this sense of miserie shal leade me to the sense of mercy this sorrow may last for a night but ioy shall come in the morning after two daies he will reuiue vs and in the third we shall liue in his sight Hos. 6. 2. I know this hand which is so heauie vpon me is vnder my head to bring me light out of this darknesse and life out of that which for the present is more bitter then death it selfe Notes of that sense of miserie which shall haue sense of mercy are these First it workes a displeasure against a mans selfe for displeasing God as 2. Cor. 7. 11. What indignation hath this wrought in you that is an holy blaming of our selues and iudging our selues worthy any punishment and this not in generall onely but euen in particular sinnes and in all the sinnes that we can know by our selues as a Surgeon in curing tumors brings the matter to a head Secondly a constant purpose not to sinne for a world but to cleaue vnto God with full purpose of heart Acts 11. 23. Thirdly a change of the whole man in affection and action what a change was wrought in the Iaylour vpon his conuersion Acts 16. Fourthly a trembling at the Word Isa. 66. 2. This was in Eli and good Iosiahs heart did melt at the reading of the Law the Conuerts hearing the words of Peter were pricked in their hearts Fifthly it feeles and watcheth the worke and stirrings of corruption it auoides occasion of offence and seekes occasions of God it grieues as oft as it falls or offends euen in smaller things Ioseph fled from his Mistresse and Dauids heart smote him in cutting off the lap of Sauls garment Sixthly it lookes not to outward things more then needs must it is not comforted but by Christ and waites patiently for Christ being no whit hasty to
foorth sound worshipping of God Fourthly sound consideration preuents much sinne and much punishment and drawes a man out of sinne and iudgement First it preuents sinne for if a man did seriously consider of sinne what paine and losse and shame and sorrow comes by it he would not meddle with it being so heauie so dangerous There is a Historie of a vertuous woman that being sollicited to folly by a younker called for a pan of hot coales and desired him to put his hand vpon them but one houre he refusing that she replied How much lesse will you bee able to indure hell-fire for euermore and so he desisted Secondly it preuents punishment or the iudgements of God the Niniuites considered of the threatning of Ionah and so preuented the threatned destruction Thirdly it drawes out of sinne as Hos. 2 6 7. the Church of the Iewes seeing her selfe so crossed and hedged in with afflictions that shee could not follow her idols then shee considers her present miserie and the small hope and helpe from them then she saith that is resolueth to goe and returne to her first husband for it was then better with her then now Fourthly it drawes out of iudgement Ier. 12. 11. They haue laid it waste and being waste it mourneth vnto me the whole land lieth waste because no man setteth his minde on it that is considereth deeply of the cause of its desolation in his heart Fifthly we haue so much the more neede to be stirred vp to consider of our waies because there is no vice that doth appeare or dares to appeare in his proper colour but apparelled and masked in the likenesse of some vertue as no counterfeit coine is offered to a man in the copper-colour of it but washed ouer with siluer or gold Now if we consider not of things offered vs we shal easily be deceiued yea surprized of enemies vnder the colour of friendship Thus seeing the necessitie of sound consideration to set vs yet more forward in so needefull and so neglected a dutie obserue these directions First let vs labour to see the dulnesse of our nature to crosse it and stirre it vp and thinke the dutie so much the more necessarie and excellent as our natures oppose or are heauie vnto it What shall a man consider of his houses rents fields or garments and take no time to repaire himselfe and hurts sustained by inconsideratenesse Secondly set some time apart to consider of thy estate more seriously Ioshua and Dauid had as many distractions and more weightie affaires to intend then we haue and yet they meditated in the Law of the Lord night and day a shame for many Christians that take care how to passe their time neuer passing any in consideration of their estate this were a good pastime indeede Thirdly make choise of good matter for sound consideration as first consider of God first of his presence this kept Ioseph from sinne Secondly of his mercy to feare him Thirdly of his loue to loue him againe Fourthly of his workes first of Creation delight more in a spirituall then in a naturall vse of them Secondly of gouernment for there is no day or time that passeth but we may make speciall vse of Gods works either on our selues or others Secondly consider of thy estate with God whether a change be wrought in thee being the child of wrath by nature what markes thou hast vpon thee to distinguish thee from them who are not the Lords whether thou beest in the state of grace how thou growest in it or whether and how farre thou art gone backward what assurance of remission of sinne and what strength against sinne thou hast whether thou liest foiled of any corruption whether thou resoluest of amendment of life how thou hast kept or broken thy vowes with God what vse of Gods mercies or corrections thou hast made whether it haue not been better with thee then now and whether thou mayest not be in farre better estate were it not for thy owne default Thirdly consider of thine actions for the matter whether allowed by the Word for the manner whether done in faith and obedience for the end whether thou aimest at wealth pleasure or preferment in the world rather then at Gods glory and to be rich in God for God aimes at his glorie in all things and so must wee Fourthly consider of thy calling first generall as thou art a Christian whether before thy profession thou cast the costs as a wise builder and captaine Luk. 14. whether thou hast the power of godlinesse and art not content with the meere forme of it whether thou adornest thy profession or disgracest it by inconsideratenes Secondly speciall in which thou spendest most of thy time whether thou seruest God in seruing man whether thou art faith and iust or vniust and vnfaithfull in these lesse things whether thou sanctifiest it by prayer whether thou dependest vpon God for daily successe and blessing or leanest to thine owne labour whether thy ende be to enrich thy selfe or to make it as a meanes to please God and passe thee through the world Fifthly consider thy latter end and therein First the recompense of reward so did the Patriarkes Heb. 11. 16 26 and so moderated their hearts in doing their duties and in suffering afflictions Secondly consider of the account that is to be made of euery idle word and thought much more of euerie wicked swearing reuenging word and thought Thirdly consider of the day of death the vncertainty of life the leauing of that wealth for which thou strainest thy conscience and the neede of much comfort in such an vncomfortable houre how that peace of conscience at that time will prooue the best wealth Fourthly consider of the day of Iudgement when all things shall bee naked and euery man shall receiue according to that which he hath done in the flesh bee it good or euill These and the like considerations will bring foorth sound resolutions of bettering a mans estate if any thing in the world will A second point of doctrine arising out of Dauids resolution is this Where Gods Spirit hath taken place it preuailes at length against all the corruptions of the flesh Dauid was a long time hindred from going to God first by the greatnesse of his sinne Secondly by the strength of corruption against which hee was not fully resolued Thirdly by the vnworthinesse of his person Fourthly by the greatnesse of Gods anger and reuenging hand And fifthly by the sentence and curse of the Law Yet on the other side by the secret worke of the Spirit in his heart vnto all these was opposed first the greatnesse of Gods mercy Secondly the merit of Christs sacrifice Thirdly the promise of the Gospell Fourthly the nature of faith which beleeueth aboue and against sense These being committed together after a doubtfull combat faith foiles infidelitie hope despaire the Gospell the Law the promise
