Dauids learning, or The vvay to true happinesse in a commentarie vpon the 32. Psalme. Preached and now published by T.T. late fellow of Christs Colledge in Cambridge. To which is prefixed the table of method of the whole Psalme, and annexed an alphabeticall table of the chiefe matters in the commentarie.

THE HIGH-WAY TO HAPPINES : Contayning THE EXPOSITION OF THE 32. PSALME . THE ARGVMENT .

A Psalme of DAVID to giue instruction .

INscriptions are as keyes to open a doore into the Psalmes . This Title agreeth with the Argument of this Psalme . For it is the chiefe wisdome and learning of the Church , to know how to come to be happy , as this Psalme teacheth , which in the inscription is commended : First , From the matter . Secondly , The Author . First , The matter , that it was Dauids learning , and penned to teach the vnlearned : for it is not the will of God , that the vnlearned should want knowledge . Yea such a learning as is not euery-where to be had , but onely is to be drawne out of the Word of God . For nature and humane reason teacheth it not , nor can vnderstand it , no nor can endure to heare , that God should not respect any worthinesse or merit of man , but freely forgiue sinne to make a soule truely happy . Secondly , The Author was Dauid , here named , that we might know , that this chiefe doctrine of all other was not framed or deliuered to the Church from an obscure and vnknowne Author , but proceeded from the holy Ghost , who guided the Pen-men of Scripture : and by this Pen-man commended also to the vse of the Church , that so our faith might be more certaine : for neuer can the heart bee stable in any doctrine , which it is not perswaded to bee an Oracle of God . Whence obserue .

First , That as all the Scripture is profitable for doctrine , instruction , and comfort , so more especially the booke of Obserue . Psalmes , being inspired by God to this purpose , and All vse of Psalmes must edific . therefore must all of them in publike or priuate vse tend to our edification . First , In the publike vse of the Congregation , 1. Cor. 14. 15. I will sing with the Spirit , but with vnderstanding also , and 26. When yee come together , as any hath a Psalme , let all bee done to edifying . Secondly , In priuate ; either in the family , Ephes. 5. 19. Col. 3. 16. speaking and admonishing your selues with Psalmes , &c. or apart alone . I am . 5. 13. Is any merry ? let him sing : prosperitie must not force vs to forget God , but remember his louing kindnesse . Hence haue we the examples of the Disciples of our Lord , singing a Psalme after the receiuing of the Sacrament together with himselfe , Mar. 14. 26. And Paul and Silas in prison sung to God , Acts. 16. 25.

To confute such as set out filthy , amorous , and lewd Ballads and Songs , Fictions , Loue-bookes , &c. which tend to the corrupting of men and youth especially . Dauids songs tended to instruction in the highest point of heauenly wisedome , and the vse of these would bring the other out of request : and it should teach Parents , that would not haue their Childrens bodies poysoned , to be much more carefull their mindes bee not herewith infected .

Secondly , Their sinne is iustly condemned , who either in publike or more priuate meetings sit like cyphers or mutes , when Psalmes are sung ; who neither sing themselues nor attend to those that doe , nor haue any care to helpe their vnderstanding or their affections , but are as senselesse as the seats they sit vpon : these highly take the name of God in vaine ; or else they runne out at the Psalme , as not concerning them : hath the Lord fitted the Psalmes forthy instruction , and darest thou despise that high learning offred in them ?

Thirdly , Those who in singing onely respect the storie of the Psalme , as they doe other Scriptures , not instructing , comforting , or admonishing themselues by applying the matter to their hearts , but sing without all grace in their hearts : and lastly , those that respect in these songs musick more then matter , that are led away by sound , not by sense ; by the eare , not by the heart ; that are filled with vanitie , not with the Spirit , and sing to man , not to God .

Secondly note , that Dauid , though furnished with varietie of learning , accounteth none learning but this , being Obseru. 2. indeed a speciall knowledge to be instructed , and instruct No learning to Dauids learning . others in . He calleth all conditions of men to learne this doctrine , which so neerely concerneth all , and is of such speciall vse , as without it , euery thing increaseth a mans miserie , and hauing it , he is onely happy . Hence is this knowledge called wisdomes , or knowledges , Prou. 9. 1. as though it contayned all comfortable knowledge in it .

And indeed if we measure knowledge by the vse , that must needs be the best that makes vs best , and brings in best profit ; but that doth this learning : for how vaine are the deepest Philosophers in all their knowledge ? What are they but lyars , while without this they dispute of truth ? Vicious persons , while they entreat of vertue ? Ignorant , while they dispute of knowledge ? and miserable Creatures , while without it they grope at true blessednesse ?

What were a man better , if he were able to comprehend the frame of the World , measure the parts of the Earth , to discourse of the course and motions of the Starres , if the sense of vnpardoned sinne proclaime himselfe a damned wretch , and a guiltie conscience tell him to his face , that Heauen is ashamed of him , the Earth is weary of him , and his owne sinnefull burthen beares him downe to Hell ?

What profit were it to be able to discerne all diseases , and all remedies , and attayne all the skill of physicke to cure the body , when a mans owne soule is wounded to death without remedie ?

What helpeth it to bee wise in worldly matters , and skilfull in cases of Law , to auoid vniust sentences and wrongs , when a man is condemned in himselfe , by the comfortlesse accusing of his owne conscience ?

See the vanitie of rich and worldly men , that spend their dayes in gathering perishing riches , and drop into Vse . the graue before euer they thinke of this Learning : and the folly and madnesse of the most , that count nothing worthy to be knowne but these earthly learnings ; spend all their time and studies in them as the Heathens did , till they become almost as heathenish .

Secondly , The shame it is of many profound Scholers , who in their ministrie seeke to be approued for other learning , in Tongues , Fathers , Arts , &c. ( which in their places are excellent gifts : ) but this onely skill , this Danids learning , how to direct a troubled conscience to his peace , and a miserable soule to his happinesse , is not their aime ; they haue no skill nor will this way .

Thirdly , And hearers who would bee taught in any learning but this , admire any teaching but this , whereas onely this can make them wise to saluation , and only this knowledge hath life eternall accompanying it : that is , a learned tongue , that studieth out cases of conscience , and speaketh a word in due season . This is the learning and instruction of this Psalme , and therefore is worthy all our attention and diligence to carry away the seuerall instructions of it . So much of the Inscription .

VERSE 1. 2.

Blessed is he whose wickednesse is forgiuen , and whose sinne is couered .

Blessed is the man , vnto whom the Lord imputeth no sinne , and in whose spirit is no guile .

This Psalme hath two parts . 1. A generall doctrine . 1. Propounded in the two first Verses . 2. Expounded in the three next . 2. The general vse , which is four-fold . 1. Concerning prayer , vers. 6. 2. Affiance in God , vers. 7. 3. Obedience to God , v. 8 , 9 , 10 4. Praise of God , which is the end of all , verse last .

The generall doctrine is first set downe in the precept in the two first Verses ; and secondly , proued by example in the 3 , 4 , and 5.

The doctrine in the Precept is this . That eternall happinesse ( called in the Text Blessednesse ) standeth in the forgiuenesse of sinnes . Which forgiuenesse of sinnes is set forth by three phrases , tending al to expresse the same thing , namely the perfect iustification of a sinner in the sight of God , whose sinne is here said , first , to be forgiuen : Secondly , couered : And thirdly , not imputed : and then amplified by the inseparable fruit or companion of it , which is the sanctification of the soule , in these wordes ; And in whose Spirit is no guile .

First therefore , we are to speake of the person , and secondly of his blessednesse . The person is he , whose wickednesse is , first , forgiuen : secondly , whose sinne is couered : thirdly , whose sinne is not imputed : and fourthly , In whose spirit is no guile .

VERSE 1. Blessed is he whose wickednesse is forgiuen .

THe word translated Wickednesse , signifieth sinne in an high degree , and is in Scripture vsed for disloyaltie or treason to a King , disobedience to Parents or Masters , perfidiousnes or treachery to such friends , as to whom we owe the greatest testimonies of thankefulnesse .

The second word translated Forgiuen , signifieth to bee loosed , eased , or lightned . Wherein is implyed this point of doctrine , that

Sinne is an intolerable burden , which oppresseth the Doctrine . sinner with an infinite weight . The Prophet Isay calleth

Sinne is an intolerable burden .

Isay 1.

the people of his time , a people laden with iniquitie : and our Sauiour calling sinners , doth it in this forme , Come vnto me all yee that are heauy laden .

Heb. 12. 1. Sinne is said to prosse downe . In which sense also the day of sinnes finall destruction , is called the day of refreshing , and of finding rest to our soules .

And that sinne is such a burthen , it further appeareth by these reasons following .

First , because it presseth downe impenitent sinners into Reasons . Hell , and there for euer holdeth them vnder condemnation ; nay , the weight of it pressed the Angels themselues from heauen , who are now held vnder chaines of blacke darkenesse for euer .

Secondly , it bringeth such a burden with it as all creatures cannot stand vnder , namely the wrath of God , which makes sinne so heauie , the which being laid vpon Christ himselfe , hee felt such a loade as made him sweat water and bloud .

Thirdly , it is attended with the burden of conscience , which it burdeneth with terrors , feares , accusation and guiltinesse ; the weight of which is so heauie , as Salomon saith , A wounded conscience or spirit who can beare ? all other infirmities the spirit of man can sustaine , but this is impossible .

Fourthly , it burdeneth the sinner , first , with the burden of Gods word , which are the curses and threats of the Law ; and secondly , with the burden of Gods hand , which are the load of affliction and executions vpon sinners , Verse 9. by which he breaketh the wicked , and bendeth his children towards their dutie .

Fifthly , as a burden it keepes vnder the sinner , that he cannot bestir himselfe in good duties , nor walke in Gods wayes . But with this difference : the wicked moue not at all , the godly but weakely ; they feele it not nor complaine , these grone and sigh and cry out , Oh who shall deliuer me ? the good I would doe I cannot : the euill I hate , I doe . And if the sinnes of the godly repented of be so heauie , what are the sinnes of impenitent sinners ?

There is no libertie in sinne , but bondage ; it bindeth to the curse , to guiltinesse , horrors , shame and sorrow : Vse 1. none are such slaues as sinners , and yet they thinke there can be no freedome , but when they may doe what they list , and are indeed the sonnes of Belial , that is , men lawlesse , or without yoke : but by such Libertine courses they lay the most heauy yokes vpon themselues ; all the Mountaines in the world wil be nothing to their burden .

Labour to feele this burden , which is heauier then all Vse 2. the grauell on the Earth , and sand in the Sea . Neuer a one here present , but we are laid vnder the burden of Adams transgression , vnder the weight of our owne corruption , originall and actuall sinne , vnder the burden of the wrath of God , of accusing consciences , of Gods curses threatned and executed , bound hand and foote as men ready to be pressed to death ; are wee senselesse and feele none of this weight ?

If a man lay vnder an hundred or six hundred weight , and neuer felt it , nor groned , nor struggled , to get from vnder it , he is a dead man ; so hee that carries the burden of his sinnes , and feeles no danger , no bondage , grones not vnder the Law of his members , is senselesse of his imperfections and corruptions , this man is dead while he liueth , as Paul speakes of widdowes laden with lusts , and liuing in pleasure ; so this man abides vnder death till this houre .

What is the reason then , that the most men neuer feele Quest. this burden ? neuer felt doubting nor trouble of conscience ? nor torment of heart ? they loued God euer , they haue grace at will , they serue God as well as the best , they beleeue strongly , they want no oyle in their lamps ; they would be sorry to be tempted as some are , to bee so mopish and pensiue ; they haue peace in their consciences .

The reasons are : First , because they are dead without Answ. the life of God and grace , without sense and feeling of Why men feele not such an heauy burden as sin is . this heauy burden , which is felt onely by grace , not by corruption ; and according to the measure of grace is the measure of this sense : the lesse sinne is felt , the lesse grace ; and so mayest thou accordingly iudge of thy selfe . What is the reason that men can cry out of the stone in the reines , but neuer or seldome of the stone of the heart , but because they haue naturall life , which affects them with the sense of the one , but want supernaturall life , which should strike them with the sense and paine of the other ? A spirituall burden , no maruaile if it bee not felt of them , that are all flesh , destitute of the spirit .

Secondly , they see not their sinnes in a right glasse , but in a false glasse , which lets them see them onely in the profit or pleasure ; or as in one of those trunke optick glasses , which make great things very small , and things at hand as if they were farre off : whereas if they did behold sinne in the true glasse of the Law , and of the curse of God , of the eternall damnation of sinners , and of Christs death for sinners , they would not account any sinne small , nor the iudgement of them farre off . This sight and view of sin makes the godly cry out , and continually bewaile the captiuity they are in , as Paul himselfe did , who was aliue without the Law , but the Law strucke him downe , and made him cry out of himselfe as a miserable man .

Thirdly , most men neuer meditate of their owne estate , nor consider of their owne condition , to apply the Law to their liues , to see their crookednesse and faylings , as they doe who are in the way to happinesse ; they want will or skill , time or conscience ; if it hap well , so it is . The godly meditate of their owne estate , and apply the Law to their owne sinnes , which made Dauid , Psal. 38. 5. cry out , that his sinnes were too heauy a burden for him to beare : so , could men try their owne strength with the burden of their owne sinnes , they would come to a little more quicke sense of their estate ; and with holy Dauid here pronounce him a happy man that is eased .

Fourthly , the strong man is gone away with all , and hence comes in this vnfeelingnesse and peace , and he luls men asleepe in false perswasions , wherein they goe on vnto death . What say many miscreants ? Hell is not so hot , nor sinne so heauy , nor the Deuill so blacke , nor God so vnmercifull , as the Preachers say : or if all this were so , they are not alone , others haue as heauy burdens as they , they shall haue company whatsoeuer become of them : and though they heare the burden of the Word of the Lord daily , and see the burden of his hand lie heauy vpon others , yea and often vpon themselues , yet are they as senselesse as dead men , vpon whom if you lay all the weight of the earth , they feele nothing .

O beware of this fearefull iudgement , which is a great part of this burden , the which the lesse it is felt , the greater it is , and know that there is no man , that shall not feele the burden of his sinne one time or other , though the wicked doe neuer , till it be too late . Shall the Lord himselfe be pressed vnder the burden of thy sinnes , as a Cart laden with sheaues , and art not thou ? Amos 2. 13. shall all other dumbe and senselesse creatures grone vnder the burden of thy sinne , as Rom. 8. 20. and art thou thy selfe more senselesse then they ?

Feeling this burden , seeke meanes to be deliuered and Vse 3. disburdened ; and this will he doe , that findes this burden pressing and oppressing him . The meanes is , to come to Christ as he calleth , Matth. 11. 28. Come vnto mee , all yee that are weary and laden , &c. Come , not with the body and feet , but with , first , Repentance : secondly , Faith .

First , come in confession of sinne and godly sorrow , Meanes to be disburdened of sinne . come groning and bewayling thy sinne and estate , come creeping to God with thy burden on thy backe ; confesse thy sinne and forsake it , this is the way to finde mercy : thus Dauid found ease , vers. 5.

Secondly , come in Faith , hungring and thirsting after righteousnesse ; lay hold on Gods mercy and Christs merit , which are as two shoulders to beare it quite away . Feare not , but , as the people said to Bartimeus , Be of good comfort , he calleth thee . He calleth thee in the Word , he giueth a gracious promise , Come to me , I will ease you ; he sealeth vp his promise by the Sacrament , in which thou shalt finde him ready to giue thee ease , that longest and gronest after him . Doth any sinne oppresse thy conscience ? thou hearest and seest in the Word and Sacrament , how he was made sinne , that is , a Sacrifice for sinne for thee . Doth any burden of misery or crosse , inward or outward presse thee ? hee offereth himselfe to ease the laden , to pacifie the perplexed conscience , to strengthen the heart , and to remoue or mitigate all our burdens for vs ; according to the prophesie , Isay 53. 4. 11. He hath borne our infirmities and carried our sorrowes : the word is sebalon of sabal , to carry as a Porter doth a burden , vsed in both places .

But alas ! euery man must carry his owne burden : Obiect . how then can Christ ?

Legally euery man must carry his owne , the Law requireth Answ. personall obedience and satisfaction : but Euangelically Christ our suretie beares them , and therefore come to him in the Word and Sacrament , with Faith and Repentance .

Once finding ease of this burden , lode thy selfe no Vse 4. more : Christ hauing cured the blinde man , and eased him of that burden , bids him , Goe thy wayes , and sinne no more , lest a worse thing befall thee . Heb. 12. 1. The Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . aduiseth , if sinne presse downe , and so incumber vs , to cut off this compassing sinne .

If a man be to deale with a great burden , he will once or twice try his strength with it ; if it bee too heauy for him , he will let it alone . Hast thou euer felt the ouer-burden of sinne , euen the least : ( with which , haddest thou the strength of all Men and Angels , thou couldest not encounter , nor stand vnder it ) and wilt thou againe meddle with it ? Besides , hast thou not , when thou art at the lightest , sufficient burden of that originall sinne , of which Paul said , Rom. 7. 21. Euill is present with me ? it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lies euery-where vpon thee : and of actuall sinnes without number ? that still in stead of disburdening thy selfe , and lightning thy lode daily , thou addest to the heape , and it is neuer big enough , as though all thy sinnes had no weight at all ?

O , but this is nothing , a small sinne , an oath , an idle Obiect . word , rash and hasty anger , to play the good fellow , to drinke with my friend , lose my time , credit , &c.

If thou couldest bring me an instance of any one sinne Answ. that had no weight , thou shouldest haue good leaue to wed thy selfe to it , neuer to depart : but no sinne is so small , but hath such a weight as will presse to the bottomelesse pit ; bring me any sinne the wage of which is not death ; an idle word , for which thou must not giue account ; any tricke of youth , for which thou shalt not be brought to iudgement . Sand , euen euery little sand hath his weight , and , though small in quantity , yet if great in number , will drowne the ship of the greatest burden : but what if all the sands of the Sea-shore were in one ship ? must it not sinke ? and are not thy sinnes for weight and number , like the sands of the Sea-shore ?

If sinne be such a burden , then helpe thy brother from vnder this burden : the Law of God enioynes thee to Vse 5. helpe and pitty the beast of thine enemy , if thou see it faint vnder a burden , and , a mercifull man is pittifull to his beast ; and oughtest not thou to helpe much more , and pitty , and ease to thy power , the burdened soule of thy brother ? hast thou more sense of the groning of a beast , then of thy brother ? Gal. 6. 2. Beare yee one anothers burden , and so fulfill the Law of God . Ephes. 4. 2. Support one another through loue ; that is , first , beare 1. Thess. 5. 14. with their wants and weakenesses , their infirmities , &c. Secondly , put vnder thy shoulders to helpe to beare their necessities : another part of the burden of sin , Rom. 12. 13. Thirdly , helpe his burden of sinne from off him , by admonishing , reprouing , exhorting , and praying . Thou shalt plainely reprone thy brother , and suffer not sin vpon him . Oh , how vnmercifull are they , that make but a iest of mens sinnes ? Would wee laugh , to see a man pulling a mill-stone vpon himselfe , and crushing himselfe all to pieces ? Iude wisheth vs to pull others out of the fire , and not to throw them in . Others there are that force men to sinne , as to drinke more then one can beare ; and so he doth indeed , hee drinkes the poysoned cup of Gods wrath . Doest thou reioyce to draw thy friend to drinke a cup of poyson ? thou art a murtherer of his soule and body . Masters that force their seruants to breake the Sabbath , whereas they ought to helpe them from vnder their burdens , they lay heauier lodes on them .

If sinne be such a burden , take knowledge of the infinite Vse 6. loue of God and Christ , who hath taken vpon himselfe all thy burden , and be thankefull .

How ? Quest.

First , By becomming Gods seruant , and taking his Answ. yoke on thee , that is sweet and easie : will any mans seruant suffer another man then his Master , to lay burdens and oppresse him , and make him his drudge ? Doest thou professe seruice to God , and yet let Sinne and Satan toile thee with such infinite burdens , vnder which thou canst not stand ? yeeld thy selfe to Gods Will and Word , and this will ease thee of those burdens . Secondly , walke as a man released of thy heauy burden , and now at ease and liberty : How thankfull was Dauid when he escaped the burden of one sinne ? 1. Sam. 25. 22. Blessed be the Lord , and blessed be thy counsaile , and blessed be thou , who hast kept me this day from shedding innocent bloud : and as Peter was rauished with ioy , when the Angell vnburdened him of his bolts , and set him free out of prison , Acts 12. so must thou admire the goodnesse of God in this thy release from a far more miserable burden and bondage . Thirdly , because thou hast still some burden of corruption , which incumbreth the best , thou must be still lesning it , and see that it bee in continuall consumption . Fourthly and lastly , desire Christs comming , when all the burdens of sinne , all the guiltinesse , the filthinesse , the molestation , and corruption of it shall be abolished , and thy selfe set into the perfect liberty of Gods sonnes , to enioy the fullnesse and highest degree of that blessednesse , which our Prophet Dauid here pronounceth vpon all them that are loosed and eased , from vnder the burden of their sinnes .

And whose sinne is couered : ]

THe second phrase followeth , by which the remission of sinnes is set forth .

How can sinne bee couered , since God seeth it , and Quest. cannot but know all things , past , present , and to come ?

God is al an eye , and nothing can shut his eyes against Answ. his will ; but then sinnes are said to bee couered , first , When they come not into account . Secondly , When Tum tecta peccata dicuntur , cum Deus nolit punire , August . God doth not punish them . Thirdly , When Christs obedience , actiue and passiue , is as a vaile or couer , so hiding them as though they were not at all . To this purpose , the Lord promising to his people free remission of sinne , vseth this phrase , I haue put away thy transgression like a Isa 44. 22. cloud , and thy sinnes as a mist : that looke as the Sunne or Winde disperseth darke clouds , and makes the heauens as faire as if they were neuer clouded : so the grace of God disperseth the sinnes of his people , which as a cloud couered and hid his face from them .

This phrase of couering sinne , implyeth two things : First , that sinne is a most odious thing in the eyes of God . Secondly , that euery man , that would be happy , must haue something to couer and hide it from his eyes .

First , Sinne is an odious thing . Doctrine .

First , because of the filthinesse of it , signified , first , in Sinne a most odious thing . the legall washings , lauers , purifications of garments , vessells , persons , &c. Secondly , in the comparisons , wherein it is likened to leprosie , to filthy clouts , to the Leopards spots , and to the Black-Moores skin . Thirdly , in those many Petitions ; Wash me , clense me , purge me with hysope , &c.

Secondly , looke what way a man can , it is filthinesse ; first , in respect of God , whose Law is violated and broken . Secondly , of the sinner himselfe , whose soule and conscience is defiled , and euery thing that he toucheth , till his sinnes be pardoned , as the Leper in the Law was till he was clensed . Thirdly , in respect of others ; by giuing scandall , and occasioning vncleannesse , and filthinesse in others , by example and imitation .

Thirdly , it is odious ; because it is a shamefull nakednesse , which it euer carryeth with it . Adam and Eue before their sinne were naked , but not ashamed ; presently sinne makes them see , and shame in their nakednesse , and sew Fig-leaues to couer them .

The Israelites making the Calfe , were naked ; that is , Exod. 32. destitute of that holinesse , which should haue beene in Gods people , and of the protection and fauour of God : the nakednes of their soules made them naked to iudgements . Yea , the best fruit of sinne in those , whom God raiseth vp by repentance , is shame and sorrow . What fruit Rom. 6. 21. had you of those things , whereof yee are now ashamed ?

Labour to see thy filthinesse , of nature and of practice , Vse 1. of knowledge and ignorance , of youth and of age , and cry out with the Leper , I am vncleane , I am vncleane , and run the next way to the lauer of the Church , the Fountayne which is opened to Ierusalem and Iudah , namely the bloud of Iesus Christ , which clenseth vs from all sin ; here only is the purification of all vncleane issues . And adde hereunto the daily and diligent vse of all the meanes of sanctification ; get thee to the cleane waters ; first , of Faith , which purifies the heart . Secondly , of the Word of God : Yee are cleane by the word which Act. 15. I haue spoken . Thirdly , of prayer , Psal. 51. 2 , 3. Wash me throughly from mine iniquity ; clense me from my sinne , purge me with hyssope , &c. These are the faire crystall waters , the only cleere and mundifying waters , That runne from vnder the threshold of the Sanctuary .

If sinne bee such a shamefull nakednesse , bee not the Vse 2. seruant of sinne : this is the Apostles reason , Rom. 6. 21. What fruit had you in those things , whereof yee are now ashamed ? Beware of boldnesse in sinne , be not impudent in it , but ashamed of the nakednesse of it . Bold sinners Ieremie compareth to the shamelesse Whore : Thou hadst Ier. 3. 3. a Whores forehead , thou wouldst not be ashamed . The Sodomites were impudent and shamelesse in their brutish sinne , and this was the height of it , that brought fire and brimstone .

Yet it is not euery shame , which is commendable . Caine was ashamed , but repented not ; A thiefe is found and ashamed , but abides a thiefe still , saith the Prophet . Ier. 2. 26. But the profitable shame of sinne is that which bringeth repentance : hereof speaketh Ieremy , chap. 31. 19. After I conuerted , I repented , I smote vpon my thigh ; I was ashamed , yea euen confounded .

Let it teach vs to couer and array our selues with the Vse 3. contrary vertues , and to embrace righteousnesse , pietie , and vertue : these make not ashamed . Whosoeuer calleth vpon the name of the Lord , that is , is a pure worshipper , shall not be ashamed . Continue in well-doing , and seeke eternall life ; this brings glorie , and honour , and immortality , Rom. 2. 7.

Euery man that must be happy , must haue something to Doctrin. 2. hide and couer his sinnes from Gods eyes ; and nothing in the World can doe it , but Christ and his righteousnesse , typified Euery one must get a couer for his sin . in the Arke of the couenant , whose couer was of gold , and called a propitiatorie , that looke as that couered the Tables , that were within the Arke ; so God couers our sinnes against those Tables : so in the cloud couering the Israelites in the wildernesse , signifying God couering vs from the danger of our sinnes .

Hence Christ is called a garment , and wee are commanded , First , to buy this garment , Reuel. 3. 18. I counsell thee to buy of me gold and rayment : that is , doe as men doe in buying of the commodities they want : First , see thy want of it , by viewing thine owne nakednesse . Secondly , esteeme it in the iust value of it : and thirdly , exchange all thy sinnes for this righteousnesse . Then , secondly , to put it on , Gal. 3. 23. that is , by Faith , and Repentance , 2. and with Christ to put on the graces of his Spirit . Col. 3. 12. Put on tender mercies , kindnes , humblenesse of minde , &c. We must buckle Christ to vs , and neuer put him off againe .

This garment , first , hides our nakednesse : Secondly , protects vs from the iniurie of weather and Gods wrath . Thirdly , it gets a blessing for vs , as Iaacob did in Esaus garments .

This teacheth vs how to iudge our selues , namely , so Vse 1. farre as we are not found in Christs righteousnesse , to be most vnhappy and lothsome creatures , yea the vilest of all , the Deuill and the Damned excepted . Our sinne vncouers vs , and turnes vs naked into Gods wrath : if once hee fixe his eye vpon it , it makes him destroy his creature , it couers vs with shame and confusion .

But how farre are men from seeing their estate ? how miserable in not seeing their miserie ? neuer perceiuing how naked and vncouered they be . Were it not thus , how durst they prouoke the eyes of Gods glorie ? Isa. 3. 8. Doubtlesse Ierusalem is fallen , and Iudah is fallen downe , because their tongue and workes are against the Lord , to prouoke the eyes of his glory . They durst not sinne as Zimri in the sight of God , and of Gods people , in the sight of the Sunne , and in the cleere day ; by horrible vncleanenesse , drunkennesse , thefts , blasphemies , and the highest contempts of God , as they doe . But blindnesse in sinne makes sinners so bold and impudent , that they shame not in most flagitious courses .

But farther off are they from happinesse , that iustifie , defend , and glory in their sinnes . A good man cannot abide the shape of his owne sinnes : for he seeth himselfe a mishapen creature by them , whereupon he daily seeks a couer for his deformity , and thinketh no couer sufficient : But many wretches are senselesse and shamelesse , and glory in nothing but in their shame , and shame at nothing , but that which should be their glory .

If thou wouldest be happy , neuer be at rest till thou Vse 2. hast obtayned some sound assurance , that thy sinnes are couered .

Here many deceiue themselues , and shrowde themselues in false couers . First , some if they can couer them before men , and hide them from mans eyes , if no man remember them thereof , all is well , they forget them and the danger is past : but a good man would rather haue his sinne put out of Gods sight , then all the worlds ; hee stands not , nor falls to men , but to his owne Lord . Oh looke to thy cleanenesse , or vncleanenesse before God , discouer the matter to the Physitian , be sure that no man sinnes without witnesses , at least God and his conscience seeth him .

Secondly , some thinke a ciuill life a good couer , if they liue honestly and neighbourly , and doe no harme , though they sinne , God will spare them . This is a false couer of simple men , like Adams fig-leaues : God can and doth see many a wicked heart through a ciuill life .

Thirdly , others labour to couer their sinnes by ceremonies ; they giue almes , say some prayers , doe some good deeds when they die , &c. but all this is as thin a couer as the former .

Dan. 4. 24. Breake off thy sinnes — by mercy toward the poore . Obiect .

This shewes not the cause , but the meanes of pardon . Answ.

Secondly , he speakes not in regard of God , but of Men , against whom he had beene tyrannicall , to whom hee counsells him to make some satisfaction , by this meanes to manifest the truth of his repentance , but not that he could satisfie God . Neither can Saints , Angels , Merits , or humane Satisfaction , couer sinne , which is the Popish couer . The sound couer we speake of , is aboue all that Man or Angell can bestow on vs . I counsell thee to buy of me gold , and rayment , to couer thy filthy nakednesse . Reuel. 3. 18. Meanes to get thy sinne couered , are these .

First , labour to see thy sinnes in the numberlesse number and horrible nature of them , and what a fearefull Meane to get sinne couered . thing it is to haue God beholding them : for no Leper can bee so vile and lothsome in thine eyes , as thou art in his , while thou art in thy sinnes vncouered .

Secondly , vncouer them often to God by humble confession ; the more thou vncouerest them to him , the more thou couerest them , and the more will hee couer them : and withall haue them often in thine owne eyes , if thou wouldest not haue them in Gods ; for both these are ioyned as helpes one to the other . Psal. 51. My sinnes are euer in mine eyes ; and then followes ; Against thee , against thee haue I sinned : thus iudge thy selfe , if thou wouldest escape Gods iudgement .

Thirdly , because the whole life of a Christian is a way to blessednesse , euery one must euery day bee carefull in couering somewhat : daily corruptions shew a necessitie of daily couerings , the best of Gods Saints , after that they had a couer , still prayed to be couered , and Christ those , who haue God to their Father , to pray for forgiuenesse of sinnes . Dauid , after sinne pardoned , still prayed , that the Lord would couer the sinnes of his youth .

Fourthly , hee that would haue God couer his sinnes , must couer his brothers sinnes so much as he can . Men haue nimble eyes to rip other mens sinnes to the bottome , whereas loue would couer a multitude of sinnes . Can we looke for a Sea of mercy from God , and will not let one drop fall on our brethren ?

VERSE 2. To whom the Lord imputeth not sinne : ]

THis is the third phrase , wherein the Prophet setteth down free remission of sinne . In the words are two things ; first , what must not bee imputed ; Sinne. . Secondly , who must not impute it ; the Lord .

But before wee enter into the phrase , one question may be mooued .

Why doth the Prophet vse such variety of phrases , as , Quest. easing , couering , not imputing of sinne ? any one seemed enough to expresse his minde .

For sundrie weighty reasons : as , First , to shake , if it Answ. were possible , the drowsinesse and deadnesse of men , who are without sense of this doctrine : for the most haue cast their conscience on a sleepe or slumber ; and while they turne away from the iudgements of God , or fauour their owne lusts , are farre from seeing the danger of sinne ; and their vnfeelingnesse causeth them to sing peace to themselues : therefore the Prophet implying sinne to be , first , an vnsupportable burden : secondly , a lothsome nakednesse and filthinesse : and thirdly , a desperate and infinite debt , would driue out the lazie to seeke peace with God , and neuer hold such peace with their sinnes .

Secondly , to shew how hardly a troubled conscience receiueth comfort in this perswasion , that his sinnes are forgiuen , and therefore needeth more force and perfwasion ; whence it is , that as needing a speciall prop , in the Lords prayer , that Petition is backed with a reason , Forgiue as we doe for giue : and secondly , we haue not only Gods promises for this Article as for others , but his oath also : for hee hath sworne to put away our sinnes , though he cannot lie , that wee might haue strong consolation .

Thirdly , that by all these formes of speech we might conceiue a plenaric pardon and full remission of all sin , guilt and punishment , temporall , and eternall . If we be eased , then the punishment is forgiuen as well as the fault ; else were there little ease . If God see it not , hee seekes out no rods for it . If the sinne be couered , so are we also from punishment . If the Lord impute not sinne , how can he iustly punish it ? only guilt bindes to punishment , but here is no guilt ; it is forgiuen , it is couered , it is not imputed . Besides , remission and satisfaction are opposite ; that is not remitted , which is punished .

Lastly , the Apostle addeth , Coloss. 2. 14. that the bill or bond is cancelled : if the hand-writing be cancelled , there remaines no action . Fourthly , to note the persons to whom , and the degrees by which this happinesse is attayned . The persons are such as are weary , laden , burdened , and broken-hearted ; those , not who lye snorting and sleeping in sinfull pleasures , nor such as swell in conceit of their wealth and righteousnesse , are puffed with an opinion of felicitie ; but such as see their pouertie , and inabilitie to discharge their debt ; such as who by the stirring of their conscience and spirit of bondage , haue beene driuen out to seeke happinesse in Christ , and out of sorrow gayned their ioy .

Now , the staires to rise to this blessednesse are in these three wordes : First , being pursued by the wrath of God to the sacrifice of Christ , that by faith apprehended , easeth him of his burthen : Secondly , the bloud of the couenant purgeth him from an euill conscience , and the robe of Christs righteousnesse couers the corruption of his nature , so as God with a cleere countenance can behold him : and thirdly , because he is still subiect to sinne and pressed as with a weight , the Lord imputes not his weaknesses to him , but makes them as if they were not , and thus giues him heauen before heauen : by these degrees he iustifieth the vngodly .

Now to the phrase it selfe . The word imputation signifieth properly an accounting , reckoning , and allowing some thing to another of fauour , as marchants , who when they will forgiue a debt , doe not put it into the reckoning , and so doe not impute it . Here it is vsed metaphorically ; and not to impute sinne is an action of God , whereby he putteth out of his booke and reckoning the sinnes and transgressions of beleeuers , and by imputing to them the righteousnesse of Christ to become theirs , makes all their vnrighteousnesse as if it had neuer beene ; as contrarily , when he requireth the sinne , and inflicteth the penaltie , he is said to impute it .

How can God account of sinne as no sinne ? or if hee Quest. doe , how can he be iust ?

It is proper to God to account of things that are not , Answ. as if they were , yet without any violence or impeachment to his iustice : for though hee impute not the sinne to the beleeuing sinner himselfe , yet he doth to his surety Iesus Christ , of whom he exacteth his whole debt .

One cannot be wise by the wisedome of another , nor Obiect . learned by the learning of another , and therfore it seemes one cannot stand righteous by the righteousnesse of another .

Christ and the beleeuing Christian are one , as two ordinarie Answ. men cannot be : and therefore the righteousnesse of Christ , imputed to the beleeuer , is the beleeuers owne righteousnesse , by reason of that vnion which is between Christ the head and the members .

But the same soule that sinneth , shall die . Obiect .

This must be vnderstood with these exceptions : first , Answ. if he continue in his sinne without repentance . Secondly , if he become not a beleeuer in Christ .

But there is no man but abideth a sinner , so long as he Obiect . carryeth the body of flesh about him .

So soone as a man is iustified , hee is vnguilty before Answ. God ; and further , that sinne , which is present with him , is in-dwelling sinne , but not raigning , so as he is not denominated from it .

But euery man doth daily fall from his righteousnesse , Obiect . both by reason of inherent corruption , and of actuall sinnes which passe from him ; and therefore faileth of the former imputed righteousnesse .

No , the couenant of God is an euerlasting couenant , Answ. more stable then the Mountaynes , and no vnfaithfulnesse of man can make God vnfaithfull . Isa. 54. 10. The Mountaynes shall remoue , and the Hills shall fall downe , but my mercy shall not depart from thee , neither shall the couenant of my peace fall away , saith the Lord , that hath compassion on thee .

The phrase of not imputing sinne , implyeth this doctrine , Doctrin . that Sinne is a debt : and often the word ( debt ) is put for sinne : as Matth. 6. in the Lords prayer , Forgiue vs Sinne an infinite debt . our debts : what Matthew calls debts , Luke calls sinnes . Matth. 18. 24. In the Parable ; the King begun to reckon with one that owed him a thousand talents . Luc. 7. 47. Of the sinfull woman ; many debts are forgiuen her , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . therefore shee loued much . Luc. 13. 4. Thinke yee that those , on whom the Tower of Siloam fell , were greater debters then the rest ?

Now we may not thinke , that sinnes are therefore called debts , because we owe them to God , to whom wee owe all loue , feare , obedience , and duetie , but by similitude Reasons . and resemblance from ciuill debts : for first , euery debt ariseth of some contract betweene the creditor and 1. the debter : so God is the great creditor , Man is the debter , whose debt ariseth out of the contract and first couenant of workes , Doe this and liue . Secondly , euery creditor hath a bill , bond , or booke , wherein the debt standeth 2. to be seene , and there remaynes vn-cancelled and vn-crost , till the debt be satisfied . The bill or bond betweene God and man , is his Law , which shewes the parcells of this debt , and how it riseth : it shewes the forfeiture , and the totall summe , whereto the sinner is bound to satisfie .

The Morall Law is Gods bond against vs , the hand-writing of ordinances which is against vs , Col. 2. 14. and contrarie to vs .

The Law shewes the parcels of this debt ; namely , that we are bound .

First , to the obedience of the whole Law , in perfect loue to GOD , and our neighbour ; whence Rom. 13. 8. loue is called a debt to our neighbour ; this debt wee still owe notwithstanding our transgression .

Secondly , the Law sheweth that sinne is a debt , in regard of the corruption which accompanieth the transgression , and the blot which the sinne committed leaueth in the offender , which is attended with an aptnesse either to the same , or any other sinne , by reason of the former act . That this is a debt , appeares because the Law requires perfect puritie and sanctimonie , which we owe vnto God , though the hearts of vs all be full of corruption and vnholinesse .

Thirdly , the Law sheweth the forfeit , which is the guilt , binding ouer the sinner to punishment both temporall and eternall . This curse of the Law by reason of transgression wee are indebted to vndergoe , we owe vnto Gods iustice , by reason of sinne , eternall death , without which Gods iustice cannot be satisfied .

4. The Law sheweth how , and wherein we wrong our neighbor , & bindeth vs straightly ( besides the satisfaction to God ) to a recompence of the wrong done vnto him .

Thirdly , sinne is a debt , because it brings a man euery way into the seate of a debter . First , it argues and brings 3. a man into a weake state , which is very comfortlesse : what a grieuous burden is debt aboue a mans abilitie ? Secondly it makes a man hide his head for shame . Thirdly , hee loseth his libertie , that he dares not goe abroad . Fourthly , he feares the Sergeant and the Iayler continually : and fiftly , at length hee is catcht and clapt vp in prison , and thence comes not out , till hee hath payed the vttermost farthing , but there is laid in bonds and chaines of darknesse for euer .

Fourthly , because till sinne be discharged and satisfied 4. for , the sinner hath all these sinnes vpon him : but as a debter once satisfying the debt by himself or a surety , and compounding with the creditor , is as free as if hee had neuer come in debt ; so for sinne once discharged , the sinner is neuer charged with it any more .

Now sinne is discharged two wayes : First , when the debter himselfe satisfies in his owne person , according to the strict letter of the Law . Thus the damned men and Angels discharge their debt to God , who because they are able to pay , are kept in perpetuall prison , and damned euerlastingly , as a man dying in prison satisfies all : But no liuing man can thus satisfie Gods iustice , if God shal straitly mark what is done amisse . When we haue done all we can , we are vnprofitable ; there is not a clause in the bond , which we haue not forfeited a thousand times ouer , & so haue we broken in anfinite Law , sinned against an infinite God , deserued an infinite punishment , which no finite creature can sustaine , neither man nor Angell .

The second way of discharging this debt is Euangelicall ; namely , when another satisfies for the debter : and thus the debts of beleeuers are discharged , through the satisfaction of Christ , who hath payed the vttermost farthing for the Elect. And this is the not imputing of sin here meant , which is all one with the free remission and forgiuenesse of it .

But Math. 18. 26. the seruant said ; Master , haue patience Obiect . with mee , and I will pay thee all : therefore wee our selues may pay our owne debts .

First , it is a Parable , and this is not the maine scope . Answ.

Secondly , feare forced the seruant to promise more then he was able to performe . But if no seruant bee able to pay one talent , much lesse is he able to pay 10000. yea the Parable teacheth , that hee that ought but 50. pence , was as vnable to pay it , as he that ought 500. Luke 7. 41.

But is this not to impute sinne , to iudge a sinner as no sinner ? not to require the sinne , not to inflict the penaltie ? Obiect . how will this stand with Gods Iustice ?

It is proper to God to account of things , that are not , Answ. as if they were ; so also of things , that are , as if they were not , without any violation of iustice , it beeing an Euangelicall imputation , not Legall ( for that would not stand with iustice ) whereby GOD accepts Christs satisfaction in full payment .

But is this no imputing of sinne , seeing wee pay the Obiect . whole debt in our surety ? is this a forgiuenesse of a debt , to exact it wholly ?

It is a free forgiuenesse , and no imputing to vs that receiue this grace , we conferre nothing to it , it cost vs nothing Answ. but good acceptance . God the Father saw nothing in vs , why he should not impute our sinne , but giue vs so free redemption . God the Sonne saw nothing that wee could returne to gratifie him againe in any measure : so in regard of God and vs , it is a free forgiuenesse and no imputation to vs , though it bee not so to Christ .

If sinne be a debt , then note the misery of sinners , and Use 1. our wofull estate before God by reason of sinne , being no better then desperate banquerupts , laden with debt and danger , & vnable to satisfie the least farthing . What remaines , but either the mercy of the Creditor , or perpetuall prison ?

Thou that canst say , thou owest not all the world a penny , I challenge thee , and arrest thee of an infinite summe , and the forfeite of a bond aboue all thy substance , if thou hadst the Kingdomes of the earth at thy dispose , & wert the god of the world . I ask no more witnesses then thy own conscience , First , to proue the debt : and therefore it is time to bestirre thee , and looke about thee to procure thy libertie . If thou hast paide all thy debts to men , thinke of Gods debt at length , for this must bee satisfied , and thou shalt know that delay is no payment . Thou that wouldst neuer come into bonds for any man , thou hast not kept thee out of bonds , which wil cast thee into euerlasting bands , if thou lookest not the better and timelier to thy selfe .

Secondly , see the carelesnesse of most men , that runne Vse 2. on still in sinne and increase their debts , which endanger them to Gods iustice and wrath , like prodigall ding-thrifts that neuer regard how much they runne vpon the score , and neuer think that a day of reckoning and payment will come . If wee see a man , who is a borrower of euery man , and takes no care to pay any man , wee will conclude he must needs breake one day . And many who scorne & shame at such courses with men , are bold with the Lord , and runne in with him still : but let the Creditor care for his debts , they will not torment themselues with them . Many deceiue themselues and thinke GOD respects not their sinnes , especially if they bee small ones : but small or great , they be written vp and stand in Gods debt-booke or inuentorie , till they bee wiped away : the least debt imputed casts thee into perpetuall prison . Besides , seest thou not what a fearefull debt one sinne of ADAM hath brought vpon vs all ? Secondly , considerest thou not , how the LORD enquires to punish sinne in the third and fourth generation , euen as the fathers debt is required of his sonne and posteritie ? Thirdly , thou that owest the least , doest thou not owe too much already ? and if thou summe vp thy Debt-booke , thou shalt see thou hadst neede runne in no farther : for thou art so farre in as thou must be sold for it , or else CHRIST must for thee . Fourthly , thou that thinkest sinne a small thing , and a trifling or dribbling debt , consider of the blood of Christ and the merit of it , which must wash away small sinnes as well as great . Consider the forfeit in the exquisitenesse and eternitie of the torments of hell , and then tell me how small a mote sinne is .

Thirdly , seek to come out of debt , and that is , by seeking pardon of our debt , Math. 5. 25. Agree with thine Aduersarie , Vse . 3. while thou art in the way . The aduersarie is the Lord , who will prosecute and put his bond in suite against vs ( and the greater the Creditor , the more heauie is the debt : ) it will be our wisedome to agree with him in the way , whilest hee friendly reasoneth with vs in the Ministrie , lest Death the Lords Sergeant arrest vs and we be cast into perpetuall prison , into hell , neuer to bee released . Pray and intreat him ( as Christ hath taught ) to remit our debts , not to impute , not to require them , not to exact our forfeits , not to sue our bond , nor cast vs into prison , but to pardon our faults and punishment , and accept of Christs satisfaction , whereby hee hath cancelled that handwriting , which was to bee layed against vs , and by fasting it to his crosse , did crosse out all our reckoning ; and seeing he must be satisfied , pray him to take it out of his Sonnes coffers , who is become suretie for vs .

Fourthly , acknowledge a wonderfull mercie of God to forgiue and not impute so great a debt ; for a rich Vse . 3. man to forgiue a poore man a debt of a pound or two , would be thankefully taken : our God rich in mercie forgiues our debt not by pieces , and not because he cannot get it from vs , but freely and fully forgiues the whole debt , Luk. 12. Did not I forgiue thee all ? yes , the good Samaritane will discharge all for vs .

Now , in way of thankefulnesse what remaines for vs to doe , but ; First , beware of running into further debt ? A man that hath felt the burden of debt and hath bin in bonds , will make hard shift to keepe out : and doe not thou heape vp wrath against thy selfe .

Secondly , though we shall daily by corruption runne vpon scores , yet wee must take heed our debts stand not too long in Gods Booke vnraysed , but daily renew our repentance and so wipe them away .

As they be daily written , let them bee daily blotted out , let them not bee like the sinnes of Iudah , written with a penne of iron , and with the point of a Diamond .

Thirdly , if thy Creditor forgiue thee all , Luk. 12. goe thou and doe the like , bee mercifull as thy heauenly Father is mercifull . In wrongs and iniuries offered , abstaine from malice and reuenge ; count the wrong and iniurie as if it were not , impute it not ; for thus thy heauenly Father doth with thee , and thus thou desirest hee should doe for thee . Wouldest thou haue an Ocean of mercie fall vpon thee ? and wilt not thou let a drop fall on thy brother ? Thus shalt thou testifie thy thankefulnesse , and thus as Rom. 3. 5. our vnrighteousnesse shall commend the righteousnesse and glory of God , which is not in the nature of our sinne so to doe ; for our sinne rather rewards him with shamefull contempt and dishonour ; but , First , both in respect of his admirable goodnesse in pardoning so great sinnes : Secondly , and our thankefull acknowledging of that grace in walking answerable and worthie of it .

The second thing in this phrase is ,

The person that must not impute sinne , is the Lord , Isa. 43. 25. I , euen I am he , that putteth away thine iniquities for mine owne sake , and will not remember thy sinnes . So Chap. 48. 9. 11. For my Names sake will I deferre my wrath , and for my prayse will I refraine it from thee , that I cut thee not off : For mine owne sake , for mine owne sake will I doe it .

For , first , not all the Angels and Saints in the World , Reasons . whether in Heauen or Earth , can forgiue the least sinne , because they cannot satisfie the debt , nor cancell the bond .

Secondly , the Scribes and Pharises saw cleerly ( though blind in many other things ) that none but GOD could forgiue sinnes , Luk. 5. 21.

Thirdly , the Lord is the father of mercies and the God of all comfort , whereas there is no comfort without pardon of sinne . And with thee is mercie , Psal. 130. 3. that is , with thee alone , to whom it is proper to say , I will forgiue sinne .

Fourthly , who can forgiue sinne but he ? who is a God like thee , that passest by the iniquitie of thy people ? who can remit a debt , but he to whom it is due ? If another doe it , he abuseth both the Creditor and debtor .

Whose sinnes yee remit , they shal be remitted : therefore Obiect . Ministers can remit sinne and not God alone .

God onely remits sinne by his proper authoritie and power , which is here meant ; the Minister onely ministerially , Answ. declaring that which God doth . Can Ministers remooue burdens , giue a couer large enough , and remit anothers debt ?

Is my sinne against a Priest or against the Pope of Rome , that he must bestow pardon on me ?

Shall I hide me vnder the Saints wings ? or what bond of theirs haue I broken , which they can release mee of ? Nay rather , say , First , Against thee , against thee haue I sinned , and prayeth for mercie onely from him . Secondly , If I owe a man nothing , I care not for his forgiuenesse and forbearance . Thirdly , There mercie is a poore mercy , I need a rich mercy , Eph. 2. 4. God rich in mercy , 1. Pet. 1. 3. who of his great mercy hath begot vs . Theirs is too strait a mercy , I need those large mercies , of which Dauid speakes , Ps. 119. 156. Thy compassions are very large .

And now hauing spoken of the person , whose sinne is thus freely remitted , wee come to speake of the blessednesse promised vnto him .

Blessed .

NOw we are to enquire , First , what is meant by the blessednesse pronounced on such a man as hath this ease , couer , and acquittance from his sinnes . Secondly , the instructions to be learned .

By blessednesse is meant an effect of iustification , namely , that happy state and condition of a man , arising from all those heauenly blessings in Christ , which are chained together , Ro. 8. 29. 30. as from Gods prescience , predestination , vocation , iustification , sanctification and glorification . This blessednesse of a man in Christ hath two degrees . First , in this life , which may bee called a blessednesse of grace . Secondly , in the life to come , which is a blessednesse of glorie . The former , is heere principally meant , which may be reached in this life , and necessarily draweth after it the other , as he that draweth one linke of a chaine , draweth the whole .

Pardon of sinne is such a gift as makes a man fully happy : Doct. 1. for the Text cleareth it thus . Pardon of sin maketh an happie man .

First , that which remoueth all miserie and burden , maketh a man happy ; such as are the curse of God due to sinne in this life and the life to come , the guiltinesse Reasons . of conscience , horrour of soule and expectation of vengeance , 1. which is hell before hell , &c. But this doth pardon of sinne , it is the ease of our burden .

Secondly , that which brings into fauour with GOD 2. otherwise an enemie , so as God and man can now walke together as friends , God can looke with a cleare countenance on man , and man looke vp with sweet comfort in his God . This makes a man a happy man ; the light of Gods countenance is better then life : But this doth pardon of sinne , which couereth all our nakednesse and deformitie .

Thirdly , that wherein we are iustified before God , is 3. our blessednesse ; but in not imputing of sinnes is our iustification , as the Apostle from this place proueth , Rom. 4. 6. 7. Hence is it that Zachary in his Song , Luk. 1. 77. sayth , that God by remission of sinne teacheth the knowledge of saluation .

Fourthly , and lastly , euen nature will draw this confession 4. from the worst , that the best to be happy need pardon , that if God straitly mark what is done amisse , none could abide , and that euery man by the Law is accursed .

Secondly , and much more doth the Scripture teach , that before God haue begunne his grace with a man , his whole life is hatefull , his mind and conscience polluted ; yea and after , euery thing is imperfect , so as the best workes need pardon .

Thirdly , and most of all the experience of the godly confirmeth this truth . Neuer did any man feele the burden of sinne , and Gods wrath in his soule for it , but hee could say , his happinesse was to be eased . Neuer did any see the ougly face of his sinne , and Gods angry face beholding it out of Heauen as a consuming fire , but hee would proclaime him happy , whose sinne is couered . Neuer did any feele Gods Tribunall set vp in his conscience , and God and his conscience casting him for his insufficiencie , but he did place his peace and happinesse in Gods not imputing his sinne vnto him .

If blessednesse stand in the pardon of sinne and imputation Use 1. of righteousnesse , then not in merits and satisfactions . This vse the Apostle draweth out of this place , Rom. 4. If righteousnesse stand in the hiding of sin , then not in meriting it . Besides , there are but two wayes of discharging debts , eyther forgiuenesse or payment ; If I pay , it is not forgiuen .

Popish doctrine standeth here against the light of the Scripture , in the Campes of naturall reason , which suggesteth , that something must bee done by a man to his owne iustification , as the young man , What good thing shall I doe to be saued ? And the Papists neuer asking God what they should doe , set themselues on workes satisfactorie , which hee neuer enioyned , as Donations to Churches , Pilgrimages , Fastings , Pater-nosters , Aueës , Creeds , Inuocations , Visitations , & Oblations to Saints , keeping and kissing , yea , praying to Reliques , Merits of Saints , Workes supererogatory , Purgatory , Vowes , Vigils , Masse-chantings , Iubileës , martes of pardon , and a thousand such Symoniacall trickes , to make a sale of remission of sinnes , all which wage battell and warre to this learning of Dauid . Of all these in generall will one day bee said , Who required these things at your hands ? these things so derogatorie to the bloud of Iesus Christ , which cleanseth vs from all sinne . Secondly , to the nature of iustification , which is the full absolution of a sinner before God , by reason of Christ who is made our righteousnesse by imputation .

Thirdly , so derogatory to the truth of the doctrine concerning good Workes , which are farre from iustifying or meriting . I speake of good Workes , euen of grace , which , first , are imperfect in number : secondly , in degree ; not being done with all due intents , nor the whole heart and strength , neither can be , because the heart is partly spirituall , partly fleshly ; the best workes therefore haue flesh and corruption in them , and whatsoeuer is defiled , performeth not the Law , needeth a couer , and cannot in it selfe be accepted . Thirdly , they are imperfect in the person . No good worke can proceede from any but a good worker , and a iustified person : first , make the tree good , and then the fruit will be good also : therefore they cannot iustifie , seeing the person is already iustified . And the Sequuntur iustificatum , non praecedunt iustificandum . iustified person , when he doth the best , is vnprofitable , he cannot answere one of a thousand : and if the Lord should marke what is done amisse , who could stand ? The best worke hath matter of humiliation , which may exclude all our reioycing . Paul knew nothing by himselfe , but had practised workes of grace many , yet saith , he was not thereby iustified .

But they say , God hath promised a reward of life eternall Obiect . to good workes .

Let them shew a place , where it is promised to the Answ. worke , but to the worker , being a beleeuer , to whom Christs righteousnesse is imputed , in which regards all such rewards are meere mercy .

But Christ hath merited , that our good works should Obiect. 2. merit .

That is false : for then Christ merited , that our good Answ. workes should fulfill the iustice of the Law , which they cannot , being stayned with sinne , and that they are dyed in the bloud of Christ , maketh them not meritorious of eternall life , but that they bring not eternall death .

Dauid prayeth , Psal. 7. 3. to bee iudged according to Obiect. 3. his righteousnesse .

Righteousnesse is either of the cause , or of the person : Answ. Dauid here speaketh of the former ; for hee had a good cause and conscience , though Saul pursued him to the death : but he speaketh not of the righteousnesse of his person before God , of which Iob speaketh , when hee saith , that if hee should iustifie himselfe , namely , before God , his owne clothes would defile him .

The last iudgement is by workes , and therefore iustification . Obiect. 4.

These are diuers workes of God : in the first , namely , in the iustification of a sinner , he doth accept and make Answ. a sinner iust , and this is onely by Christs righteousnesse ; in the latter hee declares him iust : and this may bee by workes ; so Saint Iames , Let me see thy faith by thy workes ; thus they iustifie before men , not before God .

A man is condemned for euill workes , and therefore saued for good workes . Obiect. 5.

If a good worke were as perfectly good , as an euill is perfectly euill , he should ; but not being so , we are saued Answ. by Christs good workes , which were perfect . Let vs detest therefore that doctrine , that misleadeth vs out of the plaine path to saluation , and cast downe our selues at Gods feet , confesse our sinne , pray for pardon , and plead not merit , but mercy . Let vs flie forth of our selues to Christ our head , life , and saluation , hee is the carcasse whereunto we must resort ; let vs with Paul account our best workes but dung , and much more all Popish deuices . He hath nothing in Christ , who hath any thing in himselfe , and he that will not rest in that righteousnesse restored by Christ , hath no part of blessednesse .

Secondly , if it be a blessed estate to haue sinnes forgiuen , then must a man certainely beleeue the pardon of Vse 2. his sinnes : for this blessednesse is to bee enioyed in this life ( as we noted ) and no man can hold and enioy that he hath not . The Church of Rome teacheth , that to doubt is a vertue , and so with-holdeth a man from the sense of this happinesse .

Their reasons are these . We must worke out our saluation Obie ct. 1. with feare and trembling .

This feare is not in regard of Gods mercy and our saluation , but feare of sinne and his displeasure : and this is Answ. not contrary , but stands with assurance of forgiuenesse of sinnes . Psal. 130. Mercy is with thee , that thou mayest be feared .

It is presumption to beleeue so . Obiect. 2.

It is obedience to Gods Commandement . 1. Ioh. 3. 23. Answ. This is his commandement , that we beleeue in the name of his Sonne : now , to beleeue in his name , is more then that he dyed for sinners ; else doe the Deuills beleeue as much as we , but they cannot beleeue that Christ dyed for themselues .

None knowes Gods minde concerning him , and so Obiect. 3. can haue no assurance , but may only hope well .

No man knowes the secret will of God , but his reuealed Answ. will he may know , namely , that whosoeuer beleeueth , shall be saued ; the application of which draweth necessarily this conclusion , Therefore I shall bee saued , being a beleeuer : which is infallible .

Experience sheweth , that the most faithfull and best Obiect. 4. are full of doubtings ; therefore , there is no certayne beliefe .

Doubting and Faith may stand , and will dwell together ; else would not Christ haue said , O thou of little Answ. faith , why doubtedst thou ? euery Christian consists of Flesh and Spirit , therefore Faith will bee assayled with doubtings , and yet in the end triumph .

Hence we see , as we are to labour for pardon of sinne , so also for assurance of pardon , else can wee haue little peace in our selues , and a comfortlesse happinesse . Am I the richer , because I know many other be ? or fuller , because many eate ? I must take comfort in my own wealth , strength by my owne foode , and ioy in my owne pardon .

Thirdly , wee must euery one herein place our happinesse , Use 3. euen in Gods mercy pardoning sinne , and accordingly set our hearts and affections vpon it , longing after this assurance aboue all things in the world . If a malefactor were condemned , and at the place of execution , what is it that would make him happy ? What wisheth hee aboue the world ? onely a pardon from his Prince ; gold and siluer , lands and honors , can doe him no good ; only a pardon is the most welcome thing in the World . This is euery mans case , we are Traytors and Rebells to God , our sins haue proclaymed vs Rebells through heauen and earth , the Law hath condemned vs , we are going on to execution , and euery day neerer then other ; wherein then ought wee to place our happinesse , if wee well weighed our estate , but in a gracious and free pardon ? We would striue for pardon as for life and death . Miserable men they be , that place their felicitie in any thing else . For consider , that notwithstanding , first , the greatest part of men place their happinesse in wealth , pleasure , honor ; and these carry all their hearts : yet this is an earthly and sensuall , and farre from Christian happinesse , which cannot leaue a man vnhappy in the end , as all these doe . Secondly , the most wicked ones that the world hath had , haue enioyed the greatest outward prosperitie . Thirdly , the most deare seruants of God haue beene strangers in the world , and met with the strangest entertaynement . Fourthly , those whose portion hath beene outwardly most prosperous , yet neuer thought themselues happy out of Gods mercy pardoning sinne ; an example in Dauid ; he had riches , honor , pleasu re , a crowne , kingdome , subiects , treasures ; but did he place his fclicitie in these things ? No , but in the forgiuenesse and couering of sinnes ; in whose steps wee must tread . Fifthly , he that would build a firme house , must lay a sure foundation ; and wilt thou lay the foundation of thy happinesse in the dust ? Lay it in wealth , they haue wings ; and when they fly away , so doth thy happinesse : why doest thou trust a fugitiue seruant ? Lay it in pleasures , it will end in sorrow ; and the Apostle saith , It makes a man as a corps liuing , dead while he liueth . Lay it in honor ; what a vanishing thing is that , like the footsteps of a ship in the Sea , carried with a strong gale ? Yea , lay it any where but in God and his assured mercies , it will proue a tottering happinesse , and the fall of such an happy man shall be great .

Secondly , others thinke themselues most happy in the committing of sinne , and practice of their iniquity ; and these are most miserable captiues to the Deuill , so farre from thinking their happinesse to stand in the pardon of sinne , as that they place it in the practice of it . Hence is it that Monsters of men , Deuills incarnate , professe to sweare , quarrell , drinke , riot , whore , and take them the greatest enemies to their happinesse , that would helpe to pull them out of the snares of the Deuill . I would know what other happinesse the Deuill hath , then incessantly to sinne against God , and draw so many as he can into his owne damnation ; which expresse image hee hath stamped on numbers , marked to destruction .

Fourthly , let vs checke our hearts , that can find so Vse 4. much ioy in these earthly things , and so little in these heauenly gifts of Gods loue , such as are election , vocation , iustification , adoption , sanctification , which are called the pleasures of Gods house , and they blessed that enioy them : and surely well may they suspect themselues to be as yet vnpurged , that finde not a ioyfull sense of it .

Alas , will the beleeuer say , I finde little comfort of this doctrine , I finde my heart much more affected to earthly things , I finde not this ioy of my saluation , the sense of Gods fauour in pardoning my sinne , warmeth my heart but a little ; what may I thinke of my selfe ? may not I hope my sinnes are pardoned ?

It is true ordinarily , that a reconciled soule possesseth Answ. felicitie with great ioy , and the heart seazed of Gods loue , holdeth the consolation of it ; yet these rules must be held to vphold the weake Christian.

First , the gift of pardon and loue , is giuen often before Rules to vphold the weak Christian not feeling his reconciliation . the comfort and ioy of it : when grace is as it were in the seede , and men in the beginnings of conuersion , begin to haue right in the tree of life , and to bee adopted , it is not so soone discerned to come vp to a ioyfull haruest , but first is a blade , then an eare , then corne in the eare . And a time there is , when a soule which is partaker of true grace , is busied and taken vp rather with sense of sinne , desires of grace , and seeking of helps and proppes to beleeue , then with the ioy of any thing attained . True desire argues the presence of the things desired , and yet argues not the feeling of it : and that a man may haue that gift , which is not felt , appeareth in Dauid , who by Nathan was told , that his sinne was pardoned , and yet long after , he prayeth for the forgiuenes of it , that is , for a more full sense of the forgiuenesse .

Secondly , the gift of Gods free grace is not giuen ( in respect of vs ) all at once , nor in the same measure ; and therefore the comfort of it is not all alike , or at once : for the righteousnesse of God is reuealed from faith to faith , and so iustification and reconciliation , are in the meanes more and more reuealed , and the comfort is proportionable to the gift . Thou hast not such strong comfort of thy estate as some other , or as thou desirest ; thy gift of knowledge and vnderstanding of Gods loue perhaps , is lesser then his ; comfort thy selfe , stirre vp thy selfe in the meanes to inlarge the gift , and thy comfort shall be inlarged . Hence is it , that the Apostle to the Ephesians , 1. 18. praied , that they whose faith and loue he had commended , might haue their eyes opened to see the hope of their calling by the Spirit of reuelation . Get further knowledge of thy estate , and so thou shalt attaine further comfort .

Thirdly , the state of a Christian soule is not all alike , there is a Christian combate , wherein sometime faith preuailes , sometime doubting ; sometime grace hath the better , sometime corrupt nature . When faith is foiled of infidelitie , or kept vnder , sense of reconciliation faileth with it . The light of the minde is often eclipsed , as in Ionah , I am cast from the sight of God ; and Dauid said

Ionah 2. 4.

Psalm. 116. 11.

once , all men were liars . Now the eye of the soule being so dimme , the comforts of God must needs bee ouercast and clouded : but as the Sunne breakes from vnder a cloud , so doth light to the troubled soule : and comfort growes often to a confident glorying , and a ioyfull triumph , as Dauid , Returne , O my soule , to thy rest .

Fourthly , as the carriages of a mans conuersation bee diuers , so be the apprehensions of his comfort : sometimes it is more attended , and carried more purely ; sometimes care is remitted , and the course more corrupt . Common infirmities hinder not so much the comfort of saluation , as great sinnes doe , as appeares in Dauids adultery , Restore me the ioyes of thy saluation . If thy comforts be small , it is likely thy corruptions are the greater : here looke to thy former graces , feelings and workes . Bee diligent in awaking thy soule , shake off worldly delightes , which bring it on sleepe , and the deceitfull shew of righteousnes , which bewitcheth it : set thy selfe before God , and thy dulnesse before thy selfe ; say , Oh , what haue I done all this while ?

Fifthly , the Christian is an happy man , whatsoeuer his Vse 5. outward estates be ; else hath Dauid misplaced happines .

And herein is their happinesse , that they are in fauour with God , and can neuer be cast out of fauour againe : all happy men are in a sure estate which cannot be lost . This happinesse of grace is surer then that of nature , which Adam had in innocency ; that was lost , because in his owne keeping : this is seated in the fauour of God , which is vnchangeable ; vnto which we are preserued also by the power of God . True it is , the godly may haue many afflictions , 1. Pet. 1. 5. and haue , as Abraham , Isaac , Iaacob , Dauid , Abel , but none of them , neither inward nor outward , can hinder their happinesse , nay , they shall all further it , Romans 8. all things turne to the best . The worldlings folly is palpable , he thinkes himselfe most happy , when his corne , wine and oyle is increased ; as for this light of Gods countenance , it is in the last of his accounts . As for the godly , they count them of all men most simple , and most miserable : and indeede if a man had no other eyes then of his body , no eye of faith , he could not think such blessed , whom the world hates , whom the earth casts off , whom their Country scarce acknowledgeth , their owne kinsfolke will not know , whom their friends forsake , enemies kill ; who are made meate for the sword , fewell for the fire , and seldome haue liberty to enioy fire and water , or the commonest benefits of nature in safetie . They onely are in mens account happy , whom all men flatter , who bathe , yea , drowne themselues in carnall delight , who can tumble in their gold and siluer , whose mouth runnes ouer with laughter , &c.

But these , who are entred into Gods teaching , can hold against their owne reason and sense , that they are blessed , that hunger and thirst after rightcousnesse , that mourne now , that suffer persecution for righteousnesse sake , those of whom men speake all manner of ill for Christs cause and Gospell . They iudge not good or euill by any thing afore them : they thinke Lazarus a godly poore man , an happy man , when as Diues was a miserable miser . Their felicitie is not outward , but inward , not earthly , but heauenly ; it depends not on man , but on Gods fauour , who hath forgiuen their sinnes for his names sake .

Iudge therefore of thy selfe and others with a righteous iudgement : if heauen approoue thee , care not if earth cast thee out ? if God iustifie , who can condemne ? if Christ will confesse thee , let thy friends deny thee ? Thou hast a sure word and promise of God , by which thou mayest apprehend in sorrow , ioy ; in trouble , peace ; in nothing , all things ; in death it selfe , life eternall . Get faith , and thou shalt clearely behold thy happinesse , if al the world should set it selfe to make thee miserable . Get faith , and thou shalt thinke him only happy , whom God so esteemes , although the worlds miserie is , to place happinesse onely in miserie . Get faith ; and thou shalt see not onely Christ himselfe , the blessed Son of God , when he was reiected of the world , and lifted on the Crosse : but euen his members then happy in Gods fauour , when the World most frowneth vpon them . Faith in the heart onely giueth a rellish to this of our Prophet , Blessed is the man , whose sinne is forgiuen .

And in whose Spirit there is no guile . ]

HEere is an inseparable fruite of a iustified person , and a note of a blessed man . First , by spirit , referred to man , is sometime meant the mindes , or vnderstanding part of the soule , with the most inward cogitations of it : so 1. Thes. 5. 23. that your whole spirit , soule and body , &c. and in all places , where spirit and soule are mentioned together . Secondly , sometimes for the heart and inward affections , Rom. 1. 9. whom I serue in my spirit . Thirdly , sometimes for the soule it selfe , God inspired into Adam a liuing spirt , Genes . 2. Luk. 23. Father , into thy hands I commend my spirit . 1. Pet. 3. 19. He preached to the spirits in prison , that is , soules . So here it is to be taken with the vnderstanding , heart , will , conscience , affections , and the rest of the faculties : and the soule is called by this name , to shew the nature of it , that it is a spirit , as the Angels , nay God himselfe is ; farre more excellent then the body , and yet much more neglected .

Secondly , by guile is meant three things in the Scripture : First , in words and promises , deceit and false-hood , when one thing is spoken , another meant . 1. Pet. 2. 22. in whose mouth was found no guile . Secondly , in actions and practice , when one thing is done , another pretended : 1. Pet. 2. 1. Lay aside all guile and dissimulation .

Thirdly , in thoughts and purposes , when the reasonings and inward frame of the heart is vnfound and deceitfull .

This last is here meant : for the better vnderstanding of which , we must enquire : First , what it is : secondly , some seuerall practice of it : thirdly , the vses .

First , the guile of the spirit is an inward corruption in the soule of man , whereby he dealeth deceitfully with himselfe Description of guile of spirit . before God in the matter of saluation . I say , it is an inward corruption in the soule , which sheweth both the kinde and seate of it . First , for the kinde ; it is a spirituall deceit , and opposite to inward sinceritie and vprightnesse : Secondly , the seate of it is the soule and heart , which since the fall is deceitfull and wicked aboue all things , Iere. 17. 9. hence Iames calleth sinners double-minded , chap. 4. 8. and hypocrites are described by two hearts .

And this may sufficiently cast downe proud flesh , seeing this guile hath taken the chiefe holds ; euery mans soule hath in it the seeds of all sinne against the first and second Table , none excepted . Whosoeuer comes of Adam , hath all Adams corruptions , whereof this guile is compact , so that if a man looke onely at himselfe , hee that is to day a Protestant , may to morrow be a Papist ; to day a Christian , to morrow a Diuell ; were it not for the promise and power of God , that preferues his to saluation . And in that this deceit lyeth , at the roote of the heart , it is more fearefull , both in that it hath chosen a secret hold , and scarcely can be discerned , as also is in place secretly to infect and poyson whatsoeuer can proceede from that roote , as indeede it doth . Yet few or none complaine of this deadly disease , or will bee knowne to bee annoyed with it : the nature of which is , that the more raging and killing it is , the lesse it is felt . Further , I say , by this guile a man dealeth deceitfully with himfelfe in the matter of saluation . For there is a guile betweene man and man , but this is more sinfull and dangerous , both because it is a deceiuing of himselfe by the lying and flattering of his owne heart ; as also that it is before God , as if hee would deceiue him too ; as also in regard of the subiects , in the matter of saluation .

To deceiue one selfe of his goods , lands , or outward profit , is an ouer-sight , but nothing to the losse of his soule , heauen , and happinesse : and this is that our Text aimeth at : if these words looke to the former , hee is a blessed man , that hath pardon of sinne , and is not deceiued by the guile of his heart in this point , plainely implying , that there is such guile in a mans heart , about this perswasion of the pardon of sinne , that not onely others , but himselfe also may bee deceiued in his owne estate , and so kept from feeling or seeking his blessednesse in Gods fauour .

Many are pittifully beguiled and thinke surely to be saued , and cry , Lord , Lord , but are sent away with workers of iniquitie ; GOD knowes them not . The Church of Laodicea beguiles her selfe with conceit and confidence in her owne sufficiencie , being but poore , naked , and miserable : and such is the power of this corruption , in the heart of a naturall man , that when his sin is found hatefull , hee flattereth himselfe in his owne eyes , and hath pretences and colours to turne off vprightnesse , Psal. 36. 2.

The particular practices hereof wee will referre to foure heads : the first , in respect of a mans estate before God : secondly , in respect of sinne : thirdly , of vertue and grace : and fourthly , in respect of the worke of the word and Spirit . That wee may better know the nature hereof , we will cast eye vpon some notable parts of this deceit , which in all this regard it sendeth out in the most , from the which in some degree the best are not exempted .

First , when a man is a vile and wicked person , in Gods 1. Guile of spirit in respect of God . eyes , this guile makes him thinke himselfe highly in fauour with God , Iohn 8. The Iewes bragged they were the sonnes of Abraham , when Christ told them they were of their father the Diuell . The Pharise could say , Lord , I am not as this Publicane , when hee was a limbe of the Diuell . And this guile is fed by sundry other delusions : As first , by a conceit of righteousnesse ; while men measure themselues with themselues or with some 1. great sinners ; so did the Pharise : or by the crooked rule of ciuill righteousnesse ; he looked at extortioners , vniust , adulterers and the Publicane : the common speech is , now I am no swearer , no theefe , no drunkard ; no I would not for all the world bee so bad as some of these professors , so couetous , contentious , such a dissembler . So for outward righteousnesse , as the Pharise looked at the Law , hee paid tithe of all , and dealt iustly , these pay tithes and dues truely , giue euery man his owne , keep their words , are good to their neighbors , and good to the poore , keepe good hospitalitie ; but all this while are aliue ( as Paul saith ) without the Law , not Rom. 7. 9. considering what righteousnesse God there requires , and not seeing the corruptions of their hearts , neglect inward lusts , rising vp against God and his Law . Whence onely it is , that poore men , who liue in the breach of all Gods Lawes , despise the Word , neglect Prayer , prophane the Sabboth , sweare without sense or touch , and serue their lusts , yet can carry all with this conceit they meane no harme ; whereas if God euer open their eyes to see their faces in a true glasse , they shall see how sinne deceiued them , and shall pronounce the sentence of death against themselues , and the flower of their righteousnesse .

Secondly , this deceit is fed by the bounty , fauour , and 2. blessing of God , who prospereth them in their labours , houses , in themselues & others . O if I were not in Gods fauour , he would not prosper me so long and so sundry wayes ! Thus they wil know loue or hatred by the things afore them . This is the guile of rich men , whose houses being peaceable without feare , pride compasseth them ; but little know they the end of their fat pastures , or of their lifting vp , vt lapsu grauiore ruant , that they may catch the greater fall . These seeke not their peace in the pardon of sinne , but haue set vp themselues a-fatting till the day of their destruction .

Thirdly , what way soeuer God deale , the heart 3. will deceiue it selfe : For let God change his hand , and bring crosses and tryalls on a man , which should shake him vp from drowsinesse and securitie , yet hence without further ground many will presume of Gods loue : for why ? doth not the Lord loue those whom he chasteneth ? and I hope I haue my punishment here ; when indeede the Lord doth curse them in their counsels and attempts . And thus men throw poyson into the Lords cup ; wheras were these signes of loue , amendment would accompany it , sorrow for sinne , feare of offending , and diligence in good duties ; in a word , their security would rise of the pardon of sinne , and not of punishment of them .

The second guile is in respect of sinne : the worke of 2. Guile of spirit in respect of sinne . it is manifold ; and that , eyther before the sinne be committed , or after .

Before the sinne ; First , it flatters a man and tolles him on many wayes . Before sinne .

First , it beares him in hand , that great sinnes are but small and veniall , which the sinner easily beleeues , for he 1. would haue them none at all . Hence charge men with swearing , rayling , drinking , gaming away the Sabboth , their answere will bee , I would I had neuer done worse ! &c. Grosse sinnes with them are but infirmities .

Secondly , that if it be greater , yet GOD will not regard 2. it , conceiuing of God as an idle Essence , that had shaken off his power of iudging the World . The foole , Psal. 14. 1. that is , euery naturall man sayth in his heart there is no God , to see or require : such frozen persons that say God will doe neyther good nor euill , Zephanie threatens , that Zepha . 1. 12. God will visit them as with lights , lest any thing escape him , and will teare them and none shall rescue them .

Thirdly , when men shake hands with hell and death , absoluing themselues from guilt , while they fauour 3. themselues in their lusts : though the Lord say , Sword , goe thorow the Land , yet it shall passe ouer them ; such as blesse themselues , when the Lord pronounceth the words of the curse , Deut. 29. 20. The Lord will not bee mercifull to that man . Yet , what a number of Ruffians , Contemners and Prophaners of the Lords Ordinances , Scorners of Religion , Out-facers of godlinesse , Drunkards , Adulterers and Swearers , whom the Lord hath shut Heauen against , goe on in a gracelesse and ventrous presumption , by this guile kept from seeking peace in season with God ; though the Lord say , hel was made for them , they say , I shall escape hell . Isa. 28. 15. Whether of these words shall stand ?

Fourthly , they thinke nothing more easie then repentance : this sinne if I doe it , is not vnpardonable , I shall 4. repent and find forgiuenesse hereafter , GOD cals at all houres : so he neglecteth all counsell ; those exhortations come not neere him ; Seeke the Lord while he may be found ; to day if ye will heare his voyce , &c. I gaue her a time to repent , but shee repented not . The Lord would haue purged Reuel. 2. 21. them , but they would not bee purged ; till his seueritie sudenly cut them off as vnprofitable Trees , to the burning .

Would a man bee so carelesse of his bodie , as to suffer a disease to preuaile by weekes , and moneths together ; because , so long as there is life , hee may seeke helpe and recouer ? no , he will seeke present helpe , be hee neuer so young : but for the soule , men put off care from age to age , and because they can repent hereafter , they will doe that whereof they may repent : and whereof indeed they shall repent though too late .

Secondly , after sinne , the guile of the soule is not After sinne . sleeping , though the conscience often bee : for whereas after bodily harmes men are for the most part wiser , here they are more foolish , vnlesse the deceit be more timely discouered . They can warily abstaine from whatsoeuer hath bred them sorrow or sicknesse : but here the deceite of the heart , first nourisheth and hideth , yea , maketh 1. cloakes and vizards for sinne , to which it is more prone after euery new practice . The truth is , if euery sinne might be seene in it owne colours , it would be as blacke as a Deuill ; but that sinne might goe downe the cleanlier and stay in the bowels , the heart ioynes with Satan in the varnishing and colouring of it . Hence is it , that Cut-throat couetousnesse goes masked vnder the habit of good husbandry , fornication but a tricke of youth , scarce an ouersight , ryot and excesse is counted liberalitie , drunkennesse but good-fellowship , pride but comelinesse or ornament at most , and blacke vices are growne neere of kinne to the most beautifull vertues .

Secondly , after sinne committed , the wiced heart can 2. defend it ; all Eues brood suckt this from her . When God came to her , the Serpent gaue her to eate ; when he comes to Adam , his wife gaue him to eat , it seemed but reasonable ; when he comes to Cain , Who made him his brothers keeper ? Come to the couetous man , hee hath Scripture for himselfe , He that prouides not for his family , is worse then an Infidell . Come to the Drunkard ; why ? was not Noah and Lot drunke , and many good men besides ? Come to the Swearer , hee is safe , so long as hee sweares nothing but truth , and by that which is good , be it bread or fire or salt , &c. Come to an Athiest that neuer kept Sabboth in all his life , so that with him there is but little difference betweene it and another day of the six ; why ? was not the Sabboth made for man , and not man for the Sabboth ? hee can serue GOD on his horsebacke , none but he and his horse together : another laden with all vnrighteousnesse tels vs , how the best sinneth seuen times a day . Thus is sinne growne wittie , and strong within the wals of a false heart , and feares no colours nor forces .

Thirdly , If any sinne hap to make any gash or skarre in the conscience , that it troubles a little the sinner ; the 3. heart is not backward to seeke to apply remedies , in which are as little helpe , more danger : for it seekes to stoppe the mouth of the conscience , and to choake and stifle the voyce of it : First , by calling in other distractions to take him from such melancholy ; it sets Cain on building a Citie , and Saul to fetch in Musicke : so it calls in company , gaming , merriments and other exercises , like water to a dropsie . Little is the ease of forgetting that paine , the cause of which remaineth ; it will certainly returne againe . Secondly , by contenting a man with some short humiliation , and as vnsound as short , to flatter God withall , onely forced by feare and selfe-loue . The Iewes confessed their sinnes , and promised to doe so no more : but they dissembled with their double hearts , and their goodnesse was like the morning dew . How many such flashes made Pharaoh ? how many sickemen on their beds haue in their affliction sought God ? but it was onely for ease , and to get out of his hands , or for feare , because they saw no way to get out , affecting deliuerance , not repentance , nor seeking sound reconciliation and peace , but a truce ; for no sooner recouered , but they are out in the field with God againe , al the time of their straitenesse being quite forgotten . And let soft-hearted Protestants , that at some Sermons can melt with great motion to teares , and yet afterward make little or no conscience of their waies , but yeeld libertie to their lustes , thinke vpon this point , and consider how the deceit of spirit ouer-reacheth them .

Thirdly , by satisfying with some outward ceremonie and formall seruice , which when they haue done , they shall find , that God is not friends with them . Some after sinne committed , and accusing them , by saying or framing a prayer , though without heart-breaking , faith , or the spirit , draw a skinne ouer their heart , and there is peace for a time : others , whose whole life was spent in oppression , and euery penny worse got then other , if about the time of their death , or after , they giue a little money to the poore , or bee liberall for a guilding Sermon , they haue peace without any satisfaction or restitution according to the law of repentance . What they haue wickedly got , they leaue to their heires , who are made happy by their fathers going to the deuill , as the prouerbe saith . They neuer loosed their bonds of wickednesse , and now are chained in the bonds of blacke darknesse for euer .

