Dauids teares by Sr. John Hayward ...

FLY FROM EVEL DOE GOOD

DAVIDS teares By Sr John Hayward knight , Doc. of Lawe

LONDON Printed by John Bill . 1623.

TO THE READER .

HAuing finished my SANCTVARIE , and finding it to haue taken roote and life for some continuance ; I could not conceiue any better imployment of those houres , which I haue resolued to sequester for exercises in this kinde ; then in making my conceptions legible vpon those Psalmes of DAVID , which liuely describe , both the forme and the force of true repentance . Partly in regard of the generall dignity of the whole Booke of Psalmes , largely extolled by many ; but chiefly in regard of the eminent excellency of these Penitentiall Psalmes , which heereafter I entend particularly to declare . And heerein I aime at no priuate end , but designe , and resigne my endeuors wholly to the Glory of the All-powerfull GOD : to whom Glory is so proper , that nothing is more repugnant to reason , then either not to attribute it to him , or to seeke to draw it to our selues .

For albeit GOD , who is all fulnesse and perf●ction , cannot receiue accesse or increase ; yet by praysing and blessing his exteriour workes , we enlarge and spread his glory to others . This praise and glory , because we cannot incorporate into his essence , whereto no addition can bee made : we are sayd to attribute to his NAME . For the NAME of a thing is separate , and externall from the thing which it serueth to signifie ; and neither a part nor of the substance therof .

But we on the other side , are inwardly hollow and empty , and alwaies wanting some amendment . Wherefore we haue enough to doe to labour in repairing that . We must not play our part for exteriour shewes ; but inwardly , within our selues , where no eies shine but our owne . Otherwise we shal be like to an Egge long couered with salt ; the shell wherof wil be faire and sound , but the inward substance altogether consumed . Or like an vnwise hunger-starued beggar ; more desirous of a faire garment , then of necessary meat . Hee who seekes himselfe abroade ; who regardes more what hee is to to others , then to himselfe ; who doth honestly , because he would be so esteemed ; shall neuer produce profitable effect . As the intention is vaine , so wil be the euent . But if constantly wee pursue reason and piety , let approbation of others follow if it please : as neither vainly desired , so not rigidly to be contemned .

Much lesse must they expect any benefit by their trauailes , who retire themselues to priuate studies . For they liue not out of themselues , they study not other mens humours , they applie not their thoughts to the time . And this is the reason wherfore many well esteemed for sufficiency , whose vertue forbids them to be base , hang vnder the wheele , and cannot aduance . Yea , sometimes it happeneth , that whilest they are most honestly busied , men of scornefull and beggarly ignorance , separate from all imitable qualities or endeauours , will be nimble to nippe from them such small matters as they haue .

I confesse I haue beene bitten by some such Vipers ; who thinke nothing sufficient that they haue , nothing dishonest that they doe . But I enuie not the grauell in any mans throat . It sufficeth for mee that I haue attained a quiet contented life , free either from anguish in my selfe , or enuie at others : free either from wishing great matters , or wanting some small : a life fit for serious cogitations .

The rich compositions of Ancient times , I reuerence and admire ; they doe not only satisfie , but astonish mee . I see them not to the depth , but I see them so farre , that I conceiue the farthest reach of our age cannot neerely approach them . Of my owne productions , neuer any did fully content mee , and the approbation of others is no warrant to my owne iudgement ; tender and seuere in what I doe . They may happily bee somewhat sprinkled ouer , but throughly died , I conceiue they are not . And in case any thing be excusable in them , it is not in regard of themselues , but in comparison of some other form-lesse vnsinewie writings ; whereto notwithstanding I finde good allowance to bee giuen . Assuredly , knowing my owne ignorance and defects , I wonder much at the constant assurance of many others .

But modestie forbids vs to speake good or ill of our selues . I haue heere vndertaken a difficult taske , in writing vpon these high parts of Scripture . I did put forth two of these psalmes at the first , for an assay , as before I did the like in my Sanctuary . And finding some acceptation I haue now added a third : and intend to proceede in some of the rest . And wherein I finde no encouragement from others , I will remaine satisfied with my owne contentments For by entertayning my thoughts in these sweet retreits , how many tedious and friuolous cogitations haue I auoyded ? How many indignities and discontentments haue I therein buried ? Let others hungerly hunt after fauour and wealth , the common drudgery of the world : let them spend their spirit and honestie in vnciuill vnderminings . I desire and pray , that this heauenly harmony may alwayes ring in my eares ; that I may close the last period of my life with one of these songs of Sion .

Nunquid Zimri pax &c.

HOM. Il. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . TAM grauis ille mihi nigri quam limina ditis . Ore aliud qut fert , aliud sub pectore celat . AS dale of death , so doe I hate that kinde ; whose tongue from thought , whose mouth dissents from minde .

DAVIDS TEARES .

PSALME VI.

O LORD rebuke me not in thine indignation : neither chasten me in thy displeasure .

2 Haue mercy vpon me , O LORD , for I am weake : O LORD heale me , for my bones are vexed .

3 My soule is also sore troubled : but LORD how long wilt thou punish me ?

4 Turne thee , O LORD , and deliuer my soule : Oh saue mee for thy mercies sake .

5 For in death no man remembreth thee : and who will giue thee thankes in the pit ?

6 I am weary of my groning , euery night wash I my bed , and water my couch with my teares .

7 My beauty is 〈◊〉 for very trouble : and worne away because of all mine enemies .

8 Away from me all yee that worke vanity : for the LORD hath heard the voice of my weeping .

9 The LORD hath heard my petition : the LORD will receiue my prayer .

10 All mine enemies shall be confounded and sore vexed : they shall bee turned backe , and put to shame suddenly .

Of the title and parts of this PSALME . 1 THE inscription of this Psalme . 2. The Authour thereof . 3. Wherefore Dauid watered his bed with teares . 4 Our conflicts in this life , and the weapons thereof . 5 Wherefore the iust are sayd to flourish like a palme tree . 6 Wherefore this Psalme is intituled , To him that vanquisheth . 7. The parts of this Psalme .

THis is the first of those Psalms which are called Penitentiall ; and according to the version of Saint Hierome and of Felix , beareth this inscription or title , A Psalme of Dauid to him that vanquisheth ( pro octaua ) for an instrument of eight strings .

For , that Dauid was the Authour of this Psalme , it is nothing doubted ; not only because it hath beene both anciently and generally so receiued , but because diuers passages of the Psalme doe plainely seeme to import no lesse . For therein is liuely expressed a most exquisite sense of sorrow and griefe ; agreeable , as well to the greatnesse both of the person and sinne of Dauid , as to the large measure of grace , which afterward he did obtaine . It maketh mention also of ( stratum ) a kinde of couch vsed by men of eminent dignity ; which as Dauid had defiled with adulterous embracements , so did hee there chiefly exercise his sorrow , so did he there plentifully powre foorth his teares . Verely , as the sinnes of Princes are neuer small ; so their great sinnes require a great and high degree of repentance .

Now , in this life we are neuer at perfect peace , we are trauayled with continuall conflicts , wherin some armour is of necessary vse . But in these spirituall combats , sorrow , sighes , groanes , and teares are the onely armour of defence , the onely weapons of aduantage ; by which wee atchieue true victory and triumph . For this cause it is sayd , that the iust shall flourish as a Palme tree . Psal. 92.11 For as the Palme tree doeth flourish best vnder greatest weight ; so vnder many difficulties and oppressions the iust must mount to their highest hopes . And therefore because by these armes Dauid did preuayle , not onely against his outward enemies , not only against his inward troubles and perplexities , but against the wrath and vengeance of Almighty GOD : because by these meanes his griefe was turned into ioy : because hee beganne with bitter anguishes , and ended in exultation and triumph : this Psalme is entitled , To him that vanquisheth : therefore also it was appointed to bee sung vpon an instrument of eight strings , called Octaua ; vpon which , as S. Hierome sayth , Super paral . ca. 15. In Ci●haris pro Octaua , can●bant Epinicion . they vsed to sing Psalmes of triumph and ioy . And so this Psalme falleth naturally into two principall parts , as in the Table following doeth appeare .

In this Psalme of Dauid is conteyned his sorrow and conflict , wherein is expressed a fearefull apprehension of GODS Iustice , vers. 1. an humble petition for his mercy , & that vnder many reasons , whereof some are drawn from himselfe ; & namely from his weakenesse , v. 2. troubles in body v. 2. soule , v. 3. GOD : and namely from his mercy , ver. 4. wisedome , ver. 5. iustice , ver. 6. power , ver. 7. Victory and Ioy , in regard of his reconciliation with GOD , ver. 8. and 9. the confusion of his enemies , ver. 10.

VERS. 1.

O LORD rebuke me not in thy wrath , neither chastise me in thy displeasure .

1 EVery sinne is infinite , and wherefore . 2. Punishments in this life not to be feared , and wherefore . 3 Eternall wrath how fearefull it is . 4 The paine of losse . 5 The paine of sence . 6 The fearefull representations of a guilty conscience . 7 Which turneth the trembling soule to GOD.

O Most glorious GOD ! infinite in Maiesty , to be both honoured and obeyed ; infinite also in might , to be feared : The greater thy Maiesty is , the greater are my offences against it to bee esteemed ; and the greater punishment may thy Almightinesse inflict . As thy Maiestie is infinite , so is euery offence against it infinite ; so is infinite punishment due to such offence . This infinite Maiestie haue I many wayes most grieuously offended ; and therefore haue iust cause to feare thy grieuous displeasure , thy grieuous punishment : euen equall to my sinne , and that is infinite .

I feare not thy reproofe , I feare not thy corection ; I dayly expect it , I dayly desire it ; because dayly I deserue it . For I know that dayly I offend , and I know that thy diuine Iustice will not suffer offences to remaine vnpunished . Verebar omnia opera mea sciens quod non parceres delinquenti . Iob. 9. If thy Iustice punisheth only in this life , then is it fatherly , then mercifull , then is it iustice tempered with mercy : but if it punisheth in the life to come , then is it extreame Iustice ; then extreme rigor and reuenge ; then is it as a rod of yron , vpon a potters vessell . Psal ▪ 2. The one is among men , and oftentimes by them ; the other is in the company and by the office of Deuils . Sicut erudit homo fi●ium suum , sic Dominus Deus crudit te , vt custodias mandata sua . Deut. 8.5 . Heb. 12.6 . The first is a gentle instruction , a chasticement , a correction ; the last a seuere and finall execution . This rodde of thy correction I kisse , I embrace thy chasticements vpon my knees ; If I were exempt from thy Fatherly chasticement , then were I exempt from being thy childe , For thou scourgest euery childe whom thou receiuest . But I feare thy fury , I tremble at thy extreame displeasure . I desire to feele thee as a louing Father , but not as an angry and inflexible Iudge .

Rebuke me not , O LORD , with thy violent voice , let not thy angry arme beat stiffely vpon me . It will consume me , as a flaming furnace ; It will swallow me , as a deuouring gulfe ; It will driue me as a torrent , into the headlong descent of eternall death & damnation . What strength can stand vnder thy Almighty arme ? What courage can behold thy fierce bended brow , and not bee astonished , not stroke downe with terrour ? LORD , I now feele thy anger in a moderate measure , I now feele thy temporary and temperate wrath , which I am not able to endure ; but heereby I am further led to esteeme the ful charge of thy fury , how vnable I shall be to endure thy eternall indignation . How little a portion haue we of him ? Iob 26.14 . but who can vnderstand his fearefull power ? Assuredly , the generall floud , the destruction of Sodome , all thy punishments which haue beene , shall be , or can be inflicted in this life , are to bee deemed but as a few gentle drops , in regard of the full tempest of thy eternall wrath .

In that day of thy wrath , when we shall stand forth at the barre of thy Iudgement ; What soule can sustaine thy angrie eye ; whose sight will pierce to the very center of our hearts , and rippe vp euery festred corner of our consciences ? What other accusers ? What other euidence will thy iustice require ? certainely if thy voice was terrible when thou gauest thy Law , if thy chosen people were then afraide ; Exo. 20.13 how terrible will it bee when thou shalt demand an accompt of thy Law ? when thou shalt giue sentence for the breach therof against thine enemies ? Depart from me yee cursed . Out alasse ! What a punishment of losse is this ? to be banished from thy face , Poenadamni . whose beauty cannot be expressed , which the Angels insatiably desire to behold ; the sight wherof is the full perfection of all pleasure and abundance , the true ioy and rest of our soules . What death is so grieuous as this departing ? But whither ( O LORD ) doest thou command to depart ? Into euerlasting fire . Out alasse ! This is a cruel curse indeed . Whom wil it not appal ? whom will it not astonishwith feare ? Poenasensus . Isa. 33. What ? Into euerlasting fire ? without either intermission or end ? Alasse ! Who can abide with the deuouring fire ? Who can dwell with the euerlasting flames ?

This is the very habitation of thy wrath , in this place thy fury doth raigne . Our abhominable sins inflame thy wrath , and thy wrath inflameth this fire against vs . Heere thou hast no presence of compassion , none of comfort ; none but simply of indignation and wrath . Heere thy wrath will bee so inexorable , that if all the Angels , if the whole court of heauen should intreat thee prostrate vpon their faces , for one drop of water , to refresh one part of a tormented sinner , for a very short moment of time ; they should not obtaine , thou wouldest not bee entreated . LORD , let me neuer heare this terrible voice , let me neuer feele this weight of thy wrath ; albeit I haue iust cause to feare it . For I haue beene ouercome , I haue yeelded to the sway of my sottish sensuality ; I haue disobeyed thee , I haue rebelled against thee , I haue deserued , I haue prouoked thy displeasure against mee : And now my conscience quaketh , and formeth many fearefull representations to my soule . Mee thinkes I see thee come furiously vpon me ; thy wrath ( me thinkes ) is euen now ready to strike . But stay , patient LORD , hold thy hand , forbeare a while : giue mee leaue to collect my astonished and dispersed thoughts ; to erect my soule , and direct it to thee . Before thou commest in iustice to ouerwhelme mee with thy wrath , In Iustice heare what I haue to say for my selfe . Regard the silent sobs which my feeble soule , surprised with feare , sendeth foorth : regard the broken voice , which my trembling tongue addresseth to thee .

VERS. II.

Haue mercy vpon mee O LORD , for I am weake : heale me LORD for my bones are troubled .

1 THe first weakenesse of a sinner . 2 Wherefore the fall of man repaired , and not of Angels . 3 A second weakenesse . 4 A third weakenesse . 5 When misery may sue to Iustice , when to Mercy . 6 The minde worketh bodily effects . 7 How the goodnesse of GOD is said to hurt . 8 A prayer .

HAue mercy vpon me , O LORD , Haue mercy vpon mee : Hold thy hand , O mercifull LORD ! Oh my GOD ! What wilt thou doe ? What ? Wilt thou make proofe of thy prowesse against my weakenesse ? thinkest thou that I am come to combate with thee ? to defie thy fury ? to wrestle with thy wrath ? LORD I am weake ; I am wretchedly weake ; because my weakenesse is inclinable to euill . 1. Weakenes I am weake in resisting outward prouocations , weake in resisting the pleasures of mine owne appetites and desires . This weakenesse is miserable in me , but hath alwaies been strong to mooue thee to mercy . For wherefore else hast thou repaired the sinne of man , and not of Angels ? Verely because man sinned through weakenes of nature , but the sinne of Angels proceeded meerely from malice of will . For with the more frailty a sinne is committed , the lesse doth it participate of will ; and the lesse voluntary a sinne is , the readier is thy mercy to relieue . And therefore seeing thou forgauest Adame , whose nature was entire ; forgiue me also I beseech thee , whose nature is corrupt and enclineable to euill : seeing also thou wert mercifull to him who charged his fault vpon another ; be fauouable , O LORD , to me who accuse and condemne only my selfe . Gen. 18.27 . For this cause therefore I will speake vnto my LORD , albeit I am but dust and ashes .

LORD , thou hast , made me , and thou knowest of what temper I am made : For no man is ignorant of his proper work . Thou hast not made my nature of brasse , my sinewes are not of yron , nor my strength of steele ; but thou hast made me of fraile flesh , yeeldable to all occasions of euill . My soule thou hast placed in this case of clay , as in a boate , driuen with the strong tyde of sensuall appetites ; which cannot be caried against that streame , but by great labor , by strong striuing with armes and with Oares . LORD , I do not lay forth this weaknes of mine , to excuse my sin , but to encline thee to mercy . For the LORD is merciful to them that feare him ; Psal. 103. because he knoweth wherof we be made , he remembreth that we are but dust . I haue sinned indeed , but rather through weaknes , then either malice or proud presumption : rather through a vicious and corrupt disposition infused as an inheritance from my ancestors , then through hellish either haughtinesse or hate originally in my ●elfe . Iob 13.24 25. Wherefore then hidest thou thy face and takest me for thine enemie ? Wilt thou vse thy strength against a leafe ? against dry stubble ? Wilt thou pursue a smoke , a shadow , a thing of nothing ? Haue mercy vpon me , O LORD , for I am weake . Not only to fall , 2. Weaknes . but much more in rising from my fall ; in repairing my state , in recouering thy loue and fauour againe . Perditio tua ex te Israel , tantummodo in me auxilium tuum . Hos. 13. This I can no waies doe by my naturall strength , no wayes without thy speciall power . I am able to offend thee , to fetter my feete in the snares of sinne , to bring my selfe into danger of thy wrath ; but to appease thee , to free & releeue my selfe , I am altogether vnable . I can cast my selfe into the deepe pit of perdition ; but come forth and returne backe , by my owne forces , I cannot . And therefore I still straine my voyce vnto thee : Haue mercy vpon me , O LORD , for I am weake . Weake in falling ; weake in rising ; but most weake I am , either to encounter or endure thy wrath .

Gracious GOD , I prostrate my selfe at the feete of thy mercy , 3. Weaknes . I creepe vnder the wing of thy compassion . I deale not with thy iustice , I tremble to thinke of it ; It is with thy mercy and compassion that I haue to doe . Correct mee in fauour , but not in furie : to my instruction scourge me , but not to my destruction . Alas ! my weakenesse hath made mee sinfull , and my sinnes haue made me miserable ; and my misery now sueth to thy mercy . If my misery were without sinne , then I would plead it before thy iustice , thy iustice would then relieue my case ; but for that it proceedeth from my sinne , I lay my plea at the barre of thy mercy . Haue mercy vpon mee , O LORD , for I am weak● : I am not able to beare thy iustice , I am not able to behold it ; I am so farre vnable to endure the force of thy wrath , that the feare thereof hath almost vndone me . It hath possessed euery part of my body , It maketh my feeble flesh to tremble , it doeth torment my very bones . For vnfained feare and griefe of minde , will soone worke effects in the body ; because the body and the soule are so firmly and familiarly knit together , that whatsoeuer ioy or griefe happeneth to the one , it is forthwith communicated to the other : Cor meum & caro mea exultanerunt in Deum vitium . euen as in two roomes ioined together , whatsoeuer motion or stirre is in the one , it is easilie sensible in the other .

Blessed LORD , thou art alwayes good ; thou hurtest no man , vnlesse himselfe be in the blame , vnlesse it be through his owne default . For as the Sun beame is cleare and comfortable in it selfe , and so is it to the eye that is sound , yet to a sore eye it is very grieuous : not through any default in the Sunne , but by the diseased disposition of the eye : so albeit thou in thy selfe art perfectly good , and doest nothing but good , yet to a sinner thou art grieuous ; thy goodnesse can doe no other then trouble and torment him : not through any euill influence from thee , but by reason of euill disposition in himselfe . And therfore , O gracious goodnesse ! O mercifull LORD ! O louer of mankinde ! not onely in pity pardon my weakenesse , but in power remoue it ; that I may bee strong and able to enioy thy goodnesse ; that thy goodnesse be not greeuous vnto me . LORD ! I resort vnto thee , not only as to a Iudge for pardon , but as to a Physitian for cure . My weakenesse hath taken a deepe surfet of sinne , and it is now growne to a desperate disease . All the faculties of my soule are infected , and the poyson is dispersed through all the members of my body . I can feele no strength , I can feele no quiet : not onely my feeble parts , but they that are most strong are troubled alike . Haue mercy vpon mee , and heale mee . O GOD ! Haue mercy vpon my imperfection , and heale my infection , I humbly entreat thee . Let thy mercie extend not only to pardon mee , but to heale mee : not onely to pardon my sinnes that are past , but to make mee strong and able against sinnes heereafter . For what good will pardon doe mee , if presently I returne to my sinne againe ? What will it auaile that I bee washed , if foorthwith I plunge my selfe in the mire ? LORD , I present my selfe vnto thee in the lowest degree of humility and griefe ; my eies charged with teares , my breast with sighes , my tongue with complaints , my whole bodie with disquiet : Let thine indignation now cease , looke vpon mee with a more calme countenance . Helpe me vp and I will rise , hold me vp and I will stand : comfort and confirme my sin-oppressed sences . Haue mercy vpon me and heale me : giue me thy health and strength , that vnder confidence of thy mercy I may boldly looke thy iustice in the face .

VERS. III.

My soule is also sore troubled ; but LORD how long wilt thou delay .

1 THE torments of the soule how great they are . 2 The effects of vnfayned contrition . 3 A resort to GOD. 4 How offensiue sin is to GOD. 5 Whe●efore sinne is the cause of trouble . 6 A prayer . 7 The cause of GODS delay . 8 The remedie .

AND yet , the trouble of the bodie might bee borne well enough : a mans courage may suffice to beare out any bodily griefe ; but who can beare the vexation of the soule ? The paine of the body , is but the body of paine ; the sorrow of the soule , is the soule of sorrow . Now thy terrours haue also surprised my soule . Not onely my body is cruelly crushed , both with the sence of my sin , and feare of thy wrath ; but my soule also is very grieuously afflicted with the one , and affrighted with the other . This soule which thou hast created to praise thee , is astonished to behold thee , astonished to thinke on thee : this soule which is the breath of thy mouth , is vnable to endure the breath of thy displeasure : this soule which thou hast created to represent thy likenesse , hath no liking , no power to sustaine thy presence . The loue thereof is extinguished with feare ; it hath neither roome nor respite to hope in thee . In thee it dares not rest assured , in any other thing it cannot . For assuredly , whensoeuer earnest and vnfained contrition seazeth vpon the soule , it disturbeth all ioy , it taketh away pleasure in any thing but teares ; it permitteth not to thinke on any thing but what is terrible . And as they who are in danger of shipwracke , cast ouer board their rich and best esteemed Merchandises , to saue their liues : so they who are tossed with the tempest of GODS anger , Reuertimini ad me in ieiunio ▪ ●letu & planctu ; s●indite corda vestra . &c. Ioel. 2. to saue their soules , doe not onelie abandon , but hate those things which formerly were either most delightfull or deere vnto them .

Out alas ! how am I oppressed ? into what perplexities is my poore sorrow-beaten soule plunged ? how is it abandoned ? how are all the powers thereof laide waste ? The vnderstanding is darkened , the will dazled , the memory confounded , the courage broken and beaten downe : dread and amazement haue dulled my sences . But aboue all , my conscience is goared with the sting of sinne . It anguisheth , it lanceth , it stretcheth , it teareth , it crucifieth the very heart of my soule ; It stirreth all vpside downe . Cor Impij quasi m●re feruens quiescere non potest . Verely , I finde it to be very true , That the heart of a sinner is as the raging sea , which neuer hath rest : The waues whereof are alwaies in motion , and one alwaies dashing against another . I leade a life euer dying , and I feele a death neuer ending : all my choice is concluded in this ; whether I will stand still without helpe , or stirre any waies without hope .

And as a fearefull Doue shaketh at the roaring of thunder , and shrinketh into some obscure hole , supposing it self most safe when it is least seene : so my amazed soule , trembling at the dreadfull sound of thy threats , looketh about for some place of retreit , either to defend or to hide it from thy furious face . It would flie from thee , but it knoweth not whither : it would be protected against thee , but it knoweth not by whom . O my GOD ! I cannot flie from thee , but by flying to thee . And therefore I flie from thee offended , to thee appeased ; I flie from thee through the gate of thy iustice , and I flie to thee thorow the gate of thy mercie ; I flie from a iust reuenging Iudge , to a mercifull and indulgent father ; whose goodnes is infinite , whose mercie is a spring , a streame , an Ocean that cannot be exhausted : the goodnes no lesse liberall , then the mercie is abundant . O sweetnesse of desi●e ! O safetie of soules ! open to me , thy distressed suppliant ; Let thy fauour receiue me , running from thy furie ; Let thy pitie protect mee , against thy seueritie ; comfort my troubled soule with one gentle cast of thy countenance : for I shall neuer recouer againe either my safetie or my quiet , vntill I recouer thy most louing and louely looke .

For sinne is so offensiue , so odious vnto thee , that wheresoeuer thou findest it , thou canst not affoord a kinde countenance ; thou must needes turne away thine amiable eies ; thou wilt not displaie thy beautie vpon so filthie a dunghill .

And this is the cause why wee are so troubled : For when thou turnest away thy face they shall be troubled . Auertente te faciem tuam turbabuntur . Assuredlie , the vexation of my soule can haue neither end nor ease , vntill thou turnest to mee thy appeased countenance . All other appliancies are as the handling of vlcers and wounds ; they doe but draw more humours to my sore ; they rather inflame then any waies asswage it .

But how long , O LORD ! how long will thine indignation ? how long , O LORD ! shall my anguish endure ? how long wilt thou with-hold thy comfort from me ? Thou who hast alwaies beene slowe to wrath , art thou slow now to lay downe thy wrath ? Thou who hast euer beene patient , art thou now become inflexible ? Is thine anger no lesse hard to quench now , then heeretofore it hath beene to kindle ? O desire of my soule ! thou knowest my tribulations , my thoughts lie naked in thy sight : thou seest how for thee my heart sorroweth , my breast sigheth , mine eie weepeth , my body fainteth , and my soule languisheth . And wherfore tariest thou ? wherfore dost thou prolong my longing ? wherefore dost thou martyr me with delay ? Why sufferest thou me thus long to be vexed ? Is the cause heereof in thee ? or is it in my selfe ? Are thy mercies spent ? is thy louing kindnesse at an end ? wilt thou no more bee intreated by sinners ? or am I only cancelled out of thy conceit ?

No , no : I doe not so feelinglie want thee , I doe not so ardentlie desire thee as my case requires . Verelie , the cause is in my selfe , and not in thee . There is some trespasse in my teares , my sorrow is seasoned with some sinne : thou seest some cause for which I cannot see thee : else wouldest thou not thus estrange thy selfe ; else thus thou wouldest not giue me ouer . I am rather vnworthy to entertaine thee , then thou vnwilling to come vnto mee . Well then , I will still stir vp the coales of my dull deuotion ; I will heape on more fewell ; I will not cease blowing vntill it rise to a full and constant flame ; I will not entreat onely , but I will importune thee ; I will wrestle with thee as Iacob did with the Angel : I will not let thee goe vntill thou blesse me .

VERS. IIII.

Turne thee , O LORD , and deliuer my soule : Oh saue me for thy mercies sake .

1 A Prayer . 2 The pleasures of this life how vnprofitable they are . 3 The great distance betweene GOD and a sinner . 4 How brought together . 5 How grieuous it is to be separate from GOD. 6 An earnest desire of the soule after GOD. 7 The absence of GOD worse then his anger . 8 How GOD is to be desired . 9 What mooueth GOD to pitie and relieue . 10 The great mercy of GOD. 11 To whom his mercy is properly due . 12 Mercy to sinners is a due . 13 GOD is most liberall , and wherefore . 14 How wee should desire GOD to turne to vs his face .

O Come , mercifull LORD ! come and turne vpon me thy fauourable face ; come exercise vpon me the worke of mercie . Regard me not as sinfull , but as sorrowfull for my sin : punish not my offences , but pity the weaknesse from whence they proceed ; pity the distresse whereinto they haue cast me : pitifullie regard my weakenesse and distresse . For I feele my soule plunged in a vast sea of sinne ; I feele how fast it sinketh , how violentlie it is swallowed . I haue greedily grasped at the floating comforts of this life ; but I finde no stay in them ; I finde they rather pester then releeue me . I finde them like a flash of lightning in a darke stormy night ; which serueth to shew the present infelicity , and to increase the horror of ensuing darknesse . And therefore doe I now streine out my voice , and stretch foorth my hand vnto thee for helpe . Gladlie would I turne to thee , but I am not able : for there is so great a distance betweene a sinner and thee , that by his owne forces he cannot return and come neere thee . Depart from thee , and adhere to euill of our selues we may ; but we cannot forsake euill and turne to thee , but by thy speciall power . No man by his proper vertue is able to saue , and consequently to iustifie himselfe ; thy grace must alwaies preuent him ; thou must first call him , before he be able to cal vpon thee . Conuerte me Domine & conuert●r . Iere. 31. Cecidi in faciem meam , & ingresfus est in me spiritus , & & posuit me super pedes meos . Ezech. 3. The beginning of our conuersion must be from thee , from thy preuenting and inciting grace . And therefore turne to me , and then shall I be turned to thee : Turne vnto me , not by any change in thy selfe , for thou art immutable : but turne to me by thy goodnesse and grace : and I will turne to thee by repentance and amendment of life .

Oh! how grieuous is it to bee separated and estranged from thee ? what good can comfort ? what euill will not annoy when thou art turned away ? Thou art the rock of my faint faith , Vide quantum malum & quantum amarum est dereliquisse te Dominum Deum tuum . Ierem. 2. Iob. 13.24 the anchor of my wauering hope , the center of my languishing desire and loue . In thee I trust , vpon thee I relye : I am so earnest in desiring thee , that I neither desire nor almost thinke vpon any other thing . But where art thou ? In what cloud doest thou hide thy selfe ? what meanest thou to suspend thy comfort so long ? to punish my desire so much with delay ? Wherefore hidest thou thy face and takest me for thine enemie ? Albeit thou art angrie with me , yet would not I haue thee depart from me : I had rather enioy thee angrie , then not at all ; Deus de reliquit cum pe●sequimini & comprehendite , quia non est qui eripiat ? Psal. 71.9 . because thou art most extreamely angrie when thou turnest from vs . When thou art angrie and present , then doest thou instruct vs , then reforme vs : but when thou turnest from vs , then thou giuest vs ouer , then thou leauest vs to innumerable and vnauoidable euils . Albeit my friends forsake me , albeit my enemies persecute me , albeit all the societies of men and of Diuels tumult against mee , yet doe not thou forsake me , doe not thou depart from me . Hos. 9.12 . For woe to them from whom thou departest .

But take heed , O troubled soule ! and consider well what thou requirest of the LORD . Art not thou a sinner , Iob. 10.6 . a grieuous sinner ? is not GOD a searcher of sinnes ? a grieuous punisher of grieuous sinnes ? Doest thou not pray to him to turne away his face from thy sinnes ? Ps. 51. Vbi abscondam me a vultu irae tuae , quia peccaui ni mis. Iob. 13 Did not holy Iob say , where shall I hide me from thy countenance because I haue sinned ? And wouldest thou haue him turne his face to thee , being a most heynous sinner ? Yes , yes : I know well enough what I desire . I know that GOD hath more faces then one . Exo. 33.20 He hath a face of Maiestie which no man can see and liue . This face I cannot see . He hath a face of iustice . Vultus Domini surefacientes mola , vt perdat de terra memoriam eo●um . ps. 23. Apoc. 1. Ier. 33.5 . This face I would not see . It is terrible to sinners : this face is vpon them who doe euill , to destroy their memoriall from the earth . But hee hath another face of compassion and mercie . And this face is like the Sunne : exceeding full both of beautie and of vertue . This face hee hideth from sinners . This face I desire to be displayed vpon me , be it neuer so cloudie , neuer so angrie : the anger of this face , is to make sinners pure . Ier. 50.20 . Num. 6.25 LORD make this face to shine vpon mee , and be mercifull to mee . LORD , this face doe I seeke : ps. 27.9.10 . oh hide not thou thy face from mee , nor cast away thy seruant in displeasure .

Come , come , gracious LORD : with-hold no longer . O water of life ! O shower of our saluation ! distill into mee one drop of thy dewe . Seeing I am nothing without thee , let me taste the benefit of being thine . I desire thee , and not thine : for thy selfe , not for thy gifts . I desire thee onely ; not thee for any thing , nothing for thee , nothing with thee , nothing beside thee . Come , deliuer my soule from the chaines of sinne , wherewith I am bound to satisfie the rigour of thy iustice , by eternall death and damnation . Deliuer me from long custome of sinne : deliuer mee both from the pleasures and cares of this world ; which are cables to tye me , fetters to hold mee captiue from turning to thee . Deliuer my soule and saue me . First , deliuer my soule from present distresse , then addresse me in the right way of thy saluation .

It is true , that there is no desert , no goodnes in me , that should any wayes mooue thee to pitie or relieue mee . For I haue loosely abandoned thee , I haue trayterously conspired against thine honour , I am altogether vnworthy , but in wrath and reuenge to bee regarded of thee . But I entreat thee by thine infinite goodnesse ( which is sufficient to abolish all the sinnes in the world ) euen in the lowest descent of humilitie , for thy mercies sake I beseech thee , to saue mee . LORD I crie to thee in the confidence of thy mercies , and not of my merits : whereto no saluation , but eternall death and destruction is due . And if thou wilt not absolutely be entreated , yet this word mercie is a maine argument to mooue thee , or to assure me at the least that thou wilt saue me .

For thou art merciful , both inwardly in thy selfe , & outwardly to others . It is thy proper nature to beê merciful : it is more proper for thee to do good , Misericors & miserator Dominus . Psal. 115. to impart thy selfe to al things , then it is for the Sun to enlighten , then for the fire to giue heat : thou canst not but exercise the actions of mercie . But vpon whom ? vpon righteous persons ? what needeth that ? For they haue no miserie , because they haue no sinne , which only is misery , which onely needeth mercie . Is it then vpon small offenders ? is it to a certaine degree and measure of sinne ? Patiens & mu●tum misericors . ibid. Why , but thou art exceeding mercifull ; infinite in mercie ; no lesse infinite in mercie , then in nature : for thou art mercy . Verely , as the rich man oweth his reliefe to the poore ; and the greater his riches are , the greater is his debt : as also the more poore a man is , the more right hee hath to demaund reliefe : euen so , the greater thy mercies are , the more must thou exercise the same vpon miserable sinners ; and the more miserable and sinfull a man is , the more boldly may he come to thee for mercie . The miserable sinner , ouercharged with sinnes , may confidently make his suit vnto thee ; to doe thy duty , to exercise thy action , to take away his misery , to impart to him thy mercie : that where sinne abounds , Vbi abundauit delictum superabundauit & gratia . grace also may more then abound .

Men doe therefore giue sparingly , or at the least in some measure , because the more they giue , the lesse they reteine : but thy treasure cannot be either exhausted or diminished ; thou departest with nothing by imparting to others ; by giuing abundantly , thou hast nothing the lesse . Thou art a fountaine of pitie and mercie , from whence innumerable streames proceede : the waters whereof are infinite , both in quantitie and in vertue ; as well to cure our wounds and infirmities , as to wash away our filthines , and refresh our weakenesse . O infinite fountaine ! how canst thou bee dried ? O sweetnesse ! O sacietie of desires ! what languishing soule came euer to thee , and was not both cured , and clensed and fully refreshed ? Doubtlesse O Lord ! thou art exceeding mercifull ; and wilt both readily and largely distribute thy mercies among offenders . Thou wilt deliuer them & saue them , if they turne vnto thee ; if with penitent hearts they desire thy mercie . Thou art more liberall to giue , then they can be either desirous or willing to receiue .

VERSE . V.

For in death no man remembreth thee : and who will giue thee thankes in the pit ?

THE wisedome of GOD bindeth our assurance . 2. To what end man was created . 3. The time of life limited for repentance . 4 Paine causeth forgetfulnesse of any thing but of it selfe . 5. As after death repentance is vnprofitable , so at the instant of death it is very doubtfull . 6. The discommodities of late repentance .

AND it is not onely thy mercie which bindeth my reason , but also thy wisedome . For I am thy creature , the worke of thy hands ; the worke which thy wisedome hath framed to some end . Thy wisedome hath framed nothing in vaine , nothing but to some end ; without attayning which end it should not perish . But it is all one if I had beene created for nothing and in vaine , and if I should not attaine to the end for which I was created .

To what end then did thy Wisedome create mee in this World ? Certainely , that I should know thee , and that by knowing thee , I should loue thee ; and that in louing thee , I should neuer cease to remember thee , neuer cease to praise thee : neuer cease to sorrow when I offend thee . To this end I was created , and I am desirous to accomplish this end : I am desirous to be an instrument for extolling thy praise , and setting foorth thy glory .

But in case I die thus charged with sinne , before thou turnest thy mercie to me , before I turne to thee by repentance ; what honor will thereby rise to thee ? what benefit to my selfe ? How shall I then partake of thy goodnesse ? How shall I publish and praise the same ? For so long as we enioy the benefit of life , We nay repent , we may leaue our sinnes , we may returne to the state of grace . But after death followeth iudgement ; when no error can be , either repented , or repaired ; but euery man shall suffer according as hee hath done . In this li●e we may both dispose our selues , and incite others to blazon thy praise ; but in the dungeon of death , who will thanke thee ? who will thinke on thee ? who will sing thy praises in the bosome of Hell ? This is not a proper place for the sweet harmony of thy praise , for the ioyfull memoriall of thy name . Thy praise consisteth in a thankefull publication of thy grace , goodnesse and mercie . But this is the house of horror , heere thy full furie and vengeance inhabite : here can bee neither thankfull nor ioyfull remembrance of thee .

It is familiar to the pleasures of this life ( if they be great ) to cause vs to forget both thee and our selues . But we are far lesse sensible of pleasure then of paine ; paines are more sharpe to vs , in a high degree , then pleasures are sweet . Sharpe paines doe so strongly affect the bodie , they doe so viòlently possesse the minde , that it cannot once thinke of any other thing . Who may then remember thee as he should , being vnder the hand of thy terrible wrath ? Who shall either loue thee or laud thee in the ouglie den of death ? where the eies are possessed with hideous hurlements ; the eares , with desperate & fruitles wailings ; all the faculties and parts , both with intolerable and endlesse torments . Where nothing is either suffered or done , but effects of thine implacable wrath . Assuredlie , they are cursed by thee who are condemned to this place , and heere againe they curse and blaspheme thee . Conuertere ad Dominum & de relinque peccata tua , & precareante faciem domini . Eccles. 17.

For this cause the wiseman exhorteth vs , to turne to thee , to forsake our sinnes , and to make our prayers before thy face . But what is it to do all these things b●fore thy face ? euen in this life : in which time thy face shineth vpon vs , in which time wee walke before thy face , and may easilie obtaine thy mercie . But the wicked after death are cast behind thy backe , they are drowned in perpetuall obliuion neuer to be remembred , either for pardon or forbearance . They are as the handfull behind the backe of the Mower , Ier. 9.22 . which no man gathereth . When hay falleth before the face of the Mower , it maie be gathered vp againe : but when it falleth behind his backe , it is not regarded , it is cast awaie and perisheth . During this life , whilest wee are before thy face , we may easilie be recouered and restored to mercie : but afterdeath , no hope of reliefe , no expectation but of iudgment . Leuit. 25. The LORD commanded that if any man had sold a house in a walled city , within a yere he should haue power to redeeme it : But after the yere his power to buy it againe was cut off . Now , if for the pleasures of sin we haue sold our eternall habitation , Domum habemus non manu factam eternam in coelis . 1. Cor. 5. Psal. 88. not made with hands : we haue power to redeem it by repentance , during the yere of our life : that tearm expired , we haue no abilitie to recouer it again . Then shall that of the Prophet take place , Doest thou shew wonders among the dead ? or shall the dead rise againe and praise thee ? shall thy louing kindnes be shewed in the graue , or thy faithfulnes in ●estruction ? shall thy wondrous works be shewen in the darke ? and thy righteousnesse in the land where all things are forgotten ? Assuredlie , as after death teares are fruitlesse , repentance vnprofitable ; as after death no mercy is to be expected , nothing but misery , nothing but wrath : so is it doubtful & very dangerous that our teares , sighes & groanes , are of little force at the verie neere approach of death ; whether by age , or by extremities of disease . For at that time , when our powers are either distracted or spent ; when wee lie either struggling , or panting vnder the arrest of death ; when no part is free , either from the sence or feare of his cruell gripe ; we may well be said to be in death ; or at least wise in such a condition and state , as doth lesse participate of life then of death . And therfore it is doubtfull at the least , lest at that time we shall not remember thee ; lest our repentance at that time shal be too late . A good husband will repaire his house whilest the weather is faire , and not deferre vntill Winter shall approach : a carefull Pilote will furnish his ship whilest the seas are calme , and not staie till tempests are in rage ; and a prouident man will repent his sinnes in the seasonable time of health and strength , and not protract vntill he be in the very armes and embracements of death ; when manie occasions may cut from him , either his mind , or power , or time to repent . For we haue iust cause to feare , that if we would not when we might , we shall not be able when we would : that by our will to doe euill , we maie happilie loose the power to doe good : that in trouble and necessitie we shall not find that helpe , which in prosperitie and peace we did not endeauour to prouide .

This hath our Sauiour declared by a familiar example : Luke 14. For that no king making warre with one stronger then himselfe , but will indeauour to haue peace whilest his enemie is farre off ; And not expect vntill the sword shall threaten his throat . Darest thou , then , O vnfortunate worme ! O improuident sinner ! Who makest war against the omnipotent LORD , who hath all the powers in heauen earth and hell at his command ; darest thou ( I say ) deferre the making of thy peace with him , vntill the point of his furious approach ? Vntill the very houre of his encounter ? How vaine is thy confidence ? How sottish thy sence ? Wherefore wilt not thou make thy peace in time , whilest he is far off ? Wherfore wilt thou not intreat his mercy before thou commest to feele his power . Assuredly , 3. Paralip. 18.24 . the day will come when thou shalt goe from chamber to chamber ( from one auoidance to another ) to hide thee , and yet shalt find neither couert nor defence .

Alas ! who dares trust to the broken reede of extreame sickenesse or age ? bruised by originall , but altogether broken by our actuall sinnes ? Repentance is often vnprofitable , euen in the best time and state of our life , by reason of defect of a right intention : & therefore we haue good cause not to trust to this late and last time of repentance . Heb. 12.17 For if Esau could not finde repentance , albeit hee sought it with Teares ; how reasonable may wee suspect our extreame late seeking for repentance ? Not because true repentance is euer too late , but because late repentance is seldome true ; as proceeding rather from feare , then from loue ; from necessitie rather then from willingnesse and desire ; rather outwardly pretended , then intended from the heart . LORD turne to me and deliuer my soule ; Enlighten my vnderstanding from this grosse darkenesse ; free my desires from these massie yron fetters of ●inne . That I may turne to thee in the seasonable time of sanity and strength ; and not deferre the waighty worke of my repentance , vntill either by long custome of sinne , or by debilitie of bodie and minde , I shall not be able to thinke on thee .

VERS. VI.

I am weary of my groning , euery night wash I my bed , and water my couch with my teares .

1. ASsurance from the Iustice and power of GOD. 2 Iustice requireth not a double condemnation . 3 The arraignment of a conscious soule . 4 When sinnes hurt vs . 5 A true resolution . 6 The vertue of perseuerance . 7 Repentance must be answerable to our fall . 8 Teares a precious liquor , and wherin chiefly to be bestowed . 9 An incitement for teares . 10 When teares are profitable . 11 A prayer addressed with teares .

NOT onely thy mercy and wisedome may mooue thee to saue me , not onely doe I relie and rest vpon them , but I haue found a hony combe in the mouth of a Lion : thy iustice and thy power , which were so terrible to me , affoord me also great comfort and assurance . For tell mee , if thy iu●tice findeth a man condemned and vnder execution , what will it then doe ? Surely , it will prosecute no further : it will put vp the sword and be at peace . Thy iustice requireth not a double condemnation ; it sufficeth that an offender hath iudgement once : thou neuer iudgest them , whom thou findest iudged . But I am now iudged alreadie : Si nosmet ipsus dijudicarimus , nen vtique dijudicaremur . I haue preuented thy iudgement by iudging my selfe . Behold , O searcher of hearts , how my sinfull soule hath beene arraigned at the barre of mine owne iudgement ; how by the euidence of my conscience it is found guilty of many grieuous offences , against thee , against many men , and against it selfe . How it is committed close prisoner to sorrow . How by solemne sentence it is enioined , neuer to cease groaning , neuer to cease weeping , In quacunque hora peccator ing●muerit saluus erit . vntill it hath procured thy pardon . Loe now I am come to thy presence , and put vp my penitent petition to thee . O thou , who hast promised to saue sinners , when they mourne and lament ; saue me now , speake comfortablie to my sobbing soule , releeue and release my distressed state . Beholde how I languish vnder this leaden loade of griefe ! behold how I sink vnder this sad charge of sorrow ! that as sinne is caused by vnlawfull pleasures , so by true and vnfayned sorrow these pleasures may be extinguished , and the sinnes done away . For our sinnes neuer hurt vs , if wee remember them with like sorrow , as with pleasure we did commit them .

Alas ! my soule is torne in pieces with remembrance of my sinnes ; my strength is broken both with the greatnesse and continuance of my griefe . I am weary of my groning : and yet will I not cease to redouble my groanes . On the one side , these penitent pressures haue vowed neuer to forsake me , vntill they haue reconciled me to thee ; On the other side , my earnest prayers haue vowed neuer to leaue thee , vntill they haue reconciled thee to me . Many streams of teares haue gushed also out of my eyes ; and yet will I not close them in one drie sleepe , vntill I haue obtained thy fauour . For in vaine did I begin to repent , if I perseuere not in a constant course : In vaine did I attempt to knocke at heauen gates , if I should giue ouer before they be opened .

Perseuerance is so necessary a vertue to all penitents ; that without it they neuer attaine the fruites of their endeuours , they shall neuer haue remission of their sinnes . This is the perfection of all vertues ; Qui perseuerauerit vsque in fine , hic saluut erit . the iustice of the righteous , the glory of their sufferings , the triumph of their troubles , the accomplishment of their hopes . Without this , neither he that sighteth shall haue victory , nor the victorious glory : without this , no action is acceptable to GOD. For where the desire of perfection doth end , there doeth the sinne of defection begin : which not onely defaceth , but depraueth all the good that went before : not onely maketh it to be no good , but turneth it to odious euill . A debtor is not discharged by paying much , but by paying all : nor hee crowned who runneth well , but hee who holdeth out well to the end . They onely shall attaine the end of their endeuours , who turne not their feet backe , like the children of Ephraim ; Psal. 78.10 Gen. 19. who turne not their eies backe , like Lots wife ; who turne not their thoughts backe , like the people of Israel , Num. 11. Quae retro sunt obliuiscens , ad ea quae priora sunt extendens me ip. sum , addestinatum persequor branium . Phil. 3. when they departed out of Egypt . Only they shall be crowned , who with a constant courage pursue their designes , and neither faile nor faint vntill attainement .