extenuate to make it as small as a graine and as light as a feather shall now swel thicker then the Mountaines and seeme heauier then al the sands of the Sea Secondly the Lord will haue his children to know the price and worth of mercie before he bestow it vpon them hee will make them hunger and thirst after it aboue all desires hee will haue them to see their sinnes in as hatefull and ougly a visage as may be for the more the sight of sinne is the more earnest is the desire of mercie Thirdly God will teach his children in the serious acknowledging of their sinne so much the more to glorifie himselfe For the more wee confesse our owne basenesse and vilenesse by sinne the more wee magnifie the power and goodnesse of God in pardoning the same First then this serues to confute the wicked doctrine of the Church of Rome taught and defended at this day concerning merits and supererrogations which most diametrally opposeth it selfe to all this doctrine of sound confession whereas the Parable Math. 18. 27. shewes that the master must forgiue all the debt or els nothing but perpetuall prison is to be expected Secondly this reprooues the confessions of mostmen which are in grosse and in generall They are sinners as other men bee without any touch or feeling of particular sinnes which though it be taken for a sufficient confession yet indeede is such as the vilest Atheist may performe nay I say a reprobate and cast-away that shall neuer be saued shall doe this and more as wee may see in the examples of Cain Pharaoh and Iudas who came to particulars in their confessions and so goe farre beyond these men Nay numbers of these that poste off their sinnes in the lumpe with such slubberd confessions cannot tell wherein they haue particularly offended Yea if they were examined they would make you beleeue they had kept all the Commandements of God If thy body vvere sicke to death and the Phisician came it would not content thee to tell him thou art sicke and no more but thou wouldst shew him thy particular griefe and disease with the speciall manner and circumstances of it and this must thou doe also by all possible meanes before thou carrie away the cure of thy sin and be restored to spirituall soundnesse Thirdly contrarie to this sound confession are many other vile practices of men who are in loue with their sinnes First such there bee in the world that hood-winke themselues and would rather lose both their eyes then with either of them see the foulenesse of their sinnes they wil smother the checkes and stifle the voice of their own consciences they follow their sports their pastimes their merry company and take any course to thrust away the remembrance of their sinne by any meanes possible but alas they returne againe because the guilt remaines how should a man repent of that sinne which hee will not see lest he should sorrow small is the ease and comfort that a poore fellon gets against the sentence of execution by shutting his eares lest he should heare it he were madde if he should thinke to scape hanging by so doing his onely way were to humble himselfe and begge pardon Secondly others there bee that can sport themselues with their sinnes and boast of them and this is as if a thiefe should boast of his robberies here is a confession of them but such as is the committing of the same ouer againe for there wants nothing but the same opportunitie againe seeing there is the same affection Thirdly others can iustifie and defend yea patronize and plead for their owne sinnes and others by writing preaching example and countenance What saith one I am not alone I haue company I loue not to be singular I do but as others doe it is the fashion to sweare at least by faith and troth and not to doe it were to be out of fashion I hope if I neuer do worse to doe well enough I hope God is not so straite-laced as you bee And some are not ashamed if they be put in minde of themselues and bee rebuked for their swearing drunkennesse or pride to say What neede you care you shall not answere for my sinnes you haue enough of your owne to care for all who must know that their case is most fearefull for First an euill and a naughty heart it is that can cloake and excuse sinne and farre from true humiliation as may appeare in Saul who in stead of aggrauating his sinne found out many excuses The people did it and It is to offer sacrifice to the Lord 1. Sam. 15. such is the power of corruption which we sucked from our first Parents the Serpent saith one the Woman saith the other gaue it me as though they had reason so to doe Secondly it is a most dangerous case to lessen a mans owne sinne for it suffers him not to see his misery hee takes himselfe to be in good case and to stand in neede of no repentance For such Christ came not Math. 9. 12. they be whole men and neede not the Phisician But I pray you is not that the most dangerous sicknesse of all when a man hath no feeling of his sicknesse Thirdly it is a signe that such a man lyes vnder a seuere iudgement of God seeing the onely way not to be iudged of the Lord is to iudge our selues 1. Cor. 11. 31. Nay it is a thing to be obserued that euen when the sentence is euen comming out against the wicked then will they excuse their sinnes Math. 25. 44. Lord when saw wee thee hungry or thirsty or in prison or naked and ministred not to thee and presently these shall goe into euerlasting paine Fourthly how vnlike are these men vnto God who sets out sinne in a most odious sort how vnconformable to Gods Law that sets an eternall curse vpon the head of the least sinne how farre from the disposition of the godly who thinke nothing so vile and hatefull as sinne And how seruiceable to Satan whose trade is to aduance sinne and colour it Fourthly this teacheth vs to reuerence that ministrie which would set our sinnes distinctly before vs which helpes vs to sound confession and remission A necessary doctrine because as men naturally loue nothing better then their sinnes so they can abide nothing lesse then the discouerie of them Hence Ahab hates Micaiah for hee neuer prophecyeth good that is he dealt plainely without flatterie hence the world hated Christ because hee testified of it that her workes were euill So many now a dayes are discontented The Preacher is too peremptorie some say too sawcy and busie and takes too much vpon him what neede he speake of such and such things certainely hee receiues information and opens it in the Pulpit he is euer in the Law and bindes me too hard I would thinke his feete beautifull if hee would bring tidings of peace But here is a man
this eye in the regenerate to discerne more euidently the owne estate giuen it a voice to follow the sinner with hue and cry to make him pronounce the sentence of guiltinesse and death against himselfe and all this is to iustifie God in any iudgement he brings vpon vs and to glorifie him when he brings vs out by any deliuerance But as for the wicked the eye of conscience in them is dazeled or quite put out and lets them goe on to their condemnation Fourthly a godly man must become his owne greatest enemie in confession of sinne because grace must carry a man further then nature can doe nature can make a man hate sinne but other mens rather then his owne Gen. 38. 