The third guile of the heart , is in respect of vertue 3 Guile of spirit in respect of grace . and grace , whereby the vnsound heart doth rest it selfe vpon counterfeit vertues : for the wickednesse of euerie mans heart by nature is such , that let it be neuer so vicious , yet it will counterfeit any vertue .

First , it will make a man outwardly seeme a true worshipper 1 of God , it will bring the body , and frame it to Out ward . reuerence , when there is none within ; it will make the lips draw neere , when the heart is farre remooued ; it makes Congregations and people sit before God , when their hearts are gone after their couetousnesse . Idols in Churches are put downe , but idols in mens hearts are set vp : and this is the reason why the Word and Prayer are so forcelesse ; wee haue mens bodies now and then when they list , but seldome or neuer their hearts .

Secondly , it will make a man outwardly seeme 2. a good Christian , when inwardly he is a Iudas or Demas : an vnsound heart will make a man professe religion , but vtterly neglect the work of it , the forme of godlinesse contents him without the power ; so he haue a lampe of profession , he cares not for oyle in it : it suffereth him to get knowledge , and rests in that without conscience ; it suffereth him to pray , but publikely more then priuately , and to neither ioyneth watching to his prayer ; yea , he can shew the shell of any duty , but neuer cares for the kernell .

Secondly , inwardly it can counterfeit the most excellent Inward . graces ; as , first , faith , when it hath neuer a iot ; it wil presume of Gods mercy , and thinks this presumption 1. faith . What man saith not , hee beleeues , that hee shal be saued ? but all men haue not faith , saith the Apostle : therefore it is a shaddow without substance .

Secondly , repentance : a man in sicknesse will cry out of himselfe and his sinnes ; he will promise if he liue , to 2. become a new man , and practise godlinesse : but when God hath restored him , his wicked heart carries him as farre backe as euer hee was : here was a shew of repentance , but it was counterfeit .

Thirdly , loue , where is nothing but deuillish malice : two neighbours are fallen out , and are at deadly hatred ; 3. at the time of the Sacrament , both of them dissemble loue and charitie : but after it , they are as malicious and mischieuous as euer they were before .

Fourthly , strength in temptation where is none . Peter 4. while he was with Christ , would die with him , before he would deny him : but when the maide daunted him , he saw that that was but a flourish , and that he was not so well acquainted with the wiles of his heart as he should haue been . And so of the rest of the graces .

A fourth guile of the heart , is in respect of the worke of the Word and Spirit ; when the deceitfull heart forceth 4. Guile of spirit in respect of the worke of

the Word , Spirit .

the sinner to rest in the restraining of some corruption , in stead of renewing grace : for example ; the Word by a common worke of the Spirit , planteth some kinde of vertues , as temporary faith , ioy in the word , reuerence to Preachers , loue to Professors , releeuing them , speaking for them , and helping them euery way ; and yet such are not cleansed from their filthinesse , all their hearts are corrupt , all is ioyned with deepe hypocrisie . Herod heard Iohn gladly , reuerenced him , tooke him for a good man , and did many things : but his heart was right in nothing , for it claue to that speciall sinne of keeping his brothers wife .

And as the heart is , so is euery action , so is the ioy , loue and labour ; some sinister respect it hath , and doth not good purely , and for it selfe . Thus our Sauiour witnesseth , that the good and bad hearers are both in appearance fruitfull , and for a time : but the one is purely affected in bringing fruit , so is not the other .

But doe not the best finde such deceit in doing good , Obiect . as that they haue great cause to bewaile it ?

Yea , but although reliques of natural hypocrisie mixe themselues into their actions , yet they sway not the hart , Answ. but are striuen against ; and the maine motion of the heart is sincere , and chooseth good for goodnesse sake , as in the other it is not . Now when a wicked heart findeth in it selfe knowledge , consent , confession and defence of the word , al which were in Iulian the Apostate , hee rests in this as sauing knowledge ; whereas it is a common gift , whereby the Lord will haue his truth witnessed by the enemies of it .

Againe , when a guileful heart comes to a sight of sin , to feare it , to terror of conscience , griefe and vexation for sinne , it rests in that as a sound feare of God ; whereas it is a seruile feare like that of the deuils , and the vexation is not for sinne , but for the punishment of it : it is a common worke of the Word and Spirit to prepare the wicked to iust damnation .

Further , when a guilefull heart sees many corruptions cast out , many sinnes broken off , many things reformed ; it rests it selfe as in a worke of regeneration : whereas this is a common worke of the Spirit incident to the wicked , whom if God should not represse , there were no liuing for the godly on earth . Haman did refraine himselfe from Mordecai ; most sinnes seemed to be mortified in Iudas , but yet he was possessed by the deuill . Infidels liue honestly and ciuilly , abstaine from wrongs , violent lusts , &c. But here is no renuing grace , which mortifieth all corruptions , and reformeth euery thing ; and thus was it not in Herod , Iudas , and the wicked . Besides , as in regeneration , the whole childe is borne compleate in all parts ; so doth the Spirit begin his worke at the roote of the heart , and within , and not without , as in Infidels , and workes not onely in suppressing and restraining sinne , but also in oppressing it , and renewing the heart and life .

And here it shall not be amisse to adde some further notes of restraining grace , not renewing . And first , in 1 Notes of grace restraining , not renewing . respect of sinne it selfe .

A conceit that grosse sinnes be but infirmities , though they liue and lye in them , bearing themselues vpon this , that the iust man falleth seuentimes a day , and riseth againe : Prou. 24. 16. falsely vnderstood .

Thus many approue not the excesse of sinne , as vainely to sweare the greatest oaths , insatiable griping and gaping after the world : but why hate they not all oaths , all couetousnesse which is idolatry : but because there is not a spirit renewing the heart , which mortifieth all deedes of the flesh , all oaths , all lyes .

Secondly , in respect of their affection toward sinne , 2. namely , a pretence of hatred of sinne , when it is but a rash anger . For example : Of all sinnes , which the ministerie is taxed for of the common people , there is none so noted and exclamed against , as their hardnesse , worldlinesse , gathering of goods together ; and the sinne is so seuerely obserued aboue all other , as that an honest contented man can scarce be free from this imputation . But now , though the fault bee hainous and too common , what is the reason the multitude so exclames vpon it ? is it because they hate the sinne ? surely no : for their owne feete are as deepely sunke in the same mire , and they care not for plucking them out . Angry they are , that another out-gathers them ; but if they hated the sinne , themselues would not gather so fast .

Further , many seeme to hate some of their sinnes , and sometimes trouble their sinnes and grosse corruptions , and wish it otherwise and accuse themselues . Many are offended at some errors of Popery , some vaine inuentions , idle and hurtfull traditions , but others are iustified . Here is a shew of hatred of sinne , of error , but it is onely a rash anger : for

First , he that hates one sinne or error , because it is so , will hate all which he knowes so to be : hatred is against kinds , we hate all serpents , all poysons , all enemies : so said Dauid , I hate all vaine inuentions .

Secondly , one or two euils may be disliked of him , that hates no sinne , and the sinne hated but not as sinne , as Absolom hated Amnon for his incest , but himselfe more incestuous .

Thirdly , if thou diddest hate these sinnes and errors as enemies , why doest thou not raise thy power against them ? crie for Christs crucifying power against them : a perfit hatred will neuer be satisfied without death or diuorcement . If thou hatest her in thine heart , why doest not thou put her away ? If thou hatedst thy sinnes , thou wouldest forsake them .

Thirdly note , in respect of the word ; when men taste the good word and the powers of the life to come , they 3 take this to be the Spirit of adoption , and a sound affection . But obserue the difference and falsehood : whereas in Gods children all their affections be affected with it , and they feede on it vnto eternall life , in these it affecteth their ioy onely , and that for a time . Gods children loue it , beleeue it , reioyce to meditate of it , rest on it by the confidence of their hearts , long for the accomplishment of the promise , grieue when they doe any thing to hinder that accomplishment , and hate all doctrine against it ; whereas the bad ground onely is said to ioy in it as in a nouelty .

Fourthly note , in respect of Gods children ; namely , when men loue them onely so farre , as may serue their 4 owne turne , for some by-respect or other .

Rules to know our loue to be restraining grace , not renewing .

First , euery reuerence of a good man or child of God Vnfailing marks of fained loue . is not loue . Herod neuer loued Iohn , but reuerenced him ; for he saw that in him , which strucke him , that to haue spoken against him , had been to barke against the Sunne . God will haue the innocency and grace of his children to be iustified by his enemies , and theirs .

Secondly , one or more good men may be fauoured of those , that loue no good man . Why did Nebuzaradan fauour Ieremie ? because he loued good men ? No , but because he had foretold the victorie .

Thirdly , euery good speech in defence of good men , is not a fruit of loue in the speaker . Pilat loued not Christ , but yet seeing his innocency , asked what euill hee had done , washed his hands , and was willing to deliuer him . Some good words are drawne out of the desert of good men , not out of the speakers affection . Some out of policie , not out of loue ▪ when men force a friendship , and will speake well , when inwardly they enuie the meate they eate , and the clothes they weare .

Fourthly , that is no loue of good men , which is not a loue of their goodnesse . Oh , such a man were a good man , but he is too strict ; I could loue him , if he were not so plaine with me , if hee would let mine eyes alone , and not meddle with my lusts : he were a sufficient man , if he were a little wiser : what need he lose his friends ? thus subtle are men to disclaime goodnesse , vnder pretence of louing good men .

Fifthly , thou canst not loue goodnesse in one , vnlesse thou doest loue it in euery one ; hee that scorneth and disgraceth by wicked termes , the persons of most Professors , loues not indeed the goodnesse of any one , let his pretence bee what it will . The loue of the Spirit is from Christ in God , and for God .

First , to let many poore ignorant soules see their estate , Vse 1. they say , they are not book-learned , and know not so much , nor can speak much as other men can : but they meane well , and haue good hearts to God : but is not this to iustifie a heart full of deceite ? Oh , but I see no such thing in my selfe . No matter ; that is thy deceit , who art so bewitched with an enemy , who while hee laughes in thy face , priuily stabs thee , and wounds thee to death . No , no , thou art neuer right , till thou beest at warre with thy owne heart , and till thou canst say , and see that thou carriest the greatest enemy thou hast in thy bosome ; a deceitfull heart is at bed and boord with thee , lyeth downe , and riseth vp , walkes abroad , and staies at home with thee . And as it is the most enemie to thee , so must thou be to it . Paul was neuer right , till he found this rebel in himselfe , and that many yeeres after his conuersion .

Secondly , knowing that the spirit is so guilefull , and Vse 2. the heart so deceitfull , suspect it in euery thing , watch it the better ; deale with it as with an vntrusty fellow , in whom thou hast found some notable trickes of deceit ; worke out thy saluation with feare and trembling : Blessed is the man that feareth alwaies .

Say not with thy selfe , I see not this sinne in my selfe ; therefore it is not : or , I see not wherein I haue failed in this or that ; for all that , thou mayest , seeing the heart is deceitfull aboue all things : and who can see it ? carry an holy ielousie of thy selfe , and suspect thy selfe , as Iob did his sonnes ; It may be , my sonnes , my selfe haue sinned ; offer sacrifice , or rather , apply Christ to thy soule for thy failing in the best actions .

Thirdly , seeing the hart is thus deceitful , it teacheth vs Vse . 3. not to insult ouer others in their falles , seeing our owne hearts may play false with vs . Let no man say , that he wil neuer doe this and this , as he seeth others do , but suspect his heart , lest it carry him to worse things then they . Peter said , he would rather die , then deny his Master : but the deceitfulnesse of his heart would not let him performe his purpose , which deceit he knew not before ; for then he would not haue taken it so ill , when Christ foretold him of it . Dauid would haue thought scorne the day before his fall , that any should haue told him , that he should lie wallowing in so foule sinnes , as he did the day after . Hazael was farre from the sight of that guile which lay hid in his owne spirit , when being told by the Prophet , what monstrous wickednesse should bee done by him ; he asked , Am I a dogges head , that I should doe 2. Kings 8. 13. this ? Let vs therfore make this vse of other mens weaknesses , Oh , if such haue so dangerously fallen , in whose hearts I neuer saw such foule things , as I see in mine owne , why should I be high-minded , and not rather feare ? Rom. 11. 20.

Fourthly , labour for a sincere heart void of guile . Here consider three things : First , the notes or markes of it : Vse 4. secondly , the benefit of it : thirdly , reasons to labour for it . First , the notes .

First , in duties : It hath an vpright endeuour , and sincere 1. Notes of a sincere heart . desire to approue it selfe to God in all things ; wheras a guilefull heart lookes more at men in good duties , then at God , more at mens commandements , then Gods , at mens approbation , more then Gods . Wee seeke not to 1. Thes. 2. 4. pleasemen , saith Paul , but God who seeth the heart : We care not to bee iudged by men , but stand or fall to our owne Lord ; whereas Saul knowing himselfe in disgrace with God , would haue Samuel to honour him before the people .

Secondly , in respect of sinne : A sincere heart hateth all sinne wheresoeuer , euen small and secret ; especially it 2. is more seuere against his owne lusts then any other , he hates his sinnes past , and bewaileth them , his present sins to break them off , he hates that he doth , he hates sinnes to come , to preuent them , and watch against them : whereas a guilefull heart can hate euen motes in his brothers eye , but not his owne beames ; auoides open sinnes , not secret ; smaller hee makes small account of , if hee can auoide greater , which make greater noise , and bring greater shame . This man can reioyce in memorie of sin past , and bragge of it as a mad pranke , which should be as a dagger to his heart : whereas Dauids heart smote him for cutting off Sauls lap , and as soone as he had numbred the people : and Peters , as soone as he had denied Christ . This man can reioyce in conceit of a future sinne , whereas Dauid and the Saints vow and sweare to keepe the commandements . He hath his present darting sinnes , which hee will continue in , and not let goe , let God and man say what they will .

But is no heart sincere , but that which is without Obiect . sinne ?

It is not the committing of one sinne , or presence of more , that makes an euill heart ( for then none should be Answ. vpright : ) but the habite and custome of sinning : and this is , when , first in his vnderstanding he is wise to do euill , but knowes not to doe well : Secondly , when he still wills that which is euill : Thirdly , when his affections still mooue vnto it : Fourthly , when he walkes in euill , as a seruant of sinne , at the command of it . So is it not with the godly , with whom power is often wanting , but to will , desire and endeuour is present .

Thirdly , a sincere heart professeth religion for it selfe , and delighteth in good men and good things , as the 3 Word , Sacraments , and godly company , because they are so , and because they see some part of Gods image in them . Whereas a guilefull heart , not hauing denied it selfe , professeth for by respects and worldly causes , addicted vnto , not called out of the world ; it loueth good men , not for their goodnesse , but for the respect they haue in the world , or some other occasion respecting themselues .

If then thou wouldest know , whether thou hast a sincere heart or no ; first , obserue thy actions both in their nature and ende : first , in their nature , if they be single 1 and pure , so is thy heart : as is the fountaine and the root , such are the streames and the fruit . Secondly , in their end : an honest heart euer aimes at Gods glory directly , whereas a guilefull heart euer propoundeth bad ends of good actions .

Secondly , obserue whether thou makest conscience secretly of all sinne , yea most seriously of those , to which 2 thou art most inclined , whether thou hast condemned thy selfe in dust and ashes , whether thou hast resisted and preuailed , or else liest still vnder the power of corruption .

Thirdly , consider whether thou daily renuest thy purpose of not sinning against God , as thou renewest thy 3 daies , and whether thou watchest ouer thine owne hart with an holy suspition , and wilt for Gods will breake thine owne .

Fourthly , marke whether thou louest God in his image , ordinances and children , euen then when the 4 world scornes and hates all these : here is a good note indeed of a sincere heart .

Secondly , the benefits of it . First , this sincere heart 1 Benefits of sinceritie . brings the person into acceptance with God : for whom doth he approue , but such as walke before him vprightly ? Abraham , Noah , Enoch , Zacharie , Iob , and these are his delight : Prou. 11. 20. Secondly , whatsoeuer worke 2 hath such a ground , is acceptable , yea , and called perfect in the Scripture . And indeed sinceritie is all our perfection : sincere persons are called perfect in the way : Psalme 119. 1. All true worship must be done in spirit and truth : Iohn 4. 24. as ,

First , prayer must be a lifting vp of the heart , and a powring out of the soule . If I regard wickednesse in my heart , God will not heare me . Prayer proceeding from fained lippes , is abominable .

Secondly , if we come to heare the Word , our hearts must not goe after couetousnesse : Ezech. 33. 31.

Thirdly , if wee come to receiue the Sacraments , wee must haue speciall eie to our hearts : for what was Iudas the better to sit downe with Christ at the Passeouer , when his heart was on his money ?

And if the inside be not cleane , but the heart bee vnsound , all actions and words must be sutable . Hence euen the graces we haue , must proceed from a pure heart , or else are not accepted . Faith must be vnfained , 1. Tim. 1. 5. wisedome without dissimulation , Iam. 5. 17. loue vnfained in deed and truth : 1. Iohn 3. 18. repentance an vnfained rending of the heart , Ioel 2. else all our labour is lost .

Thirdly , all the promises of God are made hereunto . 3 Of protection : He is a shield to all them that walke vprightly : Prou. 2. 7. Of direction : The vprightnesse of the iust shall guide them : Prou. 11. 3. Of deliuerance from euill , Vers. 6. The righteousnesse of the iust shall deliuer him . Of supply of good : He will giue grace and glory , and no good thing shall bee wanting to them that walke vprightly : Psalm. 84. Of peace and ioy of conscience : 2. Cor. 1. 12. This is our reioycing , &c. Of perseuerance : Colours and shewes cannot bee stable , but they that are in and of the Church , shall abide .

Thirdly , reasons to labour for a sincere heart . Motiues to sinceritie .

First , Gods commandement , Genes. 17. Walke before me , and be thou vpright . Psalm. 51. 6. Behold , thou louest 1. truth in the inward affections . Conformity of manners must goe with reformation of the heart .

Secondly , it is a part of Gods image , who is most single 2. and true ; and the beautie of the Church , is to be all glorious within : herein she is conformable to her head , in whose mouth was found no guile , 1. Pet. 3. Euery sonne of the Church must be a Nathaniel , in whom is no guile : Iohn 1. 47. and a true Israelite , euen pure of hart : Psalme 73. 1.

Thirdly , our text affoords a sound reason , in that sinceritie of heart is ioyned with forgiuenesse of sinnes , 3. and is a forerunner to blessednesse , Psalm . 119. 1. Blessed are the perfect in the way . It is a fruit and marke of faith . Sinceritie is a vaile to couer all sinne ; because of this , God couers and cures all our iniquities , as 1. King . 15. 14 They put not downe the high places , ( which was a great sin ) neuerthelesse , Asa's heart was vpright with the Lord all his daies .

Fourthly , if wee would be distinguished from hypocrites , we must labour for sinceritie ; wicked ones may 4. outwardly straine beyond vs , make faire shewes , and haue a kind of faith and ioy , &c. but we must outstrippe them all in sinceritie of heart .

Fifthly , if we would haue our duties comfortable to our selues and profitable , when men obiect them vnto 5 vs , and wee meete with but small comfort in the world because of them , let vs labour to become true Israelites : 2. Sam. 6. 20 , 21 , 22. Dauid was mocked for dancing before the Arke , but his vprightnesse bore him vp . Iob had no comfort in his troubles , but onely his sinceritie : Vntill I die , I will neuer take away mine innocencie from my selfe , Iob 27. 5. This also was the onely stay to Hezekiah in the day of his straitenesse .

Sixthly , God hath appointed a day to try thy heart , 6 and the soundnesse thereof , to turne out all the windings of it , and hee abhorres the double heart , that turnes it selfe vpon deceitfulnesse , as a doore vpon hinges ; therefore looke to the singlenesse of it before-hand .

Seuenthly , and lastly , onely they that walke vprightly , 7 are Citizens of heauen , Psalm . 15. 2. but as for the hypocrite , he shall not come , or not stand before God , Iob 13. 16.

Fifthly , if thou hast thy heart at some command , yet Vse 5. giue it not scope , but keepe it still aboue all keeping , fense and hedge it about , or else it will deceiue thee . Take heed lest there bee in any of you an euill heart of vnbeliefe , and so you be deceiued through the deceitfulnesse of sinne . Aboue all custodies keepe thy heart ; watch it in all things : neuer aske the question , which Dauid did concerning the men of Keilah , 1. Sam. 23. 11. Will they deliuer vs ? for assuredly our hearts will deliuer vs .

Motiues to the diligent custodie of our hearts : First , 1 Motiues to a diligent custodie of the heart . How easily doth a little yeelding ouer-carry vs to great sinnes ? giue the heart an inch , and it will take an ell ; a false heart askes but a little at first and seemes modest , but it is to draw on to greater . Wee haue seene a little sore as bigge as a penny grow to a gangrene , which eates vp the whole body ; and a little sinne suffered , is a gangrene that takes one part after another , till the whole soule be eaten vp . What mischiefs haue we heard of by a little sparke ? What sowrenesse in the whole lumpe by a little Leauen ? Open a sluce , and the waters runne amaine , as the waters from vnder the Sanctuarie , from the ankles to the knees , and so to the loynes , and then it becomes a great streame ; and surely the prouerbe is true for the most part in sinne , Ouer Shooes , Ouer Bootes .

The enemie cares for no more then one breach , or one gate open to enter at : this is as good as if all the walls were cast downe ; enemies be easier kept out then thrust out . And the reason is , because God often punisheth small sinnes with greater , as Peter , hauing once denyed his Lord , could not stay himselfe from a second and third denyall : a iust correction of his want of watching at the first : Therefore , beware of the conception of sinne .

Secondly , as want of watch brings small sinnes to 2. great ones , so it brings great grace often to a small measure , yea to nothing : If men remit of their heat a little , they come from zeale to luke-warmenesse , from that to coldnesse , and so to be frozen in sinne . How many , who falling backe from their first loue and beginnings , haue remitted the performance of religious duties , in former times seene in profession , and in godly practices , but after proued : first , weary : secondly , idle : thirdly , senselesse : and now are openly prophane , and thus haue made shipwracke of their soules ? And what matter , whether the ship bee cast away at once by violent tempests , or drowned by drops and degrees ?

Thirdly , how slily can the heart vnwatched , contriue 3. and carry away sinnes of high nature , and like the Harlot that thinkes none saw her , wipe the mouth , and it was not shee ? Why may it not doe a little euill , that great good may come of it ? Some can goe to Masse , and doe as others doe , communicate in all the idolatrie of it , to learne to loath it , and laugh at it . Some can run to Playes , to see filthy vices acted , to hate them the more , and as though it were so , some can giue way to such Varlets to make collections , that grudge the collections for Sermons . But doe you not thinke now that the false heart hath chosen her selfe good Schoole-masters ? For who euer heard , that chastitie was learned in the Stewes , or honestie at Playes ? He is a mad man , that can no other way trie the heat of fire , then by leaping into it .

Fourthly , consider the greatnesse of deceit within , 4. the snares without , and the effects of being taken by them , and the hardnesse to recouer the heart once let loose . All this will inforce the doctrine strongly .

First , the deceit within is wonderfull , seeing the whole frame is euill , the vnderstanding , conscience , memorie , will and affections ; our Temples by the fall are become a stable , yea all euill dwells in the soule , a vast Chaos and confusion , inclinable to most odious and lothsome sinnes , whensoeuer Satan shall mooue vs , who by his interest in our flesh , and our acquaintance with sinne from the beginning , is seldome disappointed .

Secondly , the suares without are euery where : All places are full , the Street , the House , the Boord , the Bed , the Closet , the Church and Pulpit : All duties are full , as Prayer , Almes , Feasting , Fasting : All actions , Eating , Drinking , Trading and Sporting ; so as no watch can be sufficient .

Thirdly , the effects of being taken , as shame , griefe , wounds of conscience , broken bones , sharpe corrections which are to follow , torment of Soule , and ( without serious repentance ) of Soule and Body in Hell : this is the sowre sauce appointed for such sweet meate .

Fourthly , once let the bridle of watchfulnesse goe , the heart will runne away like a wilde Horse , and a long time ere thou canst catch it againe , and bring it into temper and tune for so good seruice againe .

Fifthly , the heart must bee still kept , that the whole course may giue comfort : for the heart of the wicked 5. may be vpright in some particular action , as Abimelech in taking Sarah , Gen. 20. 6. but it is not the ayme of our liues ; but the godly , howsoeuer in some particular actions they may shew deceit , yet their comfort is , that the mayne course and carriage of their liues is vpright , as Dauid was vpright in all things , saue only in the matter of Vriah ; generall guile possessed him not , but in one particular action .

But by what meanes shall I thus keepe my heart ? Quest.

First , often heare and reade the Word , the sincere Answ. Milke , in it selfe , and in the effect : Heb. 4. 12. The Word Meanes of keeping the heart in good order . is liuely , a discerner of the thoughts , it makes a man better acquainted with himselfe , and grow vp in sincerity : it is the hearts glasse : by it as by the Lords Heifer wee shal know the riddles and deeps of our hearts , 1. Cor. 14 Pauls idiot seeing the thoughts of his heart reuealed , falls downe , and saith , God is in you . The Word of God , first , yeelds thee light , it is as a light in a candle-sticke ; nothing is hid , which before it is not reuealed . Secondly , it humbles the heart : no gold can bee rid of drosse , till it be molten and dissolued ; crooked things are made right by wresting and wringing : so the Word brings the heart to vprightnesse by bowing and terrifying it . Thirdly , it purifies the heart , by working , confirming , and increasing Faith .

Secondly , set thy selfe often before God , and him at thy right hand , whose eyes see the hearts and secrets of men , to shew himselfe strong with the vpright . 2. Chron. 16. 9. Abraham if he would be vpright , must first walke with God : Moses saw him that was inuisible . And indeed hypocrisie riseth from secret Atheisme : Ananias and Sapphira tempted God in their hypocrisie ; and impossible it is for a man to speake and doe in Gods presence , and not sincerely .

Thirdly , set before thee often the last Iudgement , in which all things and persons shall appeare naked , and be not as they seeme , but seeme as they are : thou mayest collude with men , but Gods pure eyes cannot bee deceiued : see Pauls example , 2. Cor. 5. So thinke of after-recknings , and how narrowly things shall be look't too , and what a hard man the Master is .

Fourthly , call thy selfe often to examination , trie thy heart and reines , to see thy guile cleerer , to bewaile and striue against it . Trie thy workes of obedience , obserue thy comfort and peace in them ; obserue how thou art affected , when thou takest thy selfe tardy in them . Say to thy selfe , Oh my worke must be cleane , though it be not fine , it may not be blurr'd with hypocrisie .

Take account of thy selfe Morning and Euening , bee seuere in examining it , keep an audit in thy conscience , summon thy senses , looke to the windowes , let not in any deceit by them , or if thou hast , thrust it out and looke better , and the rather because of the vntrustinesse of thy heart : he that is trustie , needes seldomer to bee reckoned with : and therefore Iosiah , 2. King . 22. 7. gaue charge that no reckoning should be taken of them that had the money ; for they dealt faithfully : but an vntrustie Pilferer , or a slippery Gehazi , such as our heart is , had need be reckoned with euery day .

Fifthly , marke the wayes , and frequent the company of the Godly and vpright ; these will neither flatter thee in thy corruptions , nor suffer them vpon thee , if thou wilt take vp either their Precepts or Example . This Dauid knew was a good helpe to keepe himselfe vpright . Psal. 119. 79 , 80. Let such as feare thee , turne vnto me and such as know thy testimonies . Let my heart be vpright in thy statutes , &c. Psal. 101. 6 , 7. Mine eyes shall be on the faithfull : he that walkes in the perfect way shall cleaue to me .

Sixthly , deale with thy heart as with a slippery man , whom thou darest not to trust : take bonds on him ; so here binde it by vowes and promises , cause it to enter couenant with God . Psal. 119. 106. I haue sworne , and will performe to keepe thy statutes . Register these bonds , reuiew them , At such a time , on such an occasion of sicknesse I promised thus and thus , Oh false heart , how hast thou forgotten thy vow ?

Seuenthly , being to deale with so vnconstant a thing as the heart is , doe as with an vnconstant man : we take him when we find him in a good veine , and lay hold on the opportunitie ; for let him goe an houre , he will be of another minde : so with thy variable heart , when it is warme with any good motion , let it not slip ; when thy heart is prepared to prayer , sorrow , reading , let not the opportunitie die , but as Dauid , Psal. 57. 7. O Lord , my heart is prepared , I will arise and giue thankes : if the Spirit be quenched , he will be grieued .

Eighthly , pray often that God would open thine eyes to see thy hidden corruptions , and anoint them with eye-salue , that thou mayest discerne thy sinnes , euen when thy deceitfull heart hath apparelled them with the cloke of vertues . Pray with DAVID , Lord renew a right Spirit within me . In one word to perswade to these practices , Consider how we are troubled to be called hypocrites ; but what else doth the Lord but call the best of vs so , when hee saith , the heart is deceitfull aboue all things ?

Againe , what an indigne thing is it for a man to bee beguiled of himselfe ? Men cannot abide to be deceiued of others , yet most are deceiuers of themselues , and that in a thing which should bee so familiar vnto them . Is it not a shame to bee deceiued in the knowledge of himselfe , and his owne estate ? In a matter of such moment as the saluation of his owne foule ? What maruel , if Satan and all other deceiue those , who are so willing to deceiue themselues ?

VERSE 3. 4.

When I held my tongue , my bones consumed in my roring all the day .

For thine hand is heauy vpon me day and night , and my moisture is turned into the drought of Summer . SELAH .

OVr Prophet confirmeth his former Proposition by his owne experience : First , of the misery hee was in , in respect of Gods wrath for his sinne in these two Verses . Secondly , of blessednesse in respect of remission , Vers. 5. It is as if he had said ; I know what a miserable burden sinne is , by wofull experience : & the guile of my heart ouer-reached me , and made me know to my cost what it is to hide and keepe close sinne ; I was night and day in a little ease , my body fayling me , my spirit not sustayning me , but so tormenting me , as that I rored out for paine ; my miserie , while I carryed my sinne , was intolerable .

Whence in generall note : First , that a Christian must Doct. 1. not only heare and learne the Word , but also haue experience A Christian must haue experience of Gods Word in his owne person . of it in his owne person , as Dauid here teacheth , not by Precept only , but by his owne example : so , Psal. 119 75. I know , Lord , that all thy iudgements are good ; and Psal. 34. 8. Taste and see how good the Lord is : make tryall in your soules , and finde it in experience . And this is , when men will be informed and reformed by it ; then they taste the sweetnesse of the Gospell . But many of great experience in the world , haue no insight in the businesse of saluation , as being a thing which they thinke concerneth them not . Secondly , note that euery Christian 2. must make himselfe an example of the Word hee heareth and professeth ; he must bee a burning and shining light , to giue light to others , that there may be no Christian duety of Faith , Loue , Obedience , Humility , Patience , &c. but he may shew his measure and degree of it in his owne life and conuersation . Thou being conuerted strengthen thy brethren . Thus euery priuate Christian shall be a Teacher in his place , and able to strengthen others , and say : I haue preuailed with God by humility and silence , and so shall you : I haue preuailed against my sinnes by humble prayer and confession , so shall you : I haue obtayned comfort in distresse by these and these meanes , and so shall you : I preserue my peace with God by such and such courses , as himselfe hath appointed , and so in time shall you . Thus must euery Christian by wise obseruation and application of Gods Word and Workes to himselfe , shew himselfe an example and copie of the rules of Christian life : Masters of Families to them that are about them , and Parents to their children ; Christ came from heauen to be an example of meekenesse and lowlinesse ; Learne of me , for I am meeke and lowly , and yee shall finde peace to your soules . God himselfe teacheth men by his owne example , to rest on the Sabbath as he did , to be holy as himselfe is holy , &c.

Farre are they from this , that make themselues examples of scoffing the Word and Professors ; examples in lying , swearing , drinking , oppressing ; examples in Sabbath-breaking , gaming , whoring , and the like : whom we leaue as hopelesse , to the Lords rebuke , who will take them at the rebound , and make them examples of his plagues , to as many as they haue beene examples in sinne , euen to Men and Angels . Are these the fruits of so long hearing , of praying , and comming to Church ? Are these the lessons thou learnest ? Is this the returne of thy prayer ? Take vp betime with thy selfe , lest God be inforced not to take vp with his displeasure against thee .

In the two Verses are two points , First , the touch of conscience for sinne . Secondly , the reason : for thy hand , &c.

The touch of conscience is described : First , by the cause , While I kept close my sinne . Secondly , by the grieuousnesse of it ; as it is set forth ,

1. By the effects , which were two , 2. By the continuance of this touch day and night . 1. The change of the body , seene in 2. The roring of the voice . 1. His bones consumed . 2. His moysture dryed vp .

First , for the cause , While I kept close my sinne , that is , Doct. 1. while I dissembled it and confessed it not . Whence note , A godly heart cares not to shame it selfe , so as God may be glorified .

First , the disposition of a godly mans heart , hee cares not to shame himselfe to all the World , so God may be glorified . Dauid publisheth to all the world his sinne and shame , his hiding of sinne , and his guile of heart . Why doth he thus forget himselfe and his fame ? He was a King , had glory , wealth , and honor . Oh , but he was a Christian , hee had piety and holinesse in his heart ; where he can glorifie God , he will abase himselfe ; if he can edifie others , he will cast downe himselfe . The like we see he did in the 51. Psalme , and many other places . The like did Moses , Daniel , and other holy Pen-men of Scripture set downe their owne sinnes and shame ; so Paul , I was a Persecutor , an Oppressor , a Blasphemer ; who could say more against him then himselfe did ?

But meaner men then Kings are ashamed to be known of any sinne , and flatter themselues , Because they are great , therefore scarce men : but Dauid though a King , who had carryed his sinne so secretly as none knew it , none could compell him , yet is willing for God and his Church , and a good conscience to shame himselfe : And teacheth vs thereby , that euen the greatest , though they might without being detected conceale their sinnes , yet in some cases must confesse them ; and that they should more tender the quiet of their consciences , then all the honor of the world , more respect Gods glory then their owne .

Cases of open confession are these : First , in case of publike offence : so Achan confessed and gaue glory to God . Secondly , when knowing our owne sinnes and Gods mercy , we confesse them , to comfort others : so Paul relates of his persecution , blasphemy . Thirdly , to witnesse our sound and thorow turning to God , we must not be in some case loth to acknowledge our faults in the face of all the World .

Many are franke often-times in complayning of themselues , and acknowledging of their corruptions ; but farre short of this holy man : for it proceedeth not of hatred of sinne , but often from boasting ; or , It proceedeth not from iust ground or settled iudgement , but from too light an opinion , that our selues are sinners : or , It often goeth with lesning or excusing the sin or ones selfe , and not with exaggerating of his sinne ( as here ) to the sound breaking of his heart : or , It hath not Gods glory , and good of the Church for its end , but a mans owne glory : for many vpon slight occasion will confesse their faults , that themselues may bee better thought of for it , and to conciliate a good opinion of themselues . Therefore in thy confession to others take these rules with thee ; See the ground , affection , the manner and ends be good and iust ; else thy heart is not eased , but burdened the more .

Secondly , we may hence note , that a guilefull security

Doct. 2.

Guilefull security may cast a godly heart on a slumber , till God awaken it

may hold the conscience of a conuerted person in a slumber of soule , so as hee shall be hindred from repentance , till God by some forcible affliction waken him : This wee may see in Dauid here : So Iosephs brethren held a long time the sinne of selling their brother , till the affliction wakened them ; before which time they could tell their Father and their Brother , Wee are twelue brethren and one is not , and , One is dead ; as if they had not sold him . Ionah sleepes vnder the hatches , though the stormes rise , the waues beate , and the ship be troubled , and the goods lost ; till God by the Mariners bid him , Vp sleeper , and the lot finde him out . So Professors often leaue their first works , and slack their first loue , till God come against them , &c.

A reason hereof is : First , ignorance and blindnesse in Reasons . the best , which suffers them not to see sinne in the nature 1. and degree of it : onely light discouers darkenesse , and therefore being light but in part , euen the best cannot but faile in finding out their owne sinnes . Secondly , a 2. kinde of hypocrisie , and guile in the heart of the best , which Dauid here acknowledgeth : for the best would often seeme better then they are , and would rather bee sinners then so reputed . Thirdly , an affection to sinne through an old acquaintance with it : for euery mans nature , 3. so farre as it is vnregenerate , is in loue with sinne : Iob calls it ( 20 , 12. ) a sweet morsell , which the wicked hold vnder their tongue and will not let goe : And the regenerate themselues part with sinne indeede , but ( as our Sauiour implieth ) as from their eies and right hands . Fourthly , because of the effect of it : for sinne discouered 4. Pudor conuersionis & confusionis . brings shame . What fruit had yee of those things whereof ye are now ashamed ? And to auoid this shame , men would hide their sinne , which is a filthinesse and a nakednesse . Fifthly , a security and negligence in the heart : men are loth to dig so deepe , to search narrowly their hearts to 5. finde out sinne , a tedious worke it is of mortification , and so are loth to trouble their sinne or themselues . Sixtly , and lastly , because the nature of sinne ( to which 6. the best giue way ) is , to dead the heart , to quench the Spirit , and to extinguish his graces .

And therefore , first , beleeuers must not flatter themselues , but bee still awaking themselues to seeke after Vse 1. God ; we must enter into our hearts , and consider our waies ; we will keepe reckoning what we runne on the score with men : but rare are they which thinke how deepe they are in Gods bookes , such bad husbands are we for our soules .

Secondly , wee should vse meanes against this guile , Vse 2. which preuailes against the best : first , the counsels of the Word must not be neglected .

Secondly , the motions of the Spirit must be entertained and cherished : for that is a monitor in the eare , and sets before vs the way and our aberrations .

Thirdly , the checkes and prickes of conscience , which attended vnto , would often awake vs , and saith , Thou art Vse . 3. the man , This and that sinne lies at the doore .

Thirdly , we must not bid adieu to the remembrance of sinnes past and pardoned , but euer beare them in minde so farre , as to work out godly sorrow , holy bashfulnesse , and lowlinesse of minde ; and so farre as may be a spurre to more fruitfull obedience for time to come . Thus Dauid , though his sinne was forgiuen him as Nathan told him at first , yet euer remembred and set before him his murther and adulterie . Thus Israel acknowledged the desire of a King to be their sinne . Thus Paul often remembred his blasphemy and persecuting .

For this , let vs be often opening and looking on our wounds , seeing the neglect of them , and hiding of them is lewd carelesnesse , and mortally dangerous . It is no newes , that a souldier is shot or wounded : but to see him goe with it , neuer regard nor dresse it , is a forelorne negligence , and condemned as a desperate folly : so for vs fighting in this world , to come by knockes and maimes is no maruell ; but to hide them , and let them goe and ranckle and fester , not complaining of them , not vncouering them to the Surgeon & Phisicion of soules , is spirituall frensie and madnesse . See we not , that our soules in their swaruing from God , are like bones beside the ioynt ? the longer they go , they prooue more painefull ; therefore take them betimes , they are set more easily .

Thirdly , note , in that Dauid is said to bee silent , and Doctrin. 3. not confesse his sinnes of murther and adultery , almost Gods child may hold some outward parts of godlinesse , and yet not see and confesse his sinnes for a time . of an whole yeere , that a man , euen Gods child , may hold some outward parts of godlinesse , and yet for a time by a slumber of conscience lie silent , and not indeed come to see and confesse sinnes . All this yeere Dauid came to the Temple , there prayed and praised God , and confessed sinnes , he laid not aside all his family-duties : but out of doubt performed some or the most of them , yet he confesseth he was silent ; for while a man lies in sinne , his prayer is as no prayer ; his confession is no confession : first , his prayer is not accepted before God : Psalme . 66. 18. If I regard wickednesse in my heart , the Lord will not heare my prayer . Secondly , the Sacraments doe him no more good , then they did Iudas . Thirdly , Gods word , because it is not mingled with faith , is vnprofitable ; it is as pure liquor , put into a fustie vessell : and lastly , sinne separateth betweene God and him : Isai. 59. 2.

Thou commest to heare the Word , to pray , to keepe Use. the Sabbath in the publike seruice of it , and thou thinkest thou hast done a great matter : but if thou commest with an impenitent heart , a sleepie and slumbring conscience , thy prayer and confession is all silence , God heares nothing ; if thou speakest to God , speake with thy heart , else he heareth thee not .

Thinke we not , that Iosephs brethren held on a forme of Religion , while their sinne troubled them not for so many yeeres ? and what was all their prayers and confessions all that while but silence ? and so many Christians , who fall from many goodly beginnings , will take such order , that they will keepe so much religion , as they may bee thought to haue some feare of God in them , but either couetousnesse , or some other sinne holds them , which they repent not of , as hindreth for the timely seeking of reconciliation with God .

Many also goe on in a forme of Religion , confesse their sinnes in the Church , and ioyne in other good exercises in priuate , yet in some one sinne their conscience slumbereth : and though they bee not altogether hardned , and without all touch of feare , or desire of fauour , yet are they very coldly mooued to confesse sinne , or seeke peace ; they go slumbring on , and weare out much time without comfort of their duties , and are loth to be stirred , till God take them in hand , and iudge them for not iudging themselues , and force them by violence to that , which it had been more for their ease voluntarily to haue vndertaken .

Now we come to the effect of hiding sinne , which is trouble both inward and outward , euen in Gods owne children .

But here first note what is the ende of afflictions in Note . them , to wit , not the punishment of their sinnes , which The end of afflictions is to shake the godly out of their securitie . are all remitted by one satisfaction of Christ : but to shake them out of their sleepe of securitie , and to draw them out of the thickets , in which they would willingly lie hid .

Yea , but they be fruits of sinne , and part of the curse Obiect . of sinne .

In themselues indeed they be the fruits and effects of Answ. sinne , but now their nature is altered , and of curses , by Christ are changed into crosses ; the Lord , who bringeth light out of darknesse , brings this good out of them , that they helpe forward the repentance , mortification , and conuersion of sinners vnto God : Psalm. 119. 17. It is good for mee that I was afflicted , that I might learne thy statutes .

Now good is diuers : first , naturall : secondly , spirituall : thirdly , morall : fourthly , sensible : fifthly , by euent or accident .

First , naturall is that , which is infused into euery creature in the creation ; their nature , vse , quantities , qualities , all are good ; so are not afflictions in their nature , being the punishment of sinne .

Secondly , morall good is whatsoeuer is agreeable to the morall law ; so are not afflictions , they are not prescribed in the morall law .

Thirdly , spirituall , whatsoeuer appertaineth to life euerlasting , as faith , hope , loue , &c. thus be not afflictions good , spiritually .

Fourthly , good to the sense is , whatsoeuer pleaseth the sense of man ; so was apple good to the eye : thus no affliction is good and pleasant to the sense for the present : Heb. 12.

Fifthly , they are good by euent and by accident , partly , by Gods ouer-ruling prouidence , that can turne them to good ; and partly by grace in the elect , who make a good vse of them .

First , to say with the Papists , that the afflictions of the Vse 1. godly are so many temporall punishments , and satisfactions for sinne , is

First , to derogate from that onely satisfaction of Christ , and from the perfection of it . Secondly , to lessen the merit and desert of sinne , which is death eternall . Thirdly , to misse Gods end of afflicting his children , which is not to punish that , which is already punished in Christ , but to purge that , which still cleaueth vnto them , and hangeth fast on .

Secondly , when thou art any way distressed and touched , Vse 2. especially in conscience , come backe to thine own sinne , say with thy selfe : Surely I haue either not repented at all , or not fully of all ; this is , because I haue held my peace , and haue not confessed my sinnes to God , or not forsaken them . For when afflictions haue done that for which they are sent , when they haue opened the eare , and humbled the heart , as a messenger which hath done his errand , they depart , Leuit. 26. 41. the Lord threatneth the Iewes , that because they haue walked stubburnely with him , he will walke stubburnely against them : but how long ? till their vncircumcised hearts bee humbled , and they willingly beare the correction , praying for their sinne , then hee will remember his couenant : Iob 33. 14. The Lord speakes once or twice to a man , saith Elihu , and if one say , I haue sinned and peruerted righteousnes , and it did not profit me , then he will deliuer his soule : here is a way for ease .

Thirdly , willingly accept the prouocations of conscience , when they stirre to renue repentance , not benumming Vse 3. thy soule , or hardning thy selfe by continuing without reconciliation : Answere the summons of God , hold thy peace no longer ; for this increaseth the rods , and tieth affliction fast vnto thee .

Fourthly , this being a prerogatiue of Gods children , namely , that euill shall be turned to their good , as good Vse . 4. to euill to the wicked , be not dismaied in afflictions , but comfort thy selfe in the Lord thy God , and in this , that the present affliction tendeth vnto , and endeth in good , because it brings foorth the fruits of vnfeigned righteousnesse .

Now the grieuousnesse of Dauids touch of conscience is set out , first , by the effects : secondly , by the continuance of it .

The effects , 1. The changes in his body , in his 2. The roaring of voice . Bones consuming , Moisture dried .

These fruits of his sinne are witnesses of Gods wrath that pursued his conscience . First , My bones consumed : these effects note the inward and extreme sorrow of the Prophet , which pearced his very marrow : so Salomon hath it , Prou. 17. Heauinesse drieth the bones ; because it eateth vp the spirits , which should nourish and moisten them . And it made his bones like the bones of an old man , whose spirits and strength are spent : for so the word signifies and insinuates , Consenuerunt ossa : such was his sorrow , that whatsoeuer was firmest and strongest in him , was shaken , euen his very bones .

Thus Psalm . 51. 8. hee would heare ( that is , be by the Spirit perswaded ) the voice of gladnesse , ( that is , tidings of Gods fauour ) that the bones which he had broken , might reioyce : that is , that the strength he had lost , might be recouered , and his paine , which was like the breaking of bones , might bee eased . Iob also complaineth , that his griefe had drunke vp his spirit : and Psalm. 102. 3. Dauid saith , that his bones were burnt like an herth , because of Gods displeasure .

And my moisture turned to the drought of summer . ] That is , looke how the Sunne in Summer parcheth and drieth leaues and hearbs ; so is my naturall moysture , ( which should moysten and cherish my body ) drawne out and dried vp by the parching heate of Gods displeasure . The like he complaineth , Psalm . 22. 16. My strength is dried vp like a shell , or a potsherd , which is bak't in the fire ; that is , There is no more moysture in me , then there is in a bak't potsherd ; hee was almost resolued into dust already .

Hence we may note , what a wonderfull torment , the Doct. torment of conscience is ; no griefe in the world , is like to No torment in the world like the torment of conscience . the griefe of conscience .

Iob 6. 4. The arrowes of the Lord sticke fast in me , saith the holy man : and , Oh that my griefe were well weighed ! Hezekiah said , that the Lord dealt with him as a lyon , crushing his bones , Isa. 38. 13. And Prou. 18. 14. A wounded spirit , saith SALOMON , who can beare ?

And what is the reason of all this ?

First , because here is a combate with God , and with Reas. 1. his wrath hand to hand .

Secondly , the body and spirit , and all is downe the winde : it might bee , that a good heart would beare 2. out the body , but here the heart is quite deiected .

Thirdly , we haue the experience of many , who haue sought the pangs of death , to auoid these pangs of conscience . 3. Iudas could find no ease but in a desperate death in hanging himselfe . Reuel. 9. 6. Such as wish to die , seeke death and cannot finde it : they follow it , but it flies from them ; and all this in the paine of a despairing conscience . But here come three questions to be resolued .

First , How can it bee , that the wicked binde vpon themselues such heauy bundles of sinnes , and carry all so Quest. 1. Why wicked men feele no such burthen of sinne vnpardoned , as the godly , of sinne pardoned . easily , whereas the godly finde such bitternesse in sinnes forgiuen ? how comes it to passe , that the godly feele such sorrow in sinne pardoned , and the wicked feele nothing in sinne vnpardoned ?

For these reasons : first , because now is the time of Gods patience and forbearance , of his bountifulnesse and long-suffering towards the vessels of wrath . Secondly , Answ. now is the time of their reioycing : but when the daies of their banquetting are gone about , then shall come many heauy messengers to tell them of fearefull newes ; there comes a day of wrath , when they shall reape as they sowed , and drinke the dreggs of Gods wrath to the bottome of the viall . They treasure vp sorrow with their sinne , and their griefe shall be full : That sinne that now sets no sorrow to their heart , shall hereafter be a worme euer gnawing , a fire neuer going out , a Riuer of brimstone kindled by the wrath of the Lord of hosts , and a perpetuall weeping and gnashing of teeth .

Secondly , how comes the body to be troubled by the Quest. 2. minde ?

First , by the strait vnion , and sympathie betweene the Answ. 1. soule and the body vnited into one person : for while the How the body commeth to be troubled by the mind . soule is possessed with feare , sorrow , languishing , wearinesse and heauinesse , it is impossible , that the body can take any delight in the comforts of nature , but that sleep shall depart from it , or bee not so short as troublesome : the meate and drinke shall be tastelesse or lothsome , or mingled with teares : I forgot to eate my bread , saith Dauid , Psalm . 102. No comfort shall bee comfortable to him : for when the spirit , which should sustaine all a mans infirmities , failes him , what can sustaine him ?

Secondly , by the righteous iudgement of God , who correcteth together those who haue sinned together , 2. and as they haue been vndiuided in sinne , so are they not diuided in the smart of it . The body hath been a seruant to the lusts of the soule , and so receiueth the wages of sin with it . Dauid abused the vigor , strength and health of his body in the sinnes of adultery and murther , and now the Lord chasteneth him in both .

Thirdly , how comes it to passe , that all the godly haue not this torment for sinne , that they are not thus struck Quest. 3. Why all the godly are not a little terrified with their sinnes . with terror , nor so affected for sinne , as to haue their strength impaired , and their body dried ?

First , their persons are not alike , and therefore Gods dealing with them is not alike : some are more obscure in the world then other , and haue onely more secret exercises ; Answ. some are more fitted by God to be speciall vessels for his glory , in whom he will shine to his whole Church , as Dauid , Hezekiah , &c. and these he will specially worke vpon , to make them patterns of his mercie , both in leading them in and out of trouble : for first , hereby he lets the world see , that great grace is ioyned with great corruption . Secondly , that the best haue matter of correction in them . Thirdly , that hee will not spare to rebuke sinne in those that are neerest and dearest vnto him . Fourthly , he will haue others to looke vpon them , and Gods dealing with them , in their casting downe and raising vp .

Secondly , according to the difference of sinnes , may be the difference of sorrow : many men of greater grace then others , haue fallen into greater sinnes then others , and their knowledge being more then others is , their apprehension of the sentence of the Law hath been deeper , and so of wrath due to their sinne . Besides , in some others , some speciall corruption which hath often preuailed , or the constitution of body , may adde a sting to the sorrow of mind : some are naturally more fearefull , as melancholy constitutions , and so their impressions are deeper , and of longer continuance .

Thirdly , although in ordinarie Christians , before sense of remission , there is a sufficient measure of labour , and wearinesse vnder the burthen of sinne , yet some of all kindes God will exempt from such depth of griefe , that he may shew himselfe free in all his working .

O that men would hence come to feare the paines prepared for sinners ! for if , first , a drop of Gods displeasure , Vse 1. let fall , secondly in loue , thirdly , on his owne children , fourthly , for a moment , doe so amaze them , and drinke vp their spirits , their soules and bodies ; how much more shall the Ocean and deepe sea of Gods wrath against his enemies for all eternitie , consume and torture them in hell ? Blind people of the world wil not know what hell meaneth , till they be in it .

Secondly , let vs learn to haue compassion on such as are troubled in spirit , seeing such is their heauines , as presseth Vse 2. downe both soule and body ; let vs apply our selues to comfort them , as Dauid did here in his owne person and example . Many thinke this sicknesse to be but passion , conceit or melancholy , and because it changeth the body often , they thinke it to arise from the body : but there is no disease like to this , for symptomes and torment : First , they all are naturall , this supernaturall . SeSecondly , they from the constitution of the body , this from the constitution of the soule . Thirdly , in them the humours first or imagination ( as in Melancholy ) are distempered , in this the conscience first , and the humours after . Fourthly , they all may be cured by naturall remedies , and bringing the body to a temperature , all naturall medicines vnder heauen cannot cure this sicknesse . Blessed is hee that iudgeth wisely of the poore : to relieue the sicke conscience is mercy indeed . Christ had the tongue of the learned giuen him to speake a word of comfort to such weary soules , and was sent to bind vp the broken in heart ; and not onely ministers , but euery Christian hath receiued of his anointing .

Thirdly , in that Dauids sicknesse of body was from Use 3. the sinne of his soule , learne that health is a special blessing of God , seeing wee euer carry that about with vs which might change it : the first and most noysome humour , which breeds bodily diseases , is sinne the disease of the soule ; and therefore if God change his hand , and bring weakenesse vpon our bodies , we must not fixe our eyes vpon second causes , not on abundance of peccant humours , but looke backe to our sinnes and life past , consider how silent and impenitent we haue been , turne to God , bewaile and forsake sinne , resolue to vse our health better , and our strength for God , and not against him ; and thus the sicknesse of our body shall turne to the soundnesse and health of the soule : else wofull is the state of that man , who being sicke both in soule and body , is brought neere to the gates both of death and hell . And in our recouerie , let vs take vp that lesson of our Sauiour , Goe and sinne no more .

Fourthly , if this touch of conscience be so great , then Vse . 4. must that conclusion be true , He must needs be a blessed man , whose sinnes are forgiuen , whose wounds of soule Christ hath taken vpon himselfe , by bearing properly the wrath of God for them vpon the Crosse. But alas , who thankefully acknowledgeth and walketh worthy of the loue of his Lord , whose spirit was heauy to the death , that our spirits might bee lightened , whose conscience was submitted to this heauy trouble , that wee might find peace of conscience in him ; and whose-selfe was made an offering for sinne , that we might be wholly discharged from it ?

In my roaring . ]

AN argument of extreme paine , that made the Prophet vtter a feareful noise , like the roaring of a Lyon . And by roaring is meant , bitter crying and lamentations through sense of paine , without further apprehension : for as yet no further was this holy man come . Men vse to vent much sorrow by weeping and crying , and so Dauid made triall , if by this meanes hee could helpe himselfe to ease , but all in vaine ; sorrow for sinne is not alway cast out with teares , the conscience of sin vnpardoned bites , whether thou criest , or art silent , and therefore thou must come to another remedie .

First , note . Dauid , while he lay slumbring in his sin , made a great noyse , but hee calls it roring rather then godly sorrowing , more like and fit for beasts , then for men .

Euery godly mans sorrow for sinne is not alwayes godly sorrow : and indeede , when men cry and lament Doct. 1. only in sense of paine , without further motion of Gods Euery godly mans sorrow is not godly sorrow . loue in the heart , or bending the Spirit to sue after God ; or when the Spirit grieued with-draweth himselfe ( as it is often in the godly , and here in Dauid : ) it is rather a brutish noyse , common to men and beasts , then any voyce acceptable to God .

Secondly , when sorrow is a fruit of impatience , or 2. distrust , or ioyned with murmuring , or excesse , or any other sinfull quality ( as some godly mens sorrow hath beene ) it is no godly sorrow , let the obiect bee what it will .

Thirdly , when sorrow , euen for sinne , brings neither 3. glory to God , nor comfort to the heart , it is not godly sorrow ; for that doth both ; but here was a sorrow in Dauid , which did neither : for still he hid his sinne , and it was not yet accompanied with so much as confession of sinne , and much lesse with forsaking it ; the matter of accusation was no whit abated .

Fourthly , that sorrow , which proceeds from the sight 4. of sinne in generall , but not in the particular , cannot be godly sorrow : for thus the wickedst on earth will confesse sinne , and semble sorrow for it . But this was Dauids sorrow ; he was not so destitute of minde , or so past himselfe , as that he could not , or did not generally acknowledge himselfe a sinner in this time , but seeking to hide his particular sinne , his sorrow was but roring .

This may , first , incite vs to examine our sorrow , whether Use 1. it be godly sorrow or no , acceptable to God , and comfortable to our selues .

How shall I know whether my sorrow be godly sorrow , Quest. or no ?

Know it by these rules : Answ.

First , godly sorrow hath a right obiect , which is God Rule 1. himselfe offended , and here is a difference betweene the Infallible rules to discerne godly sorrow by . sorrow and sense of the godly , and wicked , as in their sicknesse . The Lyon roares , and the beasts feare : it is a fearefull thing to fall into the hands of God ; therefore the wicked feare and sorrow , because God is become their enemie . Plainly : it is Gods power or Gods iustice , which makes them feare and sorrow , before whom the Hills melt , and the Rocks breake asunder , and the Earth burneth before his eyes , and who can stand before his wrath ? And their sorrow is for themselues , that they cannot make their part good against him in holding of their sinnes ; selfe-loue is the moouer of their sorrow : But the Church is sicke of loue ; that is , there is in the godly heart a sense of Gods loue , and a motion towards God offended : In this heart , louing friendship with God , the griefe is , because by sinne it hath changed his loue into displeasure . Zach. 12. 10. The Spirit being powred on them , they shall mourne for him ; that is , when the godly shall come to see what euills and miseries their sinnes brought vpon Christ , and how odious their offences haue beene towards him ( for it was not so much the Scribes , Priests , Romanes , and Iudas , that brought Christ to his death , as the sinnes of the Elect : ) then shall they weepe for him . The Spirit of God euer directs men to God .

1. Sam. 7. 6. The people of God are said in the day of their fast to draw water , namely , out of their hearts , and to powre it before the Lord ; whereby is meant , that they wept bitterly for their offences against the Lord . Psal. 51. 4. Dauid saith , Against thee , against thee haue I sinned : hee needed not haue beene so much troubled for his sinne , either for shame ( for it was not knowne but to God alone ) or for punishment ; for none could call him to account : but this wounded him , he had offended his mercifull God . Gen. 39. 9. Ioseph , being tempted to folly , said , How shall I doe this great wickednesse and sinne against God ? the wrong , that he should haue done his Master , was nothing in his eye to Gods offence : But Iudas sorrowed not for his Master , but for himselfe .

Secondly , as God is the obiect of godly sorrow , euen God loued for himselfe , so God is the Author of it , Rule 2. working it in nature ; whereas worldly sorrow is naturall , riseth from nature , and tendeth to the preseruation of nature , very little looking beyond : It lookes with Cain , more at punishment then at sinne ; present distresse more affects it then Gods indignation : but this is supernaturall , a plant of God , and an impression of his finger .

How may I know that my sorrow is from God ? Quest.

When it is wrought in Gods meanes , and they be ordinarily Answ. three : First , his Word : Act. 2. 37. When they heard PETER say that , they were pricked in heart . Secondly , his Rod. Lam. 3. 1. I am the man that haue seene affliction in the rod of thy visitation : this is the hammer , that beates the Word home to the head . Marke , I say , his Rod ; and to know it to bee his , besides the former we may take another note ; that it makes all other rods easie and light , and swallowes vp carnall vexation , as Moses his Serpent did the Sorcerers : when men lay on with their rods of indignities and iniuries , it will not suffer impatience , reuenge , moodinesse , that men refuse their meat and drinke , and part from their sleepe ; here is worldly sorrow ; now a dramme of godly sorrow , bewayling sinne , would weight downe a talent of this . Thirdly , Gods Spirit is another principall cause , by whom God worketh godly sorrow in his children ; therefore he is called the Spirit of mourning and supplication ; and this makes both the Word and the Rod effectuall , and this Spirit may bee seene in godly sorrow , strengthning , comforting , quieting , and refreshing the heart with inward ioy and contentment , and bowing it to obedience .

Thirdly , as godly sorrow comes from God , so it goes to God againe , and leads to God . The sorrow of the Rule 3. prodigall Sonne , after he came to himselfe , made him goe to his Father , with teares in his eyes , and repentance in his heart , and confession in his mouth ; I will say to him , Father , I haue sinned against heauen , and against thee . Hos. 5. 15. Surely in their afflictions they will seeke me diligently . Take heede of such sorrow for sinne as driues from God : if thy sorrow hinder reading , prayer , hearing , godly conference ; yea , if it bring thee not on thy knees and further all these , though it bee for sinne , it is from the Deuill : for godly sorrow keepes God in sight still .

Fourthly , it is limited by God , it exceeds not the bounds of moderation ; sorrow for sinne may not passe Rule 4. measure : for Gods Word doth bound it for the measure , which it may not goe beyond : now it is vnbounded and passeth the limits , first , when it vnfitteth the body , or mind to good duties , or to a good and chearefull manner of doing them : now God loues a chearefull giuer . He made the soule and body to helpe one another in his seruice ; and as the body must not oppresse the soule by surfetting and drunkennesse , so the soule must not oppresse the body by pining and ouerthrowing the state of it . Though wee must destroy the body of sinne , that is , the lusts of it ; yet we must not destroy the body of the man ; for that is murther , and the way to runne into further sorrow .

Secondly , when it maketh vs forget consolation : Heb. 12. 5. Faint not , when thou art rebuked of the Lord . Griefe for sinne must not swallow vs vp , 2. Cor. 2. 7. And the reason is , because that sorrow , which is not ioyned with some assurance of reconciliation , is sinfull and faithlesse ; and where this is , there cannot but be consolation : Heb. 12. 5. Hee speaketh vnto vs , as vnto children .

Thirdly , when it exceeds in time , and wee suffer it to dwell with vs , and vpon vs ; whereas if we sorrow for a night , we must expect ioy in the morning , and feare , if we finde it not , that it is more our owne impatiency and corruption , then any other iust cause ; for faith in his worke still expecteth better , and hopeth still .

Fourthly , when it takes away all ioy from a Christian , euen while it is present , it is not godly sorrow . Our commandement is , Phil. 4. 4. Reioyce alwaies , and againe I say , reioyce . Why is the Apostle so earnest in doubling this precept , but because he saw this Christian reioycing so necessarie at all times , as without it no good duty can be done well , neither hearing , nor prayer , nor thankesgiuing , whereof it is the ground ? and againe , because the godly , to whom the exhortation is directed , ( for the wicked need not to be vrged to carnall ioy ) are so beset with trials , that if they doe not still lift vp their dumpish hearts to the Lord , they cannot but be ouerwhelmed ?

But this is strange , that wee must ioy euen in sorrow ; Obiect . how can a man reioyce and sorrow at the same time ?

Indeede carnall ioy and sorrow cannot stand together Answ. at the same time , but Christian ioy and sorrow can Reasons why Christian ioy and sorrow may and must stand together . and must : for first , suppose the sorrow be from without , in respect of those persecutions and afflictions that the godly are beset withall , euen herein they haue a signe of blessednesse , a cause of reioycing , and a commandement so to doe , Matth. 5. 12. Paul and Silas sang in the prison , the Martyrs in the flames , and Iohn Baynam , as if hee had been in a bed of Roses when he was at the stake .

Secondly , if the cause be inward , from sinne and corruption , which is the most iust cause , yet euen then Christian ioy may and must rellish a godly mans sorrow , in that by the pardon of sinne hee hath escaped the wrath to come . If a man for some heinous offence were ready to suffer the most exquisite torments that man could deuise , if his deare friend should come with a pardon , but that will not serue the turne , vnlesse hee put himselfe in his place , and indure all that torment for him , here is cause of reioycing , that he hath escaped the torment , but of sorrow , that by his wretchednesse his friend should be so tormented . So it is betweene Christ and the Christian . Or as if a man condemned to perpetuall prison for debt , a suretie should bee content to sell his goods and lands to deliuer him ; here is ioy for his deliuerance , but sorrow , that he should be such a banquerupt and waster , thus to vse his friend .

Thirdly , is there not cause of ioy euen in heauinesse , when the Christian heart can consider what a couenant and league of friendship he is entred into with the Lord ? how sweete must his loue bee to him now being a friend , that so loued him when he was his enemy , that he gaue his onely begotten Sonne to death for him , to remooue the curse of sinne ?

Fourthly , is there not cause of ioy to thinke , that now , though I am troubled with sinne , yet I haue the Spirit of Christ , to witnesse my adoption , and to seale vp to me my priuiledge , to be called his sonne , and to become coheire with Iesus Christ ? and in the meane time is euerie way mindefull of my good ; so free-hearted , that aske what I will , that is good for me , I shall haue it , his eare is open to heare my moane , to fulfill my desires ; and is preparing that great glory , whereby I shall in due time be like the holy Angels , euer beholding the face of my heauenly Father ?

Fifthly , godly sorrow ends in God , it goes not away , Rule 5. but with sense of Gods loue and fauour , whereas the other departs with ceasing of paine and change of outward things . It is not the increase of corne , wine , or oile , that can content the hart , seased with godly sorrow , but onely when God lifteth vp the light of his countenance vpon it .

Sixthly , the fruit of godly sorrow is repentance neuer Rule 6. to be repented of , that is , a new life vnchangeable , a returne to God not to returne againe to folly ; whereas hypocrites are purged , and forget they are purged , and so returne againe to folly .

By these notes try thy sorrow , whether it bee godly sorrow or no.

Secondly , if the sorrow of the godly for sinne be not Vse 2. alwaies godly sorrow , what shall we thinke of the wicked mans sorrow ? How do the vngodly deceiue themselues , thinking , that when they cry aloud in their paine , and can speake some good words , that it is repentance , and that God heares them ? But it is as the roaring of cruell Lyons , such as Esau's , when hee lifted vp a loud voice , and wept in the losse of the blessing , but kept reuenge in his hart , and could threaten his brothers death . Hos. 7. 14. the Lord calles it the howling on their beds , as Dogs and Wolues vse to doe in the sense of paine , and threatens , that when they call , he will not heare : as if he should say , Let them semble neuer so much feruency , it is but as the roaring of beasts out of the tumult of heart . If this noise had a good rise or ground , it were well , the sorrow were deepe according to the greatnesse of the euill : but it is onely the violence of affliction , that mooues this vehemency of affections , sense of paine , not sense of sinne , affecting of deliuerance , not of repentance .

Now the reason , why this sorrow is so helpelesse , is , because it stirres not the heart out , to seeke for reconciliation with God in Christ , and then the greatest pleasure must be in withdrawing themselues so farre , as they can from God , as Adam after his fall , could not endure the presence of God , but hid himselfe among the trees of the Garden . How can this sorrow end in ioy , which driues from the fountaine of ioy , and when as much comfort is taken in God , as a guilty felon taketh in the sight of the Iudge , who is to pronounce the sentence of death vpon him ?

This is a heauie and comfortlesse sorrow , and the beginning of sorrows euerlasting ; which yet many content themselues withall , as godly sorrow : but it brings repentance to bee repented of , and is a sorrow to be still sorrowed for ; if there were no hell nor iudgement , a wicked man would neuer sorrow , his sinne hath no place in his sorrow , nor God offended .

Thirdly , is not the sorrow of godly men , alwaies godly Vse 3. sorrow , out of which they can reape ioy and comfort ? how then can men reape any ioy out of carnall and contrary meanes ? as many , being troubled with these grudgings of conscience , get them to worldly comforts , to thrust away the sight and memory of sinne ; they get them into merry company , and suppose that by drinking , dancing , banketing , and gaming , they shall forget their griefe : but so doth he , that for a dropsie , drinkes a cup of cold water ; he hath brewed his griefe , and drinketh his sorrow ; his paine returnes , and he roares for it , and is worse then euer he was . And if euery sorrow for sinne ease not the sinner , then much lesse can the delight in sinne doe it .

Fourthly , if euery sorrow for sinne will not remedie Vse . 4. the sinne , which is of all other the most likely meanes , then let any thing in the world bee applied to the griefe of conscience , besides the right remedie ( which afterwards Dauid findeth out ) and it doth but inlarge the sorrow . Dauid had worne out much time in hiding his sinne , and had drawne all the couers hee could deuise , ouer his conscience : but all in vaine , his sinne returnes againe , and all his meanes are so farre from easing his griefe , that they increase it , and bring matter of roaring . So then , carry thy sinne in a cloud as long as thou canst , thy conscience will find it out and tell tales ; then , finde out as many pretexts and couers as thou canst , to defend or diminish it , they are but figge-leaues , too short and thinne a couer .

Nay , couer all with an externall shew of Religion , and obseruance of outward worship , as Dauid did ; yet the gash of thy sinne remaines as his did , it will at length bring such paine into thy soule , as will make thee roare , as though thy bones were broken . In one word , sinne cannot be couered , nor the conscience eased , but only by Christs righteousnesse obtained , and put on by faith and repentance , euery thing else increaseth matter of biting and accusation .

So much of the effects of hiding sinne , in changing the body , and roaring of the voice : Now of the continuance of the trouble .

VERS. 4. For night and day was thy hand vpon me . ]

HEre is another amplification of the Prophets miserie and sorrow . It was no light sorrow , which pearsed to the marrow of his bones , and made him expresse it , not in ordinarie cries and voices , but made him roare out more like a Lyon then a man . But this makes it sad and heauie indeede , that it was continuall , and without release or intermission . And the reason of all his sorrow , was the heauinesse of Gods hand .

Hand . ] The hand , being a member of mans body , and the instrument of manifold actions , is referred to God , and signifies sometime , first , his effectuall purpose and counsell concerning things to be done : so Act. 4. 28. &c. to do whatsoeuer thy hand and counsell determined . Secondly , his actuall power , working all things according to that counsel of his will ; so Act. 4. 30. so that thou stretch forth thy hand . And thus God hath a twofold hand . First , of blessing and protection , with which he filleth euery liuing thing ; Psal. 104. 28. Thou openest thy hand , and they are filled . Secondly , a smiting or heauie hand ; and this is twofold .

First , a reuenging hand , and so it is a fearefull thing to fall into the hand of the Lord . Secondly , a correcting hand , meant in this place , whereby he scourgeth & buffeteth his owne children . Now the sense of Gods power punishing or correcting , is called Gods hand : as 1. Sam. 5. 11. The hand of the Lord was sore at Ekron , because of the Arke : And an heauie hand in resemblance , because when men smite , they lay their hand heauier then ordinarie . Hence we may note three points of doctrine : first , that all afflictions are Gods hand . Secondly , that God laies his hand heauily often vpon his deare children . Thirdly , that God often continues his heauie hand , night and day on them .

First , All afflictions are Gods hand : Amos 3. 6. Shall Doct. 1. there be euill in the Citie , and the Lord hath not done it ? Isa. 28. 21. The Lord shall stand as in mount Perazin , and bee wroth as in the valley of Gibeon , that he may doe his worke , his strange worke , and bring to passe his act , his strange act : that is , execute his iustice which wee inforce him vnto , whereas shewing of mercy is familiar to his nature , more proper and familiar to him : he is loth to reuenge , as in mount Perazin Dauid did vpon the Philistims , when he smote them , and called the place the Mount of diuision , 1. Chron. 14. 11. or as in Gibeon , when he slew the Canaanites with hailestones , and made the Sunne and Moone stand still , till Ioshua had slaine them all , Iosh. 10. 12 , 13. 1. Cor. 11. 32. When wee are iudged , wee are chastened of the Lord .

The reasons hereof are these : Reas.

First , they are from Gods hand purposing and ordaining 1 them : Rom. 8. 29. Wee are predestinate to be like the image of Christ ; that is , in suffering . 1. Thes. 3. 3. No man should be mooued by these afflictions : for your selues know , that we are appointed thereunto .

Secondly , they are from Gods hand executing them , as Isaiab 45. 7. I make peace , and create euill , I the Lord doe 2. all these things . So also Genes. 45. 8. Ioseph said to his brethren , God sent me before you . Iob confesseth the like , Chap. 1. 21. The Lord hath giuen , and the Lord hath taken away , 2. Sa. 16. 11. The Lord bade SHEMEI to raile vpon DAVID : Hosea 6. 1. He hath spoiled , and he hath smitten .

Thirdly , afflictions are from Gods hand ordering and disposing them : first , in their causes , circumstances , kinds , 3. manner , measure , and time both of their beginning and ending .

Secondly , in their ends and issues , which are , first , his owne glory in manifesting his mercy , iustice , wisedome , power , &c. Secondly , the euerlasting saluation of his children , whilest by afflictions ,

First , he stops them in their course of sinne , as with an hedge of thornes , Hos. 2. 6. that they should not breake ouer into the pleasant pastures of sinne , therein to be fatted to the slaughter .

Secondly , hee brings them to a true hatred of sinne , when they taste the bitter fruite of it .

Thirdly , to the exercise of mortification , and desire of heauen and heauenly things : and thus they are iudged of the Lord , that they may not be condemned with the world .

Yea , but afflictions are euill in their nature , the curse of sinne , and flashes of hellish torment ; so the Lord calls Obiect . them euil , and makes the daies of the afflicted euill , they are enemies to the ioy , peace and comfort , which the godly at length shal eternally enioy ; how then can they be the hand of God ?

True afflictions are in their nature euill , but not euill Answ. so simply and absolutely , but that there is some respect of good in them : for , first , as they proceed from the chiefe good , whose will is the chiefe rule of all good , and euery thing is therefore good , because he willeth it , thus are afflictions good ; yea , euill of sinne is so farre good , as it is willed by God .

Secondly , as they are punishments inflicted by a righteous iudge , they are good : thus all execution of iustice vpon Pharaoh , Saul , &c. is good .

Thirdly , as they are chastisements , comming from the hand of a mercifull Father vpon his children , they are good : for a father doth good , and his dutie in correcting his child .

Fourthly , as they are ouer-ruled by Gods wisedome and power , they are good ; not onely harmelesse , but profitable , and by his blessing , are meanes to draw vs neerer the chiefe good , by furthering both our graces heere , and our glorie heereafter .

Fifthly , as they are sanctified by Christ , they are good : for had they been simply euill , Christ had not been so laden with them : but as himselfe was consecrated by them , so himselfe consecrateth them to the wholesome vse of all beleeuers : and so they are finally good , because they are a part of that straite way , that leadeth vnto life .

But how can afflictions bee the hand of God , when Obiect . such wicked instruments , as all wicked men , and the diuill How afflictions can bee Gods hand , when the deuils hand , or wicked mens be in them . himselfe , band themselues against the Church ?

Ans. Very well : for first , it is not against the honor of the Iudge and course of iustice , that some base slaue bee vsed for the hangman and executioner .

Secondly , it cannot preiudice the iustice and goodnes of God , but rather magnifies his wisedome and power , when by the most wicked wiles of the diuell and his instruments , he brings his owne righteous will to passe ; here is a mightie worke of God , that can draw light out of darkenesse .

Thirdly , it exalteth his iustice in the ouerthrow & iust destruction of such as exercise their malice against his seruants : for while they hate and maligne them vniustly they heape vp coales vpon their owne heads .

This teacheth vs , that we must with the Prophet acknowledge Vse . 1. euery affliction befalling vs , to bee Gods hand . It is easier to feele a sorrow , then to conceiue or see Gods hand inflicting it : men thinke it enough , in generall to say and beleeue , that the world , and all things in it are ruled by Gods prouidence : but , come to applie it to this or that particular , there they faile . If prosperitie come vpon vs , and things fall to our minde , wee can thanke God : but when the crosse comes , we are willing to see any thing but God : then we runne vpon inferior causes ; either we are wronged by wicked men , or it came by our own ouersight , or by the vnconstant wheeling about of worldly things . As if a man beaten should altogether looke at the staffe , wherewith he is smitten , and not at the hand mouing and ruling it : or as the foolish Curre bites at the stone , and looks not after the thrower .

Neuer seuer thy crosse from Gods hand , though there be neuer so many instruments : Ioseph looked beyond his brethrens sinne , and said , The Lord sent me before you ; Iob beyond the Sabeans and Chaldeans robbing and stealing , and said , The Lord hath taken away ; Dauid beyond Shimeis wickednesse , and said , The Lord hath bidden him . Christ himselfe looked beyond the Pharises , Priests , Iewes , Iudas , and the souldiers , to his Fathers cup , which he must drinke . Iohn 18. 11. So , if we can see Gods hand , the affliction will be borne meekely : but if we gaze on men or meanes , it will be intolerable , and we must needs breake patience . 1. Sam. 6. 7. The Philistims would trie , whether Gods hand strucke them , or it was a chance , thou needst not doe so .

But may we not looke at second causes ?

Yes , but not as the hand , but as rods in the hand of Quest. God : as Isai. 10. 5. Ashur is called , the rod of Gods wrath : Answ. and whilest such rods serue our heauenly Father , in chastizing his children , and amend them , themselues are torne in peeces , and worne to the stumpes , and quickely after cast into the fire . For a man therefore to flie vpon wicked men , and to complaine of them , is , rather to confesse their sinne , then his owne ; and to shew , that he knoweth , what was their dutie better then his owne . To fret and storme at second causes were , as if a man deepely wounded , should chafe at himselfe , because hee auoided not the blow , or should fal to biting the sword that stickes in his flesh , whereas his businesse were to plucke it out , and runne to the Surgeon .

Let vs therefore consider of these three things . First , that all power is from God , and in his hand .

Secondly , that none haue any power against vs , but John 19. 11. from aboue .

Thirdly , that the iust Iudge of the World would not afflict vs , if there were no cause in our selues .

Secondly , heere is a notable ground of patience , in that our afflictions are the hand of God : 1. Pe. 5. 6. Humble Vse 2. your selues vnder the mightie hand of God ; that is , with meekenesse and silence buckle and bow vnder it : for ,

First , it is his hand , who is infinite in glory , power and Maiesty , and may dispose of his owne as he pleaseth : and it is to no purpose to struggle by murmuring , or impatiencie , to get out of his hand .

Secondly , it is the hand of our Father ; thus Christ sustaineth himselfe , Ioh. 18. 11. Shall I not drinke of the cup that my Father hath giuen me to drinke ? It is a cup , a measure , tempered and measured by our Father ; if it be a little bitter in the top , the bottome will haue a pleasant farewell ; it is giuen vs of him to drinke , and therefore we must needs drinke it .

Thirdly , it is the hand , that shall not be further stretched out to smite , then it shall be to saue vs : this comforted the Church , Isa. 59. 1. Behold , the Lords hand is not shortned , that it cannot saue ; the same hand that imbraceth the Church , is vnder her head , Cant. 2. 6.

Fourthly , the Saints grounded their patience hereon , Psal. 39. 9. 10. I was dumbe , I opened not my mouth , because thou diddest it : Remooue thy stroke away from me , I am consumed by the blow of thine hand . So Isa. 38. 15. Hezekiah rested himselfe on this , What shall I say ? hee hath said it , and he hath done it : and Eli , 1. Sam. 3. 18. It is the Lord : let him doe what seemeth him good . Also 2. Sam. 15. 26. If he say , I haue no delight in thee , loe , here am I , let him doe to me as seemeth good vnto him .

Thirdly , if all afflictions be the hand of God , then we Vse 3. see whither to goe for release , we cannot expect it at the hands of men or Angels , but from God ; none can take off Gods hand , but himselfe , Hos. 6. 1. Come , let vs turne to the Lord ; he hath spoiled , and he will heale vs ; hee hath wounded vs and he will bind vs vp : Iob 10. 7. there is none that can deliuer out of thine hand .

How doth the Lord rebuke those , who will not acknowledge the hand that smites them ? Isa. 1. 5. Wherefore should ye be smitten any more ? yee will fall away more and more yee seeke not vnto me . Asa insisted in the hand of the Phisician to remooue Gods hand : but his example teacheth , that euen lawfull meanes must not preuaile against Gods hand : where God himselfe is not chiefly . sought , men goe no further then the hand of a man oppressing them , and seeke deliuerance that way ; which is as if a malefactor should seeke to the executioner , and not to the Iudge , who hath power to pardon , or repriue or hang him .

Others runne vnto vnlawfull and wicked meanes , to the Witch , the Wise or Cunning man and woman , who are no better then diuels incarnate , and yet are more sought to , euerie one of them , then all the Ministers in a Countrie , as though all the deuils or gates of hel could stirre Gods hand , or breake his arme .

Oh , but they doe good and helpe vs . Obiect .

Indeed God permits them so to doe , to mens further Answ. hardening , and remooueth one hand that is sensible , to lay on one which is farre heauier ; the deliuerance is by breaking the prison , to be clogd with more burden some fetters . The generall rule for all troubles , is Psal. 50. 15. Call vpon me in the day of trouble , and I will deliuer thee , and thou shalt glorifie me .

Fourthly , in all deliuerances out of trouble , repaire to God with thankefulnesse , who hath remooued and staied Vse 4. his hand ; so did Moses , Exod. 15. 1. So did Hezekiah , Isa. 38. 18. 19. 20. and so did the nine Lepers . Thankefulnesse is the onely impost , that God requires at our hands . So much of the first point .

Secondly , God laies his hand heauily often vpon his owne deare children as here vpon Dauid , & vpon Iob , cha. 6. 2. Oh Doct. 2. that my griefe were throughly weighed , & my calamity laid Gods hand is often heauie vpon his owne children . in the balances together ! it would be heauier then the sand of the sea , &c. So also cha. 16. 12 , 13. He hath taken me by the neck , and beaten me , and set me as a mark for himself : His archers compasse me round about ; he cutteth my reines , and doth not spare , & powreth my gall vpon the ground . He hath broken me with one breaking vpon another , and runneth vpon mee like a Gyant . All which phrases imply : first , that his inward and most noble parts were afflicted : and secondly , that God in his sense was become his enemie , and could not be more fierce against him then he was . Isa. 38. 15. Hezekiah complains , that God had bruised all his bones like a Lyon . Psal. 6. 3. Dauid shewes , that his affliction was violent both in his body and soule : My bones tremble ( saith he ) and my soule is sore vexed : and Psal. 116. 3. hee affirmes , that the paines of hell had caught hold on him , that is , such temptations , distresses and horrors , as most neerely resembled the very paines of the damned . What a heauy hand was that vpon Ionas , when he was cast into the sea , and was in the Whales belly three daies and three nights , when he cried out of the belly of hell , and said , that he was cast away out of Gods sight ?