Well then ; I will not remit , not intermit the labours of repentance ; my wearinesse shall not cause me to giue ouer my groaning ; day and night I will not forbeare to weepe . Repentance is a baptisme of teares ; and the greater that our fall hath beene , the greater must be the torrent of our teares . It is naturall to men , that their lamentation bee in some sort answerable to their losse . Quid prodest homini si mundum vniuersum lucretur , animae vero suae detrimentum pattatur . Matth. Cautarizaetam habentes conscientiam . 1. Tim. 4 But my losse hath beene so great , that no teares are sufficient to lament them . I haue lost the grace and fauour of GOD ; I haue lost his righteousnesse , I haue lost both his feare and his loue , I haue lost GOD himselfe , I haue lost mine owne soule . Out wretch ! What can I bee sayd to haue , when I haue lost both GOD and my selfe . How obdurate is my heart ? how dull , how dead is my soule ? how is my conscience cauterized and seared , if for so great losses I cannot weepe ? The soule which is sensible of a needels point ? shall it not bleed at the strokes of lances and swords ? I can weepe for losses in my temporall estate , for losse of worldly kinred or friends I easily fall to immoderat weeping : and can I not open a veine of teares when I haue lost the riches of heauen ? when I haue lost both GOD and my selfe ? Assuredly , teares are so precious a liquor , that wee should not spend them for ordinary matters . But if not for other things , if not for GOD , yet am I bound to bestow teares for my selfe . Weep not for mee , but weepe for your selues . Luke 27. If for nothing else I may weepe , yet it is lawfull to weepe for my selfe . For in all other matters teares are lost , in case they be not spent for our selues .

Oh! that I could weepe an Ocean of teares ; to drowne my sorrow , to drowne my shame . Oh! that I could resolue my bowels into teares . So , so : this is right . Sob , O my heart , vntill thou doest ake : shower downe more plenty of teares , O my eies ! set your selues on float in a full tide of teares . As vncleane vessels must be first scoured , and then washed ; so my impure soyled soule , must bee first well rubbed with griefe , then washed with teares ; and so happily it will appeare beautifull and faire . For teares are nothing worth , if they proceed from a softnesse and tendernesse of nature , and not from a heart attached with griefe . They must be the sweat of the soule , labouring in sorrow : they must bee the bloud of a wounded conscience : they must bee drops from a heart , pierced with griefe .

Fauourable LORD , receiue the groanes which my griefe sendeth to thee ; winged with sighes , and poysed with teares . Teares which are able to quench hell fire , let them appease thy fiery furie ; thou who art by terrors inuincible , yeeld thy selfe to be vanquished with teares . Ah my GOD ! thou hast oftentimes heard my groanes , my teares haue often preuayled with thee : heare now my groanes , bee againe intreated with teares . Let not those faults seeme foule vnto thee , which I haue so often washed with my teares .

VERS. VII .

My beauty is gone for very trouble : and worne away because of all mine enemies .

1 INSVLTING enemies how grieuous they are . 2. Pity in distresse is naturally desired . 3. The malice of enemies mooueth GOD to bee mercifull . 4. Sinne is the first cause of hostility and hate . 5 Our sinnes stirre vp store of enemies both without and within vs . 6 Which should draw vs to humility . 7. A defiance to our flesh . 8 Our misery is a good assurance of GODS compassion . 9 A prayer to that end .

IMmortall and immutable GOD ! Thou seest how I am cast downe , how low I am fallen ; euen beneath the base condition of contempt . I am as a withered flower , without either beautie or sap ; I am so consumed with griefe , that there remaineth in me neither fauour nor forme . For I lie vnder the seuere hand of thy wrath ; I am assailed with outward calamities , I am disquieted with inward anguishes . And herew●th my enemies multiply , and tumult against me ; not so much to ouer beare me ( for that is effected to their hands ) as to insult ouer mee . Their insolent insulting doth much increase the sense of my miseries ; It is no lesse grieuous to mee , then my miseries themselues . Whatsoeuer either heart or hope my miseries haue left , the same by the insolence of mine enemies is beaten downe . To lie prostrate vnder thy heauie hand , is a heauie case ; to be depriued of the poorest comfort of calamitie , pitie , is a very pitifull state indeede ; naturally we desire , if wee cannot be relieued , yet to be pitied : but to be despised and despited in our miseries , to see men so farre from pitie , that they take pleasure at our deiection , what can be said or suffred more ? Assuredlie , not calamities , not death it selfe , is so grieuous to a free ingenuous mind , as is derision and despite .

Now , this being the condition of my case , What rigour wilt thou further vse ? What sad seueritie will thy anger further execute vpon me ? What ? wilt thou exercise thy strength against so deiected a person ? Against a worme ? against a leafe ? against a shadow ? against nothing ? Will a Giant make proofe of his prowesse against a Gnat ? Or if he do , shall he euer attaine glorie by his atchieuement ? Consider , O LORD , first my troubles , then both the multitude and malice of mine enemies , and then see in what sort it may best beseeme thy Almightie Maiestie to deale with me .

For , as generallie sinne is the first cause of hostilitie and hate ; Gen. 3.15 . as enmitie is the curse of sinne● as by sinne man hath lost , not onelie the obedience of other creatures , but amitie both among themselues , and within their owne bosomes : so my particular sinnes haue stirred such s●ore of enemies against me , that I account my selfe of all men most forsaken and forlorne . I haue offended the LORD and Creator of all things , and haue thereby incurred the hostilitie of all creatures ; all creatures in his quarrell are in Armes against me . Nothing doth take my part , nothing doth comfort me , all things are violentlie bent to oppresse me . Mine ancient enemies haue doubled , both in malice and in power ; manie doe dailie adioine vnto them ; my kindred and kinde friendes grow strange . No man but either openlie or secretlie setteth himselfe to pursue mee ; some with despite , others with derision and scorne , the residue with forgetfulnesse or contempt . Yea , mine owne conscience most sharpelie pursues me , my most secret thoughts mutine within me ; abroad and at home I can find no peace .

For this cause I haue composed my voice to the tunes of mourning , I haue cast downe my countenance with trembling and shame ; all my behauiour is attired in the vnlouelie liuerie of sadnesse . I goe as one vnseene , or vnknowne , or vnregarded ; I walke as senslesse of any thing but onely of sorrow . I haue not onely neglected , but euill intreated my filthie flesh , for conspiring to betray my soule to the slauery of sinne ; for drawing my soule downe into hell , which should haue soared vp with my flesh into heauen .

Flesh● , thou corrupt case of flesh and bloud ; wherin my soule is pent , as a prisoner in a loathsome Iaile . Thou hast shamefully abused and abased that guest , which hath hitherto supported thee , hitherto preserued thee from putrefaction and stincke . I haue therefore challenged the combat of thee , I am fully resolued to beat thee downe . I will also complaine of thee to the omnipotent Iudge , in the high Court of his Starre Chamber ; I will prooue thee a deceiuer , a traitor ; I will prooue thee a combiner , a riotour with the world and the Deuill : I will proue thee a forger of false assurances .

Alasse ! there is left in me , neither beautie to be enuied , nor strength to be feared . I am sunke so low , as there needeth now a strong hand to raise me , great power and goodnesse to restore me . What wilt thou do more against me ? Wilt thou also presse me downe with thine Almighty arme ? But the noble nature of a Lion will not hurt the beast that falleth prostrate before him . And doublesse , the more a man is endued both with magnanimity and power ; the more prone is he , not only to forbeare , but to erect and relieue those that are deiected . For true valour and compassion are alwaies chained together . And therfore thou who art most magnanimous , must also of ne●essity be most compassionate ; Thou who art most powerfull and most magnanimious ; must also of necessity bee most inclinable , most forward , most desirous to saue .

O my GOD ! whose pitie is equall to thy power ; I am a most miserable forlorne creature : I know it right well , I acknowledge it to thee : Shew now vpon mee thy pitifull power ; not onely in sparing , but in sauing me . In this let thy power be knowen : for this let mee glorifie thy name . Deale with mee as thou diddest with those who did foolishly tempt thee ; whom thou diddest saue for thy name , Et saluauit propter nomen suum , vt notam fatoret potentiam suam . that thy power might be knowne . For assuredly , thy power may now be shewn more by relieuing , then by further oppressing ; thy power shall this way work to thy greatest praise . This will best beseeme thy most excellent Maiestie , this is most agreeable to the greatnesse of thy power ; this is most agreeable to the goodnesse of thy will ; this will best sort to the glorie of thy Name .

VERS. VIII .

Away from mee all yee that worke vanity : for the LORD hath heard the voice of my weeping .

1. HOW GOD is changed and yet remaines immutable . 2. Good drawen from the contrary euill . 3 Societie of the wicked is to bee auoided , and wherefore . 4. A resolution to auoid such societie . 5. The hate of the wicked is empty of harme , and wherefore . 6. The force of Teares . 7. How beautifull they are . 8. A resolution not to giue ouer weeping .

BVT loe , this stiffe storme is suddenly blowne ouer : the tempest which did driue so bitterlie in my face , is suddenlie turned to a quiet calme : the cloudes of displeasure which were wrapped about my head , are broken and dispersed ; and the sweet Sun-shine of mercie hath cleered her comfortable beames vpon me . GOD is now appeased with me ; he hath now changed his countenance towards me ; and yet remaineth immutable in himselfe . For as naturall causes worke according to the disposition of the subiect ( as the same Sunne hardeneth Clay , and melteth Waxe ; comforteth some bodies , and scorcheth others ) So the cause of all causes , being alwaies one , worketh diuerslie in vs , accordingly as wee are differentlie disposed towards him .

Come hither now all yee that are oppressed with griefe ; I will tell you that which you will hardlie beleeue . In a darke Dungeon I haue found Paradice ; in sorrow , ioy ; in trouble , tranquillitie and rest ; in want , abundance ; in despaire , hope ; in trembling and feare , assurance and strength . All this you will hardly beleeue , yet all this hath the sweet hand of the LORD effected for me Loe , he that was once far off , is now present ; I embrace him whom once I could not see ; he that could not be found , is now discouered , hath now approached . He hath comforted me , he hath cured me , he hath ministred strength and courage to me .

And therefore , Away from me all ye workers of iniquitie : I will haue nothing to doe with you : your iniquity is contagious , it shall not come neere me , I am now reconciled to GOD , I am restored to his friendship : I will no more bee familiar with you , I can take no pleasure in your societie . I am newly cleansed , I will not defile my selfe with your impure conuersation ; your wickednesse shall haue no opportunitie to vndermine my weakenes . If a building be weak , and the walls decline , a smal force is su●ficient to prostrate it to the ground . But our weake nature detorted from originall Iustice , and much empaired by frequencie of sinne , is alwaies prone and enclinable to euill : the Imagination of mans heart is euill euen from his youth . Gen. 8.21 . And therefore I will auoid all outward occasions that may attract me to euill ; among which , familiar conuersing with euill men is the chiefe . Cum sancto sanctus eris , & cum peruerso peruerteris . Psa. 18.25 . For if two contraries be applied together , the stronger must necessarilie destroy the weaker . But as we are more enclinable to vice then to vertue ; so vice is more strong in the wicked , then vertue in the good : whereby it followeth , that the societie of euill men is most dangerous to the good ; and that as an hundred sound men shall sooner take the plague from one infected person , Egredimini de Babylone , fugite a Chaldaeis . Es. 48. Ier. 50. Recedite a Tabernaculu impi●●um , Num. 10. then he recouer his health by them ; so the good are more often peruerted by the wicked , then the wicked conuerted by the good .

For this cause GOD loueth nor to see his children among the wicked . For this cause hee commanded his people that they should not ioyne in marriage with the Gentiles . Exo. 34. For this cause also he commaunded them to destroy the inhabitants of the countrey , which they were to possesse ; lest by societie in their conuersation , Num. 33. Psal. 105. they should be drawne into societie of their sinnes ; as afterwards they were indeed . Elihu marueiled at Iob ; Iob 31. Phil. 2. and the Apostle at the Philippians , that among the wicked they could liue well . Lot who liued in Sodome , Gen. 19. needed the hand of an Angel to draw him foorth . Saint Peter being in the company of the other Apostles , confessed the LORD to be the Sonne of GOD : but denied him in Caiphas house , when he stood among the wicked by the fire . Matth. 26. GOD commanded that no man should touch any creature that was vncleane ; Deut. 15. and that whosoeuer touched a dead body , he shoud be vncleane . But no creature is so vncleane as a sinner : no death is like to the death of sinne .

And therefore I will auoid wicked men , as the most vncleane of liuing creatures , and the most loathsome of those that are dead . I will not regard either kindred or kind acquaintance ; Semper aliquid mali propter vicinum malum I will esteeme all the wicked alike . I will cast off my neere friends ; I will pull out my eyes , I will cut off my hands , rather then they shall draw me to euill .

I will rather liue in desarts and caues , Matth. 26. rather with dragons and vipers , Qui tetigerit picem inquinabitur obea . Eccles. 13. then in the society of those that are euill . I will not touch these pitchy companions , I will not in the least matters haue to deale with them . If a small rupture in a bancke be not timelie stopped , it will weare greater , and all the valley will be surrownded thereby . Esay 14. Of the seede of a serpent commeth the cockatrice : and of small beginnings dangerous effects may ensue . I will not therefore bee negligent in smallest matters : I will not contemne any enemy : He that despiseth small things , by l●ttle and little shall decay . Eccles. 19. Esay 1. The wine ( saith the Prophet ) is mixed with water . Verely as wine mingled with water , looseth both sweetnes & strength , so the good loose credit & vertue by society with the euill .

But as a man who standeth vpon firme ground will cast foorth boords and lines to saue such as are in danger of drowning , and yet will not approach so neere as to be drowned with them : so I will affoord the wicked what helpes I can , for their safety ; but will haue an eie that they fasten not vpon mee , that they draw me not into their destruction .

Away from me also all yee mine enemies , who intend any wickednesse against mee : take away your malice , for your mischiefe is at an end . The LORD is now at peace with me , hee hath put vp the sword of his iustice , he hath giuen to me his mercifull hand . In vaine shall you now either attempt against mee , or insult ouer me : It is not onely vanity , but iniquity which now you shall contriue against me . You shall neuer effect your euill intentions . Hate me you may , but harme me you cannot . You shall neuer preuaile against him , who hath preuailed against the Almighty .

My teares haue ouercome the Omnipotent , the voice of my teares hath vanquished the inuincible . These luke-warme droppes haue quenched GODS anger , qualified his iustice , recouered his mercy , won his loue . True teares are the language of heauen ; they speake strongly to GOD , he heareth them well . No voice hath more free and familiar accesse to him ; none is more acceptable , none better vnderstood . Hee who often regardeth not the voice of the tongue , will alwaies heare the voice of our teares . The voice of the tongue is framed in the mouth , but the voice of teares proceeds from a heart , surprised either with ioy or with griefe . Hee who regardeth onely the heart , doth much regard this language of the heart . Therefore in all the anguishes of my soule , I will vse few words heereafter , but powre forth my sorrow in silent teares ; whensoeuer I sin , I will write my supplication for pardon with teares : whensoeuer I would obtaine any curtesie or fauour from GOD , I will addresse my desire with teares . Teares are too mighty Orators to let any suit fall . When teares crie vnto GOD , when hee is importuned by teares , he will presently grow familiar with vs . They haue so perswading a silence , so conquering a complaint ; that by entreating they command , by yeelding they ouercome . When they seeme most pitifull , then are they most powerfull : when they seeme most forsaken , then are they most victorious .

This dew of deuotion neuer falleth , but it is an assured signe of a beautifull day ; euen of GODS fauour to cleere vpon vs . Vpon what face soeuer it droppeth , it maketh the same amiable in the eies of GOD. I will not therefore giue ouer my weeping , my face must bee still adorned with these liquid pearles , the Angels shall still bathe themselues in these streames of my eies : vntill death damme vp the springs they shall not cease running .

But heerein vse some caution ( O my soule ) for , that thy teares may be profitable , that they may be more acceptable to GOD , they must not proceede from a softnesse and tendernesse of nature : Powre out your hearts before him . Ps. 62.8 . but thou must powre foorth thy very heart in teares . They must not proceed from any worldly respect , not from feare of death or of hell , not absolutely from loue of thy selfe : but from loue towards GOD , and from griefe for offending so good a Father , so great a Lord , so pure a perfection and glorie . This loue is the fire , wherwith these siluer drops are melted in the furnace ; wherewith the flowers of deuotion and grace are distilled into teares . This loue is the sun which resolueth dark pitchie clouds into raine , which resolueth thicke foggie mists into dew , and maketh the ayre pleasant and cleere . Without this loue , teares are nothing but excrementall water ; they are nothing worth if they be not warmed and melted with this heat of loue . For as water taken from pits and welles vpon the earth , is not so fruitfull to make hearbes thriue , as raine water which falleth from heauen ; Insomuch as some plants growing in the middest of waters , will wither and die for want of raine : so teares which proceede from terrene respects , make not the soule so flourishing and fruitfull in grace , as teares which fall for the loue of GOD. Such were the teares of the sinfull woman , who watered her masters feet with her teares , who with the teares of her body cleansed her soule . For to her many sinnes were forgiuen , not principally in regard of her teares , but because shee loued much .

VERS. IX .

The LORD hath heard my petition : the LORD will receiue my prayer .

1 HOW easie GOD is to heare and to pardon . 2. No sooner can wee dispose our selues to aske , but wee receiue from GOD some taste of his fauour . 3. Wherefore sometimes GOD deferreth for a time . 4. Inequality betweene GODS disposition and ours . 6. The trophee of repentant Teares . 7. Our miseries turned to medicines . 8. The world how to be esteemed . 9. The experience of GODS liberality and loue , what it worketh . 10. Experience surmounteth reason . 11 The condition of our assurance . 12. When GOD cannot be intreated . 13. What giueth wings to our prayers , what weigheth them downe .

O Incredible clemency and mercy ! How commeth it , O LORD , that thou art so ready to heare vs ? so easie to pardon vs ? did my sorrow sit so neere thy heart ? wert thou so stricken with the wounds of my soule , by seeing them bleed so fast at mine eyes ? Thou hast now finished my feares , assured my hopes , perfected my ioyes , satisfied my desires . Oh! how good is the LORD ? Is any like vnto the most high ? who comforteth the afflicted , healeth the wounded , reuiueth the dead ? Is any other like vnto him ? Learne , O ye feeble soules ! how amiable the LORD is ; how mercifull , how mild ; how hee visiteth his seruants , how hee neuer disdayneth to impart himselfe to them .

Scarce , O LORD , can we dispose our selues to craue forgiuenesse , scarce open our lips , scarse addresse our selues to sue to thee for mercy ; but we receiue some taste of thy fauour . When we are comming to thee slowly and farre off , thou runnest to meete vs ; thou embracest vs in the armes of thy loue , thou giuest vs the comfortable kisses of peace . Or if thou doest deferre thy comfort and consolations for a time , it is to send them in greater abundance ; it is that the long absence thereof , with little hope , and great desire , should make thy presence the more esteemed . O infinite inequality betweene my disposition and thine ! I am rash in offending thee , and thou art ready to remit mine offences : I runne apace to dishonour thee , and thou hastest more fast to receiue me to grace . I haue searched all places , euen the bottome of the sea , euen the bowels of the earth , to minister foment and food to my sensuall desires : And when these pleasures had poysoned my soule , when I was in a maze of troubles , vnder a Masse of dangers ; when I was at the very point to perish , in a moment thou diddest pierce the heauens , and come downe for my deliuerance . Thou diddest not only deliuer me and set me free , but thou diddest comfort and reuiue my languishing soule ; euen as a hot Bath refresheth the limbs of a poore tired traueller .

Behold now the Trophee of my repentant teares ; see how my sorrow triumpheth ouer my sinnes . My hope , which was weighed downe with the leaden plumets of sinne , is now at liberty , now full of liuely courage and ioy . The LORD hath heard my petition . I haue not sorrowed and prayed in vaine ; I haue obtained pardon , I haue receiued grace ; he hath not been strange of his fauour , he hath not been sparing of his mercy towards me . All my former discomforts and miseries are turned to the nature of medicines . They haue been like bitter Pils to purge superfluous and corrupt humors ; they haue been like Aloes and Wormewood , to weane me from the tea●es of this world . O world ! which hast bewitched so many , blinded so many ; Thou wert nothing at thy beginning , thy light is but a shadow , thou art but a smoke in thy greatest height ; in shew somewhat , but in substance nothing . Thou art sweet to fooles , thou art either bitter , or without rellish to wise men . Whosoeuer loueth thee , neuer knew thee ; whosoeuer knoweth thee , doth either loath or contemne thee .

And because now I haue large experience both of the liberality and loue of GOD ; I will not hereafter be dismayed , I will not be discouraged : I will assume assurance , that whensoeuer I call vpon him , the LORD will receiue my prayer . Albeit , I see nothing but punishments , and the worst of punishments , feares : albeit I finde no comfort , yet will I hope . I will rather thinke that all my sences are mistaken , then faile in hope ; I will first let goe my life , before I will let goe my hope . My reason may be vanquished , but by experience is stronger then reason , my experience cannot be ouercome .

Approued experience will not be encountered by reason , it prescribeth rules and limits to reason , it is guided by no Law but by it selfe : It hath armed me against all despaires , discouragements , or distrusts . Albeit reason may discourse , that I haue so often prouoked the wrath of GOD , and wearied his patience , that he cannot but now reiect my prayer ; yet experience doth warrant mine infirmity , that the goodnesse of GOD is such , that whatsoeuer petitions and importunities I offer , he will neuer be weary to heare them , neuer vnwilling to grant them : that the more we draw of this fountaine , the fuller are the waters , and the sweeter their taste .

All this is vnder one condition , if wee abandon our sinne . For onely our sinne , onely our perseuerance in sinne doeth hinder the approach of our prayers to GOD.

GOD is neuer inexorable , but when man is incorrigible ; when man will not be amended , then cannot GOD bee entreated . Wee haue sinned , Though you make many prayers , I will not heare : for your hands are full of blood . Wash you cleane , & though your sins were as crimson , they shall be white as snow . Esay 1.15 . &c. and prouoked thee to wrath ; therefore thou hast couered thy selfe with a cloud , that our prayers should not passe through . Lam. 3. For when we come to entreate him , armed , with those weapons wherewith wee did offend him ; when our hearts are bathed in vncleannesse , when our hands smoke with the blood of our sinnes ; how should he heare our prayers ? how should he not abhorre them ? So long as the broken Iron remaineth in a wound , it is but a vaine labour to applie plaisters to cure it . Of no greater force a●e our prayers , and all other religious actions or endeauours , so long as sinne remaineth in the wounds of our will , so long as the pleasure of sinne sticketh fast in our purposes and desires . For as we can neuer qualifie our thirst with drinke , whilest our stomacke is stuffed with such bilious humours , as by drinking enflame the greater thirst ; so our soules shall neuer bee refreshed with the goodnesse and mercie of GOD , whilest it is full of the poysonous purpose of sinne .

Such a soule is a soile , which the more dewe it receiueth , the more weedes it bringeth forth . But if wee be grieued for our sinnes ; If we groane vnder their weight , if we wrestle against their malice and power ; albeit the clouds were of Iron , and the heauens of brasse , our penitent praiers will pierce them . The LORD will receiue our prayers . Verelie , a religious life giueth spirituall wings to our prayers ; It maketh them flie like lightning to the presence of GOD. But ●inne weigheth them downe ; and so much the more , by how much the more our life is reprooueable .

VERS. X.

All mine enemies shall be confounded and sore vexed : they shall be turned backe , and put to shame suddenly .

1 OVR enemies shall bee confounded , and how . 2. The wicked when chiefly vexed at the prosperity of the godly . 3. They shall be extreamely confounded at the mercy of GOD , and wherefore . 4. Delay in sinne , maketh the conuersion to grace more hard . 5. GOD turneth to the wicked and to the godly in a different sort . 6. A short prayer . 7. How sinners must seeke . 8. And what they shall finde . 9. A resolution not to stay one houre in sin .

AND what now shall mine enemies doe ? They shall bee altogether confounded : First , with vexation at my happy estate ; afterwards , with shame at their owne repulse , at their sudden ouerthrow , at their perpetuall deiection . They shall be anguished to see their hopes and expectations faile ; to see my misery changed to felicity ; to see their iniury so much the more cruell , because vniust , turne to my honour ; to see him whom they thought to ruinate , whom they had fully destined to death , more highly aduanced then euer hee was before .

They are generally vexed with the prosperous condition of any man ; but more especially if hee be godly , but most grieuously if they professe to prosecute him with open hate . The prosperity of such a man is more grieuous to them , then their owne calamitie . But when they shall further see , that he hath not onely auoided their attempts , but preuailed against them ; that the omnipotent arme of the LORD dasheth them downe ; that mountaines of misery do ouerwhelme them ; the more apparant their fall shall be to all men , the more shamefull will it bee to themselues .

And further , the exceeding mercy and goodnesse of GOD , shall extremely confound them . For the more gracious and mercifull the LORD is , in hearing and receiuing sinners , the more they shall be confounded , if they continue obstinate in their euill , if they will not repent and turne vnto him .

They shall be confounded ( I say ) because when they nothing doubt of the goodnesse of GOD , yet do they either not esteeme it , or suppose to haue it at pleasure and will . For nothing shall more confound sinners , then that knowing , as well the riches of GODS mercies , Accedite ad me & illuminamini , & facies vestrae non confundentur . Psal. 34. as his gracious goodnesse ; which openeth to all , which inuiteth all , which intreateth all to participate therof ; Yet they remaine either altogether carelesse , or heauy and dull in comming to him : they either proudly contemne , or with false flateries and hopes delay to repent ; which the longer they deferre , the more incapable are they made of Grace .

For as a brand newly quenched , will readily take fire , but the longer it remaineth extinguished , the more hardly can it be kindled againe ; so in a sinner , the first decaying and dying of grace may easily be quickened ; but the longer he continueth dead in sin , the harder will he be reuiued to Grace .

Alas ! they ioyed at my griefe , and iested at my groning ; they made themselues merry with my misery , and built the trophees of their victory vpon my ruines and disgrace . They did swim in the delights of this world , whilest I bathed my selfe with teares , whilest I chastised and euill entreated my rebellious flesh : But now ( Oh shame ! ) they shall be turned to another straine . Their ioy shall be turned to smart and sorrow , their pride to contempt , their insolencie to ignominie and reproach . And as the LORD hath sodainely turned his fauour to me , so his fury shall sodainely be turned to them . The wrath of the LORD like a sodaine tempest will strike in their faces ; It will astonish them , it will cast them downe , it will consume them .

Before thunder goeth lightning ( saith the wiseman ) and no lesse truely may it be said , Eccles. 22.11 . that after lightning commeth thunder . What is lightning but the flashes of pleasure in this life ? beautifull , but short . The pleasures of this life are like the momentary flashes of lightning ; sodainely gone , and seruing for nothing but to increase the terrour of ensuing darkenes . And the more bright the lightning is , the more deepe is the darkenesse , the more dreadfull the thunder which is sodainely to ensue .

Assuredly they shall be turned indeed . For if they will not turne vnto thee , thou wilt turne them to confusion and shame .

O most mercifull , most iust GOD ! most powerfull , most prone and ready to helpe . How louing a Father art thou to forsaken Orphanes ? how fauourable a Iudge to distressed sinners ? how sure a friend to those who loue thee , to those who trust in thee ? They shall finde thee liberall aboue their deserts , aboue the highest of their desires : a measurer of thy gifts , not by their worthinesse ; but by thine owne goodnesse . Come hither all feeble sinners , whose consciences are afraid of your owne suspicions , who euer thinke you shall be damned : come learne of me what sinners may find , and how sinners must seeke ; learne by my affections to obtaine the like effects .

Rise earelie in the morning of thy good motions , let them not sleepe too long in sloath : Search thine owne soule diligently ; let faith bee thine eye , hope thy guide , loue thy light ; search whether thou canst finde the LORD within thee . If thou findest him not there ; If thou findest that thy sinnes haue chased him away ; laie thy soule vpon the racke of repentance . Wring groanes from thy heart , and teares from thine eyes ; stretch it from heauen to earth , vntill perforce thou force it to cry , O GOD ! Feare no encounters for GOD , out of GOD desire no comforts : let the desire of him either extinguish or ouerrule the desire of all other things .

Whosoeuer cannot finde GOD ; hee doeth not thus seeke him : whosoeuer hath not the like ioy to mine , he neuer had the like sorrow and desire .

As for me , who feele my selfe freed from this both pressing and piercing weight , from this loathsome load of sinne ; who feele my selfe cheered with the liuelie light of grace ; I will not remaine hereafter one houre in sinne , one houre in the hatred of my Creator . I will forget all things , and among them my selfe ▪ and thinke of him who thus hath saued me . As the highest heauen draweth all the inferiour with the sway thereof , albeit they haue naturally a contrary course ; so my reason enabled by grace , shall draw all my appetites , the whole frame of my inward man ; albeit they haue properly a contrary inclination . Gracious GOD ! addresse all the instruments of my voice to sing praises to thee ; instruct all the faculties of my mind to loue thee , to feare thee , to place my full felicitie in the knowledge and obedience of thy will .

Praise , and glorie , and wisedome , and strength , dominion , riches , and power , bee vnto our GOD for euermore .

A SVMMARY PRAYER .

OMnipotent and eternall GOD ! whose iustice cannot suffer sinnes vnpunished ; whose mercy would not suffer sinnes vnpardoned : I beseech thee , so to moderate thy scourges with mercy , that I may bee able to abide them . For if thou openest the floud-gates of thy fury vpon me , the force therof must needes ouer-beare mee , and driue me downe headlong to death . I know , O LORD , that thy chastisements are necessary for vs in this life ; I decline them not ; I craue no forbearance at thy hand ; I rather craue that thou wilt not forbeare me . Deale heerein according to thy wisedome , not to my will ; not as shall bee most for mine ease , but as thou esteemest best for my good . This onely I desire ; that in all thy punishments , I may not finde thee an angry Iudge , but a most kinde and carefull Fa●her ; that thou wilt correct mee , but not giue mee ouer to death ; Ps. 118.18 . That I may finde both comfort and strength in thy stripes : and that as thy rodde doeth chastice me , Thy 〈◊〉 & thy staffe comfort me . Ps. 23.4 . so thy staffe may sustaine mee .

For I am weake , O Almighty GOD I am so weake that I am altogether vnable either not to deserue thy wrath , or to endure it . My offences haue proceeded from my weakenesse , and they againe haue made mee more weake : they haue made so many mortall woundes in my soule , that I approach neere vnto death . I languish vnder my imminent danger , my owne putrefaction is loathsome to my selfe ; and the very sight of thy frowne doeth terribly torment mee . My weake soule is so ouercharged , both with feare and with griefe ; that it can neither lift vp it selfe , nor quietly lie still : neither lift vp it selfe against the power of thy wrath , nor lie still vnder the weight thereof ; more horriblie heauie then the flaming Mountaine Aetna . But haue mercy vpon mee and heale mee , O gracious LORD ! O my GOD ! open to me the ouer-flowing Fountaine of thy euer-flowing mercy ; from whence alwayes streame , both the safe , and present , and onely remedy against the malice and maladies of sinne . If thou doe not this , I am vndone ; I must presently perish . I am so farre from standing against thy wrath , that my owne weakenesse will draw me downe .

Ah my GOD ! wherefore doest thou so long hold backe thy helpe ? Wherefore hast thou cut off thy comforts from me ? Wherefore art thou so angry ? Wherefore so seuere ? Wilt thou turne away thy face foreuer ? Returne , O most mercifull Father ! for thy infinite mercies sake , I beseech thee , returne to thy accustomed clemency again . Turne to mee the appeased eyes of thy mercy , let mee againe beholde thy gracious & quiet countenance , which my offences haue caused thee to turne away . Deliuer my soule from these miseries ; deliuer it from the importable burthen , both of thy seuerity and of my sinnes . Saue me , for I lie quaking vnder the cruell gripes of destruction : Saue mee , LORD , or of necessity I must perish . Which if I doe , if vnseasonable death seaze vpon mee ; then shall I no more prayse thy Name , then shall I neuer make a thankefull memoriall of thy blessed benefits . But giue me , O good Father ! time to repent : as thou hast giuen mee a purpose to prayse thee , so giue mee power and opportunity for the same . If needes thou wilt exercise the rigour of thy Iustice ; why then doe it vpon those whose hearts are hardened with obstinate impiety , who willingly and wilfully perseuere in their sinnes ; who are nothing touched , either with reuerence of thy Maiesty , or with regard of their owne safety . But I heauily labour vnder the load of my sinnes ; I refuse not to vndergoe the hard taske of repentance for them . It displeaseth me much , that euer I displeased thy Maiesty by my sinnes : my grieuous sinnes torment and teare the most inward sences of my soule : they are most grieuous , most intolerable to me . This is not vnknown to thee , who knowest our secrets better then our selues . This appeareth by the sad groanes which break from my pained soule : this appeareth by the plenty of teares , which my heart boyling in anguish and griefe , doeth euaporate and distill through the conduicts of my eyes . But especially this appeareth , by the vnlouely state of my body ; which is become like a withered weed ; so wasted with sorrow , that it hath neither beauty to please others , nor strength to sustaine it selfe .

But howsoeuer it is with me , I will neuer lay downe my hope ; I will neuer despaire or distrust in thy mercies . I haue alwaies had so good triall of thy fauourable hearing , of thy liberall reliefe ; that in all my temptations , in all the anguishes of my soule , I will rest vpon thy goodnesse and grace ; with assured confidence , that thou wilt heare my prayer : if not so soone as I desire , yet at such time as shall be most expedient for me . For oftentimes it is more expedient that I should be exercised for a time , then presently eased . I will also rest assured , that my malicious enemies , who vniustly work or wish my destruction , shall neuer preuaile against mee . That their Counsailes shall bee confounded , their practises disappointed , and themselues turned to ignominy and reproach .

Prayse , and Glory , and Wisedome , and Strength , Dominion , Riches , and Power bee vnto our GOD for euermore .

PSALME XXXII . DAVIDS TEARES . PSALME XXXII .

BLessed is he whose vnrighteousnesse is forgiuen : and whose sinne is couered .

2 Blessed is the man vnto whom the LORD imputeth no sin : and in whose spirit there is no guile .

3 For while I held my tongue : my bones consumed away through my daily complaining .

4 For thy hand is heauy vpon mee day and night : and my moisture is like the drought in Summer .

5 I will acknowledge my sinne vnto thee : and mine vnrighteousnesse haue I not hid .

6 I said , I will confesse my sinnes vnto the LORD : and so thou forgauest the wickednesse of my sinne .

7 For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found : but in the great water floods they shall not come nigh him .

8 Thou art a place to hide mee in , thou shalt preserue me from trouble : thou shalt compasse mee about with songs of deliuerance .

9 I will informe thee , and teach thee in the way wherein thou shalt goe : and I will guide thee with mine eye .

10 Bee yee not like to horse and mule , which haue no vnderstanding : whose mouthes must bee holden with bitte and bridle , lest they fall vpon thee .

11 Great plagues remaine for the vngodly : but who so putteth his trust in the LORD , mercy embraceth him on euery side .

12 Be glad , O ye righteous , and reioyce in the LORD : and bee ioyfull all ye that are true of heart .

Of the title and parts of this PSALME .

1 THe title of this Psalme and the reason thereof . 2 All worldly knowledges are both troublesome and imperfect . 3 The excellency of the knowledge of GOD. 4 We are most ignorant of our selues . 5 Wherefore this word know thy selfe , was written vpon the gates of Apolloes Temple . 6 How excellent and difficult it is to know our selues . 7 The good which GOD worketh out of our sinnes . 8 He that is sinfull and secure is doubly miserable . 9 Some things are absoultely good , but nothing absolutely euill . 10 The LORD is sayd to bee a hard man , and wherefore . 11 The appellation and parts of this Psalme .

THIS is the second penitentiall Psalme , intitled by some , The vnderstanding ; by others , The instruction of Dauid . Partly for that he instructed others therby , but chiefllie , for that he declared that he had receiued instruction , and was brought to vnderstand both GOD and himselfe : Which is the perfection of all other as wel diuine as humane knowledge . Other knowledges bring an endlesse labour to the minde ; because the more we know , the more we are desirous to know : But they doe not pacifie the debates , they doe not cure the diseases that are within vs . They make a man learned , but not good ; skilfull , but not wise . I say more . They doe but make a man know how little he knowes ; because all our knowledge consisteth in knowing our ignorance : and the most that a man can know of any Science in this world , is but the least part of that , whereof he is ignorant .

But the knowledge of GOD , is the foundation of our Spirituall building ; the first wheele of the clocke ; the first moueable spheare , which causeth the motion of all the rest . We are created in this world , to the end that we should serue GOD : But wee cannot serue him , vnlesse we loue him , vnlesse also wee feare him ; and we can neither loue nor feare him vnlesse we know him ▪ euen as some rurall people haue not onely not honoured , but rudely intreated their Prince , comming by aduenture and vnknowen among them . But it is not sufficient to beleeue that there is a GOD , to haue a confused knowledge of him ; vnlesse we know what he is to vs , & what we are to him : vnles we put of our shooes , that is al worldly affections , GOD wil not manifest himselfe to vs .

But this done the knowledge of his goodnes will make vs to loue him ; of his Iustice , to feare him ; of his Maiestie , to honour him ; of his Mercie , to hope in him ; of his Wisedome , to obey him . My eye seeth thee ( saith Iob ) and therefore I repent in dust and ashes . Iob. 42. As the Philistines did first put out Sampsons eyes , and then tooke him forth to sport with him : so the diuell first laboureth , either to extinguish , or to shadow this our Spiritual fight , & then playeth at pleasure with vs .

And now againe , Albeit nothing bee so neere vs as our selues ; yet the knowledge of our selues is furthest from vs . There is nothing almost that wee lesse vnderstand , then our selues . For as our bodily eyes behold other obiects , but not themselues ; so the eye of our minde , namely our vnderstanding , is apt to apprehend other things , but not it selfe . It is nimble to discouer , strong and bold to iudge other matters ; but is defectiue both in sight to discerne , and in iudgement to esteeme it selfe : For this cause the ancient Philosophers affirme , that this voice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Know thy selfe ; was first sounded from heauen . For this cause it was written in golden letters , vpon the doore of Apollo's Temple ; either because it is proper onely to GOD ; or because it is the highest wisedome whereto man can aspire ; or because it is the onely entrance to the knowledge and seruice of GOD. For albeit GOD may be seene in all his creatures , yet especially in our selues who beare his Image . Thou seekest GOD abroad , but enter the secret chambers of thy soule , and there he may most readily be found . The better thou knowest thy selfe , the better thou knowest GOD ; because the knowledge of thy selfe will lead thee to the knowledge of GOD.

Assuredly no knowledge is more high , none more hard and hidden then the knowledge of our selues : ●f I were perfect ( saith Iob ) yet know I not my owne soule . Iob. 21. Man hath no brighter glasse , no learneder booke to looke on then himselfe . The true studie of man is man : All other knowledge without this is defectiue . Hee that spendeth his spirits to attaine the knowledge of other things , and neuer collecteth them to search , know and iudge himselfe , remaines the most sencelesse Sott in the world . Other knowledge puffeth vp : but this humbleth and pulleth downe . For hum●litie is nothing else but a true contempt of our selues , which proceedeth from the knowledge of our selues : so as the knowledge of our selues is the forme of humilitie , and consequently of all other vertues which are deriued from humilitie .

And this great benefite did the mercie of GOD bring to Dauid , by reason of his sinne ; To vnderstand his owne weakenesses and wants ; to vnderstand by whom he must be supported in the one , and supplied in the other ; To vnderstand ( I say ) both GOD and himselfe . The fall of Dauid did extinguish in him all puffie pride ; it shaked vp his sensuall , or rather sencelesse securitie ; it made him neuer to presume vpon his owne strength ; but in all temptations and afflictions , to trust truely to the power and goodnesse of GOD ; and to hope for no helpe , no stay , but onely from his all-powerfull grace . Hee that is sinfull and yet secure , is doubly miserable ; miserable in his sinne , but more miserable in his securitie . And thus GOD neuer suffereth euill but for some great and secret good ; euen as Moses had said : Vt sugeret mel de petra , & oleum de saxo durissimo . He caused him to sucke honie out of the rocke , and oyle out of the hardest stone . O the infinite wisedome and power of GOD ! out of the drie and ragged rocke of our sinnes , Deut. 32.13 . hee draweth the sweet sappe of humilitie from vs , and of mercie from himselfe ; to the sweet safetie and felicitie of our soules . Assuredly , some things may bee so good , as that they haue no mixture of euill : yet nothing can be so absolutely euill , but some good ariseth from it .

And hence it is that the LORD calleth himselfe a hard-man ; who reapeth where he did not sow , and gathereth where he did not disperse . But , Quiadurus homo sum , &c. Matth. 25 most righteous and vpright LORD ! How standeth this with the square of Iustice ? It is hard indeed ; but how is it iust ? to reap where thou didst not sow , & gather where thou diddest not disperse ? Verely , thou sowest not the seeds of our sinnes ; our sinnes are the tares which the Diuell soweth among the wheate : and yet thou reapest out of them , both good to thy seruants , and glorie to thy selfe . By our sinnes thou doest bring vs to vnderstand our selues , and to search after thee : to know our owne exceeding weakenesse and miserie , and to acknowledge thine infinite goodnesse , wisedome and power : to abandon and renounce the one , & to trust entirely to the other .

Now this Psalme is most fitly termed a Penitentiall Psalme : because it treateth chiefely of Repentance . The parts are set forth in the Table next adioyning .

This Psalm declareth The power and dignity of repentance , in that it maketh a man blessed , ver. 1. The maner , namely , that it be without hypocrisie , ver. 2. with trouble , sorrow , and contrition , ver. 3. & 4. confession , ver. 5. & 6. The effects in regard of the godly : namely encouragement to call vpon GOD , ver. 7. the penitents themselues , viz. safety ver. 8. ioy ver. 8. the wicked viz. instruction to be guided by vnderstanding ver. 9. & 10. to whom is also assured great plagues for sinners . ver. 11. mercy for the righteous . ver. 12.

VERS. I.

Blessed is he whose vnrighteousnesse is forgiuen : and whose sinne is couered .

1 RIches , honour , power , &c. make not men happy by their owne nature . 2 Because they doe not satisfie . 3 Because they are deceitfull . 4 Because they are inconstant . 5 They make not Blessed in regard of indisposition in our selues . 6 How they are blessings , and to whom . 7 How and to whom they are heauy curses . 8 Worldly matters more often hinder then helpe for attayning felicity . 9 Who onely is blessed in this life . 10 Whether it be not a greater Blessednesse not to sinne , then to haue sinne pardoned . 11 Wherefore happinesse consists in forgiuenesse of sinnes . 12 Another reason . 13 The difference betweene the blessednesse of Saints in heauen , and of repentant sinners vpon earth . 14 Forgiuenesse of sinne is no ordinarie blessing , and wherefore . 15 It is a very great blessing to haue our sinnes couered , and wherefore . 16 How hard it is to hide sinne , and wherefore . 17 Onely repentance couereth sinne , and wherfore .

WHom may we esteeme blessed in this life ? The rich ? the honourable ? the mighty ? the politicke and wise ? Alasse ! miserable are they who esteeme themselues happy , by being any or all of these . There is neither trust nor taste in these false felicities ; whether we regard their owne nature , or whether many indispositions in our selues .

In their proper nature , they doe not satisfie , vntill they cloy ; there is alwayes somewhat wanting in them , vntill they ouercharge vs with boysterous abundance ; and then they satisfie least of all . If any solid goodnesse were in them , then would they in some degree satisfie . All other things giue some satisfaction ; drinke quencheth thirst , meat appeaseth hunger , apparell expelleth cold : but these are so far from quieting the desire , that they make it more vnrestfull and stirring . They are a dropsie ; they are a dogges appetite ; they may fill , but they neuer satisfie , vntill they haue made vs like drunkards the next day after a riotous feast ; dull and heauy , vnable to speake or thinke of our surfet without loathing .

Againe , they are deceitfull ; fayrer in shew , then in substance they are found ; they seeme better to those who want them , then to those who enioy them ; they promise many pleasures , but they come clogged with innumerable cares . They make vs liue in wishing and in repenting ; in wishing the future , and repenting somewhat that is past ; in loathing what wee haue tasted , and longing for that which we desire ; in vaine remembring what is gone , and doubtfull expecting what is to ensue . As for euery present , it is like a waue , one alwayes dashing and driuing forth the other .

Lastly , they are not constant ; for they often leaue vs : they are not of continuance , for certainely we must leaue them . Nothing is more certaine , as that wee shall leaue them ; nothing more vncertaine , as whether they will not leaue vs first .

In regard of indisposition of our selues , if we bee attached with sickenesse , if payned in body , Esther 3.5 if disquieted in minde ; wee can finde no felicity in them . But especially , if wee endure the combate of conscience ; If our conscience be crushed with the weight , if stung with the malice of sinne ; they are so farre from yeelding either comfort or quiet , that they are like oyle cast into the fire , to extinguish or abate the flame : They are like the drinking of hot wines , to qualifie a burning feuer ; or like the eating of hony , to asswage the boyling of a chollericke stomacke : a little pleasing in the taste , but much increasing both the paine and danger of the disease .

These are blessings indeed ; but not in themselues , not for themselues , not indifferently to all . They are blessings in their right vse , they are blessings to a higher end : they are blessings onely to those who should haue beene blessed without them .

If they bee not rightly vsed , if not vsed to their true end , if so vsed that they drawe or diuert vs from our true end ; then are they heauy curses ; then should we haue beene blessed , neuer to haue knowen them . Art thou wicked and yet wise ? But GOD taketh the wise in their craftinesse , Iob 5.13 . Psa. 33.10 . and the counsaile of the wicked is made foolish . Doest thou beare thy selfe proud vpon confidence of thy power ? Luke 1.51 . and 52. GOD scattereth the proud , and putteth downe the mighty . Art thou vngodly and yet honourable and rich ? But the glory of the wicked turneth to their shame . Phil. 3.19 . And what hope hath the hypocrite , when hee hath heaped vp riches , Iob 27.8 . if GOD taketh away his soule ? Doubtlesse , the riches of the wicked are rackes and torments ; their honours , heauie vanities ; their power a tempestuous puffe ; their pleasures , sharp feuers of the mind ; their serious exercises , childrens plaies . They dazel ignorant eies with exernall shewes ; but inwardly they endure many grieuous gripes : they are attended and resorted to by manie ; but no otherwise then flies flocke to hony , mice to corne , vultures to a carcasse : The multitude pursue their owne prey ; they follow the fortunes of men , not their persons .

Well then , let worldly matters goe and come : They may helpe , and they may hinder ; they doe more often hinder then helpe vs in attaining felicity . Often times we haue no greater impediment to felicitie in this world , then the world it selfe . He onely is blessed in this life , whose wickednesse is forgiuen , and whose sinne is buried in the tombe of obliuion .

But stay ( my soule ) and pawse heere a while : gather a flower or two in thy way ; pownd these spices a little more . Is he only blessed , or is he chieflie blessed whose sinnes are forgiuen ? Is not hee more blessed who sinneth not at all ? Is it not a greater blessing neuer to sinne , then to haue sinnes pardoned ? Yes verely . But this is beyond the nature of man : It is the cursed condition of man to offend . I will neuer esteeme him blessed , I will neuer beleeue him who saith he hath no sinne : Iam. 3.2 . For in many things we offend all . We deceiue our selues , we are sencelesse of our sinnes ( and being senceles we are immoueable ) we are desperatelie sinnefull if we say we haue no sinne . And therefore he onely is blessed whose transgressions are forgiuen , and whose sinne is couered . None other in this world can truely and directly be termed blessed .

For this is a principall propertie of true happines , to bring quiet and contentment to the soule ; to set it aboue the region of wishing and of wants ; to free it from the tyrannie of feare or desire . Happie is heonly who in soule liues contented ; and he most of all vnhappie whom nothing doth content . But this quiet is neuer attained but by remission of sinnes : whosoeuer hath this mouthfull , he is fully satisfied ; he doth not hunger after other things ; he no more regardeth either the fauours or persecutions of this life , then doth a dead lumpe of flesh . This is both truely and aptly termed A stood of peace . I will send downe vpon him a flood of peace . Esay There is great peace to them who loue thy Name . Psal. 119. A very flood , indeed ; in regard both of the quality , and of the abundance . For it quencheth the flames of our appetites and desires ; then which we haue none more deadly enemies , none which more torture and teare our hearts ; especially if they be of such things , as either possibly or easily we cannot attaine . But these appetites are drowned and extinguished in this flood : they are either satisfied or silenced by the iustice of this peace . This peace can no man vnderstand , I will giue hidden Manna : which no man knoweth , but he that receiueth it Apoc. 2.17 . but he that enioyeth it ; because it exceedeth whatsoeuer the vnderstanding is able of it selfe to comprehend .