24. Iudah thought whoredome worthy of burning as it was the custome in those dayes in his daughter in law Thamar but not in himselfe when the tokens he had left with her were brought forth then hee could confesse she was more righteous then he then away with burning whereas if shee were worthy to be burnt then much more he But grace looketh rather vpon a mans owne sinnes then anothers accounting them more venemous poysonfull odious and hate-worthy then anothers We hate all Serpents deadly yet not so much those in another countrey as these in our owne nor one that is ten foot off as that that is hard by the neerer he is the greater is our antipathie and hatred against him Now seeing euery sinne is a Serpent therefore we must hate euery one but that more especially which is neerest and vpon our hands as the Viper vpon Pauls to shake it off as he did To come now to the Vses First this lets vs see what is the nature of sinne whatsoeuer men conceiue of it they thinke not of it as of sinne if it haue either profit or pleasure with it but hold and hugge it as a sweet morsell vnder their tongue they conceiue a great sweetnesse in it whereas indeede it makes a man his owne greatest enemy If hee neuer repent it is an intolerable euill but if hee doe repent he sees that the sweetnesse of it is bitter inough such as makes him say that the pleasure of sinne is very deare and bought at too high a rate A man can bewayle any outward commoditie being lost and say as Iaacob did I haue lost this and this child all these things make against me So I haue lost such and such commoditie all these make against me but where is the man that can say Loe my sinnes these are they that make against mee But let the wise bee perswaded neuer to thinke of sinne as of a friend to fall into too familiar acquaintance with it but know that it is such an enemy as thy selfe must bee thine owne greatest enemy for it or else God will Secondly must a man set himselfe against himselfe in his confessions then this taxeth the practice of many men First of sundry who will neither deny their sinnes nor yet confesse them They wil not deny them for shame because it is against their knowledge conscience they should seeme to pull the Sunne out of heauen and deny the light of Nature if they should say they do not sinne and as for confession they will confesse none though neuer so sinfully done they deale gently with them and are loth to fall out with their friends faults they will confesse them and ouersights and infirmities which euery man hath sinnes of weaknesse though indeede of wickednesse such as are done by the strength of corruption neuer resisted Thus through ancient acquaintance they cannot leaue them they looke so amiable and louely thus they flatter themselues in sinne but if euer such come to be reconciled to God againe they must put on another person and deale in earnest against them before they can see God friendly in the pardon of them they must call a spade a spade that is confesse sinne to be such as indeed it is If the question be what is the vilest thing in the world The answere must be These sins and Who is the vilest person liuing the answere may must be Themselues Secondly others haue set colours on their sinnes that they might neuer see the hatefull and ougly face of them as First anger and hastinesse when a man is all on a sudden flame and burnes all about him for no iust cause What will he say Why it is but spirit or at worst heat of nature and he cannot do withall it is soone past ouer Well an enemy to his sinne would conclude it to be spirit indeede but an euill one and an heate which is kindled from the fire of Hell Secondly excessiue pride though men out-runne their degrees and out-weare all fashions in attiring themselues most immodestly so that a man may read in broad letters and great characters the lightnes of a light mind yet they say it is but ornament or complement or at worst the fashion An enemy now to sin would esteeme it as indeed it is a fashion vnbeseeming such as professe mortification a fashion whereof the Apostle saith Fashion not your selues according to this world and not maintaine them with Principles drawne out of the Diuels Catechisme Thirdly prodigality is but kindnes of nature couetousnes but frugalitie drinkings after the maner of the Gentiles but societie humanitie Impudency and complement but good education Luke-warmnes in religiō but good discretion policy and though Christ gaue himselfe to purchase a people zealous of good works yet it is thought a mans praise to be no meddler and to be zealous is counted nothing but to outrunne the bounds of godlinesse Thus Satan had taught the world a tricke to harden mens hearts and hinder them from sound peace and repentance Thirdly others so tender their names in their publike sins which are as manifest as a nose on a mans face as we say as they shrinke from shewing themselues in open confession against themselues and that when Gods glorie and the good of the Church yea the peace of their owne consciences calls for confession But farre are they from the affection of a zealous heart which would make them turne against themselues and their sinnes in returning to GOD. This would haue thought that Dauid should haue had more care of his credit then thus to rip vp his sinnes but Dauid was of another minde then they Fourthly those truely so called Puritanes and Catharists that need not repentance being whole men in full conformitie with the image of GOD so deifyed that they cannot sinne These are to bee branded with that odious name of Puritanes and not they that confesse their sinnes and labour to preuent them for time to come And Papists rather are true Puritans who say they fulfill the Law and need not say Forgiue vs our debts because GOD is rather indebted vnto them by their workes of supererogation let men lay the vile reproch of Puritanisme which is an
coldly Secondly this man shall deliuer the Word with much certainety and assurance because hee speaketh with feeling A man may out of reading and light of vnderstanding be powerfull in speech and yet want the seasoning of grace and speake of many delicates which are vpon the Kings table whereof himselfe neuer tasted but hee that hath tasted and fed on them shall both speak more and more certainely and be better beleeued Thirdly hee that hath experience of the Word hee teacheth will build euery way not onely by doctrine exhortation and reproofe but also first by example which greatly preuailes and vrgeth men to glorifie God in the day of visitation Secondly by Prayer in secret with God for his people his experience of the sweetnesse of godlinesse inflames his affection as Pauls whose loue to his countrey was such as hee could haue beene contented to be accursed for their saluation he wisheth all like him and that euery man had part in Christ as he hath and as earnest is his endeuour And this prayer of faith hath great power with God and a promise of blessing vpon a mans selfe and his labours which another wants Fourthly God giueth more speciall gifts and experience to speciall men to this purpose to inable men to his worke as 2. Cor. 1. 14. We were comforted in our tribulation that we might be able to comfort them that are afflicted with the same comforts wherewith God hath comforted vs plainely noting that hee is not so fit to comfort others who hath not experience of the comforts of God himselfe The same Dauid professeth of the matter of knowledge Psal. 40. 10. I haue not hid thy righteousnesse within my heart but haue declared thy trueth and saluation and haue not concealed thy mercy and trueth from the great congregation where hee shewes that his first care was to confirme and strengthen himselfe by Gods promises and when God had taught his heart he would and did publish not onely Gods trueth but also his mercy and saluation vnto others namely that which his own soule had experience of Fiftly a good teacher is the Phisician of mens soules now a good Phisician is the experienced Physician that can finde out the disease and maladie of sinne and hath approoued medicines to cure a sinfull heart not so much out of books and reading as out of practice that knows the danger of sinne in himselfe and thereby hath pittie and loue to remoue it in another And hence in the Law no man might be entred into the ministerie before hee were thirtie yeeres old that the Priests might first learne to teach and be of some ripenesse and experience before they taught others Whence Nazianzen saith Our Lord was thirty yeeres old before he began to be a Preacher tu magister vis fieri antequam discipulus yet is it he that teacheth all had need learne of none and therefore wee should learne before we teach But whether may an vnregenerate Minister saue and conuert a man I mooue this question the rather because many can scarce be perswaded to heare such whose liues are scandalous as being vnworthy to take the Word into their mouthes and vnable to conuert or amend others In satisfying of whom I would not any way confirme or harten Ministers who being Phisicians cure not themselues or who like the images in high-wayes point others the way but themselues stirre neuer a foote in it or like the file which smootheth other things but it selfe remaines rough Howbeit euen of these I know no restraint in the Scripture or let why they may not bee meanes of conuersion to others The Reasons that mooue mee to thinke so are these First the ministerie is Gods owne ordinance and the power of it stands not in the person of the messenger but in the worke of his owne spirit 1. Cor. 3. 