And why doth the Lord lay such heauie things vpon Quest. his children ?

For sundrie Reasons .

First , there is deepe corruption lurking in the best , Answ. who not feldome are cast vpon so dead a sleepe of securitie , Reas. 1. that they cannot be wakened with a little shaking , till by most grieuous afflictions the Lord breake their bones , consume their strength , and bring them into such griefe and paine , as sets them a roaring . A wonderfull thing , that those , that haue tasted the sweet loue of God in Christ , which should alwaies allure them , and remaine as a prouocation and perpetuall spurre to follow after God , should so far be carried back with lusts , as that vnlesse God seek them out , and whip them home with sharp scourges , they were likely to perish with the world . Let vs see in our example : Dauid , deare to God , hauing not shaken off the delight of his sinne , would couer it , if he could from Gods eyes : ( for he cannot peaceably inioy that sinne , which hee thinkes God sees ; ) but God makes him know , that he sees it , and because smal checks of conscience will doe no good , he laies on to the breaking of his heart with his bones , and spares not for his roaring . It is our owne fault , that wee need so great crosses to subdue so great corruptions : for as the vntamednesse of some colt is such , as if he be not sore ridden and beaten , he would neuer be broken ; so is it with our corrupt natures , which as hard knots must haue hard wedges .

Secondly , smaller troubles haue often a smaller work , 2. small things cannot make great hearts stoope , a smal fire will not purge away drosse from gold , but it must bee quicke and pearcing ; a small wind doth not fan away the chaffe of vanitie , a small correction or smart makes the child more froward , till sounder correction subdue him ; small trials doe not so exercise faith , nor send men out of themselues to God : for as none for the scratch of a pinne , or a little headach , will seeke to the Phisician or Surgeon ; so a sinner in smaller grieuances of the soule will scarce thinke he needs goe to God . Iob 33. 14. God speakes once or twice , and then makes the obstinate sicke with smiting them he will haue his blowes felt : the strong purgation at last worketh out most health and soundnesse .

Thirdly , the greater the affliction is , the more odious doth sinne appeare to bee vnto God ; a strong poyson 3. must haue a strong antidote : the more the godly are striken downe for sinne , the more are they stirred vp to godly sorrow , to hatred of it , to zeale against it , the better and more watchfully do they preuent sinne to come , and looke better to themselues : as a good Physician oftentimes letteth blood , not to make a man sicke , but to preuent sicknesse .

Fourthly , the greater the tryall is , the better experience haue they of themselues : for first , God afflicts the 4 body heauily , but it is for the soule ; the soule would neuer perceiue the owne euill , but for the euil of the body , nor feele the miserie but by the body .

Secondly , in great trials there is experience of a great combat betweene the flesh and the Spirit ; where any faith is , it will lift vp the heart in inuocation , silence , and an expectation of the good hand of God : but the flesh will be complaining of Gods absence , desertion , and deferring his hand and helpe : here is sense of the spirits willingnesse , and the weakenesse of the flesh .

Thirdly , there is great experience of their graces in great trials , that both themselues and others may take knowledge of their constancie and patience . Thus Iob was made a mirror of patience , and a patterne of constancy , which he could not haue been , if the trial had not been so sharpe as it was . Then the Mariners skill is best tried , when the tempest is vehement ; and the valour of a Captaine is best seene in the hottest skirmish .

Fourthly , in great trials , there is great obseruation of Gods dealing , of the comforts of God , and of the strength of God , and therefore the Lord brings many of his , as it were , vpon the stage and theater of the world , that they may be instruments of his praise , and may by their experience be able to teach others , how they shall finde God in affliction : for as one piece of yron cannot be soldred and fastned to another , vnlesse both be made red hot , and beaten together : so one Christian cannot be so soundly affected to another , vnlesse both haue had experience of the like miserie .

Fifthly , Gods children haue great afflictions , and are pressed with an heauie hand , that God himselfe may be 5 cleerely seene to bee their deliuerer , when in the eyes of all flesh they are lost ; therefore they see themselues in the red Sea of affliction , and in a wildernesse of temptation , and sometimes with Ionas , in their owne and other mens sense , drowned in the bottome of the sea , in the belly of the Whale , that as Lazarus lay foure dayes in the graue , that Christs power might bee manifested in raising him : so also may the goodnesse of God , who after two daies will reuiue vs , and in the third will raise Heb. 6. 2. vs vp .

Sixthly , as great afflictions make way for abundant 6 mercy from God to vs , so also for abundant thankes from vs to God . If one cure a trifeling matter , it neither so bindes the patient , nor yet commends the Physician : but if any be cured of some deadly , and almost-vncurable desease , then we professe we could neuer haue met with such a Phisician in all the world againe , and we are accordingly thankefull .

Seuenthly , were it not for great afflictions , we could neuer know the power of Gods Word in quickning vs , chearing and comforting vs in them , that it is the Word of life , is most euidently seene in death it selfe .

First then , let vs hence take a view of the wickednesse Vse 1. of our nature , and of the working of it , euen after our calling and conuersion , and cease to wonder , that the Lord often brings violent afflictions vpon his owne children , which he sees most necessarie to awake them out of their slumbers , and quicken them to their seeking of sound peace and reconciliation . Dauid himselfe , before hee was afflicted , went astray like a lost sheepe .

Secondly , we may learne hence , that vehement afflictions , Vse 2. and Gods heauie hand is no signe of his hatred to Gods heauy hand no signe of hatred to his children : Why. his children ; good Dauid had Gods heauie hand lying sore vpon him . For ,

First , all outward things fall alike to all , and no man knoweth loue or hatred by the things that are before him : Eccles. 9. 2.

Secondly , in iudgement hee remembreth mercy , Hab. 3. 2. and afflicteth in measure , though our sinnes haue beene beyond all measure , and deserue , that our crosses should be so too : Isa. 64. 9 , 12.

Thirdly , his wisedome knoweth the due quantitie and proportion that will doe vs good , and though there wants no will in Satan and wicked men to passe it , yet the miserie shall not exceed Gods limit , who hath said to the proud waues , Hither shall ye come , and no further .

Fourthly , he hath a seuerall measure for the godly and the wicked : for his children hee measureth iudgement according to their strength , to the wicked according to the measure of their sinnes : but as the best garden and flowers lye open to stormes and haile to fall on them as well as the wildernesse , so the dearest of Gods Saints to afflictions .

Thirdly , if the Lord chastize , and punish his children Vse 3. so heauily , the whole burthen of whose sinnes Christ hath borne in his body on the crosse , where shall the wicked and vngodly appeare , 1. Pet. 4. 17 ? How heauie shall his hand lye on those , who with high hand sinne against him ? the weight of the mountaines shall be nothing to it ; to which they shall say , Fall vpon vs , and couer vs . If the way to heauen be so strawed with crosses and heauinesse , what is the way to hell and of wickednesse strawed with , but woes and curses ? Shall not many prayers and teares , much sorrow and strife against sin , nay nor the request of the Spirit , and the intercession of Christ , keepe off such bitter things from them , who seldome , and not without some resistance breake out ? What then shall become of those , who neuer pray , neuer sorrow for sinne , but sell themselues to commit wickednesse ? if infirmities be so lashed , what shall rebellions ? If weakenesses in his children , what shall wickednesse in his enemies ?

Fourthly , this admonisheth the godly not to bee too Vse 4. much discouraged , if they lye vnder an heauy hand : but consider of these foure things ,

First , that to expect continuance of outward prosperitie , 1 is earthlinesse , or selfe-loue , yea , a meere folly , seeing it is a priuiledge of the Church triumphant .

Secondly , that through many afflictions , we must enter 2 into the Kingdome of God , Acts 14 22. and therefore that there is more cause of discouragement in the want of them , then in their presence .

Thirdly , that no new thing befalls them : Dearely beloued ( saith Saint PETER ) thinke it not strange concerning 3 the fierie triall , which is among you to proue you , as though some strange thing were come vnto you : But reioyce , inasmuch as yee are partakers of Christs sufferings , &c. 1. Pet. 4. 12 , 13.

Fourthly , consider , that neither our vnhappines is to 4 be measured by the things of this life , nor our happines : for then of all men were we most miserable ; neither let vs thinke wicked men to be happy by outward wealth , &c. seeing such things are cast vpon all in common , both prosperitie and aduersitie .

Fifthly , we may hence obserue a difference betweene Vse 5. Gods heauie hand on the godly , and on the wicked : for Differences betweene Gods heauie hand on the godly , and on the wicked . howsoeuer , these afflictions on both are all one , if wee consider ,

First , the matter of them : secondly , the threatning of the law , laying them as punishments of sinne vpon euerie one offending : and thirdly , in respect of sence and feeling , as there is no difference betweene the smart of slaues and of sonnes . Yet there is much difference :

First , in the person inflicting this heauie hand , who is to the one as a seuere Iudge that smites out of the rigor of iustice , but to the other , as a gracious Father , out of loue correcting them : with the one he is angrie out of his affection and disposition , hating sinne , and reuenging for it ; with the other , onely in their sense and apprehension .

Secondly , they differ in the persons bearing this heauie hand : the one is gold , not consumed in the fire , but 2. accepted through Christ , and made more pure and bright by the fire of afflictions ; the other refused , ordained to hatred , and as drosse wholly consumed with this heauy hand ; vessels of wrath were neuer in Gods purpose intended to be refined by afflictions .

Thirdly , there is a difference in Gods end and aime : the one he laies his heauie hand on , to destroy the very person 3 for the sinnes sake , and his quarrell is against the partie ; on the other , to destroy sinne for the persons sake , and his quarrell is onely to the sinne : on the one , to satisfie his iustice , because they haue offended already ; on the other , to signifie his mercy , and to preuent future offences .

Fourthly , they differ in the fruit and issue in both . In 4. the one by afflictions , their corruptions breake out more ; as wind increaseth the flame , and oyle ( though liquid ) cooles not , but more heateth the furnace : so the wicked are the worse for afflictions , they fret and murmure and repine : but the godly are bettered by them , they acknowledge the hand , exercise patience , prayer and praise , and are daily more and more purified , constantly waiting on God , till he increase their strength , or decrease their crosse . In the one it is as the lightning , which sets the house on fire ; in the other as the lightning , to purge the corrupted aire of our hearts .

The third doctrine followes , and that is this , namely , that Doct. 3.

God laies his heauie hand vpon his children a long time , God laies an heauie hand a long time vpon his owne children . and with much continuance night and day , as Dauid saith and felt it : the truth hereof we may see in particular persons and in Churches .

First , the troubles of Iob were long and painesul night and day , as chap. 7. 13. When I say , my bed shall comfort me , then thou fearest me with dreames . And Verse 19. Thou wilt no let me alone , till I can swallow my spettle . Good Hannah carried not onely the burthen of barrennes , but also of vexation and affliction by Peninnah many yeeres , as the Text prooueth , 1. Sam. 1. 7. A daughter of Abraham was bowed by Satan 18. yeeres , Luk. 13. 8. Another woman that had an issue of blood 12. yeeres , was cured by Christ , Luke 8. 43. good Aeneas was sicke of the Palsie 8. yeeres , Act. 9. 33. and a man that was lame 38. yeeres by the poole of Bethesda , was cured , Iohn . 5. 5.

Secondly , the whole Church hath felt long and tedious smartes : Lam. 3. 3. Surely he is turned against mee , he turneth his hand against me all the day . The children of Israel were in Egypt 400. yeeres , and 70. yeeres in Babylon . The ten generall persecutions lasted almost 300. yeeres . And why is this so ?

First , sometimes Gods children in their falles harden Reas. 1. their hearts , and grow stiffe in their sin , which was Dauids case here , and then the Lord hardneth himselfe to grow stiffe in displeasure ; as Leuit. 26. If yee walke stubbornely against mee , and will not obey mee , I will then bring seuen times moe plagues vpon you according to your sinnes . Oftentimes GODS children would sit silent , if the Lord would bee as silent as they : but whom hee loues , hee will bring backe the way that they are gone , and great hearts ( we know ) will not stoope for a little .

Secondly , Christ hath not taken away the lingring of 2. trials , but the malignitie and poyson of them ; yea , himselfe through all his life was a man full of sorrowes : and we must not looke to be better ; hee deserued them not , we haue .

Thirdly , God would haue vs in the continuance of our 3. trouble , to see the continuance of our sinne ; were our correction alwaies short , we would not bee perswaded of the greatnesse of our sinnes . Plaisters vse to continue , and not fall off till the wound be cured ; and if a right vse of afflictions were attained once , a ioyfull issue would soone follow : but some lust is not denied , and that addes a sting vnto them .

Fourthly , God by the continuance of his hand would hold vs in a continuall exercise of grace , as of humilitie , 4 faith , patience , prayer , repentance , &c. it being with a godly man , as one that hath a precious Iewell , which he is carefull to keepe in his hand , so long as hee watcheth , none can get it from him : but when he sleepes or slumbers , his hand opens , and it falls out , any man may haue it . By continuall blowing , the fire is kept in , but it dies by discontinuance .

Yea , grace is not onely held on worke by affliction , but is also by the same brought forth into example , as Iobs patience , and the Canaanitish womans faith , Mat. 15. 23. Christ was not so instant in repelling her , but she was as constant in faith , prayer and humilitie . And hence it is , that the Lord commonly laies not so heauie a hand vpon bruised reeds , weake Christians : but often deferres helpe to those , that are strongest in grace , and dearest to himselfe ; as men put the greatest timber , and the heart of the Oake to the greatest stresse . Abraham staies for the promise , till the performance is impossible in nature , because hee must be a Father of the faithfull . Iaacob waites fore the promise aboue 20. yeeres , and is a seruant , and a stranger , before he enioy Canaan . Who were they that cried , How long , Lord how long ? how long wilt thou forget me ? and shall I neuer bee remembred ? hath God forgotten to bee mercifull ? hath hee shut vp his tender mercies in displeasure ? Psal. 77. 7 , 8 , 9. And , My God , my God , why hast thou forsaken me ? These were the voices of the dearest seruants and sonnes of God .

Fifthly , the longer the Lord delaies deliuerance , the more comfortable will it bee when it comes : the hardlier 5 we get a thing , the surelyer we keepe it ; that which we procure by many prayers and teares , we keepe more carefully , and make meere account of ; whereas lightly come by , lightly set by . The euill we hardly auoide , we are more watchfull against for afterward , whereas a disease soone cured is not much cared for , to preuent it .

Sixthly , and lastly , God by the continuance of his heauie 6 hand vpon his children , would haue vs acknowledge how heauy and continuall those torments are , which are prepared for impenitent persons . If repentant sinners be laid vnder such lingring euills in this life , what shall the wicked and vngodly endure ? If the Lord shew himselfe so stiffe to his children , that often he will not be intreated of a long time , how will he pursue the hard-hearted sinner , that still stiffeneth his necke against him ? surely his wrath shal abide , and settle vpon such , and come vpon them to the vttermost .

But how will all this stand with those many places of Obiect . Scripture ? as that the Apostle calles our afflictions light and momentany , 2. Cor. 4. 17. and that God endureth but a while in his anger , Psalm. 30. 5. and that for a moment he hides his face , Isa. 54. 8. doth not both this text and our owne experience shew , that they belong and tedious ? and therefore I am either no child , or else God may lay tedious euils vpon his children .

First , euills cannot belong , where life is so short as a Answ. 1. spanne : if our daies be euill , yet are they but few , saith How long afflictions are but short and momentany Iaacob .

Secondly , they are long to sense , but not to faith , though they last al the life , faith expecteth a blessed fruit , 2 and is supported by patience .

Thirdly , they are long , if they be compared with the 3 continuance and terme of our life : but not long , if they be compared ( as in that place of the Apostle they are ) with that eternall glory , and neuer-ending happinesse which followes them . This is Gods Arithmetike , with whom a thousand yeeres are but as one day .

Fourthly , afflictions are long , if wee looke at themselues alone , and not at our sinnes ; but compare thy sufferings 4. for weight or continuance with thy sinnes , thy afflictions with thy transgressions , and they will seeme short and light .

Fifthly , they would not onely seeme , but also be long indeed , if we should not see Christ in them , lightning 5 and shortning them : but when we see Christ sanctifying our lingring afflictions and sorrowes , and carrying a way the eternitie of them by his suffering , which was short for time , but infinite in merit , then they are short indeede , euen a moment , seeing they last but a part of this life , the whole being but short and momentany .

First then , those who are neere vnto God , haue no reason to flatter themselues , or beare vp themselues vpon Vse 1. his fauour , when they embolden themselues to sinne against him . For he lookes to be glorified in them that come neere him : and though hee take not away his grace , yet he will scourge them with such rods , as they shall thinke him to breake their bones .

Secondly , if Gods hand be on thee , which thou wouldest haue remoued , take heed of delight in sinne , or coldnesse Vse 2. in goodnesse , harden not thy selfe in thy departure from God ; for then thou shalt surely find him hardning himselfe , and walking stubbornely against thee .

Thirdly , in lingring euils iudge thy selfe , and thy lingring in sinne : if the Lord were not mercifull to vs Vse 3. as he was to Lot , we would neuer go out of our Sodom ; and therefore all this is righteously vpon vs .

Fourthly , this serues to comfort the godly , who are Vse . 4. longer exercised with trials , both inward and outward : Oh they thinke God neuer dealt so with any , and crie , How long , Lord ? and will he neuer be more intreated ? Yea , but stay a little .

First , know that Gods waies are aboue the reach of flesh and bloud . Secondly , compare thy sufferings with thy sinnes , & thy afflictions with other godly mens , yea , with Christ , the deare Son of God , them thou wilt see , that no affliction hath befallen thee , but as great or greater hath befallen thy fellow-members , and thy Head also . Thirdly , know this for certaine ; were health , peace , and prosperitie as good for thee as troubles , thou shouldest haue it , but thy present estate is best for thee : and doth God enuie that to his children , which he throwes to his enemies ? see wee not numbers , that it were better for them to be bound on their beds , and perpetually sicke and bedrid , then to abuse their health and strength as they doe ? hast not thou also abused thy health , peace , &c. and thereby forfeited them ?

Selah ] An Hebrew word . Some thinke it to bee a note of Musicke , because it is most vsed in Meeter or Song , and the Iewes put it in the end of their Epitaphs either Selah or Amen . Some take it for a note of perpetuitie , in the praise of God , for euer and euer . Some for a word of asseueration , for verè or Amen . It is most probable ,

Maximè .

Tremell .

Attollere .

Vatabl.

that it was a note of intention , or lifting vp of the voice , comming of the roote Salal , to lift vp : for wheresoeuer it was met with , the Singers were to exalt their voices , signifying , that here was required more , then ordinarie intention of the mind and consideration : Where this note is , al things are worthy more speciall obseruation . And it is here added , as Bucer saith , first , to shew what a torment it is , rightly to feele the burden of sinne . Secondly , what weight this doctrine hath , and how worthy it is of our consideration .

VERSE 5. Then I acknowledged my sinne vnto thee , neither hid I mine iniquitie : for I thought , I will confesse against my selfe , my wickednesse vnto the Lord , and thou forgauest the punishment of my sin . SELAH .

NOw wee come to the second branch of Dauids experience , in the sense of Gods mercy hiding his sinne : the meanes to come by it was acknowledging , not hiding , confession ; the ende hereof , remission .

The former hath these foure parts , 1. The time , Then. 2. The ground , I thought , or , said . 3. The matter , or what he will confesse , his , 4. The manner , Sinne , Iniquitie , Wickednesse . 1. In respect of God ; to thee . 2. Of himselfe ; against my selfe .

The latter , which is the fruite of all , in these words ; And thou forgauest , &c.

Then I acknowledged my sinne ]

WHen I was in such perplexitie all day and all night , then , and not before . Hence wee may learne , that

The sense of miserie must goe before the sense of mercie . Doct. God first called Adam , and said , Adam , where art thou ? Sense of miserie must goe before sense of mercy . in what estate ? and then promised him a Sauiour , Psal. 126. 5. They that sow in teares , shall reape in ioy . Mat. 5. 4. Blessed are they that mourne : for they shall be comforted . Prou. 28. 13. He that confesseth and forsaketh his sinnes , shall finde mercy . Psal. 51. DAVID , before he could be restored to the ioy of his saluation , had a deepe sense of his sinne , a deepe sorrow and touch of conscience for it .

And good reason that this should be so : for

First , touch of conscience , though it be no grace , yet it Reas. 1. is a preparation to it , and makes way to it , as the needle to the thread : and the Diuines call it truly a beginning of grace , that is of preparation , not of composition . And indeed , till legall feare hath through serious sense of sinne made a man feare euen for punishment , and despaire in respect of himselfe , he is neuer in earnest stirred to consider of , and much lesse to desire , the promise of saluation , published and propounded in the Gospell . And hence the Lord , partly by his Word , doth driue men to their wits ends , as Acts 2. 37. at Peters Sermon , the conuerts said , Men and brethren , what shall we doe ? and partly by his works vpon them , as the Iaylor , Act. 16. 29 , 30. and Manasseh , 2. Chron. 33. 12 , 13. God binds him in chaines , and sends him to Babel , and in his captiuitie he humbled himselfe , and sought the Lord ; when he was in affliction , saith the Text.

Secondly , the promise is made onely to the hungrie , 2. that the Lord will fill them with good things , Lu. 1. 53. Now till a man come to see his miserie by sinne , hee can neuer get out of himselfe , he neuer sees in what neede he stands of Christ , he hungers not , nor thirsts after him and his merits , he prizeth not his blood , and therefore is without any part in him , because hee is not capable of him . If any man thirst , I will giue him to drinke of the water of life , saith our Sauiour , Iohn 7. 37 , 38. see Isa. 55. 1. A begger , so long as he hath any thing at home , cares not greatly for stirring abroad ; and so long as we finde any content in our selues , and see not our vtter beggery , and that how without Christ wee are readie to starue , wee are but weakely importunate with him .

Thirdly , the heart of euery man by nature is like a fellow field , which must be ploughed vp , rent , and harrowed , 3 before the seede of God come there ; hee sowes not among thornes , nor will cast in his heauenly seed of grace or comfort , till our surrowes be ploughed , neither can all this renting and ploughing be without sense of paine . For this purpose hath the Lord set vp a ministrie in the Church , to charge men with their spirituall sicknesse , and speciall sinnes , as he sent Nathan to tell Dauid , Thou art the man ; and as Christ himselfe said to the woman of Samaria , that she was a woman little better then a harlot : here was the Lords plough , that subdued their clods , and prepared their ground for the seede of grace : this is the Lords sacrificing knife , to make wounds in the conscience , to pare away the dead flesh , and so to make way to sound cure .

Fourthly , the conuerting of a sinner , is the curing of a sicke and wounded soule , and the Phisician is God himselfe , 4 who , that his cure may bee sound , first searcheth and lanceth , and stirreth in the wound , which puts the patient to much paine , before he powre oyle into it , and binde it vp . Many are the gashes and mortall wounds of our soules , inflicted by Satan and our owne corruption , and we must , and shall feele the smart of them , before we be throughly healed .

To this purpose hath the Lord placed the conscience in a mans soule , to tell him what hee hath done amisse , and to follow him with hue and crie , yea , to apprehend him , and set vp a gibbet in his soule , to which it adiudgeth him , and all to bring him into himselfe , to seeke and sue for pardon .

Fifthly , and lastly , God will be honoured in the humble , 5 confessing of that which is amisse , 1. Iohn 1. 9. If wee acknowledge our sinnes , hee is faithfull and iust to forgiue them . DAVID himselfe must confesse , that he had done very foolishly in numbring the people . Nay , hee will haue an healing of their error , an vndoing of that that is done , and a building vp of that which they haue destroied , as Saul , the more zealous persecutor , the more zealous preacher ; Zacheus , the more heauie oppressor , the more heartie restorer .

First then , we see that God dealeth here , as in all the matter of our saluation , to set forth his mightie power Use 1. in bringing the ioy of his elect out of sorrow , as at first he did light out of darkenesse : as by Christs death hee works out our life , so he killeth vs also to make vs aliue : as once he set his Bow in the heauens , a signe of present raine , yet a perpetuall and generall signe , that the world shall neuer be drowned againe ; euen so the Lord giues his children the couenant of life , but through death ; a righteousnesse , but by a sense and groning vnder vnrighteousnesse ; a present blessednesse , but through sense of miserie ; an happy resurrection , but through dust and corruption . Thus he foundeth their soundest ioy in sorrow , their laughter in teares , their happines in vnhappinesse and miserie : all the former weight that lay vpon Dauid , doth but make him seeke reliefe and preserue his peace when he hath regained it .

Secondly , heere is a ground of sound comfort for Gods children in sorrow , if it bee godly sorrow , that Use 2. they may say with IOB , After darknesse I shall see light , this sense of miserie shal leade me to the sense of mercy , this sorrow may last for a night , but ioy shall come in the morning ; after two daies he will reuiue vs , and in the third we shall liue in his sight , Hos. 6. 2. I know , this hand , which is so heauie vpon me , is vnder my head , to bring me light out of this darknesse , and life out of that , which for the present is more bitter then death it selfe .

Notes of that sense of miserie , which shall haue sense Markes of that sense of misery which shall finde mercy . of mercy , are these :

First , it workes a displeasure against a mans selfe for displeasing God , as 2. Cor. 7. 11. What indignation hath this wrought in you ? that is , an holy blaming of our selues , and iudging our selues worthy any punishment ; and this not in generall onely , but euen in particular sinnes , and in all the sinnes , that we can know by our selues , as a Surgeon in curing tumors , brings the matter to a head .

Secondly , a constant purpose not to sinne for a world , but to cleaue vnto God with full purpose of heart , Acts 11. 23.

Thirdly , a change of the whole man in affection and action : what a change was wrought in the Iaylour vpon his conuersion ? Acts 16.

Fourthly , a trembling at the Word , Isa. 66. 2. This was in Eli : and good Iosiahs heart did melt at the reading of the Law ; the Conuerts hearing the words of Peter , were pricked in their hearts . Acts 2. 37.

Fifthly , it feeles and watcheth the worke , and stirrings of corruption , it auoides occasion of offence , and seekes occasions of God , it grieues as oft as it falls or offends euen in smaller things . Ioseph fled from his Mistresse , and Dauids heart smote him , in cutting off the lap of Sauls garment .

Sixthly , it lookes not to outward things more then needs must , it is not comforted but by Christ , and waites patiently for Christ , being no whit hasty to vse vnlawfull meanes , but depends vpon God . Dauid comforts not himselfe in corne , wine , or oile , but in Gods countenance , Psal. 4. It is instant with God in prayer , as the Canaanite , Luk. 7.

Finde these notes in thy selfe , and thou mayest support thy selfe in the deepest distresse that is : for if thy soule thus truly mourne for sinne , thou art in the high-way to blessednesse .

Thirdly , this rebukes the common error of men , who Vse 3. account conuersion , and the attaining of happinesse , a matter of nothing ; men thinke that heauen stands by their beds-sides , it is but a light Lord haue mercie ; whereas neuer hee went to heauen , that sailed not by hell : it is a burdened soule , that seekes and gets ease ; a weary soule , which Christ refresheth ; a soule pressed with an heauie hand , that sues for mercy . No man can taste of the sweete fruite of mercy , that hath not tasted the bitter fruite of sinne , and of a wounded and distressed conscience . And whosoeuer hath not felt the griefe and smart of his sinnes , may iustly feare hee neuer truly repented ; and thou that saiest , thy sinnes neuer troubled thee , thou thankest God , shalt find , that there is more trouble behind .

Fourthly , labour to feele thy spirituall miserie and Vse . 4. wants , that with Lazarus thou maiest get thee to Diues Motiues to get a sent of our spirituall miserie . his gate , and examine thy selfe if thou hast felt it . How loth are men to feele the smart of sinne , to heare the law come vpon their conscience , for feare they bee set into dumpes and melancholy , to feele the crosse , whereby God breakes the stubbornnesse of nature , and subdues it ?

Alas , poore soules , that nip true repentance in the blossome , and blast it in the beginning , that thinke they are very neere heauen , when they are loth to point their foot into the first step , which is to mourne , and to be cast downe to hell in their owne sense , and in the feeling of their owne sinnes : till which time thou hast not mooued one foote or finger toward eternall life ; therefore know ,

First , that thy case is dangerous , and thou art still in thy sinnes , who wilt not let the word come home to thy heart , and wilt not suffer Gods Spirit to meete thee in the Ministerie , and canst not indure the power of the Word to wound either thy soule or thy sinne , but it hath been in vaine to thee ; a certaine signe of a man as yet out of the state of grace , as it is Rom. 1. 28. Such as regarded not to know God , he gaue them vp to the lusts of their hearts .

Secondly , know that an accusing conscience for sinne is better then a dead conscience ; a sleepie , benummed , or seared conscience , is the most grieuous plague that God can strike a man withall in this life ; his wrath followes drowsie consciences , to giue them vp to a spirit of slumber , and at length to a reprobate sense . Psal. 81. 11. My people would not heare my voice , Israel would none of me ; so I gaue them vp to the hardnesse of their hearts , and they walked in their owne counsels .

Thirdly , let vs bee mooued to make search into our miserie , considering , first , that if we shead not teares on earth , God can neuer wipe them away in heauen : and if we do here shead teares for sinne , God carries an handkerchiefe to wipe them all away ; such Aprill showres bring the May-flowres of grace and comfort .

Secondly , that our soules in their swaruing from God , are like bones out of ioynt ; the longer they goe vnrespected , the more painefull they prooue .

Thirdly , for the health of the body , men will purge and sweat , and make shift to swallow , and get downe bitter pills and potions : so the vomit of the soule is the griefe of repentance , take it betime , and the danger is lesse . Were the medicine of repentance grieuous to take , yet in regard of the euerlasting health , to which it restoreth vs , wee should like wise men , take the sweete with the sowre , and chuse this rather , then to feede on such sweete meates as please the palate , while they bee tasted , but cause at length vomits more bitter then death .

Fourthly , how highly doth God esteeme of a man or woman of a broken heart ? 2. King . 22. 19. Good Iosiahs heart melted , and God had a care to take him to himselfe from the euill to come . Isa. 57. 15. I walke with him that is of a contrite spirit , to reuiue the spirit of the humble , and giue life to the contrite heart . Now followes the ground of Dauids confession , which is first in order .

I said , or thought . ]

THat is , I purposed , I resolued . Dauid had been in a long conflict in himselfe what to doe , he could neither part with his sin , nor yet hold it : in a woe case hee found himselfe , and as a man whose bones were broken , yet loth hee was to goe to the Surgeon ; faine hee would haue hid his sore , but the paine would not suffer him . Long hee reasoned with himselfe how hee might carry away his sinne most quietly , but found no peace in hiding it , but still his terrors were increased ; and then he grew at last to the best resolution , that neither feares nor terrors , nor sorrowes should any longer , as an hedge shut vp his way to confession ; he will no longer be tossed betweene feare and hope , doubts and desires , deliberations and resolutions ; but now ( I said ) that is , I thought in my heart , I spake with my mouth , and presently I resolued and acted , that I would present my self before God in humble confession of my sinne .

The same phrase we haue , Luke 15. 17. when the lost sonne had lost himselfe in straying and wandring from home , and had spent his money and strength on harlots , and was now a fitter companion for swine then any thing else ; & when he who had wallowed in the mire of his sin , and fed himself with the swil of iniquity , was now rightly sorted for his bed and boord with swine , cast out of mens company , and none pitying him to giue him so much as huskes to eate . Now he begins to consider what a wofull estate he was in , he thinkes of his fathers house : but with what face can he behold the face of his father ? he considers of the seruants in his fathers house , but he is not worthy of a place among them : these and such thoughts would haue kept him from his father , but , necessitie so vrging , and famine sore pinching him , vpon consideration he came to the like resolution , I said I will goe to my father , that is , I resolued to goe , and so he went ; so Dauid said he would confesse , and confessed . Hence we may see in the first place , that

Sound consideration brings forth sound resolutions . Deut. 32. 29. Oh that men were wise , that they vnderstood Doct. 1. this , that they would consider their latter ende . Psal. 119. 59. Sound consideration brings forth sound resolution . I considered my waies , and turned my feete vnto thy testimonies : and Psal. 4. 4. to still Gods enemies , he bids them examine themselues , and be still .

And the reason hereof is good : for

First , consideration is an applying of the vnderstanding Reas. 1. and the mind , to the things that are offered , and makes the minde intent vpon them ; it is a candle held to the minde , to giue it light in the thing to be done , and in the manner of doing it .

Secondly , it informeth the iudgement , the chiefe office whereof , is to trie and compare things together ; which hath euer been the circumspection of the wise , as Dauid compares his present estate with the former . It is the definition of a mad man to bee without iudgement , to follow his fancie , and to be led by appearances without triall : so the prodigall sonne , when he began to consider , is said , to come to himselfe , Luk. 15. 17. till which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . time he was as a mad man out of , or , besides himselfe : therefore Elthu counselleth his friends , Iob 34. 4. thus , Let vs seeke iudgement amongst vs , and know among our selues what is good ; that is , Let vs trie Iobs speech how true and iust it is .

Thirdly , sound consideration inclines and determines the will according to the light of the mind , and the sound informing of the iudgement , and accordingly perfecteth the action . He were a mad man , that knowing he hath a piece of poyson in his hand , would incline his will to eate it . Now when consideration hath soundly enlightned a mans minde , informed his iudgement according to that light , and determined his will according to that iudgement , it must needs bring forth sound resolutions , purposes and actions .

Againe , see the truth of this doctrine in sundrie instances : First , a man that is to goe a small iourney , will consider , whether he be in his right way , what time hee hath to go through in , what places are most dangerous , how neere he is to his iourneyes ende , what is the vse of his iourney , and accordingly hee resolues for his furniture and expedition : So , if a man consider of his iourney to heauen , of the difficultie of the way , the danger by theeues or robbers , of the shortnesse of his time , how neere his waies end is , &c. he would speedily resolue of repentance , and amendment of life , which without this consideration is not onely deferred , but also vtterly neglected .

Secondly , a man that considers of the haruest , of the returne and profit of his husbandrie , will also consider of the seed-time , and of the sowing of his ground , he wil not spare his seede , as distrusting the haruest , or fearing to lose it . So , whereas many are bad husbands , because they neuer consider of the haruest , others expecting an happy haruest in the Kingdome of heauen , sow to the spirit , consider this their seede-time , and , while they haue time , will sow their seede , cast it liberally on the ground or waters , distribute to the necessities of the Saints , and after many daies they finde it with increase an Eccles. 11. 1. hundreth thousand fold .

Thirdly , wise men thinke theeues and fellons to bee mad men , that seeing euery Assises so many hanged for theft , yet will steale and rob , and this is , because they consider not the ende : but hee that considers the vnauoidable danger of the law , the seueritie of it , the eye of the Iudge vpon him , the irreuocable sentence of death , and the shamefull execution of it , resolues to depart out of the way of such danger . So , what makes the wicked to be accounted mad men in wise mens eyes , but their foole-hardy rushing into a thousand rebellions and treasons against God ? they know , that one sinne is able to damne them , had they ten thousand soules and bodies , and yet they rush into thousands of sinnes ; it being with them as it is with him , that knowes one or two graines of poison will kill him , and yet eates a pound of it , because he considers not the ende . Whereas , if men did consider the danger of sinne , the curse of the Law , the torment of conscience here , and of hell hereafter , durst they so aduenture vpon sinne ? But I speake of a sound consideration : for it is true , that most men in grosse beleeue an heauen , an hell , a iudgement , an account , and a punishment : but not , not digesting it with due meditation and application to their owne soules , it doth them no more good , then Phisicke put into a mans pocket can helpe him to his health ; all this knowledge is lockt vp in the braine and brest , and is as insensible , as fire in a flint-stone , if it bee not beaten out by sound consideration .

All this serues to stirre vs vp to consider of our waies , Vse . and of our estates , and of the actions that wee doe : for Motiues to consider of our waies and estates . these respects :

First , inasmuch as without it , no state of life can bee rightly ordered : the Mariner , if hee consider not his compasse continually , and his course by it , runnes into 1 remedilesse dangers ; and so it with vs in our voyage to our hauen of Heauen . The Marchant , if he consider not his affaires by his count-booke of gaines or losses , his debts and wares , will soone proue banquerupt ; so we in our spirituall traffique , without sound consideration , shall soone be blowne vp . If Eue had considered of the Serpents words , had she , and had we by her been such losers ? Had Adam considered of Eues gift , had hee been so deceiued ? If Abraham had considered the counsell of Sarah , would hee haue taken Agar into his bosome ? What doth all this proue , but that , if we were as rich as Adam in innocencie , yet wants of considering our estate would lay vs to spoile ?

Secondly , it is a prerogatiue that man hath aboue all 2 creatures , to haue a facultie of examining his actions by consideration , and yet how little doth man respect this priuiledge , without which hee were to be sorted with beasts or mad men ? especially , in sound consideration for the good of his soule : the beast liues by things present , man should consider the end before he beginne .

Thirdly , without consideration no action can bee done well , or succeed happily , no spirituall action ; because 3 it is not in faith , if it be done without consideration : as for example ,

First , we can neuer heare the Word well ; if first , before-hand we consider not whom we come to heare , and to what ende , namely , to further our saluation : without this we come but as to a play . Secondly , in hearing , if wee consider not our selues to bee in Gods presence . Thirdly , after hearing , if wee consider not of what wee haue heard , and that God will iudge vs by it .

Secondly , in prayer we are commanded , first to consider , and then to pray , as Eccles. 5. 2. Be not rash with thy mouth , and let not thine heart be hastie to vtter any thing before God : For this consideration must offer both matter of prayer , and also stirre vp affection and desire , else it will be but a dead and cold prayer .

Thirdly , in the Sacraments , we must first examine and consider our selues , of the Couenant , of the seales of it , of our faith , worthinesse and repentance ; and afterward we must consider the fruite of it , else all is but hypocrisie and vnsound . By all which we see , that it is onely sound consideration that brings foorth sound worshipping of God .

Fourthly , sound consideration preuents much sinne , 4 and much punishment , and drawes a man out of sinne and iudgement :

First , it preuents sinne : for if a man did seriously consider of sinne , what paine , and losse , and shame , and sorrow 1. comes by it , he would not meddle with it , being so heauie , so dangerous . There is a Historie of a vertuous woman , that being sollicited to folly by a younker , called for a pan of hot coales , and desired him to put his hand vpon them but one houre ; he refusing that , she replied , How much lesse will you bee able to indure hell-fire for euermore ? and so he desisted .

Secondly , it preuents punishment , or the iudgements of God : the Niniuites considered of the threatning of 2. Ionah , and so preuented the threatned destruction .

Thirdly , it drawes out of sinne , as Hos. 2 , 6 , 7. the Church of the Iewes seeing her selfe so crossed and hedged 3. in with afflictions , that shee could not follow her idols , then shee considers her present miserie , and the small hope and helpe from them ; then she saith ( that is , resolueth ) to goe and returne to her first husband : for it was then better with her then now .

Fourthly , it drawes out of iudgement : Ier. 12. 11. They haue laid it waste , and being waste , it mourneth vnto 4. me : the whole land lieth waste , because no man setteth his minde on it : that is , considereth deeply of the cause of its desolation in his heart .

Fifthly , we haue so much the more neede to be stirred vp to consider of our waies , because there is no vice that 5. doth appeare , or dares to appeare in his proper colour , but apparelled and masked in the likenesse of some vertue : as no counterfeit coine is offered to a man in the copper-colour of it , but washed ouer with siluer or gold . Now if we consider not of things offered vs , we shal easily be deceiued , yea , surprized of enemies vnder the colour of friendship .

Thus seeing the necessitie of sound consideration , to set vs yet more forward in so needefull and so neglected a dutie , obserue these directions :

First , let vs labour to see the dulnesse of our nature , to crosse it , and stirre it vp , and thinke the dutie so much 1 Sundrie godly directions to helpe vs , in our consideration of our selues . the more necessarie and excellent , as our natures oppose , or are heauie vnto it . What ? shall a man consider of his houses , rents , fields or garments ? and take no time to repaire himselfe , and hurts sustained by inconsideratenesse ?

Secondly , set some time apart to consider of thy estate more seriously . Ioshua and Dauid had as many distractions , 2. and more weightie affaires to intend then we haue , and yet they meditated in the Law of the Lord night and day : a shame for many Christians that take care how to passe their time , neuer passing any in consideration of their estate ; this were a good pastime indeede .

Thirdly , make choise of good matter for sound consideration : as first , consider of God : first , of his presence ; 3. Choise matter of consideration . this kept Ioseph from sinne . Secondly of his mercy , to feare him . Thirdly , of his loue , to loue him againe . Fourthly , of his workes : first , of Creation ; delight more in a spirituall , then in a naturall vse of them . Secondly , of gouernment ; for there is no day or time that passeth , but we may make speciall vse of Gods works , either on our selues or others .

Secondly , consider of thy estate with God , whether a change be wrought in thee , being the child of wrath by 2. nature , what markes thou hast vpon thee to distinguish thee from them who are not the Lords , whether thou beest in the state of grace , how thou growest in it , or whether , and how farre thou art gone backward , what assurance of remission of sinne , and what strength against sinne thou hast , whether thou liest foiled of any corruption , whether thou resoluest of amendment of life , how thou hast kept or broken thy vowes with God , what vse of Gods mercies or corrections thou hast made , whether it haue not been better with thee then now , and whether thou mayest not be in farre better estate , were it not for thy owne default .

Thirdly , consider of thine actions ; for the matter , whether allowed by the Word ; for the manner , whether 3 done in faith and obedience ; for the end , whether thou aimest at wealth , pleasure , or preferment in the world , rather then at Gods glory , and to be rich in God : for God aimes at his glorie in all things , and so must wee .

Fourthly , consider of thy calling , first , generall as thou art a Christian , whether before thy profession , thou 4 cast the costs as a wise builder and captaine , Luk. 14. whether thou hast the power of godlinesse , and art not content with the meere forme of it , whether thou adornest thy profession , or disgracest it by inconsideratenes . Secondly , speciall , in which thou spendest most of thy time , whether thou seruest God in seruing man , whether thou art faith and iust , or vniust and vnfaithfull in these lesse things , whether thou sanctifiest it by prayer , whether thou dependest vpon God for daily successe and blessing , or leanest to thine owne labour , whether thy ende be to enrich thy selfe , or to make it as a meanes to please God , and passe thee through the world .

Fifthly , consider thy latter end , and therein ,

First , the recompense of reward : so did the Patriarkes , 5 Heb. 11. 16 , 26 and so moderated their hearts in doing their duties , and in suffering afflictions .

Secondly , consider of the account that is to be made of euery idle word and thought , much more of euerie wicked , swearing , reuenging word and thought .

Thirdly , consider of the day of death , the vncertainty of life , the leauing of that wealth , for which thou strainest thy conscience , and the neede of much comfort in such an vncomfortable houre , how that peace of conscience at that time will prooue the best wealth .

Fourthly , consider of the day of Iudgement , when all things shall bee naked , and euery man shall receiue according to that which he hath done in the flesh , bee it good or euill .

These and the like considerations will bring foorth sound resolutions of bettering a mans estate , if any thing in the world will .

A second point of doctrine arising out of Dauids resolution , is this : Where Gods Spirit hath taken place , it Doct. 2. preuailes at length against all the corruptions of the Gods Spirit at length preuailes against corruptions of flesh . flesh .

Dauid was a long time hindred from going to God : first , by the greatnesse of his sinne . Secondly , by the strength of corruption , against which hee was not fully resolued . Thirdly , by the vnworthinesse of his person . Fourthly , by the greatnesse of Gods anger and reuenging hand . And fifthly , by the sentence and curse of the Law . Yet on the other side , by the secret worke of the Spirit in his heart , vnto all these was opposed : first , the greatnesse of Gods mercy . Secondly , the merit of Christs sacrifice . Thirdly , the promise of the Gospell . Fourthly , the nature of faith , which beleeueth aboue and against sense .

These being committed together , after a doubtfull combat , faith foiles infidelitie , hope despaire , the Gospell the Law , the promise the threatning , and life kills death , that now he saith , resolueth , and professeth hee will come and confesse his sinne . This truth also we see in the Church , Cant. 5. 3. &c. Christ calls her to open vnto him , and tells her of the drops of the night , and labour hee had taken to come vnto her : Oh , but shee had put off her coats , washed her feete , and was loth to stirre and disease her selfe , till Christ went away in displeasure ; yet putting in his hand by the hole of the doore , and secretly affecting her heart , her heart was affectioned to him , then she arose and sought and found him .

So in Peter , how was he ouermastered by his flesh ? a man would haue thought him vtterly lost , when he denied and forswore his Master , and cursed himselfe : but Christ looked backe vpon him , and the Spirit began to shew himselfe as before , and got the masterie .

And all this stands vpon very good reasons : for

First , the Spirit in Christians by regeneration is more excellent then by creation , both in respect of the beginning , Reas. 1. and of the ende and continuance : the former wee haue from the first Adam , meere man , the latter from the second Adam , God and man : by the former , Adam had power to continue if he would , but had not the act of continuance : but by the latter , Adam had , and we also haue both the will and deede of continuance . So 1. Ioh. 3. 9. They that are borne of God , sinne not ; that is , finally , or to death , because the seede of God is in them .

Secondly , the Spirit of grace may by corruption bee 2. hid a long while , as the Sunne vnder a cloud , but it shall breake out againe , because of those many promises which God hath made to the godly : as first ; Mat. 17. 20 Faith , if it be but as a graine of Mustard-seede , shall rise to a great tree to shelter the soule vnder .

Secondly , that if there be any fruite of grace , though it be neuer so weake , yet he wil not quench the smoking flaxe , nor breake a bruised reede , Isa. 42. 3. but cherish it as he did the young man , Mark . 10. 21. and dresse it to be more fruitfull , Iohn 15. 2.

Thirdly , that the gates of Hell shall not preuaile against it , Matth. 16.

Fourthly , that the godly in their declinings to the right hand , or to the left , shall at length heare an inward voice of the Spirit , saying , This is the way , walke in it , Isai. 30. 21.

Thirdly , the Spirit of grace ( I meane not of restraint , 3 but of renouation ) is a seede of all vertue , because it is in stead of originall sinne , which is a spawne or seede of all sinne : now as life is in the seede , which seemes to be a dead thing ; so is the Spirit aliue and quickening , when it seemes farre otherwise : hence it is called the spirit of life , which as it raised Christ from a naturall death , so it doth raise his members at first from the death of sinne to the life of grace , and much more from the sicknesse of sinne to the soundnesse of grace .

Fourthly , the many titles , which the Spirit hath pleased to make himselfe knowne by , clearely confirme the 4. truth propounded , especially these foure . The holy Ghost in the Scriptures is called

First , the Spirit of strength , to strengthen and confirme the elect , be they neuer so weake , and to foile their corruptions , be they neuer so strong . 1. Iohn 4. 4. Stronger is he that is in you , then he that is in the world .

Secondly , the Spirit of libertie , to loose the captiues , that if a man be neuer so miserable a slaue and in bonds , where this Spirit comes , he will loose the fetters of corruption , that grace shall haue the vpper hand , and the Spirit shall master the flesh . 2. Cor. 3. 17. Where the Spirit of Christ is , there is libertie .

Thirdly , he is the Spirit of comfort : When the Comforter shall come , &c. to shew , that when life is ready to be gone for want of comfort , then hee comes with new life and comfort .

Fourthly , he is called the Spirit of supplication , which makes vs able to pray , euen when we are at the worst and weakest ; nay , himselfe makes requests for vs , Rom. 8. 26. So that if our prayers bee so weake as they can yeeld little comfort or helpe , yet his requests are preuailing enough .

First then , this serues to confute such as hold , that Use 1. grace can be quite shaken out of the heart , as though the lust of the Spirit did not continue as long as the lust of the flesh , Gal. 5. 17. as though the grace of regeneration had no priuiledge aboue the grace of Creation , as though God had made no promise vnto it for perseuerance , as though the Spirit of God were a dead or dying spirit , a spirit of weakenesse , a spirit of bondage , a comfortlesse spirit , without all motion and desire in the heart .

Secondly , this comforts Gods elect , who haue euer had Vse 2. the gift of the Spirit : though thou art toyled with corruption , and feelest the Spirit gone , yet be of good comfort , he wil come againe , and not absent himself for euer . Many are the heart-sorrowes , which many that are deare to God , are broken withall , both in respect of euil and of good .

For the former : the euill they would not , that doe they ; they are vexed with wicked thoughts , desires , motions , and actions ; and vow to leaue sinne , to serue God better then they haue done , to forsake euill company , and to follow the meanes of grace and amendment : men say they will obey , euen in comming to the word , and in hearing it they say , they will learne and practise : but their sayings , vowes , and promises come to nothing .

If good meanings and purposes would serue the turne , they were well : but you see nothing done , the motion is no sooner kindled then quenched ; they are monstrous persons , all mouths , and tongues and voyces , without hands and feete . The Conuert sonne said , hee would goe to his father , and went ; the dutifull sonne is he , who saith , he will goe into the vineyard , and goeth : but the sluggard feareth many Lions : Oh there is a beare in the way , and so many strawes are so many hedges of thornes to hinder him in any good resolution . Let the sound Christian learne better things of Dauid , and feed his godly motions , first , by the Word : secondly , by prayer : thirdly , by heauenly meditation .

Now followes the third point in the confession , namely , the matter of it , and that is set downe in three seuerall words ,

My sinnes , mine iniquities , and wickednesse ] ( or , rebellion : for the Holy Ghost vseth a most forceable word to set out the vilenesse of this sinne , the iniquitie of my sinne : ) Dauid would confesse all kindes of sinne , all manner of sinne ; whence wee may learne , that

Serious confession of sinne reacheth vnto all sinne , knowne & vnknowne , and sets it before it selfe in a most Doctr. odious manner . So the Prophet here in three phrases all Sound confession reacheth vnto all sinne . tending to one thing , ioyned together , noteth the seriousnesse of his confession , and that hee confessed in earnest : besides , by the nature of the words in Hebrew , he riseth in the degrees of sinne , till hee come to peshagin , which are the highest sinnes that Gods child in incident vnto ; rebellions , treasons , or disloyaltie . And further , from one sinne hee goes to all ; hee would faine haue hid one sweet sinne , but hee saw such mischiefe in that , that hee resolues now to discouer all for the sake of that one , and , if the way to get out of one bee to confesse it , the next way ( hee thinkes ) to get out of all , is to confesse all .

The same course hee takes in the 51. Psalme , wherein , being touched in conscience for his Adultery , and Murder ; hee goes further and beginnes at his originall sinne , saying , I was warmed in sinne , and borne in iniquitie : And in the same Psalme hee sets his sinne before him in the scarlet colour of it , Deliuer mee from bloods : Why ? hee shed but the blood of Vriah ; yea , but hee cals to minde the blood of many that attended that worthy Captaine , who all by his occasion fell with him : at least the plurall number sheweth the bloudinesse & heinousnesse of that sinne , as Gen. 4. 10. The Lord said to Cain , The voice of thy brothers bloods is come vp before mee ; that is , for Cain to kill his Brother , was as odious as to haue slain a number of other men ; and the Lord would put him in minde of the many streames of blood , that ran this way & that way from his godly Brother Abel : and as the Lord there speakes in the plural number , to aggrauate the odiousnesse of his sinne , so doth the holy Prophet in the same forme of speech vtter his sinne , to make it as odious to himselfe as might be .

The like example we haue , Daniel 9. 5. where the holy Man maketh a sound confession in the name of the whole Church then in captiuitie , & in it amplifieth the sinnes of the people , and riseth by sundry stayes and degrees to make them out of measure sinnefull ; thus ,

First , wee haue sinned : ] there is errour and departing from the right way .

Secondly , wee haue done iniquitie : ] there is a crooked course , and peruerse walking vndertaken .

Thirdly , and done wickedly : ] here malice is ioyned to weakenesse , an indeuour in the birth of sinne , and an artificiall working of it out .

Fourthly , we haue rebelled : ] here is obstinacy and warre against God , as Rebels take vp Armes to shake off the yoke of lawfull gouernement .

Fiftly , by departing from thy Precepts : ] here is obstinate malice against the Law written and cleere light , here is a willing sin , they wilfully cast themselues headlong , though they see the danger .

Sixtly , wee heard not thy seruants the Prophets : ] a grieuous sinne against the Law explained and applyed by Gods seruants , who came in his name , that is : First , by the authoritie and Word of God : Secondly , they were most faithfull , and applyed themselues not to the common people onely , but also to Kings , Princes , Fathers , and People , that is , to all sorts and orders of men without respect of persons : And all this in the Plurall number , All we are guiltie , none excepted : thus in so many words hee heapes vp the number and greatnesse of their sinnes .

So in Ezra 9. 6. Oh my God , I am confounded and ashamed to lift vp mine eyes to thee : For our iniquitie is growne vp ouer our heads , and our trespasse is gone vp to heauen ; from the dayes of our Fathers we haue beene in a great trespasse vnto this day . Oh , but know to thy comfort : First , that it was so with Paul after he was regenerate : Secondly , consider of these three things . First , whether thou hate & detest these euils in thy selfe : Secondly , whether thou resist them , & suffer them not to be in quiet : Thirdly , whether being ouertaken with them , thou renuest thy repentance . Finde these things in thee , and thou mayest iustly say with PAVL , It is not I , but the euill that is in mee .

For the latter : the good which they would doe , they cannot doe , their hands are as fast bound as if the spirit of libertie were quite gone : but be not dismaied : First , canst thou also not doe the euill that thou wouldest ? Secondly , doest thou finde the will present with thee ? If this be so , here is a motion not of the flesh , but of the Spirit , let not frailety of the flesh discourage thee .

Yea , but if I may know , that euer I had the Spirit , Obiect . then I hope hee will come againe : therefore , how shall I know , that euer I had the Spirit preuailing in mee ?

Know it by these workes of the Spirit : First , one work Answ. of the Spirit is to cast down high things that are exalted How to know whether euer a man haue had the Spirit of God . against God , and to bring into captiuitie euery thought to the obedience of Christ , 2. Cor. 10. 5. Hast thou then subiected thy reason , affections , and delights vnto grace ? hast thou denyed thy selfe , that whatsoeuer the Spirit in the Word suggesteth , it is thy whole heart to vndertake it ? then assure thy selfe , the Spirit hath beene in thy heart ; and will come againe : Secondly , this is the new Couenant , and another Condition , that where the Spirit is giuen , he writeth the Law in our hearts , Ier. 31. 35. he brings in a new light , new inclinations , new affections , the man is a new man , and his life a new life . Diddest thou then euer finde a change in thy selfe , that thou wouldest not for a world bee the same man thou wast and hold the same courses ? Findest thou that thy ignorance pleaseth thee not , and thy will conformeth it selfe to Gods will ? then feare not , for the Spirit hath beene with thee : Thirdly , the Spirit is a Spirit of supplication , Zach. 12. 10. Hast thou then had a care and true desire of reconciliation ? a true sorrow , that euer thou offendedst so good a God ? a purpose of heart to cleaue vnto him , and to keepe his fauour which thou iudgest better then life it selfe ? Oh cheere vp thy selfe in this , this fruit growes not out of thy Flesh , but from the Spirit : Fourthly , Walke in the Spirit , and ye shall not fulfill the lusts of the Flesh , Gal. 5. 16. Examine thy selfe by this , hath the flesh and the corruptions of it any dominion ouer thee as a voluntarie vassal ? Art thou a willing slaue to it ? Doest thou accomplish and fulfill the lusts of it ? If these things bee so , thou neuer as yet hast had the Spirit .

Alas ! I haue some strife , but I am too too often foyled . Obiect .

Well , thy case is good enough : only hold on to striue and to striue faithfully , this struggling is a signe of some Answ. life .

Secondly , know that the whole brood of corruptions cannot be subdued on the sudden , but as the Israelites wasted the Canaanites by little and little : so the Holy Ghost destroyes by little and little , rootes out and foyles these cursed enemies of our soules , but not all at once , lest wee should want exercise , and so grow idle and secure .

Thirdly , vse the meanes to get not onely the presence , but also the preuailing of the Spirit .

Oh that I knew what meanes to vse ! what are they ? Obiect .

If thou wouldst haue the preuailing of the Spirit , take Answ. these courses :

First , bee humble in thine owne eyes , empty thy selfe Meanes of the Spirits preuailing . of pride and vaine conceits ; the promise is , that God giueth grace to the humble , nay , he dwels with the humble and broken heart , Isay 57. 15. that is , abides and continues with it .

Secondly , be diligent in the ministerie of the Word of reconciliation , which the Apostle cals the ministerie of the Spirit ; for it is as fuell to feede and strengthen the Spirit , yea as bellowes to blow vp the graces , which else lye idle . 2. Tim. 1. 6. Stirre vp the gift of God , that is in thee . 1. Thes. 5. 18. Quench not the Spirit ; Despise not Prophesying : marke the neerenesse of Spirit and Prophesie .

Thirdly , obserue the motions of Gods Spirit , & feede them , and from motions proceede to resolutions and practices : not the worst man but hath some good motitions , as Balaam ; and Saul acknowledged that Dauid was more righteous then he : but imitate thou good Dauid here ; hee followes the motion that hee had , hee said he would confesse , and confessed ; So the Prodigall Son had a good motion , he remembred his estate he had been in , and his Fathers house , but ( said he ) I starue here ; then hee resolues to goe to his Father , and went . Goe and do thou likewise , this is to adde thy strength to the Spirit ; and thus a conuert is not meerely passiue in working out his saluation , but actiue , once being acted .

Fourthly , pray earnestly for the Spirit : for he is powred on thirstie grounds , as Isay 44. 3. I will powre water vpon him that is thirsty , and floods vpon the dry ground : and Luk. 11. 13. If yee being euill , know how to giue good gifts vnto your children , how much more shall your heauenly Father giue the Holy Spirit to them that aske him ?

I acknowledged my sinne , neither hid I mine iniquitie . ]

HEre is Dauids confession it selfe ; he did not resolue , & suffer his resolution to dye , but he said he would confesse , and confessed : but many are of another spirit , they resolue , professe , promise , 1. Tim. 1. 13. Paul saith of himselfe , I was a Blasphemer , a Persecuter , an Oppresser , but I was receiued to Mercie : Here were three heinous degrees of sinne ; the sight of which made him confesse himselfe the chiefe of all sinners , verse 15. and made him admire and magnifie the Mercie of God , who vouchsafed so aboundant grace to such a desperate wretch as hee was : and of this kinde are the confessions of all the godly .

The Reasons of this point are very good :

First , a Reason hereof is drawne from the nature of grace , which Reason 1.

First , worketh alike against all sinne : and he that hath grace to confesse one sinne aright , by the same grace confesseth all ; he that truely hateth one sinne , truely hateth all ; If a man truely feele the weight of one , it makes him grone vnder the burthen of all much more . For all sinnes are of the same nature , so as repentance cannot be sound , if any one sinne be laid hold on ; which made our Prophet , being humbled for one , to repent of all . Thus also doe the Israelites in their conuersion , 1. Sam. 12. 19. Pray for thy Seruants ( said they to Samuel ) that we dye not : for wee haue sinned in asking vs a King , besides all our other sinnes .

Secondly , the grace of sound conuersion suffereth not starting holes and hollownesse in the soule , but worketh it to sinceritie : Now the sincere heart deales truely betweene God and it selfe ; it knowes that God loues trueth in the inward parts , therefore it will confesse fully and frankely without hiding or lessening any sinne . Againe , it knowes that God loues a free-will offering , and therefore it will offer a free and heartie confession , and there can bee no better signe of sinceritie then this .

Thirdly , sound grace is an open enemie , and at warre with all sinne , especially the sinne which is next it , and will not spare to disgrace it by all meanes ; it will shew true hatred against it , that if confession will discouer the loathsomenesse of sinne , it will not bee nice in it , but bring it into discredit with it selfe . And where grace is more abundant , there is more abundant sense of sin , and this sense brings abundance of words like so many swords and weapons against it , euery one expressing greater hatred of it then other as Dauids words here .

Secondly , another Reason hereof is drawne from the nature of sinne , which , first , is a debt as we haue heard ; 2. a debt which is impossible that euer we should bee able to pay ; this debt stands vpon our heads in Gods debt-booke : Now it will not stand with an honest disposition to deny or seeke to out-face or lessen a due debt to any man , and much lesse will it stand with a godly disposition to deny or conceale our debts to God , with whom wee cannot play false if we would . And therefore it is as little as a man of a broken heart can doe , to goe to the Creditor , and in humilitie confesse the debt , and craue pardon and forgiuenes : So Christ our Lord hath taught vs to pray , Forgiue vs our debts , which implyes confession . And Dauid prayes the Lord to blot out all his sins ; wherein hee secretly confesseth , that hee hath a large score in Gods booke , which he is vtterly vnable euer to satisfie .

Secondly , sinne is a loathsome filthinesse and vn cleannesse , and a good heart is ashamed of euery nakednesse of the Soule , which it sees Gods eye to bee vpon : and , because it knowes that the next way to couer this nakednesse , is to vncouer it ( as the whole experience of Dauid in this Psalme teacheth , ) it labours by confession to couer all , whereof it is or may be ashamed : and indeede all true confession must proceede from the shame and confusion of face for sinne .

Thirdly , sinne is a gash or wound in the soule : and a man hauing many wounds or diseases , seekes the cure of them all , howsoeuer of the greatest first and soonest , yet he neglecteth none , because the least of them is dangerous and painefull : so it is in sinne , the confession of which is as the laying open of a sore , that the plaister may bee fitly laid on : a man that would haue all cured , will not hide any , but vncouer euen the least .

Thirdly , God will haue his children in some measure 3. like himselfe herein and resemble his owne image , that , as hee esteemes of sinne , not as a light or small thing , but the most vile and odious thing in all the world , and so hee euer speakes of it and carries himselfe to it : so shall his children in their measure : and for this purpose

First , he vsually putteth forth his worke of iustice , and layeth an heauy hand on the soule ( as on Dauid here ) & , when the eye of the soule beholdeth the Lord frowning vpon it without , and the conscience within accusing , then shall nothing be small , little sinnes shal be counted great enough : that which Satan did extenuate , to make it as small as a graine , and as light as a feather , shall now swel thicker then the Mountaines , and seeme heauier then al the sands of the Sea .

Secondly , the Lord will haue his children to know the price and worth of mercie , before he bestow it vpon them ; hee will make them hunger and thirst after it aboue all desires , hee will haue them to see their sinnes in as hatefull and ougly a visage as may be : for the more the sight of sinne is , the more earnest is the desire of mercie .

Thirdly , God will teach his children , in the serious acknowledging of their sinne , so much the more to glorifie himselfe : For , the more wee confesse our owne basenesse and vilenesse by sinne , the more wee magnifie the power and goodnesse of God in pardoning the same .

First then , this serues to confute the wicked doctrine Use 1. of the Church of Rome , taught and defended at this day , concerning merits and supererrogations , which most diametrally opposeth it selfe to all this doctrine of sound confession , whereas the Parable , Math. 18. 27. shewes that the master must forgiue all the debt , or els nothing but perpetuall prison is to be expected .

Secondly , this reprooues the confessions of mostmen , which are in grosse and in generall : They are sinners as Use 2. other men bee , without any touch or feeling of particular sinnes ; which , though it be taken for a sufficient confession , yet indeede is such as the vilest Atheist may performe ; nay I say , a reprobate and cast-away , that shall neuer be saued , shall doe this and more , as wee may see in the examples of Cain , Pharaoh , and Iudas , who came to particulars in their confessions , and so goe farre beyond these men . Nay , numbers of these , that poste off their sinnes in the lumpe , with such slubberd confessions , cannot tell wherein they haue particularly offended . Yea if they were examined , they would make you beleeue they had kept all the Commandements of God . If thy body were sicke to death , and the Phisician came , it would not content thee to tell him thou art sicke , and no more ; but thou wouldst shew him thy particular griefe and disease , with the speciall manner and circumstances of it : and this must thou doe also by all possible meanes , before thou carrie away the cure of thy sin , and be restored to spirituall soundnesse .

Thirdly , contrarie to this sound confession , are many other vile practices of men , who are in loue with their Vse 3. sinnes :

First , such there bee in the world , that hood-winke themselues , and would rather lose both their eyes , then with either of them see the foulenesse of their sinnes ; they wil smother the checkes , and stifle the voice of their own consciences ; they follow their sports , their pastimes , their merry company , and take any course to thrust away the remembrance of their sinne by any meanes possible ; but alas ! they returne againe , because the guilt remaines : how should a man repent of that sinne , which hee will not see , lest he should sorrow ? small is the ease and comfort that a poore fellon gets against the sentence of execution , by shutting his eares lest he should heare it ; he were madde , if he should thinke to scape hanging by so doing ; his onely way were to humble himselfe and begge pardon .

Secondly , others there bee , that can sport themselues with their sinnes , and boast of them ; and this is as if a thiefe should boast of his robberies : here is a confession of them , but such as is the committing of the same ouer againe ; for there wants nothing but the same opportunitie againe , seeing there is the same affection .

Thirdly , others can iustifie and defend , yea patronize and plead for their owne sinnes , and others , by writing , preaching , example , and countenance : What saith one ? I am not alone , I haue company , I loue not to be singular , I do but as others doe ; it is the fashion to sweare , at least by faith and troth , and not to doe it , were to be out of fashion ; I hope , if I neuer do worse to doe well enough , I hope God is not so straite-laced as you bee . And some are not ashamed ( if they be put in minde of themselues , and bee rebuked for their swearing , drunkennesse , or pride ) to say , What neede you care ? you shall not answere for my sinnes , you haue enough of your owne to care for : all who must know , that their case is most fearefull : for

First , an euill and a naughty heart it is , that can cloake and excuse sinne , and farre from true humiliation , as may Danger of hiding or lessening sinne . appeare in Saul , who in stead of aggrauating his sinne , found out many excuses , The people did it , and , It is to offer sacrifice to the Lord , 1. Sam. 15. such is the power of corruption , which we sucked from our first Parents : the Serpent , saith one ; the Woman , saith the other , gaue it me : as though they had reason so to doe .

Secondly , it is a most dangerous case to lessen a mans owne sinne : for it suffers him not to see his misery , hee takes himselfe to be in good case , and to stand in neede of no repentance . For such Christ came not , Math. 9. 12. they be whole men , and neede not the Phisician : But I pray you , is not that the most dangerous sicknesse of all , when a man hath no feeling of his sicknesse ?

Thirdly , it is a signe , that such a man lyes vnder a seuere iudgement of God , seeing the onely way not to be iudged of the Lord , is to iudge our selues , 1. Cor. 11. 31. Nay it is a thing to be obserued , that euen when the sentence is euen comming out against the wicked , then will they excuse their sinnes : Math. 25. 44. Lord , when saw wee thee hungry , or thirsty , or in prison , or naked , and ministred not to thee ? and presently these shall goe into euerlasting paine .

Fourthly , how vnlike are these men vnto God , who sets out sinne in a most odious sort ? how vnconformable to Gods Law , that sets an eternall curse vpon the head of the least sinne ? how farre from the disposition of the godly , who thinke nothing so vile and hatefull as sinne ? And how seruiceable to Satan , whose trade is to aduance sinne and colour it ?

Fourthly , this teacheth vs to reuerence that ministrie , which would set our sinnes distinctly before vs , which Use 4. helpes vs to sound confession and remission : A necessary doctrine ; because , as men naturally loue nothing better then their sinnes , so they can abide nothing lesse then the discouerie of them : Hence Ahab hates Micaiah , for hee neuer prophecyeth good ; that is , he dealt plainely without flatterie ; hence the world hated Christ , because hee testified of it that her workes were euill . So , many now a dayes are discontented , The Preacher is too peremptorie , some say too sawcy and busie , and takes too much vpon him , what neede he speake of such and such things ? certainely hee receiues information , and opens it in the Pulpit ; he is euer in the Law , and bindes me too hard ; I would thinke his feete beautifull , if hee would bring tidings of peace . But here is a man loth to know himselfe and his sinnes , and farre from holy Dauids minde , who saith , Let the righteous smite me , for that is a precious oyle , Psal. 141. 5. he desires as in Zach. 1. 11. that all the world might be still and at rest , and neuer a Trumpet , or voice like a Trumpet to waken it , to shew the people their transgressions , and the house of Iaacob their sinnes .

These men say to the Ministers , as the Sodomites did to Lot , Shall hee iudge and rule ? Gen. 19. 9. and as Corah and his complices said to Moses and Aaron , Yee take too much vpon you , Numb . 16. 3. therefore come , let vs breake their bonds in sunder , and cast away their cords from vs , Psal. 2. 3.

But know whosoeuer thou art , that thou must looke for no peace by vs , till thou warrest with thy sinnes : Shall wee preach mercie to thee , that feelest no neede of mercie ? Shall we cast a pearle to a swine ? Thou that art of the frozen generation , that needest a Boanerges , a sonne of thunder , why expectest thou a Bar-Ionah ? Vnto the Horse belongs a whip , and to the Asse a bridle , and a rod to a Fooles back , prou. 26. 3. Wert thou an humble soule , and hungry after Christ , then our word would be as good newes out of a farre countrey , Prou. 25. 25. but till thy wound be lanced , and the core thrust out , wise Surgeons will neuer powre in oyle ; doe thou let the plough of the Law breake vp thy fallow ground , and then blame vs if wee bring not the seede of the Gospell .

Now followes the fourth point in Dauids confession , the manner of it . First , in respect of God : Secondly , of himselfe . For the first : First , hee will confesse before the Lord , and make his sinne knowne to him : Secondly , he will not hide it ; the one amplifying the other , as it is also in these phrases . Thou shalt dye , and not liue , Iohn confessed and denyed not ; so here , I made knowne , and hid not ; the doubling of the phrase shewes , that hee doubled not , but did that he did to the purpose .

In that Dauid saith , hee will confesse vnto the Lord : Doctr. note , that all true confession of sinne must be made vnto All sound confession of sin must be made vnto God . God . So Psal. 51. 4. Against thee , against thee onely haue I sinned .

And what is the reason hereof ?

First , because it is God , that is most offended with Reas. 1. sinne , his Law is transgressed , his displeasure incurred , and his reuenge prouoked ; and what reason haue I to confesse a debt to him , to whom I owe nothing ? God is the partie offended , therefore I must go to him alone .

Secondly , he onely can properly forgiue sinne : Who 2. is a God like vnto thee , that passest by the sinnes of thy people , saith the holy man ? The Iewes that were blind in many things , yet could see well enough , that onely God could forgiue sinnes : and indeede who can remit a debt , but he to whom it is due ? therefore S. Iohn saith , If we confesse our sinne , he is faithfull to forgiue vs , Chap. 1. 1 , 9.

Thirdly , confession is a part of prayer and diuine worship , whereof it is said , My glory I will giue to none other . 3. Isa. 41. 8.

Fourthly , this is manifest by the sence of such as truely confesse , who need many compassions ; but , great are 4. thy tender mercies , O Lord , Psal. 119. 156. and hee is rich in mercy , Ephes. 2. 4. All the mercie that can come from Man or Angell , is but a poore mercie , a little mercie , which can doe no good to the satisfying of the debt , or cancelling the bond . Men and Angels are but children , in whom are drops onely , but God is the Father of mercies , in whom is the sea and seate of mercie .

But how can a man make his sinnes knowne to God Quest. 1. by confession , seeing he knowes them before ?

First , it pleaseth God so to speake of himselfe , and to Answ. suffer vs to speake of him , as wee our selues are capable . Thus he brings himselfe in , like an earthly Iudge ; who , though he know the facts of the prisoners , yet seemes for the orderly course of iustice not to know them : as Gen. 18. 21. Come , Let vs goe downe and see , if it be according to the cry of Sodome : how can hee goe downe , who is euery where ? and how can hee but see , who is all an eye ? but thus hee speakes after the manner of men . So he saith to Abraham , Now I know thou louest me , who sparedst not thine onely Sonne for mee . God knew Abrahams loue to him before , but now Abraham knoweth , that God knowes it .

Secondly , men are said to hide their sinne , when they seeke to extenuate or lessen , or conceale any necessarie circumstance of it : or seeke colours and shifts , that it should not bee presented naked and bare as it is , in the Lords sight : and then it is said to bee hid from God , not that it is so indeede , ( for it is so much the more manifest to God : ) but because it is so in the corrupt iudgement of the sinner ; which folly soone tooke hold of Adam after his fall , who thought himselfe well hid from God with trees , and his sinne with leaues .

But seeing God knowes all so well , why must we confesse Quest. 2. to him ?

First , not to make God know any thing which hee Answ. 1. knowes not , but hee will haue vs performe homage and duety to him , as an absolute Lord , and soueraigne Iudge . So Ioshua said to Achan ; My sonne , confesse , and giue glory to God , Iosh. 7. 19.

Secondly , that our selues may take better knowledge of our sinnes , and humble our hearts in the sight and 2. sense of them .

Thirdly , because this is a meanes , in which himselfe will be found mercifull , and which he hath appointed for 3. vs to attaine ease and comfort by : wee must take Dauids course here , if we would obtaine an happy discharge of sinne , as he did .

But was not Dauid farre ouerseene , to confesse onely Quest. 3. to God ? Why did hee not goe to the Priest , and tell all his sinnes in his eare ?

Auricular confession of all a mans sinnes in the eare of Answ. a Priest , as necessarie to saluation , was not knowne in Non dico confitearis conseruo tuo qui exprobret , sed dicito Deo qui sanat , Chrysost. in Psalm . 50. Dauids time : besides , he knew he had not sinned against the Priest , and therefore he cared not for his forgiuenes ; it was not the Law or bond of any Priest that hee had broken , and therefore what had he to do to forgiue him ?

Doe you then condemne all confession of man to man ? Doeth not S. Iames say , chap. 5. 18. Confesse one to Obiect . another .

We allow confession of sinnes to men : First , publike : Answ. Secondly , priuate : in sundry cases . Publike confession , thus

First , for the setting vp of Gods glory , with the shame 1. of a mans selfe . Thus did the holy Pen-men of the Scriptures , Cases of publike Confession to men . writing of themselues , proclaime their owne sinnes to all the world , that God might thereby bee glorified , and his Church edified . And Gods speciall prouidence hath detected in sundry persons those sinnes , which they haue kept close by them , and forced them by a free confession vnto men , to glorifie God , as may be seene in Achans example . Gehazi , not confessing his sinne vpon examination of his Master , to whom God had detected him , was stricken with Leprosie : Ananias and Saphyra with death : Ionas by his confession to the Mariners , glorified God ; and the fruit was , They feared God exceedingly .

Secondly , men must sometimes publikely confesse 2. their sinne vnto men , for the good of the Church ; as , when Christians haue publikely offended the Church of God , they are to giue publike satisfaction by open and free confession : for hereby

First , the truth of their Repentance is testified . Benefits of publike confession to men , foure .

Secondly , Gods mercy is publikely implored by the whole Church , which is forceable .

Thirdly , a whole Congregation is instructed , and warned to take heede of like sinnes .

Fourthly , the loue of Gods people is notably confirmed againe to the party . Vpon such a publike confession and humiliation , was the Incestuous person receiued in againe , 2. Cor. 2. 6. it is sufficient , that the same man was rebuked of many : and Act. 19. 18. it is recorded of the beleeuers of Ephesus , that being stricken with a great feare , they came and confessed their workes before the multitude . It is much to bee desired , that this publique confession , being an ordinance of Iesus Christ , were more practised in euery congregation , then it is , or is like to be : for if those that sinne openly , were rebuked openly , others would feare , 1. Tim. 5. 20.

Secondly , we allow also priuate confession of man to man , in two cases : 2.

First , in priuate iniuries betweene man and man : for by our sinnes wee may also wrong men , as Dauid did Vriah ; 1. and here it will be meete to come and confesse our fault to the party wronged , to testifie : First , our repentance : Secondly , our sound reconciliation . This is intended by the speech of Christ , Luk. 17. 4. If thy brother trespasse against thee seuen times a day , and hee come and say , It repents mee , thou shalt for giue him . Yea , God himselfe sends Abimilech to Abraham , whom he had vnwittingly wronged and offended , to reconcile himselfe to him , Gen. 20 7. that hee might obtaine Abrahams prayers : So likewise hee sent Iobs friends , hauing wronged him , to Iob , to confesse their fault , and get him to intreat of Gods peace Iob 41. 8. for them .

Secondly , in trouble of conscience , to finde peace , it is fit to vse the helpe of some speciall man , minister or other , and being a man of wisedome , gifts , and secresie , to confesse to him both the trouble of conscience , and the cause of the griefe : Of this the Apostle Iames saith , Confesse one to another , & pray one for another . Now in this case , Iam. 5. 16. although the Minister should bee the fittest man , as hauing a learned tongue and studied in the cases of conscience , to minister vnto a wearie soule a word of comfort inseason , and hath speciall promise to be heard , as being a minister of reconciliation betweene God and his people ; and it is not for nothing , that the Lord vseth this reason to Abimelech , Goe to ABRAHAM , for hee is a Prophet : Yet that place shewes , that the troubled conscience is not to be tyed to one person , nor to a Priest , but to bee performed also to priuate Christians .

Hence wee may see , how farre all this differeth from 1. Difference of Christian confession from Popish and Auricular . Popish Auricular Confession : For , first , we hold it not a matter of absolute necessitie , to confesse vnto men , as they doe ; but that there be cases , wherein it may be conuenient or necessarie . Secondly , we vrge not confession of all sinnes , with all the circumstances to bee necessarie , 2. yea , the very thoughts and intentions of the heart ; which is

First , the rack and gibbet of consciences , and no easer .

Secondly , it is fit for such as would know all the secrets of States , Kings , and Kingdomes : all a Kings reuenue cannot maintaine so many intelligencers , as make knowne so much to the Pope , as this common leager of confession , in all States , and Courts , and Houses , yea , bosomes of men and women .

Thirdly , it is a fit meanes to know the disposition of all persons , by which they know where to haue fit agents for their villanies , fit Patients for their lusts , resolute Catholikes to stab Kings , and blow vp Parliament houses : But wee leaue it free , and to be onely of those sinnes , which most trouble the conscience , and hinder the peace of the soule .

Thirdly , we inioyne it not at set times , as once a yeere 3. at Easter , but onely when the fore-named occasions are offered .

Fourthly , we say it may be made , not to a Priest onely 4. or Fryar , and their owne Parish Priest ; but , if the Minister be a fit man , then to him ; and , if hee be not , then to some other Minister , or in the defect of such a one , then to some ordinarie faithfull Christian , to whom hee may discouer his trouble , with the cause of it .

And if all this be so , that confession must be made to Use 1. God : then consider before thou sinne , that thou must go backe to God againe , after thy departure from him by sinne : the Prodigall goes from his Father , but hee must come backe againe ; if there be a going from God , there must be a returning to him ; if thou hide thy sinne , thou must againe vncouer it .

Secondly , if sinne must be confessed vnto God , then doe it sincerely as before God . In all things , the heart Vse 2. and tongue ought to agree , because the Lord made the one , to expresse the other ; and so our Prophet in this confession suffered not his tongue to runne before his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . wits , but hee thought hee would confesse , and confessed : so in all the parts of Gods worship , the first thing respected is the heart ; whereas contrarily many in confession , publike or priuate , haue one thing in their mouth , another in their heart .

Againe , thou sinnest before God , before his face , in his sight , the Lord looking on , and standing by ; there is nothing which is not naked to his eyes , no darknesse nor night can couer thee , for that is as day to him , with whom is no darknesse : and therefore it is a bootlesse thing to seeke to hide thy sinne from him , hee heard thee lye , sweare , and forsweare ; hee saw thee drunken , and committing vncleannesse ; thou couldst not flye from his Spirit , his fierie eyes did looke on thee , himselfe stood at thy elbow .

Thirdly , if thou confessest vnto God , then in confession euer set thy selfe before God , and this will season it

Vse 3.

Necessary attendants of Confession . Rom. 6. 21.

with necessarie qualities : as first , thou wilt bring shame in thy face , and an holy blushing , as it is said , What fruit haue ye of those things , whereof ye are now ashamed ? And it is hollownesse and impudencie to offer to confesse foule sinnes , without blushing and shame before God . Oh , said the holy man Ezra , I am confounded and ashamed to lift vp mine eyes vnto thee : A good heart , seeing Gods eyes to be set on his nakednesse , stands agast , and ashamed in it selfe , and there is no quietnesse to it , till it bee couered with the garment of Christs righteousnesse : Ezek. 16. 61 , 62 , 63. Then thou shalt remember thy wayes , and be ashamed , and confounded , and neuer open thy mouth any more , because of thy shame , when I am pacified toward thee , for all that thou hast done , &c. Secondly , if thou settest thy selfe before God in confession , it will breed anguish and sorrow of spirit , for that sinne which is confessed , as the conuerts , Act. 2. 37. were pricked in their hearts in conscience of their sinnes ; there will be inward griefe for offending a good God , and grieuing his good Spirit .

Thirdly , it will bring in a purpose to leaue and forsake that sinne which is confessed , and all other . Can a man , setting himselfe before God , confesse that sinne which he purposeth to liue in and hold and not forsake ? this is but to aske leaue to sinne .

Nay , the setting of a mans selfe before God , wil bring in a resolution to renounce all sinne , as Hos. 14. 9. Ephraim shall say , What haue I more to doe with Idols ?