Againe , happinesse and miserie are perfect contraries : But sinners because they are vpon their way to miserie , are already miserable ; they are already in hell , or rather haue a hell within them : And therefore it followeth , that penitents , because they are vpon their way to felicitie , are alreadie happie , already in heauen ; or rather haue a heauen within them . For there are two wayes out of this world ; one , through the pleasures of sinne to eternall miserie ; the other , through the sorrowes of repentance to eternall glory . Blessed are they who are in this sorrowfull way , for onely they trauaile to eternall happinesse . They are blessed I say by faith , and by hope . For they haue not the full fruition of felicitie , but they enioy it by faith and by hope ; and therfore by faith and by hope they are blessed . This onelie is the difference betweene Saints in heauen , and sinners that repent vpon earth : the one haue their happinesse in hand , the other in hope : they are at their iourneyes end , these are vpon their way : they haue their blessed estate in possession , these in election . Neuerthelesse they are truely blessed : euen as a Bishop elect hath both the title and honour of a Bishop , albeit he be not stalled in his place .

Verely , as sinne is no small or ordinarie matter , so is forgiuenesse of sinne no ordinarie blessing . Sinne is so hainous a thing , that it is a lesse euill to destroy all the creatures in the world , then to commit one sinne against GOD. Yet such is the power of repentance , that by meanes thereof , GOD will not onely forgiue our sinnes , but he will forget them ; Hee will so deale with penitent sinners , either as if hee had neuer seene their sinnes , or as if he had perpetually forgot them : Hee will neuer either behold or remember their sinnes to iudge them . Marueilous is the mercy and goodnesse of GOD , towards sinners that repent : The more they remember their sinnes , the more doth he forget them ; the readier they are to acknowledge their offences , the readier is he to couer and conceale them .

It is a verie great blessing to haue our sinnes couered ; because nothing is more hardly kept secret then sinne . Sinne is not couered by cunning contriuance , not with the vaine veile of colourable excuses : the more we endeauour by these meanes to couer it , the more doth it manifest and bewray it selfe .

Adam did hide himselfe , but his sinne hee could not hide : hee couered his bodie with figge tree leaues , but could finde no couering for his sinne . The more hee endeauored to hide himselfe , the more did his transgression appeare ; the very hiding of himselfe did bewray his sinne . For if he had not sinned , hee would neuer haue shrunke aside ; he should neuer haue beene attached , either with shame , or with feare . For this cause also GOD said to Cain ; Gen. 4.7 . If thou doest euill , sinne lieth at the doore . For assuredly , sinne will not keepe house ; It will not lie quiet in a corner ; It will abroad , It will stand at the doore ; It will manifest it selfe to all that goe by . At the first it is discouered by our owne feares , and by our great diligence to conceale it : afterward , by our loose carelesnesse : Lastly , by our boldnesse and impudency in committing euill . Besides , it is of nature to multiply and encrease ; vntill it cannot be contained in secret ; vntill it can no more be hidden then the Sunne ; vntill by the tumorous turpitude thereof , it doth first manifest , and then ruine and destroy it selfe .

Onely Repentance is of force to couer sinnes . First , because it cutteth off the encrease , it drieth vp the springs , from whence it swels and ouerflowes , and whereby especially it bewrayes it selfe . Secondly , because it is alwayes accompanied with loue : for Loue couereth the multitude of sinnes . 1. Pet. 4.8 . Loue maketh the penitent and the innocent of like condition .

VERS. II.

Blessed is the man to whom the Lord imputes no sinne ; and in whose spirit there is no guile .

1 IT seemeth that Repentance is a deitie , and wherefore . 2 Wherefore Angels after sinne , cannot be blessed . 3 Man may , and wherefore . 4 The greatest praise and power of Repentance . 5 without Repentance GOD cannot be mercifull , and wherefore . 6 Wherefore GOD imputeth no sinne to the penitent . 7 How a penitent sinner may expostulate with GOD. 8 In what sort we must iudge our selues . 9 Hypocrites the worst of all sinners . 10 Confession , how necessary it is . 11 GOD is mercifull in forgiuing , yet hard and seuere in taking accompts . 12 Dissimulation doubleth our sinne . 13 One sinne sufficient to ensnare vs . 14 A true accompt of our sinnes required .

DIuine Repentance ! What shall I say of thee ? How shall I worthily either extoll or esteeme thee ? Shall I say thou art a vertue ? or shall I terme thee some Deitie ? Assuredly it seemeth that thou art a Deitie , and that GOD hath imparted a part of his Dominion vnto thee . It seemeth that thou art his Lieutenant vpon earth , and that he hath inuested thee with his owne authoritie : because the same power which GOD exerciseth in heauen , the same doest thou exercise vpon Earth . For as GOD maketh blessed in Heauen , Nisi p●nitentiam egeritis , omnes similiter peribitis . Luke 13.3 so doth Repentance vpon Earth . Only GOD maketh the iust blessed in Heauen , and Repentance maketh sinners blessed vpon Earth : because after sin , no man is blessed , but by Repentance .

And therefore the Angels that did sinne , shall neuer be blessed ; because they cannot repent . Their will is inflexible , they are immoueable from that which once they apprehend : Iob. 41.15 his heart is as strong as stone , and as the Smithes stithe : broken it may bee , but it will neuer bend . That which death is to man , the very same is sinne to Angels : As man after death cannot profitably repent , so cannot Angels repent after sinne . But the hope of mans blessednesse consisteth in this , that his will is flexible , that his minde may turne to abhorre that which once with pleasure hee did embrace ; that he is capable of Repentance . This is a branch of chasticing Iustice ; whereto we can attribute no greater , either praise or power ; then that it worketh the same vpon earth , which GOD himselfe worketh in heauen ; by making men happie ; by deliuering them from eternall perdition ; and by bringing them to vnspeakeable and endlesse ioy .

And herein it is singular , and eminently alone : herein all other vertues are but handmaides to attend it . For albeit loue be exceeding powerfull , Many sins are forgiuen her for she loued much . Luke 7.47 . albeit the fire of loue bee of merueilous force to consume sins ; yet doth it neuer attaine this effect , but by vertue of Repentance . In this action of loue , Repentance is the principall worker ; loue is a testimonie and declaration , not a proper cause of remission of sinnes . Remission of sinnes is rather the cause of loue , To whom a little is forgiuen he doth loue a little . Luke 7.47 . then loue the cause of remission of sinnes .

It is a very hard thing which GOD cannot doe . But herein hath GOD restrained his power . GOD cannot be mercifull , vnlesse sinners repent : without repentance it is impossible that sinners should be pardoned , because it is impossible without repentance to abandon euill , and turne to GOD. For sinne is nothing else but an auersion from GOD , and a conuersion to creatures ; an auersion from an inestimable and immutable good , and a conuersion to a vaine and variable euill . This sinne is neuer pardoned , Quis est homo qui vult vitam , &c. diuerte a malo & fac bonum . Psal. 33. but by forsaking creatures , and by applying our selues againe to GOD ; by turning againe from euill to good ; by inward loathing the transitory euill , whereto by pleasure wee did adhere ; and by fixing our delight vpon that infinite good , which will neuer either varie or faile .

But this is a proper worke of repentance , this is repentance it selfe . Whosoeuer is thus conuerted in soule , he is truely penitent ; hee is blessed in this life , the LORD will impute no sinne vnto him . And the reason is , because he imputeth sinne to himselfe ; hee preuenteth the imputation of the LORD , by imputing sinne to himselfe : he chargeth , iudgeth , condemneth himselfe ; and therefore he shall neuer be , either condemned , or questioned by the LORD .

For a superiour Iudge will neuer examine that offence , which hee knoweth to be both examined and iusticed by his commission . But GOD hath giuen to sinners , not onely commission , but command , to examine and iudge themselues : which if they will vnpartially doe , hee hath promised that hee will neuer iudge them , that hee will neuer impute sinne to their charge . The Iustice of GOD requireth that sinne should be examined , condemned and punished : but the great mercie of GOD hath made sinners their owne Iudges , their owne executioners and tormentors : It putteth them in choise , either to iudge and condemne their sinne , or to bee iudged and condemned for their sinne : either to put sinne to death in this world , or to die for sinne in the world to come . But blessed is hee who embraceth this mercie ; who doeth examine and condemne his sinnes ; who doeth impute sinne to himselfe , that GOD may not impute his sinnes vnto him .

Blessed is he ( I say ) who hauing sincerely iudged himselfe may boldly looke GOD in the face , and say vnto him : Iob. 10.2 . Condemne me not : tell me wherefore doest thou thus iudge me ? Wilt thou proceed against thine owne appointment ? Wilt thou violate the direct rule of thy iustice ? Thy iustice requireth but one condemnation ; and thy mercy hath giuen me power to condemne my selfe . This I haue already done ; I did daily iudge my selfe before thee , and now I did securelie expect thee ; I expect not now to bee iudged by thee . For feare of thy iudgment , I haue iudged my selfe ; I haue not stayed for thy sentence , I haue preuented it , in giuing sentence against my selfe . Wherefore ( then ) doest thou thus iudge me ? Thou maiest iudge my iudgement , if thou thinkest meet , Iudica iudicium meum . how truely and triely I haue examined my cause before thee , and thy causeagainst me ; What good I haue receiued from thee , and what euill I haue returned to thee : Iudge my iudgement ( I say ) if thou wilt , but doe not iudge ( I pray thee ) my sinnes .

For herein especially we must be regardfull , that we iudge vprightlie , that we giue no false sentence , whether by negligence , or by partialitie and selfe-loue : that our iudgement be not either muzled by the one , or misse-led by the other . For he only is in this blessed estate , who maketh a serious search in his soule ; who is not deceiued in making his search , who dissembleth not what there he findes : Blessed is he , who deceiueth not himselfe , who dissembleth not with GOD. Who deceiveth not himselfe , in blinding or abusing his owne iudgement ; either by a stupendious stupiditie that he hath no sinne , or by a negligent enquirie after them , or by a fauourable estimation of them ; or lastly , by a false conceite that he may at leisure and in good time repent . Who dissembleth not with GOD , either in concealing or extenuating any part of his euill ; but humbling himselfe before his presence , laieth open to his view euery vncleane corner within him : and as a poore petitioner , as one who beggeth for a piece of bread , as one who sueth for his very life ; rather aggrauate then extenuate his wretched condition .

For it is in singlenesse and sinceritie of soule , It is by true sence and acknowledgement of our sinnes , that we must both inuocate and obtaine GODS mercy . If we flatter our selues that we are innocent ; If knowing our sinnes , we cancell or conceale them , as if we could deceiue GOD , so easilie as we can blinde the world : If ( to win opinion ) we compose our behauiour to an outward fashion of pietie , and not with the most inward sences of our soule , not with the verie heart of our heart acknowledge and bewaile our fault ; If we doe not rather seeke after righteousnes , then make shew thereof : If we do not both promise and purpose and endeauour to amend ; If our mind and our mouth and our outward actions doe not agree ; Malus vbi bonum esse simulat , tunc pessimus . we are but hypocrites , the worst of all sinners : We increase wrath , we shall neuer come to the presence of GOD. Wolues are neuer more wolues , then when they are apparrelled like sheepe : It is extreame wickednesse to be empty of all goodnesse , The hypocrite shall not come before God . Iob 13.16 . Nu. 5.6.7 . Leu 5.5 . Le. 18.18.22 . and yet aspire to be esteemed good :

GOD requireth in his Law confession of sinne , before the sinner could be purged : He commanded also that the high Priest should confesse his owne sins and the sins of the people vpon the head of a Goare , and then permit it to escape . For assuredlie , albeit GOD be exceeding mercifull in forgiuing our debts , yet is he hard & seuere in taking our accompts . Quia durus homo sum . That which in deed wee cannot , in desire wee are obliged to performe ; we must by acknowledgement make tender of that debt , which otherwise we are vnable to discharge . He that hideth his sins shall not prosper , but he that confesseth and forsaketh them shall obtaine mercy . 1. Ioh. 1.9 .

If we dissemble our sinnes , we double our punishment , because we double our offence : Euen as not onely he that stealeth is an offender , but he also that concealeth a theft . If we dissemble part of our sins , if we keepe backe part , and say that we bring all ; we lie to the holie Ghost : Act. 5.3 . which is a most fearefull and heauy sinne .

One hooke sufficieth to take the fish ; one snare to fetter the soule : But the Deuill is a most cunning angler , a verie expert fowler ; he casteth manie baites , he pitcheth manie snares in our pathes . If we remaine intangled in any one , if by sincere repentance we free not our selues from all , we shall be sure to be his prey .

If we acknowledge not our sinnes , we acknowledge not GODS mercies in forgiuing our sinnes : we we are vnworthie to haue that debt remitted , which we are vnwilling to confesse . So much as we conceale of our sins , so much do we adde ingratitude to iniurie and despight : Wee double the wrong that wee haue done , if to disability for discharge , we adde falshood in our accompt . Let vs first make our true accompt , & then we shall find GOD so easie , as rather to offer then to be entreated ; not only to forbeare what we are not ready , but to forgiue what wee are not able to discharge .

VERS. III.

Whilest I helde my tongue , my bones consumed through my dayly complayning .

1. WE cannot be ignorant of our sinnes . 2. Originall sinne the seed of all actuall sinne . 3. Dull sence of sinne makes vs slow and heauy to confesse them . 4. Whereby the soule is more deepely soyled . 5. Too much sence of sin makes vs either fearefull or ashamed to confesse them . 6. The sottery of sinners in concealing their sinne . 7. Want of confession how dangerous it is . 8. It draweth variety of punishments vpon vs . 9. Wee often complaine , but not as we should . 10. Punishments to what end they are sent . 11 Wherefore GOD called Adam , and not the Diuell . 12. GODS violent voyce in calling sinners . 13. Whereto sinners may be compared . 14. It is a great mercy of GOD to bee trauayled in this life , and wherefore . 15. Troubles are GODS husbandry , &c.

I MY selfe haue heeretofore beene either negligent , or ashamed to confesse my sinnes . For I could not bee altogether ignorant ; the checke of my owne conscience did often aduertise me , that my soule was drenched in two Stygian streames of corruption , originall and actuall : the one deriued to me by descent , the other proceeding from my proper will . For , by reason of the fall of our first parent , his bloud was atteint , and corruption was so fast fixed in his nature , that hee transmitted that leprosie to all who euer descended from him . This is the seede of all actuall sinnes , this is in power all sinnes in the world . Not onely if wee act the wicked motions thereof , but if we yeeld consent vnto them , if without consent we take pleasure in thinking of them , then they turne to actuall sinnes . But these delights haue so swarmed in my soule , that I could not but feele the viperous brood within me ; I haue so often entertayned them with consen● ▪ so often eyther in deed or by endeuour brought them foorth into action , that I could not but see the hideous heape ; And yet I alwayes wanted either remembrance , or disposition to cast vp my reckoning , and to confesse them .

Sometimes the Diuell did stupifie and benumme my soule ; and then I had little or no feeling of my sinne , then sinne lay concealed in me : then either I entertayned no thought , or else was dull and carelesse to acknowledge my sinnes . But as how much the longer any filthy liquor standeth in a vessell , so much the more is the vessell fouled and stayned , and so much the more hardly can the foule staines bee rubbed cleane : So the longer time that poysonous sinne remayned in my bosome , with a quiet and vncontrouled custome , the more was my vnhappy soule soyled therewith ; the more deepe staines were printed therein , and the more hard to be defaced .

Sometimes I was so sensible of my sinnes , so apprehensiue both of the number & deformity of them , that I became thereby either ashamed or afrayd to confesse them to the LORD ; to desplay them before those beautifull eyes , which are much offended with such impure obiects . The shame and the feare which the Diuell tooke away when I committed sinne , hee restored againe when I should confesse them . And as an expert captaine who besiegeth a fort , doeth first blocke vp all passages by which it may receiue any ayd : so the Diuell did in such sort beset and besot my soule , that he stopped all the wayes by which repentance might relieue it . I was easily perswaded not to stirre the vnsauory puddle , not to digge the filthy dunghill of my sinnes to the bottome . For who can answer the iust charge ? Who dares thinke vpon the iust punishment for his offences ? In this life hee may expect whole armies of euils ; and death which is to others the port of their tempestuous nauigation , to him will seeme a gulfe both of intolerable and eternall torments .

So I sottishly sought to hide my sinnes in my own obliuion : I did foolishly flatter my selfe , that thou , O LORD , wouldest neuer remember what I did forget ; that my offences locked vp in my owne silence , should bee close shut from thy knowledge or regard : I vainely thought that by not speaking , or not thinking of my sinnes , I should most readily extinguish the memory of them .

But as fire , the lesse vent it hath , the more furiously it burneth : And as a festred and rotten sore , not opened and cleansed , which the Patient doth not vnfold to the Chyrurgian , and both desire and endure his helpe ; putrefieth and enflameth the more , and the more doeth the corruption both penetrate and spread : So my sinnes , whilest they were smothered within my owne conscience , whilest they were not by confession layd open to thee , did not onely more terribly anguish and torment me , but did deeply infect the very substance of my soule . The contagion of sinne did spread like a leprosie ouer euery part ; the strongest vertues were infected therewith ; all the faculties were drawne to a habite of euill . They did not only anguish me , but they did waste and consume me , they drew thy heauie iudgements vpon me ; the dangers which they brought vpon mee , were no lesse then was the disquiet .

For I felt in my soule , besides the sharpe sting of my conscience , the heauie blowes , and more heauie threats of thine indignation . Many calamities thou didst also cast vpon my body , & vpon the issue of my affaires . And so sharpelie didst thou visit mee , both outwardlie and within ; that failing , or at least fainting in body and minde , I sunke downe vnder the charge , and melted my languishing soule into moane . My calamities daily encreased , and therewith also my complaints : I complayned dayly , but duly & rightly I did not complaine . For I saw into what miseries I was deiected , I saw to what mischiefe I did bend my pace : but I neither endeuoured nor intended to cut off , either the cause of the one , or course of the other .

I did not search into the state of my soule , I did not vnderstand it , I did not lay it open before thee . I did not blame , I did not accuse my selfe vnto thee . I did not returne to thee , I did not put my selfe into thy hands for helpe . I complayned for my calamities ; but not for the cause of my calamities . I complayned for the punishment of my sinnes ; but I neuer thought of my sinnes themselues . I had onely so much good left , as to see my present euill , and to languish in my distresse : my consuming encreased my complaints , and my complaints encreased my consuming ; but I could not spie any sparke of comfort .

These calamities didst thou execute vpon mee , to draw me to a higher , to driue mee to a deeper consideration of my selfe . For as in diseases , the first degree to recouery , is the finding of the originall cause ; so in troubles and distresses , there is small hope of helpe , vnlesse we discerne from what fountaine they flow . And therefore thou doest often presse vs with a heauie hand , that we should vnderstand our rebellion against thee , that we should both know and confesse our offences , that we should disburthen our consciences of that loathsome loade , which otherwise would poyson our soules to death . This is the cause of our calamities ; and from hence must begin our reliefe .

So thou didst send firie Serpents among thy people , in their passage through the deserts , Numb. 21. which ceased not to sling them to death , vntill they did confesse their sinnes . And for this cause thou didst call Adam in Paradise ; not for that thou knewest not where he was , but to giue him occasion to acknowledge his transgression . The Diuell thou didst not call , Thou gauest sentence against the Diuell , vncalled , vnheard ; because his will was inflexible , hee could not repent , he would not confesse that hee had done euill . But thou didst call man , because hee could acknowledge his sinne . Because man hath a power to repent his offences , and confesse them to thee , it pleaseth thee still by diuers meanes and occasions to call vs .

But assuredly , the most powerfull meanes , the most violent voyce to call vs to thee is by aduersity : more sinners are turned to thee by aduersity , then by prosperity ; by feare , then by loue ; by shame , then by hope . Sinners , for the most part , I called vpon the Lord in trouble , & hee heard mee at large . Ps. 118. are like to the spring of the Sun in Sicilie , which at midday is very cold , & at midnight exceeding hot . We grow cold by prosperity ; but by calamities our deuotion is enflamed . As much feeding vpon sweet meates , maketh the body drowsie and dull ; so the mind pastured with pleasures , becommeth pestered and heauy in the actions of vnderstanding , and yeeldable to the command of sensuality and sloth .

Hence it followeth , that it is a great mercy of GOD , to be trauailed and euen tired with labour in this life : It is a true token of his loue , it is a sure signe that hee hath not giuen vs ouer , that he is desirous to conuert vs to him . Man is like the earth , which vnlesse it bee torne vp with the plough , vnlesse it bee harrowed , digged and raked , bringeth foorth wilde weeds , and little else . Troubles are GODS husbandrie vpon vs . To be spurned by all , to bee a marke whereat all men aime their arrowes , to be pressed with wants , to bee oppressed with wrongs , to haue our life perpetually run in a rugged way ; are good assurances , or rather effects , both of his loue and of his care . They are the whips which make madde sinners sober : they are the batterie which enforce obstinate and rebellious hearts , to yeeld to the seruice and subiection of GOD : they are the arrowes which GOD hath taken out of the quiuer of his mercy , and winged with the fire of his Loue . To pierce and to warme our hard icie hearts , he hath tempered his arrowes of tribulation with mercy , and enflamed them with his Loue .

VERS. IIII.

For thy hand is heauy vpon me day and night : and my moisture is like the drought in Summer .

1 GODS heauy hand vpon sinners . 2 Feare how terrible an enemy it is . 3 Her innumerable forces . 4 Her cruell charge . 5 The sinner vanquished and ready to yeeld . 6 But is releeued by Faith . 7 Her encouragements . 8 Feare not to be feared . 9 Hell fire created not onely for punishment , but for terrour . 10. Who haue greatest cause to feare . 11 The number of the Elect not small . 12 Wherein the workes of Mercy exceede the workes of Iustice . 13 The multitude and grieuousnesse of sinnes , no cause to dismay vs . 14 Mercy not only preserueth vs from the harme of sin , but turneth the harme of sinne to our good . 15 Sorrow expelleth feare , and begetteth ioy . 16 A sinner ouercharged with sorrow . 17 Her sad encounter . 18 Ingratitude an odious offence . 19 The sinner ready to sinke vnder sorrow . 20 But is erected by Faith and by Hope . 21 Their comforts . 22 Contrition is the bruising of a soule betweene feare and griefe . 23 The multitude of GODS benefits may much assure vs . 24 We must not leaue our repentance vnperfect . 25 Sinnes are like a burning ague .

TO this end didst thou beare a heauy hand ouer me ; thy punishments did presse me very sore ; thou didst multiply many miseries without intermission vpon me . Thou diddest cast many rugged rubbes in the smoothest passage of my affaires ; thou didst beat vpon my body with variety of infirmities ; but especially thou diddest lay an intolerable load vpon my soule . My soule thou diddest both charge and torment , with a mountanous heape of dolours and feares ; whereof I was vnable , either to sustaine the weight or endure the griefe .

Before me were the multitude of my sinnes ; behind me , the hideous horrour of them ; on the one side , feares approaching ; on the other , hopes abandoning ; aboue , Iustice threatning ; beneath , vengeance expecting : within , agony and anguish of soule ; without , terrours , disconsolation , dread , and almost a hellish darkenesse of despaire . For thou diddest not only enuiron and assaile me with furious feares ; but thou diddest heape discomforts vpon me : thou diddest cut off the supply of thy sweet consolations ; thou diddest drie vp or restraine the influence of thy grace , wherby I should haue been both animated and aided in my distresse ; thou wouldest not affoord me one beame of fauor .

Oh! what a cruell enemie is feare ? Shee marcheth with inumerable troupes in her traine , ranged in order , armed at all points , and shaking their terrible instruments of death . Iustice carrieth the ensigne before her ; despaire soundeth the loud alarme ; disconsolation , trembling , distrust , with all the curses & threats of the Law , with all the examples of GODS weighty wrath , present the first charge . She marshalleth al creatures in squadrons against vs ; al our friends she draweth to her part ; our secret thoughts she mustereth on her side : She hath a thousand treacherous intelligencies within our owne bosome , which await but hower and occasion to surprise vs . Thus aduancing her selfe in the pride of her power , with a high and horrible voice she cried vnto me ;

Come foorth thou fugitiue ! Come thou deiected , thou reiected traitour ! tell me , Wretch ! Where now is thy assurance ? Who shall defend thee ? whither wilt thou retire ? Goe too now ; Goe seeke for some mantle to veile thy obscene darkenesse : For thou canst not with any conscience ( in case thou hast any ) approach into the presence of the LORD . What ? expectest thou to be releeued by him ? Thinkest thou he will fauour thee ? Nay , Is it possible that hee should forbeare thee ? Seest thou not that he also is set against thee ? That his hand is rigorous vpon thee ? And how can it be otherwise ? For GOD is iust ; a hard dealer ; a seuere exacter of accompts . Looke into the examples of his iustice : How he condemned his angels irreuocablie , for one only sinne ; how for one only sinne , not onlie Adam but all his posteritie , and in a manner all creatures were cursed .

If thou conceiuest comfort by reason of some mercie which followed this iustice ; then compare this iustice and mercy together , by the continuall course of their effects . See how in all ages , both the greatest and most flourishing parts of the world , haue lien buried in infidelity . See how in those few parts , ouer which the light of trueth hath displaied her beames , many millions haue bin blinded , either by ignorance , or by superstition and errour . See how many , yea how most of those , who haue receiued true knowledge ; either by delicacie , or other viciousnesse of life , reape no benefit thereby . So as it is apparantlie true , that many are called , and few are chosen : that the way to saluation is so difficult , and the gate so strait , that it is passable for very few .

Few indeed : For how many were in the whole world , when it was ouerwhelmed with waters ? How many in Sodome and the cities adioining to it , when they perished with fire ? How many among the chosen people of GOD , when Elias could not espie one ? How many , when they were often captiuated , and finally ruined , and dispersed ? Yea , seest thou not the iustice of GOD to be so implacable , that when flourishing nations are vtterly rooted out , infants and innocents , who haue not actually offended , are swallowed in the common calamity , for the offences of their progenitors ? Compare ( I say ) these effects of iustice and mercy together , and thou shalt plainely finde , that the first hath farre exceeded the last ; that there are many vessels of the one , and few of the other .

Now if thou hopest to be one of those few ; then consult with thine owne conscience , how cleare and vncorrupt thou findest thy actions ; how seuerely thou hast restrained thy euill inclinations ; how strongly , how violently thou hast endeauoured to mainetaine a vertuous and religious life . No , no ; thou art none of those few , who with perpetuall strong striuing shall wrestle through that narrow passage . Thou hast beene vnconstant , both in thy iudgement , and in thy actions : like a loose tooth ; not onely vselesse , but troublesome and painefull . Thou hast beene a slander to the Church , and a staine to thy profession : Thou hast beene a derision to the euill , a shame and sorrow to the good , an offensiue example to the weake . The earth casteth thee vp , heauen receiueth thee not ; GOD is displeased with thee , and all creatures are bent to oppresse thee . Goe to then , abandon hope , and yeeld thy selfe captiue to despaire . Thou hast no other remedie against thy feares but to relinquish hope : Cease to hope , and feare will no longer torment thee ; for whosoeuer hopeth for no good , he feareth no euill .

These words she doubled with a terrible voice , and all the hoste cryed aloud , Despaire and Die .

Woe is me ! I am vndone . Alas wretch that I am ▪ Which way shall I turne mee ? Whither shall I flie ? What shall I doe ? I am assailed with feares ; by feares I am betrayed ; my enemies are within and without . Who shall deliuer ? who shall defend me ? I am as a naked tree in a wide plaine , beaten with many bitter stormes : I am as drie open ground parched with the burning beames of the Sunne : I can finde none to protect mee , none to comfort mee ; and my owne strength and courage vtterly faileth . Out alasse ! who so liueth in feare , he is daily condemned , daily vnder the executioners hand : No man is assured , whom an euill conscience holdeth in feare . O! who is able to endure these confusions ? Who can either resist , or rule the violence of these feares ?

Thus whilest I was readie to haue yeelded my selfe to the tyrannie of despaire ; loe , Faith from heauen did sodainly cast a glorious beame of her beautie vpon mee ; and , with a sober sweetnesse began in this sort , partly to reprooue , and partly to instruct me .

What ? ( said she ) Art thou such a nouice in my Schoole ? such a faint and raw souldier in spirituall combate ? Hast thou no more dexteritie in handling thy weapons ? Come , stand vp , take courage ; I will teach thee both thy fence and thy fight . Come , ( I say ) and looke thy terrour in the face : It seemeth a Serpent to deuoure thee , but be not dismayed , step boldly to it , and take it by the taile , and it will forthwith turne to a rod of correction . What ? Art thou so much afraid of feare ? which is so highly commended a a Ps. 103.13 & 128.1 . prou 10.27 . & 14 27. & 19.23 & 22 4. & 28.14 . Ecclus. 1. & 2. & 3. & 40. ●6 . 17 . Gen 22. ? which is so straitely commanded to thee b b I●os . 24.14 . Deut. 4.10 & 14.23 . Exod. 20.18 , ●c . Phil. 2.12 . 2. Pet. 1.17 . ? God loueth feare c c Deut. 5.29 . ; Hee accepteth , d d Deut. 17.8 19. Act. 10.35 . Luk. 1.52 Exod. 9.10 . hee preserueth e e Ecclus. 31.1 , he honoureth f f Eccles. 19.20 . , hee blesseth g g Ps. 112.1 . , he neuer forsaketh h h Ecclus. 2 11 them that feare him . Feare is the beginning of righteousnesse , the first step to wisedome i i Ps. 111.10 . Ecclus. 43.33 : It bringeth with it iudgement and righteousnesse k k Es 5.7 . , It expelleth sinnes l l Leu. 19.14 . 1. Sam. 11.7 . Ier. 32.40 . Ecclus. 21.6 . Pro. 1.2 . & 14 16. Iob. 1.1 , 8. : It is the bridle of sinnes ; it is the sword that cutteth in sunder , not onely the sinewes , but the very hartstrings of sinne .

What ? deemest thou that GOD hath created hell fire onely to punish damned sinners and the Diuell ? No verily : but rather to keepe sinners from damnation ; to raise them to repentance , and to restraine them from sin . For so much as a man feareth the punishment that he hath deserued , so much more carefully wil he , both repent and auoid those faults which he hath committed . Non cito perjt ruina , qui ruinam timet . Senec. He that feareth ruine is neither easily nor often oppressed therewith . They haue greatest cause of feare who feare least ; who walke in their owne wayes with a sober securitie ; who loosely and licentiously pursue vanities ; who are flintie hearted , without trembling or touch of the threatnings of GOD ; who perseuere in sinne , either boldly or sencelesly ; and then say , What euill haue I done ? Let these feare : It is fearefull for these to fall into the hands of the liuing GOD. Ouer the neckes of these hangs a terrible sword , alwayes shaking , alwayes bent and ready to strike ; the lesse they feare it , the more sure , the more sore and heauie will it fall . These are obiects to GODS iustice and wrath ; these are abiects from his mercie and grace .

But repentant sinners , who rise with feare , and run with griefe to the LORD of mercie and say vnto him ; LORD be mercifull to me a sinner : Let such bee confident ; For he who hath in mercie called them , will assuredly in mercy receiue them . They are not a few onely , who haue beene receiued ; this is a false surmise of feare : let heauen , let earth , let hell be searched , and there shall not one be found , I confidently say , not any one , who returned to the LORD , and was not receiued . Neuer thinke that the iustice of GOD is greater then his mercie . Nothing can bee sayd in GOD greater or lesser ; because whatsoeuer is in him , is his very selfe . There was neuer sinner in this world , who hath not had a sweet taste of his mercy ; neither was there euer righteous person , who hath not beene touched with his iustice : His iustice and his mercie are extended to all . For all the wayes of the LORD are mercie and trueth . Besides , mercie bestoweth so many and so great good things vpon the righteous , that her workes farre exceed the workes of iustice . Neuer trouble thy selfe about the small number of the elect : Assuredly they are not a few , but almost innumerable , whom the LORD will receiue to mercy . Mercy will be no lesse milde , then iustice rigorous : mercy will no lesse finde a meanes to saue , then iustice to condemne . As the number of the elect is knowne only to GOD , so both the time and maner of their calling must onely be referred to him .

But what mooueth thee to doubt and distrust thine estate ? the multitude and grieuousnesse of thy sinnes ? Trouble not thy selfe for the multitude and grieuousnesse of thy sinnes ; because the mercy of the LORD doeth infinitely surmount them . Behold , how two contraries applied together , if the one far exceed the other , the greater must needs consume the lesse . But the mercies of GOD infinitely exceed al the sins in the world . All the sinnes of the world are more easily consumed by the mercie of GOD , then is a droppe of water in a hot fiery furnace ; then a sparke of fire is extinguished in the sea . Doe but applie now this mercie to thy sinnes ; and the infinitenes of the one , must needs consume the multitude of the other .

But loe , shee hath already applied her selfe : Shee hasted to meet thee ; shee hath already kissed thee ; she holdeth thee close in her embracements . Yea , when thou didst fall she was present with thee ( albeit thou diddest not discerne so much ) shee layed her hand vnder thee , to keepe thee from harme , and to raise thee againe . Thou art a vessell both brittle and weake ; thou must needs haue beene dashed to pieces , or much bruised with thy fall ; vnlesse mercie had laid vnder her hand . This is a great signe that thou art elect ; but it is not all . For mercie hath not onely preserued thee from the harme of sinne , but she hath turned thy sinne to thy good : For thereby she hath made both thee more humble in thy opinion , and more heedfull in thy wayes . The fall of the reprobate is like the fall of an elephant ; they rise not againe , but impudently make light esteeme of their sinnes ; and sometimes with a flintie forehead boast of them : But though the elect fall into the bottome of the sea , yet the same whale which swallowed them vp , must againe cast them vpon the land .

Arise therefore , and strengthen thy heart : thou hast found how weake thine owne forces are ; humble thy selfe vnder the Almighty arme of the LORD . For humility is the foundation of all vertues ; the lowest ground-worke of repentance . Humble thy selfe therefore with sorrow for thy sinnes past , and circumspection for thy life to come . If thou canst so humble thy selfe with sorrow , then neuer feare ; this sorrow is the greatest ioy to a godly mind that can be ; the more of this sorrow thou findest within thee , the lesse cause thou hast to feare . And to this examination now I leaue thee , to what degree of submisse sorrow thou canst descend ; for assuredly , to the same pitch of assurance thou shalt be exalted .

This said , she glanceth gloriously into heauen , leauing me well confirmed against feare ; but altogether exposed to heauinesse and griefe . For when I presented to my rememberance , either the vaine , or vile and base pleasure of my sinnes , the good which I did loose , the euill which thereby I did incurre ; how my most meeke GOD , by the goodnesse of his owne nature was mooued , was prouoked , was inforced by my ingratitude to be wroth ; I was forth with ouercharged with heauinesse , which did trouble and torment me day and night ; which bereaued mee of all ioy , and was extreamely burdensome to me . She rushed vpon me with her sad troupes ; she cried out most bitterly and said ;

How now ! presumptuous wretch , Wither art thou carried ? Into what vaine hopes doest thou run ? Supposest thou thy selfe to be rapt vp into the third heauen ? to be already placed in Abrahams bosome ? Alas ! deceiued caitiffe ; thy faith is but a fantasie ; thy hope a proud presumption of spirit ; thy comforts but a dreame of a deluded imagination . Thou conceiuest that GOD is mercifull : it is true ; exceeding mercifull ; infinite in his mercies . But knowest thou not how odious an offence ingratitude is ? How it stoppeth the streames ? how it drieth vp the dew of mercy ? how no mercy hath influence where ingratitude abides . Ingratitude is the summary of all sins : no euill , no reproach is left vnsaid , when a man is charged to be vngratefull . No beast is either so fierce or so dull , but hath some sence of gratitude , and will loue those who are carefull for them . The hands which feed the Lions , may safely touch their teeth and their pawes : Elephants for their food , make both their courage and their strength seruile to man . So naturall is this vertue , that those creatures which want vnderstanding , are both apprehensiue and obseruant thereof . And so hatefull is ingratitude to the most mercifull GOD , that he hath threatened by his holy spirit , Pro. 17.13 . that Euill shall neuer depart from his house , Sap. 16.19 . who reward●th euill for good : And that the hope of the vnthankefull shall melt away as the winter yee .

Consider then how vngraciously vngratefull thou hast beene : consider this , I say , and if thy owne heart shall condemne thee , thinke what he will doe who is greater then thy heart , and who hath euen already opened his mouth to pronounce his arrest . He hath created thee according to his owne image : he hath placed thee in the paradise of his blessed Church : with the water of baptisme he sanctified thee ; he furnished thee with the knowledge of his trueth , putting his word in thy mouth , and his will in thy minde : with many temporall benefits he did enrich thee ; not onely for necessitie , but for an ornament and delight .

But thou in the leuitie and vanitie of thy braine , diddest runne headlong after thine vnbridled lusts , and plunge thy selfe in many deepe sinnes . Many outward callings he bestowed vpon thee ; with many sweet instructions he did aduertize thee ; but albeit all the floore was moistened with his heauenly dew , yet thou ( like Gedeons fleece ) remainedst drie : thou didst keepe thy selfe ( like the riuer Nilus ) within thy bankes , when all other riuers did ouerflow . He inuited thee , and thou diddest excuse thy selfe ; he sent to compell thee , but thou diddest resist . At the last he called thee with a violent voice , and his vnspeakeable goodnesse broke open the gates of thy obstinacy . He raised thee from thy fall by his power ; he instructed , he enlightened thee with his wisdome ; he brought thee from the tempestuous sea of this world , to the port of a calme conscience , and planted thee in a land of religious conuersation . Yet thou notwithstanding , either vnmindfull , or vnkind , hast exalted thy heart , and thereby lost that wisedome , which should haue made thy worship and seruice acceptable to the LORD .

Thou knowing his will , hast beene negligent in performing the same ; albeit thou knowest , that , Cursed is hee who doeth the worke of the LORD negligently . Yea , thou hast not done it at all ; thou hast manifestly and manifoldly transgressed his will ; and therefore art most worthy to be beaten with many stripes . Thou hast forsaken his seruice , who is so bountifull , that he rewards a cup of cold water with eternall life ; and thou hast serued sinne , which giueth no wages but death , but eternall death . Oh wofull wages ! it were far better to goe vnpaid and serue for nothing .

O Lucifer ! who saidest in thy heart , I will climbe vp into heauen : Thou must humble thy selfe so low as hell , or else neuer looke to encounter mercy . Knowest thou not that rebellious ingratitude giueth limits to mercy ? where else were iustice ? Who should receiue iudgement , if mercy did alwaies wait vpon sinners ? Goe to then deiect thy selfe , abiect wretch ; creepe among moathes and wormes ; abase thy self to the very gates of despaire , in regard of this thy obstinate vnkindnesse . Open thy vnderstanding ; draw all pensiue conceits greedily into thy soule , and pine away in a consuming langour . Sith thou hast lost thy ioy , make much of thy sorrow ; sith thou hast no comfort but in complaints , bestow them largely .

Oh! what a heauie burthen is heauinesse to the soule ? It is more ponderous then the whole masse of the earth ; It is more poisonous then the breath of the Cockatrice . It murmureth against , GOD ; It prouoketh to blaspheme ; It prouoketh to despaire ; It turneth all matter of solace and ioy into mountaines of lead , to weigh vs downe ; It admitteth neither contentment nor quiet . But as to many sicke persons all sweet things seeme bitter ; so to those who are vnder the arrest of heauinesse , all meanes , either of delight , or of comfort , are turned to matter of torment and disquiet . And verely my miserie did so deepelie drowne my memorie and whole minde in sorrow , that all the remembrance of GODs promises lay ouerwhelmed with the thicke throng of discomfortable thoughts ; and heauinesse would haue altogether ouerborne and beaten me downe , had not Faith , and her sweet sister Hope come to my reliefe , and with most comfortable countenance and speech thus sustained me .

So , so : this worketh kindly , and as it should : this working of the medicine giueth very good assurance of health . Alasse , weake wretched sinners ! how are ye deceiued by your sottish sence ? The poisonous pleasures of sinne which bane the soule , you sweetly swallow without distaste ; but you cannot rellish feare and sorrow , the principall expellers of this poison . At these you make a sowre face ; you can no waies enforce them downe . Whereas a soule once infected with sinne , cannot possibly be recouered to the state of Grace , but it must first be bruised and broken betweene feare and griefe , as a graine of corne is grinded betweene two milstones . And this moouing of the soule betweene feare and griefe , referred to GOD , maketh a broken and contrite heart , which he doth neuer despise . And this is that contrition which is the first part of true Repentance .

O louely feare ! O sweet sorrow ! O happy hand which was so heauie vpon thee , Secundum duritiam tuam & cor impoeniteus thesaurisas tibi iram in die irae . & suffred thee not to lie sencelesse in thy sinnes , heaping to thy selfe wrath against the day of wrath . Let it be a comfort , a great ioy vnto thee , that this heauy hand hath raised and pulled thee out of the ordure of thy sinnes . If heretofore thou hast beene vnthankefull , be thankfull now , and thy former vnthankefullnesse shall not be remembred . The multitude of his benefits is so far from dismaying , that it may much assure thee . For he who hath so loued thee , will not now leaue thee ; He who hath begun his worke in thee , will in time expedient expedite the same . What is more vsuall in noble natures , then to follow their owne fauours ? then to loue those most , vpon whom they haue bestowed greatest benefits ? to heape many honours vpon such as haue beene first aduanced by them ? And hath not the most noble nature said , that , To them who haue , more shall be giuen ?

Againe , what naturall cause beginneth a worke , and leaueth the same vnfinished ? The vertue of seed ceaseth not in the leafe , not in the flower , vntill it hath brought foorth seed to a perfect ripenesse . The bird neuer forsaketh her yong , vntill shee see them able both to flie , and to prouide for themselues . Doeth nature compell inferiour causes to perfect their effects , and shall not the cause of all causes bee mooued by his most infinite goodnesse and loue , to finish the worke which hee hath begunne ? Are not all the workes of the mighty GOD perfect ? Dei perfecta sunt opera , Deut. 32.4 . Hath not the same infinite goodnesse and loue sayd ? It is my worke to doe the will of him that sent mee , that I should make perfect his worke . Feare not then : hee who hath begun to loue thee , will neuer change , but will persist to loue thee to the end : the same goodnesse that moued him to conferre many gifts and blessings vpon thee , will mooue him to perfect all by giuing thee euerlasting life . For wherefore did he turne thy heart from sinne ? wherefore did hee prouoke thee to Repentance ? but because hee purposed to make thee cleane ?

But as thou doest expect , that GOD will not leaue his worke vnfinished in thee ; so breake not off thy worke in the middest with him . Thou hast attayned to contrition in a moderate degree : but rest not there ; proceed now to confesse thy sinnes ; which is the second part of true Repentance . For sinnes are like a burning agu● , which commonly breaketh foorth at the lippes . So long as the heat remayneth within , it searcheth and anguisheth all the entrailes ; but when it breaketh foorth at the lippes , it is an assured signe of health . Goe with vs then , and wee will bring thee before his presence . Acknowledge there thy sinnes ; Hide none of thy transgressions from him . Leaue feare behinde ; for milde and mercifull is the LORD , hee turneth to those who turne vnto him : but take sorrow with thee , and season thy confession , therewith , Sorrow will make thy confession not only not offensiue , but pleasing to him .

VERSE . V.

I will acknowledge my sinne vnto thee : and mine vnrighteousnesse haue I not hid .

1 The second forme of Repentance . 2 The cause of GODS seuerity against vs . 3 How we should present our selues to GOD. 4 A Confession . 5 Betweene great and infinite there stands no proportion . 6 Faith and hope our guides and companions to GOD. 7 Whereto a sinner is like . 8 How offensiue sin is to GOD. 9 How we must satisfie . 10 How we commonly extenuate our sinnes . 11 How we excuse them . 12 Temptations cannot excuse vs , and wherefore . 13 To whom we are obliged to confesse . 14 The conscience of man is GODS Kingdome and Consistorie . 15 We should not be ashamed , that men take knowledge that we haue sinned . 16 Pleasures of the body , what they are like . 17 Our confession must be entire . 18 Our lightest sinnes must be confessed . 19 Our sweetest sinnes must be confessed . 20 One sinne sufficient to vndoe vs .

THen I aduanced my selfe to the second forme of repentance ; From contrition I proceeded to acknowledgement and confession of my sinnes . Because I saw it was a childish weakenesse , rather to perish by the disease , then to empty the stomacke of dangerous humours ; to suffer sores rather to putrefie and spread , then to endure the cleansing and curing of them : rather to endure a perpetuall toothach , then to haue the tooth pulled foorth . And seeing it was for this cause that GOD was so seuere against mee , namely for that I would not acknowledge my sinnes ; seeing by no other meanes I could wrestle out of those difficulties , wherinto his displeasure had cast me ; I forthwith resolued to turn to my GOD , and to turne forth my heart vnto him ; to powre out all the putrefaction of my soule before his pure eyes ; to open my Conscience , and giue a vent to those filthy fumes , which had almost stifeled my soule ; which were more loathsome , more infectious , then is the damp of dead putrified bodies : In a word , to say with holy Iob ; If I haue hid my sinne , as Adam , concealing my iniquity within my bosome .

Iob. 31.33 So I presented my selfe before his diuine Maiesty , with the same countenance , wherewith a poore distressed patient , full of impostumes , Fistulaes , and vgly vlcers , presenteth himselfe to an expert Chyrurgian : And being prepared to endure , both the paine of the corosiue , and point of the lance , I thus addressed my speech vnto him .

O LORD my GOD , most rich , most liberall , most mercifull GOD ! who sitting aboue the Seraphims , with thy eyes farre brighter then the Sun , piercest all depthes , and discouerest all things naked and open to thy view : Thou , O LORD , who art so powerfull , and yet so pitifull to that which thou hast made , that thou hearest and regardest miserable sinners ; Graciously behold , be fauourably attentiue to me , I beseech thee . Behold mee thy miserable creature , not in anger , not in iustice , but in compassion and mercy ; not as a seuere Iudge , but as a skilfull and carefull Physician ; not to punish my infirmities , but graciously to cure them . O mercifull GOD ! no lesse infinite in Mercy then in Maiestie ; In goodnesse and in greatnesse vnmeasurable alike ; Behold , my exceeding great miseries ; my exceeding great , but not infinite miseries : not such as can beare any proportion against thy mercies . For betweene great and infinite there standeth no proportion .

O infinite goodnes & mercie ! I am in a most miserable estate , & yet how to better it cannot tel . My doubtfull and perplexed thoughts doe wildely wander in a maze of amazement : And this is nothing else in effect , but to beat out , with what torments I am likest to perish . Alas ! O my GOD , wilt not thou relieue mee in these extremities ? wilt not thou release me ? O infinite goodnes ! With al humilitie I entreate thy ayd , not vpon any confidence in my selfe , but faith & hope , two twins of thy brest ( who neuer yet haue either let fall , or bin denied any suit ) haue guided mee hither , and set me before thee : Loe , they remaine still present with mee . They encourage me , they assure me that the more miserable we feele our selues to be , the more fit we are to receiue thy mercies ; and the more standeth it with thy iustice to afford vs the same .