5. Paul may plant and Apollos may water but God must giue the increase The fruit of preaching is not left to the highest Ministers in the New Testament not to Euangelists no nor Apostles A gracious Prince giues a Pardon to a condemned person Now suppose he should send it by the very est miscreant in his Kingdome doth the Pardon lose his vertue therefore or were hee not mad who should therefore refuse it So a Physician sends a soueraigne potion or cordiall by some rakehell boy in the shoppe doth this hinder the worke and vertue of the Physicke to him that takes it according to the direction The case is the same and sheweth that the Word is not made worse by his vnworthinesse who bringeth it And neither doth the worthinesse of the Preacher make the Word effectuall the best being but earthen vessels in whom God puts this heauenly treasure that the power might be knowne to bee of God and not of men 2. Cor. 4. 7. and Rom. 1. 16. it is the power of God to saluation to euery one that beleeueth and not of man Secondly the praise and glory of our conuersion must wholly bee ascribed vnto GOD whereas this conceit would much turne it off vpon man And if a man shall say that an vnregenerate Minister can goe as far in conuerting a man as a regenerate it wil not seeme vnreasonable to him that considers first that God often doth excellent good and great workes by bad agents wherein hee gets himselfe the more glory of his wisedome power and goodnesse Secondly where God giues a man a calling he may and doth often blesse the worke which is his though not the person working Thirdly that the whole worke of a man in conuerting others is externall which this man can performe as well as hee that is conuerted for the true preaching of the Word is the parent of faith and wholesome doctrine is the immortall seede of our new birth which none denies but many vnregenerate men do and can deliuer Fourthly that vnlesse God giue more then the most gracious Preacher can giue nothing can be done nay that God giues more by a Minister then himselfe hath be he good or bad Augustine was first conuerted by Ambrose and afterward went farre beyond him in light and in grace so Dauid out-stripped his teachers Psal. 119. 98 99. And doth not God herein make his glory shine and manifest himselfe to be the giuer of all that grace when the instrument conuayes more then it selfe hath Thirdly why hath the Lord thought good to send both sanctified men and vnsanctified Balaam speaketh Scripture Saul is among the Prophets Iudas teacheth and worketh miracles among other Apostles and in the day of iudgement many shall say Lord wee haue preached and wrought miracles in thy name whom Christ neuer knew but will say to them Depart from me yee workers of iniquitie Why doth he make the Word in a sanctified mans mouth oftentimes the sauour of death Why are wee straitly commanded to heare wicked men that sit in Moses his chaire and to doe what
much lesse vse them to the hurt of the Church and disgrace of the godly as not a few doe Againe in this inference therefore Dauid giue vs to vnderstand that this worke of Gods mercy shall not only not die in himselfe but suruiue for euer and refresh the godly of all ages hence note that The ordinarie workes of Gods mercy vpon his seruants are not recorded for them alone but for euery godly man to make his vse of them Deut. 29. 29. Things reuealed belong vnto vs and to our children And Rom. 15. 4. Whatsoeuer things are written aforetime are written for our learning c. We will prooue this by an induction In the Scripture there is matter first of doctrine secondly of life both either of faith or of fact That matter of doctrine belongs to our learning none denies more question is of matter of fact and example but the Scripture puts it out of question that the examples of the Saints are likewise recorded for our instruction wee may see it thus All examples of Scripture concerne either God or man If God it is some worke of mercy or iudgement If man it is an example either of vertue or vice Now all these are for our instruction First the workes of Gods mercie to his children I am 5. 17. to teach vs how mercifull GOD is to heare the prayers of his Saints and to let vs see how much the prayer of the faithfull if it bee feruent auaileth hee induceth the example of Elias who prayed and shut and opened the heauens What tell you vs of Elias that was rapt in a fiery Charet What are we silly wormes to him Yea but Elias was a man subiect to the same infirmities and therefore though thou be a man subiect to many infirmities pray thou also for the hearing of prayer depends not vpon the worthinesse of the person suppose Elias himselfe but vpon Gods mercie in Christ that is mans merits So was Elias his prayer accepted and so shall thine And to further our hope and confidence in the same place is alledged the example of Iob Yee haue heard saith the Apostle of the patience of Iob and what end God put to it Ob. Alas What tell you me of Iob a iust man fearing God not a man like him on the earth Sol. Oh but the Lord is very pittifull and mercifull vnto vs as well as vnto him if wee bee righteous as he was In our Text Dauid found mercy when he confessed Ob. Alas he was a man after Gods owne heart and a speciall type of Christ. Sol. Yet he was but a godly man and therefore shall euery godly man finde the like mercy vpon repentance as he did Paul was receiued to mercy being a grieuous persecutor and blasphemer Ob. Oh hee was a man rapt into the third heauens a chosen vessel Sol. But he was receiued to mercie that God might in him set out an example of his long-suffering vnto them which afterward should beleeue to life eternall 1. Tim. 1. 16. Secondly the workes of Gods iustice are written for our instruction as 1. Cor. 10. 11. All these things came on them for ensamples to vs on whom the ends of the world are come The Corinths might haue said What haue wee to doe with the examples of those that liued in the Old Testament we are baptized and receiue the sacraments so did not they Sol. Not so but they ate the same spirituall meate drank the same spirituall drinke in diuers signes and then hee applyes the examples that if they sinned as their Fathers they should be as deepe in iudgement as they were Luc. 17. 32. Remember LOTS wife many hundred yeeres after Christ calls his hearers to remember her So 2. Pet. 2. 6. the Lord made Sodome and Gomorrah an ensample to them that should liue vngodly Thirdly examples of the vertues of the Saints are written for our imitation Rom. 4. 22 23. Abraham beleeued and his faith was counted to him for righteousnesse Ob. But hee was fully assured the Father of the faithfull and an eminent man what is that to vs who are farre behinde him Sol. Yes that it is for this was not written for him alone saith the Text but for vs also to whom our faith shall bee imputed also for righteousnes What if thou art not in the degree of Faith which Abraham was in Be sure thou be a sonne of Abraham and it is not the strength of Faith but the trueth of it if it bee but a graine which layeth hold on Christ. Moses his meekenesse Iobs patience and Iosephs chastitie are recorded for our learning But if wee must imitate all the obedience of the Saints wee must imitate Abraham in killing our children The Doctrine extends it selfe onely to ordinary facts and not to extraordinarie ones such as this and others are the godly must bee imitated in all that obedience which they yeeld to the common rule of life but not in speciall commandements Ier. 19. 4 5. The Iewes after the example of Abraham did offer vp and burne their children thinking that because Abraham pleased God in offering his Sonne so should they but the Lord reprooueth and condemnes their fact saying I neuer commanded this nor spake it neither came it euer into my heart namely not in the Law and commandements which binde all it was onely a speciall tryall of Abraham That place therefore is the ground of this distinction to follow the Saints so farre as their examples are ordinarie in vertue yet wee may make some vse of this fact of Abraham as to part with our chiefest delight if God call for it And so the Apostle limiteth the imitation of Christians Bee yee followers of mee euen as I am of Christ we must not follow him being rapt into heauen or speake all tongues c. but so farre as hee exprest Christs vertues in his life Fourthly the vices and slips of the Saints are recorded also though not for our imitation yet for our instruction For as one saith the Patriarkes instruct vs as well erring as teaching vs for their slips shew First that it is not the strength of grace by which we stand but Gods power Secondly that the best needes mercy and is farre from merit vnlesse it be of death Thirdly that we had neede raise our selues vp by repentance after euery fall as they did Fourthly wee must hereby prouoke our owne watchfulnesse and while we stand take heed lest we fall for if such great Okes be shaken what shall wee poore shrubs expect The reasons of the doctrine are these First drawne from the scope of the whole Scripture all which and euery part of it tendeth to make the man of God perfect and fit to euery good worke 2. Tim. 3. 16. Now if euery godly man or man of God must bee made perfect by the Scripture then must euery one make vse of Gods ordinarie workes to any of his seruants Secondly God