Fourthly , it will bring in a secret , but most earnest desire of forgiuenesse , for it cannot but consider in God : First , the Maiestie offended : Secondly , the danger of his wrath , which is a consuming fire , and an execution of all the plagues written in the booke of the Law : and thirdly , the riches of his mercie , in prouiding so precious a meanes of redemption , which neither man nor Angell could once thinke of , 1. Pet. 1. 18.

Fiftly , it breeds a reforming of that which is amisse , and an healing of the error , as Zacheus did , Luke 19. 8. Lord , halfe my goods I giue to the poore : according to the counsell of Samuel 1. 7. 3. If ye be come againe to the Lord with all your heart , put away the strange gods from among you .

Sixtly , it breeds an holy feare for time to come , because it beholds Gods eye vpon euery sinne , his anger on euery one , till by the bloud of Christ he be appeased , his mercie in forgiuing , that he may be feared ; and this feare abates the rage of sinne : nay , it will feare the occasion , and hate the appearance of euill , 1. Thes. 5. 22. and the garment spotted with the flesh , Iude 23.

Seuenthly , there is a mourning and complaining vnder the burden and bondage of sinne : Oh , who shall deliuer me from the body of this death ! saith Paul : and Isa. 63. 17. O Lord , why hast thou made vs to erre from thy wayes , and hardned our heart from thy feare ?

Eighthly , there is great desire , 2. Cor. 7. 11. namely , a longing to satisfie Paul and the rest of the members of the Church , with desire to be restored to their fauours and fellowship .

Ninthly , Confession to men : For duties of Pietie and Charitie must goe together , or else all is abominable , as appeares , Ier. 7. 9. 10. Will ye steale , murder , and commit adultery , and sweare falsely , and burne incense vnto Baal , and walke after other gods whom ye know not ; and come and stand before me in this house , which is called by my name , and say ; We are deliuered , though we haue done all these abominations ? So Isay 1. 11. What haue I to do with your sacrifices ? &c. for your hands are full of blood , verse . 15.

Against my selfe . ] This is the second branch of the manner of Dauids confession , hee will confesse against himselfe . Hence note , that He that will truely and soundly Doctr. confesse his sinne , must become his owne vtter enemie , he must A true confessor must be his owne vtter enemy . set himselfe against himselfe as much as possibly he can . So did DAVID here , hee shamed himselfe to all posteritie , and spared not his owne name , though a King , so GOD might haue the praise of his mercie , and the Church the benefit of his example .

Iob 42. 6. When Iob was reproued for his inconsiderate words , he brake out at last into this speech , I abhor my selfe , and repent my selfe in dust and ashes . He is a great enemie , that hates man ; but farre greater , that abhors him : yet so was Iob to himselfe . Daniel in his prayer saith , I am confounded and ashamed to looke vp to heauen , shame and confusion of face belongs vnto vs this day , Dan. 9. 5. &c. So close doth he follow the matter against himselfe . 1. Tim. 6. 13 , 15. Saint Paul rippeth vp his owne grieuous sinnes , in such sort as his greatest enemy could not haue spoken more against him , then he spake against himselfe . Hee was not contented to call himselfe a vile person , but ( as though he had said too little ) he adds that he is the chiefest of all sinners . Who could more accuse the poore Publican then he did himselfe ? Oh , I am not worthy to lift vp mine eyes to heauen , Luc. 18. 13. and the Prodigall Son , I am not worthy to be called thy Son , Luc. 15. 18 , 19.

And good reason it should be so : for

First , sound confession is called a iudging of our selues , Reason . 1. 1. Cor. 11. 31. Now in the course of iudgement , there are foure things , all against the partie to be iudged : First , arraignement ; and this in confession is , when wee present and summon our selues before the barre of Gods iustice : Secondly , examination ; and this is , when wee narrowly inquire of our selues what wee haue done : wherein as the Kings Atturney sifteth out , and exaggerateth euery circumstance of the crime against a Traytor , to make it seeme as odious as may be ; so should we sift out euery circumstance of our sinne , to make it as vile to our owne eyes as may be , so as our hearts may be conuinced : Thirdly , conuiction or pleading guiltie , and confession ; & that is , when with the penitent Thiefe , our soules can say , We are righteously here , and iustly laid vnder Gods indignation , worthy to be cast into Hell . And neuer was he truely humbled , that is , more ashamed to confesse sinne , then to commit it : Fourthly , there is an execution and holy reuenge , 2. Cor. 7. 11. and this is , when we beate downe our bodies , and mortifie our members , and vndertake good duties , that the like occasions may be preuented for afterward . These parts of an enemy doth euery humbled soule take vp against it selfe , when it iudgeth it selfe before God ; and who can be a greater enemie to himselfe , then he that doth so ?

Secondly , it is an essentiall difference betweene the 2. sound confessions of the godly , and the slubberd confessions of the wicked ; the godly renounce themselues and their sinnes , but hypocrites doe not , they neuer learned the first lesson of Christianitie , which is selfe-denial , their mindes are set vpon euill workes , and therefore how can they be against them ? They repent not but with a repentance to be repented of .

Thirdly , all the accusers and enemies , that the child of God hath , if they be put together , cannot obiect halfe 3. so much against him , as hee can against himselfe ; men may speake much , but not so much as himselfe . And therefore if he deale truely betweene God and himselfe , he will so shame himselfe , as all his enemies cannot . And for this end , God hath seated the conscience in the middle of the soule , as a Iudge of the actions , and hath giuen it an eye , to pry into the secrets of the heart , and cleared this eye in the regenerate , to discerne more euidently the owne estate , & giuen it a voice to follow the sinner with hue and cry , to make him pronounce the sentence of guiltinesse and death against himselfe ; and all this is to iustifie God in any iudgement he brings vpon vs , and to glorifie him when he brings vs out by any deliuerance : But as for the wicked , the eye of conscience in them is dazeled , or quite put out , and lets them goe on to their condemnation .

Fourthly , a godly man must become his owne greatest 4. enemie in confession of sinne , because grace must carry a man further then nature can doe : nature can make a man hate sinne , but other mens rather then his owne , Gen. 38. 24. Iudah thought whoredome worthy of burning ( as it was the custome in those dayes , ) in his daughter in law Thamar , but not in himselfe ; when the tokens he had left with her were brought forth , then hee could confesse she was more righteous then he , then away with burning ; whereas , if shee were worthy to be burnt , then much more he . But grace looketh rather vpon a mans owne sinnes , then anothers , accounting them more venemous , poysonfull , odious , and hate-worthy then anothers . We hate all Serpents deadly , yet not so much those in another countrey , as these in our owne , nor one that is ten foot off , as that that is hard by ; the neerer he is , the greater is our antipathie and hatred against him . Now seeing euery sinne is a Serpent , therefore we must hate euery one , but that more especially which is neerest and vpon our hands , as the Viper vpon Pauls , to shake it off as he did .

To come now to the Vses :

First , this lets vs see what is the nature of sinne , whatsoeuer Use 1. men conceiue of it ; they thinke not of it as of sinne , if it haue either profit or pleasure with it , but hold and hugge it as a sweet morsell vnder their tongue , they conceiue a great sweetnesse in it ; whereas indeede it makes a man his owne greatest enemy . If hee neuer repent , it is an intolerable euill ; but if hee doe repent , he sees that the sweetnesse of it is bitter inough , such as makes him say , that the pleasure of sinne is very deare , and bought at too high a rate .

A man can bewayle any outward commoditie being lost , and say as Iaacob did , I haue lost this and this child , all these things make against me ; So , I haue lost such and such commoditie , all these make against me : but , where is the man that can say , Loe my sinnes , these are they that make against mee ? But let the wise bee perswaded neuer to thinke of sinne as of a friend , to fall into too familiar acquaintance with it , but know that it is such an enemy , as thy selfe must bee thine owne greatest enemy for it , or else God will .

Secondly , must a man set himselfe against himselfe Use 2. in his confessions ? then this taxeth the practice of many men :

First , of sundry , who will neither deny their sinnes , nor yet confesse them . They wil not deny them for shame , because it is against their knowledge & conscience ; they should seeme to pull the Sunne out of heauen , and deny the light of Nature , if they should say they do not sinne ; and as for confession , they will confesse none , though neuer so sinfully done , they deale gently with them , and are loth to fall out with their friends ; faults they will confesse them and ouersights , and infirmities which euery man hath , sinnes of weaknesse , though indeede of wickednesse , such as are done by the strength of corruption neuer resisted .

Thus through ancient acquaintance they cannot leaue them , they looke so amiable and louely , thus they flatter themselues in sinne : but if euer such come to be reconciled to God againe , they must put on another person , and deale in earnest against them , before they can see God friendly in the pardon of them , they must call a spade a spade , that is , confesse sinne to be such as indeed it is ; If the question be : what is the vilest thing in the world ? The answere must be , These sins ; and , Who is the vilest person liuing , the answere may & must be , Themselues .

Secondly , others haue set colours on their sinnes , that they might neuer see the hatefull and ougly face of 2. them : as

First , anger and hastinesse , when a man is all on a sudden flame , and burnes all about him , for no iust cause ; What will he say ? Why , it is but spirit , or at worst heat of nature , and he cannot do withall , it is soone past & ouer . Well , an enemy to his sinne would conclude it to be spirit indeede , but an euill one , and an heate which is kindled from the fire of Hell .

Secondly , excessiue pride , though men out-runne their degrees , and out-weare all fashions , in attiring themselues most immodestly , so that a man may read in broad letters , and great characters , the lightnes of a light mind , yet they say , it is but ornament or complement , or at worst , the fashion . An enemy now to sin would esteeme it , as indeed it is , a fashion vnbeseeming such as professe mortification , & a fashion whereof the Apostle saith , Fashion not your selues according to this world , and not maintaine them with Principles drawne out of the Diuels Catechisme .

Thirdly , prodigality is but kindnes of nature , couetousnes but frugalitie , drinkings after the maner of the Gentiles , but societie & humanitie , Impudency and complement , but good education ; Luke-warmnes in religion , but good discretion & policy : and , though Christ gaue himselfe to purchase a people zealous of good works , yet it is thought a mans praise to be no meddler , and to be zealous is counted nothing but to outrunne the bounds of godlinesse . Thus Satan had taught the world a tricke to harden mens hearts , and hinder them from sound peace and repentance .

Thirdly , others so tender their names in their publike sins ( which are as manifest as a nose on a mans face , as we 3. say : ) as they shrinke from shewing themselues in open confession against themselues , and that when Gods glorie , and the good of the Church , yea the peace of their owne consciences calls for confession . But farre are they from the affection of a zealous heart , which would make them turne against themselues and their sinnes , in returning to GOD . This would haue thought that Dauid should haue had more care of his credit then thus to rip vp his sinnes , but Dauid was of another minde then they .

Fourthly , those ( truely so called ) Puritanes and Catharists that need not repentance , being whole men , in full conformitie with the image of GOD , so deifyed , that they cannot sinne . These are to bee branded with that odious name of Puritanes , and not they that confesse their sinnes , and labour to preuent them for time to come . And Papists rather are true Puritans , who say they fulfill the Law , and need not say , Forgiue vs our debts , because GOD is rather indebted vnto them by their workes of supererogation : let men lay the vile reproch of Puritanisme ( which is an heresie ) vpon these , rather then the godly not deseruing it .

Thirdly , this is a ground of instruction , how to carry Vse 3. our selues towards them that are afflicted in soule , and soundly humbled , that we aggrauate not their sinnes , or the danger of their estate , but rather comfort them , seeing they can and doe speake more basely , and thinke more vilely of themselues then we can doe . It is the part of a miserable comforter to adde sorrow to the afflicted . Old Eli should haue had more compassion on Annah , and not haue beene so inconsiderate as to say shee was drunken : Oh my Lord ( said she ) I am not drunken , but my soule is troubled within mee , 1. Sam. 1. 16. It was the fault of Iobs friends , that in stead of comfort , they went about to proue him an hypocrite ; Of such the Church complaineth in the Canticles , Thus I was wounded in the house of my friends . If Gods childrens estate be alreadie heauy , they lay it heauier on them : But , blessed is he that wisely iudgeth the poore .

Fourthly , seeing in confession of sinne a man should become his owne greatest enemie , we must conscionably Vse . 4. vse the meanes to become our owne enemies , not the enemies Quest. of our bodies , but of our owne body of sinne . Answ. 1 And what are these meanes .

These : Meanes of sound hatred of our owne sinnes .

First , let vs search and sift our selues , our estates and wayes . Zeph. 2. 1. Fanne your selues , fanne your selues , O Nation not worthy to be loued . Lam. 3. 40. Let vs search and try our wayes , and turne againe vnto the Lord . Let vs carry lights into our soules , to see the secrets of them . Ier. 3. 13. Know thine iniquitie : How ? by the Law of God , whereby 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. l. 1. de anim . c. vlt. commeth knowledge of sinne : the more insight into the Law , the more sight of sinne & miserie : being right it selfe it is index sui & obliqui , shewing vs what to do , and what is done amisse . See Ier. 6. 8.

Secondly , let vs take knowledge of the rottennesse 2. and corruptnesse of our nature : for if wee could see our nature aright , we should finde iust cause enough to hate our selues , it being a stinking sinke , a filthy puddle , and an impure fountaine that sends forth muddy streames , a bitter roote sending out odious fruit , such as whereby we shew our selues enemies to God and righteousnesse , hauing the spawne of all sinne in our hearts .

Thirdly , meditate on the greatnesse of sinne , examine 3. in what degree and circumstances thou hast sinned , and , as thou hast risen in the degrees of sinne , so rise accordingly in the degrees of humiliation and hatred of them , and of thy selfe for them . A low degree of humiliation will not serue Dauid and Manasseh , when their sinnes are in high degrees .

Fourthly , let vs looke vpon our sinnes in the numberlesse 4. kindes of them , in the fountaine and streames of them , in wandring thoughts , idle words , and prophane hurtfull actions ; sinnes by omission of good , and commission of euill ; sinnes of knowledge and presumption or of ignorance , Psal. 19. 12. for many sinnes we know not , which we must giue vp to the Lord to bee searched by him , and by his mercy either to be brought to our remembrance , or graciously passed by ; sinnes of youth , or past , to repent vs of them ; and of age , either present , to grone vnder them , or future , to feare and preuent . In regard hereof say , Lord , who knoweth the errours of this life ? they are in number as the haires of our head .

Fiftly , let vs labour to see the danger of our sinnes : for he that sees an euill , will be the more carefull to preuent 5. the danger of it .

First , see the danger of sinne in the infinite Maiestie Wherein the danger of sin consists : sixe things . of God offended , for he will set himselfe stubbornely against all offenders , that haue not set themselues against themselues , in regard of their sinnes , and put forth his wrath in flaming fire , to render vengeance vpon the disobedient .

Secondly , in trampling vnder foote the blood of the Couenant , as an vnholy thing : God sent his onely Son 2. Christ Iesus from heauen to take our nature vpon him , and to shed his blood for vs , and yet in sinning we tread it vnder foote : what a dangerous thing is this ? See Heb. 10. 29.

Thirdly , in quenching the motions of Gods good Spirit , who hath often striuen with vs in the ministerie , 3. and betrusted vs with his gifts and graces ; Ephes. 4. 30. 1. Thes. 5. 19.

Fourthly , in staining our honourable profession , which we should rather haue adorned and beautified , as though 4. other men would not debase our profession enough , vnlesse we doe too . We should walke worthy of our high Calling , 1. Thes. 2. 12. and in holinesse , whereunto we are called , chap. 4. 7. being Saints by calling , 1. Cor. 1. 2. and ought to bee holy , as hee which hath called vs , is holy , 1. Pet. 1. 15. What a shame is it to infringe so excellent priuiledges ?

Fiftly , in repetition of sinne , when wee commit the same sinne againe & againe , euery yeere , moneth , weeke 5. and day , yea euery moment of the day . Better had it been for vs to haue been Gentiles and Painims , who neuer knew the trueth , then to heare sinne reprooued , and yet rush presumptuously into it , and after repentance to wallow againe in the mire ; See 2. Pet. 2. 21 , 22. it is a pittifull and lamentable thing , that a man should wash himselfe from sinne by repentance , and then go and pull Gods vengeance vpon him againe by tumbling himselfe in them .

Sixthly , and lastly , the danger of sinne is great , because 6 Sinnes against many meanes . wee haue sinned against such great meanes of sanctification , as namely , first , against our vowes , made in baptisme , and renued in the supper , or which wee haue made of our selues vpon certaine occasions , that wee would doe such or such things no more : all these wee haue kept very slenderly , or not at all , whereas ciuill honestie requires performance of a promise , made to man : and is it nothing not to keep touch with God , who hath commanded vs to keepe touch with men ? Remember the precept , Eccles. 5. 3.

Secondly , against the light and checkes of conscience , and is this nothing ? Christ saith , This is the condemnation of the world , that light is come into the world , and men loue darknesse more then the light : Rom. 1. 18 , 21. Wee reade , that God plagued the Gentiles for neglecting the means of knowledge by the creatures ; how much more will he punish vs , that professe the light of grace , and yet spurne against it , as if we were still in the night of darkenesse ? how many among vs liue in a number of sinnes more odiously , then did many of the Gentiles , who could liue somewhat ciuilly and honestly , in respect of our outragious enormities ?

Thirdly , against many of Gods corrections , both in our selues , and in others : when a childe receiues no good by correction , we thinke his parents wil goe neere to thrust him out of doores ; so is it betweene God and vs . See an excellent place , Dan. 5. 18. to 29. Because we are no whit benefited by other mens chastizements , the sentence is not far off , but is alreadie pronounced against vs , We are weighed in the ballance , and found too light .

Fourthly , against the great mercies of God : this doubles the sinne in Gods sight : 2. Sam. 12. 7. to 13. the Prophet Nathan exaggerates Dauids sinne , by shewing him the particular benefits , wherein God had remembred him , and concludeth ; the greater Gods loue was , the greater was his ingratitude and forgetfulnesse .

What a number of mercies haue we in this one , that the glorious light of grace shineth so bright vpon vs in the Ministery , whereby we may be put in minde of Gods exceeding loue , and what he deserues at our hands , and what are our sinnes against him , which giue him iust occasion to remooue his blessings from vs ? Let vs looke to it ; if we doe not vse these large blessings conscionably , our sinne will be so much the more heauy in the punishment . Let vs confesse our sinnes , and vnthankfulnes especially , and in our confessions , become enemies to our selues , ( for wee see true confessions are to bee thus qualified ) and that by these meanes prescribed , which may helpe vs thereunto .

And thou forgauest the punishment of my sinne . ]

DAVID had made himselfe an enemie to himselfe , and now to obtaine that which he laboured for , he makes God his friend ; this is the fruite of serious confession . Thou forgauest ] The Word signifies to wipe off all the score , namely , the debt of sin and of punishment . The punishment ] or rather , iniquitie of my sinne ( as the Word may be better translated ) that is , my wicked sinne ; as if he had said , Though it was against my conscience , a foule , filthie , and bloudy sinne , yet thou madest it , as if it had neuer beene .

God forgiueth sinne two waies : first , in his owne secret counsell , according to his owne decree ; and this is , when he accepts the satisfaction of Christ , for the sinne committed against him . Secondly , actually , vpon humiliation and repentance ; and this is , when he puts foorth actuall forgiuenesse in mens owne consciences , whereby he perswades them , that their sinne is forgiuen . And this latter is here spoken of : Dauids sinne was remitted before by faith in the Messiah , but now the remission thereof is testified to his owne conscience : and hence hee comes to retaine his former ioy , and his mourning garment is turned into a garment of gladnesse ; he had now a comfortable experience of his happie estate . Now in that Dauid thought and purposed to confesse , and then it followes presently , Thou forgauest : note that

So soone as euer a sinner doth truly , and soundly confesse Doct. his sinne , the Lord doth presently follow with forgiuenesse : Remission of sinne followeth a sound purpose of confession . remission of sinne doth immediatly follow a very intent and purpose to confesse it . Prou. 28. 13. Hee that hideth his sinne , shall not prosper : but he that confesseth and forsaketh it , shall haue mercy . There must be forsaking of sinne with confession , to shew the soundnes of it , and then presently followes remission . And why ?

First , it is grounded on Gods faithfulnesse , who hath Reas. 1. made a promise , for this fruite of confession ; 1. Iohn 1. 9. If we confesse our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . As if he should say , God of his infinite mercy , hath promised to all true penitents and confessors , that he will forgiue and neuer remember their sinnes any more , he must stand to his promises , or else he should be vnfaithfull : and hee is iust ( saith the Apostle ) to forgiue ; a man would haue 1. Iohn 1. 9. thought , he would rather haue said , Hee is mercifull to forgiue : no , but hee is iust to forgiue the sinnes of true beleeuers , because they are all satisfied for , their whole debt is paid , and Gods iustice will not let him demaund the same debt twice , of the suretie , and of the debter .

Secondly , true confession is a fruite of sound conuersion , 2 at the first act whereof , all a mans sinnes are done away , although the tydings of it comes not so soone to his owne conscience . This appeares in the example of Dauid here ; he no sooner said , that is , truly resolued to confesse , but the Lord remitted his sinne , and preuented him , saying , Thy sinne is put away , thou shalt not die : see the storie , 2. Sam. 12. 7 , 13. The prodigall sonne saies , He will goe to his Father , and whilest yet he is comming , before his confession , his father sees him a farre off , runnes to meete him , falles on his necke , and kisseth him .

Thirdly , true confession is a signe of adoption . Now where this is , there is a heart resolued to seeke God , so 3. that a man puts off all his former hatred of him , and the affections of his heart are sanctified , to desire peace and reconciliation with God : this cannot proceede from a heart that is now at enmitie with God , as it was by nature , but which is a friend , and reconciled . A wicked and reprobate person can desire saluation out of selfe-loue , and to saue his skinne , but not properly reconciliation : but a godly man desires Gods loue and friendship , and reconciliation with him , for his owne sake , more then , and aboue his owne saluation .

Fourthly , remission must needes attend sound confession ; because this confession is ioyned with some kind , 4. and seede of sauing faith , which , be it neuer so small , is a fruite of the sanctifying Spirit , and makes a man partaker of Christ , and in him of God the Father with all his blessings : for in this confession , as wee haue noted , there is

First , a deniall of a mans selfe , which is a worke of the renewing Spirit , which whosoeuer hath , he is the childe of God .

Secondly , there is in it an apprehension of Gods mercifull nature with application , and taking hold of it for himselfe ; which application is either not at all , or false in the wicked .

Thirdly , there is in it a true touch , which holds on in seeking God ; whereas in the wicked , there are some good wishes and confused apprehensions : but , being without sinceritie , fall off , and come to nothing . Whence we conclude , that true confession of sinne goeth alwaies with remission and pardon of it .

But , how can confession be sound , before sin bee pardoned , seeing nothing can be acceptable where sinne is Obiect. 1. not pardoned ? it seemes rather that confession should follow remission .

To answere this , we must conceiue , that in God , the iustifying of a mans person , his sanctification , faith , repentance Ans. 1. and confession are al giuen at once , at the same moment , because at the first acte of grace , there is a change in the whole soule : but in respect of vs , of our apprehension and application , one grace goeth before another ; as the cracke of thunder and lightning are both at one time : but we see one , before we heare the other , because our sight is more quicke and apprehensiue then ourhearing . Likewise these graces are wrought all together by God , yet in regard of vs and our sense and apprehension , pardon comes after confession .

Secondly , God in the beginning of our conuersion giues vs that grace , the which he doth not presently giue 2. the feeling of . As a child in the wombe liues and moues , but hath no knowledge of his life and motion : so Gods children are in a comfortable estate , but they know not the comfort of their estate ; Gods graces in them are in so small degree , that they can scarce acknowledge that , which in truth is in them .

But wee see , that numbers of men haue confessed their Obiect. 2. sinnes , and yet had them not remitted . Saul and Iudas , and Caine confessed , and yet remission of sinne did not follow , they were reprobates .

The doctrine speaks of sound confession , such as they Ans. had not : for first , it was not voluntarie , but extorted : Vnsound confession discouered . Reprobates cannot say as Dauid , I will confesse , but are drawne out by head and eares of God thereunto ; they would stil haue hid their sins if they could ; therfore their confession was no freewill-offering , and so not sound nor accepted .

Secondly , it seekes not ease of sinne , but ease of sense , desiring onely that God would take out of their conscience the horrors of hell , and it looketh on the punishment , not the offence done against Gods Maiestie .

Thirdly , it proceedes not from a childlike feare of God , but seruile , without any true purpose of godlines . Saul indeed said , I haue sinned , I obeyed the people foolishly : but , though he thus confessed , yet he doth feare the people still ; and therefore he saith vnto SAMVEL ; I pray thee honour mee before the people : a true feare of God would haue hated the occasion of sinne , as well as the sin it selfe .

Fourthly , it proceeds not from lowlinesse , pouertie of spirit , or from meeke and humble subiection to God , as the godlie's doth , who iustifie Gods proceedings , cleare him in his iudgement , repose themselues in his mercy , and waite with hope and confidence for a gracious issue , but with murmuring , pride , and hardnesse of heart , as in Pharaoh , or with final desperation , as in Caine and Iudas .

But euen the godly themselues will often bid battell to this doctrine , and say , Alas ! if assurance of remission Obiect . follow sound confession , what shall I thinke of my selfe ? I haue long bewailed my sinnes , and yet rest without this assurance ; my case is not Dauids , either my confession is not sound , or my person not in the state of grace , or this doctrine vnsound .

We must distinguish between the presence of a grace and the sense of it ; a grace may be there present , where Answ. there is no feeling : there may bee the presence of Gods loue , faith , and remission of sinne , where there is no sense of them .

How can this be , seeing faith is a full assurance and Obiect . certaine perswasion ? can a man be thus perswaded , and yet not feele it ?

Yes : first , there may be faith , where there is no such Answ. assurance , as many complaints of Gods children in temptation do witnesse abundantly : Iob and Dauid thought , God had quite cast them away , and hid his face in vtter displeasure ; here are beleeuers and faith , yet no sense . Was Christs righteous heart euer destitute of faith ? did his Father euer cease to loue him ? surely no , wee may Est quaedam derelictio , vbi nulla fuit tanta in necessitate virtutis exhibitio , nulla Maiestatis ostensio , Ber● . not thinke so , and yet he said , My God , my God , why hast thou for saken me ?

Secondly , Christs promise is , Blessed is he that beleeues , though he see not .

Thirdly , We must distinguish betweene the want of faith , and the weaknesse of it : vnfeelingnesse comes through weakenesse , and not alwayes of the want of it .

Fourthly , Prayer for that grace , which seemes to be absent , is a signe of the presence ; and , prayer for sense and feeling of pardon is a fruit of faith .

Fiftly , There be sundry degrees and measures of faith ; some Saints are as the weeke , which can smoke only and not flame , yet the least graine of faith layeth hold on Christ to saluation .

Sixtly , In temptation it is sufficient , that Gods children liue the life of God , though they know not that they liue . In a swoune a man liues , though he perceiues it not ; it is sufficient , that other men know he liues ; a little embers lyes vnder a heape of ashes ; so Gods child hath that in him , which shall support and sustayne him vnto greater perfection , though he know not his graces .

First then , this serues to ouer-throw a doctrine of the Vse 1. Church of Rome , which is , that remission of sinne doth follow Confession ex opere operato , that is , If one come and confesse all his sins auricularly , then the very worke wrought doth carry away pardon : But this is vtterly false , that God hath tyed remission of sinne to the very worke of Confession , because Confession is effectuall only so farre forth as the person confessing is a beleeuer , sanctified , and iustified . Else why was not Sauls sinne remitted , seeing it was confessed ? the only reason is , because he , as also Caine and Iudas , were not in the state of grace . First then , pardon belongs to the person , that is accepted through Christ , not to the worke .

Secondly , Papists speake this of confession to the Priest , which is the racke of the ignorant world , but Dauid of confession to God which bringeth peace .

Thirdly , their Absolution , which is pronounced on Confessors , is most blasphemous , and preiudiciall to Gods royall and high prerogatiue . The blinde Iewes could say , Who can forgiue sinnes but God ? And , Nathan said not , I , but , God hath put away thy sinne . So that this their absolution belongs not to any Prophet or Apostle , ordinary or extraordinary , nor to any of their successors ; no , not to Christ himselfe as man . Which is the rather to be obserued , to meet with their blasphemous opinion , for which they lay this ground .

Christ ( say they ) was God and Man . As God , he had an absolute power to forgiue sinnes : As man , hee hath a proper power , and that is deriueable to the Priest , standing in Christs place , to whom he delegates a power to forgiue , as himselfe had power to forgiue ; and for this that place is brought , Ioh. 20. 21. As the Father hath sent me , so send I you .

To answere this , We will not consider Christ as God ; ( for so there is no question , but he may , and doth forgiue sinne : ) but two wayes else : first , as Mediator , God and man . Secondly , as man , altogether of our nature if we were without sinne . As Christ is Mediator and King of his Church , so he deriues to his Ministers , not a power of remission , but a ministery of remission of sinnes ; not to forgiue sinne , but to pronounce , that God hath forgiuen it : this only hath he left to the Church . But as he is meere man , he hath no power to forgiue sinne , but as being the sonne of man , hee is likewise the Sonne of God : In the time of his humiliation he said not , I forgiue mine enemies , but , Father , forgiue them , they know not what they doe .

As for the place , which they abuse to their irreligious opinion , we must note , first , that it is spoken of Christ to his twelue Apostles , and not of any Euangelicall Priests . Secondly , it importeth only a similitude and likenesse betweene Gods sending of Christ , and Christs sending of his Disciples , but not any equality , that suppose Christ as man had power to forgiue sinnes , yet not that they should bee equall vnto him herein , and haue the same power that he had .

And the similitude stands in these foure things :

First , Christ was before all Worlds , ordained to bee a Mediatour : so they were ordained to the office of Apostleship , not of Priesthood .

Secondly , as Christ himselfe was immediately called to the publike execution of his office of Mediatorship , by the voice of his Father , as appeares in his Baptisme ; This is my well-beloued Sonne , in whom I am well pleased : so were the Apostles immediately called by Christs owne voice : And this was their prerogatiue aboue other Ministers , to come from Christs owne bosome , as he did come from the bosome of his Father .

Thirdly , as Christ in publishing the Gospell , had supreme and absolute authoritie to giue Lawes to his Church , from which there might be no appeale : So his Apostles had from him an immediate assistance of infallibilitie , so as they could not faile in their doctrine and writings ; howsoeuer as men they might erre , yet not as Apostles ; so that from them there lay no appeale .

Fourthly , as Christ was made a King and a Prophet , not onely of the Church of the Iewes , but ouer all the Churches in all Nations : so the Apostles commission was not tied to any one Countrey , but they must goe and teach all Nations .

And thus it is true , that as God sent Christ , so Christ sent them ; but all the while here is no equalitie : for to make ordinarie Ministers equall to Christ in power , is to make them Mediatours and redeemers , yea , gods .

Secondly , this ouerthrowes another doctrin of theirs , Vse 2. teaching , that no man can be perswaded of the remission of his owne sinnes , vnlesse it be by a speciall reuelation , or by a morall certaintie of workes ; whereas we see Dauid here had this perswasion of forgiuenesse by neither , but by a certainty of faith vpon true confession .

Thirdly , seeing remission of sinnes is a fruite of confession , Vse 3. we see the errour of silly ignorant people , that say , they are as sure of remission as any man in the world , they hope as well as the best , nay , are sure to bee saued with the first ; if any get remission of sinne , they are sure it shall be they ; and all this without sound confession . But how is this remission sealed vp vnto them ? by what pattents ? they neuer had any doubting , no touch of conscience for sinne , no dislike of themselues , they neuer confessed to the Lord against themselues ; and therfore the Lord neuer answered them in assuring them of forgiuenes . There is nothing yet in their liues but wickednes and rebellion ; and therfore this is but a senselesse presumption which destroyeth their soules .

Others , not a few there are , that thinke to ease their conscience , by lessening their sinne , or excusing it . Some say before the Angell it was their ignorance , and so mince their sinne , and harden their soules , till the Lord be angry at their words , Eccles. 5. 6. Others seeke to forget God , while he knocketh and vrgeth their consciences . If they can thrust him out of presence , and put out the remembrance of himselfe , and the feare of his iudgement , Oh then they be safe . But how are these men wofully deluded , that thinke themselues safest and best , when God is farthest off them ?

Others , when sinne comes afresh vpon them , draw their thoughts , and turne their sailes another way , as when Sauls furious thoughts come vpon him , they must be appeased by Dauids musike , whereas remission must be gotten by confessing , and not by committing of sin . Some must haue Iesters to fill their hearts full of folly , to take God and all good motions and remembrance of sin out of their soules ; whereas , of all the delights that euer Salomon tried his heart withall , wee neuer reade that hee kept a Iester or Foole. Some , when a warning peece of humiliation is shot off by God , haue no better way to resist it , and to driue away the qualmes of conscience , then by sorting themselues with drinkers , gamesters , and good fellowes , as they call them ; and , as euery mans delight drawes him , so is his practice . But this is no other then the brawning of the conscience , farre from lasting peace , which comes from remission of sinnes , and remission comes not from commission , but confession of sinne .

If men , that are now called to confession and repentance by the Word , or the Spirit , or any of Gods works on themselues or others , will yet doe as the hardned Iewes , kill Oxen and Sheepe , and drinke wine in boules , and Isa. 22. 12 , 13 , 14 in the meane time deride the threates of God , and make a tush at these warning peales , let them feare and tremble , the ende of such laughter shall be heauinesse .

Thou forgauest me . ]

THe person , that receiued this mercy , was Dauid , a true beleeuer , and a true penitent sinner ; which teacheth vs , that God remitteth not the sinnes of any , but Doct. such as being touched with true repentance confesse No mans sinne pardoned , but the true penitent confessors . them .

Iob 33. 27 , 28. God looketh vpon men , and if one say , I haue sinned , and peruerted righteousnesse , and it did not profit me ; he will deliuer his soule from going into the pit , and his life shall see the light . He shall pray vnto God , and he will be fauorable vnto him , and he shall see his face with ioy , vers . 26. So also 1. King . 8. 47. If they turne againe vnto their heart in the Land ( to which they be carried away captiues ) and returne and pray vnto thee , saying , Wee haue sinned , wee haue transgressed , and done wickedly , — then heare thou their prayer in heauen , &c. This is the forme of repentance set downe for the people returning vnto their God , Hoshea 14. 3. Take vnto you words , and turne to the Lord , and say vnto him , Take away all iniquitie , and receiue vs graciously .

What ? cannot God , without the condition of repentance Quest. and sorrow and confession of sinne , remit sinne , and conferre fauour vpon sinners ?

Yes , if we speake of Gods absolute power , whereby Ans. he can doe a number of things which he neuer will ; hee could haue made 10000. Worlds , when he made but one ; hee could raise vp of stones children to Abraham ; Christ could haue prayed for 12. Legions of Angels , and his Father could haue sent them to deliuer him , or hee could without them haue deliuered him from the Crosse , but would not . Thus if God would , hee could remit sin without repentance and confession , and that without all impeachment of his goodnesse ; because whatsoeuer hee can will , is most iust and good : but if we consider Gods actuall power , and his reuealed will , which belongs to vs and our children , he cannot , because he will not : the Deut. 29. 29. reasons hereof are these :

First , it will not stand with his eternall decree , by which he hath tied the meanes and ende together ; the end is saluation , the meanes to come to it is faith and repentance . So God hath decreed , that a mans body should liue by meanes ; he could now preserue it without meat , drinke , sleepe , &c. but hee will not , because it is against his decree . Againe , God hath not eternally decreed to saue all , but out of all a few , a little flocke : now if hee should remit the sinnes of the impenitent , and of vnbeleeuers , then he should saue all , and so the way to heauen should bee the broad way , and not many , but , all should goe in it ; which was Origens errour , directly against Orig. in . Libro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gods decree and word .

Secondly , it will not stand with the iustice of God , to forgiue their sinnes , who repent not of them , but rather loue them , who obey their lusts , and follow the leading of them most willingly : 2. Thes. 1. 6. It is a righteous thing with God , to recompense tribulation to them that trouble you . If God haue any iustice , he must exercise it against such Est tamen quaedam Specialis Vniuersalitas , Ambros. as hate him , and reiect all his commandements : but to saue all , would prooue him to bee a God all made of mercy .

Thirdly , God could haue no mercy , if hee should forgiue the sinnes of all , good and bad : for there could be no difference betweene his mercie and his iustice ; this is mercy to some , to pull them out of the common corruption and curse of sinne , and mercy only reioyceth against iudgement : if there were no iudgement , neither could there bee any mercy . Besides , will it stand with Gods wisedome , to bestow and giue mercy to him that refuseth and despiseth it , or to fill with mercy the vessels of wrath ?

Fourthly , where were Gods truth , if he should forgiue the sinnes of impenitent and vnbeleeuing ones ? what strength were in the curses of the Law , that the soule that sinnes , shall die ? to what vse could the promises of the Gospell serue ? what vse of the prayer of Christ for beleeuers , that his Father would keepe them in the truth ? why did he put such difference betweene men , that hee would not so much as pray for the World ? What neede of the death of Christ ? of whom the Apostle saith , The Iust died for the vniust , but so as they should be righteous in him : or , what neede of any part of his righteousnes and obedience , who fulfilled the Law for righteousnesse to euerie one that beleeueth ?

Fifthly , God hath made it a priuiledge of the Church , and the members of it onely , to haue their sinnes forgiuen : So we say in the Creed , I beleeue the Communion of Saints , and remission of sinnes . Isa. 33. 24. The people that dwell there , shall haue their iniquitie forgiuen : and 62. 12. They shall call them , The holy people , the redeemed of the Lord .

Forgiuenesse of sinnes then is a part of the promise of God , made to those that are in couenant with him : Ier. 31. 31 , 34. The dayes come , saith the Lord , that I will make a new couenant ; for I will forgiue their iniquitie , and remember their sinnes no more . Yea , this Psalme in the first verse , makes it a note of a blessed man , and a prerogatiue of the Saints .

Sixthly , if God should bestow remission of sinnes in Qui iam viuit proùt vult , viuet aliquando proùt non vult . generall to all , what neede is there of any grace , what vse of the feare of God , of faith , & c ? then we might set open all the doores of licenciousnesse and sinne , and euery man might doe what hee list without all restraint or bridle . So that to tye remission of sinne to repentance , makes not onely for our saluation hereafter , but also to correct and bridle sinne here , and set vs into the beginnings of eternall life , euen in this present World .

But how is this remission of sinne free , if wee cannot Quest. haue it without these conditions of faith , repentance , confession , & c ?

Yet is it still free : first , because , though it bee not giuen Ans. without these , yet it is not giuen for these , as our iustification is free , though it cannot be had without faith , Fides iustificat non nisicorrelatiuè . because it is not giuen for the dignitie of our faith . Secondly , euen these conditions are not of our selues , but the gifts of God , and so can merit nothing . Thirdly , faith and repentance are required not to shew for what , but to whom remission of sinnes is bestowed , namely , to such only as haue obtained mercy , and for whom Christ hath freely merited the same .

This serues to confute a grosse and ignorant conceit of many , who say , That God , who made all , will saue all , Use 1. and so lay all the care of saluation on God , and neuer trouble themselues in vsing the meanes . Alas , poore soules ! No , no , neuer thinke that thou canst diuorce what God hath coupled , namely , the ende from the meanes ; it is true , which Saint Augustine saith , Hee that made thee without thee , doth not saue thee without thee .

Why , say some , did not Christ dye for all and euerie Obiect . man ? and shall not they bee saued , for whom Christ dyed ?

To this the Schoolemen say , that Christ dyed for all Ans. sufficienter , but not efficaciter : Christs merits were sufficient to redeeme 10000. Worlds , if they had faith to apprehend them , saith Leo. But we speake of the effectuall shedding of Christs bloud , which was shed for many ( not all ) to the remission of sinnes , Matth. 26. 28. Secondly , Christ died for all , that is , for all those many , saith Augustine , namely , all the Elect , for the sinnes of Totus mundus de toto mundo exemptus & redemptus , Amb. the World of the Elect : for there is a World of the Elect , standing of Iewes and Gentiles , who are brought to faith and repentance . Thirdly , all and euery singular man cannot receiue remission of sinnes , but onely beleeuers by the hand of faith , some of all sortes of men : now the Apostle saith , that faith is not of all men ; and therefore it is called the faith of the Elect : Tit. 1. 1. Therefore let no man deceiue you with vaine words : for , for such things commeth the wrath of God vpon the children of disobedience , Ephes. 5. 6.

Secondly , by this doctrine wee may see , that no man Use 2. can be assured of remission of sinnes , but the true beleeuer , who truly repenteth of his sinnes . Euery man indeed will professe in his Creed , that he beleeueth the remission of sinnes : but this is but a vaine blast in the most , whose sinnes binde them ouer to eternall death . Onely the true beleeuer hath the right markes of remission of sinne , which are these .

First , he onely is weary and heauy laden , and sees his 1. Notes of a man discharged of his sins . neede of Christ , whereas the wicked are whole in part , or wholly , and neede not the Physician .

Secondly , onely hee hath a spirit free from guile , which is made a note of remission , vers. 2. Of all other 2. we may say , as Peter did of Simon Magus ; Thy heart is not right with God : one mans heart is a temple of Gods Spirit ; another hath not the Spirit of Christ , and therefore is not his .

Thirdly , onely a true beleeuer hath the consequents 3. Fruites of remission of sins . and fruites of remission of sinnes , from which , as from fruites , we may goe to the tree : as

First , the first of them is regeneration , he is borne of 1. God , and sinneth not , that is , he hath not raigning sinne with him , nor sinne vnto death , because the seed of God is in him : as for others , who professe remission of sinne , they are slaues to their sinnes , and these haue dominion ouer them .

Secondly , another is a daily purging and clensing of 2 the reliques and remainders of sinne , as 1. Iohn 1. 9. God is faithfull to forgiue vs , and to cleanse vs from all vnrighteousnesse : he that hath his sinnes couered , hath them also cured . Of Christ it is said , that he came by water and bloud , &c. Hee that is made whole , goes and sinnes no more , that is , he feares sinne for time to come . Professe then remission of sinnes as long as thou wilt : If Christ wash thee not , thou hast no part in him ; if thou beest as Iohn 13. 8. foule as formerly thou wast , euery man but thy selfe may see what thou art .

Thirdly , a third fruite is faith working by loue , and this loue worketh : first , towards God , who is much loued , 3. because he hath loued and forgiuen much , Luk. 7. 47 and much praised for so happie a change . But the wicked are haters of God , and neuer care for his prefence , for his word or children or Sabbaths , and yet they hope vainely for forgiuenesse of sinne . Secondly , it works towards man , and manifests it selfe in forgiuing our brethren and enemies . The godly looke vpon the commandement , Ephes. 4. 32. Forgiue one another , euen as God for Christs sake forgaue vs . But alas ! many pray , Forgiue vs as we forgiue our debters , and therein plainely curse themselues ; for their minds lust after enuy and wrath , and hence are those common speeches ; I may forgiue him , but I will not forget him , and , He may come in my Pater noster , but not in my Creede : A manifest signe , that God hath not forgiuen thee at all , and that his forgiuenesse of thee is not to forget thee nor thy sinne .

Thirdly , here is refuge for a wearie soule , and a burdened Vse 3. conscience : doest thou want the voice of ioy and gladnesse in thy soule , and lyest groning vnder the burden of sinne ? be not dismaied , for in that thou canst approch Gods presence in the full and free accusing of thy selfe , in complaining of thy self , and iudging thine owne soule , here is a sound ground of comfort , thou art hee , who hath right into the tree of life ; thou art hee , on whom the Lord will looke in mercy , thy repentance and faith intaile pardon of sinne vnto thy soule .

Fourthly , is it so , that God remits onely the sinnes of Vse 4. repentants ? then aboue all things labour to attaine this grace of repentance , and testifie it in sound confession before God ; In the Courts of men , confession brings shame and punishment , but in Gods , a couer and reward . In great Princes Courts , no mourner might come ; and therefore Ioseph must put off his prison-garments before he come to Pharaoh ; but none but mourners are accepted in Gods Court ; mourne therefore , and bewaile thy sinnes ; this alone can assure the heart of remission of sinne .

Oh , I haue repented long of my sinnes , but feele no Obiect . such assurance .

Yet feare not , but ioyne to these endeuours these Answ. helpes :

First , vse conscionably the Word and Sacraments , which make knowne and seale vp to the beleeuer the pardon of sinne by Christ ; meditate and feede on the promises which are made to the penitent .

Secondly , grow vp in humility , euery day bee more low in thine owne eies then others , and beware of pride , because it becomes thee to bee humble : for the more contrite the spirit is , the fitter it is for Gods Spirit to dwell in .

Thirdly , vse earnest and daily prayer for the earnest of the Spirit , to witnesse vnto thy spirit , that thou art the childe of God : for he , being the Comforter , must bring these comfortable tidings to thy heart , he must apply the promises of life and saluation .

Fourthly , take heede of actuall sinnes , which grieue the Spirit , and are as water to quench the comforts of the same ; especially beware of presumptuous sinnes , which wound the Spirit most , and most preuaile ouer thee : Psal. 19. 13.

Fifthly , exercise thy selfe to godlinesse , and to the duties of sanctification in thy generall and speciall calling , and this will assure thee of the presence of the good Spirit leading thee .

These things if thou failest in , blame thy selfe if thou walkest heauily and vncomfortably ; God will be found in his owne waies , and no other .

VERS. 6. Therefore shall euery one , that is godly , make his Prayer vnto thee in a time , when thou mayest bee found : surely in the flood of great waters they shall not come neere him .

HAuing spoken of the maine Doctrine of this Psalme , concerning the iustification of a sinner before God , wherein Dauid placeth true blessednesse , wee come now to the sundry vses of that Doctrine , in the rest of the Psalme , being the second part of it . The first of them concerneth Prayer , in this verse , where of there are

Two parts : First , the practice of a godly man , Therefore shall euery , &c. Secondly , a promise made vnto it , Surely in the flood , &c. In the former are these foure points : First , the inference of it , Therefore , or , for for this cause . Secondly , the Person praying , Euery godly man . Thirdly , the person to whom hee must pray , To thee . Fourthly , the time , When thou mayest bee found .

Therefore : ] that is , because I haue had experience of thy loue , and thou hast answered mee graciously in my request , euery one that is in the like misery and touch of conscience as I was , shall vse the same meanes as I did , to obtaine the same mercy . This dealing of thine with me shall be an instruction , and encouragement to euery humbled soule , to take the same course for comfort as I did ; Dauids experience shall teach all the godly to seeke God in their distresse : Hence note , that ▪

Those are the best teachers , that can speake from experience Doctr. of the Lords working in themselues . Psal. 91. Those are the best teachers that can teach from their owne experience . The Prophet teacheth confidence and securitie in God , to those that are vnder the secret of the most High , but the best ground he thought was to lay it on his owne experience , verse 2. I said to the Lord , O my hope and fortresse , that is , I had a good cause so to say ; and then followes , Surely , hee will deliuer thee from the snare of the hunter , &c. So likewise the Apostle Paul being to perswade , that the remnants of corruption cannot condemn the regenerate man , Rom. 8. 1. hee inforceth it from his owne experience , thus , For the Law of the Spirit of life which is in Christ Iesus , hath freed me from the Law of sinne and of death ; as if he had said , Of like things and persons there is the like consequence , My infirmities are not imputed vnto me to death , no more shall yours .

The reasons of this point are these :

First , he that hath a flame in his owne heart , may easily Reason 1. kindle another , and hee that doth not first edifie his owne heart , shall not be so meete to edifie and speake to the heart of another ; a godly mans zeale will warme such as are by , when another shall speake but coldly .

Secondly , this man shall deliuer the Word with much certainety and assurance , because hee speaketh with feeling . 2. A man may out of reading and light of vnderstanding be powerfull in speech , and yet want the seasoning of grace , and speake of many delicates which are vpon the Kings table , whereof himselfe neuer tasted : but hee that hath tasted and fed on them , shall both speak more , and more certainely , and be better beleeued .

Thirdly , hee that hath experience of the Word hee teacheth , will build euery way , not onely by doctrine , 3. exhortation , and reproofe : but also first , by example , which greatly preuailes and vrgeth men to glorifie God in the day of visitation : Secondly , by Prayer in secret with God for his people : his experience of the sweetnesse of godlinesse inflames his affection as Pauls , whose loue to his countrey was such , as hee could haue beene contented to be accursed for their saluation , he wisheth all like him , and that euery man had part in Christ as he hath , and as earnest is his endeuour . And this prayer of faith hath great power with God , and a promise of blessing vpon a mans selfe and his labours , which another wants .

Fourthly , God giueth more speciall gifts and experience to speciall men to this purpose , to inable men to his 4. worke : as 2. Cor. 1. 14. We were comforted in our tribulation , that we might be able to comfort them that are afflicted , with the same comforts wherewith God hath comforted vs : plainely noting , that hee is not so fit to comfort others , who hath not experience of the comforts of God himselfe . The same Dauid professeth of the matter of knowledge , Psal. 40. 10. I haue not hid thy righteousnesse within my heart , but haue declared thy trueth and saluation , and haue not concealed thy mercy and trueth from the great congregation : where hee shewes , that his first care was to confirme and strengthen himselfe by Gods promises , and , when God had taught his heart , he would and did publish , not onely Gods trueth , but also his mercy and saluation vnto others ; namely , that which his own soule had experience of .

Fiftly , a good teacher is the Phisician of mens soules : now a good Phisician is the experienced Physician that 5. can finde out the disease and maladie of sinne , and hath approoued medicines to cure a sinfull heart , not so much out of books and reading , as out of practice , that knows the danger of sinne in himselfe , and thereby hath pittie and loue to remoue it in another . And hence in the Law Ad hoc opus , quò quis sanctior est , eò tardior est . no man might be entred into the ministerie before hee were thirtie yeeres old , that the Priests might first learne to teach and be of some ripenesse and experience , before they taught others . Whence Nazianzen saith , Our Lord was thirty yeeres old , before he began to be a Preacher : & tu magister vis fieri antequam discipulus : yet is it he that teacheth all , had need learne of none , and therefore wee should learne before we teach .

But whether may an vnregenerate Minister saue and Quest. conuert a man ?

I mooue this question the rather , because many can Answ. scarce be perswaded to heare such , whose liues are scandalous , as being vnworthy to take the Word into their mouthes , and vnable to conuert or amend others . In satisfying of whom , I would not any way confirme or harten Ministers , who being Phisicians cure not themselues , or who like the images in high-wayes point others the way , but themselues stirre neuer a foote in it , or like the file , which smootheth other things , but it selfe remaines rough . Howbeit euen of these , I know no restraint in the Scripture or let , why they may not bee meanes of conuersion to others : The Reasons that mooue mee to thinke so , are these :

First , the ministerie is Gods owne ordinance , and the power of it stands not in the person of the messenger , 1. but in the worke of his owne spirit . 1. Cor. 3. 5. Paul may plant and Apollos may water , but God must giue the increase . The fruit of preaching is not left to the highest Ministers in the New Testament , not to Euangelists , no nor Apostles . A gracious Prince giues a Pardon to a condemned person : Now suppose he should send it by the very est miscreant in his Kingdome , doth the Pardon lose his vertue therefore ? or were hee not mad , who should therefore refuse it ? So , a Physician sends a soueraigne potion or cordiall by some rakehell boy in the shoppe ; doth this hinder the worke and vertue of the Physicke to him that takes it according to the direction ? The case is the same , and sheweth that the Word is not made worse by his vnworthinesse , who bringeth it .

And neither doth the worthinesse of the Preacher make the Word effectuall ▪ the best being but earthen vessels , in whom God puts this heauenly treasure , that the power might be knowne to bee of God , and not of men , 2. Cor. 4. 7. and , Rom. 1. 16. it is the power of God to saluation , to euery one that beleeueth ; and not of man .

Secondly , the praise and glory of our conuersion must 2 wholly bee ascribed vnto GOD , whereas this conceit would much turne it off vpon man . And if a man shall say , that an vnregenerate Minister can goe as far in conuerting a man as a regenerate , it wil not seeme vnreasonable , to him that considers first , that God often doth excellent good and great workes by bad agents , wherein hee gets himselfe the more glory of his wisedome , power , and goodnesse . Secondly , where God giues a man a calling , he may and doth often blesse the worke , which is his , though not the person working . Thirdly , that the whole worke of a man in conuerting others is externall , which this man can performe as well as hee that is conuerted : for the true preaching of the Word is the parent of faith , and wholesome doctrine is the immortall seede of our new birth , which none denies but many vnregenerate men do and can deliuer . Fourthly , that vnlesse God giue more then the most gracious Preacher can giue , nothing can be done ; nay , that God giues more by a Minister then himselfe hath , be he good or bad . Augustine was first conuerted by Ambrose , and afterward went farre beyond him in light and in grace , & so Dauid out-stripped his teachers , Psal. 119. 98 , 99. And doth not God herein make his glory shine , and manifest himselfe to be the giuer of all that grace , when the instrument conuayes more then it selfe hath ?

Thirdly , why hath the Lord thought good to send both sanctified men , and vnsanctified ? Balaam speaketh 3. Scripture : Saul is among the Prophets : Iudas teacheth and worketh miracles among other Apostles : and in the day of iudgement many shall say , Lord , wee haue preached and wrought miracles in thy name , whom Christ neuer knew , but will say to them , Depart from me , yee workers of iniquitie . Why doth he make the Word in a sanctified mans mouth oftentimes the sauour of death ? Why are wee straitly commanded to heare wicked men that sit in Moses his chaire , and to doe what they say , if there were no sauour of life in their worke ; and if that of the Prophet were not true , Isai. 55. 10 , 11. The Word of God ( who euer brings it ) returnes not in vaine , but accomplisheth the worke , whereunto hee sent it ; and if the ministerie of vnregenerate men were alwaies without efficacie ?

We deny not but hee may prepare to conuersion , and build the conuerted , and condemne the wicked ; but , to Obiect . winne men to saluation , wee are not perswaded of his abilitie .

What ? is the Word in his mouth strong meate ; and cannot it be milke too ? and why should God vse him in Answ. the one chiefe ende of his calling , and not in the other ? no reason can be giuen .

Fourthly , the Apostle Paul , seeing many false Apostles preach 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not purely , but of enuy and pride , 4. Phil. 1. 15 , 18. disdained not , but said , I reioyce that Christ is preached any manner of way : Gaudet in re , non in modo , saith one : He knew that if Christ were preached , some would lay hold on him , and be called out of their estate of Heathenisme and Gentilisme ; and that though the preaching of these euill men did not themselues good , yet it was good for the Church . They were like the builders Doctor Ecclesiae benè docendo & malè viuendo , instruit Deum quomodò eum debeat condemnare . Chrysost. of Noahs Arke , who built an Arke for others , and perished themselues . And why was Paul so carefull , lest while he preached saluation to others , himselfe should be reprobate ? 1. Cor. 9. 27. if a man might not himselfe miscarrie , preaching saluation to others .

Oh , but God hath promised no blessing to his labor , but a curse , Psal. 1. 3 , 4. the vngodly shall not prosper as Obiect . the godly doe .

First , the worke of an vnregenerate Minister , that is called by GOD , is Gods worke , and not onely his . Answ. Secondly , his worke shall not prosper to himselfe , nor he in it ; but I know nothing , that can stop Gods mercy , why it may not be prospered to another . Thirdly , those promises and threats in the first Psalme , concerning the prosperitie of the godly , and vnhappinesse of the wicked , are not directly meant of outward things or earthly , but of inward and spiritual ; & thus the wicked neuer prospers in any thing he takes in hand , and thus the godly neuer miscarry , but all things are turned to their best .

Luke 22. 32. Christ said to PETER ; Thou being conuerted , Obiect . strengthen thy brethren : therefore a Minister had neede be conuerted , to doe good .

Not so , but Christ onely promiseth Peter , that when Answ. Satan hath sifted him , he shal be raised againe , and being restored out of his fearefull sinne , he must by his example and experience , confirme sinners against distrust and despaire , as hauing knowne Gods speciall goodnesse , in drawing him out of so great a gulfe , as his deniall was .

But the reward of sauing soules and conuerting men , Obiect . belongs not vnto an vnconuerted Minister , namely , to shine as the Starres for euer and euer ; Dan. 12. 3. therefore he conuerts none .

The place is meant of faithfull Ministers , who with Answ. desire , faithfullnesse , and in Gods manner and meanes conuert men , as the former words of the verse intimate , They that are wise , shall shine as the brightnesse of the firmament : according to that of SALOMON ; Hee that winneth soules , is wise : Prou. 11. 30. that is , he is wise , first for himselfe , and prouident for his owne good , and the blessed reward ; and then for the Church , discharging faithfull seruice vnto it : Such a wise man the Apostle Paul would haue Timothie to be ; Take heede vnto thy selfe , and vnto learning , and continue therein : for in so doing , thou shalt saue both thy selfe , and them that heare thee : 1. Tim. 4. 16. Nequicquam sapi ● , qui ●● non sapit . But the vnregenerate man takes not heede to himselfe ; and therefore is not wise for himselfe , neither shall shine as the starres : besides , hee that doth a good thing , but not well , doth vtterly lose his reward .

And thus I haue fully cleared this question : Let none be so fond , as to refuse the almes of the King , because he giues it by an Amner ; or a pretious gift of his father , for the lewdnesse of the carrier : Elias refused not his meat , because a Rauen brought it , but looked vnto God , who sent him with it : so doe thou heare the Word as Gods word , 1. Thes. 2. 13. not as mans , that it may worke effectually in thee ; looke not so much to the messenger as the message .

To come now to the vses of the point .

First , it shewes , that it is great neede , that a Minister be a good man , both for himselfe and others , and haue Use 1. experience of God in his owne soule . For if the Word be onely in his mouth , it may doe others some good , but himselfe none : if in his booke alone , then when his booke failes him , the Word failes him : but if with Marie , he ponder things in his heart , the word which hee keepes , will keepe him . For this purpose he must labour to finde the Word , which he deliuers , to be first effectuall to beget faith in himselfe ; and adde prayer for the Spirit , who workes freely where he will ; else his Word , which God makes powerfull in many of his hearers , shall be a dead letter vnto himselfe . And no maruell : For many wicked men may and doe speake of great points of religion , of the state of Gods children , and of cases of conscience , but without any taste or experience , or comfort and certaintie in their owne hearts of the things they speake ; a forme of knowledge they haue attained , which is meerely historicall , and a booke-learning , and speake as they that tell of strange Countries and wonders , of which they haue read , but neuer saw them . Such men God often discouereth , by letting them fal off euen from that they know ; their speech , their practice bewraieth them to be Atheists , as in heart they euer were , as may be seene by experience of many great Lights that haue done much good .

Secondly , let priuate Christians learne hence to obserue their owne hearts , and Gods dealing with them , Vse 2. that they may bee able to speake feelingly , in teaching and comforting others . Let them learne to obey from their heart , the forme of doctrine deliuered , let them bee transformed into the truth taught and professed : he that doth this , wil prooue an excellent Light and patterne of godlinesse in the Church , bee his course of life neuer so priuate .

Thirdly , we must all benefit the Church by our experience , Vse 3. as Dauid did communicate this his experience of Gods goodnesse to all : For first , we receiue no gift , but the whole Church hath a right in it . Secondly , by communication thereof we shew our loue , which is liberall and communicatiue ; Loue edifieth , saith the Apostle , 1. Cor. 8. 1. Thirdly , euery member being graced , graceth the whole body : as an ornament , suppose a ring on the finger , deckes not the finger onely , but also the person . Fourthly , the ende of Gods giuing of his gifts , is to traffique for him and his people : did men thinke of this , they durst not hide their talents , and bee vnfruitfull as many are , much lesse vse them to the hurt of the Church , and disgrace of the godly , as not a few doe .

Againe , in this inference ( therefore ) Dauid giue vs to vnderstand , that this worke of Gods mercy shall not only not die in himselfe , but suruiue for euer , and refresh the godly of all ages ; hence note , that

The ordinarie workes of Gods mercy vpon his seruants , Doct. 2. are not recorded for them alone , but for euery Euery godly man must make vse of Gods mercy , manifested to any one . godly man to make his vse of them . Deut. 29. 29. Things reuealed belong vnto vs and to our children . And Rom. 15. 4. Whatsoeuer things are written aforetime , are written for our learning , &c. We will prooue this by an induction .

In the Scripture there is matter first , of doctrine : secondly , of life : both either of faith or of fact . That matter of doctrine belongs to our learning , none denies ; more question is of matter of fact and example : but the Scripture puts it out of question , that the examples of the Saints are likewise recorded for our instruction : wee may see it thus :

All examples of Scripture concerne either God or man : If God , it is some worke of mercy or iudgement : If man , it is an example either of vertue or vice : Now all these are for our instruction .

First , the workes of Gods mercie to his children . I am . 5. 17. to teach vs how mercifull GOD is to heare the prayers of his Saints ; and to let vs see how much the prayer of the faithfull , if it bee feruent , auaileth , hee induceth the example of Elias , who prayed , and shut and opened the heauens .

What tell you vs of Elias , that was rapt in a fiery Charet ? What are we silly wormes to him ? Obiect .

Yea , but Elias was a man subiect to the same infirmities , and therefore though thou be a man subiect to many Answ. infirmities , pray thou also : for the hearing of prayer depends not vpon the worthinesse of the person ( suppose Elias himselfe ) but vpon Gods mercie in Christ ; that is , mans merits : So was Elias his prayer accepted , and so shall thine . And to further our hope and confidence , in the same place is alledged the example of Iob : Yee haue heard ( saith the Apostle ) of the patience of Iob , and what end God put to it .

Ob. Alas ! What tell you me of Iob , a iust man , fearing God , not a man like him on the earth ? Sol. Oh , but the Lord is very pittifull and mercifull vnto vs , as well as vnto him , if wee bee righteous as he was . In our Text , Dauid found mercy when he confessed . Ob. Alas he was a man after Gods owne heart , and a speciall type of Christ . Sol. Yet he was but a godly man , and therefore shall euery godly man finde the like mercy vpon repentance as he did . Paul was receiued to mercy being a grieuous persecutor and blasphemer . Ob. Oh hee was a man rapt into the third heauens , a chosen vessel . Sol. But he was receiued to mercie , that God might in him set out an example of his long-suffering vnto them , which afterward should beleeue to life eternall , 1. Tim. 1. 16.

Secondly , the workes of Gods iustice are written for our instruction , as 1. Cor. 10. 11. All these things came on them for ensamples to vs , on whom the ends of the world are come . The Corinths might haue said , What haue wee to doe with the examples of those , that liued in the Old Testament ? we are baptized and receiue the sacraments , so did not they . Sol. Not so , but they ate the same spirituall meate , & drank the same spirituall drinke in diuers signes : and then hee applyes the examples , that if they sinned as their Fathers , they should be as deepe in iudgement as they were . Luc. 17. 32. Remember LOTS wife : many hundred yeeres after , Christ calls his hearers to remember her . So 2. Pet. 2. 6. the Lord made Sodome and Gomorrah an ensample to them that should liue vngodly .

Thirdly , examples of the vertues of the Saints are written for our imitation : Rom. 4. 22 , 23. Abraham beleeued , and his faith was counted to him for righteousnesse . Ob. But hee was fully assured , the Father of the faithfull , and an eminent man : what is that to vs , who are farre behinde him ? Sol. Yes that it is : for this was not written for him alone , saith the Text , but for vs also , to whom our faith shall bee imputed also for righteousnes . What if thou art not in the degree of Faith , which Abraham was in ? Be sure thou be a sonne of Abraham , and it is not the strength of Faith , but the trueth of it , if it bee but a graine , which layeth hold on Christ . Moses his meekenesse , Iobs patience , and Iosephs chastitie are recorded for our learning .

But if wee must imitate all the obedience of the Obiect . Saints , wee must imitate Abraham in killing our children .

The Doctrine extends it selfe onely to ordinary facts , Answ. and not to extraordinarie ones , such as this and others are : the godly must bee imitated in all that obedience , which they yeeld to the common rule of life , but not in speciall commandements . Ier. 19. 4 , 5. The Iewes after the example of Abraham did offer vp and burne their children , thinking , that because Abraham pleased God in offering his Sonne , so should they : but the Lord reprooueth and condemnes their fact , saying , I neuer commanded this , nor spake it , neither came it euer into my heart ; namely , not in the Law and commandements which binde all ; it was onely a speciall tryall of Abraham . That place therefore is the ground of this distinction , to follow the Saints so farre as their examples are ordinarie in vertue : yet wee may make some vse of this fact of Abraham , as , to part with our chiefest delight if God call for it . And so the Apostle limiteth the imitation of Christians ; Bee yee followers of mee , euen as I am of Christ ; we must not follow him being rapt into heauen , or speake all tongues , &c. but so farre as hee exprest Christs vertues in his life .

Fourthly , the vices and slips of the Saints are recorded also , though not for our imitation , yet for our instruction : For ( as one saith ) the Patriarkes instruct vs , as well Instruunt Patriarchaetā errantes quàm docentes . erring as teaching vs ; for their slips shew : First , that it is not the strength of grace by which we stand , but Gods power : Secondly , that the best needes mercy , and is farre from merit vnlesse , it be of death : Thirdly , that we had neede raise our selues vp by repentance after euery fall as they did : Fourthly , wee must hereby prouoke our owne watchfulnesse , and , while we stand , take heed lest we fall : for if such great Okes be shaken , what shall wee poore shrubs expect ?

The reasons of the doctrine are these :

First , drawne from the scope of the whole Scripture : Reason 1. all which , and euery part of it , tendeth to make the man of God perfect and fit to euery good worke , 2. Tim. 3. 16. Now if euery godly man , or man of God must bee made perfect by the Scripture , then must euery one make vse of Gods ordinarie workes to any of his seruants .

Secondly , God is vnchangeable , and the Spirit euer 2. like himselfe ; looke as his course hath been towards his children in times past ; so he will still deale , proceeding by the same rule of iustice and mercie : hee neuer takes a wicked man by the hand , neither did any innocent person euer perish vnder his hand ; as a iust God he punisheth like sinnes with like iudgements , and remembers mercy to the godly , because mercy pleaseth him .

Thirdly , God would not onely describe a way to life in the Scriptures , but also hath there set before vs leaders 3. and guides in that way ; whence there is not a vertue in all the Scripture commended in the precept , but it is exemplifyed and made to shine in some patterne , and that for these two ends : First , that the godly might haue full and assured direction : Secondly , that the wicked , despising both holy doctrine , and holy example , might iustly be condemned .

Fourthly , God would set a testimonie of his grace 4. and glory in his children , whom because they giue witnesse to his truth , and proceedings , hee calleth a cloud of witnesses : Heb. 12. 1. First , because in their life and conuersation they witnessed by word and deed to Gods Church : Secondly , in their death many of them witnessed by their blood : Thirdly , hereafter they shall witnesse for or against vs ; The Saints shall iudge the world : and therefore euery godly man ought to make vse of their example .

And is this so ? then this first ouerthrowes that wicked Use 1. and tyrannicall practice of the Church of Rome , which takes away the Scriptures from the Laiety , as vnnecessarie for simple people , though they be the deeds of their inheritance , as if God had onely entred couenant with Monkes , Priests , and Regulars , and not with Christian men and women , who may not know either what God hath promised on his part , or expecteth on theirs . But if according to our doctrine all must make vse of the foresaid examples , then they must haue the Scripture to know them by , being therein registred .

When God gaue his Word to the Hebrewes , hee wrote it in the Hebrew tongue , a tongue familiar to them , and gaue charge that euery one should teach it their children , and deriue it from one generation to another . After when GOD would propagate it to the Gentiles , and the Monarchy came to the Grecians , God put into the heart of Ptolomie Philadelphus to prouide seuenty two of the most expert Hebrews , skilfull in the Greeke , to translate it into Greeke , which language was generally knowne in all Nations of Europe , Asia , and Africa : which translation of the Septuagint is extant at this day . Afterward , when the Roman Empire preuailed , and the Latine speech began by that meanes to be most common , God would haue the Scripture translated into Latine ; to what other end , but that it should be read and vnderstood , and remembred & practised of all , because it concerned all ?

But why doe the Papists thus cofer vp the Scriptures now ? the true cause is , that the light thereof may not discouer their workes of darknesse : but what say they ? Oh it is darke and obscure , hard and knotty , a breeder of heretikes , and matter of strife .

What ? did God giue the Scripture for a remedie , and is it turned to poyson ? did it once serue as a hammer to bruise errors ? and now doeth it serue to breed them ? was it once profitable 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to improue ? and now to impaire the trueth ? Did God send it for a doctrine 2. Tim. 3. 16. of peace ? and is it now no other then a make-bate ? All controuersies must be decided by it , and peace established on earth with God and men . The Word is a Lanthorne , and the Commandement a Light , and plaine to the simple , Psal. 19. 7. and 119. 130. And is it now so darke , as no man can see his way by it ? hath God giuen all rules of doctrine and manners of faith and life , and not onely that , but witnessed all his way with man in examples of mercy and iustice , encouraging piety and vertue , and punishing the contrary ? and all in vaine ? what could the Lord doe more to make it easie and plaine , and fit for instruction , then he had done ?

In a word , by remouing the Scriptures , they doe not onely depriue men of sauing doctrine in the precepts , but also of the chiefe helpe of godly life in the practice of beleeuers .

Secondly , if euery godly man must make vse of Gods Vse 2. ordinary dealing with his children , then wee must take the counsell of Bildad to Iob , chap. 8. 7. I pray thee looke to the examples of the former age , and prepare to search of thy fathers ; namely , whether if thou be pure , God will not awake to thee : looke whether any pure in heart were euer forsaken of God , and as thou shalt find , so conclude , that God will deale with thee too ; make this vse of their example .

And we must not onely obserue Gods waies with them , but also their waies with God , following their ordinarie examples in vertue , and watch our selues against their vices . Many search into the liues of the Fathers , and there spy Abraham perhaps lying , Noah drunken , and Salomon with many wiues ; and hence they boulster themselues in sinne : they alleage the example of Dauid for adultery , and of Paul for rage against God and the godly : but this is to walke by the darke side of the cloude with the Egyptians to destruction ; therefore let vs turne to the light side , to the Saints graces .

Ye shall haue some , that being exhorted to piety , and Obiect . to a narrow watch ouer their waies , will say presently , Doe any thus or thus , as you would haue vs ? why , then we shall be singular , we shall haue no company .

I wish men would consider their waies by this rule : If Ans. 1. thou seest no godly man before thee , suspect that way , and get out of it : but howsoeuer , few in the world walk in the straight way to life , because few find it ; yet look to the Word , and thou shalt see on all hands , some or other in that way , there thou hast a cloude to follow , to goe when it goes , to stand when it stands , so thou be on the light side of it ; a notable guide through this pilgrimage of our life .

Oh , there is no example of such precise carriage , as Obiect . you would haue vs take vp , none but a few strait-lac't Ministers vrge or keepe it .

Yes , looke to the Scriptures , and thou shalt finde such Ans. as haue gone before any that are now liuing : it would be counted too much precisenesse now , to walke with God , as Enoch did , or for Masters to instruct their families , and call them to an account for what they haue heard , and yet Abraham did so . If a man should be euer plodding in the Word , to draw good lessons from it , he shal be counted but a Bible-carrier ; whereas Dauid meditated on it day and night , and Marie laid vp , and pondered the Word in her heart : these would be surely accounted too precise , if they were now liuing .

Oh , but if a man stand on these precise points , he shal be generally condemned . Obiect .

What then ? Dauid cast away all such by-respects , and Moses forsooke all , euen Pharoahs court , to abide reproch Ans. with Christ , Heb. 11. 24 , 25 , 26. the Apostle left all and followed him , and the Saints alway counted the reproches of Christ aboue the treasures of a Kingdome . They so ordered their families , that they would not brooke a lyer , a swearer , a deceitfull person , a prophane and scoffing Ismael , all must be cast out .

Oh , then we shall shortly doe our worke ourselues . Obiect .

But Dauid did so , Psal. 101. 5 , 7. and other of Gods Sol. children : are we not also counselled , Heb. 12. 16. that no prophane person be amongst vs ? Thus we see , that there is no such strictnes , but an example therof may be found in the Scripture : therefore let the world scoffe and laugh while it will , yet the godly must make vse of these examples .

Thirdly , we must hence learne to be ready to speake of our experiences of God to euery godly man , that others Use 3. may learne from vs to trust in his mercie : so doth Dauid , Psal. 66. 16. Come & harken , all ye that feare God , and I will tell you what he hath done to my soule . Thus are Fathers charged to tell their children , and the children their children , concerning the Passeouer , and the stones that were pitcht in Iordan . So Hezekiah said , when longer life was granted him : Isa. 38. 19. The liuing , the liuing shall confesse thee , as I doe this day , the father to the children shall declare thy truth . And by this meanes there shall be a succession of men still vpon earth , to tell of the mercies of God when we are gone ; and so , while we in our owne persons shall doe it in heauen , others by our meanes shal do it on earth .

Fourthly , here is a note to know , when a man makes right vse of the Scripture , not onely when hee beleeues Vse 4. the storie , ( for so doe the deuils : ) but when he affects it , applies it to himselfe , mingleth it with faith to make it profitable , to admonish himselfe and others by it . Hence issue three great benefits .

First , a Christian shall be in no condition , but he shall bee able to parallell his estate in some of the Saints , hee shall see his owne case in some of them , and so shall obtaine instruction , direction , and consolation by them .

Secondly , wee shall testifie to God and his Saints , when our liues shall be exemplarie , and conformable to godly precepts and examples .

Thirdly , in the day of iudgement , we shall haue all the Saints , Patriarkes , Prophets and Apostles to witnesse with vs , and for vs . In a difficult case , a man would giue all hee hath for a witnesse on his side ; and we in this great assise of life and death shall haue the witnesse of all the godly ; God shall stand for vs , the practices of the Saints shall iustifie our practices ; if we iustifie their practices here , they shall iustifie ours hereafter .

Euery one that is godly . ]

HEre is the person that must pray , the godly , and euery one of them . The word translated , godly , signifies in Hebrew two things : first , one whom God sheweth mercy vnto , a gracious man , in fauor and grace with God : so the elect are vsually called vessels of mercy , that as a vessell is filled with liquor , so are they with Gods mercy . Secondly , it signifies one that sheweth mercy , a mercifull man , which is a propertie of a godly man , who is like his father , mercifull as he is ▪ the lionish and wooluish nature is put off , and hee is become humble , meeke , gentle , as the Lambe and the little childe , Isai. 11. 6.

Out of the former consideration wee may note , that

Onely the godly man is fit to pray , or , onely hee that Doct. hath grace , can pray for grace ; vessels of mercy can pray Onely he that hath grace , can pray for grace . for mercy , and none else . Prou. 15. 8. The sacrifice of the wicked , is an abomination to the Lord : but the prayer of the righteous is acceptable vnto him . Genes. 4. 4. The Lord had respect to Abel and his offering : but vnto Caine and his offering he had no respect . Now by faith Abel offered a better sacrifice then Cain , Heb. 11. 4. First , His person was accepted , because he was in Christ , and then his sacrifice . Iames 5. 16. The prayer of the righteous auaileth much , if it be feruent . Ier 11. 11. Though they crie vnto me , I will not he are them . What is the reason ? see it in the tenth verse , They turned backe to the iniquities of their forefathers , which refused to heare my words , &c.

The reasons of this point are these : First , he must be a Reason 1. good man , that must pray a good prayer , a good tree that must bring forth good fruit : a bad man cannot make a good prayer ; for such as the roote is , such is the fruit .

Secondly , he only can pray aright , that hath the Spirit of prayer , which teacheth vs to cry Abba Father , this 2. is the Spirit of adoption , Rom. 8. 15. neither doth God know any other voyce , but the voyce of his owne Spirit . Ephes. 6. 18. Pray in the Spirit .

Yea but it is said , Luk. 11. 13. the holy Ghost is giuen Obiect . to them that aske him ; therefore hee can pray and obtayne the Spirit , that wants him .

The scope of this place is not to shew , whether the Answ. holy Ghost or prayer goe before ; but to shew how those that receiue the Spirit , are to be exercised ; who , where he is , lyeth not dead or idle in the heart , but stirs vp desires and grones vnspeakeable .

But how can a man pray for the holy Ghost and obtayne Obiect . him , when he hath him already ?

By the holy Ghost is meant , first , the gifts and graces Answ. of the holy Ghost . Secondly , the inward sense and feeling of him in the heart : thus we may pray both for increase of his gifts , and for a comfortable sense and feeling of him : for neither of them is euer so great , but we may still pray for more , to haue them increased . Shall we not pray for daily bread , because we haue bread ? or shall not we say , Forgiue vs our sinnes , because wee beleeue the remission of our sinnes ? yes , because we pray for Gods staffe and blessing on the former , and a more full and comfortable feeling of the latter .

Thirdly , onely the godly man can pray , because hee only hath the promise of prayer : all the promises of life 3. in grace and glory , are made to godlinesse ; the promise to be heard in prayer , is made to the godly man , Ioh. 15. 7. If yee abide in me , and my Word in you , aske what ye will , and it shall be giuen you . How can hee aske mercy , that hath no part in mercy ? or how can he be heard in mercy , to whom mercy belongs not ?

Fourthly , because onely the godly man hath faith , without which nothing can please God : this faith assureth 4. vs of that we aske , and issueth from iustifying faith ; see 1. Ioh. 5. 13 , 14. That yee may beleeue in the name of the Sonne of God , and this is the assurance , that if we aske any thing according to his will , he heareth vs . Faith is an hand or arme , by which wee lay hold vpon blessings : if once wee bee perswaded that God hath giuen vs Christ , wee will easily beleeue that hee will giue vs all things with him ; for he that giues the greater , will not denie the lesse . Our Sauiour , when diseased persons came for bodily health or ease , was wont to say , According to thy faith be it vnto thee : so in all our requests , the presence or absence of faith giues our prayer returne : according to the weakenesse or strength of the arme of faith , so is the coldnesse or abundance of comfort to our heart : so that faith onely giues taste and rellish to the prayer , which a beleeuer makes .

Fifthly , Christ in his prayer teacheth vs to begin with Our Father , teaching thereby , that he must call God Father , 5. who must pray acceptably ; and that includeth sundry child-like affections , all concurring in a rightly disposed person to pray , as first , Reuerence and feare , when hee comes before his heauenly Father : A Sonne honoreth his Father ; If then I bee a Father , where is mine honor and feare ? Malach. 1. 6. Secondly , a child-like boldnesse , comming through Christ to a Father full of mercy and compassion , pittying his children more then earthly parents can , Isa. 49. 15. By Christ we haue boldnesse , Heb. 4. 16. Thirdly , loue to God as to a Father : for a godly man seekes not himselfe in prayer , but Gods glory with his owne shame . Fourthly , charity and loue to our brethren : for when wee come into the sight of our Father , wee dare not bring prayers in one hand , and malice in another , but pray , Forgiue vs as we forgiue .

Sixtly , onely the godly man can pray acceptably , because 6. hee alone hath remoued the barre and partition-wall , that stood betweene God and him , bringing repentance and godly sorrow for sin with him . The blinde man could say , God heareth not sinners , that is , impenitent ones ; but hee heareth those that are repentant . Psal. 66. 18. If I regard wickednesse in my heart , the Lord will not heare me . Incense in the Law was a type of prayer , yet in Isa. 1. 13. the Lord tells the Iewes , who came in their sinnes , that incense was an abomination vnto him : God hates our incense , our prayer , if we come with prophane hearts as they did ; he neither receiues it from vs , nor we any good thing from him ; but a godly man hath remoued this rub .

First , Note hence the miserable condition of an impenitent Vse 1. sinner , and of an vngodly man , that is without remorse , and wallowes in vnconscionable sinnes : hee cannot pray , he neuer prayed in all his life , he was neuer in mercy heard in his prayer , but loseth all his labour ; and well if it were no worse ; for all his prayer is turned into sinne , his prayer is abominable , Prom. 28. 9. as often as he went about to pray , he did nothing but multiply sinne against God ; he mumbled vp a few prayers and fared accordingly .

If this be so , then it seemes vnlawfull for the wicked Obiect . to pray ; if he pray not , it is condemnation ; if he pray , it is no lesse .

He is bound to pray , but not to sinne in prayer : in the second Commandement hee is inioyned to bow Answ. downe and worship God in prayer , and the third bindes him euer to doe it well , lest he pray in sinne , and so take Gods name in vaine . Alas then , what must he doe ? only the grace of repentance can reconcile these two , and draw the sinner out of this maze , and make him pray aright .

Yea , but God heareth the wicked often-times , and Obiect . granteth what they aske , as peace vnto Ahab vpon his humiliation .

God heareth what a wicked man saith in prayer , and yet heares not his prayer , no , not when he giues the same Answ. thing that he asketh : for , first , all that the wicked get How God heareth wicked men , or rather heareth them not . from him , is externall and common to good and bad , but no one fauour of speciall grace . Secondly , he giues them euen that in wrath and vengeance , not for their prayers sake . Thirdly , when they aske things good in themselues , and euill for them , not knowing to vse them aright , hee granteth in iustice what it had beene mercy to haue denyed ; as contrariwise , hee heareth his children in mercy , denying them that , which they haue sinfully asked . Fourthly , that which he giues , shall turne to their woe and miserie , and shall but heape coles vpon their heads , euen wealth , prosperitie , and dignitie , all shall but make their sinne out of measure sinfull ; whereas all things shall worke together for the best to the godly , euen crosses and afflictions . Fifthly , God giues nothing but by vertue of the promise ; no promise but is by Christ ; a wicked man hath no part in Christ , and therefore neither in the promise : a plaine case . Sixtly , neither is the wicked mans prayer a meanes of granting the request , or obtayning his desire , so as God stil heares not his prayer : for how can that prayer finde accesse or acceptance , which is not preferred in Christ ? but they are fed onely by a generall prouidence as the beasts are . Psal. 14. 4. The wicked man calls not on the Lord ; that is , either prayes not at all , or as good he did not . Let this be a motiue to further our repentance : for else , if a man vtter neuer so many words of prayer , God will not heare him : how iust is it , that he that will not heare God , when he calleth , should not be heard of God , when hee calleth ? that he , that is a prophane mocker of God , God Prou. 1. 28 , 29. should mocke him in his destruction ? that he that turnes his eare from the Law , should haue Gods eare turned from him ? that he should aske and not receiue , that asketh amisse ?