O thou who art both liberall and rich ! relieue my pouertie . O most mercifull and powerfull LORD , release my miseries . Heare my distressed soule , full of wretchednesse , but fuller of guiltinesse , groaning at thy gate of mercie : See how fowlie it is defiled with euill : how deepely corruption hath tainted the verie substance thereof : how the stamps of sinne , by reason of long custome , are so firmely imprinted therein , as it is a hard matter to deface them . I am like an vncleane beast , that hath long wallowed in the proper dung ; whereby both the beautie hath beene defiled , and a loathsome taste is fixed in the flesh . Alasse ! I am plunged in sinne as in a sea , wherein I neither see banke nor feele bottome ; & wherin my vaine soule at the same time both floateth with the leuity , and is drawne downe with the leaden weights of sin .

O GOD of my saluation ! my impure soule hath hitherto beene much troubled , much endangered , and almost stifeled by enclosing her corruptions , and not giuing a free passage for them to breake foorth . But now I confesse my sinnes , I confesse how grieuously I haue offended thy maiestie . I haue broken all thy commandements , as if they had beene cobwebs ; and my verie best thoughts haue beene poysoned with taste of things sensuall . The poysonous breath of my thoughts , euaporated from my sensuall soule , hath beene more offensiue and noysome to thee , then the dampes that arise from bodies halfe putrefied in their graues . Of all thy debtors , I confesse that my accompts are greatest , that thou hast most to reckon with mee . but giue mee respite for repentance , and I will satisfie , if not thy iustice , by payment , yet thy mercie by acknowledgement . Haue patience a while , and by confession I will pay thee all . LORD , I will not hide my offences , for then wilt thou display them : I will lay them open that thou maiest hide them ; I will acknowledge them that thou maiest take no knowledge of them : I will not conceale my miserable defects and defections from thee ; lest thereby I loose , first thy pitie , and then thy reliefe .

I will neuer goe about , either to abuse , or to auoid thee , by denying or ●uppressing my sinnes ; I will no waies extenuate , no waies excuse them . I will not extenuate them , either by fauourable comparing them with the sinnes of other men , or by vnderualuing them in their owne nature . I will not excuse them by casting the blame vpon any other ; vpon the malice and power of the Diuell ; vpon the witchcraft of the world ; vpon the soft flatteries of the flesh . These are the vaine veyles which our first parents vsed , The woman gaue it me , the serpent deceiued mee : But they cannot suffice to shadow our sinnes . For they are not able to compell the will , they can no wayes enforce the soule : Allure it they may ; but enforce it they cannot : they may knock at our gates ; but they cannot breake in , vnles we open to entertaine them .

And therefore I will neuer endeauour to excuse that , which my owne conscience conuinceth . I will sincerely acknowledge my sinnes ; I will take the whole blame vpon my selfe ; I will not transferre any part thereof to any other . For my conscience is so torne with the bitings of sinne , my soule is so stretched vpon the racke of sorrow ; that I am enforced to cry nothing else , but , O my sinnes ! I charge , I accuse , I condemne onlie my selfe . O my GOD ! I haue grieuouslie sinned ; my sinnes haue deepelie prouoked thy heauie wrath ; I acknowledge them to thee with a free confession . LORD , I appeare before thee no other then I am ; euen a most poore desolate and distressed sinner : I can neither boast nor take comfort in any goodnesse in my selfe ; but I lay open before thee my sinnes .

And it is vnto thee that I will confesse my sinnes ; vnto thee , against whom onely I haue sinned ; vnto thee , who onelie art able to forgiue my sinnes ; vnto thee , who onelie art able to iudge of my confession . For it is not alwaies thy pleasure , that we blazon our owne blame , that our sinnes be rung out to the eares of all men ; that they be set foorth vpon the stage of the world . If penitentlie we confesse our sinnes vnto thee , thy compassion will couer them . It will couer them from thy iustice , it will couer them both from the scandall and scorne of other men : thou wilt freelie forgiue both the sin and the shame . Assuredlie the conscience of man is thy little kingdome : It is thy peculiar Consistory and Court . There thou sittest , there thou examinest , there thou iudgest . With this kingdome thou wilt not depart , thou wilt not impart it to any other . None can know the secrets of the soule ; none can absolutely , either discerne or command the inward working thereof but thy selfe . Whosoeuer will presume , either to know , or command the working of the spirit ; whosoeuer will determine of the last end and state of soules ( further then thou hast plainlie reuealed ) he vsurpeth thy throne ; he wresteth thy scepter out of thy hand . As thou onely art able to iudge of our confession ; as thou onlie both knowest and forgiuest sinnes ; so vnto thee will I euer acknowledge my sinnes .

Yet will I not be ashamed that the world also take knowledge , that men also thinke that I haue done amisse . I will not forbeare to abase my selfe by reason of my sinnes , euen in open view ; to sorrow , to lament , to be sowre and seuere against my selfe ; to abhorre the world and all her sorceries ; to loath the poisonous pleasures of the bodie ; which are like to moathes , that consume the garment wherein they breed ; to chastice and tame my filthy flesh , for rebelling against thee , by whose power it was made , by whole prouidence it doeth consist ; for conspiring the destruction of my soule , which keepeth it from stincking , from turning to most course and loathsome carrion . I will neuer beare the world in hand , that my offences are either few or light ; I will by confession make them knowne to thee ; I will by sorrow , and some measure of satisfaction , make them knowne to the world . No shamefastnesse shall retaine me from mourning at any time , from making a sad and seuere reckoning with my body , from holding a sharpe hand vpon it . For assuredlie , either we must lament in this life with profitable teares for a time , or else with fruitlesse and endlesse teares in the life to come : either in this world we must tie our selues to some moderate paine , or else be chained both to intolerable and eternall paines in the world to come .

Neither will I acknowledge my offenees in part , but I will make an entire confession , and expose all my transgressions before thee . Not only my great sinnes , but my vnrighteousnesse , which seeme of lesser moment ; not onely the euill which I haue done , but the good which in dutie I should haue done : I will discouer all my vnrighteousnesse vnto thee . I will doe as the lepers were commanded to doe , when they came to be clensed by the Priest ; I will not only wash my garments , but will haue all my haire ; Leu. 14.8 . euen my lightest and loosest offences . That thou who numbrest our haires , when thou shalt take a view of my sinnes , shalt not finde one haire of them , which I haue not runne ouer with the razor of confession .

1. Sam. 15. I will not doe as Saul did , who being commanded to slay all the Amalekites , and all the cattell that pertained to them ; destroyed all that was vile & nought worth , but saued the King , the great King Agag , and the fattest sheepe and oxen aliue . I will not make away my vulgar and vnprofitable sinnes onely , and saue the principall and aduantageable aliue ; but I will set the sword of confession to them all . I will not make reseruation of some sweet sinne , and then say with Naaman the Syrian ; 2. Reg. 5.18 . The LORD bee mercifull to me in this . But I will sweepe the house cleane , or else can it neuer be furnished and adorned with thy graces , and thereby made fit to entertaine thee . I will cleanse my conscience of all defilements . One drop of poison tainteth a whole tunne of wine ; and one mortall sinne infecteth all the faculties and vertues of the soule . One snare is sufficient to entrappe the fowle ; one hooke to take the fish ; one leake to sincke a ship ; one sparke of fire to prostrate a whole City ; and one sinne sufficeth to draw both bodie and soule to destruction . I will therfore discharge my selfe by confession of all ; Lam. 2.19 I will powre forth my heart as water before thee .

VERS. VI.

I said , I will confesse my sinnes vnto the LORD : and so thou forgauest the wickednesse of my sinnes .

1. PArticular enumeration of our sinnes is impossible . 2 How sharpe sinnes are , and how heauie of digestion . 3 Secret sinnes are most dangerous , and wherefore . 4 The readinesse of GOD to accept our confession . 5 GOD often accepts our purpose for performance . 6 Which maketh our want of repentance vnexcuseable . 7 Contrition ioyned with a will to confesse is sufficient . 8 The necessity of a contrite heart , and wherefore . 9 For remission of sinnes , what is required from vs , what from GOD. 10 Neither of which require any long trace of time . 11 How plentifull GOD is in mercy . 12 A thankesgiuing for the same . 13 The soule cheereth by meanes of confession . 14 The ioyfull effects of sorrow and troubles to penitent sinners . 15 A life without aduersities whereto it is like . 16 Many benefits that we receiue by troubles . 17 How ready GOD is to receiue to mercy .

BVT what a maze doe I begin to tread ? How shall I euer winde my selfe out of this knotty labyrinth ? Verily if I should make a particular rehearsall of all my sinnes , I should neuer bee able to finish that taske , I should neuer roule the stone ouer that hill : I should no sooner mount it a little , but it would alwaies tumble againe down to the bottome : I should euer finde my worke new to begin . I may well say with Iudas , I haue sinned ; but either number , or truly estimate my sinnes , I cannot . If I could number the starres of Heauen , or the sands of the earth , or the drops of water that are in the Sea , or the moments of time since time began ; yet am I out of hope to enumerate my sinnes : because they are no fewer in variety then they are in number : in number equall to those which I haue sayd , but farre exceeding them in variety . The summe of them is , the manifold breach of euery branch of thy Commandements ; whereof many of the most haynous sticke stiffe in my conscience , like sharpe stitches in a sicke mans side ; whereof the pleasure lieth heauy in my Soule , like sweet meats of extreame hard digestion . The most especiall of these are , either blasphemous and prophane , or light and vaine vsing of thy most blessed Name : vile and vaine behauiour and speech , vnthankefulnes , couetousnesse , cruelty , pride , ambition , anger , malice , enuie , riot , sloath , violence , hypocrisie , flatterie , &c.

These particulars I vnfold before thee ; in euery of these I haue many times offended ; yea , many times whereof I was neuer sensible : For what man knoweth how oft hee offendeth . More also would I acknowledge to thee , if more I could call to my remembrance ; and therefore , O cleanse thou me from my secret sinnes . Which assuredly are so much the more dangerous , in that they lurke within mee secret and vnseene ; awaiting aduantage alway to intrap mee , and finally to breake foorth to my destruction .

But see the milde mercies of our GOD ; see the greatnesse of his goodnesse towards vs ; see how prone he is to pardon our sinnes , how ready to reconcile vs to his fauour . For I did but say , I will confesse my sinnes ; and so he forgaue the wickednesse of my sinne . I had scarce addressed my heart to confesse my sins , scarce let one teare drop from my breast , but I obtained fauour and forgiuenesse of him . I sayd I will confesse my sinnes , and thou forgauest the wickednesse of my sinne . Oh! that wee were such seruants to thee , as thou art to vs a LORD ; so ready , so willing to confesse our sinnes , as thou art fauourable to forgiue them . Thou regardest not the measure , but the trueth of our repentance ; not the extension , but the intension ; not how ceremonious it is , but how sincere . Our purposes thou takest oftentimes for full performances : oftentimes thou acceptest our designments for deeds : thou who art a spirit , regardest only the spirit ; the outward actions are many times supplied by thy grace .

And this especially maketh vs vnexcusable , if we doe not repent ; because pardon may be so easily obtained ; because it requireth so little paines . To obtaine pardon of all our sinnes , a full confession is not alwaies necessarie , but a full and sufficient griefe is required . If the griefe be sufficient , it is of force to abolish sinnes . Such is the vertue of a true contrite heart , that if it be ioined onelie with a will and endeuour to confesse , it blotteth out , it wipeth away the guiltines of sinne ; so as the sinner shall neuer be damned , if he returne not to his wickednesse againe . But confession of sinnes , with all the workes of satisfaction which a man can either effect or imagine , without a contrite heart ; are nothing auaileable , nothing worth . A contrite heart is so necessarie for the remission of sinnes , that without it , no man hath euer beene saued ; no sinnes haue beene euer remitted . For as GOD is offended onely with the heart , so with the heart onelie is he pleased ; he desireth nothing but the heart : Sonne giue me thy heart . Nothing offendeth GOD but the heart ; take away the will and intention of the heart , and all our actions are indifferent : and therfore from the heart must satisfaction proceed . The medicine must be applied where the disease is setled ; the sinner must vse iustice vpon the same part where sinne was first hatched , and where it raignes : Euen as offenders are commonlie punished , or branded vpon the same parts of their bodies , wherewith they did offend . Because we sinne with the heart , GOD requireth the punishment of the heart ; which is done by full and true contrition .

To obtaine remission of our sinnes , something is required on our part , and something from GOD. From vs , sorrow and detestation of our sinnes ; and a liuely Faith in our great SALVATION : from GOD , the imparting of his grace : neither of which require any long trace of time ; both of them may be done in an instant . For the sorrow of contrition requireth no determinate continuance of time ; but as a man is damned by one peruerse act of his will , so by one contrarie act of his will hee is made fit on his part to bee iustified . Otherwise it would follow , ( which the mercy of GOD will neither allow nor endure ) that the way of saluation through shortnesse of time , should bee blocked vp against sorrowfull sinners ; In quacunque hora ingemueris peccator omnium iniquitatum cius amplius non recordabor . Ez●k . 18. and that at what time soeuer a sinner doeth truely mourn , he should not be releeued .

As for the grace which proceedeth from GOD , much lesse doeth it either require or beare the very least protraction of time . For , because his vertue is infinite , it is not included , it is not excluded by any compasse or measure of time . If there bee no defect of sorrow in vs , there is neuer defect of grace in him ; hee doeth iustifie a sinner , and restore him to his fauour in a very instant , euen whensoeuer hee is rightly disposed by sorrow to receiue his grace . GOD is so plentifull in mercies , and so prone to impart them to vs , that wee neede but to open our hands , and they shall bee filled ; euen as wee neede but to open our eyes to enioy the bright beauty of the Sunne . Aperi os tutum , &c. The Grace of GOD is so farre from defect , Ecce ego fio ante ostium , & pulso , si quis au lierit vo●em me●m , & aperuerit , intrabo ad eum , & cae nabo cum illo & ipse mecum . that it preuenteth our dull desires , it knocketh at our heauy hearts , it worketh in our sluggish spirits ; wee can neuer bee so ready to entertaine it , as that is to enter . When our sinnes expell GOD out of our soules , hee will not goe farre , he will stand at the doore ; he will there knock , and hourely expect to be receiued againe .

Blessed bee thou , O omnipotent GOD ! who so aboundest in mercie and in loue ; who art so easie to bee intreated for great offences , so ready to bee receiued of those who did despitefully both driue , and for a long time keepe thee out of their gates . Oh! how vndue on thy part , how vndeserued on our is thy goodnesse ? how farre beyond all expectation ? all hope ? Certainely wee can neuer bee left so drie and emptie of thy grace , but out of thy plenty , or rather plenitude and fulnesse , wee may easilie againe be stored .

O searcher of soules ! I haue so far as my weaknesse sufficeth , confessed my sinnes vnto thee ; I haue disgorged my stomacke , stuffed with loathsome and dangerous humours ; I haue discouered those vnseemely soares , which heeretofore I endeuoured to conceale . And now ( mee thinke ) I beginne to reuiue ; my feare now beginneth to change into hope . As heeretofore I desired to auoid thee , as a sharpe searcher , as a seuere iusticer of my offences ; so now I runne after thee , and cast my selfe into thy armes , as my onely assured refuge and defence . Blessed be the houre wherein I was first enlightned , first emboldned to acknowledge my sinnes . In this houre haue I receiued a singular testimony , a sweet taste , both of thy loue , and care , and liberality towards me . Let others blesse the time of their birth , the time wherein some prosperous aduenture did befall , the time wherein either they atchieued some great aduantage , or else escaped some disastrous euill : But I will blesse this happie houre , the most happy that possiblie could happen to mee . O my GOD ! encrease the pleasure which I haue conceiued , in being displeased with my selfe , for displeasing thee : Let mee take so great contentment and delight in repentance , as euer I did in committing sinne . So shall my felicitie approach , if not equall the felicitie of thine Angels : So shall I bee aduanced from the low condition of my griefe , to the high and glorious state of thy grace .

O eternall GOD ! O true light of our eies ! If this be the effect of troubles and griefe , if this be the worst of them ; I will bow my backe , and set my shoulder to the load : I will not onely endure calamities , but I will reioyce in them . I will humbly intreate GOD , that I may neuer want these assurances both of his loue , and of his care ; I will earnestly inuite them to come vpon me , to affoord me their help , either in returning , or retaining me to GOD. Assuredly a life without aduersities is like a standing puddle , a dead sea : as tempests preserue water and aire from putrefaction ; so doe troubles the mind . He that neuer tasted of troubles , knoweth not himselfe , and seemeth to be little regarded of GOD. He knoweth not himselfe , because he neuer made proofe what he is able to doe : he seemeth little regarded of GOD , as a person without courage and heart ; vnworthy of combate , vnfit for triall . He that neuer knew aduersitie , is ignorant of the greatest part of the affaires of this life : He is exceeding miserable in this , that hee neuer knew what misery meant . Great vertues delight in trouble , as valiant souldiers doe in warre .

O most louing , most rich , most liberall LORD ! How can we be able , I will not say to expresse ; but to vnderstand , to imagine thy sweet gentlenesse and loue ? I did no sooner thinke to returne vnto thee , but thou were vpon the way to meet me : I did no sooner say that I would confesse my offences , but thou diddest open thine armes to receiue mee to mercie : I did no sooner call to mind the paines which my sinnes did merit , but thou diddest accord to remit the same . I expected thy rebukes , and thy roddes ; but I receiued thy kisses : I looked that thou wouldest haue thundered foorth thy threats , that thy angrie arme would haue dashed mee to dust ; but thou diddest encounter mee with thy embracements , thou diddest entertaine mee with a sumptuous feast . Thou diddest more reioice to doe mee good , then I ( heauie beast ) did to receiue it . O fauourable LORD ! How much more ready art thou to pardon , then to punish ? How much more ready to grant thy pardon , then wee to desire it ? Verelie , no louing father can so graciously receiue his childe , cast downe at his feet , and in the lowest descent of submission crauing his fauor ; as thou hast graciously receiued me .

VERS. VII .

For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest bee found : but in the great water floodes they shall not come nigh him .

1 THE effect of Repentance in regard of the godly . 2 All creatures to be entreated to ayde vs in praysing GOD. 3 Especially all the Saints in heauen , who haue beene sinners vpon earth . 4 Also all the godly vpon earth . 5 Who by examples of Mercy , shall bee encouraged to resort to GOD. 6 Remission of sinnes , is a case reserued onely to GOD. 7 Remission of the least sinne , requires no lesse vertue , then the creation of the world . 8 Resort to GOD must bee in a seasonable time . 9 The seasonable time in regard of GOD. 10 The great difference betweene the seasonable time , and the time ensuing . 11 The seasonable time in regard of our selues . 12 The dangers which wee incurre by deferring repentance . 13 The doubtfull estate of those who repent very late . 14 Late repentance little auailable , not by any change in GOD , but by defects in our selues . 15 It is little better then desperation , to sinne vpon confidence of repentance .

FOR this cause my heart hoppeth with in mee for ioy ; my spirit is enflamed , and my blood boileth with a holy heat , both to extoll and extend thy praise . My soule glorieth onely in thy goodnes and grace . It blameth , it accuseth nothing but it selfe ; It complaineth , it crieth out against none but it selfe . It is my will , it is my actions , it is my selfe that I haue lamented : But GOD hath beene gracious to mee , it is in his grace that I will reioyce . Hee hath opened mine eyes , to see my owne deformities and defects ; he hath touched my heart with shame and with griefe ; hee hath vnlocked my lippes , both to confesse my faults , and to craue compassion : if not so soone as it was requisite , yet before it was altogether too late . Although I haue lost much time , yet hath he not suffered me to lose all ; although I did not apprehend the first offers of occasion , yet did not hee permit it wholly to slip away . Praise the LORD ; O ●y soule ! Psal. 146. whilest I liue will I praise the LORD ; yea so long as I haue any being will I sing praises to my God , &c.

But because I am not able sufficiently to praise thee , I will intreat the ayd of all thy creatures ; let them all ioine with mee in the sweet harmonie of thy praise . Let all thy wind instruments tune to this consort : Let euery thing that hath breath praise the LORD . Psal. 150.

Especially I incite to this holy office , all thy blessed Saints in heauen ; who did heeretofore in like sort participate of thy grace , and now participate of thy glorie . For so many Saints as are now in heauen , so many sinners haue beene vpon earth ; there neuer was , nor shall be any but one who may say , which of you can reprooue me of sin ? They all needed thy grace to repent , they all receiued thy gift to be forgiuen . Let them all bee examined , Let them answere freely , by whose power they are saued , they will all acknowledge ; It was not our sword , and our bow , but thy hand and the strength of thy arme that hath gotten vs the victory .

Also all the godly vpon earth shall praise thee , for this example of thy compassion and loue : For that thou hast declared thy selfe so prone to pardon , so readie to releeue , so rich and plentifull in thy reliefe : For that thou art not onely easilie entreated to remit our sinnes , but prone and bountifull in heaping thy graces and fauours vpon vs . They shall also be encouraged heereby , to flie vnto thee , to pray vnto thee . When their sinnes and offences lie heauie vpon them , when they are enuironed and oppressed with distresse ; they shall neuer despaire , neuer distrust to bee both released and releeued by thee . Yea , euen the most righteous and iust shall for this cause addresse their prayers to thee . For there is not one among the sonnes of Adam , but his necessities require that hee pray often to thee ; both for pardon and reliefe . Ecce quiseruiunt ei non sunt stabiles & in Angelis suis reperis prauitatem , quant●m magis hi qui habitant domos luteas , & terrenum habens fundamentum . Iob. 40. Whosoeuer thinketh that he hath no need , deceiueth himselfe , and in very truth stands most in need . Then doe we begin to bee iust , when wee begin to see our owne vnrighteousnesse ; and the further wee proceede in the one , the more shall wee encrease in the other .

And they shall pray vnto thee , and onely vnto thee : because thou onely forgiuest sinne . Remission of sinnes is so great a worke , that it is a case reserued onely to thee : thou onely forgiuest sinne , who onely art offended by sinne . No creature whether in heauen or vpon earth , Ego sum , Ego sum ipse qui deleo iniquitates tuas propter me . Es. 43. hath priuiledge to pardon the least sinne : the forgiuenesse of the least sinne requireth no lesse vertue , then the creation of all the world . In creation nature is giuen , in iustification grace ; which in many degrees exceedeth nature . If no man bee of power to giue nature to things , Quis potest facera mundum de immundo conceptis semine monne much lesse is any man of ability to giue grace . When the king of Syria sent Naaman his seruant to the king of Israel , that hee should cure him of his leprosie ; the king of Israel tore his garments and said : Am I a GOD that I should cure a man of his leprosie ? t● qui solus es ? Iob. 14. But assuredly , if no power but of GOD was able to cure a bodily leprosie , no inferiour power can cleanse the loathsome leprosie of the soule : For this cure must all men resort to GOD.

But this they must doe in a seasonable time ; they must apprehend occasion , which no wise man , either fearing thee , or louing himselfe , will suffer to escape . For as opportunitie at some times of our life , is fairely offered to all ; so if it bee not taken when it comes , it can neuer be ouertaken when it is gone . This time is whilest thy treasures are opened , whilest thou maist be approached , whilest thou maiest bee found : whilest thou proclaymest thy pardon , whilest thou repellest no man , whilest thou inuitest all : whilest thou almost entreatest sinners , loaden and perplexed with their heauie charge , to come to thee for releefe . If in this time they pray vnto thee , Iustitia tu● sicut gurgites maris Isai. 48. the floud of thy furie shall not inuolue them ; they shall not be swallowed in the rauenous gulfe of thine indignation .

But if they suffer this time to slippe ; if they be so held down with sensual either pleasure or sloath , that they will not awake out of the slumber of sinne ; that they will not arise and pray vnto thee : another time shal then succeed ; when the full streames and stormes of thy displeasure shall violently breake foorth , and sodainely enwrappe all those , who either through negligence , which is ill ; or through obstinacy , which is worse , perseuere in their licentious life . And the longer it be before these flouds come vpon them , with the greater fury will they fall : Euen as riuers , the greater distance they runne from their springs , the more waters they gather , & with the greater violence they run . Or as the longer a man to be drawing a bowe , the neerer he drawes the arrow to the head , and with the greater strength it flieth from his hand .

At that time , they who now may haue easie accesse , shall not be able to approch thee ; they shal be driuen away , they shall be commanded with a sad bitter curse , to depart from thee . Thou who now keepest open house , wil then perpetually shut vp doores : thou who now artfull of pity , plentifull in reliefe ; wilt then finally iudge , and afterwards eternally punish . Pharaoh did hardly oppresse and detaine the people of Israel a long time ; no intreatie , no punishment could mooue him to permit them to depart ; he pursued them with an army euen into the sea : But when he saw the waters comming vpon him , he acknowledged the power of GOD , and said : Exod. 14. Let vs flie , for the LORD fighteth for them . Then he repented , then he would haue gone back ; but it was too late . The water flouds came vpon him too fast ; sentence of death had then passed against him ; then GODS wrath and the waters came vpon him together . When the floud-gates of GODS fury are opened vpon vs , it will so violently driue vs both from his fauour and face , that it will be impossible for vs to approach him .

Againe , they who let slip the time of their youth , of their health and of their strength ; and with varietie of delaies driue off to reconcile themselues to GOD , vntill by age or by sickenesse they become weake ; vntill they arriue to the last period of their liues : they are in danger to deceiue themselues . They are in great danger , that either their hearts will be so hardened with long custome of sin , that true repentance cannot sinke into them : or else that the feeblenesse of age , the paines of sickenesse , the dismaidnes of death , the horrour of sinne , the terrour of iustice , and a thousand like perplexities , as so many floud-gates , will rush vpon their soules , and altogether ouerwhelme them ; so as they shall not be able to approach neere to GOD. For being rowled in these streames , it cannot but be doubtfull at the least ; that they who in former times were forgetfull of GOD , should then be forgetfull of themselues ; that they who had no will to repent , whilest they had power to sinne ; when they are vnable to sinne , should haue a very weake either will or ability to repent : that GOD will then as little regard their cries , as they did formerly regard his callings . Not vpon any change in him , but by reason of defect in themselues . Because their complaints and cries at that time ; and happilie their sobs , sighes , and teares , are not a voluntary motion of the will , but a violent enforcement vpon necessitie . They are rather effects of amazement , or of despaire ; then of any liuely and powerfull repentance . Verely , it is little better then desperation , to sinne vpon confidence of repentance in times to ensue . There is little , either proofe or thanke in the amendement of our will , when we are past , either the pleasure or the power to proceed in sinne .

VERS. IIII.

Thou art a place to hide mee in , thou shalt preserue me from trouble : thou shalt compasse mee about with songs of deliuerance .

1. THe effects of repentance in regard of the penitents . 2 The protection of GODS Mercy . 3 The protection of his power . 4 The protection of his prouidence . 5 As GOD hath manifested himselfe to vs , three of his attributes are most excellent , his goodnesse , his wisedome and his power . 6 And of these his goodnesse is most excellent and glorious . 7 GOD communicates his goodnesse , and wherefore . 8 A thankesgiuing . 9 The goodnesse of GOD an assured defence . 10 The debility of humane forces . 11 How sustained ▪ 12 The goodnesse of GOD not only defendeth , but maketh victorious . 13 A short prayer . 14 The godly are free from the delights of this world . 15 Free also from the dangers . 16 They cannot perish , and wherefore .

BVT as for me I will speedily and in good time runne vnto thee , as vnto my assured refuge ; against outward feares , against inward weaknesses , against all dangers or disquiets . When I haue offended thee , when I haue stumbled , when fallen into any sinne ; I will not basely and beastly lie still ; I wil forthwith arise & run vnto thee , as to a place to hide me in . To hide me vnder thy mercie , both from the stroke , and from the search of thy iustice . When I am assailed by mine own euill inclinations , When my spirituall enemie doth either vrge or allure me to sinne ; I will runne to the protection of thy power , as to the onely meanes to preserue me , against the furies and treacheries of these encounters . When humane hatred doth set vpon me ; when molestations , troubles , dangers , doe beset me ; when entrapments of all sorts are spread abroad , either particularlie against my selfe , or more generallie against others with me ; I will runne to the protection of thy prouidence and wisedome , where I shall bee most assuredly preserued . Let others runne whither they please . Let them trust to their friends , to their riches , to their wisedome , to their power , or to any other thing which in the view of the world seemeth able to defend them : I will shrowd my selfe vnder thee . Thou art my refuge , thou art the place to hide and preserue me : In all my necessities thou art my retreit . When Sathan assaulteth , when the world enticeth , when my owne filthie flesh enclineth and betraieth me ; when temptations , when aduersities and dangers enuiron and oppresse me ; this is my onely comfort , that thou art good , and that I may haue resort to thy goodnesse ; which is the most excellent attribute and perfection that thou hast .

True it is , that among all thy perfections , one is not greater or lesse then another : because euery one comprehendeth the most high and simple nature of thy diuinity , whereinto no comparison can fall . Yet as thou doest manifest thy selfe to vs , three of them are most excellent : thy goodnesse , thy wisedome and thy omnipotent power . These are the three fingers which sustaine the earth . Of these , thy goodnesse mooueth thee to be bountifull to thy creatures ; thy wisedome contriueth how this may most beneficially be done : thy power bringeth the worke to effect . And albeit these are equall in thy selfe , comprised together in thy diuine prouidence ; yet as thou declarest thy selfe to vs , thy goodnesse is most excellent and glorious , from whence thy mercy doeth proceed . This thou most extollest in thy selfe ; this thou most expressest in thy workes , whereof alwayes thy goodnesse is the cause . For thy goodnesse draweth thy infinite wisedome and power to concurre with it , in bringing thy benefits to effect .

And because it is the nature of Goodnesse to communicate and dilate it selfe ; thou who art the originall Goodnesse , hast imparted many good things to thy Creatures . Not for any necessity to thy selfe , not for any increase of thy glory : for neither art thou defectiue in any thing , neither can any thing enlarge thy glorie : but because thou wilt not be good alone . Because thy goodnesse is of nature to extend it selfe , it hath made other creatures to participate therof . Thy goodnesse and thy glorie thou hast imparted to other creatures ; that as thou enioyest thine owne essence and beautie , so they also should behold , loue and enioy the same : albeit not in the same degree with thy selfe : because they cannot comprehend thee , as thou comprehendest thy selfe . This is the felicitie and glorie which filleth the capacitie of our soules , and maketh them happie . And to this end it pleased thy infinite goodnesse to create , not onlie Angels , but also men : That so abiect a creature , in one part neerest to beasts , should sit at thy table , and feede of thine owne dish .

Blessed be this noble Goodnesse , which hath so freelie and mercifullie communicated it selfe to so base creatures . This Goodnesse is the contentment and delight of my heart ; this onelie is able , not onely to refresh , but to reuiue the soule with inward consolation : There is no solid , either comfort or assurance , but in this Goodnesse .

And therefore whensoeuer I am enuironed and euen oppressed with dangers ; when infinite euils shall on euery side assaile my body or my soule ; with humble haste I will runne to thy Goodnesse : thy Goodnesse shall then be not onely a buckler , but a bulwark to defend me . Vnder the defence of thy Goodnesse , I shall not onely be safe , but secure : Not onely safe from dangers , but secure also and free from feare . Although the earth tremble , and the mountaines be carried into the bosome of the sea ; yet vnder this protection I will not feare . For among other things , this is one of thy chiefe endeuours and cares , to deliuer thy seruants and friends from dangers ; to appease their mindes from disquiet ; because thou knowest what wee are , and whereof wee are made . Thou knowest how feeble our forces are ; feeble by nature , but by often transgressions altogether disabled from releeuing our selues ; altogether vnable either to resist , or to beare the calamities and dangers which presse vpon vs . A man may destroy himselfe , Perditio tua ex te Israel , in me auxilium tuum . Hos. 13.9 . he may cast himselfe into an Ocean of misery without thee ; but saue and releeue himselfe without thee he cannot ; this is a speciall worke of thy goodnesse and grace . In this worke all power without thee is weake , with thee no weakenesse but is sufficient : Without thee life is dead , Pone me iuxta te & cuiusuis manus pugnet contra me . Iob. 17. with thee death it selfe is aliue . All power is weake against him who is vnder thy power ; If thou be at my hand , no hand is of force against me : my weakenesse shall bee supported by thine omnipotent power .

And I shall not onely be defended vnder protection of thy goodnesse , I shall not onely be deliuered and preserued against mine enemies ; but I shall preuaile and be victorious against them . As I was before beset with dangers , so shall I bee there enuironed with ioy : I shall not onely bee free from feare , but filled with vnspeakeable ioy . Oh happy soules ! who are arriued in so sure custody ; who in all the trauerses of this life , are guarded by the puissant hand of GOD. What euill can either assaile or approach you ? What good doe you not enioy ? No euill can approach you ; because you alwaies flie from euill : you enioy all good , because you enioy that goodness which makes you alwaies doing of good . Fly from euill and doe good .

O good GOD ! giue mee a taste of the plentifull pleasures wherewith their soules are satiated whom thou hast deliuered , whom thou doest defend ; from the strong chaines , from the strait prison , wherin the Diuell would hold them captiue . Who being full of ioy , full of blessed contentment and quiet , liue like thy selfe : without perturbation , without feare or hope . O my GOD ! how vilelie doe they esteeme the voluptuousnesse of this life ? How doe they not onelie forbeare to desire , but loath and abhorre to quaffe off that broken bruage , which the flesh with a harlots hand presenteth to them , in the base and impure cup of this world ? How little relish haue they in those flashie vnsinewie pleasures , which breake the forces of the soule , and cast it into a drunken dreame ?

They soare aboue the sphere of earthly delights ; they neuer stoope vpon so course carrion , but aspire to prey vpon Angels food . And they are no lesse free from the dangers of the world , then from the delights ; no more troubled with the feare of the one , then with desire of the other . They may bee hated , but harmed they cannot bee ; they may bee persecuted , but they cannot perish . For nothing killeth the soule but sinne ; sin only is the sword that killeth the soule : that soule which sinneth shall die . Eze. 18.4 . But nothing is sinne vnlesse it be voluntary ; Take away the will and all actions are equall : and therefore a soule doth not perish , vnlesse it will , vnlesse voluntarilie it committeth euill . So it followeth , that they cannot perish , because they will not : Because they will not returne to their sinnes , they cannot incurre the penaltie of sinne . And this they will not doe , because their spirit is gouerned by thy grace ; because their will is subiect to thy will ; because thy will and their will are twisted together , as it were into a fast twined threed .

VERS. IX .

I will informe thee , and teach thee in the way wherein thou shalt goe ; and I will guide thee with mine eye .

THE effects of Repentance in regard of the wicked . 2 GOD is most intelligible , yet hardest to be vnderstood . 3 GOD directeth the vnderstanding . 4 Correcteth the will . 5 Not only instructeth , but leadeth with his hand . 6 Enlightneth and guideth with his eie . 7 To what end GOD fixeth his eies vpon the righteous . 8 The eies of the LORD are working eyes . 9 They make a soule both beautifull and rich . 10 The incredible goodnesse of GOD. 11 The eyes of the LORD not onely teach , but enable . 12 A heauenly voice . 13 Our eyes must also be firmely fixed vpon GOD. 14 But first they must be made cleane .

COME hither now all ye who want vnderstanding , the very forme and essence of man , and I will instruct you : I will instruct you in that which is most intelligible , and yet hardest to bee vnderstood . For as nothing is more visible then GOD , yet nothing lesse seene , by reason of his exceeding brightnesse ; so nothing is more intelligible then GOD , yet nothing lesse vnderstood , by reason of his surpassing greatnesse . Come hither , I say , all yee , who know not the trueth ; all ye who wander out of the right way , come hither to me : come all ye who are desirous to attaine a happie life , whereto all the passage of our life is nothing else but a toylesome trauaile . I will enforme you in the pure trueth , which experience of mine owne errours hath taught mee ; I will direct you in the right way , which after long wandring I haue beaten out ; I will point vnto you the cleare Sunne of Life , which after many stiffe stormes hath disclosed to me a most louely light : whose bright beames haue dispelled all darke pitchie cloudes of despaire , and reduced my thoughts to a quiet calme . All yee who would taste the great goodnesse of GOD , who would be made happie by remission of your sinnes ; ye who would obtaine his ayde in your necessities , his comfort in your distresse ; heare mee whom experience hath taught ; Or rather heare the LORD himselfe : Listen well what hee saith vnto you , and lodge vp his words carefully in your breasts .

Come vnto me , thou miserable man ; If thou hast any care of thine owne estate ; If thou hast any loue and desire of thine owne safetie , come vnto me ; and thou shalt see what I will doe for thee . I will enforme thy vnderstanding , in what errours and in what dangers thou passest thy life ; and how thou maiest in best manner amend the one , and auoid the other . I will instruct thee to know the euill which I hate , and the good which I require ; the miseries which awaite the one , and the happinesse which is prepared for the other .

But because men do not commonly offend through want of vnderstanding , but through peruersenesse of will : For that the knowledge may well bee furnished , partly by the benefit of nature , and partly by instructions from other men ; but both these are not of power to rectifie the will and restraine the appetite . They may point out the way , but they cannot giue either appetite or strength to trauaile therein : they may set good meate before thee , but they cannot giue a stomacke to eate : Come therefore vnto mee , and I will not onelie direct thy vnderstanding , but I will correct the appetites and inclinations of thy will : I wil not onely informe thy iudgement to discerne what is best , but I will conforme thy will to embrace and execute what thou doest discerne . I will not onely remooue errours from thy knowledge , but disorders also and dulnesse from thy desires .

And because the way which thou pacest is both difficult and darke ; full of intricate turnings , full of rough and broken places , wherein thou maiest easily wander or fall ; full of stoppes to impeach thee ; full of snares to entangle thy feet ; some of pride , some of auarice , some of riot , some of lust and other trumperies of the world ; so as none can escape but by my illustration and aid : I will therefore lead thee vpon my hand , I will both stay and direct thy steppes : I will conduct thee to eternall felicitie and life . I will not commit this charge to my Angels , but as I did lead my people of Israel , in the day by a pillar of a cloud , and in the night by a pillar of fire ; so day and night I will be thy guide . In the day of prosperitie , with my grace of moderation ; in the night of aduersitie , with my grace of comfort : these two pillars shall neuer forsake thee . I will remooue all impediments from before thee : I will make thy passage both streight and smooth .

Let great persons of the world send their harbengers before them , Thou shalt make equall the righteous path of the iust , Psal. 26.7 . to make their iournalls both easie and safe . But I my selfe will leuell thy way ; I will remooue and auoide all hinderances , I will make thy walke both pleasant and plaine . Anchore not thy minde to things of this world ; Crooked things shal be made streight , and rough wayes bee made plain , Luk. 3.5 . Let not thy thoughts bee troubled either with hope or with feare ; Arrest thy selfe wholy vpon mee , and I will take the charge into my hands : I will haue a care ouer thee , as a father hath ouer his child . I will neuer turne my countenance from thee , thou shalt walke alwayes in my sight , I will firmely fixe mine eyes vpon thee : I will watch ouer thee , so as nothing shall faile which may aduance thee to a happy life . Mine eye shall enlighten thee , mine eye shall direct thee , mine eye shall furnish thee with all supplies ; vntill thou arriue at the place , where thou shalt want nothing but what thou wouldest not haue : where thy aboundance shall equall thy desires .

O sweete wordes ! and what frozen heart can receiue them , and not bee melted into delight ? and not bee enflamed with the loue of his creator ? What ? Wilt thou fixe thine eyes vpon vs indeede ? Yes verely ; Psal. 34.14 Psal. 33.17 The eyes of the LORD are ouer the righteous : The eyes of the LORD are vpon them that feare him , and put their trust in his mercy . But to what end ? To deliuer their soules from death , and to feede them in the time of dearth . Psal. 33.18 Good : And so it seemeth , that they shall neither perish nor want . For they shall bee deliuered from death , and fedde in the time of dearth . Thine eye is so fixed vpon them , that whosoeuer toucheth them to harme them , hee toucheth the apple of thine eye . All sweete saciety is plentifully powred from thine eyes .

Assuredly , the eyes of the LORD are working eyes ; grace streameth from his eyes , as light and heat streame from the sunne . The sunne doeth not so much both adorne and enrich the earth with his illustrous beames , as the eyes of the LORD by their influence both enrich and adorne the soule of man ; as they make it radiant both in pure beauty , and in plentie of good workes . O mercifull GOD ! how sweete is thy Spirit ? What comforts and delights breathe hourely from thee ? How art thou so enamoured with our sinnefull soules , that thou wilt not turne the eyes of thy Maiesty from them ? How come they so deare vnto thee , that neither danger nor want can seize vpon them ? LORD , I am astonished at this vnmeasurable goodnesse ; my thoughts are so ouerwhelmed and confounded therewith , that I am enforced to crie vnto thee ; Ps. 141.3 . What is man that thou hast such respect vnto him ? or the sonne of man that thou so regardest him ?

I did once goe astray , ouer carried with the company of ordinary men . But since the LORD hath vouchsafed to cast his countenance vpon me , since he hath turned to me his amiable eie of compassion and grace ; I haue not only beene instructed what to doe , but enabled to performe the same . New forces , new life hath beene infused into me : I haue not only been directed which way to walke , but I haue beene guided and supported in that way . And now ( me think ) this heauenly voice perpetually soundeth in mine eares .

FEare not , behold , as I haue infused a soule into thy body , so will I infuse my spirit into thy soule ; to guide all the actions and motions therof : that as thou hast a naturall life by the one , so thou mayest haue a spirituall life by the other . This spirit shall cleere thy vnderstanding , encline thy will , rule and moderate all thy steps . And further , mine eye shall not be off thee , my hand shall continually support thee : euen as ( yea much more then ) a carefull mother beareth a vigilant eie and hand ouer her tender childe , going in places , where it is both easie and dangerous to receiue a fall .

When I heare this voice , I fixe likewise mine eies immoueablie vpon my guide : euen as a diligent pilot fixeth his eyes vpon the starre whereby hee steereth the course of his nauigation . As the moone receiueth her light from the sun , so shall my eyes receiue both their light and their life from those gracious eies . I will first make them cleane , and then turn them like chrystall glasses , to reflect the impression of those glorious lights . I will put my selfe into the conduct of him , who only both is able , and hath promised to guide me to eternall happines . I will carefully obserue those louely and liuely lookes , which doe so carefully preserue me .

VERS. X.

Bee yee not like to horse and mule , which haue no vnderstanding : whose mouthes must be holden with bitte and bridle , lest they fall vpon thee .

1 OVR nature requires , that wee bee guided by GOD. 2 Other creatures haue some likenesse of GOD , and wherein . 3 Man beareth his image , and how . 4 This should mooue vs to applie our selues to GOD. 5 Wherein we should declare a difference betweene vs and bruit beasts . 6 To be a man to halfes is the worst condition , and wherefore . 7 Foure degrees of Sinne . 8 Contempt not pardonable , and wherefore . 9 The first motions of Grace to be embraced . 10 No creatures degenerate from their proper nature , but man . 11 The cause thereof . 12 Wherefore in the creation no mention is made of the goodnesse of man . 13 How man transformeth himselfe into a beast . 14 The deformitie of Sinne , in that it transformeth vs into beasts . 15 What we are if wee vse not reason , and what if wee abuse it . 16 How we may be best transformed . 17 The seruices which commonly we pursue . 18 The loue of our selues should moue vs to goodnesse . 19 The loue of miserie is worse then miserie it selfe .

BE ruled by me then , & doe as I haue done , ( O my friend ) take it from my experience for the best . Range thy selfe in order , and bee guided by his Grace . Haue recourse to him in due time , whilest hee permitteth , whilest he inuiteth , whilest he entreateth thee to come . Now he gently calleth thee into the right-way of saluation , now hee courteously offereth both his direction and aide : Heare him , regard him , obey him . If thou wilt not doe this in respect of him , doe it at least in respect of thy selfe , in respect of thine owne benefit , in respect of the condition of thine owne nature . Doe ( I say ) accordingly as thou art , and as the nature of thy being requires .

Thou art a man , endued with reason and vnderstanding , wherein GOD hath engrauen his liuely image . In other creatures there is some likenesse of him , some footsteps of his diuine nature ; but in man , he hath stamped his image . Some things are like to GOD , in that they are ; some , in that they liue ; some in their excellent propertie and working . But this is not the image of GOD. His image is onely in that we vnderstand : which is so neere a resemblance of him , that nothing in all his creatures can so cleerely expresse him . For as GOD doeth vnderstand and loue himselfe ; so man by his intellectuall power , is both apt and inclinable to vnderstand and loue him . And the more perfectly man doeth vnderstand and loue GOD , the more liuely doeth he expresse his image .

Seeing then that thou art of so noble a nature , & that thou bearest in thine vnderstanding the image of GOD ; so gouerne thy selfe as is fit for a creature of vnderstanding . Bee not a man onely in name , and in outward feature , but in conditions of mind a beast ; plunging thy selfe in those brutish pleasures and desires , whereby the flesh vanquisheth and destroyeth the spirit . Bee not like the brute beasts which want vnderstanding ; either wilde and vnruly , or else heauie and dull : the one whereof must alwaies haue the snaffle betweene their teeth , the other the spurre vpon their side . Be not stiffe necked , be not slow paced ; doe not furiously fling after the pleasures , doe not obstinately insist in the customes of a licentious life . Be not caried with the sway of thy appetites , with the tempestuous rage of thy sensuality , without any discourse , without any rule , or restraint of reason .

Thinke that thou art a more excellent creature , then to be anchored like a beast , to earthly thoughts : Thinke that thou art bound to declare that difference which nature hath set betweene thee and bruit beasts , not in outward appearance and behauiour , but chiefly by the disposition of thy mind . Vnderstand thy state , vnderstand thy dangers ; and then expresse some iudgement , care , and industry , how to auoid them . For assuredly , thou wantest either faith , if thou doest not beleeue thy danger ; or vnderstanding , if with all care and diligence thou doest not endeauour to auoid it .

Aboue all , be not halfe a man , be not carefull and regular in thy life to halfes : for such a one liueth most miserably , because he enioyeth neither GOD nor the world . He enioyeth not GOD , because he hath not grace enough to make him his owne : The world he doth not enioy ; for that hee hath so much taste of grace , as to discouer the vanitie and iniquity of his pleasures .

Thou mayest happily obserue foure degrees of sinne : the desire , the action , the custome , the obstinacy or contempt . Desire bringeth forth action ; frequencie of action , draweth on custome ; custome runneth into habite ; habite , into nature ; from whence proceedeth obstinate contempt . Whensoeuer therfore thou fallest into any degree of sinne , lie not still , beware of custome ; for this will soone rise into contempt , which is not pardonable ; because so long as contempt standeth , Insanabilis est fractura tua . Ier. 30. it is not possible that the sinne should bee remitted . Obstinate impenitencie is said to bee impardonable , for that thereby a sinner disesteemeth and despiseth the mercie of GOD : which if he would entertaine and embrace , then is hee not obstinate , then are his sinnes both possible and easie to be forgiuen . For no sinne is vnpardonable with GOD , when with sinceritie and humility of heart , the sinner desireth mercie ; which contempt will neuer permit him to doe .

And therefore at the very first summons that GOD shall make , range thy selfe readily vnder his obedience . Doe not struggle against his directions , be not slow in performing his pleasure : Doe not either by obstinate rebellion resist , or by cold dulnesse extinguish the good motions of his grace enspired into thee . Doe not constraine him by afflictions to constraine thee to his seruice ; as a beast is constrained by bridle and whippes to be seruiceable to man . Be not good onely vpon compulsion and feare , neither let compulsion and feare deterre thee from goodnesse : But be like a sure blade , whereof albeit the point bee bowed to the hilts , yet will it not so stand , but returne foorthwith to the straightnesse againe . Weigh thine actions with vnderstanding , do them with loue , walke cheerefully in the wayes of the LORD ; bee readie , be desirous and ioyfull to be guided by him . For GOD who is a spirit , respecteth the spirit ; he desireth , he accepteth principally the heart : he is better pleased with the manner of our doing , then with that which we can possible doe .