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
compasse him on euery side The wordes of the Preface contayne first the person that speakes 1. Secondly the person to whom hee speakes thee Thirdly the matter of the speech in three particulars First I will instruct thee that is make thee to vnderstand Secondly I will teach thee the way that is not only by precept but also by example I will leade thee into the practice Thirdly I will guide thee with mine eye that is I will watch ouer thee lest thou stray out of that good way to set thee in againe 1 the person vttering these wordes is not God as some thinke but Dauid as the title of the Psalme proueth A Psalme of Dauid to giue instruction so here he fitly professeth himselfe an Instructer Dauid was a King how then commeth he to professe himselfe a Prophet or Teacher in the Church Can one man carry both Magistracie and Ministrie Yes In the old Testament the Sword and the Word did sometime concurre in one person for these causes First because the Church was a long time shut vp in one Familie and then the same man might sufficiently performe both Thus Adam was a Gouernour and a Priest in his house Thus the Patriarke Abraham was a great Prince and Magistrate as appeared by his rescue of Lot by a band of men gathered out of his owne house and yet a Prophet too as the Lord told Abimelech and appeares by sacrificing his Isaak Iob was a great man and a Magistrate and yet offered sacrifices as a Priest for his sonnes And thus it was all the while the Church was in Families Secondly after the people of the Iewes were settled into a Kingdom the Scriptures were the positiue lawes of the Iewes so as the Leuites were both of the Priesthood and their Lawyers and then one man might more easily performe both but this was a proprietie of that Common-wealth of the Iewes for neuer any other but that had the Scriptures for their positiue written Law Thirdly sometimes for necessitie they did concurre in one man as when there was an vniuersall corruption or ruine of the State God stirred vp some extraordinarie man to take vp both for the repaire of the Church and Common-wealth Thus Eli the chiefe Priest also iudged Israel fortie yeeres 1. Sam. 4. 18. and the corruptions of those times and the generall discontent of men both in matters of Gouernment and of Gods worship appeare manifestly in the Historie After Eli when Gods worship was broken vp at Shilo the Arke in the Enemies hand and a wofull confusion was in the state of the Iewes the Lord stirred vp faithfull Samuel who was a faithfull Prophet of the Lord 1. Sam. 3. 20. and also iudged Israel all the dayes of his life Chap. 7. 15. Fourthly some by way of type were both Kings and Priests before the giuing of the Law Melchisedec was the King of Salem and a Priest of the most high God Gen. 14. 18. so Dauid here and his sonne Salomon after him were notable types of Christ who would in those darke shaddowes be in some particular men declared to be both the King Priest and Prophet of his Church And this is the reason here why Dauid being a King doth take vpon him to teach others and for this Christ is often called the Sonne of Dauid To come neerer to our Text Dauid hauing after a long conflict obtayned mercy at Gods hand earnestly desireth and endeuoureth that others may be partakers of the same grace also and he hauing found the way to comfort wil set others in the way also Hence note that A man that hath true grace earnestly wisheth that all others did partake in the same grace with him Ps. 34. 8. 11. Come children harken vnto me I will teach you the feare of the Lord and Oh taste and see how good the Lord is a man cannot taste of Gods mercy but he wisheth all did taste with him Hos. 6. 1. the first note of the sound conuersion of the people was that they call one another saying Come let vs turne to the Lord and it is indeede a marke of true repentance to take one another by the hand and leade one another towards heauen As in a naturall body one member seekes the safetie and well-fare of all so is it in the mysticall body of Christ. First this is one condition of our owne conuersion euen to conuert others Luc. 22. 32. Thou being conuerted strengthen thy brethren Neither is there any man that receiues any grace for himselfe alone but that others may share with him neuer had any man any talent but a charge also with it Occupy till I come And hence are those Commandements in generall As euery man hath receiued a gift so let him minister and Returne and cause others to returne and those speciall charges to exhort one another admonish one another to conuert one another to comfort one another with the comforts receiued from God to prouoke one another to the loue of God and good workes all which shew that euery one as he is borne in the Church so he is borne also for the Church Secondly it is a propertie and an assured signe of sound saith to worke by loue And this loue is first set vpon God and his glorie it earnestly desireth that his Kingdome may come and that his will may be done in earth of men as of the Saints and Angels in Heauen and this it endeuoureth in a mans selfe and in others Secondly this loue lookes out vnto others and commiserateth the estate of vnconuerted persons and seeketh to releeue them true sense of their owne change and former estate mooues them to compassion for such as are still in their sinnes and surely none are so mercifull as those that haue obtained mercie One that loues another will pull him out of danger if he can So will a beleeuer bemoane another and plucke him out of the fire as Iude speakes Thirdly it looketh to such as are conusrted and for Gods sake loues his Image especially renewed it loues him that is begotten for his sake that begat 1. Ioh. 5. 1. and as Dauid did good to Mephibosheth for Ionathan his fathers sake so doe good men to Gods children for Gods sake their heauenly father Fourthly this loue which is the life of faith at least the pulse of it is cleane opposite to selfe-loue which is of an hard and niggardly nature and enuious of any good to any about him but it is like Gods loue which communicates it selfe and is liberall for the good of all Thirdly where there is any sound grace of conuersion there is zeale for God which worketh the heart to the cherishing and setting vp of grace and vertue and to the hatred and resistance of sinne and vice in a mans selfe and others it will shew it selfe for God as Act. 26. 29. Paul said to King Agrippa I would that not onely thou but also all that heare me this day