How iust was it vpon the Iewes , who were cruell and of bloudy hands , that God should hate their persons and prayers ? and is it not as iust , that vnmercifull men , Oppressors , Vsurers , Ismaels , Quarrellers , whose hand is against euery man , and euery mans against them ; hard-hearted persons , that stop their eares against the cry of the poore , that they should cry and not be heard ? Surely , the sentence is passed already , that iudgement mercilesse belongs to him that shewes no mercy .

Secondly , this doctrine ouerthrowes the idle conceit , Use 2. wherewith numbers of men delude themselues ; O , if they haue but time at their death , to say , Lord haue mercy , then they shall doe well enough , though all their life they cast off all care and counsell . But what ? Is the godly man he , that shall pray and find mercy ? and shall prophane wretches , that haue set their faces all their dayes against heauen , thinke to bee heard in the day of their distresse and death ? How canst thou then claime any one promise ( and much lesse all ) when thou neuer keptest the least condition of faith and repentance ? How then shall God be iust , who hath said , that he will laugh at such , when their sorrow commeth ? Besides , we must Difference betweene prayers of the godly , and wishes of the wicked . obserue a great difference betweene the prayers of the godly , and the wishes of the wicked .

First , the one is an earnest desire of the heart , prizing greatly that which he desires ; the other is but a snatch , or a sudden flash , out of an illumination of the vnderstanding , but not out of any affection of the heart , because he vnderprizeth the thing prayed for , and will not sell all for it . That which others get with much labour and strong cryes , a wicked man thinks he may only call for it , and haue it ; hee will enioy his lusts all his dayes , and then the last day promise reformation . No , no , God is not so prodigall of mercy , as to take thy leauings , and be beholding to thee for a little lip-seruice ; in all the Scripture there is but one example of one receiued to mercy the last houre , thinke not that thou shalt bee the second .

Secondly , the one is a true desire with endeuour in 2 the right meanes , and care to referre it to the right end ; he will obtayne heauen by Faith , Repentance , Mortification , &c. but the vngodlies proceeding is but a iump , to the end without the meanes . Cursed Balaam desired to die the death of the righteous , but he would leape ouer the life of the righteous ; so , many leape ouer the meanes , and thinke to come to the end immediately ; but twentie to one if they leape not too short . Simon Magus desired the gifts of the holy Ghost , but to a bad end , to make gaine of them , and that he might be beleeued to be some great man , whereas a godly man aymes onely at Gods glory in his owne saluation .

And thirdly , if euery true desire hath assurance to obtayne , because it must be directed by the Word , lifted vp 3. by the Spirit , and encouraged by the Promise , then can no such vnsettled and vncertaine wishes , bring any comfort to the heart , when a man hath all his life long resisted the Word , despised the meanes of Faith , contemned the Promises , and grieued , nay , despighted the Spirit , how can hee haue any comfort by his prayer ? and , how can he haue any elsewhere if not from that ?

Thirdly , this shewes vs , that the way to bee heard of God in prayer , is to be godly , to bring Godlinesse and Vse 3. Religion , an heart mortified to sinne , and quickned to grace , adorned with faith , and settled in good conscience . Dauids example of finding deliuerance in trouble , and comfort in affliction of Spirit , belongs only to godly and humble men , that shall confesse and pray as hee did . If thou wilt be heard of God in prayer :

First , get the notes of Gods child vpon thee , and thou Meanes to be heard in prayer . shalt obtayne mercy : for it is the priuiledge of a child to be heard , in whatsoeuer his father sees good for him . What saith Christ ? If you , being euill , can giue good things to your children , how much more will your heauenly Father ?

Secondly , become Gods seruant : for it was the vsuall ground of Dauids prayer , to say , Lord , I am thy seruant , heare and deliuer thy seruant .

Thirdly , get humilitie vnto thee ; for the sacrifice of God is a contrite spirit , Psal. 51. 17. such sacrifices hee is well pleased with .

Fourthly , the poore blinde man sheweth ; the qualitie of that man whom God heareth . Ioh. 9. 31. God heareth not sinners , but if any be a worshipper of him and doth his will , him he heareth . The same condition is required of him , that would speed in his suites . 1. Ioh. 3. 22. Whatsoeuer wee aske , wee receiue of him , because wee keepe his Commandements , and doe things pleasing in his sight . Yee aske , and haue not , saith IAMES , because yee aske amisse : and when doe wee aske amisse ? when wee doe not keepe Gods Commandements : but how shall we know that we keepe them ? Vers. 23. if we loue one another : for charitie is an vndiuided companion of true pietie .

To conclude this point ; let vs take Iobs friends counsell vnto him , Acquaint thy selfe with God , and he shall prosper thy way before thee , thou shalt cry vnto him , and he shall heare thee , Iob. 22. 21.

Now in the second place , in that the word translated ( Godly ) signifies a mercifull man , note that Doct. 2.

No seruice of God , or exercise of Religion , can be acceptable All acceptable seruice must bee from mercifull men . to God , which is not performed by mercifull men . All Gods worship must be ioyned with mercy : for here it is said , The mercifull man shall pray , Isa. 1. 11. to 16. God reiected all the Iewes seruices , because they did not fast from strife as wel as from meat , and because their hands were full of bloud . Zeph. 2. 3. Seeke yee the Lord , all the meeke of the earth ; whence is noted , both that this is a denomination of a righteous man , to be meeke , and that none but such meeke persons can seeke God to find him . Mat. 15. 5. The doctrine of the Pharises was , that if men brought oblations to the Temple , though they relieued not their poore Parents , yet God was well pleased with them : but the words following shew , that this was but an hypocriticall tradition , reuersing the Commandement of God .

Matth. 5. 7. Blessed are the mercifull , for they shall obtayne mercy : what is it that we aske for , when wee come to doe God his due homage , but to obtayne blessednes and happinesse ? but this we cannot doe , to be accepted , without mercifulnesse . So , Vers. 24. If thy brother haue any thing against thee , goe first and bee reconciled , and then come and offer thy gift .

Reasons of this point are these : First , those things Reas. 1. which God hath ioyned together , no man must separate ; but God hath ioyned together the workes of the first and second table , the loue of himselfe and of our brethren ; of himselfe and of his image ; of our forgiuing our neighbours , and his forgiuing of vs ; these are inseparably ioyned , and therefore we must not dissolue them . Hence , Isa. 58. 10. hypocrites pretending Religion , are called to breake their bread to the hungry , that is the true fasting .

Secondly , vnmercifulnesse hindreth both the preferring of our prayers , and likewise the preuailing of them . 2. First , it cuts off prayer , 1. Pet. 3. 7. Husbands must dwell with their wiues like men of knowledge , and take heed of strife , lest their prayers be interrupted . The very husband and wife , the neerest couple , cannot pray priuately , if they doe not put away strife ; and how can the same but hinder publique prayer also ? The Spirit of God cannot light on a Christian , but in the shape of a Doue , as it did on Christ ; the Temple that is fit for the holy Ghost to dwell in , must be mercifull : see Isa. 11. 6 , 7. Secondly , it hinders our prayer from preuailing , because of the promise and the threatning : the promise of being heard is made only to the mercifull , that the meeke shall inherite the earth , Psal. 37. 11. and that the Lord will hide them in the day of wrath , Zeph. 2. 3. So threatning is gone out against the mercilesse , euen iudgement mercilesse belongs to him that shewes no mercy ; and as a man iudgeth , so he shall be iudged , and his owne measure shall be met to him againe , Mat. 7. 1 , 2. so that if a man be an Ismael , rough against euery man , God will be rough against him ; and , if we be vnpittifull , we shall be vnpittied of God and Men.

Thirdly , no sound worship can proceede but from a 3. sound Religion , and that is the Religion and wisedome which is from aboue , and the qualitie of it is that it is peaceable , Iam. 3. 17. gentle , easie to be intreated , full of mercy , and good fruits . The Gospell which we professe , is a Gospell of peace , fostereth peace , and seeketh it by all meanes .

Fourthly , so long as any a●e slaues to the deeds of the 4. flesh , it is impossible they can be acceptable to God : but debate , hatred , anger , rage , murthers , are condemned for the workes of the flesh , which shut a man out of heauen , Gal. 5. 21.

But wherein stands this mercy , whereunto prayer Quest. must be coupled ?

It stands in these things . First , in pittying the bodies Answ. of men in their wants . Secondly , their soules much more . Thirdly , in supplying their wants , as reliefe , succour , comfort , counsell , &c. to be rich in good workes , and restore them that are fallen , by the Spirit of meeknesse .

This teacheth all of vs that professe the doctrine of the Gospell and true Religion , and the pure worship of Vse 1. God , how wee ought to be disposed , when wee come to performe vnto God religious duties , as prayer , &c. Those that come neerest to God to present seruice acceptable to him , must more especially look to this point , namely , to take heede of the spirit that lusteth after enuie , and sets men in a rage against Gods image and those of the same profession with them ; and they must take the counsell of the Apostle , 2. Cor. 13. 11. Bee of one minde , liue in peace , and the God of peace shall be with you . And let vs consider

First , we are all members of one bodie , wherof Christ Motiues to mercy . is the head ; nature teacheth one member to pitie and help another ; if one bee ill affected , to get remedy for it ; and so must Christians .

Secondly , a meeke and mercifull spirit is much set by of God , and called for at our hands by Christ , of whom wee must learne to bee humble and meeke : a sure note of one that is brought into Christs Kingdome and sheepefold .

Thirdly , God hath taken all execution of vengeance out of our hands ; Vengeance is mine , I will repay , saith the Lord , Deut. 32. 35. and if we will take the sword of reuenge into our hands , it will prooue but a sword to our owne destruction .

Fourthly , if we looke at the recompence of reward , we are to be prouoked to the workes of mercie . As a man sowes , so shall he reape , sowe mercy and reape mercy , sowe liberally , and reape liberally ; God giues seede to the sower , 1. Cor. 9. 10. and makes men rich vnto the works of mercie , ver. 11. How was the poore widdowes oile increased , when shee sowed mercie to Elias in his want ? She had sufficient , till the hard yeere was blowne ouer . Thy expences shall haue a rich returne , it shall bee but a lending to God with abundant vsury ; for earthly and base things , we shal obtaine heauenly and glorious ; it is a sowing on earth , to reape in heauen .

Fiftly , if we desire patternes and presidents in mercifulnesse , we haue enough : First , wee haue God himselfe , whose mercies are aboue all his workes : how mercifully did he forbeare the world an hundred yeeres ? and what experience haue our owne soules , how he daily forgets and forgiues innumerable sinnes ? Therefore be we mercifull , as our heauenly Father is mercifull . Secondly , Christ the Sonne of God is a president herein , whose mercy and compassion was such as hee laid downe his life for vs , that wee should also lay downe our liues for the brethren : 1. Iohn 3. 16. Thirdly , the Saints of God haue gone before vs in examples of mercy . Moses was a man mightie in word and deede , yet the meekest man on earth , Numb. 12. 3. Abraham yeelded to Lot his inferior ; Isaac swallowed many indignities at Abimelechs hands , and Iaacob as many at Labans . Dauid spared Saul his enemie , when he had him at an aduantage , and pardoned Shimei a Traytor , when hee had cursed him and threw stones at him . Yea all the Prophets , Apostles , and Saints , as much as lay in them , had peace with all men . If wee professe our selues the Sonnes of God , how are Rom. 12. 18. we so rough against our brethren , so without pittie and charitable disposition ? as Lamech , Ismael , or Cain , who learned of the Deuill , who was a murtherer from the beginning , to hate and kill his brother . Let professors leaue these workes of the flesh to such as are in the flesh : let vs be led by another rule , as Christians mercifully considering one another , and not as bruit beasts ledde by sensualitie . We must not follow noysome lusts and humours , but the rule of Gods Word , to blesse though we are cursed , and take things at the best , and seeke peace , and follow after it . Let professors consider the sweet fruit of Christian communion , which by a mercifull and meeke spirit is enioyed , but by wrath and rash anger violenced ; how that the peace of the Church and publike quietnesse , the honour of their profession , the comfort of their conscience , and acceptance of their prayers or any seruice cannot stand by them , if they subdue not their spirits in this behalfe .

Secondly , this shewes vs what to thinke of that religion , which vpsetteth and vpholdeth it selfe by crueltie Use 2. and malicious rage and furie ; it is a religion which God hath no delight in , hee neuer did set it vp , nor accepted it . It cannot be the right religion , which by crueltie , sword , and fire , either planteth it selfe , or seeketh to supplant others . Therefore wee may note in the Scripture , that those religions , that were hated of God , were cruell and vnmercifull . One might haue read in Cains forehead what religion he was of : no maruell if God reiected his sacrifice , seeing hee bore such deadly malice against his brother . Of what religion were the Egyptians that kept vnder the Israelites so tyrannically , but barbarous , wicked , and idolatrous ? Iaacob must haue a place by himselfe to dwell in , because his religion was an abomination to them , they must not see him performe the seruices of it . Manasseh set vp Idols , sought to witches , yea himselfe was a Magician or Coniurer , and what was his practice ? Looke and wee shall see , that no man euer shed more innocent blood then hee did . Here was a note of a false religion , euen cruelty , such as wee read not of in any of his predecessors . Antiochus Epiphanes a monster among Idolaters , did so prodigiously waste the blood of the holy people , as neuer was since there began to be a Nation , till that time . Dan. 12. 1. The heathen Emperours made such butcheries vpon the bodies of the Saints , as euery street seemed a shambles of Christians , and euery line of the story written in blood ; and their religion was sutable , barbarous , and butcherly . Saul was zealous in his religion , and breathed out nothing but slaughter and threatning , but all that while his religion was proportionall , hee knew not Christ nor what hee did . But the Romish religion goes beyond all other in crueltie and vnmercifulnesse , and therefore of all other must be most hatefull to GOD . It was said long since , that Antichrist the head of that Church must be an Appollyon , a Destroyer , and 2. Thes. 2. 3. the sonne of Perdition , both actiuely , and passiuely , in himselfe and vnto many others . He must be cloathed in scarlet , a colour dyed in the blood of the Saints ; and a beast that must make warre against the witnesses of God .

The Church of God in the Old Testament indured most grieuous oppression , and was vnmercifully handled in Egypt by Pharaoh , in Canaan by the King of Syria , Iudg. 3. 8. by Eglon , King of the Moabites ; by Iabin , King of the Canaanites ; by the Midianites , Ammonites , and Philistims , and by Nebuchadnezzar in the Babylonish captiuitie : But all this was nothing to that it suffered by Antiochus Epiphanes . And yet this of Antiochus , was but a type of Antichrists persecution ; his wicked rage was but a shadow to this : Here is an vnmercifull Destroyer , that killeth , first , the soules of men by poysoning their mindes with false and damnable doctrines : Secondly , the bodies of men with horrible and vnheard-of crueltie and tyrannie .

Here is a woman drunke with the blood of the Saints Romish religion accursed , because so cruell . and of the Martyrs of Iesus ; Reu. 17. 6. What shall we thinke of that religion , by whose edicts , perswasions , and approbations all the Christian blood almost hath bin shed vpon earth since the ten first Persecutions ? Who hath done this but the firebrands of Babylon ? What of that religion , which committeth Kings and Emperours together , making them Wolues and Tygers one to another ? and who doth this but Nebuchadnezzar the head of this Babylon ? What of that religion , that blowes vp Massacres , Rebellions , Seditions , Treasons in all Countreys ? This also doth the scarlet-whore of Babylon . What of that Religion , that sends out cut-throat villaines with Pardons to stab and poison Kings and Potentates of the earth , yea to blow vp with one terrible blow three whole states and Kingdomes ? This also doth the mercifull holy Father at Romish Babylon .

Who hath kindled so many furnaces to burne the bodies of Gods Saints in all Christendome , but that meeke sonne of perdition , whose mercies are cruell ? What may wee thinke of the mercilesse inquisition in Spaine ? Or that horrible massacre of the Christians in France , the like whereof was neuer seene in any Nation ? Here in our owne land , what damnable plots , and deuillish designements haue there beene against the persons of our Kings and Princes ? What shall I speake of the vnnaturalnesse of their cruelty amongst vs , while they haue chased away all pitie and respect of silly persons , who in regard of the impotencie of their mindes or their tender age , might by all lawes of nature and Nations haue laid claime to mercie , if the Ocean of heathenish , I meane Popish crueltie , had not broken all bounds and bankes ?

What hurt could a Boy of eight yeeres old doe to their religion , who yet for that was scourged to death in Bonners house ? What hurt could that babe do them , that sprang out of the mothers wombe , and was cast in againe , because it was a yong Heretique , and so baptized in the mothers flames and the owne blood ? What madnesse was it to apprehend a madde man , one Collins , who held his dogge ouer his head as the Priest did the hoast , for which hee and his dogge were burnt for Heretiques ? a wofull meanes to bring a madde man into his wits .

With how little reason could they demaund a reason of the faith of a madde man ( one Cowbridge ) and make a madde mans words without vnderstanding , a sentence of his owne death , for which hee was burnt at Oxford ? but where furie hath madded men , no argument can mooue them to pittie . What religion is that , the wrath of which sticketh not either to bury the quicke as Marion at Burges , or to vnbury the dead , as Wickliffs bones burnt one and fortie yeeres after his death ? Peter Martyrs wife at Oxford , two yeeres after his death burnt for an Heretique ; at Cambridge Mr. Bucer & Phagius , cited out of their graues to appeare foure yeeres after their buriall , which when the silly ashes could not doe , they were digged out , and burnt on the market-hill , because they did not answere and satisfie such articles as were laid against them ? Richard Hun , apparantly hanged by them in the prison , was also burnt after his death . Iohn Tooly being dead and buried , was cited to appeare before Bonner by a day appointed , at which time limited and expired , he was excommunicate , and straite charge giuen , that no man should eate or drinke with him , or if any met him , they should not bid him God speed , or if he came to Church in time of diuine seruice , he must be thrust out : after that this excommunication wrought nothing vpon the dead man , hee was condemned and committed to the secular power , and so the poore dead man was the second time by the Sheriffs executed . Is this cruell religion of God ? Did Christ or any of his Apostles bring in the trueth by fire or sword ? No , it is falsehood that must stand by power and humane policie .

When the two Disciples asked Christ , if they should call for fire from heauen against the Cities that receiued them not ? No , saith Christ , Ye know not what spirit ye are of : But let Antichrists Disciples aske him , as Faux & Winter did Garnet : Shall we call for fire from hell against those Kingdomes which will not receive vs ? Hee saith , Yea , because hee knowes what spirit they bee of , resolute , but infortunate Gentlemen : begin to dig vnder the Parliament-house , and when all the house is set to make lawes against the Catholikes , giue them a terrible blow , and they shall neuer know who hurt them .

O , but what speake you this against the Religion of the Church of Rome ? this is the fault of men , not of their Obiect . doctrine .

Nay , but it ariseth out of the grounds of their doctrine , Answ. which is ful of cruelty and bloudinesse . Iesuitisme Iesuitisme the rebels Catechisme . is the Rebels Catechisme . I will set downe their doctrine in certaine positions , which are eminent in their Authors at this day .

First , the Pope ought to driue Woolues , and bad leaders , heretique Kings ( that is , Protestants : ) àgrege & dominio , not only excommunicate , but also driue them from their Kingdomes . This is Bellarmines position defended by the Pope himselfe .

Secondly , not onely manifest , but also secret and suspected heretiques ; so Symancha .

Thirdly , not onely themselues , but all their fauourers also and children : So Creswell .

Fourthly , quibuscunque modis , by any meanes , saith Sanders : vi , or dolo , as Iudith put downe Holofernes , and Iehu Athaliah ; Reinolds and Boucherius : or by a knife or dagger , as Henrie the third and fourth , Kings of France , were murthered : or by Dag , Dagger , or poyson , as against Elizabeth our Queene often , at the perswasion of Walpoole , a Priest and Cardinall of Coome : or by Gunpowder against three Countries , at the perswasion of Garnet , Prouinciall of Iesuites in England .

Fifthly , not only the Pope , but also all Christian people are bound arctissimo conscientiae vinculo & extremo animarum periculo , to resist any hereticall King , sirem praestare posuit , if he can bring the matter about : So Creswell .

Sixthly , Kings as soone as they begin to be heretikes , are presently ipso facto & deiure excommunicate , and depriued of their Kingdomes , and their subiects freed from the oath of alleageance ; so saith Allen , who for the same obtained a Cardinall-ship . This , saith he , is a iust , holy , and honourable warre ; and hence he speaks to the English Nobles to rise vp in armes against Queene ELIZABETH .

Seuenthly , Henrie the third , a French King was iustly slaine before excommunication published , because publike sorrowes waite no formes , and in such publike things euident knowledge sententiae locum habet , is in place of sentence : So said William Reinolds .

Eightly , a secret heretike is not onely ipso iure excommunicate , but his children also deposed from the Kingdome , because leprous parents beget leprous children . Thus Symancha a wicked Knaue cuts off branch and roote .

Ninthly , Yea , but the Pope-holy-Father , he approues of no such things , no , not he , because he cannot erre . Yes , then Gregorie the seuenth , and Gregorie the ninth , erred not in teaching , that so soone as a King is an heretike , his subiects are freed from all loyaltie .

Nor Sixtus the fifth , in making a laudatorie oration vpon the murder of Henrie the third , King of France .

Nor Pope Pius Quintus in his Bull , saying , Volumus & inbemus , We will and command , that all subiects take vp Armes against Queene Elizabeth .

Tenthly , no murder without a Iesuite , no Treason without a Priest . Mariana found an apt scholer of Rauilliac , and gaue him a poysoned Dagger to kill the French King . Catesby , Percy , Faux , were apt scholers of Garnet : so Gerard , Parsons , Greenewell . Nay , these peaceable men themselues , one strucke out the tooth , another the heart of Henrie the fourth . Who after all this can doubt of the wickednesse of the Romish Religion ? or who can thinke it acceptable vnto God , seeing the godly , the mercifull man onely can performe acceptable seruice ?

What ? is not God pleased with that religion , which Obiect . he hath prospered so long ? neuer any Religion so rich , so strong , so embraced , so defended by the Kings and Princes of the World .

First , the Kingdome of Antichrist hath taken deepe rootes for many ages ; because , Answ. 1.

First , the shaddow neuer leaues the body , Antichristianisme a shaddow of Christianitie : so Antichrist began to worke in the Apostles daies , and shall continue to the ende of the world .

Secondly , the Lord will haue his Church still combate in this world , to shake it out of securitie , and to get Gods Armour , which is onely able to preserue it from the deadly poyson that is in that enchaunted cup.

Thirdly , by prolonging this warre , he hath occasion to shew his wisedome , mercy , and iustice , in preseruing his Church through such danger , and to trie the faithfulnesse and constancie of his Saints : Heere is the patience of the Saints .

Fourthly , sinne and want of zeale in the Church , is a cause why he still stands a farre off ; the time of deliuerance is not yet , Dan. 12. 1. But yet the sentence is passed against that Church , It is fallen , it is fallen , Babylon the great Citie , Reuel. 18. 2 , 6. and giue her double to that shee hath done .

Secondly , that Church is already blasted by the 2. breath of Gods mouth : Gods Word hath detected the Man of sinne 's fraude , wherewith hee hath blinded the world : his Bulls , that were once as terrible as thunder , and affrighted all Christendome , are now accounted but paper-shot or a flea-bite , and as winde in great part ; his Pardons and Indulgences , which were once bought at so deare a rate , are now contemned euen of little children , as things of no value : his claimes are disclaimed by Princes ; and notwithstanding all his Phisicians about him , he is consumed , and much withered .

Thirdly , he shall bee quite abolished in himselfe and his members at the comming of Christ , when himselfe 3. and his whole sent shall bee cast into the burning Lake , as a Mill-stone into the bottome of the Sea , neuer to be raised vp againe .

Vnto thee . ]

HEre is the third point , namely , the person to whom the godly man must pray , and that is God himselfe . Whence note , that

Euery godly man in his affliction prayeth vnto the Doctr. true God , and to him alone . Psal. 116. 2 , 3 , 4. In my The true God must onely be inuocated in trouble . day I called vpon the Lord , and the Lord heard me . Hezekiah in his day , when his daies seemed to be cut off , turned his face to the wall and wept , and prayed to the Lord , who heard his prayers , saw his teares , and gaue him his desires , Isai. 38. 3 , 4 , 5. Paul also in his day , being buffeted with the messenger of Satan , prayed thrice , that is , often to the Lord , and the Lord answered , That his grace was sufficient for him : 2. Cor. 12. 8.

The reasons of this point are these :

First , he cannot be a godly man , that in the time of his peace and prosperitie , approues not his godlinesse , by being Reas. 1. much and often in this dutie of prayer , and much more in his affliction and distresse ; because , first , a godly man cannot bee without the Spirit of adoption , which makes the heart thirst after the liuing God , and formeth sighes and grones and desires in the soule after him ; the Spouse calleth Christ , him whom her soule desireth : whereas it is a signe of a dead soule , and of a bad constitution , to be without these desires and requests , as DAVID makes it a note of an Atheist , not to pray : Psal. 14. 4.

Secondly , a godly man cannot deny vnto God the principall part of his worship , which himselfe hath prescribed for his owne so great glorie , and our owne so great good and vtilitie . A godly man cannot but giue him the honour of Maiestie , in seeing our hearts and wants , and abilitie to relieue them , and the honour of mercy , both in confessions , petitions and praises .

Thirdly , a godly man cannot but depend vpon God , as the Fountaine of grace , as the Father of lights , the Staffe of his life , the Length of his daies , the Strength of his heart , his Portion for euer : neither can a godly man testifie this confidence in God otherwise , then by resorting to him as a God hearing prayer .

Fourthly , a godly man cannot but sanctifie all his actions and gifts , and all Gods creatures by this meanes , which else are not pure vnto him . Nay , a godly man cannot but increase and strengthen his graces by the meanes of prayer , and by the same meanes preserue his holinesse and grace , and exercise them , which stand or fall , are weake or strong , as this grace of prayer is .

Secondly , a godly man cannot , but much more in affliction and trouble , seeke God by prayer . If aduersities 2. presse him , disease paine him , dangers threaten him , sense of sinne pricke him , conscience of guilt wound him , and corruption worke vpon him : now is a time of seeking God in his promises ; now is a time ofneede , when a man sees his owne weakenesse ; now is the time of obedience to that commandement , Is any afflicted ? let him pray . And Psal. 50. Call vpon me in the day of thy trouble , and , the prayer of faith shall saue the sicke : Now is a time when men lay fast hold vpon God , and will not let him goe , whereas in the time of peace , we hold God but carelessely . When Iaacob wrestled with the Angell , he would not let him goe till he had blessed him . Affliction is as bellowes to our prayer , to kindle and blow vp this grace to a great flame and brightnesse .

Thirdly , no godly man will pray to any , but the true God in trouble : First , because euery godly man knowes , 3. that whom hee prayes vnto , hee makes him omniscient , that must see the wants of all men , and all the desires of all mens hearts : he makes him omnipresent , that must receiue all the prayers , preferred in all the corners of the world : and he makes him omnipotent , able to supply all the wants which are made knowne vnto him .

Secondly , the ground of all prayer is the Couenant , as Isa. 64. 9. Now , O Lord , thou art our Father : loe , we beseech thee , behold , we are all thy people : and Psal. 77. 4. Euery godly man knowes , that the Couenant is made betweene God and his people , and that all the promises of helpe in the Scripture are his , and none else can lay claime to vs but God , as Dauid said , Psal. 119. Therefore godly men , being in couenant with none but God , they will pray to none but God .

Thirdly , euery godly man knowes the commandement , Thou shalt worship the Lord thy God , and him onely shalt thou serue : he knowes , that God is a iealous God , and admits no corriualls ; for his glory he will giue to no other : see Psal. 27. 8.

Fourthly , euery godly man knowes , that hee must beleeue in him , on whom hee calleth , Rom. 10. 14. And hence it is called the prayer of faith ; therefore as he must beleeue onely in the Father , Sonne and holy Ghost , so he onely calles vpon them .

Fifthly , euery godly man knowes , that if the Spirit direct his prayer , it teacheth him to call Abba Father , and , if his prayer be squared to the rule of prayer , he must goe to our Father which is in heauen . He that is a Iew within , hates Samaritane-worship , who worshipped they knew not what , but hee knowes what hee worshippeth , Iohn 4. 22.

Well , if this be so , then no godly man euer did , or wil pray to the Angels or Saints , or to the Court of heauen ; Vse 1. for this is an high vngodlinesse and idolatrie : for ,

First , the Angels know not our hearts directly : 1. Kin. 8. 39. Heare thou in heauen in thy dwelling place , and be mercifull , and doe and giue euery man according to all his waies , as thou knowest his heart ; for thou onely knowest the hearts of all the children of men : here we see , that it is Gods priuiledge to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And if hee onely , then not the Angels , who therefore are not able to know our wants .

Secondly , the Angels are but fellow-seruants , and not gods to be worshipped .

Thirdly , they refuse all religious worship and seruice and honour ( sauing honor charitatis ) that is to be loued . Reuel. 22. 9. See thou doe it not ; for I am thy fellow-seruant : as if he had said , If I were God , thou mightest worship me .

Yea , but Ioshua fell downe before the Angell , and worshipped him , chap. 5. 14. Obiect .

It was the Lord himselfe , the Captaine of the Lords hoste , that is , Lord of the Angels : and he is bid to put off Answ. his shooes , as Moses was , when God was present .

Also , IOSHVA called him IEHOVA , which can agree to none but God : IOSHVA non adorâsset , sinon agnouisset Deum , saith ORIGEN . Or lastly , IOSHVA was but a man , and subiect to infirmities as we are , and therefore his action , if it had been sinfull , may not be our rule .

Reuel. 8. 3. Another Angell came , and stood before the Obiect . Altar , hauing a golden censer , and much odours was giuen vnto him , that he should offer with the prayers of all Saints vpon the golden altar , which is before the throne . Therefore we must both inuocate them , and they offer our prayers to God .

First , by prayers are meant the prayers of the Saints in Answ. earth .

Secondly , by the Angell , is meant Christ himselfe , who elsewhere is called the Angell of the couenant ; he offers our prayers ; and the thuribulum aureum , the golden censer , is corpus eius sanctum , and the Altar is himselfe , who sanctifieth our prayers , as the Altar doth the gift : Augustine .

Thirdly , heere is but one Angell to offer our prayers ; and if it were a created Angell , it yeeldeth no ground to inuocate all , as the Papists doe , naming them seuerally , Michael , Gabriel , Raphael , &c.

Secondly , as not to the Angels , so neither will a godly man pray to the Saints departed : for Vse 2.

First , Whom haue I in heauen but thee ? Psalm. 73. 25. Whom ? the Papists will say , Abraham , Isaac , Iaacob , and the rest . Well , but Dauid had none of them ; Adam , Abraham , and other godly men were then in heauen , yet hee knew not their helpe .

Secondly , the Saints in heauen know not our wants . Isa. 63. 16. Doubtlesse thou art our Father , though Abraham be ignorant of vs , and Israel know vs not . If so great Patriarkes ( saith Augustine ) knew not what became of the people , surely neither did other dead persons know . If ABRAHAM and IAACOB know vs not , no more doth PETER , PAVL , the blessed Virgin , nor any other of the Saints .

Thirdly , euery godly man will goe to the Father by the Sonne : for none comes to the Father but by the Son , and , There is no Mediatour but one , euen the man Christ Iesus : 1. Tim. 2. 5.

Indeede there is but one Mediatour of redemption , Obiect . but moe of intercession : and it is great boldnesse to rush into the Kings presence , if way be not made by some of his Councell or Guard . Absolom could not come into his Fathers sight , but by Ioabs intercession , nor Adoniah to Salomon , but by his mother .

First , Christ hath performed the whole office of mediation euery way , and is our whole saluation : and the Answ. Scripture was much ouer-seene to omit that distinction , if any such were , where it had so fit place , and necessitie did so vrgently require it .

Secondly , the King hath commanded , that we should mediate onely by the Prince , and not by any other of the Court or counsell of heauen .

Thirdly , it is a carnall argument from things earthly and ciuill , to heauenly and spirituall , as in the instance of Ioab and Salomons Mother .

Fourthly , it is but a glosse to vse their distinction , seeing euery where they pray the Saints to intercede for them , not only by their prayers , but also by their merits ; and not only set the Virgin at the right hand of God , as Salomon did his Mother , but also set her aboue Christ , diuiding his Kingdome into two , one halfe of which standing in administring iustice they leaue to him , but all the office of mercy is hers ; and so they appeale from the Throne of the Fathers iustice , to the seat of the Mothers Biel in Can. Miss. Lect. 8. mercy ; and so betweene them the Sonne hath nothing to doe : nay , shee must command her Sonne , in the right of a Mother , to be propitious vnto vs .

But the Saints departed , though they see not directly Obiect . what is done on earth , yet they see in God , or the glasse of the Trinitie , all our doings , or else the Angels may reueale them vnto them : therefore still wee may pray vnto them .

This argument is more brittle then their imaginary Answ. glasse , which we must handle tenderly for feare of breaking . For what is this glasse ? Is it the essence of God ? No , this neuer was , nor euer can be seene ; if it could , as it is most simple , so neuer was there any change in it , nor any new or diuers image : and if they see in Gods essence our doings , they see all things , euen the day of Iudgement , which the Papists themselues denie . Or is this glasse a bright and glorious light , as some say ? But thus it is impossible for the Saints to see any thing , because God sees it : for by common reason , doth he that sees the glorious light of the Sunne , see al which the Sunne doth enlighten ? or can hee bee present where euer the beames of the Sunne are ?

Oh , but they call not on the Saints as Gods , but as Obiect . Gods friends .

First , this is false : for by this inuocation they ascribe Answ. vnto them omnipresence , and omnipotency , and therefore they inuocate them as Gods . Secondly , Idolatrie is a spirituall whoredome : now it will bee no good excuse for a woman , to say , Shee is not so bad , shee yeelds not her body to her husbands enemies , but to his speciall friends .

Aquinas stands much on one place to proue inuocation of Saints , and that is , Iob 5. 1. Call now if any will Obiect . answere , and to which of the Saints wilt thou turne ? therefore , saith hee , wee may call vpon the Saints , and they will heare vs .

A most silly argument : for , first , by Saints , Eliphas Answ. meaneth not Saints in heauen , but in earth . Secondly , by turning to them , he meanes not , that he should doe it by inuocation , but by considering of former examples : and it is , as if he had said , Giue me example of any Saint so punished , as thou art , and not for sinne : for that was the argument . Thirdly , suppose hee had wished him to call vpon the Saints , yet it was the speech of a man , subiect to error , and not of God ; and if he exhorted Iob to Saint-worship , he was not to be obeyed . Fourthly , Eliphas in the eighth Verse sheweth , whom he should go to for helpe , saying , I would enquire of God , and turne my talke to God , namely , to pray vnto him , and repent before him , if I were as thou , in thy misery .

The last obiection hath more wit then good matter . Obiect . As , say they , We beleeue the communion of Saints , so wee must beleeue the communion of prayers : for this is the chiefest benefit and speciall part of communitie .

In the naturall body , common sense is distinguished Answ. from euery proper sense : so is it in the mysticall body ; the Saints that are absent , helpe vs in common consent of nature , but the present Saints , which are on earth , onely they helpe vs with the proper sense of our misery , which they know , and therefore lend vs helpe : in generall , they desire our good , crying with a lowd voyce , and saying , How long , Lord , holy and true , &c. but in speciall they know not our estate . Againe , there is a twofold communication ; one of person , in the same mysticall body ; and so wee acknowledge wee are one ▪ with the Saints in heauen ; the other of office and speciall administration ; and thus only the Saints on earth are in communion with vs ; they in heauen cannot doe the same office for vs , as we can doe one for another .

Thirdly , much lesse can any godly man pray to dead Use 3. things , to Images , stocks , and stones , to a piece of bread in the Masse , to Relikes as bones and rags , and much lesse to the woodden Crosse : all which directly ouerthrowes the horrible Idolatrie of the Church of Rome , whose Idols are aboue the Idols of the Gentiles , both in basenesse and in multitude .

For the first : if the Heathens had worshipped Mice , or Rats , or Frogs , yet they would haue scorned to worship rags and bones , and mouldy bread , and a rotten stick , or block , for the Crosses Relike , and yet these the Papists doe inuocate . As for the number , Augustine notes , that the Heathen had three thousand knowne gods , and in diuers places three hundred Iupiters , or chiefe gods : but the Papists haue multiplied three thousand by thirty thousand : euery Citie , nay not only euery City ( for not according to the number of their Cities , but of their families , is the number of their gods : ) euery house , nay , euery person hath his speciall Angell to bee prayed vnto daily ; euery state , order , art , disease hath a speciall Patrone and Physician to be inuocated . Euery Altar , euery consecrated Host receiued or boxed vp , is a God , new made by the Priest and Baker , and this must bee inuocated . Yea the holy beasts in Popery haue their seuerall gods ; the horse hath S. Loy to pray vnto if he can , and the Pigs haue S. Anthony : the Sea hath her Neptune among the Heathens , the Woods their Satyres , the Waters their Nymphs , the Corne Ceres , the Wine Bacchus , and the very like heathenish superstition and idolatrie is in Popery . I will not speake of the Prophets , Apostles , Martyrs , Confessors , Virgins , Bishops , and Fathers , and a Legion of Legend-Saints canonized , and speciall prayer directed vnto them . Whence I conclude , that Religion to bee an heape of Idolatrie , and a sinke of damnable heresie .

Fourthly , we see by this doctrine , where to speede our Vse 4. selues in affliction , and whither to goe , namely , to God : for so did the Prophets , Apostles , Saints , and Christ on the Crosse , and we haue no example to the contrary .

Yea , but the worst will runne to God in trouble and Obiect . danger , and seeke him diligently , Hos. 5. 15.

First , the wicked first try all meanes abroad , if they Answ. can haue any helpe and refuge . Psal. 4. 6. Many say , Who will shew vs any good ? if they can finde helpe there , that is their god for the present .

Secondly , if an vngodly man see no helpe there , his heart is downe , he must then to God , but he prayeth not ; he only howles vpon the bed of his sorrow like a beast , through sense of paine .

Thirdly , in his shewes of prayer , hee seekes not God , but himselfe , not Gods fauour , but present ease .

Fourthly , the manner of his prayer is tumultuous , his desires are not distinct , his prayer not settled in his soule vpon true sense of his want , his voyce not tuned by the Spirit ; his lips walke , but his heart mooues not ; so hee babbleth wordes , he is soone wearie , he is in a businesse that hee is not vsed to , and at least hee holds not on till God answere him .

Fifthly , if he obtayne reliefe or release , he can impute it to second causes , and then he hath done with God till he need him againe . Thus he hath neither experience of Gods loue , nor increase of loue to God . Thus it is hard for him to pray in affliction , and he can neuer doe it well that is not a godly man , accustomed to prayer in his peace .

In a time when thou mayest be found . ]

HEre is the fourth or last point in the godly mans practice , namely , the time when hee shall pray . The phrase implyeth three things : first , that prayer is a seeking of God : for finding supposeth seeking . Secondly , that there is a time when God , though sought , will not bee found . Thirdly , that there is a time , when the godly shall finde him .

For the first . Prayer is a seeking of God . Isa. 55. 6. Doct. Seeke the Lord while he may be found . Call yee vpon him Praier is a seeking of God . while he is neere : The latter wordes expound the former . Psal. 34. 4. I sought the Lord , and he heard me : he saith not , I prayed and was heard , but , I sought and was heard , because his prayer was a seeking . 2. Chron. 20. 3. When the good King Iehoshaphat proclaymed fasting & prayer , he is said to set himselfe to seeke the Lord .

But God is euery-where present , and what neede wee Quest. seeke him ? or , seeing hee is neuer absent , how can hee bee found ?

In God are two things to be considered : first , his Essence . Answ. God is sought in his presence not in his essence . Secondly , his Presence . His Essence or Godhead , which is not farre from any of vs , Act. 17. 27. wee neither seeke nor finde . But his Presence , or , some comfortable signe of his presence and grace , we are commanded to seeke , and to our comfort doe often finde : this is called in the Scripture the seeking of the face of God ; the face is that , whereby a mans presence is knowne ; and whatsoeuer it is , wherein the Lord doth manifest his presence , is called the face of God , see Gen. 32. 30.

Yea , but the Lord said to MOSES , No man can see Obiect . my face and liue , Exod. 33. 20.

The face of God is either prima or secunda , praesentia Answ. Deitatis or habitationis . First , the first face of God is his diuine Essence , which is inuisible , which no man euer saw or can see , both because he is a Spirit and cannot be seene of any mortall Creature ; as also because our weakenesse is such , as the brightnesse of such Maiestie would bring vs to nothing : for , if our eyes cannot , without the destruction of themselues , behold the brightnesse of the Sunne-beames , being a creature , how are we able to behold the infinite and surpassing brightnesse of the Creator ? Secondly , the second face of God is his grace and fauour , called in Exodus the backe-parts of God , when God doth manifest his gracious Presence , or some part of his glorie , in some ordinarie or extraordinarie reuelation of it . Of the former God speaketh to Moses , of the latter speakes Iaacob ; hee had seene God face to face , that is , more cleerely and manifestly then euer before , and therefore he called the place Penuel .

In the old Testament , the Arke of the couenant was called the face of God , and the seeking of speciall testimonie of his presence there , is called the seeking of his face , because the Lord many wayes there gaue speciall testimonies of his presence , as

First , by giuing Answeres and Oracles from the Mercy-seat .

Secondly , by preseruing it from the contempt of his Enemies , so as fiftie thousand Bethshemites were slaine for looking into it ; nay , the Priests , the Sonnes of Aaron , might not see it , but onely the high Priest once a yeere .

Thirdly , by winning honour to it by diuers miracles , as , that before it the waters of Iordan were diuided , the walls of Iericho fell downe , and Dagon before it lost his head and hands . And because God was so specially present there , the Iewes must in their prayers turne their faces towards the Arke , and towards Ierusalem , as Daniel did being in Chaldaea . And that the Iewes might know where to finde God at all times , hee told them that hee would dwell in the Sanctuarie , and sit between the Cherubins , Exod. 35. 8.

Indeede the Iewes were encouraged hereby to seeke God , but what is that to vs ? If wee had such a set place , Quest. where GOD had tyed his presence and residence , wee should haue more comfort to seeke him , then now wee haue .

Wee want not encouragement of seeking God , nor Answ. neede doubt of finding him , if wee take these grounds with vs :

First , if wee seeke him in his owne house : for where should a man be found but in his owne house ? God had 1. Conditions in seeking God . one standing house in the Old Testament , not where his infinite essence , which the heauen of heauens was not able to containe , but where his Name and memoriall dwelt : but in the new he hath a number of houses , and being omni-present , he will be found in them all : First , the Church-assemblies , thefe be so many Bethels or houses of God ; there the Church sought him , and found him , Cant. 6. 1. among the tents of Shepheards ; and Christ was downe in the Garden , and among the beds of Spices , that is , the assemblies of the Saints , where graces grow vp as sweet spices in a bed . Christ delights to walk in the midst of the golden Candle-stickes ; therefore in these houses of Prayer seeke him by faithfull prayer , and thou shalt not misse him .

Secondly , euery Christian Family is a house of God : where two or three consent in any one thing in his name , Christ is in the midst them . Adams Family , where God was worshipped and sacrifices offered , was Gods face ; whence Cain complaines he was cast out . And the Apostle saluteth priuate Christians with the Church in their houses . Therefore make thy house Gods house , by setting vp his worship therein , and thou shalt haue him neere thee with all sweet fellowship and fulnesse of blessednesse .

Thirdly , euery Christian soule is a temple of GOD . 2. Cor. 6. 16. Yee are the Temples of the liuing God : as God hath said , I will dwell among them , and walk there . Then make thy heart his Temple , and , if thou wouldst finde him , seeke him there , thou shalt finde him no where else , or sooner then there . Adore him in thy soule , and worship him in his holy Temple , offer vpon the Altar a pure heart thy sacrifice , euen the sweet incense of prayer . Let the candle of thy faith euer burne before God , let the Arke of thy soule keepe the tables of Gods commandements , and keepe within thy heart that pot of Manna , euen Christ , the bread of life . By this meanes thy soule is Gods Temple , where he will be found as a man is in his owne house .

Secondly , as we must seeke him in his owne house , so by his owne light and meanes , and this is two-fold : 2. First , the Word of God in Precepts and Promises ; this is a lanthorne to our feete , and a light to our pathes , by which God may be discerned , whom the darknesse of the world cannot comprehend . Secondly , such signes of his presence as he hath made choice of to reueale his grace in . In the Old Testament beleeuers must seeke him in sacrifices and ceremonies , and therein hee gaue them gracious answeres : the sacrifices were partly hilasticall or expiatorie , and partly Eucharisticall or gratulatory ; the ceremonies were all typicall , and pointed at Christ and the good things to come in him . So in the New Testament God hath appointed visible signes annexed to his Word , as the publique seruice of him in Spirit & trueth , the offering vp of our sacrifices of prayer and praise , and frequenting of the holy sacraments or ceremonies ; in all which he will be sought , & out of these wil not be found . God cannot bee seene or found but by his owne light , and therefore hee that must seeke him , must haue the light of vnderstanding : Psal. 14. 2. The Lord looked downe , to see if any would vnderstand and seeke after God .

Thirdly , we shall finde God , if we seek him , not by the eyes of sense and nature , but of faith and obedience . 3. God being of a spirituall nature , cannot bee seene with the eye of flesh , which seeth nothing but that which is materiall , visible , finite , and circumscriptible as GOD is not . Nay , if the soule of man a finite spirit cannot bee seene with the bodily eye , much lesse the God of spirits , who is infinite and of such puritie , as the Angels are not able to behold .

Neither are wee able to see God , or finde him by the eye of our minde , as being corrupted with sinne : nay , neither can seeke him more then the Gentiles , of whom it is said , that the Lord was found of them that sought him not , Isai. 65. 1. For till the sound of the Gospell was carried among the Gentiles , and Christ was proclaimed the Sauiour and Messias , inuiting them to saluation , they neuer asked after Christ , but had their mindes darkned , alienated from the life of God , by the ignorance that is in them , Ephes. 2. 3. A dead man cannot seeke the things of this world ; the lost groat could not thinke of her that lost it ; no more can a man seeke God before his conuersion ; it must bee an eye of grace enlightned and cleared by God , that can seeke him .

Seeke and ye shall finde , Mat. 7. 7. and , Whosoeuer seeke , Obiect . finde .

Christ speakes thus to his Disciples , and the promise is Answ. not made to the seeking , but to the seeker , being a beleeuer & in Christ : So as the meaning is this : Whosoeuer haue beene first sought of God and found of him , shall seeke and finde him : else Ioh. 6. 44. No man comes vnto me , vnlesse the Father draw him .

Fourthly , we shall seeke aright , if wee seeke God in 4. Gods manner , and that is in foure things . First , if we seek him in sinceritie of Spirit , as Ephes. 6. 18. praying in the Spirit , as knowing that we are to deale with God who is a Spirit : and in sinceritie , because he is a God that loueth trueth in the inward parts : This condemnes hypocriticall seeking , which is but deceitfull . Ier. 29. 13. Yee shall seeke me , and finde me , because yee shall seeke me with all your heart . Secondly , in feruency : men are commanded to seek for wisedome as for gold & treasures ; how eagerly & instantly do men seek after gold and earthly things ? why , no labour can beate them from their desires : How much more carefully ought they to seek after spirituall graces , and most of all after God himselfe ? Thirdly , in season , timely , as Psal. 63. 2. Early in the morning will I seek thee ; that is , euery morning the beginning of my worke shall be to looke towards thee , I will begin my duties in faithfull inuocating thy help and aide . Fourthly , in his Sonne : seeke him in Christ the onely Mediator ; For none can come to the Father but by the Sonne .

Fiftly , we shall seeke aright and with comfort , if we seeke him in the right ends , namely , for himselfe ; not as 5. the Iewes who followed Christ for bread and the belly ; not to gaine the world by him , but to gaine himselfe and his fauour , which is better then life ; Yea to obtaine this , be content to seeke him with the losse of all , as the Disciples and Martyrs did . And then wee seeke himselfe for himselfe , when wee seeke his glory in euery thing , although to our owne shame and confusion .

Is this so ? Doe the godly seeke God in prayer ? Then Vse 1. it followes that a godly heart findes a want of God : For seeking is of a thing that we want & fain would haue , Ps. 143. 6. My soule desireth after thee , as the thirstie lands : and the reason is , because he knoweth he hath lost God ; For , what need he seek that he hath not lost ? First , in the corruption of his nature he hath lost the confortable presence of God , which in our innocencie wee enioyed , by losing our selues , we lost God . Secondly , in the dayly admissions and commissions of sinne after grace receiued , we lose his sight & presence : For our sinnes separate betweene God & vs , as a cloud betweene the brightnesse of the Sun and vs . Thirdly , a godly man sees the want of God , because hee knowes in some sort the worth of GOD , without whom the soule is dead , grace lost , the conscience in torment , and heauen turned into hell , both here , and hereafter . The world were not so miserable without a sunne , nor the body without breath , as the soule without God , the Sun of his Church , and the soule of the soule of euery beleeuer .

Fourthly , the godly hauing receiued a taste of Gods sweetnesse in Christ , and his graces , still seeke him for more ; the more they drinke , the more they thirst ; as Moses , the more familiar he was with God , the more hee desires to see of Gods glory : and here is no sacietie in this life , but the more a man hath , the more he wanteth and seeth his wants . But

Fiftly , if God depart in displeasure , and leaue a sense of wrath in the soule for sinne , then the soule findes such want , as it cannot sustaine it selfe without him , euen Pharaoh will seeke God in trouble , and hypocrites in affliction will seeke him diligently , in hypocrisie . How much more will the godly heart aboue all desires , seeke his fauour , and one cheerefull countenance from him ? Of this want and this seeking our Text speaketh .

Numbers of men neuer finde any want of God , they finde the want of health and wealth , of friends and meanes : many say , Who will shew vs any good ? and a great sort seeke corne , and wine , and oyle ; but a few say , Lord lift vp thy countenance vpon vs .

God forbid we should feele no want of God . Obiect .

The carnall man cannot feele the want of Gods familiar Answ. presence , because hee contents himselfe with the comfort of his creatures , and therefore he cannot seeke God to finde him . A man that seekes a lost iewell , lookes still to see that , for other things comming in his way hee sees not them , but passeth sleightly ouer them , hee seekes not them ; so hee that seekes GOD , makes inquisition onely for himselfe , no other thing contents him but himselfe , no other thing takes vp his minde , and therefore the worldling indeede wants not God nor seekes him .

Secondly , if the godly man seeke God in prayer , then he frequents the places where God hath promised to Use 2. bee found : Hee hath pleased to tye himselfe to the assemblies of the Saints , that there those , that would meet with him , might be sure to finde him . Gracelesse men therefore are they , that turne their backes vpon God , that leaue the Church and assemblies , that take their horse and trauell about worldly businesses on the Sabboth day , with pretence that they can pray as well in the way , and serue God on horseback as well as the best : But they are deluded by the Deuill whom they serue , they haue no God but their belly and their wealth . And is it not a strange enchantment , that while a man runnes from God , from his presence and assemblies , yet hee should thinke to meete with him and finde him ? And so he shall , hee will at last meete with thee , and finde thee out in thy hypocrisie ; and if his patience let thee goe on , waiting for amendment , remember that he is fetching a stroke , which , the higher it is lifted , the heauier it will fall . Be warned by others example .

A certaine Noble man for hunting vsually on the Lords day , had a child borne with the head of a dogge , that seeing he preferred his dogges before the seruice of God , he might haue one of his owne getting to make much of , Theatr. Histor.

Also a Flaxe-woman at Kimstat in France , dressing her Flaxe commonly on the Sabboth , for meere couetousnesse and eager greedinesse vpon the world , after two faire admonitions on two Sabboths together by fire , was the third day burnt with her Flaxe and two children . A warning for women , who on the Lords day minde their Brewing , Baking , Buckes-driuing , &c. and will not be reclaimed .

A certaine man working hard at haruest on the Sabboth , in the meane time a fire kindled in his barne , and consumed all : according to the word of the Lord : Ier. 17. 27.

At Paris garden , at a Beare-bayting , anno 1583. eight persons were slaine , many hurt , and all affrighted by the sudden breaking of the scaffold . Thus God hath waies enow to finde out prophane persons : thou canst not runne from God , but thou shalt know how farre thou art gone from him , and thou that carest not to find him , shalt be sure he will find thee in iudgement ; and if thou growest rich by breaking Gods holy Sabbath , the Lord sends leannesse into thy soule , and the rust of thy money shall crie out against thee one day , Oh this is the money , which I haue got by breaking the Sabbath . The like may be said of them , that banish Gods worship and godly speech from their houses and tables , Oh , they will haue no such salt at their bankets , such words are neuer seasonable , whereas they ought rather to bring in goodnesse into their families , then nip it in the head , and cast the Arke out of their houses .

So much of the first doctrine : the second followes , and is this .

There is a time , when God will not be found , though Doct. 2. he be sought . And this is true both in the wicked and There is a time wen God will not be found , although he be sought . the godly : first , the wicked still pray in a time of not finding God ; if they seeke , they neuer finde , as Luk. 13. 24. Many shall seeke to enter , but shall not be able . Iames 4. 5. Yea aske and haue not , because ye aske amisse ; now the wicked alwaies aske amisse . Iohn 9. The poore blinde man concluded against al the Scribes and Pharises , that Christ was a good man and righteous , because God heard him .

First , because the promise of hearing prayer is not made to the prayer it selfe , but to the person praying , Reasons . and not vnto him farther , then he is inuested with Christs righteousnesse , in whom he and his prayer is accepted .

Secondly , God wil not be found , when he is not sought in truth of heart , which can be found no where , but in a conuerted person ; for then he is truly sought , when the heart bringeth these things : first , an earnest desire of reconciliation : for no sacrifice is acceptable , but from a contrite heart . Secondly , a speciall word and promise . Aske what is agreeable to his will , and you shall obtaine it , 1. Iohn 5. 14. Thirdly , a speciall faith in the promise , which is necessarie to a true seeker , Iames 1. 6. Let him aske in faith . And Mark . 11. 24. If yee beleeue , yee shall haue what yee aske . Fourthly , it brings the exercises of pietie and mercy , a putting off of the old man , and a putting on of the new : Isai. 1. Wash and cleanse you , and then come and seeke me . These conditions a wicked man cannot performe in seeking , and therefore he findes not .

Thirdly , the wicked seeke not commonly , till the time of finding be past , they seeke too late ; so did the foolish Virgins , it was too late when the gate was shut , it was too late , for Pharaoh in the sea , it was too late for Esau to seeke repentance , and the blessing with teares , hee prophanely reiected it , while it was in his power . While they haue light , commonly they spurne at it , and while the day lasteth , are idle ; they neuer seeke God , till they must needes ; and therefore when the night comes , they cannot worke or helpe themselues .

Fourthly , if we consider what the finding of God is , we When God is found . shall see they cannot finde him . Then God is found , first , when according to the prayer of faith , he visiteth vs in mercy . Secondly , when by some signe of his mercy , hee testifieth a fatherly care and loue ouer vs . Thirdly , when he vouchsafeth not a generall , but a speciall and gracious presence with vs : Thus Hos. 10. 12. the Church seeketh God till she finde him : But how is this finding exprest ? thus : till he comes , and raines downe righteousnesse vpon vs : that is , when by the power and dew of his Spirit our hearts , otherwise like a drie and barren ground , are watered , so as his Word may bring vp in vs blessed fruites of righteousnesse , acceptable to God . But no wicked man hath any testimonie of Gods care ouer him as his Father , but onely as a Lord , neither enioyeth he more then a generall presence , not the presence of any speciall loue .

Ahab praying in hypocrisie , was heard in mercy , and Obiect . his prayer obtained a remoouall of the euill threatned : 1. King . 21. 29.

Gods mercie is twofold : first , temporall ; secondly , Answ. spirituall . God often giues to hypocrites to be heard in temporall mercies , as here an externall humilitie is recompensed with an externall benefit , a temporall repentance , with a temporall deliuerance : but for any spirituall deliuerance from the guilt and bonds of his sinne , or any spirituall blessing concerning saluation in Christ , to come from God as a father , this Ahab did neither seeke , nor could finde .

Secondly , in temporall things , the wicked are not heard in mercy so much as in iustice ; not in loue , but in anger and wrath . Thus the Israelites asked Quailes , and had them : but , While the meate was in their mouthes , the wrath of God was vpon them , Psalm . 78. 30. The same people asked a King , and , he gaue them one in wrath , as himselfe said afterwards . It is not alwaies a mercie , that God grants a request : for then the Lord had shewed mercy to the deuill , to whom none belongs , when hee granted him his request against Iob and the Swine , wheras he did it for to bee a meanes of his owne shame and iudgement .

Secondly , the godly also seeke sometimes , when God will not be found : but this must be vnderstood with two cautions : First , for the present he will not be found , as Cant. 3. 2 , 4. the Church sought Christ , whom her soule loued , but found him not ; shee went a little farther , and found him . How strange did Christ shew himselfe to the woman of Canaan ? what grim countenance and contempt shewed he by his silence , not vouchsafing to speak to her ? and when hee spoke , what rough and churlish words gaue he to a woman in that distresse , calling her a Dogge ? and yet in two or three words more shee heard from him , Be it vnto thee euen as thou wilt .

Secondly , in their sense God will not be found , though indeede he neuer sends away emptie the prayer of faith : for though hee obscures his face , as the Church complaines , and couers himselfe with a cloud , that our prayers cannot come vnto him , yet the very sustaining of vs in seeking to him argues his presence . When the prodigall sonne was but resoluing to goe to his father , the father went out to meete him with compassion and loue , while he was yet a farre off , and had no sense of it . Thus Dauid often complaines , Will the Lord absent himselfe for euer ? hath he forgotten to be mercifull ? and will he be neuer more intreated ? Why art thou so farre from the words of my complaint ? thou makest as if thou heardest not .

And what be the reasons that the godly finde not the Why the godly themselues alwaies find not God . Lord alwaies ? first , the Lord will not bee found of the godly , to chasten and correct them for their sinnes . Why cannot the Church finde Christ , seeking him so earnestly , Cant. 3. 1 ? because she will seeke him in her bed , and prouide for her owne ease , and is loth to rise out of her bed ; sometimes in the Streets , where shee list , and not where she should ; sometimes she is heauie to go to the tents of shepheards , or the Temple ; sometime shee hath reiected him , when he offered himselfe kindly , Cant. 5. 3 , 6. she wil not receiue him at the threshold ; and therefore she must trudge vp and downe after him , and he will be farre from her finding .

Secondly , the Lord will not be found of a long time , that the continuance of their trouble , might let euen his owne children see the greatnesse of their sinnes , which haue plunged them so farre into Gods displeasure , as now he will not be intreated . For if our corrections were alwaies light and short , we would not conceiue sufficiently the weight of our sinnes . And this dealing of God , though it may a while dismay his children , yet is good for them , that they may throughly feele their sinne , and , being bitten with it , might both seriously humble themselues for the present , and beware of it for time to come .

Thirdly , God will not alway be found , oftentimes to trie their faith hope , patience , and obedience . Abraham must not find God retrayting his heauie commandement till the third day , till hee was on the Mount , and had bound Isaac to the wood . Iob was tried to the vttermost , before he could find God taking his part , and so became a mirror of patience . The Canaanitish woman was held off so long , that her faith might bee a shame to all the Iewes , she being a Gentile : and therefore Christ said , O woman , great is thy faith .

Fourthly , euen the repentance of the godly , in respect of outward afflictions may come too late , and God will not be found . For though hee will not take his louing kindnesse from them , yet , if they be stubberne in sinne , he will visit them with the rods of men . If the decree bee once gone forth , they shall frustrate many meanes , and he will not repent nor spare , nor bee intreated : Ezech. 24. 13 , 14. Thou remainest in thy filthinesse and wickednes ; because I would haue purged thee , and thou wast not purged , thou shalt not be purged from thy filthinesse , till I haue caused my wrath to light vpon thee , &c. Moses ( no question ) repented of the sinne , in that hee glorified not God at the waters of strife , yet in regard of the temporall correction , it came too late , he must not goe into Canaan . Notwithstanding all Dauids repentance and praying , the childe of adulterie must die , because , if once God passe sentence , it may not be called backe . Therefore , Search , O search your selues , O people , not worthy to be loued , before the decree come forth : Zeph. 2. 1 , 2.

Fifthly , the Lord will not be found often for a time to the sense of his children , to whet vp their desires after him ; both to make them long after him in his longer absence , and also to make more account of his presence ; as the Mother stands behinde a doore , and lets the Childe cry after her , it sees it owne weakenesse and gets a knock and thereby perceiues the need of her . Further , we enioy no good thing , as health , wealth , or libertie , but the harder it is come by , the more it is set by , and whatsoeuer lightly comes , lightly goes ; a disease easily cured is easily incurred , and not so carefully preuented . Cant. 3. 3. When the Spouse had sought Christ here and there , and could no where finde him , at length finding him , shee tooke fast hold on him , and would not let him goe .

Sixtly , God will not alway be found , that wee might herein see a resemblance of that eternall displeasure of God , against impenitent sinners , when as those that seeke after the Lord with true repentance , stick in their trouble and cannot easily get discharge . This vse Peter maketh , 1. Epist. 4. 17. If iudgement begin at the house of God , what shall be the end of those that obey not the Gospell ? and if the righteous scarcely be saued , where shall the vngodly and the sinner appeare ?

But to whom then is that promise made , Matth. 7. 7. Quest. Seeke and yee shall finde ; if the godly seeke and find not ?

To the godly : but first , all such promises goe with Answ. exception of the Crosse , for tryall and correction .

Secondly , we must distinguish between Gods delayes Gods delayes to be distinguished from denyalls . and denyalls ; he giues not that we aske for the present , but giues it after when we are fitter to receiue it , and the giuing will make more to his glory and our comfort . Abraham , Zachary , Annah , prayed , no doubt , for children in their yong dayes , but were not heard till they were stricken in yeeres , whereby God had more glory , and themselues more exercise , experience , and comfort .

Thirdly , God is found often in another kinde , better for vs , when we thinke he will not be found , as in Paul , Hee prayed God to remoue the pricke of the flesh , but God would not be found in that , yet he was in supplying sufficient grace . Christ himselfe praied that the cup might passe from him ; his Father was not found in that particular , but hee was found in passing him well through it , which was far better . So if God giue not the particular we aske , but some thing better then it for it , as patience , exercise , and increase of grace , and strength that holds the heart in faithfull expectance , who can denie but that he is found ? and sometimes God giues more then our request , and is this a denyall ? A poore man askes a penny , we giue him a shilling ; is this to denie his request ?

Fourthly , the godly in seeking are tyed to some conditions , of which if they faile , let them blame their owne vnfaithfulnesse , and not the faithfulnesse of God who cannot denie them , as

First , if they seeke not according to his Will , or as his Word alloweth , but as Zebede's Sonnes , they know not what they aske ; they must haue , not what is good for them , but what seemeth good to them : this was Moses his fault , see Deut. 3. 25 , 26.

Secondly , if they aske without faith , in wauering and doubting of Gods hearing or answere .

Thirdly , if they aske without patient wayting the Lords leisure , making more haste then good speed , prescribing the manner and time of hearing , which sinne was noted in the Israelites , Psal. 78. 41. they limited or stinted the holy one of Israel : here it is iust that the Lord is not found of his owne seruants : But keepe the conditions of seeking , and in some of these wayes the promise is true , Seeke and yee shall finde .

Well , if there be a time , when God will not be found , Vse 1. then must the godly hence learne rightly to conceiue of Gods not hearing their prayer : for it proueth not , that either they are out of Gods fauour and loue , as hastie persons are ready to gather and conclude against themselues . The Lord regards them not , oh hee hath broken the bottle of their teares , and they are none of his children ; or that the Lord grudgeth their good or is loth to afford it them ; or to discourage them , to the breaking off of their prayers ; or God hath forgotten his promise : But it serues to teach them to turne against their sinnes , Peccato grauescit oratio . which hide good things from them , and to ioyne watching against euill , with wishing and prayer for good . Secondly , the longer our prayers are put off , enter we into a more serious examination , & seuere proceeding against our sinnes . Thirdly , say thus with thy selfe , The Lord now tries my faith , patience , loue , hope , and perseuerance : I must not limit him as the Bethulians did , or send for him in post-hast , but wait his leisure ; though the vision stay , & be yet appointed for a time , yet at length it shal speake and not lye , Hab. 2. 3. And , were it fit for a subiect by poste to send for the King ? Fourthly , it may bee , I know not well what I aske , and the Lord knowes to giue mee better or aboue that I aske : If it bee a good thing , perhaps it is not good for me , or not yet . I must be kept humble still with a pricke in the flesh , to let out my winde of vaine-glory . What ? haue I a promise for that I pray for ? else I offer strange fire . And is not this promise conditionall ? let me pervse it and so pray . Fiftly , doubtlesse the thing I aske is worth more prayer and more labour , and I vnder-value it : God by this delay would make mee know the worth of it by hard obtayning , and learne to vse it well when I haue it , that I may not forfeit it : great things must bee sought with great affection . Sixtly I must know , my prayer is a seed-time , it is sowne in heauen , and cast into the bosome of God , and , as we cannot sow and reape presently , but the husband-man waits patiently a whole winter , so must I wait the comming vp of my prayers : for certainely , if the prayer of faith presently returne vs not some good , it layes vp good in store for vs , to enioy afterward . And if God intend my bettring by present denial of my prayer , so must I.

Secondly , the godly must learne hence to pray for their prayers , seeing it is so hard for them to pray well , to the Vse 2. end that they may finde entrance to God , and acceptation before him . Thou that hast not found God vpon thy prayer , tell me , Hast thou prayed , that God would heare thee therein , and direct thee to pray aright ? Know this for certaine , Thou must sanctifie all things , euen the word and prayer , by the word and prayer . Take vp Dauids practice . Psal. 119. 169 , 170. Let my complaint come before thee , O Lord , and giue me vnderstanding according to thy Word . Let my supplication come before thee , and deliuer me according to thy promise . Or else thou mayest pray in a time of not finding .

Thirdly , the wicked may here see , what a great plague is vpon them , seeing God reiecteth their prayers , and Vse 3. turnes them to sinne .

First , the soule of a naturall man is dead to God , and a dead man , we know , vtters no voyce .

Secondly , seeing we liue at Gods allowance and liberalitie , and hee giues not till wee seeke , how poore and miserable must they bee , that can not seeke him to obtayne ?

Thirdly , the strength of a Christian is in his prayer , as Sampsons strength was in his haire ; if this bee taken away , he is a prey for all the spirituall Philistims .

Fourthly , it was the curse of Moab to pray and not preuaile , and it was the comfortlesse case of Saul in his need , not to be answered .

But God will not deale so roughly with his Creatures Obiect . as you talke of ; why , he is gracious and ready to heare .

We acknowledge these attributes of God ; but what Answ. is that to thee that art a Moabite , and out of the couenant ; what will Gods mercy profit thee , that lyest in sin vnrepented ? Mercy belongs onely to the vessels of mercy . What good can a conditionall promise doe him , that no way performes the condition ? promises of mercy belong onely to those that keepe the condition of beleeuing .

There is yet a third doctrine to bee considered , and that is this :

There is a time wherein God will be graciously found of euery Doct. 3. godly man , if he seeke him . Matth. 7. 7. Seeke and yee There is a time wherein God will be found of euery godly man , seeking him . shall finde : this is a generall promise , made to all the followers of Christ : and , Whosoeuer seeketh , findeth . Ier. 29. 11 , 12. There is a promise , that Gods people shall cry vnto him , and he will heare them ; they shall seeke him , and finde him , because they shall seeke him with their whole heart . Isa. 65. 24. Before they call I will answere , and while they speake I will heare . Psal 9. 18. The poore shall not alway bee forgotten , the hope of the afflicted shall not perish for euer .

First , Gods nature is to tender the miserie of the afflicted Reason 1. and distressed , wherein hee cannot denie himselfe . Psal. 12. 5. Now for the oppression of the needy , and for the sighes of the poore , I will vp , saith the Lord , and set him at libertie . Exod. 3. 7. I haue surely seene the affliction of my people , and heard their cry , because of their taske-masters : for I know their sorrowes , and now am come downe to deliuer them : this is Gods philanthropie and louing affection to mankinde , to put forth thoughts of peace towards them .

Secondly , if God should not take one time or other 2. to answere his children , he should not bee as good as his promise , Call vpon me in the day of thy trouble , and I will heare thee . Hee should reiect prayer preferred according to his will , and in the name of Christ , and the voyce of his owne Spirit , yea , the prayer of faith , tending to his glory and the saluation of his people , which hee cannot doe and continue faithfull .

Thirdly , he sets out a time of finding in respect of his 3. owne glory , sundry wayes : first , by being found of his people , he procures praise and abundant thankesgiuing , as Psal. 22. 24 , 26. He hath not despised the poore , nor hid his face from him : my praise shall be of thee in the great Congregation . The poore shall eate and bee satisfied , they that seeke after the Lord , shall praise him : see Psal. 79. 13. and Isa. 38. 19. The Fathers to the Children shall declare thy praise . Yea , the Lord challengeth this as a chiefe part of his glorie , Isa. 42. 7 , 8. Secondly , by being found of his people , hee magnifies his owne name in the midst of his enemies ; for they brag and exalt themselues , when they can tread vpon the necks of the godly . Now , lest they should say , We haue preuailed , and , Where is now their God ? He steps in and findes a time to heare their weake prayers . Psal. 106. 8. He saued them ( the Israelites pursued by Pharaoh in the red Sea ) for his names sake ; according to the prayer of the Church , Not vnto vs , Lord , not vnto vs , but to thy name be the praise , ' Psal. 115. 1.

Fourthly , God will in time bee found of euery godly 4. man , often because of the malice of the wicked , when it is come to the height . The Israelites had often prayed , and groned vnder their afflictions in Egypt in the foure hundred yeeres , but , because the sinnes of the Amorites and Canaanites were not full and ripe , they found not God in all that time ; but when they were full , they were deliuered .

Fifthly , God sets out a time of finding in respect of 5. the godly themselues : first , to prouoke them to loue the Lord , who giueth and forgiueth much : as Psal. 116. 1. I loue the Lord , because he hath heard my prayer . Secondly , to encourage them in prayer and in the course of inuocating him , wherein they finde God so good ; yea , to bee instant , and presse in vpon him : Psal. 116. 2. Because hee hath heard me in my dayes , I will call vpon him . This the Prophet expresseth , Psal. 65. 2. All flesh shall resort to thee a God hearing prayer , or , Because thou hearest prayer , all flesh shall resort vnto thee .

Yea , but God hath denyed to heare the prayers of his Obiect . children , they haue sought and neuer found , as Moses and Paul .

First , we may pray for temporall things , we must know that al the promises for them are made with a condition , Answ. 1. If God see it good for vs : in such things a godly man may pray all his life time , and not finde , because GOD sees it better for him to be without them , and to lye vnder the crosse .

Secondly , we must distinguish betweene delayes and denials , as we haue seene . 2.

Thirdly , the godly haue many speciall graces , but it is Gods wisedome to leaue them in some want , to know 3. some pricke of the flesh , as Paul did , lest they should be puffed vp , being taken vp into such an heauenly condition .

Fourthly , God heares his children in a better kinde , as we haue shewed . 4.

Fiftly , the godly are tyed to conditions , which are often broken . 5.

Sixtly , it may be thy prayer is heard , but the answere 6. is not yet come to thy heart , the sense of graunt is not yet brought to thee , and there must goe some time betweene seeking & finding : so the Angell said to Daniel , chap. 9. 22. 23. From the first day that thou didst set thy heart to seeke the Lord and humble thy selfe , thy words are heard , and now I am come to tell thee .

If the godly seeke sometimes in a time of finding , then we must learne to iudge wisely of the poore and afflicted Use 3. in spirit , not to triumph ouer them as Dauids enemies did ouer him : Oh , God hath forsaken him ; or as Iobs friends did , All that he was , at best hee was but an hypocrite . Oh , saith the world , this is not the child of God : Why ? because the Diuell hath a little power ouer him , and God is gone . A false conceit : For , first , though he be not heard presently , yet hee shall be heard hereafter ; there is a time when he shall finde God . Secondly , God is delighted in an humble spirit , and a broken heart . Thirdly , he is the God of the abiect ; his promise is , that such as mourne in Sion , shal be deliuered and haue beautie for ashes . Fourthly , after this rate we shall condemne the greatest lights of Gods Church ; Paul and the other Apostles were in a thousand dangers , within and without , assaulted on euery side , yet as deare to God as euer they were : and it was a Iewish scoffe against Christ , Let God deliuer him now if he will haue him .

Let vs rather consider our owne case what it may bee , and bee charitably affected to them in distresse , as wee would haue others affected towards vs in the same case , knowing , that that which befals one man , may befall any man .

Secondly , if there be a time of finding , let vs take heed Vse 2. of being Lyons in our owne houses , tearing our soules with diffidence and despaire , as if the Lord were cleane gone for euer , and would neuer returne , and as though there were no time of finding .

Alas ! I am then no godly man : for I haue prayed Obiect . long , and God will not bee found ; must I not feare my estate ?

Yes , feare and doubt in the godly , make their saluation Answ. more sure in the end , because it sends them to the meanes of comfort : and by this thou mayest trie thy feare , and distinguish it from al vngodly feares & doubts , which vanish away without any such vse .

But I am vnworthy to finde God , who haue incensed Obiect . his wrath , like an vnkinde and vnthankefull wretch , and that euery day .

A false ground of a false enemie : all thy worthinesse Answ. is the sense of vnworthinesse , and an apprehension of Christs worthinesse : What worthinesse was in Israel , when the Lord couered her with his skirt , and shee became his ? Did shee not wallow in her blood and filthinesse ? And is not God the same , promising and performing mercie to them that confesse their sinnes and forsake them ?

Oh , but my sinnes haue abounded , and haue so separated betweene God and mee , that I doubt I shall neuer Obiect . finde him .

Not so : For where sinne hath abounded , grace hath Answ. abounded much more ; and in the forgiuenesse of many sinnes , God shall haue honour of much mercy and loue from the sinner in greater measure . And if hee delighted in the death of a sinner , or tooke pleasure in the death of him that dyes , any one sin would furnish him with matter of reuenge enough ; but he is much in pardoning and delights therein . The Apostle Paul saith , I was a persecutor , an oppressor , a blasphemer , &c. yet God had mercie on me , to be an ensample in time to come to all that should beleeue in Christ Iesus .

Alas ! he sinned of ignorance , but I of knowledge against Obiect . the light of my minde , the voice of God , the motions of his Spirit , the cryes of my owne conscience , and haue so quenched and grieued the Spirit , that hee will come no more ; I may not look to finde God as Paul did .

Tell mee when Iohn said , The blood of Iesus Christ his Son cleanseth vs from all sinne , 1. Epist. 1. 7. doth he meane Answ. onely sinnes of ignorance ? No verily : and if GOD haue made no distinction of small & great sinnes , sinnes of knowledge and of ignorance , of weaknesse and of presumption , you may iustly and must defie a distinguishing deuill .

Thirdly , the godly must bee incouraged by this doctrine , Vse 3. to seek the Lord in a time when he may be found .

Oh that I knew that time ! when is it ?

First , one time of finding is , when a man hath beene Quest. truely humbled and-toucht for his sinne : Of this time Answ. our Prophet speakes in the Text : after humiliation Dauid Certain times when God will be found . found God , and teacheth that euery godly man shall then find him . It is the troubled spirit that God respects , and at whom else doth the Lord looke ? Isai. 66. 2. CHRIST came not to the righteous ( in their owne conceit : ) but to call laden and humble sinners .

Secondly , another time of finding God is , when all good meanes and care haue been vsed to finde him . God will not be found at first , because he will try the diligence of his seruants , in which hee sees the price they set vpon him , and the thing asked . The Spouse in her bed cannot finde Christ ; but , if she get out , and vse all good meanes , enquiring and seeking after him , at last hee is found : and a godly heart cannot but thinke that the comforts Christ brings with him , are worth all his paines and labour . And it will manifest our care , if wee seeke him : First , early , as Prou. 8. 17. I loue them that loue mee , and those that seeke mee early , shall finde mee . Secondly , if we seeke him with all our heart , as Deut. 4. 29. Thou shalt find him , if thou seeke him with all thy heart , and all thy soule . Thirdly , in perseuerance , not by starts and fits , as the carelesse and temporizers , but as the Church that neuer rests till she finde him .

Thirdly , another time of finding God , is the godly mans extremitie , and vrgent necessitie ; for that is Gods opportunitie . The Lord will be a refuge for the poore , a refuge in due time , euen in affliction , ( when hee hath no refuge elsewhere ; ) Psal. 9. 9. and Psa. 10. 1. Why hidest thou thy selfe , O Lord , in due time , euen in affliction ? Deut. 4. 29 , 30. When thou art in tribulation , and all these things are come vpon thee , at the length , if thou returne to the Lord , he wil not forsake thee . When Ionas was wrapt with waues and weedes in the bottome of the Sea , hee cryed , and God spake to the fish to set him on land . Dauid called out of the deepe , and God heard him . Moses cryed at the Red Sea , and then God was found . Christ in his agonie in the garden prayed , and GOD sent the Angels to comfort him . Abraham found God three dayes after the commandement , on the mount . And after three dayes , when the case was hopelesse , and the Disciples faith was a little preiudiced , Christ rose againe . Therefore wait , thou art not yet in the deepes , nor yet at the mount , the third day is not yet come .

Fourthly , another time of finding God is , when God offers himselfe to be found in the preaching of the Gospell ; for by it God comes and knockes at our doore and seekes entrance , Reu. 3. 20. and the opportunitie of the Gospell is called the day of saluation , and the day of visitation . Let vs walke , while wee haue the light ; this is the acceptable time . The Iewes knew it not till it was past , and they were left in their sinnes ; let vs take heed it be not so with vs .

How can wee want motiues to seeke the Lord with comfort and assurance of finding him ? for

First , God hath a fatherly care ouer vs , and as a faithfull Shepheard seekes thee , leauing ninetie nine to saue Motiues to seeke the Lord . one ; and is not he willing to be found if thou seeke him ? oh goc and meet him ?

Secondly , Christ seekes and sues to thee , Open vnto me , my beloued : and why should not wee set open the gates of our hearts , that the King of glory may enter in ? Euen when wee runne away from him , hee seekes vs and offers vs conditions of loue ; hee runnes after fugitiue ADAM , that if hee will beleeue in the promised Messiah , hee shall bee saued : And haue not wee encouragement enough to knocke at the doore of his mercy ?

Thirdly , consider what a wofull threatning is sent out against such as will not seeke the Lord ? as Zeph. 1. 6. Hee will stretch out his hand against all them that turne from him , that sought not the Lord nor inquired after him . and Zech. 7. 13. It is come to passe , that as I cryed , and they would not heare , so they cryed , and I would not heare , saith the Lord of Hosts .

Fourthly , the Gospell is the hammer , by which God still knockes : now if thou wilt lay hold on mercy offered , thou shalt haue a blessed answere : but if thou wilt bolt vp thy heart with securitie and ignorance , how can he come vnto thee ? Christ , when hee was borne , found no roome in the Inne , but was content to lie in the Stable : and surely the world is no changeling , it is as vnthankfull still , men are loth to make Christ a roome in the Inne of their hearts : If now in his glory he would be content with Stables , that is , hearts filled with noysome lusts , as so many filthy beasts , this roome they could afford him . But know , that hee is past infancie and abasement , and hath shewed himselfe a Lord of glory , and will haue a roome and entertainement like himselfe : and , if thou makest him no roome by embracing the Gospell in the Kingdome of grace , hee will neuer make roome for thee in the Kingdome of glory . Now is the light shining , now lay hold on the light .

Oh , but it may continue long , and what needes such Obiect . haste ?

First , that is vncertaine , we haue seene as faire Sunnes Answ. as ours fall from the midst of heauen , as the Churches of Ephesus , Corinth , and the seuen in lesser Asia . Secondly , thou canst not deny , but that we haue forfeited all our liberties by horrible sinnes against it . Thirdly , suppose the Gospell doe continue with vs , yet thou knowest not whether thou shalt stay with it one night . Therefore work while the day is , before the night come , and thou canst not worke .

Surely in the flood of great waters , they shall not come neere him . ]

NOw we come to the second part of this verse , and in it to that excellent promise made to the godly man praying , namely , of speciall safetie from most present and perillous dangers .

By flouds of waters , the Scriptures Metaphorically expresse extreme dangers and violent troubles , whether sent : First , by God himselfe , as Psal. 42. 7. All thy floods and waues are gone ouer me . Secondly , by Satan , as Reuel. 12. 5. The Serpent cast out waters like a flood . Thirdly , by wicked men , Isa. 59. 19. The enemie shall come as a flood : because , first , as inundations and swellings of waters come fiercely and terribly , or as the flood of Noah , ( to which the Prophet may allude ) bare downe all before it ; so afflictions come , as though they would swallow the godly , as Psal. 18. 4. The floods of wickednesse made mee afraid .