Certainely , of all the creatures vnder heauen , which haue receiued being from GOD , none degenerate , none forsake their naturall dignity and being , but onely man ; Onelie man , abandoning the dignitie of his proper nature , is changed like Proteus , into diuers formes . And this is occasioned by reason of the libertie of his will : which is a facultie that transformeth men into so many things , as with violent appetite it doth pursue . Hence it proceeded , that in the creation of other things , GOD approoued them and saw that they were good ; because he gaue them a stable and permanent nature . But of the goodnesse of man no mention at all . Mans goodnesse was left vnapprooued at the first ; because GOD gaue him libertie of will ; either to embrace vertue , and be like vnto GOD ; or to adhere to sensualitie , and be like vnto beasts .

And as euery kinde of beast is principally inclined to one sensualitie more then to any other ; so man transformeth himselfe into that beast , to whose sensualitie he principallie declines . For as the first matter is apt to receiue the impression of any forme , so man by reason of his affection and will , is apt to be transformed into any beast . This did the ancient wisemen shadow foorth by their fables , of certaine persons changed into such beasts , whole crueltie , or sottery , or other brutish nature they did expresse . And what else did others signifie , by seeking for a man with a candle , in the greatest assemblies of a most populous city , but that all were degenerated into beasts ? Cap. 5.1 . Run to and fro ( saith the Prophet Ieremie ) by the streets of Ierusalem , and behold now , and know and enquire in the open places thereof , if ye can finde a man . And againe the same Prophet saith : Cap. 10. Cap. 21. Euery man is a beast by his owne knowledge . And againe : The Pastors are become beasts , and haue not sought the LORD ; therefore haue they no vnderstanding .

And hereby thou maiest discerne ( O man ) the deformitie of thy most seemely sinnes ; which raseth the image of GOD out of thy soule , Psal. 18. alias 19. and transformeth it into the image of beasts . For Man being in honour , and without vnderstanding , is compared to the foolish beasts , and is made like vnto them .

O sonnes of Adam ! created after the image of GOD ; adorned with many naturall and supernaturall gifts . Doe not abandon your selues , Doe not abandon reason to embrace sensualitie ; doe not cast off the dignitie of your condition and state , to follow the base fashion of beasts . Euery thing naturally loueth the life . You haue no similitude with beasts ; but GOD hath created you to his owne image , to the end you should loue him . GOD hath endued you with reason , to make you differ from beasts : vse it , and vse it well . If you doe not vse it , then are you beasts ; If you vse it not well , but abuse it , then are you worse then beasts ; then are you deuills . If it pleaseth you not to be as you are , I will tell you how you shall best transforme your selues : endeauour to resemble GOD , to transforme your selues into him , by imitation ( so much as it is possible ) of his sanctity and puritie : Euen as he hath said : be ye holy , as I am holy . This is a blessed change ; this is the greatest perfection that can be either wrought or wished to a reasonable creature .

What man will desire or endure to serue his enemie , his fellow , or his seruant ? The Diuell is your enemie ; the flesh your fellow ; the world your seruant . The first seruice is vnprofitable , for it affoordeth no wages but death : the second vncertaine , for you are alwayes menaced to be turned out of dores : the third is most base and vaine : for suppose you could atchieue all the world , what is it ? A needles point , a moat , a mite , a nothing .

You are now in your passage through a wide and wilde forrest , wherein you may be easily lost , wherein easily you may lose the vse of that sunne , which should both enlighten and direct you to your iourneyes end . You are trauersing through an intricate labyrinth , out of whose entaglements you can neuer winde , neuer free your feet , vnlesse you follow that pathe which GOD hath lined foorth vnto you . You a●e sailingin a dangrous sea ; beneath paued with shelues , on euerie side walled with rockes , aboue beaten with terrible tempests . You must be not onlie skilfull , but carefull of your course ; you must alwaies beare your hand on the helme , your eie on the compasse ; lest it come to passe that you neuer escape .

If you doe not this for the loue of GOD , doe it then for the loue of your selues ; whereunto by all rules of reason and nature you are stronglie bound . If you doe not loue or regard your good , at lest bee not in loue with your euill : The loue of miserie is farre worse then miserie it selfe . Assuredly , in case you continue in this carelesse course ; in case you still beare your selues , either desperate in running from GOD , or dull and heauie in comming to him ; in case neither his benefits can allure , nor his chasticements enforce you to a change of life : he will cast his plagues vpon you so thicke as haile ; which will make you more miserable then you can imagine .

VERS. XI .

Great plagues remaine for the vngodly : but who so putteth his trust in the LORD , mercy embraceth him on euery side .

1. GODS heauie hammers vpon obstinate sinners . 2 The multitude of GODS punishments . 3 The seuerity of them . 4 It is most easie for GOD to pardon sinnes , and wherfore . 5 It is not possible but that penitent persons should be forgiuen . 6 The confidence of true penitents . 7 Their saciety . 8 Their ioy . 9 Albeit the contray appeares . 10 Penitents enioy most perfect pleasure in this life , and wherefore . 11 The pleasures of the wicked are worse then brutish . 12 Penitents a●e blessed in their chasticements . 13 The first reason hereof . 14 The second reason . 15 The afflictions of this life are both momentany and light . 16 A short prayer .

CErtainely if you wil not embrace this friendly aduice ; If you esteeme these warnings to be of no weight ; If blinded , either with dulnesse , or with malice , you perseuere in your sinnes ; If neither benefits nor scourges can hold you in obedience ; If neither promises nor threats can any deale mooue you ; If you can be reteined in order , neither by hope nor by feare ; If , like vntamed beasts , you still wildlie runne through the thorny thickets of all vices , and esteeme euerie lustfull thing lawfull to be done : hee hath heauier hammers to breake your obstinacie , to bridle your boldnesse and pride , and to beate downe your rebellion against him . Verely not the starres in the firmament , not the sands of the earth , not all the creatures in heauen and vpon earth are so manie in number , so vnresistable in force , as are the punishments which the obstinate shall endure . Their infelicity houereth ouer their heads ; their curse traceth them step by step , vntill it shall ouertake them in hell .

Here the most pleasant retreits are full of hideous hurlements : nothing but terrours , torments and teares ; without intermission or end . Here is griefe without remedie , complaint without , pity , repentance without mercy . Here death alwaies liueth , and life alwaies dieth ; death here & life are immortall together : life in dying and death in enduring . Here both body and soule shall eternally liue in eternall death : they shall liue together in a double death , and both eternall : the death of sinne , and the death of punishment due to sinne .

On the other side , they who contemne the vanitie of the world , and apply themselues onlie to GOD ; they who repent them of their sinnes , be they neuer so great ( if they doe not despaire ) shall vndoubtedlie be receiued to pardon and mercy . For this is most easie for GOD to doe , by reason of his goodnesse , and the greatnesse of his mercies ; in comparison wherof , all the sinnes of the world are nothing so little , as a point in regard of the largest circumference ; as one sparke of fire in comparison of the vast Ocean . So as if the greatest sinner in the world be penitent , If he desire and sue for mercie ; all the water in the sea cannot so easilie extinguish one sparke of fire , as the mercies of GOD will abolish his sinnes . Verelie if a good man will be mercifull to his beast ; our good GOD will much more bee mercifull to his creature , to his seruant , to his childe . Yea , it is not possible but that mercy should be imparted to them that repent . For the infinite mercies of Almightie GOD abound in all places , they fill all things , if they be not excluded and locked foorth . But nothing excludeth mercie but impenitencie and hardnesse of heart . And therefore , if a man be penitent , mercie will foorthwith enter , because the impediment is remooued ; because nothing then remaineth in the soule , which may resist or repell mercie . If the window be opened , the roome will be light ; and if the floudgates be vnbarred , the streames will presentlie ouerflow .

But they who haue receiued mercy , who are vnder the protection and guard of grace , in what assurance doe they stand ? how boldlie do they walke ? with what confidence are they caried in all the passages of their life ? Mercy encreaseth confidence , and confidence againe encreaseth mercy : As guiltines is the cause of feare , so from mercie proceedeth confidence : As all wickednesse is full of feare ; Sap. 5. Prou. 28.1 so the iust is confident as a Lion .

And whosoeuer receiueth mercie , they shall be filled therewith : They shall be so filled , as they shall ouerflow ; they shal be enuironed with mercy on euery side . And being vnder the peace & protection of mercie , hauing firme trust that their sins are forgiuen ; O good GOD ! to what felicitie are they aduanced ? what treasures are there in heauen , which shall not be opened and imparted to them ? They shal be placed by the side of GOD ; they shall be apparrelled and adorned with so great glory ; so great happines shal be heaped vpon them , as the spirit of man is vnable to apprehend , much lesse to expresse . The desire , the hope , the full faith and assurance hereof , cannot but worke in them incredible ioy , before they attaine the full fruition ; euen whilest they are vpon their passage to it . Oh! with what cheerefulnesse , with what delight doe they either remooue or surmount all difficulties which lie before them ? Howsoeuer their trauaile seemeth troublesome and hard , yet the loue of their iourneyes end maketh it , not onely tolerable , but delightfull : The onely thought of the end of their trauaile , seasoneth all the meanes with sweetnesse , through which they are enforced to wrestle to that end .

It may be conceiued indeed , that the iust are plagued , and that the wicked chiefly flourish in this life : It seemeth to be so , but it is not so . It is so onely in appearance and shew , but in very deed it is not so . They are either blinded with grosse mists of ignorance , or abused with deceiuable colours and shewes , who thinke it so . It appeareth so only to those who are so rowled vp in flesh and bloud , that they esteeme nothing good or euill , but that which appertaineth to the body . Assuredly , they whose sinnes are forgiuen , enioy the most perfect pleasure euen in this life : which in this sort doeth plainely appeare .

As the inward vertues and faculties of the soule are capable of greater pleasure then the outward ; partly because they are more noble and diuine , and partly because their obiect is more excellent ; which is , GOD himselfe and all goodnesse : So the more perfect those powers and faculties are , the more perfect pleasure they apprehend in their proper obiects ; which is euident by all outward and bodily sences .

But penitent persons whose sinnes are forgiuen , haue the inward capacitie of their soules more perfect and cleere then other men : Because nothing either defileth or defaceth the inward vertues of the soule , but onely sinne ; neither is there any meanes to purge the one , or repayre the other , but by repentance .

Heerehence it followeth , that penitents only enioy pure pleasure in this life ; as proceeding from the purest and highest faculties of the soule ; much cleansed by repentance from corruptions of sinne .

But the pleasures of the wicked proceede onely from the outward sences , common to them with bruit beasts ; and so much inferiour to the pleasure of beasts , by how much they participate of sinne . It is true indeed that their sensuall appetites present to them a thousand pleasures ; but the reckoning being cast , what pleasures are they ? pleasures tempered with vice , which hold them still in a restlesse feauer : pleasures sweet for a moment , but leauing a long and loathsome taste behinde them : pleasures onely to couer dangerous hookes : pleasures which carry their punishments with them . As for their inward vertues and powers , they are so dulled and dimmed , and sometimes stupefied and benummed with custome of sinne , that they affoord no pleasure at all ; But either lie as sottishlie sencelesse , or else expres●● life only by vpbrayding the polluted pleasures of the flesh .

It cannot bee denied , that many penitents are almost alwaies vnder correction , that the scourge is almost alwaies vpon their backes ; but heerein also I esteeme them blessed : For , Blessed is the man who is chasticed of the LORD . Iob. 5.7 . The reasons whereof are mainelie two . First , for that this correction proceedeth from the loue of GOD ; either as a gentle bridle , to restraine them from licentiousnesse of sinne : or as a forge , hammer and file , to consume the consuming rust of sin . For as a man will file and scoure that instrument or vessell which he regardeth , to make it bright ; as beat and brush that garment which he affecteth , to make it cleane : So GOD chastiseth that person whom he loueth ; either to purge , or to preserue him from the soile of sin . Quem liligit Dominus , cast●gat , flagel las omn●m filium quem recipis . Heb. 12.6 If GOD scourgeth the iust ; if hee debarreth , if hee depriueth them of health , riches , honour , or any other fauour of the world ; it is onely for loue vnto them : It is to make them onely to loue him . For GOD is a iealous GOD , & so loueth those that are his ; that he will not endure them to loue any thing but himselfe , vnlesse it be for his sake . GOD esteemeth not himselfe loued enough , if the loue of any other thing be ioyned with the loue of him . The sence of this loue of GOD doth so inflame their loue towards him , as they become sencelesse of any worldly accidents or affaires .

The second reason is , for that albeit they bee neuer so much chastised , Tribulationem patimur , sed non destituimur , 2. Cor. 4.8 . yet are they neuer forsaken : but in the middest of their miseries , mercy shall encompasse them . They are neuer cast off , neuer cast away ; but are alwayes guarded by the mercies of GOD : the mercies of GOD wil defend them for the present , and deliuer them in very good time . For the present it doth enable them , not onely willingly , but ioifully and desirously to suffer the momentany afflictions of this life : For the future it prepareth for them an eternall crowne of glory ; to which the short afflictions of this life , are an ordinary and almost necessary passage . The afflictions of this life , are both naturally momentany , and by grace light ; Id enim quod in prae senti est momentaneum , & leue , aeternum gloriae pondus operatur . 2. Cor. 4.17 but the glory whereto they lead , is both eternall , and of exceeding weight . As the grace of GOD maketh the afflictions of this life light ; so without that speciall grace , the nature of man is altogether vnable , either to beare , or to behold the weight of glory which shall succeed . We haue a naturall inclination to it , but all our naturall abilities & forces are insufficient , either to attaine , or to sustaine it .

O LORD of this eternall weight of glory ! Let me suffer corosiues , cauterizes , cuttings , lancings , Hic vre , 〈◊〉 seca , bit non parcas , vt in aeternum parcas . Aug. and burnings in this life , so that I be both comforted and defended by thy mercy ; so that I may bee prepared and guided to thy glory ; so that I may bee deliuered from the great plagues which the wicked shall endure . The more bitter the potion is , the more medicinable and healthfull will it be : the more sharpe the file is , the lesse rust will it leaue behind . The more a garment be brushed and beaten with roddes , the lesse it remaines defiled with dust .

VERS. XII .

Be glad , O ye righteous , and reioyce in the LORD : and be ioyfull all ye that are true of heart .

1. TO whom it is proper to iudge of the pleasure of the righteous . 2 A true Iudgement touching worldly pleasures . 3 Pleasures of the soule dilated often to the body . 4 They who haue the fauour of GOD , haue GOD himselfe . 5 Who are inuited to reioyce . 6 For what causes . 7 How gloriously the soules of them who loue GOD , sort out of the miseries of this world . 8 Who are forbidden to reioyce . 9 The ioy of the wicked no true ioy , and wherefore . 10 The ioy of the righteous must not be placed in worldly matters , and wherfore . 11 But it must be lodged onely in GOD. 12 No limits to be prescribed to this ioy . 13 Theologicall vertues consist not in a mediocritie , like Morall vertues . 14 The attaining worldly felicities is laboursome , the enioying often loathsome . 15 We cannot ioy in earthly , and in heauenly things together . 16 A short prayer . 17 Feare and ioy , how combined .

I Suppose there are not manie , who haue not often tasted the ioy and pleasure of the soule , after some measure of repentance ; but happily not sufficient to arrest a iust Iudgement of them . For when two things are compared together , the difference is best vnderstood by the iudgement of those , who haue had best experience of both . For as a sicke man , whose palate is affected with vicious humours , cannot well iudge of the taste and rellish of meates ; so wicked men , whose mindes are infected with the poison of sinne , cannot rightly iudge of the pleasure of the righteous . This is proper to them whose soules haue a true taste , not any wayes depraued .

Now , many haue had good experience of the disposition and state of the soule , both in fruition of the world , and in a penitent life : But let them say , in which they tooke the greatest pleasure . The first is tearmed by some a meere Vanitie ; Et vili quod hoc quoque esset vanitas . Eccl. 1.2 . by others no better then dunge . All esteeme the felicities of this world , not onely vaine , but exceeding vile and base , in regard of the ioyes which succeed and proceed from true repentance . Arbitror vt stercora . Phil. 3.8 . Their thoughts being once acquainted with this reall trueth , they neither desire , nor regard the supplie of shadowes : They cannot but bee strangers to worldly delights ; I haue taken greater pleasure in the wayes of thy commandements , then in all maner of riches . Psal. 119. in which they see nothing but some scattered crummes , and hungry morsels of the heauenly banket . O LORD of hostes ! how great are the pleasures which they enioy , who are reconciled by repentance to thee ? which albeit they be properly receiued into the soule , yet sometimes they are so great ; that , as riuers encreased by the fall of raine ouerflow their bankes , so they cannot be contayned within the soule , but are imparted also to the bodie . Anima mea , & caro mea exultaue●unt , &c. Psal. 83.

I will therefore reioyce in the mercies of my GOD : I will place all my pleasure in the contemplation of those felicities , which he reserueth in his treasurie of heauen , to enrich , to adorne , to crowne the iust . This shal be the food of my thoughts ; the ambition of my highest hopes and desires . Vpon confidence that I am in the fauour of GOD , I will accompt GOD himselfe to be mine ; because his loue is mine . For to whomsoeuer he giueth his loue , he giueth himselfe ; because loue is no guift , vnlesse the louer be giuen therewith . Yea , loue is no loue , vnlesse he that loueth be no lesse liberall to impart that which hee is , then that which he hath : vnlesse I haue the partie , I can neuer haue his loue .

To this ioy I inuite you all , who stand sworne to the seruice of the LORD ; who loue his goodnesse , who reuerence his iustice . All ye who are vpright , both in action & in hear● , I inuite you to two things ; First , that you reioyce ; Secondly , that you reioyce not in your selues , Exulsaslo iusti in Domino . Ps. 32. not in any thing that the world affoords , but onely in the LORD .

You ( I say ) who walke not in the crooked and craggie wayes of sinne , but in the right path of righteousnesse ; who in this passage commit your selues altogether to the power and goodnesse of GOD. All you I inuite to reioyce , to power forth your spirits into ioy ; and that for two causes . First , because you enioy a sweet quiet of conscience , which is to you , a perpetuall feast . Secondly , Prou. 15. because you expect both an end , and a reward of all your trauailes . You expect that in short time you shall exchange the thornes and thistles of this wretched life , for the flowers of eternall felicitie ; that the sweat of afflictions shall bee wiped from your faces ; and that you shall bee both clothed and crowned with heauenly honour . Assuredly , gold runneth not so pure out of the flames of the furnace , to be cast into the image of some great Prince , or to serue for the ornament of some rich iewell ; as the soule of one who loueth GOD , doth beautifully sort out of the miseries of this world ; to behold , to participate , to be fully satisfied with the glorious presence and maiesty of GOD.

But all the wicked I forbid to reioyce ; Away hence ▪ Noli latatari Israel quia fornicatus es a Deo tuo . Prou. 2.14 . you may freely depart , because you haue no part in this ioy : you haue time little enough to lament . For albeit sinners reioyce in doing ill , and take most delight in worst things ; yet is not this the ioy that I meane . This is no true ioy , this is no ioy at all ; It is only a fained and forced appearance of ioy . It is as the ioy of hypocrites , short and sowre ; It is but a flash to lighten them to their death . First , because it proceedeth from an euil conscience , which hath so many thornes as it hath thoughts : alwaies pricking , Sub sentibus delicias esse computabunt . Iob. 30. sometimes tearing the soule , and crying out in the midst of their mirth . Oh impure pleasure ! Oh vnlawful ioy ! Oh iust reuenge that must ensue ! Secondly , because it is both short , and the symptome of a deadlie disease . For they ioy at their sinnes , which will eternally ruine both their bodies and soules ; they ioy in that condition of life , for which they cannot sufficientlie lament . Therfore the ioy of sinners is like the witlesse laughter of fooles , when they are lashed ; like the sencelesse laughter of mad men , when they either doe or suffer some mischiefe ; like the sicke laughter of some diseased persons , euen when they lie at the point of death . When Dolphins leape and plaie in the sea , it is a sure signe of tempests approaching ; and when the wicked sport and solace in their sins , it is an infallible argument of their ruine at hand . If Epicures reioice , who deny that GOD doth either order or regard the affaires of this world ; If Athiests reioice , who are of opinion that the soule and bodie determine together ; It maie beare some appearance of ioy : But when they reioice in their sinnes , who beleeue the immortalitie of the soule , who know both the iustice and power of GOD , who know how horrible it is to fall into his hands after separation from him by sinne ; It beareth no shadow of ioy ; It is a plaine token of a minde , either sencelesse or madde .

So then , it is proper to you onel●e ( O yee righteous ) to bee glad ; it is neither lawfull nor possible for any other truely to reioyce . But because this your ioy is the treasure of your soules , you must in any case be carefull to place it well : As treasures must be safely laide vp , so your ioy must bee lodged safe : and that cannot be but onely in GOD. For if you place it in honour , riches , beautie , power , or any other faire fauour of this world , it cannot be safe : because these things are transitory , and subiect to variations and dangers ; because they will passe away and perish in a moment . And therefore the ioy that riseth from them is neuer dureable , and many times lesse then the griefe which they cause when they forsake vs . As they who ioy in GOD , need not feare any euill , because all their euils are conuerted to their good : so should they not hope for any good from the world ; because the Diuell , GODS professed enemie , is the great Prince of the world ; and will endeuour to conuert that good to their euill .

Goe too then , reioyce onely in GOD , who forgiueth your iniquities , who doeth tolerate and conceale your weakenesses , who liberally imparteth his mercies to you . Settle all your delights vpon him , settle all your pleasures and wishes in the loue of his goodnesse : For hee imbraceth you with a fatherly loue ; and will then chiefely stand by you , when all other comforts and supports will forsake you ▪ Ioyne no partener with him in the small possession of your ioy : Ioy onely in him , whom you shall alwayes finde , aboue you powerfull , beneath you plentifull , before you watchfull , behinde you carefull , on this side bountifull , on that side mercifull , on all sides wonderfull .

Reioyce not in your owne worthinesse , but in his infinite goodnes , who driueth all dangers from your bodies and soules ; who so prouideth for you , that you want nothing necessarie for this life , and doe assuredly expect blessed abundance in the life to come . Reioice onely in him , who doeth comfort and relieue you in your passage through this world , and will conduct you to the ioy of his heauenly kingdom , whereof you shall neuer bee disposse●sed . Et gaudium vestrum nemo tollet a vobis . Reioice I say , in him , who is the very Ocean of ioy , from whom all ioyes of the soule are deriued : who onely giueth true ioy , and full ioy , and perfect ioy ; and ioy which shall neither end nor abate . Inebriabuntur ab vbertate domus tuae , & torrente volaptatis suae potabis cos. Psal. 36. Of which ioy , the onely hope is sufficient both to refresh and sustaine vs , in all the trauerses of this life ; which incomparably exceedeth , not onely all humane ioy that can be found , but whatsoeuer can be either guessed or imagined .

And therefore I will not prescribe any limits to your ioy , because it must not be moderate ; it cannot bee contained in any meane compasse . If worldly ioy exceede golden meane , then is it vicious ; but it is not so in spiritual ioy , no more then it is in loue , from whence it proceedes . All morall vertues consist in a mediocritie , which is limited by prudence : But it is not so in loue , or in any other diuine vertue . As there is no mediocritie or meane in louing of GOD , so is there not in reioicing in him . The more we loue , the more we reioyce ; and the more excessiue our loue and ioy is , the more doe they draw to their perfection .

Wherefore then doe wee not with a holy scorne , cast behinde vs the base vanishing pleasures of this world , and bend all our endeauours after these heauenly felicities ? Or rather wherefore doe we , with a sleepie sensualitie , cast behind vs these heauenly felicities , and bend all our endeuours after the base vanishing pleasures of this world ? Alasse ! Me dell querunt fontem aequae viuae , & foderunt sibi cisternas : cisternas dissipatas , quae no● valent tener● aquas , Iere 2.13 . Wherefore doe wee forsake the liuing springs , and digge broken pits that will hold no water ? Is it out of opinion of safetie ? or is it for idle ease ? Goe wee then to the dead sea of this world , let vs draw of their muddie waters of honour , riches , authoritie , or any other witcherie of the world : Certainely it will bee with great paine , with great care , and many times with great danger . And then what followeth ? the atteining of them is not so laboursome , Haurietis ●quas in gaudio de fontibus Saluatoris , Isa. 12.3 . as they are loathsome ( many times ) when they are atchieued . Onely out of these liuing springs , out of these sauing waters wee may alwaies draw , both with safetie , and with ioy .

Away then yee painted pleasures of this world : mine eyes are dazeled with the blaze of too bright a Sunne , to admit the beames of your pale light : I am wholly inherited by a higher ioy , which hath taken so absolute a conquest ouer all my powers ; that neither my sence can discerne , nor my minde conceiue any other obiect . As a man cannot looke with one eye vpon heauen , and another vpon the earth ; so can hee not diuide his minde to ioy both in earthly and in heauenly things at once : hee must die to the one , if he intend to liue in the other .

Lord , take from me all pleasure , take away all patience in the flashie felicities of this life . Let nothing stoppe , let nothing hinder me from entring into thy house ; to behold thy bright and pure beautie , to bewaile the deformitie of my sinnes , which haue banished mee so farre from thy fauour ; to deplore my weakenesse , and to implore thy grace ; to compose my behauiour , and d●spose all my abilities to doe thee seruice . O my GOD ! marshall my vnruly appetites , traine them in thy discipline , binde them vnder the commaund of reason and grace . Let not my soule be chained in me , but let it aspire to thee : For in mee it is but in a prison , in thee it is in paradise .

Reconcile and combine in mee two contrary affections ; feare and ioy . That as a tired trauailer , ranging in a wilde desert , reioyceth to see the first cracke of day ; and yet is not altogether free from feare of the darkenesse and dangers of the night : so , albeit my errours past bee fearefull to mee , yet let me entertaine a sweete hope , to enioy those approaching ioyes , whereof there is neither saciety nor end . Thus cleansed by thy mercy , and furnished with thy grace , I renounce my will , I offer it a sacrifice to thee ; I yeeld my selfe wholly to thy obedience . O my GOD ! doe not refuse mee .

Prayse , and Glory , and Wisedome , and Strength , Dominion , Riches , and Power bee vnto our GOD for euermore .

A SVMMARY PRAIER .

O Omnipotent GOD ! most manifest and yet most secret and hid : O bountifull Giuer ! and yet seuere exacter ! Thou , O LORD , who sitting aboue the Seraphims seest all things , and in all things mayest bee seene : Thou who art most powerfull , and yet so pitifull , that thou releeuest miserable and vile sinners : O most glorious & incomprehensible GOD ! encline thine eye fauourably to my distresse ; fauourably regard my poore petition , which breaking from a broken soule , must needs make an vntunable sound .

There is nothing , O LORD , which my soule more desires : nothing is more due and delightfull to thee , then that I should Loue thee . Thou hast created mee to loue thee , thou hast commanded mee to loue thee ; in this loue thou hast placed my felicity and my peace : In this loue consist all good things , which we enioy vpon earth , and the greatest part of those which we hope for in heauen . But no man can loue thee vnlesse hee know thee : the knowledge of thee is necessary to beget this loue ; because wee cannot truely loue thee , vnlesse wee vnderstand that all causes of loue are perfectly in thee . O true delight of our hearts ! I cannot liue , vnlesse I loue thee : and I cannot loue thee vnlesse I know thee . What then shall I do to atteine this knowledge .

The knowledge that wee haue comes by our sences ; which are as gates , through which the representation of things sensible enter into our vnderstanding . But neither can thy greatnesse enter through so narrow passages , neither can wee imagine any representation , whereby our vnderstanding may apprehend thee . Thou hast formed all creatures , in number , weight , and measure ; their nature and vertues are limited ; thou hast giuen them their bounds which they cannot exceed : and therefore our vnderstanding is able to embrace them . But thou art infinite : thy being is boundlesse . Nothing is aboue thee , nothing beyond thee , nothing wide of thee , nothing without thee : our vnderstanding cannot comprehend the confines of thy being . As thou art infinite in power , so art thou in nature : thy nature is no lesse infinite in extent , then eternall in continuance .

No man hath hitherto beene able to vnderstand the essence and nature of his owne soule , whose offices and operations hee dayly discernes : and this is because it beareth thy Image . And how then shall I be able to vnderstand thee ? If my ignorance bee so dull and heauy in my selfe , how shall I be of capacity to know thee ? O noble nature ! O infinite essence ! O incomprehensible Maiesty ! How shal I know thee ? For I cannot see thee . My sight is dimme , and thou art a light which canst not be approached . Thou art most high , and so must hee be whosoeuer shall attaine thee . Who then will giue me the eyes of an Eagle , that I may beholde this Sunne ? Who will giue mee wings , that as a Doue I may approach this height ?

But yet will I not thus giue ouer the chase : the more hard it is , the more hardly will I pursue it . There is no wisedome but in knowledge of thee : there is no rest but in louing thee : there is no ioy but from beholding thy beauty . I will not liue without this knowledge , which is the originall both of loue and of ioy . My eyes are dimme , yea darke and blinde : but grace will enlighten me , Grace will effect that which Nature cannot . And albeit I know thee very little and obscurely at the first , yet is it better so to know thee , then perfectly to know all things besides . Albeit I cannot fully know thee , yet will I aspire to such measure as I may , and this will I loue , and heerewith my soule shall rest content : euen as a bird is content with the water which she taketh in her bill , albeit shee bee not able to take the whole fountaine . Yea , thy grace will assist mee , that if I shall but begin to loue thee a little , thou wilt discouer thy selfe more plainly to my knowledge , euen as thou hast sayd , He that loueth me , shall bee loued of the Father , and I will loue him , and manifest my selfe vnto him .

And to this end thou hast opened two bookes , to the two eyes of my vnderstanding : Faith and Reason . To the eye of my Faith thou hast opened the booke of the sacred Scriptures ; wherein thou doest manifest thy merueiles , and vnfold thy mysteries ; to beget in vs a loue and reuerence of thy Maiestie .

To the eye of my Reason thou hast opened the booke of thy creatures ; which in their perfections manifest thy beauty , and thy goodnesse in their vse . For this visible world , this fabricature of creatures is a faire Booke , wherein all men may read , and thereby learne , what thou art ; euery creature being so many letters , to declare the excellencie of their maker . Some declare thy beauty , some thy greatnes , some thy power , some thy wisedome , some thy prouidence ; all with different sweet sounds , in a well tuned harmony , set foorth thy goodnes and glory . They are as a bright glasse , wherein wee may behold thee : that as thou art a glasse in heauen , wherin all thy creatures are seene , so are thy creatures a glasse vpon earth , wherein we may behold and know thee .

They are trumpets of thy honor , witnesses of thy worth ; bellowes of our loue , spurres to our dulnes , and Iudges of our vnthankefulnes . They alwayes beat at our vnderstanding , to instruct vs some part of thy perfections : and shall we be so senceles , that we cannot behold in them the Maiesty of their Creatour ? Shall we be like witlesse children , who turne ouer bookes to please their phantasie , in viewing pictures and colours ; but neither can read one letter , nor vnderstand what the pictures represent ? O wasters of time ! we take pleasure onely in beholding thy signes , but nothing regard what is signified and taught . Assuredly , we haue good cause to feare , that which the Wise man threatneth : that all creatures shall rise in armes against them who will not vnderstand . Sap. 5.

O Father of light ! suffer not , I beseech thee , such an Aegyptian mist to enwrap my head , that in neither of these bookes ; that neither by Faith , nor by Reason I can discerne thee . Enlighten my eyes that I may see thee ; enlarge my heart that I may know thee , loue thee and adore thee : not onely by Faith , as thou hast reuealed thy ●elfe in thy word ; but by euidence of nature , by plaine inuincible demonstration of Reason , as thou art declared by thy workes . That I may praise thee , not only for the vse of thy creatures , but for attayning by them to some knowledge of thee .

We cannot now see thee , but couered with the veile of thy greatnes : The dampie fogges of my sinnes wherein hitherto I haue liued , doe altogether obscure thee . No lesse then it hapneth vpon the first eruptions of fire from the mountaine Aetna ; the smoake whereof so darkeneth the confining countries , that one man cannot see another . But O fountaine of light ! dispell these filthy fumes , with a gracious cast of thy countenance ; and then I shall be both able and desirous to beholde thee . Make mee blessed by forgiuenes of my offences ; Couer my ●innes , O LORD , and thereby thou shalt Discouer thy selfe .

To this end remooue both from my tongue , and from the most secret retreates of my soule , all odious hypocrisie ; that by thy grace I may sincerely , without faining or fainting in spirit , repent my sinnes : that I may applie my selfe to thy worship and seruice ; not in outward shew of pietie onely , but with all the most inward sences and forces of my soule : that I may not wilfully endeuour , either to couer my sinnes by dissimulation , or to extenuate them by excuse ; whence intolerable anguishes , tortures , gripes of conscience will certainely ensue . But that casting away both vnseasoned pride , and vnseasonable shame ( two great impediments to repentance ) I may freely lay open the very bowels of my soule , and truely touch euery vntuned string of my heart before thee : knowing right well , that the more ready we are to confesse our offences , the more ready thou wilt bee to forgiue them ; and the more diligent we are to conceale our sinnes , the more powerfull thou wilt declare thy selfe , both openly to publish , and sharply to punish them .

In all temptations , inward or outward ( wherewith my soule is dayly trauayled ) defend mee with thy inuincible ayd ; especially when furiously they assaile me , when tempestuously they breake vpon mee . Then O LORD , stand firmely by me , then couer me with thy mighty arme ; lest ouerflowing the bankes of thy protection , they ragingly oppresse me , and driue me , like water-floods , from all sight and sence of thee . For thou LORD , art my reliefe in all my necessities : in all my dangers thou onely art able , both powerfully to deliuer , and safely to place me . And therefore so season my soule with thy heauenly Grace , that it settle neither confidence nor delight in any of thy creatures ; but that it be fixed onely vpon thee ; in whom it shall perpetually find both secure rest , and perfect ioy .

Informe my vnderstanding to know thee ; Conforme my wil to obey thee ; Confirme my steps in the way of thy Commandements , which will lead me to eternall blessednesse . Set thy eye of fauour vpon me ; that by the gracious influence thereof , I may be both directed & strengthened in that way ; and neither turne aside , nor make stay vpon any desires or delights of the world ; like bruit beasts , empty of vnderstanding .

Haue mercy vpon all miserable men , who stiffely sticke in the mire , either of ignorance , or of false opinions , or else of worldly pleasures or cares ; thinking very seldome and little , either of thee , or of their own deplorable estate ; and stopping their eares to all aduice , which soundeth against their sensuality . If they will not be guided by thy gentle hand , If thy fatherly benefits or promises can nothing auaile , vse some seuerity vpon them . Put a sharpe bitte betweene their teeth ; binde their iawes with iron hookes ; lay the whippes of chastisement vpon their backes : Tame their vnbrideled wantonnesse , breake their obstinate either fury or dulnesse ; that by repentance they may turne vnto thee .

Deliuer mee from the innumerable & insupportable plagues , which thy Iustice hath addressed for the wicked ; partly in this life , but most especially in the life to ensue . And because I haue reposed my confidence in thee , enuiron me with thy mercies : that being free both from dangers and feares , I may reioyce onely in thee ; and with purity and integritie of heart , adore and prayse thee all the dayes of my life .

Prayse , and Glory , and Wisedome , and Strength , Dominion , Riches , and Power bee vnto our GOD for euermore .

PSALME C. XXX . DAVIDS TEARES . PSALME CXXX .

OVt of the deepe haue I called vnto thee , O LORD : LORD heare my voice .

2 Oh let thine eares consider well : the voyce of my complaint .

3 If thou LORD wilt bee extreame to marke what is done amisse : O LORD , who may abide it ?

4 For there is mercy with thee : therefore shalt thou be feared .

5 I looked for the LORD , my soule doeth wait for him : in his word is my trust .

6 My soule fleeth vnto the LORD : before the morning watch , I say , before the morning watch .

7 O Israel trust in the LORD , for with the LORD there is mercy : and with him is plenteous redemption .

8 And hee shall redeeme Israel : from all his sinnes .

Of the title and parts of this PSALME . 1 THe title giuen to this Psalme is common to fifteene Psalmes together . 2 Wherfore these fifteene Psalmes are entitled Psalmes of degrees . 3 The most followed opinion . 4 What was figured by the stepps of the Temple , and consequently by these Psalmes of degrees . 5 Many excellencies of this Psalme . 6 The more deepe we are suncke into sinne , the more forceably we must cry . 7 The degrees or steps of a sinner falling and sincking from GOD. 8 This Psalme conteineth a plaine prophecy of the Messias . 9 It is a Penitentiall Psalme and wherefore . 10 The parts thereof .

THis Psalme is intitled a Psalme of degrees , or of ascending . A title not proper to this Psalme alone , but common to fifteene together : whereof the first is the 120. the last the 134. But wherefore they are termed Psalmes of degrees , as writers doe much vary in their opinions , so all agree that it is not much materiall to know : for that it pertaineth not to any point of doctrine , but to some ceremonie in singing them , whatsoeuer it was .

Some are of opinion that they are so entiled , because the Leuits or Priests did sing them in some conspicuous place , wherto the ascent was by steps or degrees . Others , that because they are very short , they are compared to so many degrees . Others , that they tooke that name from the tunes wherwith they were appointed to be sung ; which might be in a kinde of graduall ascending . Others , that they serued to distinguish the parts of the diuine seruice vsed by the Iewes ; and to bring the same as it were by steps to an end . But the most followed opinion is ; that they were so called , ●ecause they were sung vpon the fifteen steps of the ascent to the Temple , at such time as the high Priest entred the Sanctum Sanctorum .

Now , because ( as Saint Paul saith ) all things happened to the Iewes in figures : 1. Cor. 10. these steps of the Temple , and consequently these Psalmes of degrees , are a type and shadow of our ascending to the eternall Temple and habitation of GOD : which is not by a start , but by many degrees ; rising alwaies from one vertue to another , vntill we arriue at the happy end of our hope ; euen to the vision of Almightie GOD. The same also was figured by the ascent to the glorious seat of Solomon , which consisted of six steps or degrees . 3. Reg. 10. And likewise by the ladder which the strong wrestler Iacob saw in a vision , extending from earth to heauen , Gen. 28. which could not but consist of very many steps : wherby we are giuen to vnderstand , that no man can attaine this happy height , no man can climbe the ladder , at the top whereof the LORD doth stand ; but by degrees of many vertues , whereof euery one hath many steps . But hereof more shall be said vpon the sixt verse of this Psalme .

This is an excellent Psalm for any man who is charged with crosses and calamities of this life . For it leadeth vs to the true cause of our calamities ; namely our sins . And therby directeth vs to the true remedy ; by crying to GOD. Not vpon trust of any worthines or worth in our selues ; but vpon humble acknowledgement of our miserable weakenesse ; & trusting only in the mercy of GOD ( whereof he hath made many liberall promises ) and in the vnmeasurable merits of our Redemption . It further teacheth vs , to expect the LORD patiently ; neuer to suspect him , neuer to respect any other thing . And albeit he deferre his reliefe , yet we must still preferre our complaints , and both earlie and earnestlie addresse our selues to him : nothing doubting , but that with him is mercy , that his redemption is plenteous , and largly sufficient for all our sins .

But the more deepe we are sunke in sin , the more forceably must we cry : euen as the more inueterate a disease is , the more strong must be the medicine . For assuredly , as the righteous approaching daily to GOD aduance into heauen by degrees ; so sinners falling from GOD , since downward by degrees , into many deepe dangers : and the deeper he sincketh in sinne , the deeper he diues into danger , vntill at last he plung into the horrible pit of hell . The first step of his deep falling , is a deliberate consent to motiues of sinne . Next ensueth his busie endeauour in searching time and opportunitie to accomplish the sinne . And then it is time to cry vnto GOD. After this the act followeth ; and that requireth a greater crie . Then frequencie of acts draweth into custome ; and the longer the custome hath beene , the deeper is the descension ( albeit the sinner be not alwaies sensible thereof ) and the harder is he to bee raised againe : euen as a beast lying in the mire , although it seemeth to lie at ease , yet the longer it lyeth , the deeper it sinketh , and the more hardly can it struggle foorth : And therefore this degree cryeth for a vehement cry .

Now beneath this another followeth , when the sinner reioyceth and boasteth of his sinne ; and then he is sunke exceeding deepe , beyond the bounds of feare and of shame : two strong reines against disordred desires . When the Diuell hath gained this point of a sinner , hee hath then brought him into a sad and sencelesse securitie , he is then so farre from crying to GOD , that scarce any cry will stirre him .

The next ensueth , when the sinner will defend his sinne , and endeauour to make others to be of his manner ; and whosoeuer falleth into this profunditie , he falleth thereby into contempt . He contemneth GOD ; Impius cum in profunc● malorum venerit , contemnit . Pro. 18. he contemneth his own soule , he contemneth al remedies , he contemneth all meanes of his safetie : he will not suffer on any condition the grieuous sores of his soule to be touched . This sinner the Diuell claspeth close in his armes ; he holdeth him fast locked in his power , imprisoned vnder his streight arrest . This sin requireth a hideous cry . Out of this depth the next fall is into despaire . This is not onely a very deepe pitt , but a great stone rowled ouer the mouth ; Non credit quod de tenel●is riuersi possit in lucem , circum●pectans vndique glatium . so as any cry can hardly be heard . Of all sins this maketh vs most of the condition of Diuells , who euer despaire to be forgiuen . This is the verie mouth of hell : from hence there is no fall but into the inward entrailes of hell , out of which no crie shall euer be heard .

This Psalme conteineth an euident prophesie of the Messias ; in setting foorth his plentifull redemption , and that he should redeeme Israel , that is the Church , from all their sinnes . Which wordes in full sence were vsed by an Angel to Ioseph in telling him , Math. 1. that the childs name should be IESVS : because hee shoul● saue his people from their sinnes . It is rightly ranged among the penitentialls ; and is fit to be seriously said by such , as weakely sincke vnder the weight of their sinnes , as are feeble spirited against the terrour o● GODS Iustice , as are either inwardly or outwardly lashed for their euill , and are readie to faint vnde●●he sad charge of griefe and of feare . Because these can find neither comfort nor hope in rigid and seuere Iudgement ; let them out of the depth of their miseries , out of the depth of their sinnes , and from the depth of their hea●ts implore GODS mercy ; without any confiden●e in themselues ▪ but onely in his goodnesse , and in his plentifull redemption . For albeit the Psalme beg●nneth with extreme anguish and anxiety of minde , yet it endeth with cheerefull assurance and trust .

The whole Psalme falleth into two principall parts , and those againe into others , as in the Table following appeareth .

In this Psalme is conteined a deepe sinking vnder the charge of sinne whence are drawen crying complaints to GOD , ver. 1. & 2. Reasons which should moue GOD to heare and those taken 1. From the generall weakenesse and corruption of man , ver. 3. 2. From the mercy which is with GOD , ver. 4. a rising into confidence and trust ; whereby occasioned in the complaynant patient awaiting with trust in GODS promise , ver. 5. timely and swift resort to GOD , ver. 6. to others an exhortation to trust in GOD , with reasons for the same viz. his mercy , v. 7. his plenteous redemption v. 7. A promise to bee deliuered from sin , v. 8.

VERS. I.

Out of the deepe haue I called vnto thee , O LORD : LORD heare my voice .

1 THE depth of sinne . 2 By impure thoughts . 3 By wicked words . 4 By sinfull actions . 5 What holdeth vs in the depth of sinne . 6 The depth of afflictions and miseries . 7 The depth of astonishment and feare . 8 The depth of humility and sorrow . 9 The depth of the heart . 10 The depths out of which a sinner must crie . 11 The comforts of the world . 12 To whom we must call for comfort . 13 A sinner offendeth GOD. 14 He offendeth other men . 15 He offendeth the Angels and Saints . 16 He offendeth against Hell . 17 He offendeth all creatures . 18 Especially he offendeth his owne soule . 19 A prayer . 20 The losse that a sinner incurres . 21 A complaint for the same . 22 An incitement to teares . 23 Godly teares how esteemed by GOD. 24 When we must giue ouer weeping .

O Iust GOD ! no lesse terrible in thy iustice , then vnresistible in thy power and will : when I descend into the secrets of my conscience , and call my memory to an accompt ; I find my selfe plunged very deepe in sinne , and the yoake of the Diuell so heauy vpon me , that I am not able to lift vp my loaden head ; scarce able to aduance my voice vnto thee . LORD , I haue grieuously sinned against thee ; I haue grieuously prouoked thy wrath against mee . I haue not onely foolishly disobeyed thee , but proudly rebelled against thee . I haue forsaken thee , and delighted to liue among bruit and sauage beastes ; I made my selfe a bed of thornes ; I slept among hornets and scorpions : amidst these torments and dangers I expected rest . I am as one most wretchedly wrecked ; who hauing lost all his rich loading , hath hardly escaped naked to the shore .

My sottish soule poysoned with taste of things sensuall , hath taken pleasure to wallow in impure thoughts day and night , as swine take pleasure to wallow in mire , or dogs in carion : insomuch as nothing else hath beene delightfull ; nothing else easie for me to do . But I haue found this liquerice liquor to resemble milke ; which is sweete in taste , but soone groweth sowre , and readily conuerteth into hurtfull humors . These beginnings were neglected , and happily contemned at the first ; but since they haue prooued the sparkes of that flame wherin I consume , the seedes of all my huge haruest of sinne .

As for my words , I will not say with the Prophet , Woe is me that I haue beene silent : Vae mihi quia tacui . Es. 6. but woe is me that I haue spoken ; because I am a man of vncleane lips . But oh ! that a coale , or rather a ball of fire would flame from thy Altar , to scoure the rotten rust which hath deepelie ouergrowne all the instruments of my speech . Alasse ! how many vaine and foolish , how many false , how many foule things haue I belched foorth of this vnsauorie mouth , wherewith I now offer to speake vnto thee ? How hath my tongue galloped to destruction , euen vpon credite ? euen for companie and fellowshippe of others ? without any sensible pleasure or profit to my selfe ? O my GOD ! who will endure the breath from a man , whose stomacke hath bin stuffed with onions or garlicke ? or if it were possible the fountaine were pure , yet the poisonous passage must infect the waters . I know not how to speake vnto thee , either pleasinglie or without offence ; but ( me thinkes ) I heare thee hourelie thundering against me : Wherefore doest thou presume to assume my Name within thy leprous lips . Psal. 50.

Touching actuall sinnes , I haue so heaped them together ; I haue so runne like a blind man , stumbling and tumbling from sinne to sinne ; I haue so descended the steps of sinne , from one degree to another ; from foolishnesse and leuity , to carelessenesse ; from carelessenesse , to boldnesse ; from boldnesse , to contempt ; from contempt , to a brauerie and boasting in my sinne : I am so fallen from frequency of actions , to custome ; from custome to habite ; from habite , to nature : that I am now plunged in the deepe gulfe of sinne , which hath no bottome , but the bottomelesse pit of hell .

Out of this gulfe it is impossible for mee by the force of my owne armes to wrestle . Flattering Dalilah , euen the whorish daliancies and pleasures of this life , haue cut away the haires of my strength . And now the infernall Philistins haue made me captiue ; they haue put out the eyes of my vnderstanding , they haue fettered me with many cords and chaines of wilfull transgressions ; they haue throwne me into the dungeon of habite and nature ; Insomuch as I haue not more naturally desired to eate drinke and rest , then to sinne : they haue made me scornefull and odious to all the world .