3. 17. Whatsoeuer ye doe in word or deede doe all in the name of the Lord Iesus giuing thankes to God Fourthly when all is done to the glory of God to the honour of our profession and to the prouoking of others seeing our good workes to glorifie our heauenly father 1. Cor. 10. 31. Whether ye eat or drinke or whatsoeuer yee doe doe all to the glory of God And thus shall euery good duetie in our hands be a step in our way to heauen Fourthly beware of turning to the right or left hand Prou. 4. 27. Turne not to the right hand seeking or stablishing our righteousnesse in our selues or in merits with the Papists for the way of inherent righteousnes leads from Christ who is the Way nor to any way of perfection of orders deuised by men as of Francis or Dominicke of Pouertie Chastitie and Counsel-keeping or of Iesuitisme which is the perfection of Rebellion and Treason Dauid in the 101. Psalme professeth that hee will walke in the perfect way diuers thousands of yeers before the Deuill had hatched any of these vncleane birds in the world Neither turne to the left hand turning grace into wantonnesse and imboldning our selues to sinne because grace hath abounded as profane Libertines doe Turne not to the world or earthlinesse these two waies can none walke in together vnlesse one man could serue two Masters or serue God and Mammon Our profession to God must be the same that the Israelites going towards Canaan made to Sihon King of the Amorites Num. 21. 21. Let me goe through thy Land wee will not turne aside into the fields nor into the vineyards neither drinke of the waters of the wells we will goe by the Kings high way vntill we be past thy Countrey Fiftly let vs be circumspect both to preuent and to recouer our selues out of our falls in this way By reason of Satans fierce temptations the weaknesse of grace and the frailty of the flesh many are the fals and knocks of the best In many things we sinne all saith S. Iames and Who knoweth his errors Psal. 19. 12. Now if wee will preuent these we must beware of occasions of sinne as a traueller steps ouer stones and rubs in his way Eue preuented not the occasion of her fall when shee entred talke with the serpent We must make a couenant with our eyes not to looke vpon a woman nor on the wine in a cup we must watch ouer our selues both alone and in company and not runne into bad company lest wee come home by weeping crosse as Peter did Secondly we must not lie in our falls a man in his iourney if hee fall and lie still shall neuer come to his wayes ende and if hee rise quickly though it hinder him a little it shall not much The Saints all of them recouered themselues out of their fals as Dauid in this Psalme by confession conuersion suing for pardon and renewing their faith and repentance A man out of his way must come backe againe the sooner he returnes the lesse is his labour Peter presently went out and wept bitterly and so was restored to Christs fauour Thirdly suppose thy falls bee grieuous and often into the same sinnes yet let them not hinder thee still out of the way For as the childe of God must neither presume nor purpose sinne so must hee not despaire of rising hauing fallen into sinne seeing the promise is that if a mans sinnes for hainousnesse bee as red as Scarlet vpon his true repentance they shall be made white as Snow and the parable teacheth that if a sinner offendeth seuenty times seuen times in a day and as often truely repent he shall bee as oft forgiuen Fourthly after such fals we must be more wary and careful lest we fall in the same manner A man yea a beast will be more carefull when it comes by the same place where it caught a fall yee cannot get it into the same hole againe Dauid no doubt would not count the Tribes againe after that fall in numbring them Sixthly hold on in this way constantly with perseuerance for the end of a worke crowneth it and the end of a way gladdeth and resteth the weary traueller and this rest is without end Many set foorth on this way but are discouraged by the hardnesse of the entrance whereas if they were a little entred the way would bee pleasant and the yoke of Christ easie and sweete Others haue gone yet further but at length looke backe yea go backe when a man would haue thought they had escaped the filthinesse of the world and these haue lost a great deale of labour and comfort Others yet farther then then they as the bad earth euen so farre as a man could perceiue no difference between them and sound Christians and apparent difference was there none but in perseuerance and yet wanting soundnesse haue suffered shipwracke euen at the hauen and so their former righteousnes is all forgotten a great deale of way they had gone and much worke had they ridde whereof they shall neuer see crowne nor comfort Oh beware of wearinesse and relapse as towards the end of his way the traueller is most cheareful so should wee and the rather because first euery one affects a good end euen Balaam and will we not endure a little difficultie for it Secondly Satan is most fierce in our end to hinder vs of the crowne and therefore wee should bee more watchfull and diligent to goe through Thirdly if we can labour a while wee shall bee euer safe neuer feare him any more neuer lose that crowne which the righteous Iudge shall giue vnto vs who loue his appearing I will instruct thee I will teach thee I will guide thee with mine eye These three particulars teach vs three properties of a good Teacher First to make a people to vnderstand their way Secondly to goe before them in good example in this way Thirdly to haue a watchfull eye ouer them to guide and gouerne them in that good way which they teach and walke in Dauid a good Instructer professing all these propoundeth himselfe a patterne for all good Pastours and Teachers First Teachers must make the people vnderstand the word of God and from thence their owne estate Nehem 8. 8. Ezra read the booke of the Law distinctly and gaue the sense and caused them to vnderstand The summe of a good Teachers office is in teaching pure doctrine purely first hee must chiefly tye himselfe to the word of God his principall scope must be not to make men vnderstand Latine or Greeke or the sayings of men but the word of God Ierem. 23. 28. The Prophet that hath a dreame let him tell a dreame and he that hath my Word let him speake my Word faithfully what is the chaffe to the wheate saith the Lord 2. Tim. 2. 2. The Word that thou hast heard of mee deliuer to faithfull men Secondly these words must hee propound to a plaine and
rest in himselfe when he was thus forced to be absent Secondly the peeuishnesse of men is hence discouered that will not haue their liues marked nor their actions scanned the Minister must set no eyes vpon them they will endure no obseruing no reproofe Oh what hath he to doe with me I will doe what I list for all him Nay but he must obserue thy wayes he must guide thee with his eye hee must ouer-see thy course and warne thee out of thy speciall sinnes and if he cannot hinder or preuent thy damnation he must preuent his owne by warning and admonishing thee Nay if God haue made euery Christian anothers watchman and all the godly mutuall Keepers of each other which is a speciall fruit of the communion of Saints as appeares in those exhortations to obserue one another to prouoke to loue and good workes and Let euery man looke on the things of another c. much more must the Minister obserue the wayes of his people Thirdly see hence both the necessitie of the Ministerie which God hath erected in the Church as a guide to heauen and how vvee should entertayne it How kindly do Trauellers recompence faithfull guides How barbarous were it for a man to abuse him that gently guideth him through a dangerous and vnknowne way and yet what good guide in the Ministrie meeteth not with such vnnaturall dealing from naturall and vngodly men so much of the Preface Now followes the Exhortation VERS 9. Be not like the Horse or Mule c. IN these wordes is contayned the third generall vse of the former doctrine of Gods free mercy in iustifying and sauing the humble and penitent sinner hereupon inferring the dutie of humble subiection and obedience vnto God This is propounded in a precept dehortatorie disswading from brutish senselesnesse and peruerse obstinacy which are two mayne lets to repentance and godly sorrow and the Prophet layeth it downe by way of dissimilitude betweene man to whom God hath giuen a reasonable soule and Beasts deuoide of reason and vnderstanding especially such as are in a further degree of stupiditie and dulnesse then sundrie other of the Creatures be of vvhich sort he nameth two the Horse and the Mule from vvhose nature Nature it selfe hath taught vs not to depart onely but also to abhorre because vvee are made after the Image of God in knowledge and vnderstanding The things wherein vve must be vnlike these creatures are two First they are vnteachable which vnderstand not saith the Text Creatures they are vncapable of instruction you can perswade them vvith no Reason or Eloquence Secondly they are vntractable and therefore it is said Thou bindest them with bit and bridle lest they come neere thee they are wilde by nature and if they be not well watcht and hampered they will bite and strike their owners Herein must euery man professing the feare of God be vtterly vnlike them For the further opening of the wordes sundrie questions are to be answered as First Why is the Prophet so harsh and sharpe vvith his Scholers Are wee not commanded to be soft and gentle vnto all men and to instruct them with all meekenesse considering our selues were once deceiued Dauid was directed by a good Spirit and went vpon a good ground First he speakes out of his owne experience hee knew vvhat himselfe was a little before while he hardned himselfe in his willingnesse to keepe his sinne Psal. 73. 