Secondly , because as a man , ready to bee drowned , is drawne out of the waters , and so saued : so Gods present deliuerance is compared to the drawing out of the waters , Psal. 18. 16. He hath drawne mee out of many waters . Thus Moses was drawne out of the waters , and Gods protection is the onely Arke to saue his children .

Shall not come neere him . ]

WHat ? did euer godly man auoide them ? was Obiect . not Noah neere them , and they neere him ? was not Dauid ouer head and eares in them ? Psal. 69. 1 , 2. was not Ionas in the midst of them ? Chap. 3. 5. All thy waues and surges passed ouer me .

The meaning of the phrase is , that these floods shall Answ. not come neere the godly man to hurt him , or as euils , or till they be altered . It were not fit , that the godly should be priuiledged , and quite exempted from afflictions , but that the hurt and euill of them shal not come neere them ; for they shall all turne to their good , yea to their best . Psal. 105. 15. Touch not my Prophets : The phrase is presently expounded , Doe them no harme , no , not the least harme . And Saint Iohn saith , He that is borne of God , the wicked one shall not touch him .

No ? what say you to Iob and his children ? of Marie Obiect . Magdalen possessed with seuen deuils ? of many of Gods children bewitched and vexed with the deuill ? why , Satan is most busie with the sonnes of God , neither spared Christ himselfe .

True , but he toucheth them , not to doe them harme , he Answ. cannot haue his will on them .

Surely . ] Or certainely : an asseueration , added , first , to confirme their hearts that shall seeke God in prayer . Secondly , to shew that as the promise of God is large and excellent , so it is most sure and true . Thirdly , to reproue the distrust of men , and want of application . Dauid himselfe is not alwaies in case to apply the promises , Psal. 116. 11. I said in my haste , All men are lyars , that is , all the promises are vntrue .

This promise yeelds vs this point of instruction , that

No iudgement in the world can hurt , or touch a godly man Doct. to doe him the least harme . Psal. 91. 6 , 7. No plague shall The greatest iudgement cannot do the godly the least harme . come neere his tabernacle : A thousand shall fall at thy side , and 1000. at thy right hand , but it shall not come nigh thee . When the reuenging Angell was to passe through all Egypt , and smite the first borne , his commission is limited , he must passe ouer the Israelites , where the blood was sprinkled on the doore-postes and lintels . Ezek. 9. 4 , 5 , 6. The man in white rayment , who was Gods executioner of a common iudgement , must first Marke those in the forehead , who mourne for their sinnes , and spare them . Reuel. 7. 3. The Angell must not hurt the earth , till all Gods Saints be marked .

First , the godly man stands on a rocke , the Lord is his Reas. 1. rocke , that looke as in the ouerflowing of many waters , houses are driuen downe , men are drowned , and cattel perish , but he that is vpon a high rocke , is safe : so he that hath made the Lord his Rocke and defence , heauen and earth cannot stirre him . In the great deluge , the waters rose not vp to heauen , but onely fifteene cubites aboue the highest Mountaines of the earth ; and , if thy Rocke be in heauen , the floods of great waters shall not touch thee .

Secondly , Gods protection compasseth his people , as the hilles compassed Ierusalem . Moses being cast vpon 2. the waters , but first put into a basket , was safe enough till he was drawne out . When the great deluge couered the face of the whole earth , the Lord prepared an Arke for Noah and his familie ; therein they were safe , because God shut them in : Gods protection is this basket , this Arke to his children .

Thirdly , as , if a man be cast into the sea , and can keepe his head aloft , hee cannot bee drowned ; so , as long as 3. Christ the head is aboue , hee will not lose the least and basest of his members ; If Christ bee in the ship , all is safe .

Fourthly , Gods word and promise is to be with them ; 4. at Christs word , Peter walkes safely on the water .

But sense and reason is against all these your sayings : Obiect . What ? haue not the enemies with their violent inundations come neere , yea , and almost ouerturned the whole Church ? What stirres , tumults , martyrdoms and butcheries haue been outragiously committed on the poore Saints ? What horrible slaughters haue beene done on Protestants , in France , Flanders , Spaine ? in our owne Countrie , the fires haue been kindled as hot as Nebuchadnezars furnace , to burne the bodies of Gods Saints , and some yet aliue haue seene those Marian daies , wherein the streetes ran with the blood of the Saints , as Ierusalems did in the time of Manasseh .

The Church is like the Arke of Noah , which , the more the waters rose , the more and higher it rose ; or like the Answ. ship , wherein Christ lay asleepe , which may bee tossed with windes and waues , but not ouerturned : euen so , the more the waters of affliction bee increased , the more is the Arke of the Church exalted . The Church may bee beaten with waues , but it shall bee still lifted vp aboue them . The Disciples may faint , and see the streames readie to swallow them , yea , in their sense may say , Master , we perish : but Christ is in the ship , he will awake in due season , and rebuke both the storme , and their little faith . Thus the Apostle saith , We are in all things more then conquerours .

Secondly , the Prophet yeelds , Psal. 34. 19. that , great are the troubles of the righteous , but the Lord deliuers them out of all : but marke how :

First , sometimes they are exempted from the common Sundry wayes of Gods deliuering of his seruants . inundation , that it doth not come neere them , as those 7000. marked , who bowed not their knees to Baal , were saued from Iezabel , and the tenth and remnant reserued from common plagues , to propagate Gods grace and glory with the manner of his dealing , and their deliuerance .

Secondly , sometime they are wrapped in the common miserie , as suppose the plague , or fire , or sword , but herein finde the Lords compassion and mercy in speciall deliuerances . Ieremy was taken into Babylon with the captiues , but it was better with him there , then among his owne people . So Dauid saith , Thou hast afflicted me sore , but hast not deliuered me vnto death .

Thirdly , sometimes the godly are left vnto death , and led , as sheepe vnto the slaughter , and sustaine all the cruelty and ignominy their enemies can deuise . And this the Lord doth permit : first , in respect of their enemies , that they may by their blasphemies and cruelty prepare and hasten their owne destruction . Secondly , of the truth , which is sealed and ratified with the blood of the Martyrs . Thirdly , of the growth of the Church , which is sowne and watered with the bloud of the Saints , as being the seede of the Church . Fourthly , in respect of the godly themselues , to sweeten them ; for the fire is the fittest place for perfumes : But yet

First , the Lord is not carelesse , much lesse prodigall of the liues of his seruants , but by speciall counsell , thus ordereth and disposeth of them : for hee numbers their flittings , puts their teares into his bottle , and suffers not a haire , much lesse the head it selfe , to fall without his prouidence . Precious to the Lord is the death of his Saints , Psal. 116. 15.

Secondly , being thus left in the enemies hand , the promise of deliuerance is most true , seeing , first , the rod of Psal. 125. 3. the vngodly doth not rest vpon them , but by being deliuered to them are deliuered from them . Secondly , in the midst of death they liue , conquer , and raigne : so saith the Apostle , We are slaine , but not ouer-come : the reason is , because Tyrants and Persecutors cannot ouercome their Faith , Hope , and Profession . Thirdly , they are deliuered from all the bands of sinne and death , and the imperfect man is wholly renewed . Fourthly , they rest in their beds , euen euery one that walketh before the Lord , and are deliuered from seeing the euill to come .

But seeing the wicked are deliuered from troubles as Obiect . well as the godly , out of many iudgements , what priuiledge is this ?

First , the wicked are often temporally deliuered as Answ. 1. well as the godly , but a sting is left behinde , so as deliuerance Difference between the deliuerances of the godly , and the wicked , in three things . is a blessing in it selfe , but not to them , whereas the godlies deliuerance is a true blessing both in it selfe , and vnto them .

Secondly , God deliuers either as a Creator , or as a Father . As a Creator and preseruer of things created , hee 2 preserues the wicked from some present euill , to reserue them to a greater mischiefe . Thus are the Deuils preserued by God , and reserued to finall iudgement ; only the wicked haue offer of grace , which the Deuils haue not . But as a Father , he deliuers his children , who often deliuers his owne by correction , taking them away from euill which might corrupt them , so as if they be not temporally deliuered , they are deliuered eternally . The godly by being taken away by iudgement , are freed from iudgement , the wicked euery way preserued , or rather reserued vnto iudgement .

Thirdly , God deliuereth either by vertue of a promise , 3. made and applyed to the faithfull , claymed and obtayned by fasting , prayer , and obedience , as Mordecai , Ester 4. 16. and Iehoshaphat , 2. Chron. 20. 3. or else not by vertue of any promise , as the wicked , who haue no promise , no faith , and therefore no sound blessing . Thus we see the great difference betweene the deliuerance of the godly , and of the wicked , and as great comfort in the one , which the other wants .

This serues to comfort the godly ; in that the Lord sits Vse 1. vpon the floods , and that to this purpose , to performe this gracious promise . Isa. 42. 3. When thou passest through the waters , I will be with thee , and through the floods , that they shall not ouerflow thee . So Eliphas telleth Iob , chap. 5. 19 In sixe troubles he will deliuer thee , and in the seuenth , euill shall not come neere thee ; as if hee had said , Though sixe and seuen troubles beset thee , yet the euill of them shall not come neere thee . This presence of God with his children , makes them glorie in their troubles , as in a crowne vpon their heads : and the Apostle Paul gloried , that hee was more in affliction then al the false teachers , 2. Cor. 11 and Heb. 11. 35. the Saints were in most deadly tryalls , and would not bee deliuered ( namely , vpon vnlawfull conditions ) because they found God as good as his word .

Secondly , miserable men are they that withdraw their Vse 2. hearts from the Lord , and seeke him not in his promises , nor in their prayers , but trust to wind out themselues by other meanes : some make falshood their refuge , and some embrace the world and carnall meanes , and leane vpon the arme of flesh . These fly from their defence , wait vpon lying vanities , and forsake their owne mercy , Ion. 2. 8. 't is as if Noah for feare of the inundation should haue left the Arke , and flyed to the Mountaynes , which had beene to haue throwne himselfe into the midst of the waters ; and thus doe they , that to auoid troubles , feare , and fly their profession , and so Apostasie , and Idolatrie , and corruption drownes them . We must rather with the Church fly to the Rocke , Psal. 69. 2. Saue me , O God , the waters are vpon me , yea , I am come to the deepe waters : and then , being deliuered , we must goe backe vnto him , saying , Saluation is the Lords , and Psal. 124. 1. If the Lord had not beene with vs , the waters must needes haue drowned vs when they rored vpon vs .

Thirdly , this serues to perswade euery man to become godly , seeing this priuiledge belongs only to such : there Vse 3. is no man but desires safetie in danger , and yet no man but the godly man can assure himselfe of safetie therein . If then thou wouldest haue assurance of this promise , thou must practise pietie , in these seueralls :

First , become an humble person , repent and turne to How to be safe in dangers . God , cry out of sinne , sue daily for pardon , as for life and death , and then let all the miseries in the world come haile-shot vpon thee , thou shalt be safe . Only sinne is as poyson , cast into the Lords cup : God giues thee no poyson to drinke , but that is of thy owne tempering : pull the sting out of these Scorpions , and the sight onely will be dreadfull , but the danger is past .

Secondly , as thou mournest for thy owne , so for other mens sinnes . 2. Pet. 2. 7. God deliuered iust Lot , vexed with the vncleane conuersation of the wicked .

Thirdly , get thy heart washed with the bloud of Christ , bee a true Israelite , a true beleeuer : for God is good to Israel , euen to the pure of heart , Psal. 73. 1. and Deliuer Israel , O Lord .

Fourthly , get innocency and vprightnesse into thy life , to be able to say with DAVID , Deliuer me according to Psal. 18. 24. mine vprightnesse .

Fifthly , draw daily neerer vnto God , and if God bee with thee , or thou with him , thou needest not feare , though thou walkest in the shaddow of death , Psal. 2● . 4. and doe this three wayes : first , get neere him in thy affection , loue him in his Word and Image . Psal. 91. 14. Because he hath loued me , I will deliuer him and exalt him , that is , set him out of the reach of trouble . Secondly , in obedience : I am thine , saith DAVID , O saue thy seruant . Thirdly , in thy confident prayer : so Psal. 91. 9. For hee said to the Lord , Thou art my refuge .

VERS. 7. Thou art my secret place , thou preseruest mee from trouble , thou compassest me about with ioyfull deliuerance . SELAH .

NOw followes a second vse of this worthy doctrine of Dauid , which concerneth affiance in God , when the heart can lay hold vpon God , as Dauid doth here . First , for the present time , Thou art my secret place . Secondly , for time to come , Thou shalt preserue mee from trouble , and compasse mee about with ioyfull deliuerance .

Whether these be the wordes of Dauid holding in his soule the sweet sense of remission of sinne , or whether it be a forme of prayer , which the godly man , comming vnto God , doth preferre in his presence , it is not materiall , but howsoeuer , it is the speech of one assured of the pardon of his sinnes , and from that assurance this confidence ariseth , to say , Thou art my secret place : whence note , that

The Fountayne of Gods protection , and our assurance of deliuerance Doctr. in trouble , is from the remission of sinnes . A man Assurance of deliuerance in trouble from remission of sinnes . cannot say , Thou art my secret place , till he can say , Thou forgauest my sinne . Iob 22. 21 , to 25. Acquaint thy selfe , I pray thee , with God , and make peace , and so shalt thou haue prosperity . If thou put away iniquitie , the Almightie shall be thy defence ; when others are cast downe , thou shalt say , I am lifted vp , Psal. 103. 3. The Prophet prouoking his soule to praise the Lord for all his benefits , reckons vp the healing of all his infirmities , and the redeeming of his life from the graue ; but before all these hee setteth forgiuenesse of sinnes , as the Leader and the cause of all the rest , thereby shewing , that all other of Gods mercies haue their rise from hence , as from their head and originall .

First , sinne layeth open the sinner to all Gods wrath , and the curses of the Law in this life , & the life to come : Reason 1. it sets a man as a butt , against whom the Lord shooteth all the arrowes of his displeasure : sinne not remitted makes vs enemies to God , and God to vs , so as we cannot expect any other but fruits of hatred . Exod. 32. 25. Israel hauing worshipped the Calfe , was naked to Gods iudgements , and hauing sinned a sinne , could not stand before the men of Ai , Iosh. 7. 11 , 12. Sinne is transgression , that is , a thrusting of vs out of our way , and so from vnder Gods protection , who hath giuen his Angels charge ouer vs , to keepe vs no longer then we are in our way , Psal. 91. 11.

Secondly , this is Gods couenant , who promising to put his Law into their inward parts , and to write it in 2. their hearts , and to become their God , and accept them for his people , he giueth the reason of all the former articles , because he would forgiue their iniquitie , and remember their sinnes no more , Ier. 31. 33 , 34. And indeed euery-where wee may obserue how God begins all our good here . Ier. 32. 41. First , he takes away the sinnes of his people , and then delights to doe them good , to watch ouer them , to build and to plant them . And Hos. 2. 17 , 18 First , the Lord takes their Baalim from his people , and then makes a couenant and marries his Church vnto himselfe ; and then , to safeguard his Spouse , hee makes a league with the Beasts of the field , with the Fowles of heauen , and creeping things ; then will hee breake the Bow , and Sword , and battell out of the earth , that they may sleepe safely . While man kept couenant with God , hee had dominion ouer the Creatures ; but rebelling against God by sinne , the Creatures rebell against him : and now God , making and renewing his couenant againe with man himselfe , reneweth also this clause of it concerning the Creatures , that they shall be at peace , which is no other then a promise of protection .

Thirdly , confidence is a fruit of faith : for wee must 3. first beleeue God , to be our God , before we can be perswaded , that his mercy and truth belongs to vs : our ground for our confidence in outward mercies , and deliuerances , must bee an assurance of his inward loue , in which wee may glorie , as Psal. 42. 5. Why art thou cast downe , O my soule ? trust in God , he is my God and my present helpe . And , Rom. 8. 33. the Apostle laying this ground , It is God that iustifieth , challengeth with great confidence principalities and powers , things present & things to come , and all creatures as too weake and impotent to separate vs from Christ .

Fourthly , what doe the Scriptures else teach vs , while 4. euery-where they make the particulars of our comfort , fruits of this root ? as Luk. 1. 74. Deliuerance from all enemies proceedes from the release of the punishment of sinne . Our peace with God , boldnesse with him , accesse to the Throne of grace , come from our iustification by faith , Rom. 5. 1. Peace at home in our owne soules , is a fruit of remission of sinne , Luk. 7. 7. Thy sinnes are forgiuen thee : Goe in peace : Yea , our whole redemption from first to last , from all enemies , spirituall and temporall , and all the fruits of sinne , is called by the name of remission of sinne , Ephes. 1. 7. and Col. 1. 14. and in the entrie of our Psalme we haue shewed , that all our blessednesse is placed in remission of sinne .

But then it seemes , that where men are not protected Obiect . and deliuered from danger , that their sinnes are not remitted .

This was the error of the Iewes , that they thought those , on whom the Tower of Siloam fell , greater sinners Answ. then the rest , and those whose bloud Herod mingled with the sacrifices . But wee must know , that the Lord doth performe his promises of temporall deliuerances and benefits , not absolutely , but conditionally , so farre as will stand with his wisedome and glorie , and the good and saluation of his owne children . Sometimes the Viper cannot hurt Paul , nor the Lyons Daniel : but againe , sometimes they may bee ouer-taken with dangers , and seeme to be left in them , but so , as first , they are sanctified to the former mayne ends ; and secondly , as they are good for them , all things falling out to the best to them that loue God . Neither may it be strange , that although remission of sinne be the ground of all deliuerances , yet all that haue remission of sinne , haue not deliuerance from temporall dangers , but some of the Saints are hewne asunder , tempted , slaine , burnt , hanged , and ignominiously put to death : For , as the subiection of the creatures to vs , dependeth vpon our subiection to God , and our peace with men , vpon our keeping peace with God : so our subiection and peace with God here , being only begunne and imperfect , we must recouer our safetie from the creatures , and peace with men , but in part and imperfectly . But yet that which is wanting here , is recompensed with spirituall peace , euen here , as Ioh. 16. 33. In the world yee shall haue affliction , but in me yee shall haue peace : and afterward with that peace that is euerlasting .

First then , where God begins our safetie , let vs begin Vse 1. it , in labouring to feele our inward peace with God , which will quiet our hearts in the assurance of Gods prouidence , and protection in outward things ; it will be an easie descent from the greater to the lesse . In the want of outward things , say to thy selfe ; God out of his loue hath giuen me his owne Sonne , and will hee not giue mee all things with him ? Shall he giue me heauen , and not earth ? In the want of inward comforts say to thy soule , Why art thou cast downe , my soule ? while I was yet an enemie and a sinner , God hath reconciled me by the death of his Sonne ; how should hee now cast mee off being reconciled ? In bodily dangers , what a prop doth this doctrine giue vs ? Hath my Lord prouided with so much cost , so great saluation for my soule ? and will he neglect to saue and preserue my bodie ? hee that doeth the greater , will not hee doe the lesse ? In molestation by externall aduersaries ; What ? hath my Lord and head foiled the Deuill for me , troden Satan vnder my feet , and trampled vpon all spirituall enmities for mee ? and will hee not beate backe the endeuours and vniust practices of my enemies ? Shall I beleeue the greater , and not beleeue the lesse ?

Secondly , in receiuing and enioying outward benefits , Use 2. labour to see them all to be the riuers & streames of this fountaine ; for then they be sweet indeed : as the streame is then sweet , when the head and fountaine is so ; but , if the Fountaine be bitter or poisoned , so are the streames . For first , they are no further mercies then they proceede from mercy , and then they be mercies indeed as they are Nothing is a mercy , but what proceeds from mercy . called . Secondly , else we enioy them by a broken title , if not by vertue of the Couenant , and euen those creatures are in a kinde of bondage , from which God frees them often by plucking them from vniust owners , as Hos. 2. 9. Thirdly , else we distinguish not our selues from the wicked , scarce from the beasts , who find and taste the sweetnesse of the creatures as we do , but not of GOD in them . Naturall men stay in the fruition and delight of the things themselues , and can goe no further , whereas , as the riuers lead vs to the sea , so ought wee to bee led by them to the minde of the Lord towards vs in them . Fourthly , those that delight themselues in the pleasures and delights of things below , and want the pardon of sinne , are as if a man should drinke off a cup of sweet poyson with much delight , but presently or not long after , it workes deadly . Thy sinne is poyson , which thou castest into the cup that the Lord hath made to run ouer . Fiftly , a little gift with loue and good will , is more acceptable then a great deale with strife and grudging . If a man can see Gods loue and good will toward him in Christ , hee will be content with a little , thankefull for a little , cheerefull with a little ; and his portion , though very small , will bee very precious . Sixtly , if assurance of remission of sinnes giueth vs such ioy in trouble and affliction , that the Saints can reioyce in tribulation , Rom. 5. 3. how will it reioyce the heart in the fruition of Gods mercies ? Oh then , how ought we to labour earnestly by the eye of faith to discerne the beames of Gods loue and fauour , chasing away the cloud of our sinnes , without which all our comforts are but bitter and vnsauorie ?

Thirdly , hence gather the priuiledge of Gods children , to whom remission of sinnes is sealed vp , which is , to be Use 3. secure either from perils or in perils : For first , once in Gods Couenant , and euer safe : for the couenant is vnchangeable as God himselfe is , an euerlasting couenant , Isai. 55. 3. Secondly , their afflictions are not punishments of sinne , but either tryals or louing corrections , the sting of them is gone . Thirdly , whereas the wicked , whose sinne is not pardoned , are haunted and vexed with terrours , and feare where no feare is : a godly man is as bold as a Lyon , yea in the presence and sense of danger . Iob 5. 22. Thou shalt not bee afraid of destruction when it commeth , but shalt laugh at destruction and death : For the stones shall be at league with thee , and the beasts , &c. Who would not be exempted from danger , or fearelesse in danger , as seeing his owne safetie ? Surely the way is to get the Lords louing countenance vp vpon vs , and then we shall be safe , Psal. 80. 3. 7 , 19.

Thou art my secret place . ]

THe Prophet borroweth a comparison from liuing creatures , who , being in danger or in chase or pursuit , haue their hiding places to defend themselues in : the Lyon hath his denne , the Foxe his hole , the Conie his burrow , and the Godly man hath his asyle or refuge ; Difference betweene the hiding place of the godly man , and of other creatures . but with this difference : First , the beasts haue their dens & caues in the earth , wherin they hide themselues , but the godly hath his hiding or secret place in heauen . Secondly , they may be fetcht and hunted out of their hiding places , and be destroyed for all them : but so cannot the godly who make God their secret place , seeing none is able to , plucke them out of his hands who is stronger then all . Hence we may note , that

The Lord is the hiding place of the godly in trouble Doctr. God himselfe is the godly mans hiding place . and danger . As a man in a storme or showre seeketh shelter , so in the stormes of the Church and Common-wealth , in which the enemies thunder and roare , and seeme to mingle all into one confusion , then the Name of the Lord is a strong Tower , & the righteous flye vnto it . Psal. 27. 5. In the time of trouble hee hath hid me . Psal. 91. 1. The godly is said to dwell in the secret of the most High .

How is the Lord the hiding place of the godly ? Quest.

First , by his promise : Secondly , by his protection . Answ.

First , his promise couereth and compasseth his Elect , vnder which they are as safe as in a towne of warre . Psal. 119. 114. Thou art my shield , I trust in thy Word . Many How God is so . were the plots , which Dauids enemies impugned him withall , but his onely armour , by which hee defended himselfe , was the Word of God , and he makes the Lord his shield , by trusting in his Word . Exod. 14. 13. When Moses and the Israclites were compassed with Sea , Mountaines , and Enemies , how were they hid and couered with the promise onely ? Stand still , feare not , and behold the saluation of the Lord . Iudg. 7. 2. Gedeon appointed with three hundred men to goe against the Midianites and Amalekites , who lay in the valley like Grashoppers for multitude , and their Camels without number , as the sands of the Sea , saith the Text : What could hee expect but to be eaten vp presently ? but hauing a word that God would deliuer him , he was as safe as any of those whom he had sent from the warre ; God being his shield , he was secure . When Athaliah had put to death all the seede of Ahaziah , onely Ioash his sonne escaped , and was hid in the house of the Lord sixe yeres ; GOD had a chamber of prouidence to keepe him safe , when there wanted no meanes , nor diligence in Athaliah to finde him . But whence was this safetie ? euen from the Word and promise of the Lord : 2. Chron. 23. 3. Behold , the Kings Sonne must raigne , as the Lord hath said of the sonnes of DAVID , that hee should neuer want a man to sit vpon his Throne after him : According to that ; Psal. 91. 4. His faithfulnesse and trueth shall bee thy shield and buckler .

Secondly , God hides his children by his protection , which is the accomplishment of his Word : this protection of God is called his wings , which is a borrowed speech from Birds , which by their wings keepe their yong ones both from iniury of weather , and from the rauenous Hawkes and birds of prey ; that looke as the Hen gathers her chicken vnder her wings , so the Lord wil couer his owne vnder his wing , that is , vnder his protection , as Psal. 91. 4. He shall couer thee with his feathers , and vnder his wings shalt thou trust . And this wing of God is represented by the wings of the Cherubins , extended ouer the Arke : these are the wings of grace and mercie , vnder which Dauid desireth to bee hid , Psal. 17 8. It is also called Gods shield and buckler , because , as vnder a shield or buckler the bodie is hid and couered from the blowes and deadly thrusts of the enemie , so the godly are hereby wholly protected from dangers .

This is a great comfort for Gods children , who haue Vse 1. such a hiding place as that God himselfe vouchsafeth to prouide for their safetie , who is stronger then all , and most faithfull ; The Lord needs feare no tyrant , to expose his children to their rage , as Moses his parents , who durst not hide him aboue three moneths : And for his faithfulnesse , he neuer failed them that runne vnder his wing . Dauid calls him the saluation of all them that trust in him , from such as resist his right hand . A man without God , is a bird without a nest , and a beast hunted without a denne , lyable to any danger that comes : but great is the comfort of the godly , who know whither to go to be hid , both from the strife of tongues , Iob 5. 21. and from the violence of tyrants .

Secondly , we learne hence how to behaue our selues Use 2. in troubles ; namely , to hide our selues in heauen , as the poore beasts doe hide themselues in earth .

May wee not hide our selues in earth , by vsing the Quest. meanes of safetie ? Did not Dauid hide himselfe in Woods , in Caues , Holes and Rockes ? 1. Sam. 22. 1 , 5. and 23. 5 , 6. 14.

Yes , neither must we neglect any good meanes of our Answ. owne safety , yet we must trust in none of them , but in Gods blessing , who must watch vs , and hide vs , or else all comes to nothing . Well knew Dauid how little helpe there was in any thing to hide him , vnles he had with the same , Gods wing to couer him . The strong Citie of Keilah 1. Sam. 23. 11 , 12. could not hide or defend him , and therefore the Lord warned him to come out of it , & himself became a shield & brazen wall vnto him . The vaste & solitarie wildernes of Maon could not hide & secure him , there Saul and his Souldiers had compassed him , onely the Lord hid him , and turned his pursuers another way . For this purpose the Lord often brings his children into the streits , that they may runne vnder his wing : for those , who at no time else will seeke him , will then seeke to him as Pharaoh himselfe . He knowes it is with the godly , as with a Note . beast in the field , which is safer in a storme , then in the fayrest seasons ; the storme driues him to his den , and the hunter to the clefts of the Rocke , but , that being blowne ouer , he comes forth and is in danger of taking : So the godly in trouble drawes into his secret place , and so long as danger continues , so long he cleaues to God ; but after danger he lyes open to Satan , his owne corrupt lusts , and other snares , as we may see in Dauid himselfe , who in the wildernes and his flight before Saul and Absalom , lay not so open to temptation as in his Palace . God often imprisons and streytens his , that they may bee more warie in their enlargement .

But how may we make God our hiding place ? Quest.

First , by faith , leaning vpon the promises : For what Answ. 1. good can all the promises of God do , being not mingled How to make God our hiding place . & tempred with faith ? Ps. 119. 49. Remember thy promise made vnto thy seruant , wherein thou hast caused me to trust . Habac. 2. 4. The vision shall come , in the meane time the iust shall liue by faith , which in times of danger fenceth , and compasseth them with all the promises of God ; wheras vnbeliefe layes a man open to iudgements , debarred Moses of Canaan , and strucke Zacharie dumbe : the greatest dishonour to God , is , not to relye on his Word : and the Prince that beleeued not in the Word of the Lord , was troden to death , 2. King . 7. 19 , 20.

Secondly , couer thy selfe vnder the wing of God by 2. the practice of repentance : for the way to escape iudgement , is to iudge our selues . Ezek. 9. 4. When Ierusalem was to be destroyed , they that mourne and sigh for all the abominations thereof , must bee first marked for deliuerance . And , can an enemie of God , an impenitent sinner haue the face , or any hope to goe to God for safetie and hiding ?

Thirdly , hide thy selfe with GOD by prayer , and in 3. extraordinarie danger by fasting , which exerciseth both faith and repentance : thus our Prophet often prayes the Lord to keepe him as the apple of his eye , and to saue him vnder his wing . 2. Chron. 20. 12. Iehoshaphat thus hid himselfe , There is no strength in vs ( saith he ) to stand before this great multitude , neither doe we know what to doe , but our eyes are toward thee ; and being in this hold , hee had strength enough from enemies , who slew one another , and had no vse of his owne . Hezekiah likewise against Sennacherib had recourse to this hiding place , hee put on sack-cloth , went into the house of the Lord , and spred open the letter before him ; and the Angell of the Lord in one night slew an hundred , fourescore , and fiue thousand . The Niniuites seeing the storme approching in the threat , Yet fortie daies , and Niniue shall be destroied , did flie to this shelter : for high and low , man and beast did humble themselues in sackcloth and fasting , and they cried mightily to the Lord , and he was intreated .

But how shall I know , that God will bee my hiding Quest. place ?

By these notes : Answ.

First , that in the Text , if thou hast got assurance of the 1. How to know that God is our hiding place . pardon of sinne . Dauid , by long trauell hauing got this assurance , breaks out into these words , Thou art my secret place . This assurance must be gotten by confessing and forsaking sinne , and such a man is a blessed man : Prou. 28. 13. Adam , so long as he would hide his sinne , could get no thicket thicke enough to hide him ; the way to remooue iudgements , is to remooue our sinnes . Hearest thou of a iudgement , or seest thou an approching danger ? meete the Lord with sorrow of heart , and with humilitie of soule , and his wrath shall be appeased , and his furie turned away . Dauids wrath , when he was strongly resolued to kill and slay , was by Abigails humble and dutifull submission appeased . Esaus fury , being resolued to slay his brother , was turned away by Iaacobs seuen times humbling himselfe before him ; much more will the Father of mercies , in whom is no passion .

Secondly , if thou trust in the Word of God : for man liueth by euery word of God , and then thou canst not 2. seeke to any other shelter , thou canst vse no vnlawfull shifts , and wicked meanes to accomplish thy desires . Euery man saith , He trusts in God : but that is onely a vaine blast : for , whereas the first thing our Prophet doth , is to goe to God , many men looke to be hid euery where else first of all : and at last , when all meanes forsake and faile them , they would come to God . First , they flye to the wedge of gold , and say ; Thou art my hope . Secondly , or else lye hid in humane strength , and the arme of flesh , as the Prophet saith , Some put their trust in Charets , and some in Horses . Dauid had gold , men , strength , and Townes of warre , but yet the Lord was his hiding place ; hee knew how vaine it was to hide himselfe vnder the wings of wealth , that with those wings would flye away , and leaue him in the suds . Thirdly , some runne to Idols , Images , Saints , the Crosse or Holy-water , all which driue them from their hiding place . Fourthly , others in strange visitations and dangers run to hell , and to the deuill to hide themselues : this is a common sinne , to consult more with one Witch , then all the Ministers in a Countrie . And now , when none of these can doe a man good , hee must come to God , as Pharaoh , when none of his Princes or Sorcerers could helpe him , then came to Moses and Aaron : but he that did thus deceitfully hide him , the Lord hid and couered him and his Armie vnder water .

Thirdly , thou must be a member of the Church , Psal. 27. 4. Dauid desired one thing , euen to dwell in the 3. House of God , and then he is sure God will hide him in the secret place of his pauillion . Assemble thy selfe with the Saints , frequent the publike places of Gods worship ; euery Master will protect a good seruant in his seruice , and especially while he is vnder his eye , and much more will the Lord : but when a man will get him out of Gods sight , then is he numbred to the sword , to the beasts , and to destruction : Ier. 15. 2 , 3.

Fourthly , thou must cleaue vnto God in the loue and 4. obedience of his truth . The promise is , he will keepe thee in thy waies . Israel being out of his way , and hauing made a Calfe , was naked ; but before that , the Lord as a couer hid them . How can they make account of safety in danger , who to hide themselues from persecution of the Gospell , leaue it vpon the plaine field ? Oh , say they , I loue the Gospell , and desire to giue obedience to it : but I was afraid of my name , of my libertie , of dishonour .

What ? were dangers toward ? and must thou therefore Folly of many in danger , who run from their hiding places . depart from thy secret place ? one would thinke thou shouldest rather haue run vnto it . Must thou needs run out of doores , because a storme or tempest is comming ? the filly vnreasonable creatures can teach thee more wit then so : why , thou runnest from vnder his wing , who would haue kept thee safe . Wilt thou saue thy life , by flying from Christ , who is the way and the life ? wilt thou auoide the sword of man by an euill conscience , which is a sharper sword within thy bowels , striking through , and pearsing thine owne soule ? Wilt thou auoide the flames of natural fire , by kindling the fire of Gods wrath against thee , yea , the flames of hell within thee ?

How doe the deceitfull bewitchings of this world at this day , winde into men professing the Gospell ? who to sit in the warme Sunne , dare not to bee seene with Christ by day , but like Owles and Bats and hateful birds , cast themselues into the night , and wilhold such a course of Religion , as that they seeme none of the forwardest ; would faine speake for good men , so as none might heare them ; would willingly supply their wants , and helpe their wrongs , were it not for feare of hearing that voice , which would strike them to the heart , Surely thou art one of them .

Fifthly , thou must be a sincere-hearted Christian , and carrie thy selfe vprightly : He that walketh vprightly , 5. walketh safely : vprightnesse is a brest-plate , which hides the chiefe parts from danger . Noah was an vpright man in his generations , and the Lord shut him in the Arke . Lot was a iust man , vexed with the vncleane conuersation of the wicked , and the Lord pulled him out of Sodom , and hid him in Zoar , the Angell could doe nothing till he was gone . Vprightnesse hides a mans selfe and others for his sake , he may glory in the power and truth of God in extremest perils .

Thou shalt preserue me from trouble . ]

DAVIDS confidence confines not it selfe within the time present , but is such , as that he can leane vpon God for afterwards .

How came Dauid to be so confident for future time ? Quest. Answ.

He had experience of Gods mercy in the pardon of sin , and drawing him out of former deepes ( as the Psalme sheweth ) and therefore hee resolueth thus for time to come : whence note , that

Experience is a notable Mistres , and the surest teacher Doct. of affiance for time to come : experience of God will Experience the best teacher . carry the heart through such trials , as flesh can neuer buckle withall . 1. Sam. 17. 36. When Dauid was to encounter with Goliah , and Saul told him he was but a boy , he reasoned & builded his victorie vpon the former experience of God , saying , Thy seruant in his keeping of sheepe , slew a Lyon and a Beare , and so shall it be with this Philistim : Psal. 23. 10. Doubtlesse I shall dwell a long time in the house of God . How comes Dauid to this conclusion ? In the former verses he had said , The Lord had bin his Shepheard , had fed him , spred his cloth , filled his cup , comforted him , and so laies one experience to another , till he come to this godly perswasion .

The same doth the Apostle Paul , 2. Tim. 4. 17 , 18. He hath deliuered me out of the mouth of the Lion , and he will deliuer me from euery euill way : Rom. 5. 3. Experience brings hope , and hope makes not ashamed . For as a poore man , hauing often borrowed money of a rich man , and hauing found him free and cheerefull formerly , hath good hope and much boldnesse , that he will still affoord the same fauour in the like case : euen so the poore Christian , hauing found much supply many times , of wisedome , strength , deliuerance , perswades himselfe of the same for time to come .

First , God is honoured when his Word is acknowledged Reas. 1. true in it selfe ; but this the deuils themselues beleeue : but by experience wee finde it true to vs , and can set our seale to God and his Word , which is not onely a great honour to God , but also to our selues .

Secondly , Faith in a bare word without experience , 2. doth much strengthen and comfort the heart possessing it , as when Abraham did receiue the first promise of a son by Sarah , hee relyed vpon it , and doubted not of the accomplishment : but when in temptation and particular troubles , wee haue particular proofes of Gods truth in accomplishments , it will bee a strong anchor to hold vs fast , that we be not carried away with violent winds and waues of temptation : as Abraham , after experience of Gods power , in quickning Sarahs dead wombe , and remembring his promise 30. yeeres after he had vttered it , when no man almost could haue expected it , seeing the whole course of nature was set against him , he could easily and readily ouercome himselfe in that difficult tryall of offering his sonne at Gods commandement ; and the reason was , because former experiences perswaded him , that hee should rather receiue him from the dead , then Gods word should not be fulfilled .

Thirdly , no maruell if experience be such a teacher of affiance in God , seeing it findes more sweetnesse by much 3. in the performance of promises , then can be conceiued in holding the promises themselues , as a man that hath possession of an inheritance , which hee held long onely in reuersion , by experience of those supplies and comforts he now hath , tasteth much more sweetnesse , then hee could possibly conceiue while it was his only by entaile and expectation .

Fourthly , the worke of experience euen in ciuil things , is of great vse , and no lesse in diuine : First , to make vs 4. bold with God , as men are with an experienced friend . Secondly , to quell those distrustfull feares , which distract vs : a fresh-water souldier is afraid of euery cracke of a Gun , and thinks sure it will cost him his life : but a souldier experienced , is fearelesse and more valorous . Thirdly , to quiet the heart in Gods absence and desertion , waiting his approch againe . Suppose a man put into the world , as Adam was , if he should see the Sunne set , hee would thinke it quite lost , but experience teacheth , that it will rise the day following ; and therefore we are content , when it is set , and waite the rising of it : so is it here betweene God and a Christian soule .

What makes vs content our selues in winter , when we see all things dead and withered ? if such an vncomfortable time should continue euer , it would breake the hearts of men : but wee know that Summer will returne , and then all things will spring againe , and this cheeres vs vp : so in the winter of temptation , we may thinke wee shall neuer see God againe , but for all that , his grace and spirit shall come and shine againe to vs , it shall neuer absent it selfe for euer .

Alas ! I haue had many experiences of God , and yet I Obiect . feele many grudgings of despaire , I cannot waite , I am too short-spirited , I cannot come to this affiance by them .

Neuer had any man experience of Gods former loue , but he also sometimes had assured hope and confidence Answ. in God , but

First , neuer had any man faith at all times alike , which sheweth , that it is no naturall facultie , which is ordinarily vniforme , but supernaturall , giuen in such degrees as it pleaseth God , and so as place may be left for correction and tryall of his children .

Secondly , sense of weakenesse in a sound Christian is a meanes of strength , prouoking a man both to humble himselfe before God in prayer , as also to depend vpon Gods strength .

Thirdly , Gods fauour in this life is annexed with trouble , as the Sunne is ouer-cast with clouds , and the Moone with specks , yet , as the Sunne shall at length disperse those clouds , and shew his light and strength , so shall the light of Gods countenance shine vpon his people in such brightnesse , at length , as they shall out-grow all these cloudes and ouer-casts , which hindred their comfort .

The way then to attayne affiance and sure confidence Vse . in God , being to get experience of his goodnesse vnto vs , wee must take paines in this dutie , so fruitfull and comfortable .

But how shall I come to haue experience of God ? Quest.

Know , that to experience there goe three things ; first , Answ. Knowledge . Secondly , Obseruation . Thirdly , Memorie . Three things concurring to make vp experience : 1. Knowledge .

First , Knowledge ; you must know God as hee hath reuealed himselfe in his Word and Workes ; this is the ground of experience , and , the more a man knowes God , the more hee will trust in him , as Psal. 9. 10. They that know thy name , will trust in thee . The better knowledge , the better affiance . Speciall grounds to be knowne for Christian experience .

Now the speciall grounds of this experience , to bee knowne , are these : first , that God is the same , without change or shaddow of change ; what he euer was , he is still ; true , iust , mercifull . Secondly , that his couenant is the same , being an euerlasting couenant , and the records of that couenant are for euer the same and truth it selfe : Heauen and earth may passe away , but one iot of the Word cannot . Thirdly , that his children being euer as deare vnto him as euer they were , hee doth alwayes maintayne their cause : for hee were not righteous , if hee did not euer loue and maintayne righteous persons , and dealing . Fourthly , that sinne being euer hatefull vnto him , he destroyeth it at length , and , because he neuer fauours wicked men , hee confoundeth all their plots and attempts vnder-taken against him , or his .

Secondly , another meanes of experience of God , is Obseruation of the wayes of God : as first , the workes of 2. Obseruation . his power , and these wee shall see as farre aboue Satans power , as infinite is aboue finite ; and againe , so farre from being hindred by our weakenesse , as it is perfected thereby , 2. Cor. 12. 9. Secondly , the workes of his wisedome , who knowes how to deliuer the iust out of temptation , 2. Pet. 2. 9. Thirdly , of his loue and mercy , being as willing as able to helpe his children , whose grace is sufficient not only it selfe , but also for them , 2. Cor. 12. 9. He is most present in their greatest need , a very present helpe in trouble . Fourthly , of the gracious ends and issues , he hath euer giuen to the tryalls of his seruants , not only for his owne promise sake , but also for thy experience . Consider , saith Eliphaz , who euer perished being innocent .

This obseruation or consideration , whereby things are pondered in the heart , being neglected or slightly vsed , experience of God must needes be wanting ; as there can be no haruest , where the seed sowne rots in the earth , and comes to nothing : therefore , the Apostle exhorts , That we be not leaking vessells , to let things runne out as fast as they come in .

Thirdly , another meanes of experience , is the Remembrance 3. Memory . of such workes of God , as wee haue knowne and obserued : the Philosopher saith , that experience is multiplex memoria , a multiplyed memory , because , of the memory of the same thing often done , ariseth experience , and many memories of the same thing , is but one experience . Now , this remembrance includeth these things : first , a committing to memory such things as wherein God most expresseth himselfe . Secondly , a retayning of them in memorie as in a store-house . Thirdly , a recalling of them to minde vpon occasion offered . Fourthly , an applying to our owne speciall vses and occasions .

This is the way therefore , which hee must take , that would become fearelesse in future troubles , and to haue his heart established against all euill tydings .

First , to get the knowledge of God in the couenant , to be assured of his fauour and loue in the pardon of sin , which may bee knowne by the fruits of repentance , in confessing and forsaking sinne , and by loue of God in his Word , in his Image , in his Saints and graces .

Secondly , to grow vp in the obseruation of Gods working with himselfe , and his people , to obserue his owne increase of grace , the supply of comfort , the returne of his prayers , the issues and deliuerances hee hath had out of troubles and dangers . Alas ! what a staffe and strength cast they out of their hands , who heedlesly passe by Gods gracious dealing with them ? whereby , not only God is depriued of his glorie , and of the praise due to his mercy for the present , but themselues also for time to come of much comfort and confidence , which is as small as their obseruation is .

Thirdly , to lay vp in our memorie the things which may bestead vs , that we may haue them at hand , and for our best vse : And this we shall doe .

First , if we haue a care of good things , and a right estimation Helpes of memorie . of them . Men remember the things they care for , no man forgets where he hides his money . Psal. 119. 129. Thy testimonies are wonderfull , therefore doth my soule keepe them .

Secondly , if we affect them as things of reckoning , as Psal. 119. 16. I delighted in thy statutes , therefore I did not forget them . But if men iudge not aright of the things of God , or preferre in their iudgements and affections baser things , this breeds sensuality , which made a whole world of people forget in Noahs time , that which so neerely concerned them .

Thirdly , if we vse continuall helpes , as hearing of the Word , which is a continuall monitor vnto vs ; godly conference , which is as a whet-stone of grace ; meditation , whereby wee hold things as our owne , and not by force and compulsion . These be as the Law written , euer before the eyes of the Iewes , or as the frindges of their garments , to put them in minde of his statutes .

Lastly , vse prayer , by which wee keepe in that , which we would else cast vp againe : this is as vinegar , the smell of which keeps downe that which would rise in the stomack : And againe , prayer obtaynes the Spirit , whose sole office it is to bring things into our remembrance , Ioh. 14. 26.

By these meanes wee may store vp plentie of experiences , and by euery experience we ought to draw neerer vnto God , and grow more familiar with him , more bold and confident .

We want no motiues hereunto : For first , experience Motiues to get experience of God . of Gods fauour is the greatest gaine of a Christian , and ought to be most desired , Lord , lift vp the light of thy countenance , Psal. 4. 7. as the losse of the sense of Gods good will , is his greatest losse . Nothing troubled the prodigall Sonne so much as the offence of his Father , he would haue beene glad to haue eaten with Pigs , hee weighed his misery with his prosperitie ; his sorrowes were great , but all the paines he sustayned , was nothing to the vnreuerent vsing of his Father , who was not only kinde to his children , but to his hyrelings that lacked nothing . Cant. 5. 7. The Spouse hauing lost the sense of Christ , cryed and trauelled to seeke him , was robbed , beaten , and misvsed by the way , and her life was in great danger by confessing him among his enemies ; yet all this is nothing , shee must haue Christ , shee cared not for the losse of her goods and apparell , nor her danger , shee will not giue ouer till shee haue himselfe .

Secondly , experience of Gods loue will make a man bold in good causes , euen to the death , whereas the wicked feare , where no feare is ; for they can haue no affiance in God . Whence it is , that one good man in a good cause , wherein he is assured God standeth by him , is able to withstand and confound a number , who are not able to withstand the terror of their owne conscience , which witnesseth them to be enemies of God , as our Sauiour himselfe , Ioh. 18. 6. strucke not a blow , but only modestly answered his enemies , and asked them whom they sought : and they all fell prostrate to the ground . So in Gods children : Gen. 43. When Ioseph spake most kindly to his brethren , and told them hee was their brother , there was such a terror and feare in their consciences for wronging him , that they were not able to answere him a word . The godly are bold as Lyons , but the wicked as fearefull as Hares ; they can laugh and sing in the extreme suffering of that , which the other are agast , and shrinke to thinke of .

Thirdly , hee that gets not a sense and experience of Gods fauour here , shall haue experience of his wrath and iustice hereafter .

Thou shalt preserue me from trouble . ]

TRoubles are either of soule or body , outward or inward , spirituall or temporall : this word includeth all , according to that , Psal. 34. 19. Great are the troubles of the righteous , but the Lord deliuers , or preserues them from all .

Gods preseruation is to bee considered in respect of the First , meanes : so t is either Secondly , manner . Mediate , or , Immediate .

Immediate preseruation is by himselfe alone , when no hand of man or Angell can reach to helpe , and so he preserued the Israelites in the Sea . Mediate is , when mediately by his Angels , or by men , or other meanes hee preserueth his people , as Moses was by Pharaohs daughter , and those in the ship by plankes and boords , Act. 27. 44.

In respect of the manner , preseruation is either secret or manifest . Manifest , when he mightily preserues men in the sight of others , for the confirmation of the faithfull and confusion of their enemies , as the three fellowes of Daniel in the furnace , and Daniel himselfe in the den of Lyons . Secret and spirituall , by which he eternally deliuereth from all trouble those , who manifestly seeme to perish , as the Martyrs , who seemed left in their enemies hand , the body is slaine , but the soule is preserued , and sent to a better life : here is a secret , spirituall , and eternal preseruation : these are in occulto coronati : Augustine . According to which grounds , our Prophet is bold to declare his confidence in God , being fully assured , that the Lord , of whom he had so good experience , would in all troubles make some way for him , and either by himselfe or some other meanes , vouchsafe either a secret , or a manifest deliuerance .

But seeing none are more troubled then the faithfull , Quest. and none indeede lesse preserued from troubles , how can Dauid , or any other beleeuer so confidently vtter this ?

It is true , none are more troubled then Gods children : Answ. for first , there is a perpetuall enmitie betweene the serpent and his seede , against the woman , that is , the Why none are more troubled then the godly . Church and her seede : and if there be hope , that the deuill , and the wicked may grow kinde to the godly , there may be more hope of lesse trouble .

Secondly , the word of truth hath said , In the world yee shall haue tribulation : and , The world shall laugh , but you shall weepe .

Thirdly , the way to heauen is straite and narrow and troublesome , because of the crosses it is strewed withall .

Fourthly , experience hath concluded , that all that will liue godly in Christ , must suffer persecution ; wherein they are conformable to Christ their head , who by the crosse went to the crowne .

Fifthly , the blessing of sound peace and ioy is promised and bestowed onely vpon them that mourne .

But this is not the meaning of the text , that they should be so preserued from trouble ( which Dauid was neuer without ) as trouble should neuer come neere them , or afflict them , but , as the word in the original signifieth , Thou shalt saue me from the straitnesse , or in the distresses of trouble . Note , that

The godly shall not bee exempted from trouble , but Doctr. preserued from it , that is , kept in it , and happily led Godly not exempted from trouble , but preserued in it . out of it . For Dauid himselfe , notwithstanding his confidence here , said , Certainely , I shall one day fall by the hand of Saul , 1. Sam. 27. 1. And when he asked God , if he had forgot to bee mercifull , did he see any way to escape death and danger ? So as his resolution here is this , that though the godly be in neuer so deepe distresse , they perish not , but are preserued in the straite , they are raised out of this depth of miserie : and this stablisheth the heart with confidence , as the words following intimate , Thou shalt compasse me with songs of deliuerance .

This doctrine and phrase is expressed and confirmed by other places of Scripture : Psal. 4. 1. Thou hast set me at libertie , when I was in distresse : implying , that he was in a straite , and as it were strongly besieged with enemies or dangers , but the Lord inlarged him , and so preserued him : Psal. 25. 15. He will bring my feet out of the net : the godly may be in as great danger , as a silly bird in a net : but the Lord will breake the net , that the bird may escape , Psal. 1 24. 7. 2. Cor. 1. 10. who deliuered vs from so great a death , and doth deliuer vs , in whom we trust , that he will hereafter deliuer vs .

First , Gods care of his children , though it free them not Reas. 1. from the exercise of troubles , yet leaueth them not till he haue deliuered them . Can a mother forget her child ? she may let it get a knocke , and feare it with the sense of some danger , but leaue it in danger , she cannot . And who be they towards , whom the Lord thinketh thoughts of peace , or , to whom he will remember mercy , but vessels of mercy ? Once haue I heard ( saith Dauid ) yea twice , that mercy belongs to God , Psal. 72. 11. And therefore it is so true , as it can neuer be false ; once , yea , twice , that is , once by the Scriptures , and another time by the holy Ghost .

Secondly , Gods promise is , that hee will not suffer his 2. to be tempted aboue that they are able to beare , and therefore at length they find him , as Dauid saith , Psalm . 73. 2. My feete were almost gone : but not altogether : the man of God may slip and slide , and much adoe to keepe his feete , but at worst , his feete are but almost gone , and this comes from Gods promise .

Thirdly , Gods prouidence limiteth the times , in which his Church shall suffer , and no longer ; sometimes 3. a longer time , as Israel in Egypt foure hundred yeeres ; sometimes shorter , seuentie yeeres in the Babylonish captiuitie ; sometimes shorter then so , Yee shall suffer tribulation for ten daies , Reuel . 2. 10. Sometimes three daies , as Ionas in the Whales belly , and Christ in the graue ; sometimes but one night , Sorrow may indure for a night , but ioy commeth in the morning ; and sometimes there is but an houre for the power of darknesse ; then Gods time is come , and the godly see the saluation of the Lord .

Fourthly , he preserues them in their troubles by his 4 presence , first , of power , and so a fourth like the Sonne of God , was in the furnace with the three children : and it is said , I will be with thee in sixe troubles , and in seuen , in fire and water . Secondly , of grace , his right hand is vnder their heads , giues them grace sufficient , proportions their strength to the burden , mitigates their sorrow , makes them possesse their soules in patience , yea , reioyce in sorrow , which else would sinke them , and at length recompenseth their light affliction with an eternall weight of glory .

But sometimes the godly are not preserued , but made Obiect . meate for the sword , and appointed as sheepe for the slaughter , they die of the plague , and are slaine in battell as well as others .

Consider the Church either in the whole , or in the Answ. parts : First , the Church for the body of it is euer preserued , How the Church is euer preserued in trouble , yea from trouble . as in all ages may appeare , the case being with it , as in a militarie condition , wherein , although some souldiers bee wounded and slaine , as the Martyrs , and other godly persons , yet the Church carries the victorie out of the field , and is preserued : the Church for the body of it , is euer the conquering part ; for Michael and his Angels must ouerthrow the Dragon and his angels .

Secondly , the particular members are often slaine , and seeme not preserued , as Steuen , and Iames , whom Herod slew , Peter , Paul , &c. yet they are , first , preserued by that secret and spirituall preseruation . Secondly , sinne and corruption , which is alway present with vs , makes our preseruation to bee but imperfect . Thirdly , God turnes the corporall destruction of his Saints to the best , so as Heb. 11. 35. They would not be deliuered , because they looked for a better resurrection .

This serues to comfort the godly in their troubles , that they shall be preserued in them and from them , the gates of hell shall not preuaile against them . First , Satan the Red Dragon may create them trouble , so that they shall want no molestation that he can procure them ; but hee cannot hinder their deliuerance , nor without leaue hinder their peace , no nor touch an haire of their head . Secondly , the wicked of the world will see they want no tryalls or vexation , but on the contrarie GOD will see they shall not want seasonable deliuerance : for Psal. 37. 8. hee will not leaue him in his hand : and although such is their imbred malice , that they would neuer take off their rods from the backes of godly men , yet God will not suffer the rod of the vngodly alway to lye on the lot of the righteous , Psal. 125. 3. Thirdly , their owne sinnes beset them hard , and so dismay them , as though they should neuer get freedome : and this is the strongest band of all , which tyeth them to trouble , and all other troubles were but a play , so that the heart were perswaded of the pardon of sinne ( as the Saints in sicknesse of conscience can confesse : ) but sinne shall slay the vngodly ; as for the righteous , the promise is , Psal. 34. 24. Though they fall , they are not cast off ; not that their sinne doeth not deserue they should , but because the Lord puts vnder his hand , and reneweth his grace to raise them to repentance .

Secondly , this may teach vs not to condemne the state Vse 2. of Gods children when they are in trouble : For , either in darknesse they see light , when God stablisheth their hearts with inward peace or patience , or supplyeth strength , or lightneth their burden so as they can cheerefully carrie it : or at least with Iob , after darknesse they see light . If in Winter , when we see the heauens blacke , the clouds bent to stormes and tempests , windes roaring , waters raging , the earth couered with frosts , & cold and snow , and barrennesse or deadnesse , were it not madnesse to say that there would neuer be any summer againe ? that the yong springing corne , couered with such stormy and winterly weather , and lying buried vnder the cloddes , should neuer reuiue againe , and grow vp to the haruest ? or that the frost-bitten rootes , and blasted blades should neuer spring forth to flower or seed ? No man is so mad , Summers fruits not condemned for Winters stormes . as to condemne summers fruits , because of the winters stormes and barrennesse . This present life is the winter of Gods children , wherein the seedes of grace lye hid and couered vnder the clods of heauy afflictions , disgraces , and a number of tryalls : shall we now condemne and curse the life of Gods people here , and their summer fruits to come in the haruest , because the fruits of grace , and the glory of their resurrection are couered and hid vnder persecution affliction , and tryalls ?

Wherein we meet not only with the generall misconceit of vngodly men , but euen of the godly themselues , who sometime with Dauid think their owne estate most infortunate , and are ready to slip , to see and compare the wickeds outward prosperitie and happinesse with their owne vnhappinesse and apparent miserie , whereas the Sanctuarie telleth them of the end of both , and so quieteth their hearts .

Thirdly , this serues to teach the godly their dutie : Use 3.

First , to set before them in their tryalls these three things : First , the commandement of God : Psal. 50. 15. Call vpon mee in the day of trouble . Secondly , the promise , And I will deliuer thee . Thirdly , the accomplishment of it , or the experience of others , who haue found Gods assistance in trouble : as , Psal. 22. 4. Our Fathers trusted in thee , they trusted and thou didst deliuer them .

Secondly , in the deepest of troubles wait for Gods preseruation , and know that though hee come not of a long time , yet at length hee that shall come , will come , and willnot tarrie . In this expectation beware of haste , and of euill meanes , and trust when thou seest no meanes , yea , and against meanes , as Iob did , saying , If the Lord kill me , yet will I trust in him . The stile of the godly , is , to be brands plucked out of the fire , Zech. 3. 2. Is not this a brand taken out of the fire ? which shews , that the godly may be cast vpon the coales , yea into the fire an vnmerciful creature , & may be smeared and scorched , yea , in part burnt and consumed ; but at length the Lord in extremitie wi● snatch them out of the fire and preserue them , as a man will catch speedily at that which he would haue burnt .

Thou shalt compasse me about with Songs of Deliuerance . ]

IN these words the Prophet Dauid riseth vp by a gradation , and goeth beyond that that hee had formerly said concerning his confidence in God . First , he had said that God was his hiding place . Secondly , that he would preserue him in trouble : and now thirdly , that the Lord would make him ioyfull , and to triumph ouer his troubles and enemies , by compassing him in stead of troubles with mercies .

In the words are two things to bee considered : First , the matter of Dauids assurance , namely , Songs of Deliuerance : Secondly , the measure , Thou shalt compasse mee about .

First , Songs of Deliuerance . ] This implyes the matter of these songs , and that is Gods helpe & deliuerance , which when the Lord affordeth , then there is matter of singing and setting forth that mercy : for a song beseemes him that reioyceth with great ioy , the which ought alwayes to attend our praises .

Secondly , to be compassed with Songs of Deliuerance ] is , not to haue one or two , or a few occasions or deliuerances to sing praises to God for , but abundant , yea innumerable causes to praise and magnifie God , so as a man can looke no way round about him , but he shall see many and infinite mercies , and so many songs and praises , euery new mercie , being a new matter of a new song of Deliuerance . For looke as when a man hath endured an heauy , darke , and vncomfortable night , the morning approcheth , and light begins to appeare , not in any one side of the heauens , but on euery side , that let a man looke where hee will , the light compasseth him , and it groweth lighter and lighter vntil perfect day : So , although Gods children seeme to be in darknesse and in the night of affliction , yet GOD affords some deliuerance , and brings the ioyfull morning , and then they see the light of comfort on all sides , and can say , Now they are compassed with light and saluation . So as the thing , which our Prophet here professeth , is : First , that the Lord would afford him matter enough to frame & compile holy songs of ioyfull praise and thankes . Secondly , that this matter should be so plentiful and abundant , that nothing should on any side be about him , but that whence hee ought to prouoke himselfe to returne ioyfull thankes , he should be begirt with blessings and mercie .

Hence in the first place we may learne , that

As God hath appointed times of sorrow and straitnesse for Doct. 10 his children , so also of reioycing and comfort . This whole Times of ioy succeed times of sorrow to godly men . Psalme teacheth it , in the beginning of which how was Dauid deiected ? What an intolerable burden of sinne complaines he of ? how were his bones dryed and broken ? how did his moysture drie vp as in the drought of Summer ? how did hee roare night and day vnder the heauie hand of God ? and all this misery pressed him a long time together : But now towards the end of the Psalme his confidence supporteth him , his ioy comes againe , his comfort not onely returnes , but also in such abundance , as hee seeth himselfe compassed with Songs of Deliuerance .

Psal. 126. 5 , 6. They that sow in teares , shall reape in ioy , ( spoken of the Church returning out of captiuitie ; ) they went weeping and carried precious seede , but they shall returne with ioy , and bring their sheaues . Psal. 30. 5. Heauinesse may endure for a night , but ioy commeth in the morning . As certaine as is the vicissitude and change of darknesse and light , euening and morning , so certaine shall the changes of the godly be , their darknesse shall bee turned into light . Eccl. 3. 1 , 4. To all things there is an appointed time : a time to weepe , and a time to laugh ; a time to mourne , and a time to dance . All times are limited by God to the faithfull ; but first for sorrow , and then for ioy . Exod. 15. 27. As it was with Israel in their iourney through the wildernesse , so is it with Gods people in this world . After they had gone through many barren and dry places , then they came to Elim , where were twelue fountaines of water , and seuentie Palme-trees , the Lord at length brings them to a pleasant station : So the Lord hath appointed after labour , a time of rest ; after heauinesse , a time of ioy ; hee brings his children from Marah to Elim , Numb. 33. 9. from a place of bitternesse , to springs of water .

First , because God is not alwayes angry with his children , Reason . 1. neither doth hee delight in punishing , his anger is but for a moment , and for a little while he forsaketh , but the end is with euerlasting mercie to haue compassion on them , Isai. 54. 8. True it is that he punisheth and correcteth sinne in his deadliest enemies , and in his dearest children , but all this as a iust and righteous Iudge , and as forced to it , not as a tyrant that punisheth , with affection , desire , and delight .

Secondly , the troubles of Gods children are ouercome 2. already by Christ , who hath carried the heauy burden of them , and hath left onely the crosse for them to beare , so as they cannot still lye vpon them . For if euen the troubles , which Gods chosen are exercised withall here , were euerlasting , and there were no time of release appointed by God , they would be out of measure ponderous and weightie : but this makes them easie among other considerations , that , if they bee heauie , they are but short , and ( as the Apostle saith ) but momentanie .

Thirdly , the vse of afflictions and sorrowes of the godly is , but for a time to exercise their faith , and patience , and therefore cannot bee perpetuall ; for , when the try all is ouer , the burthen must bee remooued . The time of Winter is bitter and barren , and cold , through frosts and stormes ; but , besides that it is profitable for the earth and plants , to kill weedes and wormes , and to mellow and rot the ground , it is a forerunner of a pleasant Spring , and a fruitfull haruest : Such is the state of the godly often here , Christ the Sunne of righteousnesse sometimes departs further off , and leaues the beleeuer in a wintrous estate , laid open to many stormes and sad showres ; but , besides that all this winter prepares the soyle , and kils the weedes and vermine of the soule , it goes before an happy spring & haruest , which will bring in fruits of righteousnesse to those that are exercised . Ioh. 16. 22. I goe away for a while and ye shall be sorrowfull : but I will come againe , and your heart shall reioyce , and your ioy shall none take away .

Fourthly , the promise of God must stand firme , who 4. hath promised blessednesse to them that now mourne for sinne : Math. 5. 4. for they must bee comforted : therefore there is a time appointed wherein mourners shall bee comforted . Prou. 24. 16. The iust man falleth seuen times a day , that is , into distresse and trouble ; but riseth againe . The state of the godly in the sea of this world , is like the Sea Euripus , that ebbes and flowes seuen times a day ; it ebbes no oftner then it flowes againe : so the godly haue as many comforts as sorrowes .

And most full of trueth and assured comfort is the promise made by Christ to his Disciples , Ioh. 16. 20. Yee shall indeede sorrow , but your sorrow shall bee turned into ioy : It had been a great comfort , if Christ had onely promised , that their sorrow should bee mitigated , and more , to haue said it should bee shortly ended : but to say it shall bee turned into ioy , ministreth abundant consolation and strength in the patient expecting of so happy a change .

Hence is it , that the sorrowes of the godly are often compared to the sorrows of a woman in trauel , as Isa. 26. 17. Like as a woman with child beeing neere her time , is in Sorrowes of the godly like the sorrow of a woman in trauell why ? sorrow , and cryeth in her paines ; so haue wee beene in thy sight , O Lord . Ier. 6. 24. Sorrow is come vpon vs , as vpon a woman in trauell . And the sorrowes of the godly are like these sorrowes .

First , in bitternesse and sharpenesse . Secondly , in the vtilitie and profit of them , both tending to a birth . Thirdly , it is not without hope of deliuerance , and in euery hope there is some ioy and comfort in the midst of sorrowes , mixt with them . Fourthly , in the trauell of a woman there is not only an expectation of an end of that sorrow , but also of the fruit of it , which is the ioyfull fruit of the wombe . Fiftly , there is a certaine time set both for the one and the other : All which our Sauiour cleerely confirmeth , Ioh. 16. 21. A woman , when she brings forth , hath sorrow because her houre is come ; but when shee is deliuered , she remembers not the sorrow , for ioy that a man-child is borne : So you are now in sorrow , but your hearts shal reioyce : so as there is a time set by God not onely to finish the sorrowes of the godly , but also to turne them vnto ioy , as the winter not onely endeth , but is turned to Summer .

Fiftly , there must bee some difference of the sorrowes 5. of the godly from the wickeds , as there is in their persons and estates ; and this is the difference , that they sorrow without mixture of ioy , or hope or expectation of deliuerance by any promise , no time is set for their deliuerance : nay , all their light must bee darkened , their sunne must set and neuer rise more , and they left in an euerlasting night : but the godly sorrow quite contrariwise .

Isa. 27. 7 , 8 , 9. Hath hee smitten him as hee smote those that smote him ? Or is he slaine according to the slaughter of them that were slaine by him , & c ? Here the Prophet shewes great differences betweene Gods afflicting hand Difference betweene Gods smiting of his children , and his enemies . vpon his people , and vpon his enemies and theirs : and the difference is ,

First , in the measure : on the one but drops , on the other a sea of wrath : One drinke a cup , the other draw a viall of his displeasure : hath hee smitten him as hee smote those that smote him ?

Secondly , in Gods intention : his intendement in afflicting the godly , is to lop off their superfluous boughs : In the branches thereof wilt thou contend with it ? He saith not , with the root of it : But hee quite stockes vp the roote of the vngodly . In the one he intends purgation , by taking off fruitlesse boughes and branches , Ioh. 15. 2. in the other he intends punishment , & to ouerthrow them with his rough winde in the day of his East winde .

Thirdly , in the issue and fruit of them . By this shall all the iniquitie of IAACOB be purged , and this is all the fruit , the taking away of his sinne . In the one the sinne onely , in the other the person is destroyed . The Lord therefore doth not so punish the members of his Church , either as the enemies of the Church would punish it , or as himself punisheth them : As for example . The Deuils , the greatest enemies of the Church , are punished without hope of all mercie , no time of deliuerance is set for them ; but the Church is assured of a good and ioyfull end . The Egyptians were terrible enemies to the Church ; did God euer smite his Church as he smote them ? though it was long vnder their oppression , yet it had a promise of deliuerance , a time set for it , and a ioyfull departure , when all Egypt was lasht with that terrible whip of ten cords , and drowned and destroyed in the Sea by Gods immediate hand .

Here is then first of all a notable ground of patience in Vse I. sorrowes , God hath set the time how long they shall last , and shall not exceede the appointed time : yea , hee hath not onely set a time of duration , but also of exchanging thy sorrowes into ioy . Art thou in any trouble , or vnder any molestation of Satan or wicked men , vnder reproch , scandall , hatred , persecution , & c ? nubecula est , transibit ; it is a storme too violent to last long ; nay , it shall bee changed into a calme , into a faire and comfortable season . Suppose thou be in the night of disgrace , blacked and darkned by wicked ones , as Dauid was ; suppose thou haue things laid to thy charge , that thou neuer knewest , and art forced to repay that which thou neuer tookest : yet waite still the good time ; after thou hast endured a little scouring , all the soile will tend to thy brightnesse , and the time comes , that God will make thy innocencie to breake out as the light .

Art thou sicke in thy soule , or pained in thy body , and seest no way but present death ? waite the time , and thou shalt meete not onely with perfect cure , but perfect health also : onely see thou makest Christ thy Physician . God had appointed a time of Abrahams tryall for three daies : but the third day turned his sorrow into ioy , in which he had the comfort , both of his sonne , and his owne obedience . Ionas had his appointed time of sorrow in the belly of hell , in the bottom of the Sea , when he was cast out of sight : but at the ende of three dayes he was cast on the drie ground , and his sorrowes and feares were turned into ioy and praises . The thiefe on the Crosse was euen in the hands of death , his paines and sorrowes increasing , as hee felt his life decreasing : how did our blessed Sauiour comfort him , and support him with patience , but with this assurance , that the ende was comming , and a time appointed , which should instantly turne that shame and sorrow into glory and ioy ? This day shalt thou be with me in Paradise . Lazarus was not onely in the hands , but in the house of death foure daies , yet a time was appointed , euen the fourth day , wherein the bands of death were to be loosed , and he restored to his former life . And thus shall it be with all the Disciples of Christ , whose troubles shall not last alwaies : the longest they can last , is but for this life , and while they doe last , they haue the comfort of both those petitions of Christ : first , that the Father would keepe them in the world , and secondly , that after they bee safely passed through the world , and the troubles and disgrace of it , they may bee where himselfe is , to behold his glory , Iohn 17. 15 , 24.

Secondly , in all troubles , learne to iudge and measure Vse 2. thy selfe by this doctrine , not according to thy present feeling and comfort , which faith doth not alway minister : for that may be where there is no feeling . Looke out at the ende , and at that time which shall change thy state , and giue thee the fruite of this sorrowfull seede-time . Should an Husbandman measure himselfe by his seede-time , what is there but labour and losse ? but , when he considereth , that without a seede-time , he shall neuer see haruest , and the more liberally he sowes , the more abundantly he shall reapc , he is well contented to so we in all weathers : So if the godly could consider , that their sorrow shall not onely end in ioy , but that their ioy must rise out of sorrow , they would cheerefully sowe euen in teares , for the hope of a ioyfull haruest . How do men out of their sorrowes disquiet and vexe themselues , and thinke themselues cast off , whereas out of the quantitie and qualitie , the measure and manner of their sorrow , springeth their truest ioy ?

Againe , in the maner of Dauids speech , saying , that the Lord would compasse him , not with mercies , but songs :

Note what the godly man must doe in the times and Doct. 2. occasions of ioy , and in receiuing deliuerances and comforts Songs of praise beseeme seasons of ioy . from God , namely breake out into songs or speeches of thankefull praises . Thus Dauid professeth elsewhere , being deliuered from danger , Psal. 40. 3. He hath put into my mouth a new song of praise : he neuer receiued a new mercie into his hand , but withall a new Song into his mouth : Psal. 66. 20. Praised be the Lord , which hath not put backe my prayer nor hid his mercy from me : I called vpon him with my mouth , and he was exalted with my tongue . It was the practice of the Church , after her deliuerance from Pharaoh , to compile a Song of praise : Exod. 15. and of Deborah , Iudg. 5. 1 , 2. and of Ionah , chap. 2. 9. I will sacrifice vnto thee with the voice of thankes-giuing .

First , this is the returne that God lookes for of all his Reas. 1. benefits , and is all that we can giue him for all , and , as it is as much as we can do , so it is as little as we can do : yea , it is the condition , vpon which he promiseth mercies , Ps. 50. 15. Call vpon mee in the day of trouble , and I will heare thee , and thou shalt praise me . Which the godly know so well , as in crauing mercies , they expresse this condition , and binde themselues the surer vnto it , as Psal. 51. 14. Deliuer me from bloud , O Lord , and my tongue shall sing ioyfully to thy righteousnesse . Hence sprung all those holy vowes of the Saints , as of Iaakob , Gen. 28. 20 , 21. and that of Dauid , which hee would performe in the midst of the people : Psal. 116. 14. This is the ende why God deliuers vs , the ende of his mercies , and therefore is better then the deliuerance .

Secondly , it is a good thing to praise the Lord , Psal. 92. 1. and it well becomes the iust to bee thankefull , 2. Psal. 33. 1. for first , hereby the Lord shall haue his due , which is a part of iustice . He is content that we haue the good of his creatures , but he reserues the praise of them to himselfe still . He is content we should haue the comfort of them , onely with this reseruation , that the glory of them be his still . Secondly , it is good for vs : for al the benefit of our thankes comes to our selues , seeing by it we both retaine the old , and inuite new mercies .

Thirdly , it is impossible for such , as haue truely tasted Gods mercies , but to speake of it ; sense of mercy in the 3. heart will vntie the tongue , fire wil not be kept close , but will breake forth . And heere is a plaine difference betweene the godly and the wicked . They reioyce in the Lord for his mercy , whereas the most that these can do , is to reioyce in the mercy , not in the Lord , as a false friend that delights more in the gift of his friend , then in the giuer .

Fourthly , the godly know , that God doth require , not onely the heart to acknowledge him , but the tongue as 4. well as that , whereby we doe not onely praise God our selues , but also excite and stirre vp others to the same . And then a mans tongue is his glory , when it can readily glorifie God , and this sometimes by bare voice and speech , and sometimes by singing out his praises , as in this place . Nay , the whole man which is so continuall a receiuer , is little enough to manifest the praise of the giuer : and because the mercies of God follow all the life of man , the whole life and conuersation ought to be framed to the glorifying of God , and to expresse our thankfulnesse .

Fifthly , vnthankfulnesse for mercies receiued , vnbeseemes a reasonable man , much more a Christian man . 5. The vnreasonable creatures acknowledge their Masters , Feeders and Benefactors , as the Oxe and the Asse : nay , the senselesse earth yeelds all her burden to the tillers of it , Heb. 6. 7. and the trees and plants all their fruit to the Gardner that trims them . Yea , this sinne of vnthankfulnesse leades a man to idolatrie , makes him sacrifice to his owne net , and ascribe things to his owne power , wisedome and industry , thrusting God out of sight , and out of minde . It prouoketh God to take away euen his temporall fauours , as Hos. 2. 9 , 10. When Israel said , vers. 12. of his Corne , Wooll , and Oyle , These are my rewards that my Louers haue giuen me : the Lord answered in displeasure , I will take away my Corne and Wooll , &c. And at length the wicked seruant that doeth not trafficke with his Lords talent , for his Masters aduantage , hath not only his talent taken away , but himselfe cast into vtter darkenesse .

Let vs therefore take heede we depriue not the Lord Use 1. of this part of his honor , but prouoke our selues to thankefulnesse for so great mercies : Let no mercy slip vs without thankefull acknowledgement . And to this purpose vse these meanes :

First , learne to acknowledge Gods goodnesse to thy selfe with particular application , as Dauid saith here , 1. Meanes and helps to thankfulnesse . Thou shalt compasse me with songs of deliuerance . Not only confesse his goodnesse to others , as to Abraham , Isaac , Iaakob , nor only his deliuerances of Noah , Daniel , Lot , but also his mercies to and deliuerances of thy selfe , as Paul did , Christ gaue himselfe for me , and dyed for me . This will exceedingly whet vp thankefulnesse , whereas only to acknowledge God good in himselfe or to others , and not to thy selfe , will make thee murmure and repine .

Secondly , set before thee the number of Gods mercies , 2. and muster them somtimes , & take a view of them , or , because they are numberlesse , and so large as they reach vp to heauen , suruey them in their heads , temporall and spirituall , positiue and priuatiue , publike , priuate , and personall , either continued or renewed according to thy seuerall necessities ; and so , seeing thy selfe compassed with mercies , thy songs and praises may be in the same measure , as Dauid takes it vp for his practice . As he is compassed with mercies , so with songs of deliuerance : and thou likewise , as the mercies thou receiuest are innumerable , oughtest to renew thy songs and praises .

Thirdly , highly prize them according to their goodnesse , 3. Psal. 116. 12. 13. Dauid valuing and weighing Gods mercies towards him , enters first into a deliberation what he might render to the Lord , and finding that the Lord was beyond all that he could recompence , in the second place he setteth vpon this determination , that when he could finde nothing else , he would take the cup of saluation , and call vpon the Name of the Lord .

And we shall much the better prize them , if , first , we How to prize Gods mercies . consider our miserie without these mercies , euen the least we enioy . Common mercies are commonly neglected or vnprized , because they be so ordinarie : the Sunne , the Aire , Meat and Drinke , are common and continuall mercies ; how miserable were our life without any of them ?

Secondly , our vnworthinesse of the least , Gen. 32. 9. I am lesse then the least of thy mercies , saith Iaakob . Nay , seeing we haue forfeited all and deserued all the curses of the Law , it is Gods mercy that wee are not consumed , and a further and more liberall mercy to renew mercy : but

Thirdly , especially if we can receiue them as loue-tokens and pledges of further grace , sealing vp vnto vs the Couenant , and that spirituall Marriage betweene Christ and vs . A small token from a deare friend , but especially of a Louer to his Spouse , is therefore most welcome , because it assureth of the marriage and further fellowship .

Fourthly , if we consider the greatnesse , the excellency , the iustice , the wisedome , the power , and the mercy of all Gods workes , especially of his mercies : that a piece of bread should feed , not choke vs , is from this greatnesse of power , wisedome , and mercy .

Fiftly , another meanes to become thankefull , is , to remember his mercies , and not let them slip from vs , Psal. 103. 2. My soule , praise the Lord , and forget not all his benefits : and our Sauiour Christ , Ioh. 5. 14. saith , Thou art made whole , goe sinne no more : as if he had said , Keepe this blessing in memorie , and let it euer prouoke thee to thankefulnesse .

Now the way to recall into our memorie Gods mercies , Meanes to recall Gods mercies into memorie . is , first , by occasion of euery renewed mercy , to looke backe to the former , and account it as an addition to the other . Tradesmen make a day-booke for daily receits , and by occasion of one , often looke backe vpon others : it were neither vnnecessary nor vnprofitable , to haue such a day-booke to write vp our receits from God ; assuredly it would much helpe our slipperie memories , which we are loth to trust in ciuill matters , and helpe the Lord sometime to his due . Therefore write and register the noble acts of the Lord , Psal. 102. 18.

Secondly , if we set speciall markes vpon them , and raise some monument or other of them in the heart . Many wayes in the old Testament did the godly help their memorie , and keepe in minde the speciall fauours receiued of God : sometimes by compiling holy Psalmes , which are preserued in the Church , for the preseruing of Gods mercies in memorie , as Dauid wrote many , and the faithfull sang praises for their deliuerance out of the Red Sea , Exod. 15. 1. 2. sometimes by setting vp stones , as in Gilgal where the waters of Iordan were diuided for the passage of the Israelites : sometimes by erecting Altars , as the Patriarkes did in those places where God specially appeared vnto them , and vouchsafed them a gracious presence : sometimes by imposing new names or changing the old , as Abram into Abraham , and Iaakob into Israel : so Gen. 22. 14. Abraham called the place where he receiued a Ram , to sacrifice in stead of Isaac , Iehouah-ijreh , the Lord will see or prouide . All these things were done either by commandement or inspiration from God , that the mercies of God might not be forgot , but might be declared from Parents to Children , and so might be continued in minde with all the Ages of the World .

Secondly , this serues to reproue the carelesnesse of Use 2. men in this dutie , few returne with the Leper to praise God : and Christ is faine to aske , Where are the other nine ? Naaman would giue Elisha a reward when hee was cured , but the reward which men returne to the Lord , shewes they be not yet cured from their sinnefull leprosie . How doe men swallow the mercies of God , as the Swine doe mast , not looking vp to the tree , scarce blessing their meat ? How doe we vnder-prize them , and the commonnesse of mercies lets vs not see the worth of them ? as the precious Word of life , to say of it as they did , Oh this Mannah , we see nothing but this Mannah : and so concerning our dayes of peace , Oh it was better ( say some ) when we had Warres : the more Fooles we , that know not how to vse our peace , and testifie so great vnthankefulnesse for so great a mercy . The Saints of the primitiue Church knew better how to vse their peace , Act. 9. 31. that Church had rest , and they were edified and walked in the feare of the Lord , and multiplyed in the comfort of the holy Ghost .

How lamentably doe men abuse their wits , their strength and health to drunkennesse , surfetting , and vncleannesse ? their wealth and calling to iniustice , coozenage , couetousnesse ? their meat and drinke to riot and excesse , as though the Lord required no other returne , or would require no other reckoning ?

How doe men forget the great mercies of God , both common and priuate ? We haue forgot the wonderfull deliuerance from those bitter and bloudie times of Queene Mary : we haue forgot the happy gouernement of Queene Elizabeth , and the blessed proceedings of the Gospell therein : we haue forgot the miraculous ouer-throw of the inuincible Nauie in the yeere 88. we haue forgot the peaceable entrance of His Maiestie , when we had cause to feare the dayes which many hoped for : wee haue forgot the fift of Nouember , the strangest deliuerance that euer God bestowed on any Nation , from the bloudie , fierie , and hellish plot of the Papists , by gun-powder : we haue forgot our freedome from the plague , which wasted thousands and ten thousands in our streets . And no maruell , if we forget mercies past , when blessings present are not remembred : We forget that God hath created vs reasonable creatures , that he hath giuen vs wisedome in our soules , proportion and strength in our bodies : We forget that wonderfull redemption wrought by Christ , which no creature was able to deuise , and the Angels desire to pry into ; a redemption farre more glorious and victorious then that ouer Pharaoh , out of Egypt : We forget our day of visitation , our time and talents that our Master hath giuen vs to trafficke withall .

Oh , but we cannot forget these things . Obiect .

Yes , we can and doe , as the Israelites were no sooner Answ. gotten out of the Wildernesse but incontinently they for gate Gods wonderous workes , Psal. 106. 13. what workes were those ? First , their preseruation in Egypt , and increasing against Pharaohs power or policy . Secondly , their deliuerance at the Red Sea . Thirdly , the mightie miracles , by which he preserued them , in their Clothes , Shooes , and Mannah .