This depth of sinne hath drawne vpon me another depth ; and that is of afflictions and calamities , the attendants of sinne : For sinne onely prouoketh thy wrath , and thy wrath draweth many punishments vpon vs . As sinne is the onely cause , so are punishments the effects of thy wrath . Impiety and impunitie goe seldome together ; thy wrath will not permit them quietly to concurre in one subiect . Punishment is so naturall for sinne , that if sinne bee not smitten with the sword of chasticement in this life , it is in danger to be smitten in the life to come , with the sword which guardeth the passage into paradise .

For this cause thy hand hath beene exceeding heauy vpon me . My indignity hath stirred thine indignation : I haue sinned and thou hast smi●●en . I am inuolued in troubles , as in a deluge ; the storms of disquiet beat stifly vpon me . I am so deeply drowned in aduersities and miseries , that I am scarce either bold or able to looke towards thee . Psal. 42. And yet One depth calleth another .

For these depths of sinne and of calamities , haue drawne vpon me another depth of astonishment and trembling . For when I call to my consideration thy infinite hate against sinne , the extreame seueritie of thy iustice and rage of thy wrath ; neuer incensed but by sinne ; and the greater the sinne is the more incensed . Terrour seazeth vpon my soule , and it faintlie sincketh into the darke and deepe cauernes of anguish , dread and almost despaire . It is no ordinary matter that doeth perplex me , not the crosses and trauerses of this world ; but being oppressed with my owne guiltinesse , and sharply assaulted with the terrour of despaire ; I haue iust cause to feare , that thou hast vtterly forsaken me , that thou hatest and abhorrest me for my sinne . These troubles are most terrible , these touch not my externall affaires , but the internall and eternall state of my soule . Against external calamities some remedies may be found ; but against internall biting of vniust sinnes , and expectation of thy iust and eternall reuenge , there can be found neither remedie nor rest . This wound is incurable but by thy hand .

And now againe these depths haue called another depth . For it is not with a lofty looke , not with a careles & negligent conceit , but out of the depth of humility ; & sorrow that I cry vnto thee . A little sorrow is not sufficient for me , my sorrow must be great ; so great as it may make a great sound in thy eares Whosoeuer cryeth to thee with great sorrow & griefe , may wel be said to cry , Out of the depth . But this cry must be soft , without noise of words ; it must be in the secret retreits of the heart ; no voice , no sound in any wise added . Contrition is an inward griefe , seated in the heart , it neuer breaketh forth before confession ; confession must open a passage for it . This sorrow hath depressed my sincking soule down so low , as it seemes to be led through all the torments which vnrepentant sinners must endure : So as out of this depth also I cry vnto thee . Oh! that I could meet thine Angell in this fierie valley , as the children of Israel did in the valley of weeping ; I●dic . 2. that I might extinguish these flames with my teares , that I might turne them into riuers of teares .

Lastly , not onelie from the outward gates of my lips , not onelie from the vnstable wagging messenger of my tongue , apt vpon euerie sudden passion to riot ( for I am not one of those who honour thee with their lips but their heart is farre from thee ) but out of the depth of my heart , Es. 22. from the very bottome of a troubled soule I cry vnto thee . Assuredly , Profundum est cor hominus . LORD purge me from my secret sins . Psal. 25. the heart of man is exceeding deepe , it hath many hidden roomes and retreits . It conteineth many secret matters , whereto the vnderstanding can neuer approach ; it chambreth many secret sinnes : whosoeuer cryeth from this depth vnto thee , hee fetcheth his cry farre ; he cannot but make a forceable battery against thine eares .

Out of these depths , of sinne , of afflictions , of astonishment and feare ; out of the depth of humility and sorrow ; and out of the very depth of my heart , I cry vnto thee . As Ionas cryed to thee , not only out of the depth of the sea , but out of the depth of the whales belly ; so out of all these depths I stretch forth my voice to thee for helpe . I cry not for helpe to the world , I want no externall comforts ; and none can giue internall but thou . Alasse ! who will aske an almes of a begger ? what comfort from confusion ; what comfort from them who no more vnderstand one another , then did the builders of Babell ? Itis the world which hath betrayed me , it is the world which hath vndone me . It setteth vs to gather strawes , as Pharao did the children of Israel ; and scourgeth vs when we haue done . I will not cast the Anchor of my rest in the stormy vnstable sea of the world . It is like a beautifull flower , but stincking : like a faire reede , but of no strength . It is rightly termed an hypocrite : without faire , but within full of corruption and vanitie : In sensuall matters it seemeth good , but all is nothing but painting and lies . Caine who was the first builder of a city vpon earth , was the first man who lost his habitation in heauen .

But onely vnto thee doe I call , who art both enclinable to heare , and able to helpe . Being buried and lost in these bottomlesse depths , I find nothing in the world , but terrours and despaire of reliefe ; nothing in my selfe , but trembling and dismay : no hope of help but only from thee . And therfore with all deiection of soule I addresse my spirit to call vpon thee . I beseech thee most gentle Father , heare my voice : Let my humble prayer ascend , from the low vale of miserie and teares , to thy high throne of maiesty and glory : let the secret groanes of my soule , and the open cries of my voice haue accesse to thy presence : heare ( I say ) the inward sorrow and griefe of my heart , and the outward confession of my mouth .

I haue grieuously offended thee ; by shaking off thy subiection , and bearing my selfe rebellious against thee : by exposing my selfe to all euill , and opposing my selfe against any good . When thou wert to me as the sunne is to the earth , infusing heat light and life into it ; I was to thee as the earth is to the sunne , sending vp grosse vapours , whereby tempests are raised and the sunne obscured . I haue offended other men , either positiuely by wronging some in their estates or estimations , and by wringing and inclining others by my example to euill ; or else priuatiuelie , in not affoording them that good , which both by actions and examples I might and should . I haue offended the blessed Angels and Saints ; who are no lesse grieued at sinne , then they ioy at conuersion from sinne : who as they ioy at the conuersion of sinners , so are they sorrowfull at their conuersation in sinne . I haue ( which is strange ) offended hell . For the more the multitude of the damned are , the more doe their torments increase . For which cause the rich man intreated Abraham to send Lazarus to conuert his brethren : Luke 16. not for any loue to them , but that his owne torments by their damnation should not be enlarged . I haue offended all creatures , by diuerting them from their proper end . For when man by sinne is turned from GOD , whilest other creatures serue him , they are also turned with him from GOD. For they were created for the seruice of them who should serue GOD : but they are diuerted from this their proper end , when they are seruiceable to them who serue not GOD. For which cause the Apostle saith ; that all creatures expect when the sonnes of GOD shall be reuealed : and that they groane with vs and trauaile in paine .

But especially I haue offended against my owne soule : which being dispoiled by sinne of the grace and fauour of GOD , remaineth blind , naked , wounded , poore , pitilesse and miserable . Assuredly , it is true that no man is hurt but by himselfe . For onelie sinne ( our owne viperous brood ) is properly euill ; take away sin , and all externall euills produce good effects . Because when sinne is away , GOD is present : but when the soule is possessed with sinne , all good things perish , all euils flourish and ouergrow . And as sinne is an offence against GOD and against all his creatures , so by sin we incurre the hostility of GOD and of all his creatures : wherof Ismael was a type , of whom it is sayd : that his hand was against all , and the hands of all against him . Gen. 16.

Therfore O LORD , sweet and gentle to all them who call vpon thee , I haue great cause to call to thee alowde : but in vaine shall I call vnlesse thou heare me ; vnlesse thou encline thy mercifull eare . Heare mee O LORD , Exo. 22.23 . 2. Sam. 22.7 . Who hearest the afflicted and troubled calling vpon thee ; heare my voice ; giue mee strength so to cry to thee , that my voice may be heard . For as all the droppes of raine which fall vpon the earth , are originally drawen out of the sea , which is both the fountaine and receipt of all waters : so all the goodnesse which is in man is deriued from thee ; who art the foundation and receipt of all goodnesse . O Infinite goodnesse , infuse thy selfe into me : Breath foorth thy spirit , and the waters will flow . LORD , the desiring of thy graces is the beginning of obteyning them : and therefore with fie●ie and inflamed sighes I entreat thee . Breath foorth thy spirit , to mooue me to send to thee a full flood of boyling teares ; and to crie to thee with vnspeakable groanes .

Alasse ! It is the most bitter part of my misery , that I know how infinite the losse is that maketh mee miserable . I haue lost the beauty of the world ; the highest marke of a good mans ambition . I haue not only lost him , but incurred his hostility , without whom there is no ioy ; the breath of whose fauour is the breath of life : whose presence is the greatest felicity in Heauen , Depart from me ye cursed , &c. whose departure is the most grieuous punishment in Hell . And now , mine eyes tell me , that euery thing is attired in sorrow ; mine eares perswade me , that all sounds are tuned to mournfull notes : all things seeme to inuite mee to weepe . If I see any thing that beareth some resemblance of ioy ; it is to me like the spoiles of a vanquished kingdome , in the eye of a captiue prince ; scornes of his misery , and whetstones of his sorrow .

O my LORD ! I cannot hide me from thee , but I haue hid thee from me . Thou seest mee , but I see not thee . Thou seest all my actions , both light , and yet darke ; but I see no beame of thy beauty ; no spark of thy fauour appeareth to me . O my GOD ! Why doest thou leaue me in this distressed case ? In how wilde a chase doe my perplexed thoughts wander ? My vnderstanding is darke ; my will either crooked or weake ; my imagination , vnquiet ; my appetite , disordered . I feele so many deathes , as I liue dayes . For dayly , yea hourely , my oppressed conscience enditeth me for many grieuous offences ; and my owne knowledge enforceth the euidence to be true : wherupon my iudgement condemneth mee to eternall death , vnlesse a pardon can be obtayned . To this end my eyes are enioyned to a fresh shower of teares ; my breast to a new storme of sighes ; and my soule to remaine in the most deepe dungeon of sorrow and griefe ; and out of this depth ( like a most miserable prisoner ) neuer to cease calling vpon thee , neuer to cease crying and crauing for thy pardon .

O my soule ! weepe bloudy teares , if it be possible : fill heauen and earth with cries , groanes and sighes : plunge thy selfe into a sea of teares ; to wash thy sinnes , and to extinguish the wrath of GOD against them : for what anger is so fierie , that teares cannot quench ? as Pharao and all his hoste was drowned in the waters , so may the Diuell and all thy sins be stifled with teares . Qui dolet delet . The weeping for sinne is the wiping them away . Drie earth bringeth foorth vnprofitable weedes and hurtfull Serpents : and a soule neuer watered with teares , bringeth foorth much vanity and vncleannesse . As raine fructifieth the earth , so teares make a barren soule fruitfull .

Godly teares are of two sorts : some proceed from griefe for our sinnes ; others from loue , ioy , and desire of GOD. Both which he so highly esteemeth , that he will not suffer one of them to be lost : he preserueth them in his treasury with great regard , to water therewith the garden of our good purposes and endeuours . For as good seedes and plants without raine , so are good thoughts and endeuours without this heauenly dew of deuotion .

But be not satisfied , O my soule , with once or twise weeping ; Bee not weary of bewayling thy sinnes , cease not to weepe , Io. 16. Hier. 31. vntill GOD shall wipe away teares from thy eyes . O happy eyes which shall bee wiped with that heauenly hand . Not only their teares shall be perpetually dried , but their sorrow shall bee turned into ioy . And according to the multitude of their sorrows , his comforts will refresh their soules . Ps. 93. Goe too then , vnfruitfull soule ! write all thy sinnes with teares , in the large volume of thy heart , read them ouer againe , and againe : wash them with a few more droppes of deuotion : let thy words be watered with teares , and warmed with sighes : and againe addresse to thy suite , and say .

VERS. II.

Oh let thine eares consider well the voyce of my complaint .

1 INgemination of our prayers often requisite , and wherefore . 2 A complaint . 3 A most cruell combate . 4 How a sinner flattereth himselfe . 5 Vntill he be able to breake loose . 6 A confession . 7 The most miserable state of a sinner . 8 It nothing auayleth that our sinnes are knowen only to our selues . 9 In what sence a man may bee sayd a greater sinner then the Diuell . 10 The sinner deeply deiected . 11 Hee resumeth hope in the LORD . 12 The despaire of Cain was a greater sinne then the murther of his brother . 13 An vnreasonable reasoning with GOD. 14 An obiection answered . 15 The crie of our sinnes is the greatest obstacle against the crie of our complaint . 16 The condition whereon we may be heard . 17 An humble complaint and confession . 18 No distance can hinder the hearing of GOD , and wherefore . 19 A resolution to perseuere . 20 How pleasing petitions of sinners are to GOD.

LORD , I do often ingeminate this petition , because no plenty , no weight of words is sufficient to expresse the anguish of my soule . For it is no light either sorrow or danger that is lighted vpon me . I complaine not of the malice or fraud of my enemies , not of any wordly losse or euill ; which happily may bee either auoyded or well endured . I complaine not also of sinnes esteemed of inferiour nature : not of the slippes of youth , not of imperfections of age , not of errours and escapes either ordinary or vnknowe to my selfe : against which appliances are easilie entertained . But my soule being a nest of sinne and goared with the sting of conscience , is now oppressed with such heauie cogitations , with such mortall wounds , and with such terrible assaults of despaire , that I feele that ( as it seemeth to mee ) which no man feeleth but my selfe : that I can see nothing ▪ but that thou hast not onlie couered thy countenance , but cast mee off , and away for euer . Great are my externall oppressions , but these are the terrours which thunder vpon me ; this is the loade vnder which I labour , this is the labour wherein I sweate : euen the threats of thy Law , and guiltines of my grieuous sinnes .

Alasse ! I haue lost my selfe in a labyrinth of doubts . I am in such extreame miserie , that I haue not wherewith to foster my famished soule . The violence of my greefe hath so oppressed me , that hope can now do no more ; It hath done enough , in keeping my heart from breaking . And herein I susteine the more cruell combate , because my quarrell is against my selfe : because I haue no challenge but against my own soule . Oh! that I could so hate it , as the loue of thee requires . Oh! that I were so angrie therewith , as thou mightest be appeased with me . Sometimes I haue beene desirous to run away , but then ( vaine thought ) I must runne from my selfe : my disease is fast fixed in my bones .

I haue linked together the chaine of my owne miseries : I haue voluntarilie run into the awaitments of death . The enemie pitched snares in my pathes : but I despised them , and walked secure : I was violently swaied with the inclination of my appetites . I flattered my selfe , that in youth it was a fault to be without fault : I said with my selfe ; why thinkest thou vpon the end , before thou approachest the middest ? Euerie part of our age , hath both errours and amendments proper to it . GOD seeth it well , but he doth not regard it : he is most easie to forgiue , and I may heereafter conuert when I will . Thus I thought , vntill custome challenged mee for her slaue . I strugled to breake from her , but shee held me fast : I could not shake off the yoake , which had beene long buckled about my necke : I could not be ridde of the bridle , which I had willingly taken betweene my teeth : I willingly consented , and therefore am I worthily lost .

Whither then shall I flie ? for I am fast bound , and my refuge is farre off . How shall I free my selfe from the iawes of death ? from the gripes of hel ? For , alasse ! I finde , that there is no sinne which I haue not both seriously and sauourly committed . All my faculties both inward and outward I haue defiled ; all my sences I haue feasted , I haue surfetted with pleasure : All thy benefits I haue either buried , or else abused to thy dishonour ; euen as thou diddest complaine by thy Prophet , Ezek. 16. The siluer and gold which I haue giuen thee , thou diddest conuert to serue Baal .

What hath beene all the course of my life , but a net of errours , a confused Babylonian building of treasons , pride , auarice , riot , lust , swearing , lying , hate , enuie , murmuring , flattering , detracting , disobedience , blasphemie , and other innumerable euils . I haue been ouerborne with the violent storm of my passions , which I haue let loose without any limits : neuer endeuouring either to abate or diuert their fury . I haue beene laced and buckled in the snares of the Diuell . I haue pursued my inordinate appetites in all things like a beast , without respect to the Law of iustice or of reason . I haue liued worse then an Ethnick ; as if I were perswaded either that there is no GOD , or that he neither regardeth vs in this present life , nor rekoneth with vs in the life to come .

My trauailing phantasies haue made a long voiage in waies both dangerous and vnknowne . Before me hath gone my aduerse will to that which is good ; behind a pleasing remembrance of that which was euill : On this side want of patience in aduersitie : on that side too much hautinesse in prosperitie : On euery side , wounds and skarres stamped into the substance of my soule by custome of sinne .

I haue often worne a burthened conscience , and yet felt no tortures within me ; and therein was I miserable indeed : For therein I was either stupid or dead , I carried a sencelesse soule in a liuing bodie ; euen as it must needes be a dead and senceles hand , which can hold fire without feeling any sting of heat . None are more dead then they who can beare fire in their hand or sinne in their conscience without sence of smart . But out wretches ! the houre will come , when the remembrance of sinne will so much the more sharpely teare , by how much it was lesse grieuous before . Assuredlie , if we could conceiue the terror of our generall accompt , we would not faile to accompt euerie day .

O dead sencelesse soule ! where are thy complaining cries ? where are thy teares , to bath the bruises which thy sinnes haue made ? wherefore doth not thy leaden heart melt ? wherefore doth not thy yron eies breake foorth into riuers of teares , as did the rocke which Moses smote with his rod ? O LORD GOD ! sweet and gentle to all those who call vpon thee . Remember that I am but dust , and supplie ( I beseech thee ) my drie defects . Psal. 147.18 . Breath forth thy spirit that the waters may flow : that teares of true contrition , accompanied with the saddest groanes of my soule , may plentifully breath foorth . Or if by thy iust iudgement I can finde no passage for teares of my eyes ; let me not be depriued of groanes of my heart , let my heart sweat bloudie teares . Or if I bee vnworthy of that ; yet let me loue groanes and teares ; let me earnestly desire them ; let me ardently sue to thee in my prayers for them .

Alasse ! what auaileth it that many of my sinnes are not knowen to others , when they are well knowen to my selfe . Miserable that I am , if I lightly regard this bosome witnesse : this witnesse that cannot keepe counsaile long , but will discouer my secrets to all the world . The longer time I haue liued the more I finde my life couered and ouergrowen with sinne ; euen as a riuer , the further it runneth from the head , the more waters it gathereth and the greater doeth the streame encrease : or as a man riding in dustie waies , the further hee rideth the more dust he gathereth vpon him . I can finde in my selfe no light of goodnesse no calme of righteousnesse . I haue bin so loaden with the yron yoake of the Diuell , the troupes of my sinnes so muster vpon mee ; that out of the depth of my miserable estate I am enforced with sighes groanes and teares to cry vnto thee .

Oh! I am a most grieuous sinner . I thinke my selfe the most grieuous sinner in the world : I think my self ( which I tremble to speake ) a more grieuous sinner then the Diuell himselfe . For albeit the Diuell participateth of all sinnes whereto he draweth miserable men ; yet of his owne nature he is not a glutton , not a drunkard , not sloathfull , not libidinous not coueteous of riches or hono●s , or any other worldly thing . For because nothing is affected with that which is not agreeable to the nature thereof , it followeth , that a spirituall substance cannot bee affected with goods properly corporall ; but onely with those which are spirituall . But in affecting spirituall goods there can bee no sinne , vnlesse the rule of a superiour be thereby transgressed : and this is by the sinne of pride , in being disobedient to a superiour , and in affecting a singular excellencie . But consequently enuie may ensue , by enuying the good of others , whether in GOD or in man , as a hindrance to their proper ends . But so enuy must not be taken for a passion , but for a will wrestling against anothers good . And hereby it appeareth , that the Diuell properly and in his owne nature sinneth onely in pride and in enuie ; which onely are pure spirituall sinnes . But besides these , I haue committed so manie other sinnes , that I am both vnable and vnworthy particularlie to confesse them ; much more vnworthy to receiue pardone for them . I haue made so great ruine and waste in all the faculties of my soule , that it seemeth impossible they should be repaired .

Oh wretch ! what haue I done ? what did I entend to haue done : The law accompted those beasts vncleane which did not chew the cudde : not lesse vncleane cleane are they who will not ruminate and consider , either the condition of their present state , or what in future is either necessarie or in aduenture to ensue . But alasse ! I neuer thought on my danger , vntill all hope of remedie was past : I neuer regarded my steps , vntill I was in the snares of hell . And now , what death can I feare , when I haue lost the life of my soule ? without which any other life is death ? and which maketh death a pleasant passage to life ? Being deepely wounded with the greatest griefe , what sence can I haue of ordinary euill ? my deepe miseries haue drowned both my minde and my memorie in so deepe sorrow , that all hope of reliefe is ouerwhelmed with the thicke throng of present discomforts .

And yet I will not cast downe my hope in the LORD , I will not despaire of his gracious helpe . For he hath not cast me downe to cast mee away : hee hath not thus terrified mee , to the end I should abandone all hope , to the end I should be swallowed vp in the monstrous mouth of despaire ; but rather he calleth mee to him , to the end that I should call vpon him . The first worke that the LORD did in the conuersion of Saint Paul , was the casting of him to the ground ; Act. 9. whereby thou doest instruct vs ( O LORD ) that our deiection in our selues , is the first step of our aduancing to thee . And assuredly , thou wouldest neuer haue giuen me this grace to be sorrowfull , if thou haddest not therewith intended to giue me life .

And therefo●● albeit I bee cast downe to the verie gates of hell , yet will I call vpon thee to raise mee againe : albeit I bee crushed and broken to pieces , yet will I call vpon thee to heale mee : I can neuer bee so low driuen , neuer so ouercharged with sorrow or with feare , but still I will call vpon thee for comfort . For what other remedie haue wee feeble wretches ? tossed in the vaste gustie sea of this world ; beaten with most raging tempests ; driuen among so many rockes and shelues , so many infernall monsters gaping to deuoure vs ; what other remedie haue wee I say , but to call and crie to thee with the distressed disciples ? awake LORD least wee perish . Assuredly , if out of these depths of danger and distresse we cry not out to thee for helpe , then are we neere the greatest depth that can bee ; then are wee slipping into the depth wherein Cain was eternally swallowed : then are wee readie to roare out his cursed complaint : my sinnes are greater then can be forgiuen .

It is true , Cain , indeede thy sinne in it selfe was very great : but in comparison of the infinite goodnesse of GOD it was not great . Thy sinne might haue bin pardoned well enough , but thy opinion and conceit that it did exceede the mercies of GOD ; that impious opinion , so long as it stood , could not be forgiuen . Thy despaire was a greater sinne then the murther of thy brother : thy despaire was the cause wherefore the murther of thy brother could not bee forgiuen . Thy damnable repentance left no place for repentance to life .

The same trace followed they whom the Prophet described to speake in this manner ; Our sinnes are vpon vs , Ezek. 33. and in them we consume , how then should wee liue ? But O Omnipotent GOD ! is this a good reasoning with thy goodnesse ? My sinnes are vpon me how then shall I liue ? Desirest thou then the death of a sinner ? desirest not thou rather that sinners should liue ? I know rightwell that my sinnes are vpon me : But I expect againe thy mercie vpon my sinnes . My iniquities , I know , are gone ouer my head : but they haue not ouergone thy goodnesse . Pal. 38. Come to me all ye that are loaden , & I will ease you . They are a burthen too heauie for me to beare : and therefore I resort to thee , who hast promised to ease me . My sinnes shall neuer driue me to despaire , but rather to repaire to thee for reliefe .

But is it not vsuall that GOD listneth not to sinners ? that he turneth away his eare , and will not heare them ? Yes verelie . But this is by reason of the cry of their sinnes ; this is when the cry of their sinnes drowneth the cry of their complaints . Fauorable LORD ! stop thine eare , I beseech thee , against the crie of my sinnes ; but graciously incline it to the cry of my complaint . Silence my sinnes , LORD , for a while ; bid them stand aside vntill I haue fullie confessed them to thee ; vntill I haue manifested my contrition for them : and then let them appeare againe if they will ; for then they shall not appeare alone . They shall be then accompanied with my teares and my griefe , which will abate if not abolish their crie . They shall not then prouoke thy iustice , but helpe to inuoke thy mercies for me .

Assuredly , O my soule ! the crie of thy complaint hath no greater obstacle then the cry of thy sinnes , vntill by repentance the barre be remooued . And therefore if thou wouldest haue the LORD to heare the voice of thy complaint , first drowne thy sins with teares of repentance , then cast away their dead carcasses from thee . Away with all the trumperies of the world ; away with the vanities of pride , auarice , surfet , reuenge ; away with all impediments of sinne . For vnlesse thou abandon thy vanities , thou shalt vainely implore the Omnipotent to heare thee . He cannot heare a voice proceeding from a heart and lips loaden with iniquities : he cannot be mercifull vnlesse thou repent . Heare the condition whereupon thou maiest be heard . Let the wicked forsake his wayes , and the vngodly man his cogitations , and turne to the LORD , and he will haue mercy vpon him .

Why so then fauorable LORD , So now I here present my selfe before thee ; not proudly standing vpon my iustifications ; but with a sad broken spirit , from a low deiected heart , I humbly turne , and breath forth my complaints before thee . Hitherto my daies haue I vnprofitably wasted ; I haue hitherto spent my time in purposing , but neuer beginning to pursue . But now I turne and come vnto thee , stooping and staggering vnder the importable fardage of my flesh : euerie where I finde enemies , I am grieuous to my selfe both within and without . I haue many complaints to present to thee , and now sue for a fauouble hearing . Shut not thine eares , neither hold them as indifferent , but inclineable and fauourable to my petitions . LORD I acknowledge to thee all my impurities , and earnestlie entreate both thy comfort & cure . Behold how the necessitie of my miserable estate draweth sighes from my heart , teares from my eies , and complaints from my tongue , Yeeld LORD , a fauorable eare ; declare thy selfe so farre from dispising , as attentiuely to listen to the voice of my complaint . And albeit thou beest in the highest seat of glory , and I in the lowest center of sinne , yet be pleased to heare ; for no distance can hinder thy hearing , who by thy goodnesse in all places art present . The prayers of those who call vpon thee with their heart , shall neuer resolue into winde , by reason of any distance of place ; because thou art neere to all those who call vpon thee faithfully .

And if my sinnes still thrust themselues betweene thy hearing and my complaint ; If still they step forth to stop thy eares against my voice ; if they still make a hideous cry , to awake thy iustice , to quicken thy wrath , to make my prayers not onlie vnacceptable , but hatefull to thee ; chase them awhile with one glorious glance of thy eie ; close a little thy eie of iustice , vntill I haue once againe confessed them to thee , and presented to thy gentle hearing my petition for grace . For I know rightwell , that the petitions and confessions of penitent sinners vpon earth , are no lesse pleasing and delightfull to thee , then are the praises of thy blessed Angels in heauen .

VERS. III.

If thou LORD wilt bee extreame to marke what is done amisse : O LORD , who may abide it ?

1. GOD is in all places present , and how . 2 How after a singular manner hee is present . 3 The cordes which hold vs captiue to Hell . 4 A confession . 5 The torments of Hell not sufficient to punish all our sinnes . 6 GOD is not only a Father , but a LORD : and what kinde of LORD . 7 The sinner addresseth himselfe to mercy . 8 To the Father of mercy . 9 All reasonable creatures may sinne , and the reason why ▪ 10 Wherefore some Angels did not sinne . 11 Wherefore all men are obnoxious to sinne . 12 Wherefore man was redeemed rather then Angels . 13 All men are sinners by nature . 14 GODS court of mercy is higher then his court of Iustice . 15 Wherefore a sinner is sayd to be vnprofitable . 16 Two wayes to attaine felicity . 17 Our Sauiour onely hath gone the way of Iustice . 18 No man can passe but by the way of mercy . 19 GOD delighteth to spare sinners . 20 We are enioyned to imitate GOD in his mercy . 21 The readiest way to attaine mercy . 22 A petition for mercy .

HEauenly LORD ! Albeit my oppressed soule lieth buried in the deepe loathsome denne of sin , yet is there no centre so deepe , but thou mayest easily affoord thy hearing . For thou fillest heauen and earth ; in all places thou art present ; not onely in regard of thy power , but in regard of thy true and reall essence . For wheresoeuer any thing is , that hath a being , there art thou also , who art the cause of that being : for the cause and the effect are necessarily together ; they doe necessarily cohere : the cause doeth necessarily support the effect . But after a more singular maner thou art present with those who pray vnto thee : euen as the great Prophet Moses doeth in these words assure : What nation is so great , to whom the GODS come so neere , Deut. 4.7 . as the LORD our GOD is neere vnto vs , in whatsoeuer we call for to him .

What then shall I say now I am in so neere distance before thee ? Alasse ! I am come to speake for my selfe ; but I canne speake nothing but that which is against me . If the holy Patriarch Abraham in speaking to thee , did call to mind that hee was but dust and ashes ; If hee was so humble , If hee bare such awfull reuerence to thy Maiestie when hee entreated for others ; what shall I poore miserable sinner doe , when I am about to entreat for my selfe ? what ? Dust and Ashes ? Nay , a bottomlesse depth of sinnes and of miseries : to whom delight in sinne , the power of the diuell and the violence of custome , haue beene in stead of three cords , or rather cables , to hold mee captiue to hell .

O most high and powerfull Creator ! when I turne my eyes into my selfe , when I make a priuie search in my owne conscience , I finde the multitude and varietie of my sinnes to bee such ; that I esteeme my selfe vtterly vnworthy , whom thou shouldest not onely helpe , but heare : because in comparison of my sinnes , the miseries are nothing which I endure . I haue so deepely offended thee , that in reason I can expect no fauour from thee . For what day ? what hower hath passed in all my life , wherein I haue not deserued a world of torments ? Insomuch as albeit thou shouldest discharge vpon mee all the horrours of hell , yet should the greatest part of my offences remaine vnpunished .

Thou hast spared mee , but I haue not spared thee : thou hast spared to strike mee with the sword of Iustice , but I haue not spared to smite thee with the fist of iniquitie . Thou hast shewed thy selfe a Father to mee ; but I haue not behaued my selfe as a child . How shall I looke so good a Father in the face , beeing so lewd a child as would disthrone and destroy that good Father if I could ? Suppose the Father will bee content to forgiue ; yet it is doubtfull that the LORD will not . Hee that forbeareth his vnrulie childe , will he also forbeare his vngracious seruant ? But thou art not onely a LORD but a LORD of Maiestie . A LORD must bee feared , Maiestie must bee reuerenced , both obeyed . If hee who contemneth humane maiestie be guiltie of treason , what shall bee done to him who despiseth and dishonoureth the diuine omnipotent Maiestie , alwayes iealous of derision and neglect ; whose frone no creature is able to endure ? Dare vile dust , subiest to dispersion by euery puffe , presume to prouoke a LORD of such terrible Maiestie ?

Therefore seeing I haue displeased so good a Father , so great a LORD , seeing I haue so lewdly wasted all the partes of my life , so notably ruined all the powers of my soule , that I am no wayes able either to recouer the one , or to repaire the other : Whither shall I turne mee ? What shall I say ? If I looke vpon Mercy I thinke my selfe vnworthy of the least of her fauours : If vpon vpon Iustice , I condemne my selfe to the most seuere sentence that it can pronounce . But then againe I returne to Mercy , and prostrating my selfe at het feete , with sorrow in my heart and teares in my eyes , I thus addresse my desires vnto her .

O mild mercy ! I acknowledge my self vnworthy of thee ; vnworthy either to enioy , or to behold thee . But because I haue iudged and condemned my selfe , protect me that I be not arreigned at the bar of Iustice ; answere thou the charge of her accusation , couer me with thy shield against her blowe ; stand betweene her and me , I beseech thee . O gentle mercy ! my sorrow-beaten soule applieth it selfe to thee , hoping in despaire and perseuering in hope . My sins are such as for number can not , for nature should not be rehearsed : all my teares are not sufficient to cleanse one spotte of them , or to quench one sparke of the fury which they haue kindled : Paralip. 2. vlt. Alasse ! I haue sinned aboue the number of the sandes of the sea . My iniquities are multiplyed , and I am not worthy to behold the height of heauen , by reason of the multitude of my iniquities .

And thou , O Father of Mercy , and LORD of Iustice ; whose goodnesse canne neuer bee either exhausted or diminished : I doe not intend to contend with thee in Iudgement ; but I lay hold vpon the horne of thy Altar of grace . Here I rest , here onely I repose my assurance . For if thou shouldest keepe a true registrie of our sinnes , If thou shouldest exactly examine them according to the seuere law of thy Iustice ; If thou shouldest perpetually reteine in mind the offences for which wee are sorrowfull , and which thy goodnesse hath promised to forgiue : If thou shouldest cast them into the ballance of thy Iustice , and weigh them to a graine ; or if thou shouldest heape them together against the triall of thy inflexible Iudgement : What then shall become of vs ? Who can stand before thee ? Who can endure thy heauy charge ?

For assuredly , all reasonable creatures , as well Angels as men , considered in their proper nature , may sinne : Whatsoeuer creature participating of reason doth not sinne , it is not by condition of nature , but by a speciall gift of grace . The reason is , because sinne is nothing else but a declination from the streight rule whereby an act is to bee performed : and that as well in naturall acts , as in artificiall , and also in morall . But there is no act which is not subiect to such deflection , vnlesse the rule thereof depends vpon the will of the Agent . And therefore , because the will of GOD only is the rule of what he doeth , as not ordeined to any higher end ; onely in the will of GOD there can be no sinne . In other inferiour wills there may bee ; because they giue not the rule to their actes , but are to bee directed by the will of GOD ; whereon they should depend , as vpon their last and highest end .

Now in that some Angels neuer sinned , they had therein supportance by grace ; and besides , they drew no originall eyther weakenesse or corruption from those which fell . But the nature of man is so depraued by disobedience of our first parents , that originall sinne inherent in our very substance , makes vs not onely inclineable , but headlong to all actuall sinne . Insomuch as albeit many are preserued by grace from offences of highest quality ; yet all are so obnoxious to infinite infirmities , that wee dayly slippe , wee dayly fall ; that nothing is more naturall to vs then dayly to fall ; that the Iust fall seuen times a day . Yea , if the best of our actions should bee exactly examined , they will appeare so full , either of staines or of defectes , that we rather merit reproofe and punishment thereby , then either curtesie or reward . All our actions are euill , and the best seeme better then they are .

And this was a principall cause , wherefore man was redeemed rather then Angels . For all Angels perished not by the fall of some ; the fall of some Angels was no impeachment to those which stood ; because no naturall imperfection or infection was deriued from the one to the other . But by the fall of our first parents all mankind was inuolued in destruction ; as being Siens of that corrupted tree , Runnells flowing from that poysonous spring . If man had not beene redeemed , the whole stocke , race and kinde of man must haue beene damned .

And againe ; The Angels fell meerely by malice of their will ; but the first man was tempted and prouoked , and his posteritie dayly fall by inclination of their Nature . Nothing is imputed to Angels but their proper sinne : but to man is imputed the sinne of another . And therefore O LORD of infinite goodnesse ! Let these reasons which mooued thee to redeeme mee , mooue thee also to heare mee ; let sinne no more hinder thee from hearing , then it did from redeeming . For if sinne bee an impediment that prayers cannot bee heard , neuer shall any mans prayer approch thine eare .

For we are all borne sinners , wee liue and we shall die sinners , wee cannot contend with thee in iudgement , wee cannot dispute our righteousnesse against thee . If thou wilt bee onely a iudge to obserue and examine our actions , if thou wilt call vs to triall at the barre of thy iustice , of necessity we must perish : none can stand before thee and say , I am innocent . Wherefore we decline from thy court of iustice , and desire to be heard in thy court of mercy : wee stand before thy mercy : for if mercy were not with thee , sinners could hope for nothing from thee , which is a higher court then thy court of iustice . For otherwise wee could not appeale from iustice to mercy , because no appeale can be made but to a higher court . LORD , we appeare before thy high court of mercy ; wee acknowledge that all of vs are sinners , and that if mercy were not with thee , we could not hope for anything from thee . We humbly acknowledge , that we haue done nothing perfectly well ; and our imperfect doing of any thing well , is no thanke to vs , it is thy free gift : but if thou close not thy eyes against our offences , we must despaire , we cannot be saued . For our life resteth in remission of our sinnes ; that thou hast couered or rather buried them ; that thou wilt neuer obiect them against vs . All haue gone out of the way , we are all become vnprofitable : Inutiles facti sunt . ps. 13. there is none that doth good , no not one .

But wherefore is a sinner sayd to bee vnprofitable ? Verely all things are vnprofitable which serue not to the end for which they were created . Now man was created to the glory of GOD : but a sinner so long as he remayneth in sin , is altogether vnprofitable for that end . And how should man be pure , who springeth from a rotten root ? How should there not be sin in man , apparelled with filthy flesh , when his seruants were not stable , and when hee charged his Angels with folly . Iob. 4.

All the wayes of the LORD are mercy and Iustice . No other way hath hitherto been knowne to attaine felicity . By the way of iustice our great Sauiour only hath gone : none other but hee could euer say , Which of you could reprooue me of sinne ? By the way of Iustice hee hath merited for himselfe and for vs : for himselfe the glory of his humanity ; for vs , Grace heere , and heerafter Glory . But by the way of mercy all we must walke ; because we haue walked in the wayes of sinne ; because by nature we are children of wrath . Without mercy and iustifying Grace wee cannot be saued . The doore of the entrance to the Oracle in Salomons temple , ● . Reg. 6. was made of wood of the Oliue tree : which being a type of mercy , did shadow to vs , that no man can enter the holiest place , but thorow the doore of mercy .

And albeit GOD holdeth in his hand both iustice and mercy , yet by his antecedent will , he desireth all men to be saued . His iudgement is exalted by his mercy ; Indulsisti genti Domine , indulsisti : nunquid glorificatus es ? Es. 26. Ps. 145.9 . he delighteth to spare sinners , hee reioyceth at occasions to shew his mercy ; he esteemeth himself more glorious by shewing mercy , then by exercising his power . In his mercy ( if I may so speake ) hee seemeth to goe beyond himself , for his mercy is ouer all his workes . In mercie hee would haue vs like vnto him . Bee yee mercifull as your heauenlie Father is mercifull . Hee enioynes vs not to imitate his power , whereto Lucifer proudlie aspiring was deiected into hell . Nor his wisedome ; Luc. 6.36 . which Adam vainlie affecting , was elected out of Paradise : but his mercie , which wee humblie practising may bee erected into heauen . As it is mercie whereof wee stand most in neede , so is mercy chiefly required of vs .

But the readiest way to attaine mercy , is by acknowledgement of our sinnes . He that acknowledgeth not his sinnes , acknowledgeth himselfe vnworthy of mercy , vnworthy to be acknowledged of GOD He who hideth or excuseth his sinnes , struggleth against the streames of Grace ; and debarreth himselfe of all hope of pardon : he doth vainelie search after GOD , who will not search into himselfe , and freelie confesse what there he findes . Alasse ! How manie are held in the yron chaines of sinne and the deuill , who neither bewaile , nor confesse , nor see their miserie ? who , ignorant of their owne estate , suppose they walke a full pace the right way to heauen ? Such were the Israelites whom the Prophet thus reprooued for like affected ignorance . Hier. 2.23 . How canst thou say that I am not polluted ? neither haue I followed Baalim ? Behold thy wayes in the valley , and know what thou hast done . O blind and foolish man ! who wilt endeauour to iustifie thy selfe ? open thy eyes which the deuill hath closed ; and behold thy wayes in the valley of thy life . Assuredly thou shalt finde it full , of contempt against GOD , of iniuries against others , of impurities and vanities in thy selfe . Thou shalt espie many grieuous sinnes , which others happily haue espied before : thou shalt find many Monsters lurking in thy bosome , which awaite opportunitie , sharpely to assaile thee . Verily , it is a greater fault to conceale or defend a fault , then it is to commit it .

And now , ( O holy GOD ) now I haue confessed to thee my owne sinnes in particular , and generally the sinfulnesse of all : what wilt thou doe ? how is it thy pleasure to deale with me ? Shall thy wrath still contend with thy mercie against me ? shall my sinnes surmount thy goodnesse ? shall my sinnes be stronger to condemne me , then thy mercies to saue mee ? O my hope ! Are thy benefits become so chargeable to thee ? doest thou loose any thing by giuing to me ? Wherefore then withholdest thou thy mercy in displeasure ? or tell mee : what els requirest thou from me ? Requirest thou griefe ? why , that is such , that I would I had died when I did displease thee . Requirest thou punishment ? Loe here my poore perplexed bodie : binde it , scourge it , satisfie thy indignation thereon : but so , as thou forbearest not to affoord thy mercie . LORD ! I desire not honour , not authoritie , not riches , not any thing created : all these cannot satiate my desire ; without thy mercy all is pouertie . I desire only thy mercie ; giue me thy mercie and I shall be satisfied .

VERSE IIII.

For there is mercy with thee : therefore shalt thou be feared .

1 THe greatnesse of GODS mercy . 2 He is desirous to pardon . 3 The very thought of mercy hath a powerfull operation . 4 The power of hope . 5 Her encouragement to the sinner . 6 The sinners dulnesse . 7 Hope giueth assurance of mercy . 8 Three things most like to hinder mercy . 9 Sinnes can be no impediment . 10 Iustice can be no impediment . 11 The ordinance of the Law is no hinderance to mercy . 12 The goodnesse of GOD assureth his mercy . 13 The same is assured by his Loue . 14 His promise doth binde him to bee mercifull . 15 His power doth also assure his mercy . 16 Albeit wee often sinne , yet GOD is bound by his promise to be mercifull . 17 By reason of our sinnes , we are rather capable , then vnworthy of mercy . 18 Wherefore GOD hath commanded vs to trust in him . 19 A praise of GOD for his mercies . 20 One caution to be respected , if we expect mercy . 21 A second caution . 22 Wherefore GOD is to be feared . 23 Hope and feare how conioyned . 24 Feare a temperature betweene despaire and presumption . 25 A prayer for feare .

O Mild Father ! how sweet is thy spirit ? who will not loue ? who will not laud thee ? Albeit thy displeasure be daily prouoked ; yet it is thy pleasure , it is thy glory , not only to forbeare but to forgiue sinners : thy mercie is so great , that thou neuer desirest the death of a sinner . Thou knowing how weake we are , how inclineable to euill , wilt not try all our actions by the try touch of thy iustice ; but like a gracious Father wilt dissemble many of our imperfections , and powre forth large streames from the euer-flowing and ouer-flowing fountaine of thy mercie , both to cleanse and to cure them . Thy nature is goodnesse ; thy propertie is to haue mercie ; thou art easie , thou art readie , thou art desirous to pardon . No man is so readie to intreat thee , as thou art easie to be intreated . Thou art alwaies readie to giue and to forgiue ; to giue vs thy goodnesse , and forgiue vs our euill . Thou canst not denie vs thy mercie , whensoeuer we repent and turne to thee .

This Ocean of mercie hath neither bottome nor bound ; it cannot be fathomed , it cannot be surmounted . No sooner can a sinner call mercie to his mind , but he is sencible of the working thereof . For it breaketh and disperseth the hell of remorse , which did chill his heart with astonishment and feare : the dampes of pensiuenesse vanish away ; the punishment which hung ouer his head , is chased farre off . Or if any punishment be inflicted , it is not the punishment of a iudge , but the chasticement of a Father ; it is both temporall , and tempered with mercie ; which maketh it not onely tolerable , but easie and sweete . In this Ocean of mercy I will cast the anchor of my hope , & ride securely against al rage of wheather ; here hope will hold mee firme and immoueable against all approaches .

O heauenlie hope ! whose face heauinesse cannot endure : how wonderfull is thy sweetnesse and thy power ? What louely lookes doest thou cast vpon those whom thou encountrest ? what vnspeakeable ioyes doest thou kindle in their hearts , who entertaine thee ? Loe , she came vnto me attended with many comforts , and with a diuine countenance and voice vsed these speeches . Come feeble wretch , I will lead thee into the Sanctuary of the LORD , and place thee before his mercie-seate . Come , I say , enter bouldly , I will excuse thee . Thou shalt finde him alone expecting thy comming . Away with all worldly comforts ; it is no lesse dangerous for a soule to be pestred with them in time of troubles , then it is for a shippe to be ouerburthened with rich merchandise in a tempestuous sea . It is he onely who knoweth how to deliuer thee , how to saue thee : cast thy selfe on him , and he will helpe thee .

Thus shee said : but finding me heauie and little moued , her sacred lippes began againe in this manner to infuse her selfe into my dull earthy spirit .

What ? said hee : doest thou any thing doubt of the great mercies of GOD ? wilt thou still sucke sorrow out of euery vaine surmise ? why , search the Scripture , and thou shalt there finde mercie so much extolled , so faithfully promised , and so often and strangely practised vpon sinners ; that he seemeth too obstinate , who will not submit himselfe lowly to embrace sure confidence therein . But goe too . I see I must take a little more paines : I will therefore descend to particulars with thee .

Three things ( if any thing ) are most like to withhold GOD from exercising his mercie . 1. The greatnesse of sinnes . 2. His righteousnesse and iustice . 3 The institution and ordinance of his law . But neither any nor all these are able to hinder the forgiuenes of sins : needs must GOD be merciful notwithstanding these impediments , to such as are sorrowfull for their misse-liuing .

1. For thy wickednes cannot either extinguish or abate his mercie , in case thou be penitent , and beare a constant mind to amend . Otherwise the condition of all men were dangerous . For when men offend , if GOD were not mercifull , if hee were hard and vnwilling to exercise his mercie , what should they doe ? how should they order themselues to auoid despaire ? For despaire is nothing else but want of true trust in the mercie of GOD to remit sinnes . But doubtlesse it is not so : he is mercifull , and alwaies readie to forgiue . Sunes are so farre from being an impediment to mercie , that they are the proper obiect thereof , without which mercy hath no action : for take away sinnes , and where then is pardoning mercy . Omnes peccauerunt & eguerunt gratia & miseri●ordia Ion. 4.2 . Many glorious Saints in heauen are witnesses hereof , who were once grieuous sinners vpon earth . This also did Ionas know rightwell ; and for this cause he was vnwilling to bee a messenger from GOD of his wrath against the Nineuites . For I knew ( said he ) that thou art a gracious GOD and mercifull , slow to anger and of great kindnesse , and repentest thee of the euill . And obserue , weake sinner , whosoeuer thou art , who for the greatnesse of thy sinnes art caried downe to the gates of despaire ; obserue how GOD dealt with these condemned Nineuites . Hee suspended his sentence of condemnation , and could not proceede to execution thereof , so soone as they manifested their repentance . Feare not then the greatnesse of thy sinnes , for they are not neere so great as his mercy : his mercy is farre aboue thy neede .

2. The iustice of GOD can be no impediment . For iustice requires no more then a recompence for a trespasse ; and forthwith the offence to be forgiuen . But thy redemption is made , thy reckoning is abundantly paide , there remaineth nothing for thee to discharge . This redemption is of such power and grace that it not onely satisfieth GODS iustice , but winneth him to great fauour and loue . Doe but remember who is the priest and what is the sacrifice , and thou shalt finde the iustice of GOD easily answered : for it was more that GOD died , then all man-kind had perpetually perished . This is such an offering , as if euery houre , euery minute it were newly offered . And therefore it is called an eternall redemption ; Epist ad Heb. because by it all true penitents are redeemed for euer . All therefore who are penitent , and haue a full purpose neuer to offend , Ipse est propitiatio pro peecatis nostris , non pro nostris tantum , sed & totius mundi . Io. Epist. 1. and a trust by GODS grace to continue in that purpose ; may bee assured that by this redemption they shal be forgiuen . This redemption is the very strength of repentance : hereby the iustice of GOD is no obstacle to his mercie .