22. I was foolish and ignorant euen as a beast before thee Hee knew the strength of other mens corruptions the hardnesse of their knots by his owne and sees they haue neede of as hard vvedges as hee and yet after a sort makes himselfe a copy and instance in this sharpe reproofe Be not as I vvas euen like the Horse or Mule Secondly hee manifests a notable fruit of his owne true repentance that hauing left his sinne he cannot speake of it but with disgrace and testification of the lothsomnesse of it as it is a bad signe of impenitency when a man can speake any thing friendly of his sinnes past Whatsoeuer hath much lothed vs in time past we cannot name it or thinke of it without dislike And as hee be wrayes his owne zeale against his owne sinne so doth he assure himselfe that all that are truely touched care not how disgracefully their sinnes be dealt withall Thirdly he would checke the pride of sinners who thinke so well of themselues but in the state of nature are not only like but farre worse then any of the brute beasts True humilitie will make a man thinke of himselfe as of the basest creature Christ gaue the Woman of Canaan diuers checks and at length he called her a Dogge Truth Lord said shee shee thought no better of herselfe then so Fourthly though our softnesse and meekenesse must moderate our heate towards the sinner yet must it not abate our heate and zeale against the sinne it selfe againe wee must so haue compassion on some persons offending considering the circumstances of sinnes as others wee must saue with feare Further we must so consider our selues in times past as wee forget not our selues for the present Are vvee now healed then our zeale is more against sinne then euer before and as zeale increaseth so doth our hatred of sinne daily Lastly whom deales Dauid withall but obstinate and wilfull sinners vvho are no better then corrupt and brutish nature made them Secondly Why doth he name these creatures the Horse and the Mule and not the Lyon or any other First because these are best knowne vnto vs that his true meaning might appeare to the meanest and breake out sensibly in his comparison to the simplest Hearer Secondly that in their properties naturall men might see their owne as first these creatures are led by sensualitie not by reason no more are naturall men but led by the same guide Secondly euery man sees these creatures lower then that they can rise vp to the vnderstanding and iudgement of humane actions and so are they in the things of God 2. Pet. 2. 12. Thirdly how often doe these creatures especially if better fed lift vp the heele against their Feeder neuer or seldome acknowledge the Owner of their fat pasture they cast off their Rider and grow insolent so doe they Deuter. 32. 15. Fourthly the Horse longer then the spurre or bit is vpon him is in no awe so wicked men neither spurre nor bridle auailes them to amendment Fiftly the Horse wanting reason to his strength and courage rusheth fiercely and fearelesly into any danger so euery wicked man turneth to his race as the Horse into the battell Ier. 8. 4 6. Sixtly the Mule is a creature not of the creation of God but against his institution Gen. 36. 24. and a wicked man is a degenerate creature not of Gods making but against his Law a Mule arising by strange copulation with Sinne Satan there was neuer a wicked man when God said of all
sorrowes in number many in kinde many in this life many moe in the life to come many within him many without him and many on euery side as the next branch in the opposition shewes that God on euery side compasseth his children with goodnesse and mercy Whence Note the vnhappy and cursed estate of euery wicked and obstinate sinner in the world his sorrowes shall bee many and great Isa. 65. 13 14. Behold my seruants shall eat and yee shall bee hungry my seruants shall sing for ioy of heart and and yee shall cry for sorrow of heart and shall howle for vexation of minde and yee shall leaue your names for a curse vnto my chosen Reu. 9. 12. One woe is past and two are to come and Chap. 8. 13. The Angel flying thorow the midst of heauen cryed Wo wo wo to the inhabitants of the earth All these many woes are proclaimed against the wicked of the world cleauing either to the Kingdome of Antichrist in the West or of Mahomet in the East Turkes Saracens Arabians Tartarians and after them to all the wicked that cleaue not to God in the purity of his worship and in obedience of his word And that they are onely denounced against them appeares Chap. 9. vers 4. because the children of God are sealed and exempted from them Deutron 28. 58. 59. If thou wilt not obserue to doe all the wordes of this Law then the Lord will make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance and sore sicknesses and of long continuance But many are the woes and miseries of the godly and therefore what is it better to bee a godly man then a wicked There is great difference betweene them for first these are all mingled with mercy Indeed a child that is deare to his father if he runne another way with Ionah must bee whipt and fetcht backe againe yet the Lord puts not off fatherly affection but remembreth mercy in iudgement and smiteth with the rods of men but his mercy he taketh not away Whereas the sorrowes of the wicked are destitute of all mercy and no maruell seeing all their blessings are leuened and sowred and tend to their bane through a secret curse of God blowing on them and blasting them Secondly the godly call not their miseries on them by a trade and course in sin as the wicked do but when for tryall or correction of some slip God leads them where they would not they follow him taking vp the crosse thereby learning the will of God prouing what is in themselues amending that which is amisse confirming themselues to euery good work this cannot the wicked do who whatsoeuer they suffer fall from euill to worse Thirdly the Lord deliuers the godly out of all putteth vnder his hand and reares them vp and leaueth them not in the sorrow till hee haue enlarged their feete and brought them where all teares shall bee wiped away Whereas he leaues the wicked in sorrow laughes at it and suffereth the fire of his iealousie to seaze on them to the bottome of hell Fourthly the Lord recompenseth the light afflictions of his seruants with an exceeding weight of mercy first in this life iustifying sanctifying beautifying teaching feeding protecting them and theirs Secondly in death bringing their soules to heauen and laying vp their bodies safe till the resurrection Thirdly at the day of iudgment bringing both body and soule into the glory of the iust But these sorrowes of wicked men are farre other both for number and measure in this life and afterward much more all of them void of all mercy And to conceiue aright of them consider first the kindes of them Secondly the causes or reasons of them Thirdly the vse For the first these sorrowes are partly in this life and partly after it First In this life these sorrowes are partly in the present practice of sinne and partly in the consequent fruits of it Secondly the very course of a sinner although Satan present it to him through a false glasse and it seeme pleasant and care to be quite away yet indeed it is a sorrowfull and heauie course for the laughter of a wicked man is but in the face not in the heart and euen in laughter the heart is heauie or hath cause so to bee That which Salomon speakes of a voluptuous course which most agreeth with the flesh is true euen in the passing of it It striketh as a Dart through the liuer Prou. 7. 23. The same is true in the purchase of other sinnes as 1. Tim. 6. 