Why ? how could they forget these , at least so soone ? Obiect . they could discourse of them long after .

We are said to forget Gods workes : first , when we Answ. set not our mindes on them , as Isa. 57. 11. Thou hast not remembred me , nor set thy minde thereon : and Deuter 32. 2. Remember the dayes of thy youth and consider : they knew and sometimes did remember , that such things had beene done , but they did not set their mindes on them , nor consider , for what purpose God had done all this . Secondly , wee are said to forget Gods workes , when , though we hold them in our vnderstanding and memorie , yet our practice shewes we remember them not , when our liues and courses are not answerable to his mercies , as , when Israel left the true worship of God and sought to Idols , it is said that they forgate God . Doe wee walke as redeemed from vaine conuersation ? Doe we improue our day of visitation according to the light and meanes that we haue ? Doe we trafficke with our talent to our Masters aduantage and not our owne ? These things while we may be conuinced of , we are also conuinced of forgetting God , not only in things past , but in present also .

Oh let vs take heede , and breake off this sinne by repentance , Motiues to thankfulnesse . and expresse more dutifull thankefulnesse towards God , and consider : first , how the Lord prizeth thankes and praise aboue all sacrifice , as Psal. 50. 13. Will I eate the flesh of Bulls , or drinke the bloud of Goates ? offer vnto God praise and pay thy vowes : and Psal. 69. 30. 31 I will praise the name of the Lord with a song , and will magnifie him with thankesgiuing : This shall please the Lord better then an Oxe or a Bullocke .

Secondly , consider what an intolerable hypocrisie it is , to be more earnest Suters for mercies , than thankefully Acknowledgers of mercies receiued .

Thirdly , consider wee how God preuents vs with mercy , and is first in goodnesse , and free in bountie , which would make vs thinke vpon some returne , as the Saints haue done before vs .

Fourthly , acquaint we our selues with the life of Heauen , and hereby begin life eternall , which when the Saints were depriued of , how did they lament their estates ? Psal. 84.

Fiftly , must we praise God for euill , and for affliction , and for taking away ? and not for good , and for giuing ? Iob 1.

Now further , this dutie of thankesgiuing being so great a seruice , as that it is sometimes put for all the worship of God , it shall not be amisse to enter into our selues in particular , by a more narrow view of our selues , to take better notice of our estate , both by iudging our selues in the things we faile in , and by prouoking our selues with more cheerefulnesse to so holy a dutie .

Many wayes haue we erred : first , in not doing the dutie at all . Many faile in not doing this dutie .

Secondly , in doing it . First , in not doing the dutie many stray many wayes , as

First , how few of vs take notice of Gods mercies , Enemies to thankfulnesse . with which he compasseth vs , when ( as we say ) we cannot see Wood for Trees , being beset with numberlesse 1. Carelesnes . mercies , and yet see none or as good as not , and therefore cannot to any purpose open our mouthes in thanksgiuing further then in generall termes , slubbering ouer the dutie , as hauing the heart vpon euery thing else ? How few consider , how being dead in sinne they are begotten to the life of God , how of Enemies they be become Friends , how they haue part in the first resurrection in grace , and assured hope of the second to glorie ? How many sinnes are there , which God hath not let them know ? How many , of which he hath let vs know the pardon ? How hath he kept vs from diseases ? How restored vs out of sicknesse ? How wardeth he vs all the day long , feedes vs , and leades vs in our going in and out ? How carryeth he vs in his armes , saues vs from danger , and maintaynes our peace of soule and body , our health and reputation ? How keepes he vs and ours euery night , and refresheth vs with sleepe ? For he giues sleepe to his beloued , draweth our curten , watcheth ouer our houses from fire , from robbers , and from ruine , and euery morning , yea euery moment , reneweth mercy vpon vs .

These things while wee take no notice of , wee must needs faile in this dutie : for were there thankefulnesse , it would smother no mercies , but now 〈◊〉 is with vs as with children , whose eaten bread is quickly forgotten .

Secondly , Numbers of men count basely of , and eleuate Gods mercies , and then there can bee no thankesgiuing : 2. Slight regard . So much as a man esteemeth a gift , so much he is thankefull for it ; neyther is it hauing of things , but hauing them in estimation , which breedes thankefulnesse , Numbers 11. 6. The Israelites hauing Mannah , thought basely of it , and were so farre from giuing thankes for it , as they murmured and said , Wee see nothing but this Man : and so men speake at this day of the spirituall Mannah , the Word of God .

We thinke it an ordinary thing to dispatch our ordinary businesse , as a iourney or the like , and esteeme not of Gods successe and blessing vpon it , as Abrahams seruant did , Gen. 24. 27. saying , Blessed bee the Lord God of my Master ; I being in the way , the Lord led mee to the house of my Masters Brethren .

Wee thinke it a slight thing to bee carryed day by day through our way , and not to bee surprized by Satan or temptation ; but Dauid otherwise esteemed of it , as 1. Sam. 25. 32. Blessed bee the Lord , and blessed bee thy counsell , and blessed bee thou that hast kept mee from doing this thing .

Wee count it no great matter to bee drawne out of weaknesse or sicknesse of bodie : Oh it is but an ordinarie thing ; whereas , if wee did esteeme rightly of it , with the Leper wee would glorifie God with a lowd voyce . Wee thinke it a common thing , and neuer prize the benefit to bee fed and clothed euery day , to be able to enioy these creatures to our life , health , and strength : whereas , if a man bid vs to supper or meate once in a yeere , or quarter , wee will then thanke him , and after meeting him againe , thanke him for our kind welcome , or checke our selues if we forget it , and will bee ashamed to make no neighbourly requitall : but God gets not so much thankes for his continuall spreading of our Table , and furnishing it , and filling of our Cups daily , as a man doth for one meales meate , as though GOD were more bound to vs then a man , or wee lesse bound to him then a man to his Neighbour .

And when men haue thus vnderualued Gods blessings while they haue them from him , how iustly doth hee depriue them of them , till they know the price and worth of them , and in their restraint make them enioy a small thing more thankefully and comfortably , then when their plentie hindred them from being daintie ? Hunger were good sawce , and would giue rellish and taste to courser things then men now contemne .

Thirdly , others are discontented with their estate , 3. Discontentment . and then can neuer be thankefull ; Oh , God giueth them not what , and when , or how much they would haue , or , others haue more then they , or , they deserue more then they haue or , their troubles are aboue the fauours they haue ; and thus they enioy nothing eyther thankefully , or comfortably . But alasse ! First , how little doe wee see what vnprofitable seruants wee are , when wee haue done all wee can ? Luc. 17. 10. and how we deserue nothing but stripes , like Whelps vnder the Table of our Lord , not deseruing the crummes ? Secondly , how doe wee harpe vpon our wants more then our receits , so to depriue God of his glorie , and our selues of comfort ? as Ahab was vnthankefull for a whole Kingdome , and sicke because hee wanted Naboths Vineyard . Thirdly , how doe wee rather repine at that which others haue , then consider what is our owne need ? as if a bitter medecine were not as good in season as the sweetest dainties . Fourthly , how doe we cast our eyes onely on that , which God can giue , and not vpon that hee hath giuen , or we can receiue ? Fiftly , how doe wee gnabble vpon the shell , which is the gift , and neglect the meat , which is the goodnesse of the Giuer , which were it once tasted in the soule , would bee thought sweeter then life , and would make it breake forth into prayses ?

Fourthly , others peruert and blaspheme Gods mercies , and in stead of thankefulnesse load him with wicked 4. Abuse of mercies . and vngracious behauiour . Some haue receiued gifts and talents of learning and knowledge ; but in stead of employing them to his prayse , they eyther hide them in a Napkin , and doe no good as the vnprofitable seruant , Matth. 25. 25. liuing as drones and vnprofitable burdens in the Church and Common-wealth , and as corrupt trees , fruitlesse themselues , and keeping the ground barren : or else they doe much hurt with their learning , opposing the truth and goodnesse and good men , defending corruptions , maintaining corrupt opinions , and making bridges to Poperie or prophanesse : or else they corrupt others by making filthy Poems , and such like . Some haue receiued wealth and a large estate of earthly things ; some honours , fauour , and authoritie ; of whom GOD may looke for more because they haue receiued more : But how for mercies returne they rebellion in all their liues , and dissolutenesse in their whole course ? How peruert they authoritie to iniustice , wrong , oppression ? How doe they by meanes of their wealth swell in pride , and arme themselues to contentions , to contempt of inferiours , equals , and betters , and to tumble in all voluptuousnesse and lusts , so strengthning themselues against God ? Some blaspheme GOD in his goodnesse , in stead of thankes , as the Israelites did , Deut. 1. 27. saying , Because the Lord hated vs , hee brought vs out of Egypt , to destroy vs : What could bee greater blasphemie then this ? yet this is our horrible sinne also , to receiue good things of God and repay euill .

Secondly , as many of vs faile in doing the dutie : Others faile in doing it .

First , when wee can vse some common tearmes of thankefulnesse , as many can thanke God for all , but first , without all affection beseeming the dutie , there is no heartie acknowledgement nor glad entertainment of the mercie , wee are farre from these Songs of deliuerance , we tell not of Gods goodnesse as Dauid did , Psal. 66. 14. Come and I will tell you what the Lord hath done for my soule ; and as Moses told Iethro what God had done for them , Exod. 18. 8. If a friend should doe vs a kindnesse , wee would reioyce in it , and tell others what such a one hath done for vs , and according to our ioy in it , would our care be to testifie thankefulnesse , and our sorrow and accusing of our selues to bee backeward herein .

Secondly , without all action , as though wee would pay all our debt to God with good wordes , whereas soundnesse of thankefulnesse is seene in actions , and the life of the dutie is not in a sound of wordes , but in the carriage of the life and course : Dauid did loue the Lord , because he had heard him , Ps. 116. 1. Euerie new mercie is a new testimonie of Gods loue , and a new spurre of our loue to God , as Dauid ( in the same place ) would pay his vowes to God , which hee made in affliction : to set forth Gods prayse , he would keepe his iudgements and doe righteously alwayes , Psal. 106. 3. see Psalme 111. 1. 2. to the 10.

This is that , which GOD requires of his people , when hee hath giuen them the good land and accomplished all his promises , that they should not forget him , but feare him and walke in his wayes , Deut. 6. 10. 11. If a Land-lord should come to demand his Rent , and the Tenant thinke to please him with good words , but neither pay him his due nor regard any of the conditions of his Lease , agreed vpon , should not hee both deceiue himselfe and cause the Lord to re-enter for not paying ? Would God we were so wise to acknowledge , that the Lord lookes for another manner of Rent then words , and that , as wee will not let Leases goe for not paying of Rent to man , so wee would giue the Lord no iust cause to straine vpon vs and all that wee haue , for breaking our conditions with him ! To him that doth vs a great pleasure , we professe our selues in his debt , and acknowledge our selues at his command to the vttermost of our power : Oh let vs blush and be ashamed to be so superficiall in actuall and substantiall thankefulnesse towards our God!

Secondly , a number make shew of many thankes , but all is in pride and hypocrisie , and can thanke God for that they neuer had , and much lesse the sense of it . The Pharise praysed God for that he neuer had , Luc. 18. 11. Oh he was neuer so bad as the Publican , no Extortioner , nor an vniust person like others . Ciuill men will thanke God they doe no man harme , come to Church , liue in compasse and good fashion : they thanke God they beleeue as well as the best , without all doubting , they be good subiects , and they loue God with all their hearts : Here is a Pharise iustifying himselfe , but hee goes not away so , he departs not iustifyed . But the poore Leper fell downe humbly on his face at Christs feet , praysing God , and the Publican at the Church-doore : Iaakob is lesse then the least of Gods mercies , and Abraham before God is but dust and ashes .

The Papists make shew of thankes to God for their saluation , which yet they can merit for themselues : all one as to thanke God for nothing ; for they must come to Heauen by their owne good deeds , and what needes then the mercie of God ? Some of our ignorant people thanke God they can serue God and say their Prayers as well as any : but what Prayers ? the tenne Commandements , and Creed , the Aue-Mary : A Popish thankesgiuing , when there is not a word of prayer in them all .

Thirdly , euen the best of vs are infinitely wanting in this dutie , when wee set our selues to the best performance of it , as appeareth by these things .

First , in our prayses wee cast our eye chiefly on temporall Failings in our best performance of this dutie . things , and are more feeling and feruent in our prayses for them , then for spirituall mercies : wee dote too much vpon them as the Israelites did , Numb. 11. 5. saying , Wee remember the Fish which wee did eate in Egypt freely , the Cucumbers , Leekes , Onyons , and Garlicke that wee had there : but now our soules are dryed away , and there is nothing but this Mannah : Whereas the Apostle counted all things but doung for Christ and in comparison of spirituall blessings , wherewith he beginneth his prayses , Phil. 3. 5. and Ephes. 1. 3. Blessed be God , who hath blessed vs with all spirituall blessings in heauenly things : and so he goeth on in this Argument as one that cannot get out of it . Wee had cause of comfort in our affections , if wee could forget the things that are below , in comparison of heauenly blessings .

Secondly , how partiall are wee in our thankesgiuing ? for a great blessing wee can giue some thankes , but those that wee count smaller , wee passe sleightly , whereas , were our eyes so cleere as they ought , wee could not but see God in the least of them . Besides , wee can sometime giue thankes for a present mercie with some affection , but wee forget eaten bread ; whereas Salomon gaue thankes as well for the promise made to Dauid , as the accomplishment of it to himselfe , 2. Chron. 6. 10. but the great workes of GODS mercie are to vs but nine dayes wonder .

Further , whereas wee are bound to thankefulnesse euen for those mercies , which GOD hauing promised hath in store for vs , how doe wee confine our thoughts to the present , not looking beyond the day to prouoke our selues to this dutie ? Dauid goes further , and sayth , Oh how great good things hast thou laid vp in store for them that feare thee ! especially , seeing they are such as eye hath not seene , nor eare hath heard , neyther can enter into the heart of man to conceiue .

3. When we set our selues to be thankful , how sleight , how short are we in this dutie & part of Gods worship ? we can in the grosse & lumpe turne ouer a great heape of mercies , not willing to trouble our selues with the particular recounting of fauours , which would bee a speciall helpe to the dutie . Iaakob farre otherwise , Gen. 32. 10. I am not worthy , sayth hee , of the least of all the mercies , and of all the truth , which thou hast shewed vnto thy seruant : for with my staffe I passed ouer this Iordan , and now I am become two bands .

And to conclude , how little are our hearts stirred to thankesgiuing vnder crosses and afflictions ? whereas our Commandement is , In all things giue thankes , euen 1. Thess. 5. 18. in crosses and losses . We can receiue good from God , but no euill ; whereas our dutie is with Iob to blesse God as well in taking away as in giuing .

Thus seeing how farre wee are from our dutie , let vs iudge our selues , and take our selues tardie in the slips , and amend what we haue failed in , and for time to come so frame this dutie to this Doctrine , as God may haue his prayse , and we his mercies continued to vs and ours .

There is yet remaining a third point of Doctrine , namely , that the matter of the godly mans songs , & ioy Doct. 3. must be spiritual and heauenly : as here , the ditty of Dauids The matter of the godly mans songs must bee spirituall . songs are Gods deliuerances & praises of God for deliuerances : And this his practice elsewhere . Psal. 22. 25. My prayse shall be of thee in the great Congregation . Psal. 59. 16. 17. I will sing of thy power and prayse thy mercie : see the place . Psal. 57. 8. I will sing vnto thee among the Nations . And in respect of this argument of all his Psalmes , Dauid is called the sweet Singer of Israel , 2. Sam. 23. 1.

First , the Commandement enioyneth vs this , Ephes. 5. 19. Speaking vnto your selues in Psalmes and Hymnes Reasons . 1. and spirituall songs : therefore our songs must be spirituall : first , for matter not prophane . Secondly , they must proceede from Gods spirit as the Author of them . Thirdly , they must be framed with honest and gracious wordes , beseeming the Spirit .

Fourthly , to a spirituall end , which is , first , Gods glorie : and secondly , our owne and others edification . And in the same place it followes : Singing and making melodie in your heart to the Lord , euer looking and referring your Psalmes to God , as the right obiect of them and our ioy . Col. 3. 16. 17. there is required , first , that our songs come from the Word dwelling plentifully in our hearts . Secondly , that they be spirituall , for the former causes . Thirdly , that they be to the Lord , that is , first , before the Lord . Secondly , to his praise , as Ver. 17. Whatsoeuer yee shall doe in word or deede , doe all in the name of the LORD IESVS , giuing thankes to God and the Father , by him : and Psal. 37. 4. Delight thy selfe in the Lord .

Secondly , the godly ought euer to giue testimonie 2. of that heauenly ioy , which delighteth their soules , and which is a fruit of the spirit , Gal. 5. 22. seeing they professe to be led by the spirit ; and by this they notably incite themselues , and inuite others to pietie .

Thirdly , it is fit there be a difference betweene wicked 3. and godly mens songs . They sing like themselues , either wickedly , wantonly , and filthily , or the best of their songs , which they sing with any feeling , are but worldly , when their Wine and Oyle are increased , and they enioy temporall prosperitie : But the godly must be in another tune ; they must sing , because God hath lifted vp the light of his countenance vpon them : they haue a peculiar ioy , the ioy of Gods people , which Dauid desireth the Lord to visit him withall , Psal. 106. 5. The Stranger enters not into this ioy , Prou. 14. 10.

Fourthly , if the godly should not make their songs of 4. God , he should haue little or no praise on earth for all his mercies , seeing the wicked cannot praise him , the dead ( in sinne ) cannot praise him , they can reioyce naturally in eating , drinking , sporting , building , and such props of the flesh , yea and are neuer so glad as when God is farthest off , out of sight and out of minde : Now if the Christian man , who hath a true sense of God , should not sing vnto God , he should haue no praise at all of all his goodnesse .

Fiftly , the songs of godly men on earth are best , when 5. they be the same for kinde and matter with their songs in heauen , seeing the same heauenly life and ioy is begun on earth , which we must haue in perfection in heauen , and there is no difference but in the degree . And this we see plainely in the Scripture , both what is the matter of that new song of the Saints in heauen , who had gotten victorie ouer the Beast , Reuel . 15. ● . the song of Moses , and the song of the Lambe , saying , Great and maruellous are thy workes , Lord God Almightie , iust and true are thy wayes , King of Saints : And , that the songs of the godly haue commonly beene of the same argument and matter , is cleere by the Church in generall , and in the speciall members of it . The Church , Exod. 15. 1. 2. sang this song vnto the Lord , and said in this manner , I will sing vnto the Lord , the Lord is my strength and my song , he is become my saluation , &c. My song : ] that is , first , the matter of the song , the Lord , to whom all praise belongeth : and secondly , he in whom the Church reioyceth and glorieth all the day long . Isa. 5. 1. I will sing to my beloued : Christ is the song of the Church ; the whole booke of Canticles is a song of Christ , and the Church , which singeth out his beauties , perfections , and affections , and describeth him in excellent manner from top to toe . So for the particular members of it : Dauid professeth it , saying . My song shall be of thee all the day long : the like we may see of Hanna , Zachary , Simeon , Mary , Deborah , and Barak , Iudg. 5. All whose songs record how they made God their glorie , and the matter of their Psalmes and praises ; in a word , they were no other then songs of deliuerance .

Sixtly , let a man turne his face any way else from 6. God , let him sing of his wealth , of his pleasure , or any of the delights of the sonnes of men , his song shall be but a short one , and as vnsound as short . Salomon tryed his heart , and tyred himselfe in worldly pleasures , treasures , honors , and all kinde of earthly happinesse , but he comes at length to a recantation , and sings a new song , and tells vs , that all that is vnder the Sunne , is but vanitie and vexation of spirit . And trie it after him who will , hee shall surely change his note as hee did , when his laughter shall be no better in his owne eyes then madnesse ; and the reason is , because nothing out of God can afford matter of sound ioy .

We see hence what to thinke of musick in Gods seruice , of which kinde songs are . In the old Testament it Vse 1. was of diuine institution , and a part of the ceremoniall Law . In the new Testament God requires a more spirituall worship , and yet we are allowed vs that musicke , whether naturall or artificiall , whereby the heart is raised vp and prouoked to glorifie God . Is any man merry , saith Iames , let him sing Psalmes , Chap. 5. 13.

The conditions of this musicke must be these : first , it must tend to edification , and therefore it must be vnderstood . Secondly , it must not carry away the heart or eare , either of the Singer or of the Hearer , but stirre it vp . Thirdly , it must not consist more in fragore quàm feruore , more in contention of voice , then intention of heart . Fourthly , it must be orderly , not wasting the time of preaching : for the better must take place and take vp more time . Here therefore is not approued that practice of the Papists , in turning out of the preaching of the Word , for their chanting of Masses and musick , which is , first , in Latin , and therefore cannot be vnderstood nor edifie . Secondly , superstitious : for all of them hold , Masse sung to be more holy and meritorious then Masse said . Thirdly , they sing to Idols , and God is not the matter of their songs . The best Organe in Gods seruice is a Christian and faithfull mans heart : set that in tune , and there will be sweet musicke . But as for our singing of Psalmes in publike and priuate , the vse of them is excellent , if vsed aright : first , to celebrate the Name of God in the acknowledgement of his mercies . Secondly , by singing to awaken our dull hearts , and raise them towards God . Thirdly , as to testifie our owne thankefulnesse , and shew our affection , and reioyce our selues in him , so also to stirre vp others to zeale and feruencie , as Psal. 34. 3. O magnifie the Lord with me , and let vs exalt his name together . Fourthly , to comfort and refresh our sorrowfull spirits , as Paul and Silas being in prison sung to God euen at midnight , Act. 16. 25. Fiftly , to learne by the examples of the Saints to feare God , to trust in him in aduersitie , and so to confirme our selues in pietie . Sixtly , to be acquainted with the Psalmes , and learne them by heart , in which is a most artificiall anatomie of the soule of a Christian , shewing most liuely his whole state and constitution .

Secondly , if the matter of our songs be best when Vse 2. diuine , it condemnes all those wanton songs and tunes , which misse-tune the heart and affections , and tend to nothing but corruption : Dauids songs were of God ; but , how vaine and vile are the songs of our common people ? How happily might they make exchange of their wanton Sonnets and filthy Ballads with these holy Psalmes ? first , doth not the Apostle include such amorous & lewd songs vnder iesting or foolish talking , which he aduiseth Christians to exchange with thanksgiuing ? Ephes. 5. 4. Secondly , must we giue an account of euery idle word ? and not of euery idle song , which is hurtfull to our selues and others , and keepes out better ? Thirdly , it is a manifest note of a carnall man , to be delighted with wicked or foolish songs : Doth not want of spirituall affection argue the want of the Spirit ? And doth not want of spirituall songs argue want of spirituall affection ? And if it be so , our eyes see a generall decay of godlinesse , and increase of Atheisme and prophanenesse among our people , who are generally decayed in singing Psalmes , and delight to sing nothing but prophane Ditties , barring grace out of the heart .

But I cannot passe ouer the practice of wicked Fidlers , who make it their profession , and get their liuing by the daily poysoning of many with themselues , by most filthy and ribaldrie songs , shamelesse and vnchaste Ditties ; setting themselues to please the foule and wicked hearts and eares of men , to the displeasure of God , and their owne damnation without timely repentance . I may not name Dauids songs almost the same day with these detestable Ditties . But , if filthinesse and fornication ought not to be named among Saints ; then should there be no place for such Teachers of filthinesse , whose mouthes were better be without tongues , then filled with songs of any such kinde : for as these doe much infect and poyson others , so any better vnbeseeme themselues .

Cannot we by all our labour and best endeuours preuaile with men , while wee prouoke them to puritie of heart and life , such is the gulfe of naturall vncleannesse and filthinesse ? And is there any neede of such firebrands and incentiues of lust ? Doe men neede spurres and prouocations to vnchastitie and filthinesse ? If it be not in the power of Christians , to stop the mouthes of such Satanicall Factors , yet let them be wise to stop their owne eares , lest hereby the Deuill cast a sparkle into their Gunne-powder .

Thirdly , let vs learne to checke our selues , when we Vse 3. finde our selues heauie and wearie in talking of good things , and of our gracious God , seeing the godly account this a refreshing and matter of godly songs , and when we finde want of Spirit , and coldnesse of heart in singing Psalmes , publike or priuate : for this argues decay in godlinesse , and coldnesse in Religion , seeing the heart must leade the tongue , and a ioyfull tongue accompanies a gracious heart .

Meanes to help forward our songs in God , are these : First , make vp thy peace with God : Acquaint thy selfe with him , then shall the Almightie be thy delight , Iob 22. 21 , 26. Grow vp in the knowledge of God ; the more thou knowest him , the more full will thy ioy be : especially get assurance of the pardon of thy sinnes .

Secondly , delight in his Word and Ordinances , as in the deedes of thy saluation , Psal. 119. 54. Thy Statutes haue beene my songs in the house of my pilgrimage .

Thirdly , get sinceritie of heart : for , Can an hypocrite delight himselfe in the Almightie ? Iob 27. 10. No , hee cannot .

Fourthly , beware of intangling thy heart with wicked or worldly pleasures : for these are as water cast into heauenly heates ; keepe out carnall ioyes , and labour to make thy ioy more heauenly .

VERSE 8 , 9 , 10. 8. I will instruct thee , and teach thee in the way that thou shalt goe , and I will guide thee with mine eye . 9. Be not like an Horse , or like a Mule , which vnderstand not ; whose mouthes thou doest binde with bit and bridle , lest they come neere thee . 10. Many sorrowes shall come to the wicked , but he that trusteth in the Lord , mercy shall compasse him .

NOw we come to the third vse of the former doctrine , laid downe in the former part of the Psalme , which concerneth our obedience vnto God : the summe of it is this , that when a Christian hath gotten remission of sinnes , hee must take heede of offending God any more , and indeuour to walke worthy of so great a mercy .

These three Verses contayne , first , a Preface to the exhortation , in the eighth Verse . Secondly , the exhortation it selfe , standing of a graue and sharpe counsell or aduice : Be not like the Horse or Mule ; that is , be not so indocible as thou wast , neither stand out stubbornely with God as thou didst before thy iustification . Thirdly , the Reasons or inforcements of the counsell , drawne , first , from the plagues of God vpon indocible and incorrigible persons : Many are the sorrowes of the wicked . Secondly , from Gods great good wil towards his own , who haue got assurance of remission of sinne : Mercy , or goodnesse , shall compasse him on euery side .

The wordes of the Preface contayne , first , the person that speakes : 1. Secondly , the person , to whom hee speakes : thee . Thirdly , the matter of the speech , in three particulars . First , I will instruct thee : that is , make thee to vnderstand . Secondly , I will teach thee the way : that is , not only by precept , but also by example I will leade thee into the practice . Thirdly , I will guide thee with mine eye : that is , I will watch ouer thee , lest thou stray out of that good way , to set thee in againe .

1 : ] the person vttering these wordes is not God , as some thinke , but Dauid , as the title of the Psalme proueth , A Psalme of Dauid to giue instruction : so here he fitly professeth himselfe an Instructer .

Dauid was a King , how then commeth he to professe Quest. himselfe a Prophet or Teacher in the Church ? Can one man carry both Magistracie and Ministrie ? Yes :

In the old Testament , the Sword and the Word did Answ. sometime concurre in one person for these causes .

First , because the Church was a long time shut vp in one Familie , and then the same man might sufficiently performe both . Thus Adam was a Gouernour and a Priest in his house . Thus the Patriarke Abraham was a great Prince and Magistrate , as appeared by his rescue of Lot , by a band of men , gathered out of his owne house , and yet a Prophet too , as the Lord told Abimelech , and appeares by sacrificing his Isaak . Iob was a great man , and a Magistrate , and yet offered sacrifices as a Priest , for his sonnes . And thus it was all the while the Church was in Families .

Secondly , after the people of the Iewes were settled into a Kingdom , the Scriptures were the positiue lawes of the Iewes , so as the Leuites were both of the Priesthood , and their Lawyers , and then one man might more easily performe both : but this was a proprietie of that Common-wealth of the Iewes ; for neuer any other but that had the Scriptures for their positiue written Law .

Thirdly , sometimes for necessitie they did concurre in one man , as when there was an vniuersall corruption or ruine of the State , God stirred vp some extraordinarie man to take vp both , for the repaire of the Church and Common-wealth . Thus Eli the chiefe Priest , also iudged Israel fortie yeeres , 1. Sam. 4. 18. and the corruptions of those times , and the generall discontent of men both in matters of Gouernment , and of Gods worship , appeare manifestly in the Historie . After Eli , when Gods worship was broken vp at Shilo , the Arke in the Enemies hand , and a wofull confusion was in the state of the Iewes , the Lord stirred vp faithfull Samuel , who was a faithfull Prophet of the Lord , 1. Sam. 3. 20. and also iudged Israel all the dayes of his life , Chap. 7. 15.

Fourthly , some by way of type were both Kings and Priests : before the giuing of the Law , Melchisedec was the King of Salem , and a Priest of the most high God , Gen. 14. 18. so Dauid here , and his sonne Salomon after him , were notable types of Christ , who would in those darke shaddowes be in some particular men declared to be both the King , Priest , and Prophet of his Church . And this is the reason here , why Dauid being a King , doth take vpon him to teach others : and for this , Christ is often called the Sonne of Dauid .

To come neerer to our Text : Dauid , hauing after a long conflict obtayned mercy at Gods hand , earnestly desireth and endeuoureth , that others may be partakers of the same grace also , and he , hauing found the way to comfort , wil set others in the way also : Hence note , that A man that hath true grace , earnestly wisheth that all Doct. others did partake in the same grace with him . Ps. 34. 8. 11. True grace is communicatiue Come children , harken vnto me , I will teach you the feare of the Lord : and , Oh , taste and see how good the Lord is ! a man cannot taste of Gods mercy , but he wisheth all did taste with him . Hos. 6. 1. the first note of the sound conuersion of the people , was , that they call one another , saying , Come , let vs turne to the Lord : and it is indeede a marke of true repentance , to take one another by the hand , and leade one another towards heauen . As in a naturall body , one member seekes the safetie and well-fare of all ; so is it in the mysticall body of Christ .

First , this is one condition of our owne conuersion , Reasons . I. euen to conuert others . Luc. 22. 32. Thou being conuerted , strengthen thy brethren . Neither is there any man that receiues any grace for himselfe alone , but that others may share with him : neuer had any man any talent , but a charge also with it , Occupy till I come . And hence are those Commandements in generall , As euery man hath receiued a gift , so let him minister ; and , Returne and cause others to returne : and those speciall charges , to exhort one another , admonish one another , to conuert one another , to comfort one another with the comforts receiued from God , to prouoke one another to the loue of God and good workes : all which shew , that euery one , as he is borne in the Church , so he is borne also for the Church .

Secondly , it is a propertie and an assured signe of 2. sound saith to worke by loue . And this loue is first set vpon God and his glorie , it earnestly desireth that his Kingdome may come , and that his will may be done in earth , of men as of the Saints and Angels in Heauen : and this it endeuoureth in a mans selfe and in others . Secondly , this loue lookes out vnto others , and commiserateth the estate of vnconuerted persons , and seeketh to releeue them : true sense of their owne change and former estate , mooues them to compassion for such as are still in their sinnes , and surely none are so mercifull as those that haue obtained mercie . One that loues another , will pull him out of danger if he can : So will a beleeuer bemoane another , and plucke him out of the fire , as Iude speakes . Thirdly , it looketh to such as are conusrted , and for Gods sake loues his Image , especially renewed : it loues him that is begotten for his sake that begat , 1. Ioh. 5. 1. and , as Dauid did good to Mephibosheth for Ionathan his fathers sake , so doe good men to Gods children for Gods sake their heauenly father . Fourthly , this loue , which is the life of faith , at least the pulse of it , is cleane opposite to selfe-loue , which is of an hard and niggardly nature , and enuious of any good to any about him ; but it is like Gods loue , which communicates it selfe and is liberall for the good of all .

Thirdly , where there is any sound grace of conuersion , there is zeale for God , which worketh the heart 3. to the cherishing and setting vp of grace and vertue , and to the hatred and resistance of sinne and vice in a mans selfe and others , it will shew it selfe for God : as Act. 26. 29. Paul said to King Agrippa , I would that not onely thou , but also all that heare me this day , were as I am , sauing my bonds . His sound zeale wished that all were sound Christians . And hence are all those Similitudes , wherein grace is compared to such things as are hardliest kept in any compasse , as

First , to fire : Quench not the spirit : if there bee but sparkles of fire vnder the ashes , lay on wood , and it wil kindle and turne it into it selfe : let grace meet but with fewell and matter , it will worke vpon it , to the warming of all the house .

Secondly , to water , which is of a flowing nature and is hardly contained within bankes or bounds ; so Christ sayth , He that drinketh of this water , out of his belly shall flow Riuers of water of life , Ioh. 7. 38.

Thirdly , to a sweet smell , or precious ointment , which spreds into the ayre and cannot bee smelt of any one , but also of euery one in the same place .

Fourthly , to a leauen : The kingdome of heauen ( saith Christ ) is like a little peece of leauen , it will quickly worke through a whole lumpe .

Fiftly , to a light in a Candlesticke , which lightneth the whole house , yea , which cares not to consume it selfe , so it may comfort and inlighten others .

First then , examine hereby the truth of grace and thy Use 1. conuersion , euen by thy desire and endeuour in the conuersion of others . Pro. 27. 17. Iron sharpens Iron : so doth one friend sharpen another , that is , quicken vp another ; a sparke of zeale in one Christian will kindle a flame in another , yea , it will stirre vp some good inclinations and motions euen in lewd persons . If Andrew find Simon , he will bring him to Christ ; and if Christ find Philip , Philip will find Nathaniel : the woman of Samaria was no sooner toucht a little , but she called the whole Citie to see Christ . Doe we lacke motiues ?

First , if wee looke at the wicked , wee shall see them Motiues to forward one another in grace . call one another , to goe together , and haue all one purse , Prou. 1. 14. they can spread and infuse their wickednesse one into another suddenly , as mischiefe is very nimble . See wee not Iesuites and Papists compassing with great danger of their liues all the parts of the World , to corrupt and infect with the deadly poysoned Cup of the Whore of Babel , all the Countries of the Earth ? and shall not wee labour to make men loue and like the truth ? Shall their blinde zeale carrie them so farre beyond vs , who , while wee professe wee hold the truth against them , our care is not to plant or spread this Religion as they doe theirs ? Oh then our loue is but small , if it bee any at all .

Secondly , he is no Saint that liueth out of the Communion of Saints : a righteous man is described to bee one , whose lips feed many : nay , a gracious woman opens Prou. 10. 21. Prou. 31. 26. her lips with wisdome . And why doth not the Lord giue one man all graces , or to all a like measure , but diuersly , but that he intendeth the mutuall good of each person ? It was anciently prophesied of beleeuers , ( Isay 2. 3. ) in the new Testament , thus , Many shall goe vp to the mountaine of the Lord , and say , Come , let vs goe vp to the house of the Lord , and he will teach vs his wayes : and how glad was Dauid , when he could get men together to goe vp to the Temple of God ? Psal. 122. 1. 2. The grace of gracious persons must be discouered by the grace of their lips .

Thirdly , if wee consider the blessed fruit of this care for others conuersion , it will be a strong motiue to take it vnto vs :

First , we shall notably glorifie God in furthering his Kingdome in our selues and others : this was the care of them , who were taught in the Apostles Doctrine , that in two yeeres it was carryed from Ephesus ouer all Asia , and many were partakers of it , Act. 19. 10. hereby Gods glorie was exceedingly enlarged .

Secondly , wee shall hereby edifie our brethren , and bring Gods glorie into request with them . Cant. 5. 17. when the Church had liuely set forth the beauties and perfections of her loue and Lord , Iesus Christ , others which before had no sense and feeling of it , by her commendations are now rauished with desire after him , saying , Whither is thy beloued gone ? turne aside , that wee may seeke him with thee . Yea , being as weake as we are , may be a means of conuerting and sauing our brethren , and so bind their hearts for euer vnto vs .

Thirdly , wee shall not onely set a-worke our owne graces , but increase them , and bee gainers by our returne of our talents : wee read not of any seruant , that vsed his talent , but to increase : and this is by a secret blessing of God , who giues bread to the Sower , as the two Disciples , going to Emaus , talking of good things , Christ himselfe ioyned to them and went with them ; yea , and although for a time at our first conference often we see but little fruit , yet after a while it is with vs as it was with those Disciples , Their eyes were holden for a time , that they could not know Christ , but , holding on in their communication , Christ lodgeth with them , sits downe at table , opens their eyes , and reueales himselfe vnto them : euen so it is here .

Fourthly , we shall not onely further our reckoning , to giue it vp with ioy , but euen increase our glorie and reward in Heauen , as hee that had gained fiue talents , was made Ruler of fiue Cities , and the other of tenne . What can mooue to this dutie , if this doe not mooue vs ?

Secondly , this serues to reproue many sorts of men , as Use. 2. First , such as content themselues with a conceit of their owne conuersion and good estate , but they are wise and politique , they will looke euery one to one , but as for others , who made them their brothers Keepers ? What haue they to doe whether they sinke or swimme ? euery vessell must stand on his owne bottome , they must shift for themselues . Yes , yes , GOD hath made thee euery mans Keeper , and giuen thee the charge of euery man within thy power to do him good , to further his saluation . Neyther canst thou haue any comfortable assurance of thy owne charge , if thou desirest and endeuourest not the conuersion of others : Slender is the sense of mercie , and little loue of righteousnesse in thy owne soule , if there bee in thee no desire of drawing others to the same : Therefore lay aside this conceit , that thou art to care onely for thy selfe .

Secondly , such are hereby reprooued , as can frame themselues to please all companies they fall into , are ashamed or afraid to minister or entertaine such speech as sauoureth of this desire , and thus passe the time in idle speeches , or vnsauourie communication , not onely to the hindering of that comfort , which would rise out of sauourie and fruitfull conference , but to carrie with them a checke and accusation of conscience for neglecting so comfortable a dutie . Oh , therefore , finding our selues tardie in these things , let vs checke our selues , and know , that though wee cannot gaine others to goodnesse by our speech , yet wee shall lose nothing by it , but be gainers our selues .

Thirdly , such are reprooued , as eyther neglect or enuie to communicate their graces in furthering the growth of grace in such as they ought . A Magistrate should see all within his power , keepe the two Tables as well as himselfe : good Nehemiah would see all the Citie keepe the Sabbath , and set forward all the good he could for the Temple , by his authoritie and example . Masters of Families also and Gouernours should be as great wheeles in a Clocke , whereof if one bee set a going , hee will mooue his fellow , and that the next vnto him ; not one must bee idle : Abraham will teach his Family , and Ioshua his house ; and Cornelius cals his kinsfolke to heare the Doctrine of life .

Others enuie the graces of God , where they should reioyce most , as Cain did the grace and goodnesse of Abel , and this was yong Ioshua's fault , to enuie Eldad & Medad for Moses his sake . Master , forbid them to prophesie : but what said Moses ? he was of another temper , and said , Dost thou enuie for me ? would God all the Lords people were Prophets , Numb. 11. 29. It is wofull to speake , but more wofull to practise , that men should bee wearie of their seruants , because they are good , and say of their good and towardly children , Yong Saints old Deuils ; also of the wife , that she is attempting of some strange matters , when shee will doe that good in her house , which her husband will not : Satan that can get this aduantage of men , will get a greater before hee hath left them . True grace would delight in building vp others , and is glad when any comes on well or out-strips it in goodnesse .

Fourthly , those are reprooued , which not onely not instruct or help forward , but also hinder others & withdraw them from their godly courses , which reproch or persecute good wayes , men whom the Deuill hath taught to bee cunning in besmearing all the wayes of Gods children . Oh ( say some ) they are all Hypocrites , all Dissemblers , as bad as who is worst , yea ( if wee will beleeue such ) as blacke Deuils . Much more are those in a wofull case , which corrupt and peruert others , saying , What ? will you bee so precise and foolish ? will you in a kinde of singularitie lose both your pleasure and reputation ? But marke the seuere reproofe of such in Elymas the Sorcerer , who laboured to turne away the Deputie , Paulus Sergius , from the faith , Act. 13. 8. 9. 10. O thou enemie of righteousnesse ( sayth Paul ) full of subtletie , the childe of the Deuill , full of all mischiefe , &c. like indeed to the Deuill , who is the greatest disswader of goodnesse , and would driue all holinesse out of the earth if he could : Elymas is the Deuils child , because his workes he did . Oh , let vs take heed of these errours , and bee more diligent in this fruit of conuersion : If in the Spring-time a Plant bee without leaues or buds , when others sprout and blossome , we say , Surely it is dead : so if the Spring of grace bee returned vpon thee , let all the World see it in this sprout ; if thou beest a Plant of righteousnesse , thou wilt shew thy life and fruit , that euery one may plucke somewhat and bee the better by thee .

The second point in this Preface is the Scholer or person to be taught :

Thee ] that is , euery man particularly , to whom this Psalme shall come to be heard , sung , read , or any way vsed : Whence we may learne two things :

First , That no man naturally vnderstandeth the things of God without a Teacher .

Doct. 1.

No man naturally vnderstandeth the things of God without a Teacher .

See Psal. 14. 3.

Secondly , that Doctrine is not sufficient to be deliuered in generall , but must bee particularly applyed to all . The first is manifest by Scripture and reasons . 1. Cor. 2. 14. The natur all man vnderstandeth not the things of God . Act. 8. 31. When the Eunuch read the Prophesie of Esay , and Philip asked him if hee vnderstood the place , How can I ( sayd he ) without a guide ? The case is with euery natural man as it was with Samuel ; God cals once , and againe , Samuel still runnes another way , 1. Sam. 3. 7. Thus did Samuel ( sayth the Text ) before he knew the Lord , and before the Word of the Lord was reuealed vnto him : Which is true as well in respect of that ordinarie diuine knowledge , which is common to all the seruants of God , as the extraordinary , which was peculiar to the Prophets .

The reason hereof is not , as Papists say , the obscuritie of the Scripture , which is a light to our feet and a Lanthorne , but

First , nothing can goe beyond its owne nature and Reasons . 1. kind , nature cannot reach to diuine things , flesh cannot reach aboue flesh , and before Regeneration the whole man is flesh , his bodie is flesh , his soule is flesh , his affections flesh , his actions and all is flesh ; And as for spirituall things , he can no more reach them then a beast can reach to reasonable actions . No man knowes the Father but the Sonne , and hee to whom the Sonne reuealeth him . No man knowes the heart of a man , till himselfe make it knowne : much lesse can any man know the minde of God , but God himselfe and hee to whom the Spirit reueales it , 1. Cor. 2. 11.

Secondly , whereas by our innocencie wee were of large hearts and Eagles eyes for clcerenesse of vnderstanding 2. and iudgement in the things of God , by the fall a vayle is come ouer our hearts , and the scales of ignorance are come vpon our eyes , and the cloudes of darkenesse are betweene vs and our Sunne ; nay , an vnregenerate man is not onely in darknesse , but euen darknesse it selfe , Ephes. 5. 8. and the child of night and darknesse , 1. Thess. 5. 7. that as Paul being blinde must haue the scales taken off his eyes before he can see ; so no man can haue any sauing knowledge , till his naturall ignorance bee remooued : And as this was the first thing in Pauls Conuersion , and the first worke of God in the Creation , to seuer light and darknesse ; so the first worke of this second Creation is the illumination of the Spirit .

Thirdly , if euery regenerate man need a Teacher , much lesse doth any naturall man vnderstand without one : but euen the best haue ignorance in them , though not raigning , it being with the godly in this life as in the twilight , much darknesse is mingled with their light : and therfore euen the Apostles themselues prayed for increase of spirituall vnderstanding . And the knowledge we haue here of God , is but as in a mysterie , or in a mirrour : In a mystery ] wherein something is seene , something hid , as in the Sacraments for that cause so called , because we see the Elements , but not the things signified by them : In a mirrour ] as in a glasse , and not face to face , we know but in part , 1. Cor. 13.

First , Let vs hence acknowledge our naturall blindnesse , Vse 1. it being with vs as with the blind man , Ioh. 9. who was borne blinde , and neuer saw any thing , till Christ had opened his eyes ; wee being naturally blind , cannot see though the Sunne of righteousnesse shine vpon vs . And , if wee cannot see our spirituall good , euen by our best naturall graces , much lesse can wee imbrace it , or by the power and strength of nature or will , follow it , against the Papists who teach that we can .

Secondly , learne to pitie naturall men as Dauid here Use 2. doth , who as blind men , first , see not the way to Heauen , secondly , and are in danger of harmes , though they thinke themselues safe enough , thirdly , and are soone mis-led , ( for who but ignorant persons are a prey to Iesuites and such like ? ) fourthly and lastly , they haue no comfort of the Sunne , no light of grace or of glorie . And a wofull condition are such in , as liue without the meanes of knowledge and grace : who would liue in a soyle , where the Sunne neuer shines , or if hee were sure to bee made blinde in it ? yet many men leaue good meanes for a little pelfe : who , according to the Prouerbe , runne out of the blessing of GOD into the warme Sunne .

Thirdly , wee see hereby how little need there is either Use 3. to remooue the Word and Sacraments from the people , as the Papists doe : the light of the Sunne being not so necessarie to the World , as the vse of these .

Fourthly , let vs doe as the blinde man in the Gospell Vse 4. did , Luc. 18. 35. &c. First , let vs acknowledge that Christ must open our eyes , that he must giue vs eye-salue , nay both eyes to see , and light to enlighten vs . Secondly , let vs pray as he did , saying , Lord , our desire is that our eyes may bee opened , that wee may haue insight into heauenly things . Thirdly , let vs with him stand in the way where Christ comes by ; in the Temple and the Assemblies of the Saints , in the Tents of Shepheards , or among the seuen Golden Candlestickes . Fourthly , being healed , he praysed Christ and leapt for ioy ; so if we see the things of God better then wee did before , wee should reioyce exceedingly with hearty thankesgiuing . Fiftly , hauing his eyes opened , he followed Christ , and would not bee beaten from him : so if wee can get the eyes of our minde opened , wee must prayse our good God in word and in deed , walke answerable to this mercie , become his Disciples , sinne no more , lest a worse thing befall vs , and walke worthy of the light .

So much of the first point : the second followes , Doct. 2. namely , that The word must not onely bee taught , but Gods Word must bee applyed in speciall . also specially applyed to euery particular person . Dauid saith not , I will teach the Church , or , all men , in generall , but euerie one in particular , thee . After Adam had sinned , how plainely and personally doth the Lord deale with him , both in amplifying his sinne , that hee might be strucke downe with it , and in publishing the promise of saluation , to rayse him againe ? herein teaching euerie Minister and Preacher how to carry the Word home to euery sonne of Adam , seeing they are to speake the same wordes , which , hee whose Messengers they are , would speake . 2. Sam. 12. Nathan the Prophet of the Lord , sent to Dauid while yet hee lay in his sinne , was directed by God what to say , and he must not onely in a Parable make Dauid condemne the sinne to the death , He shall dye that hath done this thing , but by plaine dealing with him , saying , Thou art the man , condemne himselfe , and confesse , I haue sinned . Our Sauiour Christ thus carryed his Doctrine , applying it home to the seuerall persons it concerned : to the Iewes , Mat. 3. 7. O geration of vipers , who hath forewarned you to flye from the wrath to come ? to the Pharises ; Woe bee to you Scribes and Pharises , Hypocrites . And his Apostles , being to deale with wicked people , vsed the same course ; Act. 2. 23. Whom yee slew with wicked hands , and hanged on a Tree : and Chap. 8. 22. Thy monie perish with thee , repent of this thy malice , thou art in the gall of bitternesse : It may bee , thy sinne may bee done away . Hence their Sermons were called exhortation , which is application of Doctrine and inforcing of it , Act. 13. 15. And their Writings are of the same manner ; euer after Doctrine they vsed exhortations , as Rom. 12. hauing deliuered the Doctrine of Faith , Iustification , Sanctification , and Predestination in the former Chapters , begins there his exhortations , and so continues in them to the end : The like may be seene in other Epistles .

First , the vse of the Scripture is to exhort , reproue , Reasons . 1. 2. Tim. 3. 16. correct , and instruct to make the man of God absolute : the vse of it is not onely to teach and enlighten the vnderstanding , but also to worke vpon , conuince , quiet , and direct the conscience and whole course . Doctrine is but the laying of a ground , application is the building vp of a Christian.

Secondly , the life of Ministerie is in application , 2. without which the Word is a Sword , but without an edge , not in it selfe , but to vs ; but , being specially applyed , it is a two-edged Sword , cutting deepe , diuiding betweene the marrow and bone , and piercing betweene the soule and spirit , Heb. 4. 12. Application of the Word is that , which leads it to the thoughts and intents of the heart , to discerne them , to high thoughts , to deiect them , to the affections , if sinfull , to captiuate them , if set right , to enflame them , to seuerall temptations and lusts , to sub due them , and to the whole life and wayes to reforme them .

Thirdly , our owne constitution and weaknesse stands in need of speciall application : 3.

First , because our hearts are naturally asleepe , and we are couered ouer with the spirit of slumber , spoken of , Isa. 29. 10. and need to bee wakened by a voyce lift vp like a Trumpet from some sonne of Thunder . Dauid by his grosse sinne had cast himselfe into a fast and dead sleepe , therefore Nathan must goe to waken him , and say aloud in his eares , Thou art the man .

Secondly , our hearts by the neglect of good meanes or securitie are easily hardned , and lose their softnesse or tendernesse : now , the word in speciall application must bee as an hard wedge , to our hard knots ; this makes the Word an Hammer to knocke and breake our flintie hearts , Ier. 23. 29.

Thirdly , as wee cannot apply the Word our selues , so wee will not apply it : commonly men skip ouer the Law , and catch at the Gospell , and so , being neuer soundly humbled , their whole life is led carelesly .

Fourthly , this bad disposition of ours can neuer bee reformed without this speciall application : for the 4. Word neuer becomes ours , neyther can wee taste any sweetnesse of it , without this ; no fruit of the Law in our humiliation , no comfort of the promises in our restitution , no vnderstanding of the true meaning of eyther without our owne faith mingling and truely applying both ; no worke of the Spirits sanctification in our hearts , but in applying the Law and Gospell ; no action of our liues warrantable but by faith , which is a speciall application of the Word vnto them .

First then , we that are Ministers must labour herein : Vse 1. A good Steward giues euery one his part , and then it is the wholesome Word of life , when euery one hath that portion which is fit for him ; this makes the Word dwell plentifully in Christians ; by this , holy doctrine is fastned as by nailes by the Masters of Assemblies . If a man should set a great browne Loafe before Children , what good would it doe them ? they may starue well enough , vnlesse it be diuided : Gods Word is in it selfe nourishable , but , being not diuided , it will not be nourishing to vs . Away then with Sermons , if they be afraid to come neere by application ; away with idle and intricate discourses , further then to lay them as grounds for exhortation , herein is learning and the life of the Word .

Secondly , people must learne to cleaue constantly to Use 2. an effectuall ministrie , which hath life and stirring in it , and praise God for it , seeing their necessitie requires it : In hearing the Word apply it to thy selfe , not to others , mingle it with thy faith , helpe the Minister in his labour and paines-taking . Oh , what a deale of labour would it saue vs , if men were able and willing to apply doctrine to themselues ?

Thirdly , we must all learne to suffer the Word to be applyed in particular vnto vs . A man that hath a sore or Vse 3. fester , would be loth to be put to paine by a sharpe plaister ; but without it there is no cure : what will it helpe him to haue it lye on the cupboord , or on the table ? Before thou canst be a liuing stone in Gods temple , thou must suffer hewing and squaring ; nay , so long as thou art here in the Mountayne , thou must be hewne as the stones were for the Temple . Obiect . What ? must Gods children heare the Law applyed ? Answ. Yes , to condemne their sinnes , not their persons ; and we know , that rods , which are prouided for seruants , are laid in the sight of children to feare them .

But here is all the quarrell , that we reproue speciall sins . Oh ( saith one ) he hates me , it is I that he reproues ; What needes all this adoe ? What hath he to doe with my pleasures and dealings ? What neede these fellowes make Pulpit-matters of euery thing ? And were it not for speciall application , we should please men well enough : but , first , are we enemies for speaking the truth ? Secondly , is not the Word a Sword ? And can a man be strucke or thrust thorow with a Sword , and not feele it ? Is it not Gods sacrificing knife ? Act. 10. 13. Kill and eate : Peter was commanded with the sword of the Spirit , to prepare the Gentiles an acceptable sacrifice , and ioyne with them in the communion of Christs body : And can a man be sacrificed without paine ? Thirdly , doth not euery man desire , that the strong man were cast out of his heart ? yet we must not shake his Towres , he will not let any of his holds , which are his owne sinnes , to be touched . Fourthly , wee may not preach mercy to him , that stands in no neede of it ; for then we shal preach false doctrine , by misse-applying that which in generall is true . Fiftly , the Saints of God haue beene contented to beare particular reproofe : Dauid vpon admonition confessed his sinne euen before Nathan ; why , he might haue said , Get thee going , silly fellow , tell me of no such matters , goe deale with your equals . Our great men vnder Kings would haue said so , but Dauid put it vp ; and indeede , where had he beene but for Nathans plaine dealing ? If we had Dauids heart , we would be contented to say with him elsewhere , Psal. 141. 5. Let the righteous smite me ; for that is a benefit ; and let him reproue me , and it shall be a precious Oyle that shall not breake mine head . Beloued , if it were profitable for you , it were peaceable for vs , to speake at randome ; but both our dutie , and your edification calls for particular application .

In the way that thou shalt goe : ]

THis is the third point in the Preface , the matter wherein the Prophet promiseth to instruct the Christian man , namely , in the way wherein he is to goe : the most necessarie , difficult , and profitable discipline that a man can teach or learne . By way here is meant the Why the godly course is called a way . course and conuersation of a godly man ; called a way . First , because God hath laid it open and allowed it vnto vs as an high-way betweene vs here , being in a strange Countrie , and our home whither we trauell . Secondly , God directs & approueth it , Psal. 1. 6. The Lord knoweth the way of the righteous . Thirdly , as in an high-way there is a continuall motion of Trauellers , who in the way are at no rest , till they come to their wayes end : so a Christian man is still moouing and proceeding in godlinesse , forgetting that which is behinde , and pressing hard to the marke that is before him , and doth not finde this World his resting place . Fourthly , as a way leades to some desired place , and if a man keepe in it , it will bring him home , or to some great Citie where his businesse lyeth : so godly life leades a man home to heauen , the great Citie of the great King , the end of which is rest and glorie . Thus it is called Gods way : first , being taught vs by God . Secondly , tending to God . Thirdly , approued of God : and fourthly , ending in God .

The going in this way , is , the ordering of our whole course , and euery action of it , so as we be daily neerer our ayme and perfection . As in a way a Traueller obserues and orders euery step , that he may come to his iourneyes end ; so the heauenly Pilgrime makes right steps to his feet , and seeth that euery seuerall duetie , which is as a step in our way to heauen , be an obedience of faith , performed in the way either of his generall or speciall calling .

Hence we may learne this lesson , that , Euery godly Doctr. man must be carefull , that his course be a going and Godlinesse is a going in Gods way . proceeding in the wayes of God . Prou. 4. 26. Ponder the path of thy feet , and let all thy wayes be ordered aright . Gen. 17. 1. Walke before me , and be vpright : the sonnes of faithful Abraham must keepe a course of walking in Gods wayes , as he did . Psal. 119. 32. I haue considered my wayes , and turned my feete to keepe thy Commandements .

First , this is the only true wisedome , to make God Reasons . 1. our guide in our way . Deut. 4. 6. Keepe his Ordinances ; for this is your wisedome , and men shall say , Only this is a wise people . Psal. 101. 2. I will doe wisely in the perfit way : where marke how Dauid tyeth wisdome to the perfit way , and giues vs to vnderstand , that whosoeuer refuse to walke in it , let them seeme neuer so wise Politicians , yet we may say of them as the Apostle did of the Gentiles , Rom. 1. 22. Professing themselues wise , they became starke fooles : without this way , all is but folly and meere craft , and shall be turned to a mans hurt . If a man or people will reiect the Word of God , what wisedome can be in them ? Ier. 8. 9. When Dauid had but stept out of the way , in numbring the people , out of the pride of his heart , ( for otherwise Moses might number them , Num. 1. 2. ) being conuicted , he said , I haue done very foolishly , 2. Sam. 24. 17.

Secondly , it is a description of a man in the state of 2. corrupt nature , vnconuerted , to be out of this way . Psal. 14. 3. They are all gone out of the way . And it is a dangerous estate , when a man is giuen vp to his owne wayes , or to walke in a broad way , that leades to destruction ; wherein because so many wander , a Christian must be so much the more carefull to auoid it . And it is a way most vncomfortable : for , can a man meete with the comforts of God , while his way is contrarie to Gods ? Can he euer looke to come where God is , and not walke in Gods way ?

Thirdly , if wee compare this way with all other wayes , it will whet our care to enter into and continue 3. Gods way compared with all other waies . in it : for , First , this is the Kings high-way , in which we haue promise of protection , Ps. 91. 11. The Angels shall keepe thee in all thy wayes : In all other wayes we be as vagrants without a passe , subiect to the whip euery-where ; Israel was stript starke-naked to Gods seuere strokes , when they left this way , Exod. 32. 25. Moses had much adoe to saue them from finall destruction .

Secondly , Gods wayes are the cleanest of all . 2. Sam. 22. 31. The wayes of God are vncorrupt and pure : and Isa. 35. 8. There shall be a path and a way , the way shall be called holy , and the polluted shall not passe by it . Now who would goe plodding in deepe and durtie wayes , in danger euery step to be plunged and laid fast in the mire and clay , when there is a cleane path before him ?

Thirdly , Gods wayes are the rightest wayes . Hos. 14. 9. The wayes of the Lord are right , and the iust shall walke in them . Act. 13. 10. Thou ceasest not to peruert the straight wayes of God . Now euery man desireth to goe in the right way that will lead him directly to the place , which he would be at . All other wayes are crooked ones , Isa. 59. 8. They haue made them crooked pathes ; whosoeuer goeth therein , shall not know peace . And being rightest , they be also the shortest wayes : ( for a right line is the shortest betweene the termes , saith the Geometer : ) whereas the wicked toyle and wearie themselues in the wayes of wickednesse , and lose themselues in euery by-lane of lusts and fleshly deuices ; they are distracted in inextricable mazes & labyrinths ; in a word , they take more paines to goe to Hell , then the godly to get to heauen .

Fourthly , Gods wayes are most lightsome and cheerfull . Prou. 3. 17. Her wayes are the wayes of pleasure , and all her pathes prosperitie : those that walke in these wayes , are sonnes of the Day , to whom the Sunne of righteousnesse is risen and shineth on them , and they walke in the light : Whereas , whosoeuer are out of this way , there is no light to them , but they walke in the night , their feet are in continuall danger of stumbling . Pro. 4. 19. The way of the wicked is as darkenesse , they know not where they shall fall : If a man be in the darke and in the durt , hee knowes not where hee shall lodge : so the wicked know not what shall become of them : see Isa. 8. 21 , 22. Marke the confession of sinnes , made Isa. 59. 9. We grope for the wall like the blinde , and stumble as without eyes : we waite for light , but behold obscuritie , for brightnesse , but we walke in darkenesse .

Therefore , Gods wayes being the safest , cleanest , rightest , shortest , and lightsomest wayes , we must be carefull to walke in them .

Fourthly , only the end of this course and way will 4. make vs happy : the Deuill himselfe confessed , that these are the wayes of saluation , Act. 16. 17. Psal. 37. 37. marke and consider the iust man ; for the end of that man is peace . Ps. 1. 1. Blessed is he that walketh not in the counsell of the vngodly ; whereas the way of the wicked shall perish , that is , leades to perdition ; destruction and calamitie are in their wayes , Rom. 3. 16. and the Apostle calleth them in plaine termes damnable waies , 2. Pet. 2. 2. Both these are concluded , Psal. 125. 5. As for such as turne aside vnto their crooked wayes , the Lord shall leade them forth with the workers of iniquitie ; but peace shall be vpon Israel .

This doctrine serues to let many men see their folly ; Use 1. they hope to be saued , and make full account when they die to goe to God , but yet shall neuer come there , because they are not in the wayes of God . If a man should say he would goe from Yorke to London , and yet shall hold the direct way to Barwicke , would not euery man laugh at him ? So is it with him that walkes in the path of perdition , and yet saith he will come to heauen . Aske them what way they walke in , and they must needs giue themselues the lie if they say it is Gods way : and in this conceit thousands are deceiued , and slip into their place before they would ; or bee aware : for ,

First , some walke in the blinde way of ignorance , a Many by-waies beaten by many . darke and vncomfortable way , as men walking in the night , in which is no safety nor direction : Numbers care not for the lanthorne of the word , and walking in the night , know not whither they goe , nor where they shall lodge . Aske Papists what way they are in ; Oh they are in the way of Catholickes , in the way wherein the Martyrs and Confessors died , in the way of their forefathers , what way soeuer it be : and I would this ignorance were among them onely ! but alas ! it is the way of too many , who professe the light .

Secondly , some walke in the crosse wayes of superstition and mens deuices , as many of our people , who thinke common prayers better in Lent then all the yeere after : and some can bee deuout on high dayes , and come to Church , but other dayes Gods seruice is not so affected : and some receiue the Sacrament at Easter , and they were damned if they did not , but all the yeere besides , the Sacrament hath no sweetnesse . These are superstitious wayes , whereas Gods wayes are alwayes the same and to be walked in with the same affection .

Thirdly , some goe in the crooked wayes of humane reason , will , policy , and affections , and cannot yeeld to the wisedom of God ; their owne lusts are their lawes ; who should controle them ? Heere is an infinite number of rodes , all of them full of wanderers from God ; whereas Gods way is but one , and of Gods describing , cleane contrarie to mans corrupt reason , will , affections , and conuersation .

Fourthly , some goe in the detestable and damnable wayes of wilfull spurning against the trueth . 2. Pet. 2. 2. Many shall follow their damnable wayes , by whom the way of trueth shall bee euill spoken of . Is it not damnable enough for men to walke on in the wayes of damnation themselues , vnlesse they raile at the way of trueth and life ?

Fiftly , some walke in the filthy , myrie wayes of voluptuousnesse and profanenesse , as foule fornicators , drunkards , gamesters , gluttons , Epicures , dainty and delicate persons , who seeme to be made for nothing but idlenes , and effeminate care of their skinne , and fruition of their owne sensualitie and appetite . To such , Salomon speaketh in the person of the yong man , Walke in the sight of thine eyes , and in the lusts of thine heart , but know that for all this thou must come to iudgement .

Sixtly , numbers walke in the rugged , stonie , thornie , and clayie waies of earthlinesse , couetousnesse , vsury , and oppression , setting themselues fast in the gall and guile of earthly-mindednesse , not hauing power ouer themselues to stirre hand or foote to heauen-ward : where their treasure is , there haue they locked vp their hearts too , or rather burying them ( for so they may being dead : ) in the earth and earthly desires ; the heauen that they wish for , they haue ; what then care they for any way that leads to another ?

Secondly , it teacheth vs to learne the way that wee are to goe in : We can walke in the wayes of sinne without Use 2. a teacher , and can of our selues inuent all such wayes , but in Gods wayes wee cannot mooue , vnlesse God set them open vnto vs , and set vs in them . This way lyes open to none but him that is taught of God : humane wisedome teacheth it not , nor reacheth it , neither will beleeue it is the way .

How may I know which is the right way to goe in ?

If thou wilt know it , then , first , vse the meanes to Quest. come to know it . Secondly , take good notice of the Answ. eye-markes , by which it may be discerned .

First , The meanes to know the way , are , first , diligent Meanes to know the markes of Gods way . conuerse in the Scripture . Ioh. 5. 39. Search the Scriptures , for they witnes of me , that is , of the way . So our Sauiour tells the Iewes , Ioh. 8. 37. that they sought to kill him , & were in the way of Cain , because his word had no place in them : Whatsoeuer thou hast a word for , that is the way , or else thou art out of it .

Secondly , Prayer that God would teach vs his way , Psal. 119. 33. as Dauid doeth often pray , and giue vs the spirit to leade vs into all necessary trueth . ler. 10. 23. I know , O Lord , that it is not in man to dispose his way , it is not in man that walketh to direct his steps .

Thirdly , Experience of change in our selues ; if it leade vs out of ourselues , out of our naturall lusts and the practice of sinne , and bring in vnderstanding of Gods will , new desires , motions , affections , &c. then it is Gods way .

Fourthly , obseruation and experience of Gods blessing or cursing , of inward peace , or accusation of ioy and confidence , hope and patience , which in the way of God is assured ; whereas in any other way the greatest ioy is but in the face , and peace is but a truce with God , and an vnfeelingnesse of mens estate .

Secondly , The markes of this way , are , first , an outward The markes themselues . profession of religion , which is called the way of God , Act. 19. 9. Speaking euill of the way of God . Those that cannot away with the profession of pietie , haue not stepped one step in the way to heauen .

Secondly , the life of profession , which is a faithfull apprehension of Christ , who is called the way : I am the way , no man commeth to the Father , but by me , Ioh. 14. 6. Euery sound marke of a sound Christian is a marke of this way : euery man in euery religion goes not in the way to heauen , but hee onely that goes by Christ , the right and onely way , and this , not onely by outward profession , but inward apprehension of Christ with all his merits .

Thirdly , the straitenesse of this way : straite is the gate , and narrow is the way that leads vnto life : the straitnesse of it is , in that it is a way all strawed with crosses ; the beginning of it , is repentance and selfe-denyall ; the continuance of it , is mortification , temptation , persecution .

The way of the world is a faire , broad , and easie way to the flesh : If wee finde our selues prosecuting things pleasant to the flesh and nature , wee may iustly suspect that we are out of the way .

Fourthly , the fewnesse or smalnesse of company in the way ; few finde it : Not many mighty , noble , worldly wise , but a few poore ones receiue the Gospel ; the greatest part of the world are in the broad way that leades vnto death .

Foolishly therefore doe the Papists make vniuersalitie a note of the Church : Wee must not follow multitudes , to doe euill , nor doe as the most doe ; for then certainly we are out of the way .

Fiftly , the employment of all such as are in the way , who are neuer but doing some of Gods Commandements , therefore called , The way of Gods precepts . Christ , whom we haue before vs in this way , was obedient euen to the death . Goe without or against a commandement , thou art out of the way : as , Rom. 3. 12. they are all gone out of the way : euery sinne is a stepping out of the right way .

Thirdly , when we haue learned this way , then goe in it : for here it is called the way , wherein we must goe ; so as Use 3. wee must in our whole course carrie our selues as those that are in the way to heauen . To this purpose obserue these rules :

First , consider what way wee haue entred into , whether Directions how to go in the way of God . we haue chosen our owne way , or walke in the way which God hath prescribed : the best must often consider of his way and course ; Dauid neuer considered of his way , but he found somthing or other that needed redresse . This doe not they that goe at all aduentures , not examining their way , nor the end of it , as if they did not know , that there is a way which seemes good in a mans owne eyes ; but the issues thereof are the issues of death .

Secondly , forecast what may befall vs in our way , and prepare for it . Elias , when hee had a great way to goe , prouided himselfe accordingly . If a man be going to warre , had he not need cast his accounts , and prepare all necessaries , and fit himselfe against all difficulties ? we must forecast what temptations , trials , and dangers may meete vs in our way , what may bee our expence or losse : many are the slips , scandals , offences , and trials , which will encumber vs in this way , if we be not carefull to forecast them , either to preuent them , or prepare patience and strength to beare them .

Thirdly , walke on in this way ; for it is not a way that can bring a man to any desired place , but his walking in it : And then a man walkes on in this way , when , first , he neither goeth backe , nor standeth still , as vpon Iaakobs Ladder the Angels were ascending or descending , none stood still : he that goeth not forward here , is going backeward . Remember Lots wife . Secondly , when a man is sure euery action of his life is performed at the call , and within the compasse of his calling , generall , or speciall . Thirdly , when he doth all that he doth in the Name of the Lord , looking at Gods commandement , beginning the same with inuocation , and ending it with praise and thankesgiuing , Col. 3. 17. Whatsoeuer ye doe in word or deede , doe all in the name of the Lord Iesus , giuing thankes to God . Fourthly , when all is done to the glory of God , to the honour of our profession , and to the prouoking of others , seeing our good workes , to glorifie our heauenly father , 1. Cor. 10. 31. Whether ye eat or drinke , or whatsoeuer yee doe , doe all to the glory of God . And thus shall euery good duetie in our hands be a step in our way to heauen .

Fourthly , beware of turning to the right or left hand , Prou. 4. 27. Turne not to the right hand : seeking or stablishing our righteousnesse in our selues , or in merits , with the Papists : for the way of inherent righteousnes leads from Christ , who is the Way : nor to any way of perfection of orders deuised by men , as of Francis or Dominicke , of Pouertie , Chastitie , and Counsel-keeping or of Iesuitisme , which is the perfection of Rebellion and Treason . Dauid in the 101. Psalme professeth , that hee will walke in the perfect way , diuers thousands of yeers before the Deuill had hatched any of these vncleane birds in the world . Neither turne to the left hand , turning grace into wantonnesse , and imboldning our selues to sinne , because grace hath abounded , as profane Libertines doe . Turne not to the world or earthlinesse ; these two waies can none walke in together , vnlesse one man could serue two Masters , or serue God and Mammon . Our profession to God must be the same , that the Israelites , going towards Canaan , made to Sihon King of the Amorites , Num. 21. 21. Let me goe through thy Land , wee will not turne aside into the fields , nor into the vineyards , neither drinke of the waters of the wells , we will goe by the Kings high way , vntill we be past thy Countrey .

Fiftly , let vs be circumspect both to preuent , and to recouer our selues out of our falls in this way . By reason What to bee done in our falls . of Satans fierce temptations , the weaknesse of grace , and the frailty of the flesh , many are the fals and knocks of the best : In many things we sinne all , saith S. Iames : and , Who knoweth his errors ? Psal. 19. 12. Now if wee will preuent these , we must beware of occasions of sinne , as a traueller steps ouer stones and rubs in his way : Eue preuented not the occasion of her fall , when shee entred talke with the serpent . We must make a couenant with our eyes , not to looke vpon a woman , nor on the wine in a cup : we must watch ouer our selues , both alone , and in company , and not runne into bad company , lest wee come home by weeping crosse , as Peter did . Secondly , we must not lie in our falls : a man in his iourney , if hee fall , and lie still , shall neuer come to his wayes ende ; and if hee rise quickly , though it hinder him a little , it shall not much . The Saints all of them recouered themselues out of their fals , as Dauid in this Psalme , by confession , conuersion , suing for pardon , and renewing their faith and repentance . A man out of his way must come backe againe , the sooner he returnes , the lesse is his labour : Peter presently went out and wept bitterly , and so was restored to Christs fauour . Thirdly , suppose thy falls bee grieuous , and often into the same sinnes , yet let them not hinder thee still out of the way . For as the childe of God must neither presume nor purpose sinne , so must hee not despaire of rising , hauing fallen into sinne , seeing the promise is , that if a mans sinnes for hainousnesse bee as red as Scarlet , vpon his true repentance they shall be made white as Snow : and the parable teacheth , that if a sinner offendeth seuenty times seuen times in a day , and as often truely repent , he shall bee as oft forgiuen . Fourthly , after such fals we must be more wary and careful , lest we fall in the same manner . A man , yea , a beast will be more carefull when it comes by the same place where it caught a fall , yee cannot get it into the same hole againe . Dauid no doubt would not count the Tribes againe , after that fall in numbring them .

Sixthly , hold on in this way constantly with perseuerance ; for the end of a worke crowneth it , and the end of a way gladdeth and resteth the weary traueller , and this rest is without end . Many set foorth on this way , but are discouraged by the hardnesse of the entrance , whereas , if they were a little entred , the way would bee pleasant , and the yoke of Christ easie and sweete . Others haue gone yet further , but at length looke backe , yea , go backe , when a man would haue thought they had escaped the filthinesse of the world : and these haue lost a great deale of labour and comfort . Others yet farther then then they , as the bad earth , euen so farre as a man could perceiue no difference between them and sound Christians ; and apparent difference was there none but in perseuerance , and yet , wanting soundnesse , haue suffered shipwracke euen at the hauen , and so their former righteousnes is all forgotten : a great deale of way they had gone , and much worke had they ridde , whereof they shall neuer see crowne nor comfort : Oh beware of wearinesse and relapse : as towards the end of his way the traueller is most cheareful , so should wee , and the rather ; because , first euery one affects a good end , euen Balaam ; and will we not endure a little difficultie for it ?

Secondly , Satan is most fierce in our end to hinder vs of the crowne , and therefore wee should bee more watchfull and diligent to goe through .

Thirdly , if we can labour a while , wee shall bee euer safe , neuer feare him any more , neuer lose that crowne , which the righteous Iudge shall giue vnto vs , who loue his appearing .

I will instruct thee , I will teach thee , I will guide thee with mine eye : ] These three particulars teach vs three properties of a good Teacher : First , to make a people to vnderstand their way . Secondly , to goe before them in good example in this way . Thirdly , to haue a watchfull eye ouer them , to guide and gouerne them in that good way , which they teach and walke in . Dauid , a good Instructer , professing all these , propoundeth himselfe a patterne for all good Pastours and Teachers .

First , Teachers must make the people vnderstand the Doctr. 1. word of God , and from thence their owne estate , Nehem. Teachers must make the people to vnderstand the Word and their owne way . 8. 8. Ezra read the booke of the Law distinctly , and gaue the sense , and caused them to vnderstand . The summe of a good Teachers office is in teaching pure doctrine purely : first , hee must chiefly tye himselfe to the word of God ; his principall scope must be , not to make men vnderstand Latine or Greeke , or the sayings of men , but the word of God . Ierem. 23. 28. The Prophet that hath a dreame , let him tell a dreame , and he that hath my Word , let him speake my Word faithfully : what is the chaffe to the wheate , saith the Lord ? 2. Tim. 2. 2. The Word that thou hast heard of mee , deliuer to faithfull men . Secondly , these words must hee propound to a plaine and simple Audience , in no other then a plaine and simple manner , auoiding as much as he may vnknowne sentences , and darke speeches , which flye aboue low conceits , that by this familiar handling of the Word , it may become as a light in the darke corners of ignorant mens hearts .

First then , It were to be wished , that a Minister were Vse 1. more then a bare reader , hee must bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apt to teach , able to diuide the Word of trueth aright , and must labour for the truely-learned tongue , to bee a prompt Scribe , an Ezra , causing men to vnderstand the reading . For if the blinde leade the blinde , both fall into the ditch .

Secondly , people must diligently attend to the Use 2. things that are taught , Heb. 2. 1. and not giue ouer till they vnderstand the grounds of Religion . For , first , Faith commeth by hearing and vnderstanding of the Word : the Word truely vnderstood is the seede and parent of faith . Secondly , without this knowledge of God and Christ there is no saluation : Ioh. 17. 3. This is life eternall , that they know thee the onely true God , and Iesus Christ whom thou hast sent . Thirdly , great is the excellencie of knowledge : Eccles. 2. 13. As the day is aboue the night , so knowledge excelleth ignorance , and wisedome folly : without it there is no walking in the day or in the light ; knowledge is more necessary then the day or the Sunne , therfore resist not the means whereby it may be gotten .

Thirdly , we must not thinke that we then vnderstand , when we know , or teach men to know that which they Vse 3. did not before : for true vnderstanding stands not onely in speculation , but , first , in the change of the heart . 2. Cor. 3. 17. then wee behold the glorie of God in the Word , when we are changed into the same Image from glorie to glorie , by the Spirit of God . Secondly , in the change of the life to new obedience . Psal. 111 10. The feare of the Lord is the beginning of wisedome , a good vnderstanding haue all they that doe thereafter : whereas without obedience vnderstanding doeth but conuince and lay open to many stripes . Thirdly , when it mingles the word with faith . Psa. 119. 66. Teach me good vnderstanding and iudgement , for I haue beleeued thy Commandements . Fourthly , when knowledge sets vs forward in glorifying God : for else it is no better then the knowledge of the heathens , which made them excuselesse , because knowing God , they glorified him not as God , Rom. 1. 21. and if the heathens were iustly condemned for not glorifying God according to that darke knowledge they had , how much more should our knowledge mooue vs to glorifie God , which else maketh vs more inexcusable , if wee glorifie him not , by giuing him his worship , praise , and honour , and by making vse of all his attributes and mercies , but especially those in his Christ ?

Secondly , A minister must not onely be an instructer by his doctrine , but a leader also by his practice : for Doctr. 2. else , first , hee is no guide : for he is a guide , whom wee A Minister must be a leader by his life , and example . take with vs to direct vs in a dangerous way : what ? a guide and not able to guide himselfe ? Secondly , else Gods worke shal neuer go happily forward : for he shall not build so fast with one hand , but he shal destroy with another . Thirdly , their doctrine , which may saue others , shall bee a bill of inditement against themselues ; the curse is already vpon them ; that seeing , they perceiue not ; and speaking the word to others , they heare it not themselues ; and their doome shall be , Wicked seruant , out of thine owne mouth thou shalt bee iudged . Thou that teachest another , doest not thou teach thy selfe ? thou that preachest against couetousnesse , art thou a griper neuer satisfied ? or is there a graue in thy heart , neuer full ? doest thou preach against drunkennesse , and art an intemperate person , a companion of drunkards ? against lyars , and yet there is no trueth in thine owne wordes ? Fourthly , it is a notable marke of an Hypocrite , to doe the same things which commonly he reprooueth in another ; and of a bold wicked man , that dares take the word of God into his mouth , and yet hates to be reformed , and if it be in a teacher , hee becomes not onely a wicked agent , but also a teacher of iniquitie .

All which shewes , that a good Minister must be more then a Preacher , he must bee a doer also , a guide , a good Vse . man , not a directer onely , but a guide too . Singular holinesse must be written in Ministers foreheads , and special graces in their hearts ; they must haue about them not onely the sound of Bells , but the sweet smell of Pomegranates also ; they must bee neither bleare-eyed , nor blemished , nor any way defectiue .

Thirdly , A faithfull Minister must euer haue his eye on Doctr. 3. his flocke , to guide them , and watch ouer them , for their good ; A Pastor must haue his eye vpon his flock to guide them . as a tender mother will not let her weake and tender childe bee neere a place of probable danger , but her eye shall bee ouer it to saue it from perill . From this care Ministers are called watchmen , and are set in their places as watch-towers to espie and preuent danger and enemies : and ,

First , the estate of men requires this duty from Pastours , who are weake when they are at the best , apt to Reasons . 1. turne aside out of the way , ready to be seduced and misled by others , and prone to be carryed away head-long by their owne lusts , if there were no enemie else without them .

Secondly , their owne calling enforceth it , being set 2. as Ouerseers of their Congregations , Act. 20. 28. to ouersee the wayes of their people . Their charge is , to warne the wicked , and to admonish the righteous , if he turne from his righteousnesse ; which they cannot doe without the obseruing of both .

Thirdly , they must imitate the chiefe Pastor and shepheard 3. of soules : the good shepheard calls his sheepe by name , and findes it out if but one of a hundred be wandering , he seekes out the lost sheepe , bindes vp the broken , and strengthens the feeble knees ; he loued his sheep to the death , and so true loue is desirous not to leaue a man till it haue set him safe .

Fourthly , the danger of not admonishing the people 4. is exceeding great , for they communicate in their sinnes and the curses due vnto them ; God wil require the bloud of a sinner that is not admonished , at the watch-mans hand , Ezek. 3. 18 , 20. And hereunto adde the blessing and reward of him , that turnes a man from iniquitie : hee saues the soule of his brother , Iam. 5. 20. and shall shine as the starres in the firmament for euer , Dan. 12. 3.

This doctrine serues to reprooue sundry both Ministers Use. and people .

First , the sin of non-residency is a great sin where there is no iust cause of absence . A minister is tyed to liue among his people , because he must euer haue his eye ouer his flocke : but how can he guide them with his eye , who is continually absent ? The Apostle Paul , whose calling made him necessarily absent from some Churches , professeth that he had no rest in himselfe , when he was thus forced to be absent .

Secondly , the peeuishnesse of men is hence discouered , that will not haue their liues marked , nor their actions scanned , the Minister must set no eyes vpon them , they will endure no obseruing , no reproofe . Oh , what hath he to doe with me ? I will doe what I list for all him . Nay , but he must obserue thy wayes , he must guide thee with his eye , hee must ouer-see thy course , and warne thee out of thy speciall sinnes , and if he cannot hinder or preuent thy damnation , he must preuent his owne by warning and admonishing thee . Nay , if God haue made euery Christian anothers watchman , and all the godly mutuall Keepers of each other , which is a speciall fruit of the communion of Saints , as appeares in those exhortations , to obserue one another , to prouoke to loue and good workes , and , Let euery man looke on the things of another , &c. much more must the Minister obserue the wayes of his people .

Thirdly , see hence both the necessitie of the Ministerie , which God hath erected in the Church , as a guide to heauen , and how wee should entertayne it : How kindly do Trauellers recompence faithfull guides ? How barbarous were it for a man to abuse him that gently guideth him through a dangerous and vnknowne way ? and yet , what good guide in the Ministrie meeteth not with such vnnaturall dealing from naturall and vngodly men ? so much of the Preface ; Now followes the Exhortation .