3. Now touching his ordinance of the law : Of a troth the law was fearefull and seuere ; and therefore is termed the law of death : euery soule that sinneth shall die . But this seueritie is past and done . A new law is made ; the law of grace , the law of mercie and of life . Repent and the kingdome of heauen is at hand . This is a milde law ; but in any case the condition must bee performed . Thou must applie thy selfe to repentance in any case : GOD will not bee mercifull , vnlesse sinners repent . Notwithstanding , if at any time through weakenesse thou offend , doe not fall from him into despaire ; but trust in him : sticke stiffelie and constantlie to him : and so shall thy trust support his mercy in thee , and againe his mercy shall support thy trust : euen like a proppe against a wall , which holdeth vp the wall , and is againe sustained by the wall .

The impediments of mercy being thus remoued , it remaineth plaine , that mercy may easily bee obtained , and that for diuers respects ; and especially these :

First , for that the goodnesse of GOD assureth his mercy . For to one who is good , nothing is more naturall then to doe good ; which is the proper action of goodnesse . But because no greater good can be done to another , then to make him good , it followeth , that it is most proper to one who is good , to make others good : to communicate his goodnesse to others , vntill he hath made them so good as himself . And this is so farre true , that the more goodnesse any one hath , the more is he enflamed with this desire , and the greater difficulties will hee vndertake to atchieue it : euen as the greater a fire is , the greater heat it casteth foorth , and the more matter it is able to consume . But GOD is so good , that in comparison of him , none other can be said to bee good : Why callest thou me good , &c. all goodnesse is attributed onely to him . And therefore the more hee exceedeth in goodnesse , the more desirous is he to communicate himselfe . As he hath made himselfe like vnto thee , so will he make thee like vnto him : hee will not cease to informe , to reforme , conforme , transforme thee dayly , vntill hee hath vnited thee to him . He communicateth himselfe to all creatures in their degree , but in most especiall manner to man . Assuredly , it is not so naturall for light things to mount vpwards , for heauie things to draw downward , for the heauens to mooue round ; as it is for the goodnesse of GOD to doe good . For the propertie of all creatures is accidentally in them ; but the property to good is essentially in GOD. GOD is an essentiall goodnesse . So simple , pure and immutable is his substance , that no accident can adhere vnto it : whatsoeuer is in GOD , is GOD.

Againe , his loue may perswade thee that hee will bee mercifull . For hee did not beginne to loue thee when first thou wert borne , not when the world was created : but thou diddest sleepe in his bosome euen from eternitie . In charitate perpetua dilexite , ideo attraxi te miserans . His loue to thee is no lesse ancient , then the ancient of dayes ; euen then himselfe : Who as hee is from eternitie , so from eternitie hath hee loued his elect . When his naturall Sonne was begotten , then wert thou adopted for his Sonne ; and euer since hee hath cast vpon thee a fatherly eye ; alwayes remembring what glory hee hath appointed for thee . The Scriptures much commend an ancient friend . Loe here is an ancient Friend indeed : a friend who hath loued thee from all eternitie . Verely if immemoriall possession maketh a right , thou hast now a good title to his loue ; thou hast now prescribed it for thine owne : and hereby thou hast a good claime to his mercie . And because likenesse is not onely a signe , but a cause of liking and loue ; hee hath formed thy soule according to his Image : for as nothing vpon earth resembleth him more , by nothing hee canne more easily bee knowen . And hence it is that the substance or essence of the soule cannot bee vnderstood ; because it is like the diuine substance , which no man in this life can vnderstand . Hence also proceedeth the admirable capacity thereof , which all the creatures and riches of this world can no more fill , then a graine of mustard can fill the world .

And further , he hath bound himselfe by his promise and word , Conuertimini & agite poeni . temiam ab om●i●us iniquitatibus vestris , & non erit vobis in ruinam iniquitas . that in case thou conuert and repent ; thou shalt neuer bee ruined by thy sinne . And therefore seeing GOD hath made so large a promise , seeing hee is now become a debtor of mercy , seeing hee hath made his gift his debt ; Dare any sinner despaire ? Say , I pray thee : What is the worst that a sinner can feare ? Eternall damnation . By whose appointment ? By the authority and command of Almighty GOD. But the same GOD who inflicteth this paine , hath giuen a supersedeas ; hee hath giuen thee his warrant , that if thou repent , thou shalt not be damned . Take heede ; they bee his wordes ; they are spoken to all sinners , bee they neuer so great . Wilt thou not beleeue them ? wilt thou not giue credite to Almighty GOD ? verely thou must : Fidelis Dominus us ●mnious 〈◊〉 sui● . For GOD is faithf●ll in all his wordes .

By these three : by the goodnesse , by the loue , and by the promise of GOD , thou mayest rest assured of his will to shew mercy . Adde hereto that hee is omnip●tent , that his will is his power , Quis resistit voluntati eius . that no man can resist his w●ll , that he can as easily doe as will ; and there can bee nothing added to thy assurance . Men do often faile in their word , because they eyther change in will , or are defectiue in power : but because GOD can bee neither changed nor resisted , he will assuredly make good his word . Sc●o ●ui credidi , & certus sum quia potens est , depositum meurn setuar● .

But happily thou wilt say : I know well that GOD is both mighty and true : and I nothing doubt of the performance of his word . But when hee hath once forgiuen a sinner , it seemeth to be a discharge of his promise : In case the sinner fall againe , is GOD bound againe to forgiue him ? Verely yes . For GOD hath commanded vs to forgiue our brother so often as hee shall offend : and hath further added , that If wee forgiue , wee shall bee forgiuen . Whereby it followeth , Remittite & remitetur vobis , that if wee bee not wearie to forgiue others , GOD will neuer bee wearie in forgiuing vs : that by enioyning reuengfull man to forgiue others , hee hath therereby enioyned himselfe to forgiue them . What ? Dost thou thinke that GOD will not be more mercifull then man ? Shall man forgiue sooner and oftner then GOD ? It cannot bee . For , because mercie proceedeth from goodnesse , and goodnesse is originally in GOD ; who can be so mercifull as hee ? He who forgaue 10000. talents , what may wee thinke he will not forgiue ?

And therefore , Albeit thou hast sinned neuer so grieuously , neuer so often ; forgiue others , and aske forgiuenesse meekely , and mercy will follow . For wherefore is remission of sinnes promised , if sinners may not enioy it ? Do sinnes make thee vnworthy of mercy ? No. But rather by reason of thy sinnes , mercie pertaineth to thee . Wherefore neuer distrust , but turne to the LORD , who hath promised mercy , and who hath commaunded thee to trust in his promise .

O the great vertue of hope ! As the sunne spreadeth light and heat to all the earth , so grace streameth from her countenance to all who behold her . O sacred hope ! to whose presence heauinesse dares not approach . Although the weight of sinne doeth grieuously oppresse mee , yet will I trust in the mercie of the LORD , because hope hath emboldned me , and because hee hath commanded me so to doe . But wherefore hath hee so commanded ! Verely because hee desireth to saue mee ; for so hee hath sayd : Because he trusted in me , I will deliuer him . Saluabit eos quia sperauerun● in eo . Psal. 37. in fine . O most mercifull LORD ! With what wordes shall I prayse thee for thy exceeding mercies , who doest deliuer vs for no other reason but because wee trust in thee . LORD , thou art in greatnes infinite , in vertue Omnipotent , in goodnesse chiefe ; in wisedome inestimable , in counsailes terrible , in iudgements iust ; in cogitations secret , in word true , in workes holy ; in mercy plentifull , patient towards sinners , and pitifull when they repent . For such I confesse thee , for such I praise and glorifie thy Name . Powre , I beseech thee , thy light into my heart , and thy words into my mouth ; that my thoughts may alwaies meditate on thy mercies , and that my tongue may ouerslow with praises for the same . That I may not only in my selfe be fruitfull of thankes , but stir vp others to doe the like . O giue thankes vnto the LORD , for hee is gracious , and his mercy endureth for euer . Ps. Vid. O giue thankes vnto the GOD of all GODS , for his mercy endureth for euer . O thanke the LORD of all LORDS , for his mercy endu●eth for euer : wh●ch onely doeth great wonders , for his mercy endureth for euer . &c. Ps. 136.

But take heed , O my soule ! For reuerence of the dreadfull maiestie of GOD , beware of two things , whereof hope hath not forgotten to giue thee warning . One is , that thou expect mercy onely from the LORD : for with him is mercy . Trust not in any worthinesse in thy selfe , who art a dunghill couered with snow ; a filthie vessell , which corrupteth all liquors that are powred into it ; a barke set in the gustie sea of this world , beaten with all stormes and incursions of weather . Trust not in any trumperies of the world : for no quiet can be expected from that which is alwaies in motion and change ; which is alwaies busied like the spider , in making artificiall nets to take flies . If thou pursuest the comforts of the world , thou art one of those of whom the Prophet Ieremie speaketh , Ser●ietis dijs a●ienis qui nec nocte nec interdi● pati●●tur te qui●scere . that they should serue strange gods , who would not suffer them to rest day nor night . Assuredlie , the conscience shall neuer find comfort nor rest , but when altogether stripped of all other confidence , it committeth it selfe naked to the mercy of GOD.

The other is , that hereby thou beest not imboldned to sinne , but rather held in bridle by feare . Vpon any condition be not bold to sinne , because the mercy of GOD is readie to forgiue : If therby thou beest imboldned , thy transgressions are the greater . Feare alwaies to offend such inuincible mercy ; feare the iustice which will punish the contempt of that mercie . Feare to offend thy iudge : feare to offend him who onely is able to pardon thy offence . Prostrate thy selfe , and liue in awe of ●hat maiestie , in whose mercy thou hast placed thy hope ; respect him with dutie , from whom thou expectest all thy good . As thy desires are guided by hope , so let them be followed with feare . The more thou hopest , feare the more ; both at one time , and without measure in both . Neither feare abating hope , nor hope enfeebling feare : But maugre all feare , let thy hope mount to the highest pitch ; and maugre all hope , let feare stoope to the lowest downe come .

If any other could forgiue sins , then thou mightest happlyappeale to him , and the more lightly esteeme the maiestie of GOD : Qui● potest facere mundum de immundo ? tu quisolus 〈◊〉 ? Io● . 14. but because this iudiciary power resteth onely in GOD , because he hath shut vp all within mercie ; thou must needes feare him , and tremble to offend him . If a souldier hath offended one captaine , he may serue vnder the colours of another : He who hath lost the fauour of his king , may liue vnder protection of another , euen as when the Gentiles conceiued that one of their gods was offended with them , they endeauoured to reconcile the fauor of others . But when thou shalt offend thy only omnipotent GOD , to whom wilt thou resort for reliefe ? Who will not feare the king of nations ? who , Hier. 10. albeit he aboundeth with mercy , yet is not he disarmed of iustice . Albeit grace reigneth with him , Ego sum , ego sum ipse qui deleo iniquitates tuas propter me . Es. 53. yet is not the law abolished . Thou must liue in feare not to offend the Law , but to trust to be saued only by mercie . The Law must continue for a holy obedience , to those who beleeue to be saued by mercy . By this meanes hope is alwaies accompanied with feare ; hope apprehendeth mercie in the end , feare bridleth offence in the passage to the end .

Of the righteousnesse of the Law , nothing can follow but either despaire or presumption ; in the first whereof the deuill was plunged , but the nature of man is most inclineable to the second : feare is a temperature betweene them both . To this vertue despaire is contrary on the one side , and presumption on the other . Despaire hath too much feare , presumption too little : take away both , and feare will remaine , accompanied with hope . If thou fearest without hope , thou sinckest into despaire ; and art like some miserable worldling , who forsaking some part of his estate , departeth with his life . If thou hopest without feare , thou mountest like Icarus to thy deadly downefall . To feare GOD is to reuerence and worship him : to acknowledge that he is plentifull in mercie and goodnesse . Take away mercie , and take away feare : for he that expecteth not good , feareth no euill .

O LORD of all mecy ! Grant I beseech thee , that my soule may feare thee ; because thou art no lesse worthy of feare then of loue . For as thou art a GOD of mercie , so thou art a GOD of maiestie ; as thou art infinitelie mercifull , so art thou infinitely iust : as thy workes of mercie are innumerable , so is there no number of thy workes of iustice : And ( which is most fearefull ) the vessels of wrath doe farre exceed the vessels of mercy . And therfore ( O LORD ) so work in my heart , that I may feare thee ; for the height of thy iustice , for the depth of thy iudgements , for the glory of thy maiesty , for the immensitie of thy greatnesse and power ; for the multitude of my sinnes , for my inconsiderate boldnes in sinning ; and aboue all , for my rebellion in resisting thy holy inspirations .

VERS. V.

I looke for the LORD , my soule doth wait for him : in his word is my trust .

1 THe hungry desire of a penitent sinner . 2 A bridle vpon that violent desire . 3 Sodaine repentance not alwayes sincere . 4 The causes wherefore GOD deferreth to heare vs . 5 We are often deceiued in thinking GOD slow . 6 How strongly GOD knocketh and calleth . 7 Wherefore he is not heard . 8 How he may be heard . 9 How GOD feasteth those who entertaine him . 10 We must patiently looke and wait for the LORD . 11 To the very last end of our life . 12 Iniuries to be quietly taken . 13 Troubles to be contemned . 14 A short praise of patience . 15 It must be ioyned with trust . 16 Trust must be accompanied with faith , and then is it most assured . 17 Whereon this Trust must be grounded . 18 That the word of GOD cannot faile nor deceiue . 19 A Caution what to doe that we may boldly trust . 20 An assured laying hold vpon GODS word . 21 A prayer and resolution for patience and trust .

BVt how long wilt thou suspend thy mercie and grace ? How long shall I bee as if I were , either not remembred , or little regarded ? how long shall this hungry appetite torment my soule ? looke vpon me , O LORD , and let me haue some sence of thy mercie . LORD , I desire not the aboundance and dainties of thy children , but will remaine satisfied with a few cast crummes from thy table . Behold LORD I come to thee , as a poore hungrie whelpe , to a rich mans table : I see what thou eatest , and how richlie thou feedest thy children . I looke thee in the face , I obserue thy countenance , I manifest my desires by all the gestures and behauiours I can ; I vse many prouocations to moue thee to bestow some meane morsell vpon me . But when , O LORD , when wilt thou regard me ? Now , gracious GOD , euen now I pray thee , to fauour me with some crummes of thy loue , wherto with all my soule I aspire .

But stay , impatient soule , be not so violent in thy desire : GOD hath long expected thy repentance , and canst thou not a while expect his mercie ? As he hath delayed his anger , so it is reason thou shouldest awaite , albeit he delay his fauour . Hee was slow to wrath , and wouldest thou haue him sodaine in mercie ? He did not presentlie strike when thou diddest offend , he did not make payment ouer the naile : and must he needes at the very first presenting thy selfe applie himselfe to thee ? He hath a long time bin calling thee to repentance , and thinkest to thou haue his mercy at the very first cal ? How often hath his iustice taken the whip in hand , to chastice thy sinnes ? but mercie hath met her , and wrested away the scourge . If iustice had continued her course , no house of Aegypt , no habitation of sinners , but had rung with loude lamentation for their dead : and wouldest thou haue all his graces at pleasure and command ? Iustice hath proceeded slowlie , that sinners might haue time to repent ; and must mercie foortwith gallop to them ? Nay , soft ; sodaine repentance is not alwaies sincere ; if it be sincere , it will be of coutinuance : shew the sinceritie of thy repentance by thy perseuerance : perseuere , and doubtlesse thou shalt obtaine .

In case GOD deferreth to heare thee , it is for one of these three causes . Hope deferred is a fainting to the soule , but when the desire commeth , it is a tree of life . Pro. 13.12 . Either to make his gifts more highly esteemed : or else because he delighteth in thy companie ; because he taketh pleasure , that thou shouldest conuerse with him , talke with him , sue to him ; because he so delighteth in thy resort to him , as hee will not loose it by a speedy dispatch . Or else it is because he entendeth to giue to thee in a larger measure . He stoppeth the streames that the waters may swell : but in the end he will powre them foorth ; not as it is fit for thee to aske , but as it is fit for him to giue .

Or happily thou art deceiued ( O blinde soule ) he seemeth to delay , when hee doeth but expect the most conuenient time ; when he doth but await , vntill thou beest ready to receiue . Assuredly , GOD is so mercifull , that he doeth not onely heare sinners who wait for him ; but he calleth vpon them , hee awayteth to be entreated by them . Obserue what hee sayth , Behold , I stand at the doore and knocke ; If any man heare my voice and open the gate vnto me , I will enter into him and suppe with him , and he with me . Listen , I pray thee , how strongly hee knocketh , how loud hee calleth . Runne ; open to him the gates of consent of thy will ; open thy doores which the loue of this world hath barred against him . Away for shame . What ? wouldest thou suffer any meane friend to stand thus long wayting at thy doore ? List : list . Out vpon thee ! there is such a hideous noise within thee , that thou canst not heare . Auarice , ambition , pride , enuie , hate and a thousand worldly cares , keepe such a yeelping with their monstrous mouthes , that the sweet voice of the LORD cannot be heard ; thy hearing is stopped by their horrible howlings , as if it were with a ring of belles at thy eares . But if thou wilt heare his calme calling , silence these hagges , quiet thy disordered desires , banish the choaking cares of this world ; resigne thy will , keepe silence and peace within doores ; and then thou maiest say with holy Iob : Vocabis me & ego resp●ndebo tibi . Iob. 15 Thou shalt call me , and I will answer thee .

Neuer feare that he will proue a chargeable guest ; he bringeth all his prouision with him ; he will richly feede and feast thee of his owne . When thou hast but once tasted of his fare , thou shalt neuer hunger more after the course seruices of this world : his banquet only , as well for daintinesse , as for plenty will largely suffice : Open thy mouth wide , and he will fill it . Not the mouth of thy body , for a small thing may fill that : but the mouth of thy soule , namely thy desire ; which nothing can fill but GOD. When GOD had created man according to his Image , the Scripture sayth , that he rested from his worke ; hauing finished his perfectest piece : in whom it seemeth that heauen and earth were knit together . And certainly , a reasonable soule created after the image of GOD , hath no rest but in GOD ; Who filleth thy mouth with good things , Ps. 103. the appetite thereof will neuer rest in any other thing . The vessell which is capable of GOD cannot be filled with any other substance . A soule is no more satisfied with bodily matters , then a body can be satisfied with winde : because there is no conueniency between the one & the other .

O my soule ! bee content patiently to looke and wait for the LORD , as hee hath looked and waited for thee . 4. Reg. 2. Doe not as Heliseus did , when hee smote the waters with the mantle of Elias : and because they deuided not at the very first stroke , hee began to distrust and sayd , Where is the GOD of Elias ? Bee not like the Leopard , which if it taketh not his prey at two or three leapes , giueth ouer the pursuit . This is a common disease of the sonnes of Adam , if they haue not releefe presently from GOD , they resort to the world , and sometimes ( with Saul ) to the Diuell for helpe . But thou , O my soule , perseuere with patience : fasten thy thoughts vpon the end , Si moram fecerit expecto cum , quoniam veniens veniet , & non tardabit , Habbac . 2. without regard what happeneth by the way . What auayleth it to haue a goodly hope of haruest in the blade , if it be blasted or otherwise destroyed in the eare ? What profit is it that trees blossome fairely , if they neuer atteine perfection in the fruit ? The Crabbe is easily taken , because it creepeth forward , and backward , and euery way : so they who sometimes sinne , sometime repent , then sinne againe , are easily made a prey to the Diuell . But they who wayt on the LORD shall renue their strength ; they shall mount vp with wings as Eagles : they shall runne and not be weary , they shall walke and not be faint . Esay 40. in fi.

Wait therfore , and looke for the LORD , with constancie and fortitude , to the end of thy life , to thy very last breath . Wisedome is the eie of life , patience the staffe . Take this staffe in thy hand and walke on thy way ; thou shalt neuer giue ouer , neuer be weary , but cheerefully looke towards heauen , and say : As the eyes of seruants looke vnto the hand of their masters , and as the eyes of a mayden vnto the hand of her mistresse : euen so our eyes wayt vpon the LORD our GOD , vntill he haue mercy vpon vs . Ps. 123.

If any man wrong thee , swallow it with patience , for vengeance is the LORDS : In case thou reuenge , Rom. 12. the LORD shall finde nothing to chastice . When Mary Magdalene was vniustlie reprooued by a censorious pharisee ; she held silence ; but what lost she thereby ? The LORD tooke her part , and answered for her . If trifling troubles be cast in thy way , neuer regard them : they are but tokens of loue which GOD disperseth amongst his friends . Pitch be it neuer so blacke , beat it to powder and it wil turn white : there is no sinner so Aethiopian blacke , but by the blowes of aduersitie will change his hue . What ? knowest thou not that holy men , the ancient worthies of the world , sailed for the most part with the winde in their face ? And haddest thou rather be euer without GOD , then with aduersity to attaine him ? A good rider will exercise his horse daily , to keepe him in breath , and to holde him able to performe good seruice : and so GOD dealeth with those whom hee hath conuerted to his seruice : A Bee drowned in honie , put into vineger reuiueth a-againe : and so GOD dealeth with those whom hee intendes to conuert . Their soules stifled in the pleasures of this world , must with sharpe medicines be reduced to life . Both those must patiently looke and wait for the LORD .

Patience is a great part of discretion ; An impatient sicke man maketh a cruell Physition . It is a preseruatiue of other vertues : as ashes preserue fire from extinguishing , so patience preserueth other vertues from languishing and decay . Other vertues without patience are like desolate and friendlesse widowes . Patience is a hid treasure , deepely couered with silence ; It is a most acceptable sacrifice to GOD. Heb. 10.36 . without patience wee shall not enioy the promises of GOD : without patience wee enioy not our selues : Ye haue need of patience , that yee may enioy the promise . Luke . 21.19 For without it we haue neither dominion nor possession in our owne soules : because by patience we possesse our soules .

But patience must bee coupled with trust : which rightly laide vpon GOD hath euer beene in steade of merit . For it giueth both vnderstanding in this present life * * Wisd. 3.9 . ; and the holy mountaine of GOD , * * Esa. 57.13 euen eternall life in the world to come . But this trust is not a naked expectation of somewhat to ensue , it resteth not onely vpon the verity of the promises of GOD , but vpon the interest that wee haue in them ; and so it is accompanied with faith . For as Amber hath no smell of it selfe , but mingled with muske smelleth most sweetly ; so trust of it selfe is altogether vnsauoury , but put faith to it , and nothing is either more pleasant or more assured . Who soeuer is well acquainted with this trust , the more violent tempests beat vpon him , the more will he trust : Euen as the more strokes are set with a hammer vpon a naile , the more stiffely doeth it sticke . Albeit he were with Daniel in the Lions denne ; albeit with Ionas in the Whales belly ; yet would hee trust . Of this trust the Wise man hath made a kinde of generall Proclamation in these words : Be it knowen to all nations and people , that no man euer trusted in GOD , Respicite filij , nationes hominum , & scitote , &c. and was confounded .

O GOD ! most faithfull in thy promise . O most mercifull LORD ! was neuer man hitherto confounded who trusted in thee ? And shall I ( most meeke GOD ) be the first ? It cannot bee . Peraduenture I am not so sorrowfull for my sinnes , as others haue bin ; peraduenture I am not so assured in trust : yet my desire is to bee no lesse sorrowfull , no lesse assured then they . My will is good ; I would faine bee an vnfained penitent . Blessed LORD ! If neither my sorrow , nor my trust be so perfect as they should bee , thy goodnesse may easily either encrease them , or supplie their defect . Humiliatu● sum & liberauit me . And therefore most lowly I entreat thee , to sincke my soule more deepe into sorrow , that thereby I may more strongly rise into true trust : and then I shall not be confounded .

Now this trust must not bee grounded vpon any imaginarie or seeming power ; not vpon riches , honour or anie other vanishing vanitie of the world ; but vpon the word of GOD , which abideth for euer . All things vnder the Moone are like the Moone it selfe , Esa. 40. inconstant and changing euery day : yea , heauen and earth shall passe , but the word of the LORD shall neuer passe . Luk. 20. And therefore O distressed soule ! forsake not the veritie to follow vanitie . Trust not to the course comforts of the world , more bitter then the waters of Hiericho . Such bitter waters make barren land , the ground will neuer be fruitfull that is watered with them . Fidelis Deus in verbis su●s , & sanctus in omu●bus operibus suis. Ps. 44. But trust in his word ; euen in the infallible promises of GOD , which will neuer deceiue . So surely as thou findest sanctitie in his wo●kes , so surely shalt thou finde veritie in his wordes .

If GODS word could deceiue , then could GOD lie : but this is repugnant to his nature , this he cannot doe . As he cannot die , as he cannot erre , so hee cannot lye . But haply thou wilt say , that GOD is Omnipotent , and may doe whatsoeuer he will . It is true : GOD is Omnipotent : But I will tell thee what GOD cannot doe . GOD cannot lye , either by himselfe or by his messengers . If GOD could lye by himselfe , then were he not GOD : for GOD is trueth . Neither is he thereby the lesse Omnipotent : it i● impotencie and not Omnipotencie to lie . If hee could lye by his messengers , then some contrarietie might be espied in the holy Scriptures , which hitherto could not bee found . Assuredly , the word of the LORD is more immoueable then the poles of heauen , then the centre of the earth . Let the heauens be foulded together , let the earth dissipate into dust , let the nature of all things dissolue : the word of the LORD shall constantly remaine .

O infallible ! O vnresistable veritie ! without either actiue or passiue deceit ? O true GOD ! O essentiall veritie ! who canst no lesse cease to be true , then to bee : whose diuine wordes can neuer fall without effect . As they giue the wounde , so also the salue to cure it , bee it neuer so deadly . LORD thou hast promised remission of sinnes , if vnfainedly wee abhorre them : thou hast promised thy grace , if by griefe and sorrow we be truely disposed to receiue it . I haue thy word , and that is thy selfe . GOD is the word . Io. 1. I here arrest thy gracious word , and therewith thy selfe . I will neuer release this debt ; I will neuer discharge thee without performance .

Wherefore , O redeemed soule ! approach with trust to the throne of grace : approach without feare , albeit thou hast offended , albeit thy sinnes haue prouoked wrath . Hee hath obliged himselfe by his word ; he hath made himselfe thy debter by his promise : neuer doubt but hee will truely discharge his credite ; but he will faithfully performe , whatsoeuer he hath mercifully promised . Trust in his word , hope in hi● mercie : but take this with thee . Vnlesse thou repent thy sinnes , vnlesse thou cleanse thy heart , vnlesse thou wash it with teares of contrition ; thy trust will deceiue thee , thy hope will faile , thou shalt neuer attaine thy expected desire . In vaine doth he trust in the promise of GOD , who doth not repent and forsake his sinnes . The trust of an obstinate sinner , who pastureth in his sinnes , and thinkes to bee saued without repentance ; is no true trust , but proud presumption .

Offer the sacrifice of righteousnesse , and put thy trust in the LORD . Psa. 4. First offer the sacrifice of righteousnesse ; which cannot bee done so long as thou continuest in sinne ; and then put thy trust in the LORD . But what is this sacrifice of righteousnesse ? It is thus described by the Apostle . Rom. 12. I beseech you brethren , that you giue vp your bodies a liuing sacrifice , holy acceptable vnto GOD : which is your reasonable seruing of GOD. Many persisting in sinne doe pray , fast , giue almes , and exercise other workes of deuotion . But those are dead offerings , they want the life of grace . These men preferre matters of deuotion , before those which perteine to obedience and band : a most dangerous and frequent errour in religion . First , offer thy selfe a liuing sacrifice of righteousnesse , then mayest thou safely trust in the LORD . I will speake this plainely in a word : sacrifice thy will , and trust in the LORD . The will is a most inward facultie of the soule : a mistresse , a Queene . Whosoeuer offereth this , he offereth the best and highest thing in his kingdome . He sacrificeth his sonne Isaac ; euen that which he most deerly loueth . This doth the Chaldee paraph●ase , in these words declare : Tame your concupiscences , and it shall be reputed to you as a sacrifice of righteousnesse . Doest thou trust in GOD ? expectest thou saluation by him ? Tame thy concupiscencies , and then thy trust is pure , and truely grounded : then feare nothing , hope then in the great mercies of GOD : this trust will then procure thee present grace and glory in the end . Otherwise , thou hast no true ground of thy trust ; otherwise thy trust is a dangerous security : euen as Iob sayth : The hope of the wicked is an abhomination of the soule . Iob. 11

O GOD ! faithfull in thy promise , and fearefull in thy reuenge ; My soule fixeth the eyes of her faith vpon thy word , neuer so soone spoken , as sure to bee performed . Howsoeuer externall matters fall , I will neuer bee pulled from assurance in thy word : my soule shall alwayes confidently expect performance of thy promise : albeit thou seemest slow ; albeit thou seemest altogether to abandon me . The mountaines of my misdeedes haue tumbled vpon mee , drawing after them thy importable wrath ; which is also followed with many sad afflictions . I groane vnder my sinnes , I pant and tremble vnder thy wrath ; helpe LORD with thy powerfull hand , for I am vnable to stand vnder this heauie charge . But touching my afflictions , according to the measure of stripes which storme vpon my backe , I will looke backe alwayes to thee , and say ;

O most mercifull , most Iust GOD ! in whom mercie and Iustice is one ! I humbly bow , I prostrate my selfe wholly to thy holy will . But equall my forces to my afflictions ; giue me patience , proportionable to my paynes ; as my troubles encrease , encrease therewith also my courage and my trust . Gentle LORD ! I quietly endure thy heauie hand , I patiently expect thy fauourable forbearance : I expect vntill , like an expert Phisition , thou shalt wholly remoue the cause , that is , my sinnes and thy wrath ; and then the effects , which are my miseries , will suddenly vanish . I call to my consideration thy word , I fixe thy promises both liberall and sweet before the eye of my vnderstanding . This is the proppe whereto I leane , this is the pillar whereon I stand ; by this all the forces of my soule are sustained . All the forces of my soule embrace thy word , euen as the iuie embraceth a tree , by fastning rootes into the body thereof . From hence I will assuredly expect , to bee released from all these euils . I haue no trust but in thy goodnesse and trueth . So long as this anchore holdeth , I shall bee safe from shipwracke , in all the tempests of temptations in this life .

All the reasons which bind mee to loue thee , compell mee also to trust in thee . For in whom should I trust , but in him , who so loued mee ? in him who hath heaped so manie benefits vpon mee ? in him who hath suffered so grieuously for mee ? In him who hath so often called , so long expected , so carefully perswaded mee ? In him who is so mercifull , pitifull , louing , gentle , patient , and ready to forgiue , ? In him who is a Father , an Almighty Father ? A Father to loue mee , Almighty to helpe mee ? A Father that hee will , Almighty that hee can doe good vnto mee ? A Father that hath greater care and prouidence ouer his spirituall children , then any Father can haue ouer his carnall ? Lastly , in whom should I trust but in him , who hath commanded me to approch to him , to trust in him ? And hath promised mee many fauoures and rewardes , if I will so doe ?

VERS. VI.

My soule flieth to the LORD before the morning watch , I say before the morning watch .

1 TWO lights of our vnderstanding . 2 Our weakenesse not so great as wee pretend . 3 Our owne indeuour must be added to the working of the LORD , and that in two points . 4 In swiftnesse . 5 In timelinesse . 6 We are not perfect at the first , and wherefore . 7 A prayer . 8 Wherefore we are to resort to GOD. 9 Ioy answereth desire , as rest answereth motion . 10 In afflictions we must especially addresse our selues to GOD , and wherefore . 11 Also whensoeuer we sinne , and wherefore . 12 How dangerous it is to perseuere in sinne . 13 Examples and reasons proouing the same . 14 A sinner vpon hope is little better then a sinner vpon despaire . 15 Times not well imployed are often shortned . 16 Deferring of repentance will hearden our hearts . 17 How GOD may answer late repenting sinners . 18 How fearefull it is to trust to late repentance . 19 It is a long walke to happinesse , and by many steppes . 20 The cause of the fall of Angels . 21 We finde rest onely in GOD , and wherefore .

BVT do not so looke for the LORD , O my soule , that thou remaine without motion in thy selfe ; stand not looking like a sencelesse statue , but applie the forces wherewith GOD hath originally endowed thee : for hee that made thee without thy selfe , without thy selfe will not saue thee . Thou hast two lights , two eies of thy vnderstanding , faith and reason . Faith is wrought in thee by his word ; reason is naturally planted in thee : as he worketh extraordinarily by his word , so nature is his ordinary power . But nothing is more comfortable & contenting , then when both concur & agree together . Thou doest often complaine of weakenesse : but examine thy selfe well , and thou shalt not finde so great cause to complaine of thy weakenesse , as of thy will ; thy weakenesse will not appeare so great , if thy endeuour be an●werable to thy power .

And therefore , O my soule , as thou lookest for the LORD , so looke that thou adde thy owne endeuour . Especially looke that thou bee diligent , and that in two points : in swiftnesse , Flie to the LORD : and in timelinesse , before the morning watch . It was commanded in the Law that the Paschall Lambe should bee eaten in haste . Whereby is signified , with what feruour of spirit , with what hungry hast , wee must applie our desires to our heauenly repast : otherwise it will neuer either fill or content vs . Doe not linger lazily as Lot did in Sodome : bee not slow paced to forsake the world ; which is no better then a denne of theeues , a stable of beasts , a puddle with swine , a dunghill with snakes ; yea , a part of Hell : bee not heauie and dull to resort to GOD. Breake off all dangerous delayes , whereby the Diuell endeuoureth to deuoure all thy time : but as a Doue hasteth her flight from the pursuit of an Eagle ; so earely and in good time begin to take wing , and dispatch thy selfe from the world , to flie to the LORD . Bee not taken sleeping , as was the slothfull seruant ; but addresse thy selfe to the LORD . As GOD doth helpe right earely , so right earely seeke for his helpe : euen before the morning watch : Psa. 46.5 . I say before the morning watch .

All effects conuert to their cause , to receiue from thence their last perfections . The chicken so soone as it creepeth foorth of the shell , will resort vnder the wings of the hen . The Lambe so soon as it is brought foorth , will apply it selfe to the teats of the damme ; it will know her , it will follow her among all the flocke . But tell me , reasonable man ; what reason hast thou not to doe that , which thou seest vnreasonable beasts performe ? Thou art not perfect ; thou wantest many things . This doth the restlesse appetite of thy nature conuince ; alwaies desiring somewhat , and neuer fully content . GOD would not make thee perfect at the first : not because he was sparing , but because he knew it fittest for thy good ; not as denying , but as suspending his plentie ; not to make thee poore , but humble ; not because thou shouldest alwaies want , but because thou shouldest alwaies depend vpon him . LORD , thy workes are perfect , and I am the worke of thy handes : I am fearefully and wonderfully , but not perfectly made . Thy hands haue made me and fashioned me : but stay not here , gracious LORD , Psal. 119. proceede still to perfect thy worke ; O giue me vnderstanding , that I may learne thy commandements . I was created vnperfect , like a blind whelpe ; but open thou the eyes of my soule , and therewith infuse thy light ; that I may discerne my defects , and resort to thee daily , to adde something toward perfecting thy worke . For of whom should I desire that which I want , but of him who hath giuen me that which I haue ? There is no doubt , but he who hath giuen the beginning , will also knit vp and finish the end .

LORD , If thou beest my beginning and my end , whom else should I desire ? If all the good which I either haue or expect floweth from thy most liberall hand , vpon whom else should I depend ? if thou beest my Father , my king , my Lord , my creator , my preseruer , my gouernour , my redeemer ; if I dailie receiue , not my preseruation onely , but some part of perfection from thee ; to whom else should I hastily flie ? Seruants follow their masters for a small reward ; and wherefore am not I diligent and readie both to serue and obserue thee , who hast deserued so much , and reserued farre greater matters for me ? O my LORD ! since I haue so iust causes and reasons , to resort vnto thee , wherefore is not my soule and all the abilities thereof enflamed with desire of thee ? wherefore doe I not take the wings of the morning and flie vnto thee ? O my hope ! my glory ! my delight ! O my beginning ! my perfection ! my end ! O my GOD ! when shall I truely long after thee ? when shall I hasten to approach thee ? when shall I finde all impediments remooued which hold me from thee ? when shall I find all that dead in me , which is not delightfull to thee ? when will the houre come , wherein nothing shall liue in me but thy selfe ? when wilt thou violently rauish me ? When inebriate me with desire of thee ? when shall I be whollie thine ? when wilt thou transforme mee wholly into thee ? when shall I see the day , wherein I shall be one spirit with thee , and neuer after be deuided from thee ?

I beseech thee , O my GOD ! giue me wherwith to pay that which I owe thee ; that albeit I cannot thus enioy thee , yet with all my heart I desire thee , and with all my endeauours aspire vnto thee : because , as in no other thing there is perfect ioy , so our desires and endeauours should aime at nothing else . For ioy answereth desire , as rest answereth motion ; as rest is when motion ceaseth , so then is ioy when nothing is desired . But because in matters of this world desire hath no perfect rest , Sa●●abor cum apparueris gloria tuae . Ps. 16. it followeth , that it hath in them no perfect ioy : but as thou only fillest our desires , so in thee onely is perfect ioy . And therefore grant to my soule , I humbly intreat thee , such large proportion of ioy in thee , that my ioy may enflame my desire to be with thee , and my desire may draw my endeauours to flie vnto thee . That my ioy in thee may be such , that I propound nothing interially to my desires , nothing exterially to my endeauoures , but onely to enioy thee .

Especiallie , O my soule , when thou art whipped with any affliction , addresse thy selfe foorthwih to the LORD . So soone as thou feelest his stripes on thy backe , make no stay , ( for this may procure thee a dreadfull , if not a deadly blow ) but presently start vp and flie vnto him . For assuredlie , at these times he worketh vpon thee , to aduance thee towards thy perfection ; at these times he contriueth thee to some speciall end for himselfe . 1. Pet. 2.5 The godlie are termed liuely stones for a spirituall building , but a stone must bee squared and hewen , and by many sad strokes made fit , or else will not serue for a beautifull building . No doubt is made of the saluation of Dauid , who liued alwayes vnder the rode ; but of the saluation of Solomon , who liued alwaies in prosperity and peace , much question is made . For doubtlesse as it is more dangerous sailing in fresh waters then in salt , so a prosperous life is more obnoxious to perils , then a life trauersed with many troubles . The more the people of Israel were oppressed , the more they encreased : the more the waters of the deluge swelled , the neerer was the Arke eleuated towards heauen : and calamities of this life are not only sure signes of the fauour of GOD , but meanes also to procure the same . Tribul●tionem & dolorem inveni , & invocavinomen Domini , Psal. 114. De tribulatione invocani Dominum , & ex audivit me . Ps. 117 For they stirre men to resort to GOD , and neuer to giue ouer their swift pursuite , vntill the dawning of diuine comforts open vpon them ; aswell to dispell the thicke damps and mists of their miseries , as both to enlighten and refresh their soules , ouerclouded with heauinesse , and to erect them by hope to secure quiet and ioy .

Also whensoeuer thou fallest into any sin , do not lie still , either pleasuring or sleeping therein , but early arise and flie to the LORD : haste thee presentlie ; rather cut the knot , then stay to vntie it . Seeke the LORD whilest he may be found , Es. 55.6 . call vpon him whilest he is neere . But when is he more neere then at the present Now ? When may he more easily be found ? when better called vpon , then at the very Now euen Now when he calleth to thee . Now is the acceptable time , Now is the day of Saluation . 2. Cor. 6.2 .

All agree , that after sinne there is no hope of felicitie ; no hope of eternall life but by repentance . Herein all are agreed , but wherein then lieth the difference ? Not in the summe of the debt , but in the dayes of payment . All agree that repentance is due ; but most perswade themselues that the payment may be made at leasure . But assuredly there is no time so fit as the present . For what stupendious stupiditie is it , to deferre the most weightie worke of repentance to a future time ? whereby , besides that the time may bee taken from thee , thou shalt daily growe more vnfit to repent . For by reason of long continuance and frequencie of acts , custome will grow strong and inuincible ; whereby , nature is corrupted , grace estranged , and the power and tyrannie of the Diuell much confirmed .

Obserue hereof a familiar example . If a childe be brought from a distant country , he will perfectly pronounce our language in a very short time : If hee be a man of yeeres , hee will hardly or neuer rightly pronounce it . What is the cause ? confirmed custome , which can hardly be broken : we are hardly drawen either to forget or forsake that , whereto of long time we haue bin enured . And assuredly , change of life is no lesse vneasy then change of language : and therefore repentance must needs bee so much the harder , by how much it is later . Oh! how many would gladly forsake their wicked liues ? but being fast locked and chained in the prison of euill custome , they are not able to breake from themselues .

He who hath a great estate may well endure some wast expence : but he who oweth more then hee is worth , had neede be a good husband of that which he hath . Thou art not well assured to liue one houre , and darest thou make to thy selfe a prodigall promise of manie yeeres ? Repromissio nequissima mulr●s perdidit . Eccles. 29. Such promises haue bin ●he destruction of many : a sinner vpon such hope is little better then a sinner vpon despaire : for both sinne alike vpon different reasons . The desperate sinneth because he thinketh hee must bee damned ; the presumptuous because he hopeth he may at pleasure repent : he sinneth , because he despaireth ; this hopeth because he will sinne . Woe to this hope , woe to that presumption ; both are fearefull and dangerous alike . GOD hath promised pardon to repentance ; but he hath not promised either time , or abilitie , or mind to repent . Hee hath alreadie giuen thee a faire time to repent : but he hath put times and seasons in his owne power ; Act. 1.7 . and will assuredly shorten them if they be not well imployed . For so in the dayes of Noah he gaue 120. yeeres for man to repent ; which because they did abuse , he strooke off 20 yeeres , and raised the deluge in the hundreth yeere .

Thou art carefull to cure the least hurts of thy bodie forthwith : and wilt thou neglect or deferre to remedie the mortall and immortall woundes of thy soule ? When euery day thy miserable soule is hewen , burnt , poisoned , precipitated , torne in pieces ; when euery day it perisheth a thousand wayes ; wilt thou be nothing sensible thereof ? Exod. 8.10 . wilt thou be like Pharao , who when all Aegypt , as wel in the fields , as in the houses , swarmed with frogges , yet would haue prayer deferred vntill to morrow . O mad delay ! nay verely , To day heare his voice , and harden not your hearts . Deferre not repentance vntill to morrow : Psa. 2. for this will harden your hearts indeed .

Et ficus mercenarij dies eius . Iob 14. Our life is compared by Iob , to the day of a hireling . A labourer worketh from morning vntill night , and then taketh his rest . So thou , O sinner , labour hard in the workes of repentance whilest thy day lasteth ; suffer not the darkenesse of death , the night of nature to steale vpon thee : Veniet nex quando nemo potest operari . Io. but earely in the morning of thy health , strength and age , flie to the LORD : attend seriously thy worke and doe not loiter , for the night will come when no man can labour . If the world calleth thee aside , to riches , honour , pleasures , or any other of her entising harlotries , tell her thou canst not come ; thou hast a great important busines in hand , and but a small time to performe it : thou hast neither leisure nor lust to listen to her .

When Ioab had defeated Abner , 2. Sam. 2. and chased his armie with a long execution , Abner cried to him ; Shall the sword deuoure for euer ? to whom Ioab answered : As GOD liueth , if thou hadst spoken in the morning , the people had gone away , euery one from following his brother . The like may GOD answer to sinners , who all the day of their life beare armes against him , and at the night of their death desire to bee at peace . As I liue , if you had spoke to mee in the morning , if in seasonable time you had desired mercy , I would haue spared you : but now execution is in the heate , you come somwhat late : you must neuer stand to the courtesie of iustice , you come now vpon ineuitable necessitie , vpon base seruile feare , which neuer iustifieth . Your repentance now is not from the heart . You are now like merchants , who when their ship is in danger , throw their riches ouerboard ; but when the tempest is ouer , search euery shoare to find them againe . Your apprehension of present danger hath perswaded you against your wils to disgorge your consciences , and cast vp your pleasures : but if the feare blow ouer , if you recouer your former estate , you will foorthwith returne to your former life .

Thus may GOD say , and thus for the most part it happeneth . We neuer examine our great accompt , wee neuer addresse our selues to bee at peace with GOD , so long as we haue one vanitie vnspent . But when time hath beaten from vs both youth , pleasure and health ; when it hath made vs both insociable to others , and burthensome to our selues ; when our attendants are variable sickenesses and paines ; when the soule loathes her ruinous and excrementall lodging : then looking into our consciences , which pleasure and sloth had locked before , we behold therein the fearefull images of our actions past , and withall this terrible sentence engrauen : that , GOD will bring euery worke to iudgement . Eccl. 12.14 . But how dare wee trust to our repentance at that time , when the will by long custome is stiffe , and almost inflexible ; when the vnderstanding partly weakened , partly amazed , is vnable to behold diuers obiects perfectly . Assuredly , to neglect GOD , to offend him willingly , casting our hopes on the peace which wee trust to make at our parting , is a high presumption , or ( which is worse ) a scornefull con●●mpt .

Of all things that can be desired , eternall felicity is the chiefe . No man but doeth naturally desire it . No man with deliberate reason would lose it for the empire of all the world ; no merchant is so foolish , who would exchange the hope thereof , for any aduantage that can be set foorth : no man vpon any condition would bee quite cast out of that hope . Now the ordinary way which GOD hath appointed to attaine felicitie , is a long and laboursome walke , a great iourney , from vertue to vertue , from strength to strength , vntill wee appeare before GOD in Sion . This was figured by the ladder which Iacob saw in a vision ; extending from earth to heauen , and consisting ( doubtlesse ) of many steppes . Signifying , that no man can attaine that happy height , no man can approch him who standeth at the toppe , but by many degrees of vertues , whereof euery one also hath many steppes . Consider with mee but a few of these , and namely the mortifying of all affections , either vicious or impertinent and vaine : then the treading in all the steps of humility , patience , meekenesse , mercifulnesse , temperance , obedience , feare , fortitude , true discretion , pure intention , sobrietie , modesty , externall composition , sweetnesse to others , seueritie against our selues , and all other vertues required ; and verely thou shalt finde it a long ladder indeede , and that which will require a long time to climbe . This climbing or walking is otherwise termed an edification or building . For as a great building cannot be mowlded vp in an instant ; but first the foundation must bee layde , then the walles erected , and lastly the roofe and floores framed : so in this spirituall building , a sure foundation must bee layd vpon earth , if we intend to raise it to reach into heauen .

And therefore it is a point of extreame either blindnesse or madnesse , to aime at this end , this happie end , this last end , and not to obserue the meanes appointed to attaine it . This is thought to bee the cause of the fall of Angels ; Bernh . su●er Psal. Qui habitat in adiut●●io . euen because they aspired to their highest end , without due obseruing the meanes . For as sparkes strooke from a flint , if they flie vpward , they extinguish ; but if they bee caried downeward , they take fire and burne : so those Angels which humbled themselues and embraced the meanes , attained to glory ; but they who proudly presumed by their owne abilities suddenly to attaine it , not onely failed thereof , but were deiected into hell . In like maner wee all desire happinesse , there is not any who would not bee happie : but wee regard not the meanes appointed for that end . Wee will not worke , wee will not walke ; wee will not addresse our forces to the workes , nor our feete to the waies which bring to happinesse . We will not take either time or paines ; but thinke to mount to heauen , at a leape , at a iumpe ; at the last time of our age , at the last minute of our life ; by a few short wishes rather then prayers . But blessed is the man ( O LORD ) whose strength is in thee , in whose heart are thy wayes . They shall goe from strength to strength , and vnto the GOD of gods appeareth euery one of them in Sion .