10. the Apostle noteth of the course taken vp in earthlinesse and carking care after the things of this life that this man though hee seeme to liue merrily yet he pierceth himselfe through with many sorroweâ— The intemperate person meetes with many diseased dayes and houres of paine and sorrowes as the Gowt Dropsie Palsies Surfets which make his life a burden vnto him so as though the sinner see it not yet in the practice of sinne there is more gall then honie and at the best it is but a bitter-sweete But Secondly after the sinne is committed comes a fearefull and more sorrowful sence of it for if the best fruits of sin euen in the godly that are renued by repentance be shame and sorrow no maruell if the wicked be hanted and hunted with horrors of conscience desperate feares restlesse torments and be as the raging Sea which cannot rest for there can bee no peace to the wicked man so long as his conscience hath any sense but let him goe and ride where he wil he pursues himselfe with hue and crie and so long as he cannot runne from himselfe hee carries his accuser and tormenter with him as Cain did and Baltasar euen at his Feast was pierced with feares and sorrowes that made his ioynts loose and his knes knocke together so shal Gods hand-writing be on the walles of profane consciences How many sorrowes after his sinne ouertooke Iudas and so oppressed him that his heart being not able longer to susteine him his best ease was to hang himselfe a wofull remedy not much better then his disease but such shifts are the wicked sometimes put to when their sweete meates are recompensed with sowre sawce Secondly after this life is the consummation of his sorrowes euen in Christs appearance for all that this life can load him with is but the beginning of sorrow The parcels of this sorrow shall especially bee in these particulars First they shall waile and sorrow to see him come in the clouds whom they haue pierced he shall bee their Iudge whose lawes and person all their villanies haue been committed against Secondly in that wofull separation first from God in the losse of glory and happinesse and then from Gods people when they shall see Abraham Isaac and Iaakob and all the Saints in the kingdome of heauen and themselues shut out
sorrowes of it freed vs from the guilt of sinne appeased the wrath of God abolished eternall death and destroyed the Deuils Kingdome Now the Sonne thus freeing vs we are free indeed Oh! the greatnesse of this deliuerance should astonish vs whereby we auoid those great and insuperable euils which otherwise had for euer oppressed vs. Now in way of thankefulnesse First beware of turning backe to the seruice of sinne and obey the precept giuen to the blind man Thou art made whole sinne no more Secondly loue him much who hath forgiuen so much Luc. 7. 47. Thirdly Studie to please him in all things Psal. 116 8. Because thou hast deliuered my soule from death mine eyes from teares and my feet from falling I will walke before the Lord in the Land of the liuing Fourthly magnifie and speake of this great deliuerance and saluation as the Church did Psalme 126. 3. The Lord hath done great things for vs whereof wee reio yee and say with Mary Luc. 1. 49. Hee that is mightie hath done great things for me and holy is his Name But hee that trusteth in the Lord mercie shall compasse him THis is the second motiue or enforcement of Christian obedience wherein first consider the meaning of the wordes Hee that trusteth in the Lord here is a description of a godly man by a Periphrasis A godly man is not hee that wants all sinne but he that being a Beleeuer manifesteth the fruit of faith in reposing himselfe vpon Gods mercie as the rocke of his safetie Thus the Church is described comming out of the Wildernesse and leaning on her well-beloued Cant. 8. 5. And the people of Gods delight are such as feare God and attend vpon his mercie Mercie hee sayth not ioy as in true opposition he should haue said for ioy is properly opposed to sorrow not mercie but in this Word First he both includeth that and Secondly he noteth also the ground of the godlies reioycing which is mercie not merit Thirdly mercie also vpholds and preserues this ioy Shall compasse him opposed to the many sorrowes of wicked ones and it noteth First a full and complete felicitie of the godly Secondly the large goodnesse of God towardes them not giuing them onely one blessing or mercie or of one kind but besetting them and meeting them at euery corner with mercies Thirdly that Dauid had here tasted abundantly of mercie and hauing assurance of the pardon of sinne had experience in his owne person and here speakes of it according to his abundant sense of it Fourthly that being now compassed with mercie hee would allure and perswade euery godly man to get the pardon of his sinne also and that is mercie enough Out of this exposition ariseth this instruction namely that Hee that trusteth in God shall haue a plentifull part in the mercies of God mercie shall compasse him Psal. 103. 11. As high as the Heauens are aboue the Earth so great is his mercie towards them that feare him Psal. 125. 2. As the Mountaines compasse Ierusalem so the Lord is round about his people Zach 2. 5. The LORD promiseth to the Church to bee a wall of fire round about her and her glorie in the midst of her Here are euery where mercies within and without And the reasons of this point are these First the godly are vessels prepared for mercie Rom. 9. 23. Whom God hath chosen to declare the riches of his glorie vpon Secondly where Gods comfortable presence is there are great mercies because he is great in mercie Isa. 55. 7. and rich in mercie Ephes. 2. 4. Where the Sunne is there is abundant light and where the Sea is there must bee abundant water Now Gods promise on his part and the faith and trust of the godly on their part holds God present with his people at all times Thirdly the mercie that God sheweth to the godly is great in kind because it is a speciall mercie which is peculiar to them flowing from speciall loue True it is that the Lord is good to all and his mercie is ouer all his worke Psal. 145. 9. that is there is no worke of his hands which receiueth not from him some mercie But that is but a generall mercie as when the Sunne shines on the good and bad and the raine fals on euery mans ground by this hee sends away the worst men with good gifts But there is a speciall mercie reserued for the Elect and reseruing the Inheritance for them to these hee is not only a mercifull Lord but a mercifull Father a Father of mercies rich in mercie Psal. 103. 3. As a Father pities his Children so the Lord pities them that feare him A mercifull man pities his beast much more his brother but if his childe bee in distresse his pitie is more inward and working as his affection is such is the compassion of God towardes his Children who is therefore sayd to haue bowels of compassion Fourthly GODS mercie is great in quantitie and measure it filleth all the space betweene the Earth and Heauen and all the distance betweene East and West Psal. 103. 11. 12. so as if a man bee betweene Earth and Heauen or within the quarters of eyther this mercie must compasse him Dauid shewes the vnmeasurable measure of it Psal. 40. 5. O Lord thou hast made thy wonderfull workes so many that none can count in order to thee thy thoughts toward vs I would declare and speake of them but they are more then I am able to expresse For the better cleering of the point although wee can neuer set out the infinite mercies with which God compasseth his Elect yet wee may point at some of them especially those speciall ones which are peculiar to the godly and which like the childrens bread are not cast vnto Dogges it faring with the godly as with a mightie rich man that knowes no end of his wealth Though hee cannot haue his eye ouer it all yet his thoughts sometimes are vpon his goodliest Mannors his Treasury his most precious Pearles and Iewels The kinds of this mercy towards the godly concerne eyther this life or the life to come The first and chiefe mercie the fountaine of all is that euen in this life God hath pleased to afford vs himselfe the chiefe good that himselfe is become our portion Psal. 16. 5. and that the soules of his people can rest and stay themselues in him alone and ioy in the light of his countenance when the World doth what it can to make them miserable Psalme 73. 25. Whom haue I in Heauen but thee and whom haue I in comparison of thee My flesh faileth and my heart also but God is the strength of my heart and my portion for euer Now can an Hypocrite euer reioyce in God or what comfort can he haue in God who is not in couenant with him heere then is a speciall mercy without bound or banke euen infinite as God himselfe is Secondly from hence
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