Wherefore , O my soule ! howsoeuer others either linger or giue ouer ; betake thou thy selfe speedily to the LORD . For to whom else shouldest thou resort ? he is thy prefection , thy last end , the rest and satisfaction of all thy desires . Thou doest naturally desire nothing but him ; the desire of worldly things is but a disease . Goe too then , tumble vpon the bed of honour , riches , or pleasure ; thou shalt neuer find rest , GOD formed man , and breathed into him the breath of life . because thou cariest thy disease within thee : ridde thee of thy sickenesse , and thou shalt finde rest onely in GOD. The reason is plaine . GOD made thee only for himselfe ; and therefore being thy last end , thou canst not find quiet , but onely in him . Againe , GOD onely is agreeable to thy nature : Gen. 2.7 . thou art his image , thou art breathed from him . No worldly thing hath any proportion with thy nature , and therefore can not giue thee true satisfaction . A horse is not satisfied with flesh , nor a Lion with grasse ; because such foode agreeth not with the nature of those beasts . No lesse can a spirit be satisfied with corporall things , because they are not conformable thereto . The gifts and graces of GOD are conformable to thy nature , they only giue thee both nourishment and delight . Pride and enuy are spirituall things ; but they no more nourish a soule , then poison nourisheth a body . God only is agreeable to thy Nature , GOD onely filleth thy desire . And yet neither by filling thy desire hee doeth extinguish it ; neither by enflaming thy desire he ceaseth to fill it . Wherefore ( O my soule ) Loose not time , but since he hath created thee : Remember thy maker in the dayes of thy youth . Since thou hast no satisfaction but from him , take the wings of the morning , and flie vnto him .

VERS. VII .

O Israel trust in the LORD , for with the LORD there is mercie , and with him is plenteous redemption .

1. THe inuincible force of hope . 2 GOD vseth to lay aduersities on his seruants and seemeth little to regard them , and wherefore . 3 It is a fearefull slate to liue free from troubles . 4 The secret thoughts of diuers princes . 5 Worldly things are like shadowes , and wherefore . 6 Whereon our trust must be grounded . 7 How the mercies of GOD may be esteemed . 8 In two respects , mercy in GOD is preferred before Iustice . 9 GOD is most rich in his workes of mercy . 10 Wherefore mercy is said to be naturall and proper to GOD. 11 What we shall doe that we may not feare . 12 To whom there is nothing but mercy from GOD. 13 How ready GOD is to impart himselfe to sinners . 14 The plenty and riches of our redemption . 15 The treasure and ransome of sinners . 16 In whom is the default that sinners are damned . 17 The benefits of our redemption . 18 An example of our right to these benefits . 19 What our Sauiour is to vs . 20 Our title to the merits of our redeemer .

O Heauenly hope ! there is no labour , no calamitie , albeit daily storming , daily encreasing , but by thee is made tolerable ? Without thee , many would faint and fall vnder their heauie burthens : but thou suppliest , not only strength to endure , but courage to beare ouer all extremitie . This was figured by the windowe in Noahs Arke , which was made aboue towards heauen ; signifying , that in that cruell calamitie , reliefe was to bee expected onely from thence . Death triumpheth ouer all earthly things , but thou triumphest ouer death ; thou art more victorious then death . And therefore albeit Iacob was dying , yet his hope died not when he said : Expectabo tuum salutar● domine I will looke for thy saluation , O LORD . Here hence holy Iob also in his greatest extremities said : Gen. 40. Iob 19.25 26. I know that my Redeemer liueth : and though wormes destroy this body , yet in my flesh I shall see GOD. Wherfore , O my soule ! doe not onely flie to the LORD vpon the wings of thy hope , doe not thou onely rest assured vpon confidence in his worde , but perswade all others to do the like .

O my friendes , O all ye of the house and Church of GOD ! Trust in the LORD . Attend for succours only from him : for he is both ready and most assured . Albeit your distresse bee great and fearefull ; albeit you be not presently heard , albeit you seeme to bee forsaken , yet trust in the LORD . Against all hope , hope in him : euen when your case seemeth desperate and forlorne , euen vnto death stand steadie as a rocke , and trust in the LORD . It is a familiar fashion with our LORD , to suffer his friends and faithfull seruants to sweat vnder the sad burthens of aduersities , and to seeme as if he neither heard their prayers , nor regarded their griefes . And this he doth only to exercise them ; that their faith , patience , constancie , and other vertues may more gloriously appeare : for that which the file is to yron , and fire to gold ; the same is trouble to the friends of GOD. Hee loadeth them with labours , because thereby ariseth their reward ; which in no case he will suffer them to loose .

If GOD hath not hitherto thus dealt with some , it is because hee knoweth their weakenesse , hee knoweth their cowardice , hee knoweth how vnfitte they are to bee his souldiers ; hee will not take them into his pay . they who neuer tasted troubles , haue great cause to feare , that they are vnder no fauourable hand . For it is a propertie of the diuell to blinde men by liuing in prosperity , as men are blinded by walking in the snowe . Hee leadeth his seruants like a hangman , by the broad and faire way of false pleasures and comforts , to the place of their execution : he mounteth them vpon high scaffolds , to the end to dispatch them with the greater griefe and shame . So was the rich man aduanced , when hee boasted of his wealth : but the same night he lost both his riches and his soule . When the deuill most flattereth , then hee hunteth ; then you are most in danger of his snares .

And therefore ( O my friends ) In all your troubles trust in the LORD ; for this is one of the principall conditions of obtaining your desires . So soone as hee heareth the faithfull crie of his faithfull seruants , so soone as he perceiueth their true intention ; so soone shall they finde their deliuerance at hand . Turne not from the LORD to put your trust in Princes , or in the sonnes of men . And good cause why ? Ps. 146. For when the breath of man goeth foorth , all his thoughts perish . Oh! that wee could discerne the secret thoughts of diuers princes , what stately towers they build in the wind ; what walles , what pallaces they frame , as it were by art of Incantation . Such kingdomes they will ouercome ; such cities they will beat downe ; such spoyles their souldiers shall haue ; such treasures shall rise to themselues : all which is puffed away with a breath . Euen as when Pharaoh sayd : I will pursue , I will ouertake , Exod. 15. I will diuide the spoyle , I will draw my sword , my hand shall consume them : the winde blew , and the sea couered them .

Trustnot also in worldly things , of which the wise man saith ; that they passe away like a shadow . A shadow is the counterfeit of a body , it representeth a body in euery point . It seemeth to haue head , armes , legges ; to moue , to rest : when in very truth it is nothing . So all matters of the world are full of deceit . They are somwhat in appearance , but in trueth nothing : nothing in the world but a meere aperie . They are presented to our eyes , but they do not continue : they are caried as a shippe vnder sayle , which hath not one moment of rest : as the world turneth round , so are all who trust in it , turned as in a wheele . This raiseth in them a spirit of giddinesse or error , Es. 10.14 which tosseth them forward , and backward , and turning , as a man rapt with a whirlewind ; or as a drunken man in a daunce . It is a proper name of GOD , to be : He that is ( saith Moses ) hath sent mee : but nothing is more strange to worldly things then to bee . Exod. 3. And therefore Cursed is hee that trusteth in man , Hier. 17. or any worldly meanes . But , Blessed is hee who trusteth in the LORD . Ps. 84. & 146.

Neuer conceiue that you cannot trust in him , because you are sinners , because you are obnoxious to many infirmities , because you haue not performed obedience to him : Verely , you are most vnworthy to bee regarded of GOD , when you most respect your owne worthinesse and merits . What ? would you ground your trust vpon such a false foundation ? Nay , it must haue a more firme footing then so . It must rest vpon two steadie stayes . One is , the goodnesse and mercy of GOD : the Other is , the plentifull merittes of our redemption . These are the immoueable pillars whereon our trust must bee grounded . For with thee there is mercie , and plenteous redemption . And therefore bee not dismayed at your owne vnworthinesse , but direct your thoughts to his vnmeasurable mercies , & to his plentifull redemption ; and therein aduance your hope to him and say ; wee haue sinned and done wickedly , Dan. 9. wee haue rebelled and departed from thy Iudgements . O LORD , Righteousnesse belongeth to thee , and vnto vs open shame . O LORD , vnto vs pertaineth open shame , because we haue sinned against thee : yet compassion and forgiuenesse is with thee , O LORD our GOD ; albeit wee haue rebelled against thee .

If you will settle a true iudgement vpon his mercie , you may make the estimate by the immensitie of his diuine substance : For , as his greatnesse is , Eccl. 2.21 so is his mercie . And therefore as hee is infinitely great , so is hee infinitely mercifull : and as hee hath infinite riches to bee distributed , so is hee infinitely liberall to distribute the same . Otherwise there shall bee a defect and disproportion in the diuine substance ; If hauing infinite goods to bee distributed , hee should not haue an infinite mind and will for distribution . This great mercie of GOD was not vnknowen to the idolatrous Philistims ; 1. Chr. 6.3 who vpon presenting their offerings to him , assured themselues that they should be healed . O the bowels of his mercie ! hee so loueth his creatures , that it grieueth him to see them perish : scarce doe his eyes behold their miseries , but he is forthwith mooued to mercy . LORD , they who know thy Name will trust in thee : for thou hast neuer failed them who seeke thee . Psal. 9.10 .

There are two perfections in GOD , Mercy and Iustice , both cut by the same measure and compasse : neyther canne bee greater nor lesse then the other , because both are infinite . Yet in two points they differ ; in two points mercie is preferred before Iustice. First because GOD by his own nature is more inclinable to mercy . Indignatio non est mihi . Es. 27.4 . For his essentiall goodnesse leadeth him to mercy : but hee proceedeth not to vengeance vnlesse hee bee prouoked by our sinnes . And therefore when hee scourged sinners out of the temple , he brought no whippe with him , but made it of cords which hee found amongst them : he taketh both the cause and the matter of the scourge onely from our selues . The second is because hee offereth his mercie generally to all : but his punitiue Iustice remaineth onely for those who contemne his mercy . All they who embrace his mercy , shall neuer tast the smart of his iustice .

Againe , albeit all the diuine perfections are not onely equall , but one in GOD ; yet hee is most rich in the workes of mercie , and hath done greater things to demonstrate his goodnesse and mercie , then his other vertues and perfections besides . To manifest his wisedome and power , hee created the world ; to declare his iustice , hee drowned it : but to shew his mercie , hee died for it . Oh! how inestimable greater is the worke , that GOD suffered for the world , then that hee created it ? that GOD died for man , then that all men should haue perished . Exod. 34.6 O! the LORD , the LORD ; strong , mercifull and gracious ; slow to anger , and abundant in goodnesse and trueth : reseruing mercie for thousands , and forgiuing iniquitie and sinne .

And therfore ( O distressed men ! ) whensoeuer you approach to GOD for mercie , neuer distrust : neuer think your importunitie displeasing , or the opportunitie not fit . Neuer think that you offer him a matter , which eyther hee will bee vnwilling , or hath beene vnaccustomed to doe ; but rather that you present him with occasion of acquiring praise , and to doe that which is most agreeable , both to his glory and to his nature . It is his nature and propertie to haue mercy . Not that other perfections are not also proper to him : but this hee hath in greatest estimation , for this especially hee will bee praysed . Assuredly if his mercie were not infinite , if it were little and limited , which might receiue diminution or increase , then were something imperfect in GOD : but nothing in him canne bee imperfect ; therefore his mercy is infinite , without eyther measure or end . Goe vnto him , any person , at any time , you shall alwayes finde that with him is mercy :

The fountaine of his mercy and grace which springeth from his fatherly heart , can neuer be either stopped or spent : the waters thereof are of singular vertue , not only to cleanse the filthinesse of sinne , but to enrich soules with heauenly beauty . Neuer feare that you cannot bee refreshed with these streames . I will tell you what you shall doe , and you neede not feare . Detest your sinnes and trust in the LORD , and his mercies will ouerflow , hee will bee infinitely succourable to you . His goodnesse will wipe away all sorrow that you haue beene ●●●ners , and make you reioyce that euer you fell : as hauing made triall that as your offences surmount all measure , so his mercies and grace exceed your offences : yea , it is not possible that GOD should denie his mercy to penitent sinners , who trust in him ; for then he should not make good his word , then he should denie himselfe , which is not possible for him to doe . But if they trust without repentance , they doe not then trust , but presume .

But as I haue tolde you ( O yee seruants of the LORD ) repent your sinnes and trust in him : and then perswade your selues that with GOD is no anger : nothing but mercy and loue : because he cannot but loue those who beleeue in him . And therefore if any calamity fall vpon you , it is in mercy ; endure it patiently , and hope to bee deliuered when GOD shall thinke fit . If you haue committed any sinne , yet , with GOD is mercy ; trust to this mercy , and you shall neuer be indamaged by your sinnes . Albeit to your sence hee appeareth to bee angrie , regard not your sence , but stedfastly beleeue , that in heauen and vpon earth , there is nothing but mercy : if you should die for it , neuer suffer this trust to be wrested from you . Beleeue not your sence , but beleeue the word which hath sayd , that with the LORD is mercy , for those who trust in him . Write this promise in your heart ; that if you truly trust in his mercy , you shall not perish , albeit all sence , reason and experience should perswade the contrary . In your selues you shall find nothing but wrath , in the Diuell nothing but malice , in the world nothing ●ut either dulnesse or madnesse : but firmely beleeue that with thy LORD there is nothing but mercy .

O mercifull GOD ! bee sinners neuer so vngentle , neuer so gracelesse ; thou art greeued to see them perish . And if at any time they turne towards thee ; thy mercy is ready to meet them , thou art ready to impart thy selfe vnto them , Quis inuoca●●t eum & dispexit illum . thou didst neuer despise any who called vpon thee . O comfortable words ! Giue me grace ( gracious GOD ) to taste once againe the sweetnesse of them . Neuer did any call vpon him and was despised . Blessed LORD ! is not this thy word ? wilt thou not make it good ? wilt thou not do as thou hast sayd ? LORD , thou hast made vs of nothing , we are feeble flesh . We daily sinne , we dayly aske pardon . Shall we now be despised , and neuer any despised before ? Our sinnes indeed are great ; but thy mercies exceed all greatnesse and measure . Our sinnes are many : but there is no number of thy mercies . Our sinnes after forgiuenesse are many times renued : but thy mercies are not limited either to number or time . For with the LORD IS mercy . At all times mercy ; nothing but mercy ; mercy neuer either exhausted or with held .

The second foundation of your trust must be vpon the merits of our Redeemer . For with GOD there is not onely mercy , but plenteous redemption . The plenty and riches of this redemption is the innocent and precious bloud of IESVS CHRIST : which as it maketh a treasure of innumerable riches , so can wee not doubt , either of his power or of his will to distribute the same : His power dependeth vpon his will ; and his will is guided by his loue , wherewith he offered his bloud for our redemption . This loue enforceth his will ; and his will is alwayes followed by his power . So as being largely assured of his loue , wee must nothing doubt , either of his will , or of his power . And the better to assure vs heereof , hee was not sparing , but rather seemed prodigall , in expence of his most blessed bloud . Physitions prescribe bleeding in a moderate measure ; but our redeemer out of his vnmeasurable loue made a profuse effusion of all that hee had . One drop of his bloud in regard of the inestimable value thereof , might haue sufficed for redeeming many worlds : but to make our redemption plentifull , hee did not reserue one drop to himselfe . His bloud , his precious bloud , euery drop of his precious bloud , was poured foorth for our redemption . After that his externall parts were emptied of bloud , by sweating , scourging , crowning and nailing : His internall and vitall parts were also drayned by the stroke of a speare . For in that water flowed foorth , without any tincture of bloud , it was an euident proofe that all the bloud was spent . A little bloud will giue colour to much water : and therefore if any little bloud had remayned , the water must haue been somewhat coloured thereby .

This is the treasure , this the ransome wherewith sinners are redeemed . This most precious bloud was shed without measure : to the end , that be our sinnes neuer so grieuous , so many , so often repeated , wee should heere finde a plenteous redemption : whensoeuer with penitent mindes we craue benefit therof . Who will despaire ? who can doubt of his deliuerance ? When GOD of his owne will hath so plentifully redeemed vs . Who can suspect that he will be lesse willing to distribute this treasure , then hee was to amasse it ? Assuredly there is no default in GOD if sinners be damned , for hee desireth not the death of a sinner : there is no default in GOD for not giuing , but there may bee default in sinners , for not desiring . GOD desireth that his mercy bee magnified aboue his iustice ; but sinners desire rather to prouoke his iustice , then to inuoke his mercy .

By this redemption wee are not onely deliuered both from the guilt , and eternall punishment of our sinnes ; but wee are also enriched with the righteousnesse of our Redeemer . All the merits of his penury , trauailes , watchings , groanings , sweat , teares , and bloud , are our rich treasure . All his innocence and righteousnesse is ours . For the righteousnesse of the second Adam is no lesse ours , then was the transgression of the first Adam : wee no lesse participate of the innocencie and sanctity of the one , for our saluation , then of the disobedience of the other for our damnation . And therefore as Iacob being apparelled with the garments of his elder brother Esau , procured a blessing which by right of birth was not his due ; so if wee bee clothed with the righteousnesse of our Redeemer , wee shall obtaine a blessing , whereto wee can otherwise pretend no right . In offering this sacrifice , and in presenting these merits , what can we feare ? GOD is our Redeemer : it is GOD who iustifieth , who can condemne ? Rom. 8.31 . & 33. GOD is our patron and Aduocate : If GOD bee on our side who can bee against vs ? This is he to whom all the Prophets witnesse : Act. 10. That through his name all that beleeue in him should receiue remission of sinnes . Destroy this Temple , &c. Iohn 2.19 . Their sacrifices I wil accept vpon my Altar . This is the true liuing Temple of GOD ; of whom the Temple of Salomon was but a figure . This is the Altar , whereon all the prayers which we offer to GOD are acceptable to him . This is our only Priest , our only Sacrifice , our only Temple , our only Altar whereby we are made acceptable to GOD.

I will make this which I haue said a little more familiar by an example . Albeit a man hath deserued nothing of his Prince whereby he may claime either respect or reward ; yet if his father haue performed great seruices , If he hath spent his trauailes , his estate , his life in his Princes employment ; the sonne may no lesse both boldly and iustly sue for reward , then if in his owne person he had deserued it . Our case is not vnlike ; for all who are in the state of grace , are the adoptiue sonnes of IESVS CHRIST , hee is their Father , their second Adam ; they are his sonnes , Filius ? ergo Heres . and consequently his lawfull heires . Not as if hee had died intestate ; but by his last will and testament , which hee made the euening before his death , at his last supper , and soone after confirmed it with his blood . Hic est sanguis meus qui pro multis effundetur in remissionem peccatorum . Matth. 26. By this testament he gaue vs his bloud : and thereby hath made vs heires of all the merits for shedding his bloud . Hereby wee haue good right to demand the reward due to all his labors , and to the losse of his bloud , and that with full assurance ; not only in regard of mercy , which drew him so liberally to lay foorth his bloud ; but also of Iustice , which thereby is largely satisfied . For whatsoeuer he either did or endured in this world , all the sharpe stony steps which he trode , was in no part for himselfe , but altogether for vs . For vs he was incarnate and borne ; for vs he sustained many contemptible both indignities and wants ; for vs hee fasted , watched and prayed ; for vs hee did groane , weepe and bleed : Lastly , for vs he died , Consummatum est . 10.19.30 . which was the accomplishment of our redemption . Of all this he hath made vs heires in his last will and testament ; and that by his free goodnesse and grace . For he was innocent , and needed not to discharge any thing for himselfe : neither had hee any neede of vs , to encrease by that meanes either his greatnesse or his glory .

VERS. VIII .

And hee shall redeeme Israel from all his sinnes .

1 A contemplation of GOD in his diuine Maiestie . 2 A contemplation of him in his humane abasement . 3 How pleasing the obedience of our Redeemer was to the Father , and for what cause . 4 Two sacrifices obserueable in our Redeemer , and which was most acceptable . 5 The merit of these oblations perteine to vs , and wherefore . 6 Of the Priesthood and intercession of our Redeemer . 7 Of the narrow capacity of our hearts , and GODS inestimable abundance . 8 Our redemption extendeth to all people , and to all sinnes . 9 How this is true . 10 How sinnes are said to be impardonable . 11 How GOD is said to blind men . 12 GOD confineth sinners within certaine limits . 13 How notwithstanding our sinnes , we may be assured of pardon . 14 To whom the rich treasure of redemption pertaineth . 15 Our redemption dischargeth not only from sinne and eternall punishment ; but from miseries of this life . 16 GOD conuerteth our miseries to good . 17 How calamities may bee broken and a glorious conquest obtained . 18 He who commandes his will is more powerfull then many kings , and wherefore . 19 We cannot iustly complaine of externall accidents , and wherefore . 20 A Prayer . 21 An oblation . 22 A thankesgiuing .

COme with me then , and I will carrie you to the toppe of a high watch-tower , where you may behold marueilous things . Here with great humilitie & reuerence of your soules lift vp your eyes aboue the clouds , and aboue all the heauens , surmount all the companies of Cherubin and Seraphin , and aduance to the highest throne of Maiestie . There fasten your thoughts vpon the most pure diuine substance , which there keepeth state : that beautifull light , that vnapproachable light , which no mortall eye did euer behold . That glorious LORD , in whom are the beauties and perfections of all creatures , in farre greater excellencie then in themselues : Him who with the bare inclination of his will created all things : Him whose bright Maiestie as we are vnable to behold , so without the light thereof we are blind : Him whose wisedome , power , beauty , Maiestie , greatnesse , cannot bee expressed , cannot be comprehended . Who remaining vnmoueable giueth motion to all things ; who gouerneth all things , yet applieth himselfe to nothing ; who vseth all things , and needeth nothing ; who changeth his workes , and yet remaineth constant in his counsailes : whom all the starres , all the Saints and Angels praise and adore . At whose presence the pillars of heauen tremble , Quis appendit iti bus digitis molem terra ? Es. 40. who poiseth the whole masse of the earth with three fingers ; and in whose sight all nations are as if they were not . Him whose happinesse is such , that it cannot be either encreased or diminished : Insomuch as his glory will be nothing the more , if all men should be saued and praise him : nor any deale the lesse , if all should be damned and curse him .

When thou hast stayed there awhile , and feasted thy desires vpon this high substance ; descend againe by the same steps ( as if it were vpon Iacobs ladder ) and behold the same substance couered and disguised , not onely with humane flesh , but with all the miseries incident to humane flesh : not onely as a seruant , the basest sort of men ; but as a most contemptible seruant , suffering both such miseries , and such indignities as greater could not be endured ; and offering himselfe in loue to vs , and obedience to his father , euen to death ; euen to the most painefull and ignominious death of the crosse .

This obedience of the Sonne , was farre more pleasing to the Father , then the disobedience of the first man was offensiue : his glory by this obedience , is farre aboue the offence by the sinnes of all men : the odour of this sacrifice , offered with the fire of loue , vpon the altar of the crosse , was more sweete , then the fume of all the sinnes of the world was noisome . To vnderstand this we must conceiue , that as nothing is so hatefull to GOD as vice , so nothing is so precious as vertue and sanctitie . How acceptable then may we thinke this sacrifice to be , wherein so many vertues were conspicuous in the highest degree of perfection ? Here was most perfect obedience . Here was most earnest zeale of the glory of the Father , to satisfie the offence and contempt against his diuine Maiesty . What need I speake of his high humility ; by which he would be accounted worse then Barabbas ? what of his most perfect patience , both in iniuries and in torments ? what of his admirable fortitude and perseuerance , wherewith as a giant without stop or stay he performed his enterprise ? But aboue all his loue was most illustrious ; his loue , I say , both of the saluation of man , & of his Fathers glory . This loue made his wil so ready & his desire so great ; that he was prepared to endure not onely the crosse , but a thousand deaths beside , in case the iustice of his Father had so required . Hee loued much more then he suffered ; and was ready to haue suffered much more then he did , if it had beene so appointed . Wherfore if we consider a part , what he suffred , & what he was prepared in desire to haue suffred ; wee may discern two most acceptable sacrifices : one , partly seen , in that which he suffered : another , altogether inuisi●●e , which was his will to haue suffered more then he did . And there is no doubt , but that the holy Father who principally respecteth the heart , did more accept the inward sacrifice of his will , then he did the sacrifice of the passion which he did outwardly both act & indure .

And seeing it is necessary that so great oblations merit a reward , it followeth that the father must reward the sonne : Otherwise he should be either vnable or vniust , both which are impossible . But there can be no recompence , but either in giuing that which one hath not , or in forgiuing that which he oweth ; neither of which could bee done to our redeemer . For what could be giuen to him who wanted nothing ? what forgiuen him who neuer offended ? Therefore it is necessary , seeing a reward is due , and seeing it could not be giuen to himselfe ; that it bee giuen to some other for him , to some other for whom hee will require it . But for whom should hee require it ; if not for those for whom hee merited it ? and to whom hee hath made himselfe an example ? wherefore hath he commanded them to imitate his righteousnesse , if they shall not be partakers of his reward ? whom should hee more iustly appoint for his heires , then his parents , his brethren , his children ; who are grieuous debtors , and for whom hee hath vndertaken payment ? Assuredly , the father will driue no man from him , who commeth to him in the glori●● name of this redeemer : he shall alwayes finde redemption farre aboue his debt . Our redeem●r so loueth 〈◊〉 , that hee maketh perpetuall interce●sion for vs : the father so loueth him , that he is neuer wearied , neuer molested with his intercession . This is hee to whom the LORD sware and will not repent , thou art a Priest for euer .

But stay a while , & pound these spices somwhat more O my soule ; dwell a little vpon perusall of this rich piece ▪ what busines is this which is done with so great solemnitie ? wherfore did the LORD sweare ? was it not sufficient for him who is truth , to haue giuen his word ? wherefore also doth he adde that hee will not repent ? can the LORD repent of any thing that hee saith or doeth ? Assuredly no. But all this is to confirme our confidence : that whatsoeuer petitions and importunities are offered in that sacred name , the eternall Father will neuer bee wearie to heare them , neuer vnwilling to grant them . Men doe often repent of their promises , when the performance of them is either aboue their power , or to their disaduantage . But the high wisedome of the father cannot be ouertaken with such ouersight : hee will neuer repent him of his promise ; as knowing right well , both what he promised , and for whose sake . Hee hath consecrated his sonne to be a Priest for euer . Hee is alwayes in his sight , hee alwayes sheweth that holy humanitie , those deepe and wide woundes which he receiued for our sake . This is his perpetuall representation , this the perpetuall intercession which hee maketh for vs : LORD open my mouth to praise thee , who hast opened so many mouthes as thou hast receiued wounds , to pray to thy father for mee .

Blessed be such a redeemer , blessed be such an intercessour ; blessed bee such prouidence and such power , either to preuent our miseries , or to preuaile against them . Cursed be our distrust , cursed our negligence whereby the benefit of our redemption is often lost . The father hath deliuered the keyes of his infinite treasure to his sonne , and our brother ; to our flesh and blood . He hath opened them , he hath power to dispose them so largely as he please , and is pleased to doe it so largely as he can : but wee often faile , either in will to desire , or in capacitie to receiue them .

Indeede the capacitie of our hearts is so narrow and straite , that it seemeth a small thing would satisfie our desires . For when wee pray , wee so pray , that it seemeth a little would content vs : our heauinesse is such , that wee know neither how nor what to desire . So they who are in heauinesse , would bee content with a little comfort : they who are in pouertie , would be glad but of a little reliefe . But GOD thinketh not this enough : For hee giueth aboue all that wee can aske or receiue : no man either can or dare aske so much , as he is both willing and ready to giue . As wee slenderly beleeue , so wee slenderly aske ; but GOD rayneth plentifully vpon the little poore sparkes of our prayers ; and if we can awaite the time , will recompence our stay with inestimable aboundance . GOD is the first who loueth , and the last who leaueth : he neuer forsaketh vs , vnlesse wee ●●rst giue ouer to trust in him , and pray vnto him . This it is to bee GOD ; euen to redeeme and deliuer : and that with greater Maiestie and glory then can bee conceiued . GOD is plenteous in all his workes ; but in none so plenteous as in his great worke of redemption .

It was a merueilous redemption whereby the people of Israel was freed from the seuere seruitude of Egypt : but it was not like this whereof I speake , it was but a type and figure thereof . This redemption is vniuersall ; it hath discharged not one people alone , but all the world : There is no sinne , not onely committed , but possible to be committed , which by this redemption is not discharged . And this is true in regard of sufficiencie ; but in regard of efficacie it perteineth only to the elect ; who are the Church , the true house and familie of Israel . But there can bee no offences , either for number so great , or for qualitie so grieuous , but this redemption is sufficient for them . Can this redemption which is of infinite value , bee restreined to any limits of offences ? Shall not hee whose arme is neuer shortned , be alwayes able to forgiue ? Shall not he who forgaue to one debtor 10000. talents , be alwayes willing to forgiue ? verely in case that debtor had owed more talents , vpon his submission more had bin forgiuen . Such is the pitie of almighty GOD towards miserable men ; that hee neuer reiecteth their vnfained repentance : albeit a sinner be at the height of euill , let him in singlenesse and sinceritie of soule turne to the LORD , and he shall be embraced .

If you finde in the Scriptures any sinnes termed vnpardonable ; as the sinne against the holy Ghost : the sinne vnto death : 1. Iohn 5. for which wee are forbidden to pray : you must not vnderstand it as if they could not bee pardoned , Sect. in 2. d. q. 3. in case the sinner did vnfainedly repent ; for this were no better then bitter blasphemie . Psal. 65. v. 24. & 28. But such sinnes are said to bee vnpardonable , because they deserue blindnesse and hardnesse of heart , and to bee depriued of the effectuall ayde of Grace : because the sinner neuer either turneth or stoppeth , but alwayes runneth forward , from badde to worse . Psa. 69.24.28 . Let their eyes bee blinded that they see not , and euer bowe downe their backes . Let them fall from one wickednesse to another , and not come into thy righteousnesse . Not that GOD doeth positiuely blinde any man , or bowe downe their backes ; but priuatiuelie ; in that hee doeth not enlighten and direct them . His sufficient ayde hee denieth to none ; but by reason of some , e●ther heinousnesse , or obstinacie in sinne , hee denyeth his most speciall and effectuall ayde to some . Hereupon their sinnes are sayde to bee vnpardonable ; because , albeit they might repent , yet they did not .

Wherefore , O man ! to bridle thy broad bouldnesse in sinne , Aug. de vita Christi . c. 3. & 4 vnderstand that there are certaine periods and bounds , which when sinners exceede , GOD leaueth them destitute ; sometimes by denying his effectuall ayde , sometimes by abridging the terme of their life : Psal. 55. For the bloudie and deceitfull man shall not liue out halfe their dayes . When the number of sinnes prefixed by GOD are once exceeded , when the measure runneth ouer , super tribus sceleribus Dam●sci , & super quatu●r non conuertam eum . when the sinner hath digged his owne pitte ; Death shall come hastily vpon him , and take from him both the present and future life at once . Verely hee that hath appointed barres for the proud waues of the sea , hath also set limits and termes to thy sinnes : hee hath prefixed limits for his effectuall grace , but his aboundant redemption is alwayes sufficient .

And therefore ( O feeble sinner ) albeit thou hast offended the most High , and conspired against his Maiestie ; albeit thou hast forsaken his Law , and forgotten his benefits ; albeit thou hast harlotted with thy owne humours , and fouled his honour vnder thy feete ; in a word , albeit thou hast merited more torments then hell canne afford , yet neuer despaire , neuer bee terrified by thy weake suspicions . But abstaine from thy sinnes , let thy will abhorre them ; and then approach with trust to the throne of mercie : and assuredly thou shalt finde grace , not onely sufficient but effectuall for all thy sinnes . For then thy Redeemer by his inualuable blood will free thee from the seruitude of sinne , whereto thou haddest voluntary sould thy selfe ; then will hee take vpon him the paine which thou haddest incurred ; then discharge the obligation which thou haddest forfeited .

But herewith thou must bee incorporate into the family of Israel , namely the Church of GOD ; thou must with Nathaniel be an Israelite indeede , Io. 1. in whom is no guile : for to these onely this redemption pertaineth . Thou must earnestly endeauour first to bridle thy sensuall appetites , and by degrees to mortifie them . Thou must serue GOD in righteousnesse , and both constantly and closely adhere to him by loue . So shalt thou bee rightly disposed to participate of thy redemption : so shall riuers of heauenly riches flowe into thy soule . But whosoeuer is a stranger to this house of GOD , or liuing therein is no part thereof : whosoeuer ( I say ) doeth eyther obstinately or carelesly perseuer in sinne , and neuer regard to disingage himselfe by repentance ; hee shall neuer participate of the infinite treasure of this redemption ; the floudes of GODS mercies and of the merits of his Redeemer , shall neuer enter or approach his soule ; they are sufficient , but not effectuall for his discharge .

And further , so ample and aboundant is this redemption , that thereby the LORD will deliuer his people , not onely from their sinnes and from eternall punishments due to their sinnes ; but hee will finally free them , from the miseries and calamities which in this life driue in their faces . Or if hee deferre this deliuerance for a time , yea , if hee stay vntill hee deliuer them at once , from the calamities of the world and from the world it selfe ; yet is hee present with them all the meane time ; hee refresheth them with his spirit , he sprinckleth the diuine dewe of his Grace vpon them : which maketh aswell their life , as the calamities of their life , not onely tolerable , but sweete . For they who beleeue , although they be faint and feeble hearted ; yet they know , that neither death nor the diuell shall preuaile against them ; because GOD is their Redeemer . This is the office of GOD , thus will hee haue to doe with sinners : to abolish their sinnes , to abolish either their miseries , or the sence of their miseries ; and to create in them rig●teousnesse and life .

And furth●● the LORD doth not only eyther end or ease our miseries , but he doeth more : he conuerteth them to our good . It is a propertie of the greatest goodnesse to change the nature of euill , and to conuert it into good . If a vine bee not pruned , it runneth out into superfluous stemmes and branches ; and growes feeble and fruitlesse in the end . Bee content therefore , that thy desires be pruned with afflictions : It is painefull to bleede , but it is mortall to wither . In this life ( pascimur & patimur ) wee are so nourished with the blessings of GOD , that therewith also wee are nurtured with his crosses .

And shall I tell thee , O my friend ? shall I acquaint thee with an infallible experience , how all the calamities of this life may not onely bee endured , but vtterly broken ? how thou mayest obtaine a most glorious conquest ? This is worth the knowing , and by assistance of grace not vneasie to bee done . The Apostle findeth in one man two : the spirit and the flesh ; the minde and the members ; the soule and the body . These are so chained together as they make but one ; and yet so contrary , as they make two . They are so contrary , as the life of the one , is the death of the other ; the raising vp of the one , is the ruine of the other : whereupon the Scripture saith ; that hee who loseth his life shall saue it . That is , hee who loseth his sensuall life , shall saue his spirituall life . Betweene these two men there is such a perpetual combate , that therupon the life of man is termed a warfare : betweene these two men , all the maine businesse of this life consistes .

Now then , beate downe this mortall and bodily man , breake thy vnbrideled appetites , set aside thy carnall pleasures and desires ; and thou shalt liue peaceably and at sweet content : no worldly troubles shall molest thee . Thou complainest of externall oppositions ; but thy enemies are within , thy proper passions make warre against thee : Vanquish these enemies , and thy complaints will cease . He is a great LORD who commandes himselfe ; hee who commandes , his owne will , is more powerfull then many great kings . Many great kings cannot make their enemies to be friendes ; but this is done by commanding thy will . For wherefore are iniuries and aduersities troublesome to thee ? be●ause thou canst not endure them : thou esteemest them thy enemies , therefore they perplexe thee . But bee friendes with them , and loue them , and then they will not molest thee ; then they will bee pleasant to thy taste , thou wilt be gladde then and glory in them . If worldly troubles bee grieuous to thee , the fault is in thy selfe , it is in thy power to loue them : doe but cutte off the desires of the world , and thou wilt neuer complaine of any worldly thing . Complaine of thy inward desires thou mayest ; but of externall accidents thou canst not iustly complaine , because they cannot hurt thee vnlesse thou wilt . If any thing seemes grieuous to thee , take thy selfe in hand ; chastice thy inward enemies , and thou shalt bee quiet . As moathes consume the cloath , and wormes the wood wherein they breede ; So thy owne concupiscences consume thy heart . They gnawe thy bowels like the vipers broode , and worke out their birth by thy torment and death . It is most infallible , that no man is wronged but by himselfe . Thou art thine owne enemie . Master thy selfe , and thou shalt haue calme quiet and ioy of spirit . As swine will not wallow in drie clay ; so distempered passions will not tumult in a mortified mind .

Open my lippes , O LORD my GOD , that my voyce may vent foorth those prayses to thee , which the boyling desire of my heart canne possibly frame : that it may exhaust the very spirit of my soule in praysing thee for this inestimable benefit of my redemption . Abase me to the knowledge of my selfe , abase mee in the knowledge of my selfe ; to the end that I may aduance to the knowledge of this great misery .

LORD , I haue nothing in my selfe to offer to thee ; either in recompence of all the good which thou hast done vnto me , or in satisfaction of all the euill which I haue done against thee : Whatsoeuer I haue is already thine , as flowing from thy plentifull hand ▪ wherefore I offer them wholly to thee , to be directed to thy seruice . And not onely all that I haue , but I offer my selfe to bee thy perpetuall seruant . That heereafter I no more bend or binde my selfe to accomplish my will , but thine : that I seek not my owne pleasure or aduantage , but what is pleasing and acceptable to thee . LORD , I prostrate my selfe before thy feet , I yeeld my selfe wholly into thy holy hands : deale with me as a Lord deales with his vassall or slaue , dispose of me euen as thou wilt .

But because all this is no more then nothing , I approach with trust to thy throne of grace , and present to thee the most precious oblation , the most rich treasure that can be found in heauen or in earth ; namely , the life , death , bloud , labours , vertues , and merits of my Redeemer : which albeit they were proper to him , in regard of his passion ; yet in regard of his satisfaction , they are more mine then his . I offer to thee , I say , his base birth , his extreme pouerty , his trauailes and banishment , his precious teares , his blessed bloud , his baptisme , his temptation , all the contradictions and rude reuilings of his enemies , all the sowre sorrowes and torments of his passion : the whippes , the crowne of thornes , the nailes , the speare , the crosse and the tombe . I offer to thee his infinite zeale of thy glory , his perfect obedience to thy will , his ardent loue towards vs . I offer to thee , his incredible humility , his inuincible patience and gentlenesse , and all other glorious vertues which sparkled in him , as starres in the firmament , as precious stones in a princes crowne . I offer to thee all his merits ; not as a treasure of others , but as my owne riches by inheritance . His workes were finite , but the merits of his workes are infinite . I offer him wholly to thee ; hee is wholly mine , in that his loue is mine . For when he gaue me his loue , he gaue me himselfe : sith loue is no gift vnlesse the giuer be giuen with it : yea it is no loue vnlesse it be as liberall of that which it is , as of that which it hath .

O holy CHRIST ! the repayrer of our life , the sweetnesse of our soule , the refuge against our calamities ; what flintie heart regarding what thou hast suffered , will not be enflamed with the fire of thy loue ? will not aduance into hope of thy mercy ?

And blessed be thou , O All-powerfull , and All-mercifull GOD ! who hast giuen vs such right and interest in him , that wee may make this oblation to thee , both in thankefulnesse for ALL thy benefits , and in full satisfaction for ALL our sinnes . I beseech thee , O LORD , for his sake , forgiue ALL my sinnes , who for our sake endured ALL the punishments of my sinnes . I will not enquire into the depth of this mystery , but I will embrace it with the loue of my will . The more incomprehensible it is , the more worthy is it the LORD who is incomprehensible ; not onely in himselfe , but in his workes . He hath so loued vs , that he hath done many things for vs , which farre exceed the faculty of our vnderstanding : by which hee hath much more deserued our loue , then by those things which wee are able to vnderstand .

Prayse , and Glory , and Wisedome , and Strength , Dominion , Riches , and Power bee vnto our GOD for euermore .

A SVMMARY PRAYER .

O Almightie GOD ! the beginning & the end ; in whom the beginning and the end are one : when thou diddest fashion and create man , his soule thou diddest frame as of a most diuine matter ; He breathed in his face breath of life . Gen. 2.7 . thy proper breath ; so in a most diuine forme ; euen in thy owne Image . For this glorious guest , thou diddest prepare the palace of his body , Gen 1.27 . not onely commodious for vse , but curiously both framed , and furnished for delight . But afterwardes by reason of his transgression , this palace was turned to a prison : whereby it was much changed in condition . For as if a man for some offence be committed prisoner to his owne house , hee becommeth soone weary of the place , wherein hee tooke much pleasure before ; especially if not onely in regard of himselfe , but in the proper nature his house bee turned to a prison : so albeit the body of man was once a pleasant habitation , yet when by sinne it was turned to a prison ; the soule findeth therein , many miserable molestations .

A prison is a place horrid and vncleane ; wherein the companions are theeues , murtherers , and other malefactours : the place commonly a sinke , whither all the filth of a city doth draine . And albeit a childe born● and brought vp in a prison , and neuer acquainted with other life , will laugh and desport , and not onely take contentment , but delight in that place ; yet if an honest man who knoweth liberty , chance to come there , how is he annoyed with the filth ? How with the vile society which he is constrained to endure ? What friends , what suit will hee make for his discharge ? So they who neuer looked out of their body , are well pleased with the euill qualities thereof . But they who haue conuersed in a heauenly life , and yet are gayled in this prison of mud , and tied to the society of a thousand disordred appetites , as so many malefactors , how vnquiet are they ? how wary ? how desirous to be at liberty ? Heereupon one cried , Psalm . 142 vlt. Bring my soule out of prison , and I will prayse thy name . Philip. 1 And another : I desire to bee dissolued . Rom. 7. And againe : Who shall deliuer me from this body of death .

Out of the deepest dungeon of this prison ( O LORD ) I crie vnto thee : deepely couered with naturall corruption , deepely ouerwhelmed with actuall transgressions , deepely charged both with sence and feare of thy wrath , I streine foorth my voice vnto thee . LORD , thou art alwayes farre distant from sinners , and now out of this deepe distance , I doe not weakly desire thee , but with deepe sighes and groanes from the depth of my heart , I call vnto thee . I haue sinned , and thou hast punished : I haue displeased thee , and thou hast disquieted me ; according to the greatnesse of my sinnes , thy punishments haue beene great vpon mee . Out of this depth both of infirmities and of calamities , with an inflamed spirit , I lift vp my voyce , hands , eyes , and soule vnto thee . Heare me ( O LORD ) who doest no sooner heare then helpe : Oh! let the complaint of my sobbing soule haue accesse to thy gentle audience . Looke not vpon my sinnes and vpon thy iustice ; but looke vpon my miseries , and vpon thy mercies : turn away thy face from me , as I am sinfull , but regard me as I am sorrowfull for my sinnes . Despise not ( O LORD ! ) the worke of thy hands .

For thou knowest of what mettall we are made , thou knowest the bad temper thereof ; thou knowest , not only our weakenesse , but our prone inclination to euill . Insomuch as if thou shouldest examine our actions by the exact ballance , and then smite them by the seuere sword of thy Iustice ; all must despaire ; wee must all bee damned . For there is none so innocent vnder heauen , who canne eyther answere thy Iustice or endure it . Not one canne stand before thee in Iudgement ; not one canne answere one for a thousand .

But thou wilt not bee so rigid and seuere against thy feeble creatures . For with thee abideth not onely Iustice , but also Mercie ; not onely Iustice , for obstinate sinners , but Mercie for the penitent . Thou art aboue measure milde and fauourable to all that repent ; thou canst not deny thy Mercie from any who desire it from an humble heart . And therefore albeit my sinnes presse heauie vpon me , albeit they trouble my soule with many terrours ; yet will I worship thee , with a dutifull and obedient feare . I will hope in thee , but not cease to feare : I will hope , but not presume , and therefore must I feare . I will hope , in regard of thy goodnesse ; I will feare , in regard of my owne euill : I will hope in thee for thy mercies , and I will feare thee for thy iustice .

Vpon these two wings will I flie vnto thee ; with these two eyes will I looke for thee : but my trust addresseth it selfe especially to thy mercy . ●f this mercy thy word hath giuen assurance : thy word expresseth much fatherly affection ; thy word is full of many sweet promises of remission of sinnes : and therefore my trust laieth hold vpon thy word . For were it not a dishonour to a King ? would not people speake shrewdly of him , if hauing promised his pardon , hee would execute men for the same offence ? Assuredly , whatsoeuer some Kings may doe , thou canst not : thou canst not denie thy word , because thou canst not denie thy selfe . Thy iustice will not suffer thee , either to reuoke , or lightly to regard the promises of thy mercy , in case we apprehend them in seasonable time .

And therefore I will not be either betrayed by pleasures , or benummed by sluggish sloath : I will not suffer time to passe , vntill time shall be altogether past : When there cannot possibly be any harme in haste , I will not aduenture vpon the dangers of delay . O LORD my maker ! Quicken me with thy inciting grace , that I may with all speed addresse my selfe both to entreat and to embrace thy mercy ; that I may timely begin to attend vpon thee . For albeit no part of my life should be either shortned or mispent ; Albeit I should be most couetously carefull to imploy euery minute thereof : yet is man too mortall to attaine performance of the least part of his duty to thee . And although I bee not presently releeued , although for a long time thou with-holdest thy helpe ; let not my hope be wearied in wayting for thee ; let me both patiently and constantly expect thy pleasure .

And so must all doe who sincerely serue thee ; who put their trust in thy word : and so they shall neuer be disappointed of their hope . For not only thy Mercy is most faithfully assured by thy word ; but thy Iustice also is plentifully satisfied , by the inualuable blood of our Redeemer : which is so noble and precious in thy sight , that there neither are , nor can be any sinnes , for expiation of which it doeth not suffice . It openeth the gate of grace to all that repent ; it excludeth none , it sufficeth for all . Let no man feare the multitude of his sinnes ; this Mercy and this Redemption doe infinitely surmount them : they infinitely ouerballance the sinnes of all men , in case they repent . LORD ! thou art a great Physition ; thou knowest all our sicknesses , and art most expert in all sorts of remedies . Whatsoeuer our diseases are , neuer so grieuous , neuer so desperate ; thou hast variety of remedies in store , and knowest right well how to applie them : thy Mercie and thy Redemption thou hast alwayes at hand .

Wherefore with all feare and reuerence which my weakenesse is able to apprehend , I resort now to thy throne of Grace ; most humbly entreating thy Mercie , and the benefit of thy plentifull redemption . Repell mee not from thy presence , I beseech thee ; vntill I bee reconciled to thy fauour . For I am no stranger to thy house ; I am one of thy people , a citizen and member of that Church , which thou hast so aboundantly redeemed . Grant mee ( O gracious GOD ! ) a longing desire to be with thee ; for whosoeuer desireth to be with thee , shall be welcome to thee ; whosoeuer desireth not to be with thee , shall neuer approach thee . Deliuer mee from all my sinnes ; deliuer mee from al the calamities which I suffer in this life : and enroll mee for the life to come , among thy blessed elect Citizens of Heauen . That as heere with sinners I pray vnto thee , so there with thy Saints I may eternally prayse thee .

AMEN .

Prayse , and Glory , and Wisedome , and Strength , Dominion , Riches , and Power be vnto our GOD for euermore . Amen .

LONDON , ¶ Printed by IOHN BILL . M. DC . XXIII .

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