VERS. 9. Be not like the Horse or Mule , &c. ]

IN these wordes is contayned the third generall vse of the former doctrine , of Gods free mercy , in iustifying and sauing the humble and penitent sinner , hereupon inferring the dutie of humble subiection and obedience vnto God . This is propounded in a precept dehortatorie , disswading from brutish senselesnesse and peruerse obstinacy , which are two mayne lets to repentance and godly sorrow : and the Prophet layeth it downe by way of dissimilitude betweene man , to whom God hath giuen a reasonable soule ; and Beasts deuoide of reason and vnderstanding , especially such as are in a further degree of stupiditie and dulnesse , then sundrie other of the Creatures be , of which sort he nameth two , the Horse and the Mule , from whose nature , Nature it selfe hath taught vs , not to depart onely , but also to abhorre , because wee are made after the Image of God in knowledge and vnderstanding .

The things wherein we must be vnlike these creatures , are two : First , they are vnteachable ; which vnderstand not , saith the Text ; Creatures they are vncapable of instruction , you can perswade them with no Reason or Eloquence . Secondly , they are vntractable , and therefore it is said , Thou bindest them with bit and bridle , lest they come neere thee : they are wilde by nature , and if they be not well watcht and hampered , they will bite and strike their owners . Herein must euery man , professing the feare of God , be vtterly vnlike them .

For the further opening of the wordes , sundrie questions are to be answered , as ,

First , Why is the Prophet so harsh and sharpe with Quest. 1. his Scholers ? Are wee not commanded to be soft and gentle vnto all men , and to instruct them with all meekenesse , considering our selues were once deceiued ?

Dauid was directed by a good Spirit , and went vpon Answ. a good ground : First , he speakes out of his owne experience , hee knew what himselfe was a little before , while he hardned himselfe in his willingnesse to keepe his sinne . Psal. 73. 22. I was foolish and ignorant , euen as a beast before thee . Hee knew the strength of other mens corruptions , the hardnesse of their knots by his owne , and sees they haue neede of as hard wedges as hee , and yet after a sort makes himselfe a copy and instance in this sharpe reproofe : Be not as I was , euen like the Horse or Mule . Secondly , hee manifests a notable fruit of his owne true repentance , that hauing left his sinne , he cannot speake of it but with disgrace , and testification of the lothsomnesse of it ; as it is a bad signe of impenitency , when a man can speake any thing friendly of his sinnes past . Whatsoeuer hath much lothed vs in time past , we cannot name it or thinke of it without dislike . And as hee be wrayes his owne zeale against his owne sinne , so doth he assure himselfe , that all that are truely touched , care not how disgracefully their sinnes be dealt withall . Thirdly , he would checke the pride of sinners who thinke so well of themselues , but in the state of nature are not only like , but farre worse then any of the brute beasts . True humilitie will make a man thinke of himselfe as of the basest creature : Christ gaue the Woman of Canaan diuers checks , and at length he called her a Dogge : Truth , Lord , said shee : shee thought no better of herselfe then so . Fourthly , though our softnesse and meekenesse must moderate our heate towards the sinner , yet must it not abate our heate and zeale against the sinne it selfe : againe , wee must so haue compassion on some persons offending , considering the circumstances of sinnes , as others wee must saue with feare . Further , we must so consider our selues in times past , as wee forget not our selues for the present : Are wee now healed ? then our zeale is more against sinne then euer before , and as zeale increaseth , so doth our hatred of sinne daily . Lastly , whom deales Dauid withall , but obstinate and wilfull sinners , who are no better then corrupt and brutish nature made them ?

Secondly , Why doth he name these creatures , the Quest. 2. Horse and the Mule , and not the Lyon or any other ?

First , because these are best knowne vnto vs , that his Answ. true meaning might appeare to the meanest , and breake out sensibly in his comparison to the simplest Hearer .

Secondly , that in their properties naturall men might see their owne , as , first , these creatures are led by sensualitie , not by reason ; no more are naturall men , but led by the same guide . Secondly , euery man sees these creatures lower then that they can rise vp to the vnderstanding and iudgement of humane actions ; and so are they in the things of God , 2. Pet. 2. 12. Thirdly , how often doe these creatures , especially if better fed , lift vp the heele against their Feeder , & neuer or seldome acknowledge the Owner of their fat pasture ? they cast off their Rider and grow insolent ; so doe they , Deuter. 32. 15. Fourthly , the Horse , longer then the spurre or bit is vpon him , is in no awe : so wicked men , neither spurre nor bridle auailes them to amendment . Fiftly , the Horse , wanting reason to his strength and courage , rusheth fiercely and fearelesly into any danger ; so euery wicked man turneth to his race , as the Horse into the battell , Ier. 8. 4 , 6. Sixtly , the Mule is a creature , not of the creation of God , but against his institution , Gen. 36. 24. and a wicked man is a degenerate creature , not of Gods making , but against his Law , a Mule arising by strange copulation with Sinne & Satan : there was neuer a wicked man , when God said of all the works of his hands , that they were exceeding good . But we wil confine our speech to those two properties in the Text , of which an on .

Thirdly , Whereas it is said , Be not like the Horse or Mule . Whether hath a man free-will and power to Quest. 3. change and conuert himselfe ? or else it seemeth the exhortation is idle .

Such exhortations argue neither vniuersall grace nor free-will , as the Lutheran Diuines and the Papists hold ; Answ. but haue manifold vses besides , first , in regard of the wicked ; to restraine their wickednes , or to harden them as Moses his ministry did Pharaoh , Exo. 7. 2 , 3. or to conuince , and make them inexcusable , in that they cannot plead ignorance . Secondly , in regard of the godly , and these eyther vnconuerted : for with the exhortation , the Lord putteth forth a power to enable them to doe the Commandement in some measure , as when Peter spake to the Creeple , and bade him stand vp , at the same instant , a new and fresh power and life came into his ioints and ankles , by which hee was able to rise and walke . or conuerted : and then they serue , First , to shew them what they could doe in ADAM , but now are disabled by their owne fault and folly . Secondly , what they can doe in the second ADAM in some measure . Thirdly , what to striue vnto , because God commandeth . Fourthly , to blow vp grace receiued , which is often weake as a smoking flaxe , or as a sparkle vnder greene wood . Whereunto one obseruation serueth , cleane contrarie to the Papists opinion , namely , Wee neuer read of any exhortation , but somewhere it hath a promise or prayer for it , both which send vs out of our selues : As for example ; Ezech. 18. 31. Make you a new heart , and a new spirit : but it is the Lord , that promiseth to giue an heart of flesh , Chap. 11. 19. and DAVID prayeth , Create in me a new heart , Psal. 51. 10. So , Feare God and keepe his Commandements , Eccles. 12. 13. but it is the Lord that promiseth to put his feare into our hearts , Ier. 31. 33. & 32. 40.

Now from the former propertie of these creatures , which is vnteachablenesse , being without vnderstanding , we learne , that

It is a brutish qualitie not to learne our dutie by the Word Doctr. of God : for Dauid here speakes out of his owne experience , A brutish propertie not to learne by Gods Word . who while he cherished his sinne , prouoked God to deale with him , as wee doe with Horses and Mules , which being vncapable of perswasion , wee deale not with them with words or arguments , but with bridles , spurres , and roddes ; we can make them feele vs , but not vnderstand vs : and this is the brutish propertie of wicked men , and of the godly sometimes in desertion , not to bee ruled by the voyce of GOD , till his hand set it home . Prou. 7. 22. the yong man being taken with the Harlot , and not vnderstanding his way , followes her as an Oxe to the slaughter , and as a Foole to the Stockes for correction ; till a Dart strike through his Liuer , he sees and knowes nothing . Dauid himselfe , Psal. 73. 22. not hauing learned in the Sanctuarie by the word that point of heauenly wisedome , which might haue sustained him in a sore temptation , confesseth of himselfe , that he was in this point ignorant , as the beast without vnderstanding .

Nebuchadnezzar would not heare the Word of God , while Daniel admonished him to breake off his sinnes by repentance : and to shew what a brutish practice this was , God changed him into a brute beast , not in forme or shape of bodie , but in his vnderstanding and behauiour ; hee ate grasse with the beasts , and sorted himselfe with them seuen yeeres , till his vnderstanding came againe , and then hee knew it was the most High that beareth rule .

Balaam would not bee taught to sit downe by Gods Word , but still hee would assay if in this place , or that , he could curse the people of God : To shew what a brutish propertie this was , the Lord by the brute beast , which was vnder him , reprooued him , which saw more then his Master : 2. Pet. 2. 16. He was rebuked for his iniquitie ; for the dumbe Asse , speaking with mans voyce , checked the foolishnesse of the Prophet . Ier. 10. 21. The Pastors are become beasts , hauing no vnderstanding .

First , the chiefe part of that glory , which God decked Reasons . 1. man withall at the beginning , and wherein his excellencie was aboue the beast , was in the light and holinesse of his minde : for , being created in the Image of God , which ( as the Apostle sayth ) stood in knowledge ; he did acknowledge God in himselfe , in his word , and workes ; he had communion with God , and delight in his will : But now by his fall spoyling himselfe of his vnderstanding , and falling out of his right minde , hee degenerates into the nature of the brute beasts , which neyther doe , nor will vnderstand the will of their Master . The same speaketh the Psalme , 49. 21. Man being in honour , became like a beast without vnderstanding ; plainely shewing , that his honour aboue the beast was his right vnderstanding , which departing from him , hee was deiected and degenerate into the dishonourable ranke of brute beasts .

Secondly , since the fall , euen the worst men retaine the specificall and common difference betweene man 2. and beast , which is reason it selfe , suppose neuer so corrupted , which when a man forsakes , hee becomes brutish , like the brute beast , following lust and appetite , and no other perswasion : and euen so doe they , that although they heare the reasons and exhortations of the Word ( all which reasons are diuine and of Gods framing , ) yet as if they were beasts in the shape of men , their actions proceed from sense and appetite , and haue a brutish beginning ; they will not liue by rules of reason , especially renewed ; enemies they are to perswasion ; words no more preuaile with them , then with the Horse or Mule which vnderstand them not .

Thirdly , who can deny , ( that doth but looke on the externall shape of man and beast ) but that GOD 3. hath put a plaine distinction betweene them ? One hee hath made with his face vpright , to looke vpward , as hee that should haue his continuall dependance vpon God , and as hee that should communicate with God in his counsels , and attend the wordes of his mouth , and , being of an intelligible nature to receiue and know his will , should yeeld him franke obedience : The other , the beast , the Horse and Mule are made with their eyes and countenance fixed vpon the earth , aboue which they cannot rise or consider any thing : A beast cannot looke beyond things present , or any thing but those that are ante pedes , before the feet ; it vnderstands not any promises or threats further then it feeles : and is not this the propertie of many men , who are no better then beasts in their vnderstanding ? tell them of GOD , of their Creation , their Fall , the Curse of Sinne , the meanes of their Restitution , the promises of Life , and the torments of Sinners , their eyes are fixed wholly vpon earth , and cannot see or discerne any such thing .

The beast may heare the sound , when wee speake of such things , and these men heare no more , or to no more purpose but to make their damnation iust ; they liue for the present ; if they feele nothing , they are well enough ; nothing that they heare troubles them : And if this be not a brutish propertie , aske the brutes themselues , and they will tell thee .

This teacheth vs to take shame to our selues , and be Use 1. humbled when wee see this to bee our disposition , that wee haue not vnderstood , nor beene warned by the Word of GOD , nor considered of his wayes , but as brute beasts haue been led by lusts and sensualitie while the Lord hath spoken vnto vs ; whereby in Gods reputation wee are worthily cut from the account of men , nay thrust farre lower then they ; as the Lord often shameth his owne people by the brute beasts themselues , as Isa. 1. 3. The Oxe knoweth his owner , and the Asse his Masters Crib ; that is , by much sense and daily good-turnes may bee brought to know their Benefactors ; wherein he preferreth them before his people , that by no benefits , neuer so great or constant , would bee brought to know him . Yea , and whereas nature hath taught the silly birds , the Crane , Storke , and Swallow , to know their seasons , Ier. 8. 7. neither nature nor grace hath taught such as professe themselues GODS people , to know God a. right .

Secondly , this sheweth what men may thinke of such as are vnteachable , and vnwilling to learne the will Use 2. of God : If we frame our iudgement to Gods , wee are to thinke no better of them then of the Horse or Mule . Numbers will not bee taught , and as many , who are capable enough in earthly things to reach them , and ouer-reach others , yet are altogether vncapable of heauenly : both of these , as they haue liued without GOD and his Word all their liues , so they liue still : Well were it for them they were no worse then Horses and Mules ; when they dye , their miserie ends ; when these dye , their vnhappinesse begins , when Christ shall appeare in flaming fire to render vengeance to all them that know not God , nor obey his Sonnes Gospell .

Thirdly , if wee would retaine not the place of Christians only , but euen of men , wee must bee perswaded Vse 3. to be vnlike the Horse and Mule , who are without vnderstanding : We must labour to vnderstand what is the good and acceptable will of God : for which purpose we must vse the meanes to get out of our naturall ignorance , and they be these :

First , because God teacheth by his Word , we must conscionably Meanes to get vnderstanding . frequent the Ministerie ; I say not customably , but conscionably : if you should bring your Horse & Mule as your little Dogges to the place of knowledge , you may make them stand or lye quietly , you can make them learne nothing : and doe you your selues no more ? the more you heare and frequent meanes without profit , the liker you make your selues to the Horse and Mule .

Secondly , God speakes by his Spirit which makes the Word effectuall , wee must therefore heare the voyce of the Spirit ; not the sound of the wordes so much , but the meaning of the Spirit . An Horse or Mule can heare a sound of wordes , but haue no distinct sense : and if a man come and heare wordes , and endeuour not to bee led into the meaning of GODS Spirit , hee goes not beyond his Horse in hearing . A beast by much paines may bee taught something of man , which runnes into the senses ; and if thou beest onely taught by man , and not by God , that thine eares heare , but the heart which God must teach , bee vnperswaded , thou art not beyond thy beast in knowledge .

Therefore pray for Gods Spirit to teach thee , hee is the Spirit of illumination , the Spirit whose office is to lead into all Truth .

Thirdly , thou must lay vp instruction , hide the word in thy heart , lay vp and binde vp the Lessons in thy soule , not to lose or depart from them : The Horse or Mule by sense will conforme for the present , and doe that they see they must doe , but want vnderstanding to make vse of that knowledge for time to come : Like to the Horse or Mule are they , that for the present heare , and bee affected , and seeme desirous to conforme to the Doctrine deliuered ; but no sooner out of the place but all is forgotten ; and all good motions quenched ; all the vse of their instruction is confined to the present time , and for time to come is as meerely lost , as wordes and perswasions vpon an Horse or Mule .

Fourthly , thou must grow vp in the similitude of the Word thou hearest : the Word must make thee of a man a new man , of a good man a better man ; thou must be changed into the Word : It is a Word of Faith , and must make thee a Beleeuer , yea , and the more thou frequentest it , thou must rise in the degrees of Faith . It is a Word of light , and must inlighten the darke corners of thy heart , and giue direction to euery one of thy steps . It is a Word of life , and must quicken thee in the wayes of God , and make thee mooue and actiue in pietie . It is a word pure and holy as God is , and must make thee grow vp in holinesse of heart and life , without which thou shalt neuer see God .

Thus if thou growest not like the Word , thou art not yet better then an Horse or Mule , who , let them heare neuer such good reasons and perswasions , and by maine strength be brought to conformitie , yet abide the same they were , without any change of themselues : Horses and Mules they were , and so they abide : be not thou like vnto them , let the Word make thee another man , or else thou art ; to these ends take with thee a few motiues .

First , consider God hath made thee a man , and wilt Motiues to get vnderstanding . thou by this propertie debase thy selfe , and equall thy selfe with beasts ? Wilt thou being a man put off manhood , and lay aside thy minde and the powers , which God hath giuen thee to distinguish thee from a beast ? Secondly , he hath called thee into his Church , he hath set open his Schoole , he hath sent out his owne Spirit to teach the Elect , so that now thou art willingly ignorant as they , 2. Pet. 3. 5. worse then an Horse or Mule , who would know their dutie , but cannot , thou canst , but wilt not . Thirdly , he hath afforded thee his blessed Word , a Word full of wisedome , resembling himselfe , furnished with such varietie of perswasion , as Men and Angels cannot deuise the like ; that if this will not perswade thee , thou must be no better then an Horse or Mule without vnderstanding , nay worse : for reason cannot perswade them being vnreasonable creatures , but thou being reasonable , the reason of reason cannot perswade thee . Fourthly , if thou wouldest haue a note of thy owne conuersion , thou must put off thy brutish nature , and grow vp in the knowledge of God : Hos. 6. 1 , 2. so soone as euer Gods people were conuerted and returned to God , they professe this as a necessarie consequent . Then shall we haue knowledge , and endeuour , or proceede to know the Lord . And indeede an vnconuerted man is an Horse or Mule , vncapable of this knowledge , it is too high for him , nay , he hates it and spurnes against it .

The second propertie , from which we are disswaded in these creatures , is , vntractablenesse : for before these creatures be broken and tamed , they are in their nature wilde and fierce , and can neuer be so tamed that they will obey without bit or bridle : which teacheth vs , that

The propertie & nature of a wicked and vnregenerate Doct. man , is , to be obstinate and stiffe against God and his Word , Euery man naturally is obstinate against God and his Word . whom nothing but bit and bridle can tame and hold in order . This rebellion and obstinacy is noted in Cain , who notwithstanding the Lord spake vnto him , and reproued him for casting downe his countenance vpon Abel , yet went on stubbornely in his sinne , and could not be reclaymed till he slue his brother . The like rebellion is noted in Pharaoh , whose inuincible stiffenesse was such as no word of God , no plague of God could moue longer then they were as a bit or bridle vpon him : God raysed him vp as an extraordinarie example of an hard-hearted wretch , on whom he would declare his power , to whose degree of rebellion euery wicked man riseth not , but it teacheth expresly what is in euery mans nature , which would discouer it selfe , were it not for Gods grace , either renewing or at least restrayning . The same brutish propertie the Lord taxeth in his own people of Israel , Hos. 4. 16. who for rebellion is called an vnruly Heyfer , which , as it is vntamed , rebelleth and suffereth not it selfe to be brought into order by the herd-man , nor abideth among the other Cattell , but breakes out : so Israel would not suffer her selfe to be ranged in the same Orders and Ordinances of God , which he had set vp at Ierusalem , but rebelled , separated her selfe , and deuised a new kinde of worship , behauing herselfe more like an vnreasonable Heyfer , destitute of minde and iudgement , then a people whom God had euer chosen to himselfe .

Hereunto serues the common phrase of Scripture , whereby the cruell & sauage Oppressors of the Church are resembled by beasts , as the foure great Monarchies , of the Assyrians , Medes , Grecians , and Romans , with beastly crueltie oppressing & eating vp one another , are figured vnder foure great beasts , Dan. 7. 3. &c. a Lyon , a Beare , a Leopard , and a strange beast with ten hornes : and the vision is expounded , vers. 17. These great beasts , which are foure , are foure Kings which shall arise out of the earth . So Rome , being restored by the Pope vnto the tyrannie of the persecuting Emperors , obstinately resisting Christ and his Church , is set out by a great and strange deuouring beast , Reuel. 13. 1.

First , the naturall corruption and power of originall Reasons . 1. sinne , most manifestly discouereth it selfe in a stonie and hard heart , which euery man bringeth with him from the wombe , and by which a man naturally not only declineth from Gods Image and Will , but stubbornely resisteth it . This obstinacy is notably described , Isa. 48. 4. Thou art obstinate , and thy neck is as an yron sinew , and thy brow as brasse : Sinewes are instruments of motion , hard indeed , but flexible ; but so refractarie is the naturall man , and auerse from God , that he is no more mooued and bended towards him , nor can no more be bended , then if for euery sinew in his body hauing a plate of yron , he could moue or bow the parts : And to this naturall euill of yron sinewes , come the browes of brasse , which hardneth the wicked , and makes them impudent in euill , as the former makes them impotent and auerse from God : From both which the Scripture denominateth naturall men to be sonnes of disobedience . Ephes. 2.

Secondly , besides naturall corruption there is an habituall hardnesse , and obstinacy , contracted and arising from sundrie causes , as , first , from the custome of sinne ; and as hardly can an habituall and customable sinner change his course as a Black-Moore his spots . Secondly , custome of sinne takes away both feare and feeling of sinne . Thirdly , want of sense and feeling of sinne , brings a delight and pleasure in the fruition of it . Fourthly , this delight holds out of the heart all desire to get out , nay it holds it in a purpose of retaining the sinne still . Fiftly , this purpose of retaining sinne , doeth purposely resist the meanes , which God hath appointed to encounter and subdue sinne : as , first , the word of God : They haue hated knowledge , and chused not the feare of God ; and Zach. 7. 11. they haue refused to hearken , and pulled away the shoulder . Secondly , the Spirit of God : so Act. 7. 51. Steuen tells the Iewes , that they had euer resisted the holy Ghost , striuing with them in publike instructions , & priuate motions . Thirdly , the corrections of God , notwithstanding all which the wicked man falls backe more and more : And commonly these goe together , the hating of counsell , and not profiting by correction , as appeares , Prou. 1. 25.

By these meanes the wicked man hardneth himselfe in euil , and , wheras naturally his heart is of the nature of a stone , himselfe hardens it by these meanes to the hardnesse of the hardest stone : for so it is , Zach. 7. 12. Yea they made their hearts as an adamant stone , lest they should heare the law , &c.

Oh then take notice of this hardnes of heart and obstinacy Vse 1. against God and his word , which resisteth and rebelleth against the light of grace .

God forbid we should be rebels against God . Obiect .

This obstinacy is in euery man by nature ; in the reprobate Answ. it continues totall and finall , in the elect temporarie and partiall , euen after their calling and conuersion , and it cannot be otherwise : for so long as we carry any carnall wisedome about vs , there will be enmity against Gods wisedome ; and so long as pride raigneth , as in the wicked , or moueth and breatheth , as in the godly , it will be lifting it selfe vp in high thoughts against God ; and so long as the conscience is euill , as in the wicked , or but in part good as in the godly , it will be desirous to maintaine peace with euill , and warre with the word of grace , when it would disturbe it . In a word , so long as any sinne hath any command or power , and so long as the flesh is not wholly mortified ( as it cannot bee in this life : ) the Spirit shall bee resisted by the lustings of the flesh , because ( as the Apostle saith ) these two are contrary . Great cause we haue therefore to mourne vnder this our miserie , by which we cast off the yoke of God and his gracious regiment , euen as the horse casteth his rider and riseth vp against him . And it will bee a good meditation , when we see an horse or other brute creature resist and rebel against vs , to think , Oh thus doth my cursed nature rise vp against Gods teaching and handling of mee ; nay he hath farre more strength then he putteth foorth against me : but I haue no strength , which I haue not vsed against God .

Secondly , let vs labour to get out of this obstinacy and stiffenesse betimes , lest the Lord giue vs vp to fall away Use 2. by perpetuall rebellion . This we shall doe by yeelding our selues tractable , and laying aside obstinacie in sinne , and by giuing vp our selues to be ruled by Gods word and spirit . This point is so much the more necessary , because the great sinne of these dayes is obstinacy of heart : men cannot plead ignorance , nor want of good means to helpe them out of their sinnes ; and yet few or none leaue their sinnes , but wilfully perseuere in them against the word and their owne consciences . Besides this , God hath giuen vs many warnings of our estate , by many plagues of the highest kind threatned , and not a few , and those not insensible , executed with seuerity , but for all this , we are in generall senselesse , and are resolued to hold our sinnes without humble sorrow and suing to God for reconciliation . And this is rebellion against God , of knowledge to depart from the knowne trueth in whole or in part .

Now to helpe vs out of this sin of obstinacy , consider Motiues to lay aside obstinacy in sinne . these motiues : first , neither Gods couenant of mercy nor the least part of it belongs to that man , that obstinately goes on in sinne : for the first condition in the tenor of the new couenant , is , to take away the stony heart , Ezek. 11. 19. It is a brand of a man in the state of death , to bee hard and brawnie-hearted .

Secondly , all the hope and expectation of such a man is , euill and mischiefe to meet him at euery corner . Prou. 28. 14. He that hardneth his heart , shall fall into euill : he may with Balaam shuffle from one way into another , but cannot auoid the Angel with a drawne sword ready to kill him . Now what a fearefull and desperate estate is it for a man to goe vnder Gods curse continually , as a man vpon whom sentence of death is passed , and knowes not , but expects euery moment execution ? yet so hardned are some , who harden themselues , that when the parts of this curse are in executing vpon themselues and theirs , they are further hardned still .

Thirdly , euery sinne is damnable , but yet , not so much sinne , as obstinacie and impenitencie in sinne condemneth , especially where all good meanes of softning haue been vsed : nothing but repentance cuts off sinne , and that is the only remedy , which by the hardnesse of heart being reiected , the wounded soule dieth irrecouerably .

Fourthly , while hardnesse and obstinacy continue , no means can helpe or auaile a man to saluation : He cannot pray , because he turnes away his eare from hearing the law : Hee cannot heare the word to doe him any good ; for , To day if ye will heare his voice , harden not your hearts : The Sacraments are bane and poyson to him , because he comes with a wicked heart : In a word , no Seruice or sacrifice is acceptable but from a broken heart , which hee hath not : therefore hee is like a sicke man giuen ouer by the Phisician .

Fiftly , the longer a man continues in obstinacie , the more he increaseth the wrath of God vpon him . Ro. 2. 5. Thou through the hardnesse of thy heart , which cannot repent , treasurest vp to thy selfe wrath against the day of wrath . As if a great malefactor should for twenty or fortie yeeres euery day be carrying a faggot , to make a fire to burne himselfe withall : so the sinner , the longer he continues in his sinne , the greater wrath is layd vp for him , as the more faggots , the greater fire : What a wofull condition were this ? but nothing to the fire of hell , the burning of which is fire and much wood , and the wrath of the Lord as a riuer of brimstone kindles it , Isa. 30. 33. Is it not a lamentable thing for a man to abide in that estate , in which hee is continually carrying , as it were , a faggot to hell-fire to burne himselfe withall ?

Oh but I will repent in the end of my dayes . Obiect .

Doe not trust vpon that : for , first , late repentance is Answ. seldome true repentance ; he that repents not till hee be dying , it is to bee feared lest his repentance dye with him . Secondly , the longer a man perseuers in sinne , the longer and more he increaseth the hardnes of his heart , and it prooues daily the harder to repent : euery day addes something to hardnesse of heart ; as in the body , a sore , the longer it is delayed , the more incurable it is , so is it in the soule . And thirdly , this thy speech makes as if a man would bee sure to pay his debts by running further in : Know this for a certaintie , that the soules sweruing from God , is like bones out of ioynt , which , the longer they are let alone , are the hardlier set .

Notes of a man gotten out of his obstinacie , are Notes of a man gotten out of obstinacie , these : first , pouertie of spirit all our liues for sinne , which is an humble sight and sense of sinne and misery , when a man findes a want of all goodnesse in himselfe , and in an holy despaire of himselfe hee flies wholly to the mercie of God in Christ , longing after it aboue life , and hungring after it aboue all things in the world .

Secondly , a trembling at Gods word ; for these two are ioyned , Isa. 66. 2. I will looke to him , that is of a contrite heart , and trembleth at my Word ; and yet loueth the sharpest reproofes of it ; which is ioyned with the former , Psal. 119. 119. 120. I loue thy testimonies ; My flesh trembleth for feare of thee , and I am afraid of thy iudgements .

Thirdly , silent submission to Gods corrections , Psal. 39. 9. I was dumbe , I opened not my mouth , because thou diddest it : Micah . 7. 9. I will beare the wrath of God , because I haue sinned : we must get into our hearts a patient waiting in all iniuries and wrongs , till God plead our cause .

Fourthly , a mourning vnder the grudgings of our owne hardnes of heart , and that we cannot mourne and get them to through subiection : so did the Church returning to God , Isa. 63. 17. O Lord , why hast thou hardned our hearts from thy wayes ? returne for thy seruants sake , and for the tribes of thine inheritance .

Fifthly , a feare of the occasions of sin , and hatred of appearance of euill , & of the garment spotted by the flesh .

Whose mouthes thou doest binde with bitte and bridle : ]

OVt of these words we may note ; that , If a man wil Doctr. continue indocible and intractable , God hath his God hath a bridle for vntractable sinners . bitte and bridle for him , to curbe and hamper him : If men will be as Horses and Mules , God will deale with them as men doe with Horses and Mules . Prou. 26. 3. Unto the Horse belongs a whip , to the Asse a bridle , and a rod to the fooles backe : God hath rods enough in store , to whip the folly of sinners , otherwise incorrigible : Leuit. 26. 27. If yee will yet walke stubbornly against mee , I will walke stubbornely against you in mine anger , and will chastize you yet seuen times more according to your sinnes .

Now then , a man walketh stubbornely , when hee regards no admonitions , nor precepts , nor corrections and iudgements to bring him to amendment , as a child or seruant is then stubborne , when hee will haue his owne wayes , notwithstanding all meanes the Father or Master can vse to the contrary ; he intreates faire , threatneth , and layes on a loade of stripes , but the other stands close to his owne disordered will ; and to disobedience addes a wilfull and peruerse frowardnesse . But what gets a man by his obstinacie and frowardnesse against God ? why , God walkes frowardly in anger against him ; his hardnesse of heart hardeneth God against him , his stonie heart brings vpon him Gods brazen hands . And then God is said to walke stubbornly , when he doth as a stubborne and peruerse man , being mooued against another , vseth to doe : as , first , a stubborne man seekes all the hurt hee can to him , whom hee spites : so God findes out plagues against sinners , but all in the way of iustice , as the froward man doth not . Secondly , he shuts his eare to all prayer and entreaties , and will not heare of any reconciliation : so doth the Lord in sinnes of this nature . Thirdly , hee reioyceth to see his harme , and the Lord laughs at a wicked mans destruction , Prou. 1. 26.

What be the bridles , wherewith God curbeth obstinate Quest. sinners ?

Diuers : first , his owne will and good pleasure , by Answ. which he lets them sometimes go with the reine in their Gods bridles what . neckes ; and sometimes againe reines them vp at his pleasure : for as men by an halter or bridle leade an Horse and other vnruly creatures whither they would not : so the Lords will ouer-rules the sinner , and orders him this way or that . Iudas was often warned of his sinne of couetousnes , yet he went on obstinately in it ; the Lord suffered him to perfect it , but instantly the Lord ouermastered him , put his halter about his necke , and made an end of himselfe and his sinne .

Secondly , the law , a part of Gods wil reuealed , is another bridle : the law is added because of transgression , saith the Apostle , and is giuen , not to the righteous , but to the lawlesse and disobedient , namely , by feares , threats , and the cursings of it to represse and restraine them ; that looke as harmefull and vnruly beasts , as Lyons , Dogs , Horses , are tyed vp and chayned that they doe no hurt , so vnruly sinners are hampred by the Law , the doctrine of which is as a Tedder , and the threats as a Curbe to contayne them within some bounds .

Thirdly , Gods hand and power in iudging and reuenging , is another bridle to tame wicked persons , and keepe them from rising vp against him or contemning him . Pharaoh , who would not know who the Lord was , was onely by this bridle ouer-mastered and subdued . This bridle sometime the Lord hampreth the inner man and conscience withall , vexing the wicked man with horror , accusation , and despaire , as Cain ; sometimes the outward man with visible iudgements ; often by others , he lets them fall into the hand of the Magistrate , and so he cuts them off ; not seldome by themselues , by quarrelling , drinking , or intemperance insensibly to slay themselues ; and often in desperate impatience and wickednesse , he makes their owne hands their Executioners , to cut off the thred of their liues , as Iudas and Achitophel . Nay , this bridle doth not only in this present life curbe and hamper the wicked , but eternally in the life to come , and shall neuer be drawne out of their mouthes , to giue them the least ease or hope of an end , when it shall be made as sharpe and cutting as GOD himselfe can deuise .

The reasons , why God hath these bridles for indocible Reason . 1. and incorrigible sinners , are these .

First , because he is a iust Iudge , and rendreth to euery man according to his workes . Psal. 18. 26. With the froward thou wilt shew thy selfe froward : that is , thou wilt by the effects declare another carriage to the wicked then to the godly . Wilfull sinners must reape as they haue sowne , and drinke as they haue brewed , and haue returned to them according to their owne measure .

Secondly , for the declaration of his mightie power vpon the wicked . Isa. 37. 29. Senacherib , Because thou hast raged against me , and thy tumult is come vp before me , I will put my hooke in thy nostrils , and my bridle in thy lips : that is , because as a wild Horse thou hast tumultuously rebelled against me , I will bridle thee , and with shame enough leade thee against thy heart from thy enterprises .

Thirdly , necessitie calls for it : for if God should not bridle and restraine the malice of the Deuill and his Agents , there would be no liuing in the world : for sinne is of that spreading nature , that it would neuer know bound or banke . Neither hath any sinner any bridle or stay in himselfe ; therefore God vseth this bridle for the preseruation of the world , and humane societie in it : he hath set vp his solemne Ordinances , of Magistracy in the Commonwealth , and Ministrie in the Church , to represse and bridle sinne and sinners : but when these either faile , or are contemned , his owne hand holding the reynes , checks and controls those who will know nothing else .

This should moue vs further to beware of standing out with God , while he gently calleth vs by his Word : Vse 1. If we will not heare his fatherly voyce , wee must feele the hand of his seueritie : If we will not be bended with the rod of his mouth , we must be broken with the rod of yron that he holds in his hand . Here consider , first , how brutish it is not to heare reason , not to be capable of perswasion , but all that is done must be with bit and bridle .

Secondly , that there is no resisting of God by force and armes , by warre and weapons , but by humilitie , faith , and repentance . Were it not better then , to take the rod of mortification betime into our owne handes , and beat our selues gently , then force the Lord to take the rod of his indignation against vs ?

Thirdly , consider God is the same in his dealing with his Church , and his manner hath alway beene first to warne and admonish the sinner , and wait with patience his amendment , but , not attayning his purpose , he hath alway turned to seueritie ; when his vocall Word could not be heard , his reall Word must . Hos. 5. 4. 12. how many meanes vsed the Lord to reclaime Ephraim , that is , the people of Iudah , from her Idolls and transgressions ? but vers. 4. they will not giue their mindes to turne vnto their God ; hereupon the Lord turnes him to his reall Word , that is , his iudgements , but as one slow to wrath , vers. 1. therefore I will be to Ephraim , as a moth , & to the house of Iudah as a rottennes ; that is , by leisure and smaller iudgements beginne to consume them : and if Ephraim , now seeing his sicknesse , will goe away still and seeke to others beside me , then I will be vnto Ephraim as a Lyon , and as a Lyons whelp to the house of Iudah , ( not as a moth : ) but in rage teare and spoile , and none shall rescue .

Ezek. 24. 12 , 13. the skumme of Ierusalem went not from her , therefore her skum shall be consumed with fire : But why did it not goe from her ? Did shee want meanes ? No , I would haue purged thee , saith the Lord , and thou wast not purged : therefore now thou shalt not be purged till I haue caused my wrath to light vpon thee .

The same is Gods dealing , whether with people or persons : if his Word cannot separate the skum from thee , his fire shall , and if the meanes of purging cannot preuaile , thou shalt haue thy will a while , thou shalt not be purged , but then God will haue his will , his wrath shall light vpon thee . Thou that by Gods Word wilt not be perswaded to leaue thy vaine swearing , the bridle of the Law and the menaces of it , restraine thee neuer a whit , God hath another bridle of his reuenging hand and power , which will make thee know , that though his patience for the present be great , ye hee wil not euer hold him guiltlesse that taketh his Name in vaine . Thou that art in league with thy drunkennesse and drunken companie , hearest the Word say , that Drunkards shall not come into the Kingdome of Heauen : this is no bridle for thee , thou runst vpon head without rule or reynes of moderation and sobrietie ; Gods hand and power will bridle thee well enough , when thou shalt drinke the cup of his wrath , mixed for his enemies , and thou being one shalt not auoyd . Thou that art an enemie to the Word , because it is an enemie to thy sinne , and scoffest the profession and professors of Religion , vnder the titles of Heretickes , hearest the Word cursing those that curse GODS people , Genes. 12. 3. yet this is no bridle nor stay to thee , but thou pleasest thy selfe still in disgracing them : know that God hath his bridle to hamper thee with , and hee will binde thee if thou wert as fierce as a Beare , and thou shalt know it , when Christ shall bee ashamed of thee , and say to thee standing without : In that thou hast scoffed one of these that beleeued in mee , thou diddest it to me . Remember Iulian ; when the Lords bridle was in the mouth of that Monster , hee cryed , Vicisti , Galilaee , vicisti : the like shall bee vnto thee , and vnto Sabbath-breakers , Vsurers , Lyars , &c.

Fourthly , consider the vncertaintie of our liues , no man hath a lease of his life , and if death take vs away in our obstinacie , we perish for euer , as the tree fals so it lyes , as death leaues vs , so the iudgement finds vs .

Secondly , let this consideration perswade vs to willing and free subiection to God and his Word , lest God Vse 2. bee inforced with the bridle of his might to tame our fiercenesse and senselessenesse : for this is the threatning , that the Lord will walke stubbornely with his owne people , till their vncircumcised hearts be humbled , Leuit. 26. 41.

And to the effecting hereof , consider : First , God requires a reasonable seruice of thee , Rom. 12. 1. not vnreasonable , like that of vnreasonable creatures that doe all by constraint , by the rod and the spurre , but voluntarie and cheerefull : All sound obedience to God must proceed from sense of his loue , and this puts life into it ; for that which is forced and constrained for feare , is hypocriticall .

Secondly , the subiects of Christ are called a willing people , Psal. 110. 3. and those that are inwardly taught of God , worke and obey not by the compulsion of the Law ( although the best need sometimes not onely threats , but rods also , and bitts , and bridles to keepe vnder their lusts : ) but the Spirit hath in their generall purpose and course freed them to a voluntarie subiection and obedience .

Thirdly , Gods acceptance of our dutie , and consequently our comfort is in the willing and cheerefull manner of performance : A wicked man may doe the same things with the godly , and go beyond him in matter , the difference is in the manner and end . God loues and accepts free-wil Offrings ; If a man giue , God loues a cheerefull giuer : If a man doe any dutie of his calling , let him say as Paul sayd of himselfe , If I doe it willingly , I haue a reward , 1. Cor. 9. 17. It is not thanke-worthy , but the worke is lost , when a man is drawne to the duties of pietie or charitie , as a Beare by the ring in his nose , or an Horse by the rod and spurre to his wayes end : GODS loue must bee our spurre , and then wee may looke at the recompence of reward .

VERS. 10. Many sorrowes shall bee to the wicked , but hee that trusteth in the Lord , mercie shall compasse him .

NOw follow the reasons or enforcements of the former precepts , to lay aside brutish senselessenesse and peruerse obstinacie , and they are drawne ,

First , from the great and manifold plagues , which are reserued for indocible and incorrigible persons , Many sorrowes shall bee to the wicked .

Secondly , from the infinite loue and good will of God towards penitent sinners , But he that trusteth &c. And these two reasons are the two parts of this verse , which containes in it the summe both of all the curses of the Law ; and of the sweet promises of the Gospell : And Dauid as a good Teacher takes the right order , first , hee preacheth the Law , to terrifie the dull and secure , and then offereth the sweete and gracious promises of the Gospell to beleeuers : thus Iohn Baptist makes way vnto Christ , and thus the Lord by Earth-quakes and Thunders prepares men to his still voyce : he that hath felt the breakings of the Law , feeles the sweetnesse of the bindings of the Gospell : If therefore we preach the Law , it is to prepare men for the Gospell , and little know men that shunning the Law they flye from the Gospell .

First , of the commination or threatning ; Many sorrowes shall bee to the wicked .

And first we must know what is meant by this wicked man : hee is not euerie sinner , but as the Text it selfe notes him out ,

First , an ignorant and indocible person , who is as the Horse or Mule without vnderstanding .

Secondly , an obstinate person in his sinne , an incorrigible person , one whom Gods Word nothing preuailes withall , nor can bee ruled without bitt or bridle . Thirdly , a man that trusts not in the Lord , as the words following shew . The handling of this text is fit in our congregation , wherein not a few of all these sorts be .

Secondly , this man shall haue sorrow ; the wicked man is euer miserable , though seldome or not euer sorrowfull , that is , sensible of his misery . Now the wicked triumph , and seeme the happyest men vnder the Sunne , and it hath troubled the godly , that they haue all to their hearts desire , Iob. 21. 7. Psal. 73. 3. Ier. 12. 1. the rich glutton goes in skarlet , and fares deliciously euery day : But their sorrowes shall bee as the sorrowes of a woman , their delights shall be turned into torments , their laughter into teares . Now all our working on them , cannot bring them to take knowledge of their misery , but they shal one day be afflicted with sorrowes , and shall not so easily turne them off .

Many sorrowes , ] because of many plagues , and many plagues , because of many sinnes : Many sorrowes in number , many in kinde , many in this life , many moe in the life to come , many within him , many without him , and many on euery side , as the next branch in the opposition shewes , that God on euery side compasseth his children with goodnesse and mercy . Whence ,

Note the vnhappy and cursed estate , of euery wicked and Doctr. obstinate sinner in the world , his sorrowes shall bee many The state of an obstinate sinner is accursed . and great . Isa. 65. 13 , 14. Behold , my seruants shall eat , and yee shall bee hungry ; my seruants shall sing for ioy of heart , and and yee shall cry for sorrow of heart , and shall howle for vexation of minde , and yee shall leaue your names for a curse vnto my chosen . Reu. 9. 12. One woe is past , and two are to come : and Chap. 8. 13. The Angel flying thorow the midst of heauen , cryed , Wo , wo , wo to the inhabitants of the earth : All these many woes are proclaimed against the wicked of the world , cleauing either to the Kingdome of Antichrist in the West : or of Mahomet in the East , Turkes , Saracens , Arabians , Tartarians ; and after them to all the wicked that cleaue not to God in the purity of his worship , and in obedience of his word .

And , that they are onely denounced against them , appeares , Chap. 9. vers. 4. because the children of God are sealed and exempted from them . Deutron. 28. 58. 59. If thou wilt not obserue to doe all the wordes of this Law , then the Lord will make thy plagues wonderfull , and the plagues of thy seed , euen great plagues , and of long continuance , and sore sicknesses and of long continuance .

But many are the woes and miseries of the godly , Obiect . and therefore what is it better to bee a godly man then a wicked ?

There is great difference betweene them : for , first , Answ. these are all mingled with mercy . Indeed a child that is 1. Difference between the godly , and wickeds misery . deare to his father , if he runne another way with Ionah , must bee whipt and fetcht backe againe ; yet the Lord puts not off fatherly affection but remembreth mercy in iudgement , and smiteth with the rods of men , but his mercy he taketh not away : Whereas the sorrowes of the wicked are destitute of all mercy ; and no maruell , seeing all their blessings are leuened and sowred , and tend to their bane ; through a secret curse of God blowing on them , and blasting them .

Secondly , the godly call not their miseries on them by 2. a trade and course in sin , as the wicked do ; but , when for tryall or correction of some slip , God leads them where they would not , they follow him , taking vp the crosse , thereby learning the will of God , prouing what is in themselues , amending that which is amisse , & confirming themselues to euery good work : this cannot the wicked do , who , whatsoeuer they suffer , fall from euill to worse .

Thirdly , the Lord deliuers the godly out of all , putteth vnder his hand , and reares them vp , and leaueth them not 3. in the sorrow , till hee haue enlarged their feete , and brought them where all teares shall bee wiped away : Whereas he leaues the wicked in sorrow , laughes at it , and suffereth the fire of his iealousie to seaze on them to the bottome of hell .

Fourthly , the Lord recompenseth the light afflictions of his seruants with an exceeding weight of mercy , first , in this life , iustifying , sanctifying , beautifying , teaching , feeding , protecting them and theirs . Secondly , in death , bringing their soules to heauen , and laying vp their bodies safe till the resurrection . Thirdly , at the day of iudgment , bringing both body and soule into the glory of the iust : But these sorrowes of wicked men are farre other , both for number and measure , in this life and afterward much more , all of them void of all mercy .

And to conceiue aright of them , consider , first , the kindes of them . Secondly , the causes or reasons of them . Thirdly , the vse .

For the first : these sorrowes are partly in this life , and The kinds of the wickeds sorrowes . partly after it .

First , In this life these sorrowes are partly in the present practice of sinne , and partly in the consequent 1. In this life . fruits of it .

Secondly , the very course of a sinner , although Satan present it to him through a false glasse , and it seeme pleasant , and care to be quite away , yet indeed it is a sorrowfull and heauie course : for the laughter of a wicked man is but in the face , not in the heart , and euen in laughter the heart is heauie , or hath cause so to bee .

That which Salomon speakes of a voluptuous course ( which most agreeth with the flesh : ) is true euen in the passing of it , It striketh as a Dart through the liuer , Prou. 7. 23. The same is true in the purchase of other sinnes , as , 1. Tim. 6. 10. the Apostle noteth of the course taken vp in earthlinesse and carking care after the things of this life , that this man , though hee seeme to liue merrily , yet he pierceth himselfe through with many sorrowe● . The intemperate person meetes with many diseased dayes and houres of paine and sorrowes , as the Gowt , Dropsie , Palsies , Surfets , which make his life a burden vnto him , so as though the sinner see it not , yet in the practice of sinne there is more gall then honie , and at the best it is but a bitter-sweete : But ,

Secondly , after the sinne is committed , comes a fearefull and more sorrowful sence of it : for , if the best fruits of sin euen in the godly that are renued by repentance , be shame and sorrow ; no maruell if the wicked be hanted and hunted with horrors of conscience , desperate feares , restlesse torments , and be as the raging Sea , which cannot rest : for there can bee no peace to the wicked man , so long as his conscience hath any sense : but , let him goe and ride where he wil , he pursues himselfe with hue and crie ; and so long as he cannot runne from himselfe , hee carries his accuser and tormenter with him ; as Cain did ; and Baltasar euen at his Feast was pierced with feares and sorrowes , that made his ioynts loose , and his knes knocke together : so shal Gods hand-writing be on the walles of profane consciences . How many sorrowes after his sinne , ouertooke Iudas , and so oppressed him , that his heart being not able longer to susteine him , his best ease was to hang himselfe ? a wofull remedy , not much better then his disease ; but such shifts are the wicked sometimes put to , when their sweete meates are recompensed with sowre sawce .

Secondly , after this life is the consummation of his 2. After this life . sorrowes , euen in Christs appearance : for , all that this life can load him with , is but the beginning of sorrow . The parcels of this sorrow shall especially bee in these particulars :

First , they shall waile and sorrow to see him come in the clouds , whom they haue pierced ; he shall bee their Iudge , whose lawes and person all their villanies haue been committed against .

Secondly , in that wofull separation , first , from God in the losse of glory and happinesse ; and then , from Gods people ; when they shall see Abraham , Isaac , and Iaakob , and all the Saints in the kingdome of heauen , and themselues shut out ; There shall be weeping and gnashing of teeth , Luc. 13. 28.

Thirdly , in the punishment of sense , when they shal be wrapped in that cursed sentence , Depart from mee , I know you not , when they shall be bound hand and foot , and cast into torments , prepared for the deuill and his Angels : which torment is amplified , first , by the place , a prison , a lake of fire and brimstone , a dungeon for the darkenesse , blacker then that of Egypt , where shall bee a perpetuall night ; in a word , an hell . Secondly , by the company , the deuill and his Angels , with all the rout of reprobates , Gods deadly enemies , and whom God is a deadly enemie vnto ; such as they chose for their companions in this world , and would not bee separated from , now they shall not . Thirdly , by the exquisitenesse of torment , set out by fire and brimstone , and that which is most terrible to sense ; yea , not onely outward , but inward also , described by the worme of conscience , which as a gnawing griefe , shall eate and fret the heart of the sinner in memorie of ancient and hatefull sinnes .

Fourthly , in sinfull concurrences , as hatred of God , blasphemie , despaire , cursings ; for all the parts of soule and body shal curse the day of their wretchednesse and confusion , when the fire of Gods iealousie , and his hot wrath shall seaze vpon them .

Fifthly , in seeing all mercie and pittie excluded , nay , God , and his Saints ( whose affection shall be conformable to his : ) shall reioyce and laugh at their destruction , this shall breake the caule of their hearts with sorrow .

Sixthly , in the eternity of their sorrowes , the worme within dyes not , their fire neuer goes out , but the wrath of God abideth vpon the sinner without all remission or abatement , without any intermission or release , without end or mitigation , not one drop of water shal coole their tongue , and so long as God is God , the smoke of their torment shall ascend vp night and day continually . This is Tophet , prepared for the wicked , in which one word how many sorrowes be there ?

Now the reasons to cleare Gods iustice in all these Reasons of all these sorrowes of wicked men sorrowes of the wicked , are these :

First , where many sinnes are vnrepented of , there must needes be many sorrowes , euery sinne hauing sorrow 1. enough belonging to it .

Secondly , where an infinite God is offended , an infinite law transgressed , and an infinite iustice prouoked , 2. there must needes an infinite reuenge be returned vpon the sinners head , and sorrowes in infinite measure bee conceiued .

Thirdly , Infinite mercie hath been reiected , the blessed meanes of saluation neglected and despised , good 3. meanes without in the ministerie , counsell and example of the godly , inward motions of the spirit quenched , yea , some checks of conscience contemned , and some resolutions deaded and vnfollowed : All these yet bring on more stripes and sorrows , especially in remembrance of hatefull sinnes against knowledge , meanes , and conscience .

Fourthly , it is now too late to repent , when these sorrowes haue beset the sinner on euery side ; hope of 4. mercie is cut off , the Sunne is set vpon him , the doore of grace is shut against him : now hee can heare no other voice then that Reu. 18. 6 , 7. Giue him torments according to his sinnes . Here is an Ilias , an vpheaped measure of infinite sorrow , a mercilesse sorrow without sparke of hope or ioy .

Fifthly , now hee sees with horror and despaire that 5. which he would not heare of , first , that he hath in his whole course piled vp wrath against himselfe .

Secondly , that God , whom he thought to be made all of mercy , is a God of infinite iustice , and a consuming fire , and how dreadfull it is to fall into his hands .

Thirdly , that the sentence of death is passed irrecouerably , and the heauie doome of damnation for such sinnes as he thought to be lighter then a feather .

Fourthly , that himselfe is a vessell of wrath , filled with Gods indignation , that shall seaze on him so long as God is God , seeing Christs bloud can be shed no more , and teares of repentance come now too late , a Sea of them is not able to quench one sparke of this fire .

First then , let this be a motiue to restraine all men Vse 1. from sinne , seeing it brings such after-claps . If there be any that like the Horse or Mule , wil not vnderstand , nor be perswaded to seeke the Lord , but will obstinately persist , hardning his heart against the Word , for such a man are all these sorrowes prepared . Thou that delightest in any sinne , open or secret , that wilt drinke with the Drunkard , sweare with the Swearer , and breake the Sabbath after so many admonitions ; thou that liuest in pride , wantonnesse , idlenesse , vncleannesse , contempt of God and his Word and Seruants ; thou that euery way multipliest thy sinnes , remember what Dauid saith , Psal. 16. 4. Thou multiplyest and heapest vp thy sorrowes , euen wrath and fuell for thy selfe against the day of wrath . Thou that canst with a bold face braue out thy sinnes , and glorie in that thy hand is strong to practise vngodlinesse ; and canst triumph when thou canst bring others to thy bent ; thou shalt one day crie for sorrow of heart , and howle for vexation of spirit , Isa. 65. 14. and curse the day that euer thou knewest thy Companions , and with bitter lamentation shalt waile and gnash thy teeth at thy vnhappy condition , and all this in all eternitie . Oh , consider these terrors of the Lord , and be perswaded to turne to the Lord , seeke in time thy blessednesse in the pardon of sinne , that thou mayest escape all these things . Consider the end of all sinne in that one , Pro. 5. 3 , 4. Though it be as an hony-combe in thy mouth , the end will be bitter as wormewood . And if now thou seest thy danger , but wilt runne on headlong vpon all these sorrowes , excluded from all pity and mercy : say thou wast warned ; the time commeth , wherein thou mayest be pitied but not helped , or rather , neither pitied nor helped , the Iudge hath said it , Behold , I come shortly , and my reward is with me , to render to euery man according to his workes .

Secondly , if so many sorrowes , and they of this nature , belong to euery wicked man , then it followes , that Vse 2. no sinne is small in it selfe , to euery of which all these sorrowes belong . Our Text plainely teacheth , that they belong not only to Murtherers , Theeues , Adulterers , Lyers , Swearers , but also to ciuill honest men in the worlds account , if they be ignorant of the Word or wayes of God . To him that liues obstinately in any knowne sinne , that holds on for his profit or pleasure any practice condemned in the Word , and in his owne conscience , let him be neuer so ciuill , sober , sociable , peaceable , and harmelesse , all his ciuilitie cannot keepe off these sorrowes , if there be not knowledge of God , softnesse of heart , a teachable disposition , and an hungring after Gods mercy in Christ alone aboue all things in the world .

Where be the Papists , that teach some sinnes to be veniall in their owne nature , when as all these sorrowes Quoad reatum omnia peccata sunt paria , nisi fiat reconciliatio , Luther . are the wages of the least ? Rom. 6. vlt. What meane others by their ridiculous distinction of Gnats and Camells in the matter of sinne , as though any were in it selfe a Gnat ? some indeede in comparison of others are lesser in degree ; and lesser in respect of disturbing humane societie then others ; but in respect of God offended , the Law , and the Curse , which are all infinite , the sorrowes due to the least are infinite ; which Christ must sustayne before he could remooue the least sinne . If a Gnat can be infinite , then some sinnes may be esteemed so many Gnats . How profanely and ignorantly doc they speake , who cannot abide these scrupulous fellowes that straine at Gnats and stand vpon such nice points , as if they were the greatest matters , & c ? But where Gods Word bindes the conscience , he shall haue least sorrow that stands most strictly in the least things : He that is vnfaithfull in small things , will neuer be faithfull in great ; and obserue these fond Haters of strictnesse in small things , ye shall see them stand neither vpon small , nor great things to make any conscience of any , for the most part . Let no man aduenture on any sinne , because it is little : say not as Lot did of Zoar , Is it not a little one , and my soule may liue in it ? for , let it be neuer so small a mote in thine eye , Gods law makes it a Mountayne : and thy presumption makes it swell , and thy continuance in it vpon that ground , makes increase both of sin and of sorrow ; no hole is so little , but vnlookt too will sinke a ship .

We weigh our sinnes often in a false ballance , and foolishly esteeme them by the matter wherein the offence is done : to eate an apple , oh , that is but a small thing , to sweare little oathes , to lie in small things , a little worke on the Sabbath , or a little play and recreation on the Lords day , or to gather a few sticks , oh , this is but a trifle . No , take heede of such resolutions , looke into the true glasse , and there see , first , that the person against whom the sinne is committed , is infinite in mercy A true glasse to see thy sinne in . and power : now a smal thing against a Prince is high Treason .

Secondly , that thy owne malice and presumption makes a small thing great , as appeares in him that gathered sticks on the Sabbath . Wilt thou in so small a thing incurre the Lords so high displeasure ? in other disputes we heare often , The lesse the thing commanded is , the greater is the contempt : besides , Thirdly , consider that the price paid for the least sinne , is the precious bloud of Iesus Christ . Fourthly and lastly , consider the weight of vengeance , and the gulfe of sorrow , into which the least sinne casteth the sinner , being vnsupportable and vnvtterable . Any one of these , well considered , argues no sinne to be small , and much lesse to be ventured on vpon that conceit .

Thirdly , if this be the miserable estate of a wicked Vse 3. man then we see plainly that the wicked are not so happy as they thinke themselues . They thinke themselues the happyest men vnder the Sunne , because of their outward prosperity , and others flatter them , and Mal. 3. 15 We count the proud blessed , and they that worke wickednesse are set vp , and they that tempt God are deliuered : thus the prosperitie of wicked men often vnsettles and offends the godly themselues ; but little reason they should stagger at it : If we can hold the truth of this doctrine , wee shall haue little cause to enuy his happinesse that is a wicked man , vnlesse we can account him happy , for whom the Lord hath prepared such changes and armies of sorrowes . And to see this truth more cleerely , we must know that nothing in the world can make a wicked man happy : for ,

First , it is an error to say or thinke , that iniquitie and Why no wicked man can be happy . peace , sin and prosperitie , can dwell together , seeing the Lord hath said , There is no peace to the wicked man , Isa. 57. 21. & the tenor of the promise , is , Acquaint thy selfe with God , and so shalt thou haue prosperitie , Iob 22. 21.

Secondly , all their happinesse is in outward things . Now all the parts of temporal felicitie are only good in them , which can vse them , as helps and instruments to eternall happines , and that good which is independing . Neither doth the matter , but that which giueth a forme to happinesse , make a man happy . Neither is it the hauing of things , but the happy enioying of them , that can make a man truely happy ; which no wicked man can haue .

Why then doth God giue these things to wicked men ? Quest.

First , to shew his bountifulnesse , Rom. 9. 22. Secondly , Answ. to shew that these be not things to be esteemed much . Why God giueth outward things to wicked men . Thirdly , to be as snares to themselues , and scourges for some others . Fourthly , to reward that little good that is in many of them .

Thirdly notwithstanding this temporall happinesse , a wicked man is for the present the Deuills prisoner : his fetters are indeede of gold , but he is chained to the day of iudgement , which commeth apace .

Fourthly , all his flourishes are vnhappy , in that they end in teares and sorrowes : God shall turne his meat in his belly , and make his Sunne to fall at Noone-day : for euery graine of externall ioy , he shall be sure of a talent of eternall sorrow , when the sword of the Almightie shall pierce him . Tell me now , whether if thou sawest this his estate with the eyes of thy body , as thou oughtest now with the eyes of thy faith , thou wouldest admire or pitie such a one . Well were it , if wicked men would weight their present estate with the future : surely , it would be a meanes to afray them from many sins , and preuent many sorrowes .

Fourthly , if such be the vnhappy state of the wicked , Vse 4. what great cause haue the godly ●o be thankefull for their deliuerance from so manifold sorrowes ? both vnto God , who deuised a way to temper mercy with iustice ; and to our Lord IESVS CHRIST , who was a man of sorrowes , and bore vpon himselfe , and brake all these sorrowes for vs . How glad will a man be , when he hath escaped a great danger that would haue made him heauie to death ? How thankefull would we bee to that man , that would put himselfe betweene vs and some deadly danger ? but neuer was there such miserie as this escaped Psal. 126. 1. The Iewes were so glad of their deliuerance out of the Babylonish captiuitie , and their returne thence , that they scarce could beleeue whether it was not a Dreame : Our captiuitie was farre greater , being vnder the Curse of the Law , sold vnder sinne , Bond-slaues vnto Satan , and Sonnes of Wrath : which bondage could wee rightly acknowledge , our deliuerance would bee farre more gratefull then it is . Our Deliuerer was not Moses , not Ioshua , not Zerubbabel , but the Sonne of God , of whom they were Types , both in the first induction of that people out of Egypt into that Land , and in their second reduction backe againe . He by putting himselfe into the Prison of our flesh , and in that flesh by suffering that execrable death , and all the sorrowes of it , freed vs from the guilt of sinne , appeased the wrath of God , abolished eternall death , and destroyed the Deuils Kingdome : Now , the Sonne thus freeing vs , we are free indeed . Oh! the greatnesse of this deliuerance should astonish vs , whereby we auoid those great and insuperable euils , which otherwise had for euer oppressed vs .

Now in way of thankefulnesse , First , beware of turning backe to the seruice of sinne , and obey the precept giuen to the blind man , Thou art made whole , sinne no more .

Secondly , loue him much , who hath forgiuen so much , Luc. 7. 47.

Thirdly , Studie to please him in all things , Psal. 116 8. Because thou hast deliuered my soule from death , mine eyes from teares , and my feet from falling ; I will walke before the Lord in the Land of the liuing .

Fourthly , magnifie and speake of this great deliuerance and saluation , as the Church did , Psalme 126. 3. The Lord hath done great things for vs , whereof wee reio yee : and say with Mary , Luc. 1. 49. Hee that is mightie hath done great things for me , and holy is his Name .

But hee that trusteth in the Lord , mercie shall compasse him . ]

THis is the second motiue or enforcement of Christian obedience , wherein first consider the meaning of the wordes , Hee that trusteth in the Lord : ] here is a description of a godly man by a Periphrasis : A godly man is not hee that wants all sinne , but he , that being a Beleeuer , manifesteth the fruit of faith in reposing himselfe vpon Gods mercie as the rocke of his safetie .

Thus the Church is described , comming out of the Wildernesse , and leaning on her well-beloued , Cant. 8. 5. And the people of Gods delight are such as feare God , and attend vpon his mercie . Mercie ] hee sayth not , ioy , as in true opposition he should haue said : for ioy is properly opposed to sorrow , not mercie : but in this Word , First , he both includeth that ; and Secondly , he noteth also the ground of the godlies reioycing , which is mercie , not merit . Thirdly , mercie also vpholds and preserues this ioy .

Shall compasse him ] opposed to the many sorrowes of wicked ones : and it noteth , First , a full and complete felicitie of the godly .

Secondly , the large goodnesse of God towardes them , not giuing them onely one blessing or mercie , or of one kind , but besetting them and meeting them at euery corner with mercies .

Thirdly , that Dauid had here tasted abundantly of mercie , and hauing assurance of the pardon of sinne , had experience in his owne person , and here speakes of it according to his abundant sense of it .

Fourthly , that being now compassed with mercie , hee would allure and perswade euery godly man to get the pardon of his sinne also , and that is mercie enough .

Out of this exposition ariseth this instruction , namely , that Hee that trusteth in God , shall haue a plentifull part in the Doctr. Hee that trusteth in God , shall haue abundant mercie . mercies of God : mercie shall compasse him . Psal. 103. 11. As high as the Heauens are aboue the Earth , so great is his mercie towards them that feare him . Psal. 125. 2. As the Mountaines compasse Ierusalem , so the Lord is round about his people . Zach 2. 5. The LORD promiseth to the Church , to bee a wall of fire round about her , and her glorie in the midst of her : Here are euery where mercies , within and without . And the reasons of this point are these :

First , the godly are vessels prepared for mercie , Rom. Reasons . 1. 9. 23. Whom God hath chosen to declare the riches of his glorie vpon .

Secondly , where Gods comfortable presence is there are great mercies , because he is great in mercie , Isa. 55. 7. 2. and rich in mercie , Ephes. 2. 4. Where the Sunne is , there is abundant light , and where the Sea is , there must bee abundant water . Now Gods promise on his part , and the faith and trust of the godly on their part , holds God present with his people at all times .

Thirdly , the mercie that God sheweth to the godly , 3. is great in kind , because it is a speciall mercie , which is peculiar to them , flowing from speciall loue . True it is , that the Lord is good to all , and his mercie is ouer all his worke , Psal. 145. 9. that is , there is no worke of his hands , which receiueth not from him some mercie : But that is but a generall mercie , as when the Sunne shines on the good and bad , and the raine fals on euery mans ground : by this hee sends away the worst men with good gifts . But there is a speciall mercie reserued for the Elect , and reseruing the Inheritance for them : to these hee is not only a mercifull Lord , but a mercifull Father , a Father of mercies , rich in mercie : Psal. 103. 3. As a Father pities his Children , so the Lord pities them that feare him . A mercifull man pities his beast , much more his brother ; but if his childe bee in distresse , his pitie is more inward and working as his affection is : such is the compassion of God towardes his Children , who is therefore sayd to haue bowels of compassion .

Fourthly , GODS mercie is great in quantitie and measure , it filleth all the space betweene the Earth and 4. Heauen , and all the distance betweene East and West ; Psal. 103. 11. 12. so as if a man bee betweene Earth and Heauen , or within the quarters of eyther , this mercie must compasse him . Dauid shewes the vnmeasurable measure of it , Psal. 40. 5. O Lord , thou hast made thy wonderfull workes so many , that none can count in order to thee thy thoughts toward vs : I would declare and speake of them , but they are more then I am able to expresse .

For the better cleering of the point , although wee can neuer set out the infinite mercies , with which God compasseth his Elect , yet wee may point at some of them , especially those speciall ones , which are peculiar to the godly , and which like the childrens bread , are not cast vnto Dogges : it faring with the godly , as with a mightie rich man , that knowes no end of his wealth ; Though hee cannot haue his eye ouer it all , yet his thoughts sometimes are vpon his goodliest Mannors , his Treasury , his most precious Pearles and Iewels .

The kinds of this mercy towards the godly concerne eyther this life , or the life to come .

The first and chiefe mercie , the fountaine of all , is , that euen in this life God hath pleased to afford vs himselfe Mercies intayled to the godly . the chiefe good ; that himselfe is become our portion , Psal. 16. 5. and that the soules of his people can rest and stay themselues in him alone , and ioy in the light of his countenance , when the World doth what it can to make them miserable . Psalme 73. 25. Whom haue I in Heauen but thee ? and whom haue I in comparison of thee ? My flesh faileth , and my heart also , but God is the strength of my heart , and my portion for euer . Now can an Hypocrite euer reioyce in God ? or , what comfort can he haue in God , who is not in couenant with him ? heere then is a speciall mercy , without bound or banke , euen infinite as God himselfe is .

Secondly , from hence flowe all other mercies that we enioy as streames of it : first , temporall , concerning this 1. Temporal . present life , as health , life , liberty , wealth , peace , prosperity , good name , &c.

Oh but the wicked haue all these .

True , but , first , not in a right tenure , they are vsurpers , Obiect . Answ. they haue no right in themselues , no part in Christ to recouer it . Secondly , not by vertue of any promise or couenant . Thirdly , not in any holy or sanctifyed vse : for , To the impure all things are impure . Fourthly , none of their prosperity is ioyned with Gods loue , but his hatred , which is a secret poyson in them : whereas , Psal. 35. 27. the Lord loueth the prosperitie of his seruant ; he ioynes them both together .

Secondly , spirituall things ; euen in these also how hath 2. Spirituall . God compassed vs with mercies euen for the present ?

First , What a world of mercy was , and is in that one gift of his Sonne , to bee our reconciliation , when we were firebrands of hell , that the blessed Sonne of God would descend from the glory of heauen , and giue himselfe to the death of the Crosse , and the paines of hell , to redeeme vs from all iniquitie ? The Apostle conceiues of this as of a rich mercy , Ephes. 1. 7. by whom ( saith he ) we haue redemption through his bloud , euen the forgiuenesse of sinnes according to his rich grace . This is the com passing mercy meant in our text , euen redemption from sinne by Christ , both from the guilt and punishment of it ; a free mercy , a full mercy , an Ocean of mercy , drawing vs out of a gulfe and bottomlesse sea of sorrowes euerlasting . Dauid amplifyeth this mercy , Psa. 86. 13. Great is thy mercy towards mee : for thou hast deliuered my soule from the lowest hell .

Secondly , What an infinite mercy , peculiar to the godly , is that of his spirit to take vp our hearts for his temples , when wee were spiritually possessed of the deuill ? by the same spirit hee doeth daily cleanse vs , and wash vs , and beautifyeth our soules with heauenly graces ; teacheth vs , leadeth vs into all trueth , comforteth vs with heauenly consolations in all distresses . What a great mercy was it , when Christ opened the eyes of the blinde , or healed the deafe and lame , yea or when hee raised Lazarus being dead ? but God , regenerating vs by his Spirit , doeth all these for vs : he giues sight to vs being blinde , sayth to our deafe eares , Be open , yea restores vs to life being dead in trespasses and sinnes , and makes vs able to mooue and stirre in good wayes . Those great workes of the Sonne of God were all miraculous ; but heere is a miracle aboue them all , yea one mercy consisting of many miracles .

Thirdly , What a mercy is it , not onely to giue them his word ( as hee doth also to the wicked ) but also to make it the immortall seede of their new birth , and the syncere milke to feede them ? to make it a preseruatiue from many great sinnes , which the wicked daily commit , open and secret ? to put it into their handes as a sword to cut off Satans temptations ? to make it vnto them a rule of faith , and a rule of life , able to make the man of God perfect to euery good worke ? to make it a sound stay and comfort , to support them in all their troubles ; wherein else they must needs sinke ? In this respect the child of God is compassed with a multitude of mercies , all which the wicked are strangers vnto .

Fourthly , What an inexhaust treasure of mercy is it , that the godly enioy ? that whereas God heareth not sinners , that is , wicked ones , he not onely giueth them leaue to come freely to the throne of Grace , to aske any good thing for them , but also much assurance in their soules of obtaining any thing they aske , because of his promise , Aske , and yee shall haue . If earthly fathers can giue good things to their children , much more will our heauenly Father giue , not onely what we aske , but euen abundantly aboue that we are able to aske or to thinke , Ephes. 3. 20. Can that man bee other then beset with mercy , who hath a meanes to get within Gods store-house and treasury when hee will ? Can hee , that is able by the prayer of faith with Israel to preuaile with God , want abundance of blessings ? Great is the power of feruent prayer for mercy : It can obtaine and force the sunne to stand still ; It can commaund the cloudes to raine , or not to raine ; It can get children for the barren , and life to the dead ; and if our prayer be weake , Christs intercession hath power enough for vs , Iohn 11. 22 , 42. Oh that wicked men knew the power of prayer ! how quickely then would they come to Gods mercy-gate ?

Fiftly , What a mercy is it , peculiar to the Saints , to haue peace of conscience , and ioy of their estate ? that whereas wicked men are often vexed ; euer lyable to infinite horrors , feares , and inward torments , which are the beginnings of hell , they beeing iustified by faith , haue peace with God , the spirit of bondage and feare and tumult is gone , and the spirit of adoption dwells in their hearts , which makes them cry , Abba , Father , Rom. 8. 15. And whereas the wicked haue no peace , but a senslesse vnfeelingnesse of their estate , the godly haue peace in them , which ( as the Apostle saith ) passeth vnderstanding ; because , first , neither can the vnderstanding of man sufficiently conceiue it . Secondly , neither can the vnderstanding of man sufficiently esteeme or prize it according to the worth and value of it : plainly implying it to bee such a mercy , as for the greatnesse ouerwhelmes him that hath it , an infinite and vnbounded mercy , called the peace of God , which hee beginneth and maintaineth heere , and perfecteth and preserueth for all eternity .

But how standeth this with all those euills and miseries , with which the godly are beset in this life ? Can they Obiect . be beset both with misery and mercy too ?

This is a sixt and last mercie therfore special to them , Answ. that they are neuer more compassed with mercie , then Godly neuer more compassed with mercy , then when compassed with miserie . when they seeme most miserable . Habak. 3. 2. The Lord in iudgement remembreth mercie .

For , first , nothing is properly euill but that which comes from diuine reuenge : but nothing comes so vpon the godly : Christ hath carried away all the reuenge of their sinnes ; so that their crosses come from mercie . Secondly , they are attended with mercy ; for God hath first fitted his seruants for afflictions , before he brings them : Religion hath patience , which , if the house be not filled with plenty , makes a sallet of green herbs more daintie , than the sweetest dishes of wicked men ; it hath strength , aboue which the triall shall not be ; it hath subiection and silence to God , and can blesse him both in giuing , and in taking away . Thirdly , Gods mercy reioyceth in iudgement against iudgement , three waies ; first , magnifying himselfe : secondly , training his chosen : thirdly , teaching others : and all by the troubles of his children .

The first in two respects : first , when iudgement begins at Gods house , he declares his hatred against sinne , and mercifully by them forewarnes the wicked of their danger : For , if iudgement begin there , where shall the wicked appeare ? Secondly , hee most manifesteth his power in his childrens weakenesse , in supporting their soules and bodies : Now if his power and mercie were not aboue the iudgement , they should perish in it .

Secondly , he traines and betters his children , which is great mercie by the iudgement : first , he scowres and purgeth their sinne ; afflictions are as Gods laundrie , wherin his children by beating , scowring , and rubbing are made whiter and whiter . Venimous creatures breed not in winter , nay , a sharpe winter kils the Vermine ; so afflictions nip and stay our corruptions : This is another mercie aboue the iudgement . Secondly , by them hee exerciseth and stirreth vp the grace that is in them , as the winde blowes vp the sparkes of fire , yea , manifests the synceritie of their hearts to themselues and others ; for a man is that indeed which he is in triall . Thirdly , he fits them by afflictions , to comfort others in triall with the same comforts wherewith hee hath comforted them . A great mercie to fit them to mercifulnesse , and to set out Gods mercie to others : See Exod. 23. 9. Fourthly , he teacheth them to esteeme more of his blessings in the want of them .

Is there not an ouer-ruling mercie in all this , that whereas afflictions are in themselues euill , and reuenges of sinne , yet they make the godly better ? now , whatsoeuer makes vs better , is from a hand of mercie .

Thirdly , the Lord by his seruants trouble would God offreth to teach vs many things by the troubles of his seruants . teach all : first , that the euils , chiefly esteemed so in the world , are not so indeed ; for the godly are exempted from the greatest euils ; if only wicked men were blind , blindnesse would bee thought a fearefull iudgement , therefore ( to confute that ) Isaac must bee blinde . Secondly , how such euils should be borne . It is a mercie , that by the godly the world may bee taught how to beare the hand of God . Thirdly , an infallible marke of the resurrection , Luc. 16. 25. Sonne , remember that thou in thy life time receiuedst thy good things , and Lazarus euill things , therefore now hee is comforted , and thou art tormented . Fourthly , that all their miseries end in mercie , and are turned to their best : Marke and consider the godly man , for his end is peace ; his light afflictions are recompensed with an eternall weight of glory . From all which we may conclude , that if godly men in the midst of their miseries , bee so compassed with mercie , in the beginning , carriage , and conclusion of them , that the doctrine propounded is most true .

But if we turne our selues to the second branch , and Mercies meeting vs in the life to come . consider those kindes of mercies which shall meete vs in the life to come , we can looke no way but we are intrenched with such mercies , as eye hath not seene , nor eare heard , neither can enter into the heart of man to conceiue , much lesse can wee speake of them as they are , but must breake out into Dauids admiration , Psal. 31. 9. O how great is that goodnesse which thou hast layd vp for them that feare thee !

But yet as Moses wee may see the good land a farre off , and with the searchers let you see by a cluster or two , and giue a taste of the good things therin : If God loue vs ( sayd they ) he will bring vs vnto it ; so many as God loueth , shall be brought to it , and , not onely taste ( as here ) how good and gracious God is , but shall drinke plentifully of the riuers of his house : for with him is the Well of life , and in his light wee shall see light .

First , how can the Elect but be compassed with mercie , 1. Priuatiue . when all the miserie and sorrow , with all the causes and effects , wherewith they are now compassed , shall be abolished , and vtterly chafed away ? Now we are vexed with the remembrance of euils past , with the sense of euils present , and with the feare of euils to come : but all these first things must passe away , and all teares must be wiped from our eyes . In our bodies , all weakenesse , naturall infirmitie , sickenesse , labour , mortality , and corruption shall bee remooued : they shall need neither meate nor cloth , for which here we toyle so much , nor Marriage , nor Physicke , nor sleepe : there shall be no care for the familie , no toyle in the calling , ( for they rest from their labours : ) no labour spent in teaching or learning , in preaching or hearing : mortalitie hath put on immortalitie , and death being destroyed , it can dye no more . The soule shall be from all sinne and sinfull passions , from ignorance , vnbeliefe , pride , enuie , and all the workes of the flesh ; yea , not onely from sin , but from the power of sinning ; the will hath no freedome to euill , being perfectly freed to good , neither can the affections set themselues vpon any other obiect . In our names we are now lyable to many contumelies , and reproches , and slanders , as our Lord himselfe was numbred among the wicked . Hee was not knowne , no more are wee : but then shall our innocencie breake out as the light , and it shall be manifest what we are . 1. Ioh. 3. 2. When Christ our Head shall appeare , we also shall appeare with him in glory . Now wee are in spirituall combat , but then wee shall bee perfectly freed from the deuil , from his Angels , from sinne and sinners , from the world and the lusts that are in it , and God shall fully and finally tread Satan vnder our feete .

Secondly , If wee be so happie in Priuatiue mercies , 2. Positiue . what shall we be in Positiue ? how shall we be compassed with them ?

First , how shall wee be beset with mercie , yea , and glory , in enioying the immediate fellowship and vision of God , in whose face is fulnesse of ioy , and at his right hand pleasures for euermore ? If a man had all the paines of hell vpon him , this blessed vision of God would make him an happie man . We see God now , but as in a glasse , and yet that sight of him vpholds vs in all our troubles : how much more shall we be fully happy , when we shall see him as he is , face to face ? euen so fully , as , being glorified , we shall be capable of : So many mercies compasse the Elect in this one , as , if I had a thousand tongues , and should doe nothing but speake them till the day of Iudgement , I could not recount them .

Secondly , what a wonderfull mercie shall compasse vs in our immediate vnion and coniunction with Christ our Head , by which we shall be like him ? not like him as he was a man of sorrowes , and in the shape of a seruant ; ( for thus he was like vs : ) but like him as hee is now , the glorified Head of his Church ; not equall to him , but like him , both in soule and body . Our soules Similes non pares . perfect in knowledge , holinesse and righteousnesse , and standing in a perfect image of God , like to the perfect holinesse of Christ himselfe . Our bodies clothed with beauty , strength , shining , agilitie , and glorie as his is ; He walketh in white , so shall wee ; His face is shining and glorious , so shall ours ; As hee sits on his Fathers Throne , so shall we sit with him in his Throne , Reu. 3. 21 If the hungring after this vnion make vs blessed , what shall the enioying of it doe ?

Thirdly , Who can tell or reck on the summe of those mercies that we shall enioy in respect of that glorious inheritance of the Saints in light ? when wee shall bee heires annexed with Iesus Christ , not of a House , or Mannour , or Lordship , but of a Kingdome ; and that not an earthly Canaan , flowing with milke and honie , but of a Kingdome passing all earthly Kingdomes and inheritances , in those foure properties which the Apostle expresseth , 1. Pet. 1. 4. first , Immortal ; secondly , Vndefiled ; thirdly , Not withering ; fourthly , Reserued for vs in heauen .

Here is the crowne of all mercies , amplified in these respects : first , in that it is prepared by God from the beginning of the world . Secondly , from the place , which is the pleasant Paradise of God , the new Ierusalem , the Citie of God , full of peace , sweetenesse , and safetie . Thirdly , from the company , God and Christ , the holy Angels , the Spirits of iust and perfect men that euer haue liued or shall liue . If it bee an honour to liue in the presence and fellowship of honourable persons vpon earth ; how much more , to enioy the glorious presence of God , and the glorified Saints of God in heauen ? and yet this honour haue all his Saints . Fourthly , in respect of the conueniencie and sufficiencie of all things to be be desired ; there can be no want ; for The absolute sufficiencie of future happinesse . God shall be all in all : as ,

First , Stately habitation , Ioh. 14. 2. In my Fathers house are many Mansions , and I goe to prepare you a place : it is a lightsome Citie ; for the Lambe is the light thereof , Reu. 21. 23.

Secondly , Foode fit for great personages ; the Tree of life which is in the middest of the Paradise of God ; they shall eate of that hidden Manna , Reu. 2. 17. and their drinke shall be of the water of the Well of life ; so as , Reu. 21. 6. being without all bodily meate and drinke , they shall neuer hunger not thirst any more .

Thirdly , Apparell ; long white Robes , washed in the bloud of the Lambe , such garments , as great Princes vse . Their Pysicke is the leaues of the Tree , which cure the Nations .

Fourthly , Pleasure , and sweete repose in the bosome of our Father , where children take greatest delight , and ioy in the presence of the Lambe . If the wise men , seeing but the Starre of Christ , reioyced with great ioy , how much more shall wee , seeing himselfe , and that in his glory and aduancement ? oh , what ioy and delight shall there bee in the Kings marriage , and in the meeting of so many good friends together ? Adde hereto the testification of ioy , when , as at such meetings there are the voyces of singing men and singing women ; the Saints shall sing a new song , euen the song of Moses and of the Lambe , Reu. 5. 9. and there shall be the musicke of Harpes , and Viols ; that is : all kinde of heauenly melodie and harmony , such as the sweetest musicke may not be compared vnto : through our peace with God , and his Angels and Saints , and perpetuall peace from Satan and wicked ones . Our ioy shall not be interrupted by losse of any friend , nor feare of any enemie .

Fiftly , Wealth . In Salomons dayes gold and siluer were as the stones in the streets of Ierusalem , but heere the walls and pauement of this new Ierusalem , and all is beaten gold : no Saint shall know the end of his wealth , euery one shall confesse his lines to be fallen in a goodly ground , and that he hath a goodly heritage , euery child of God is now in Gods treasure-house , and what can he want ? Oh that our eyes were open to see the riches of this glorious Inheritance of the Saints ! as the Apostle prayeth , Ephes. 1. 18.

Sixtly , Authority and glory , noted by sitting on Christs Throne , by the Crowne of righteousnesse , a Crowne of life , the Kingdome of our Father , the Kingdome vnshaken , wherein all shall bee Kings and Priests to God .

Seuenthly , Continuance of all : it is an eternally weight of glory ; for quantity a weight , for quality eternall , 2. Cor. 4. 17. I will make him a pillar in the house of my God , Reu. 3. 12. I will not blot out his name out of the Booke of life , vers. 5. Heere is eternall soundnesse , and sound eternity .

Doeth the Lord thus compasse the godly with such Use 1. mercies ? Oh then labour to be godly men , and such as trust in God , to whom all these precious promises are made . Psal. 36. 6 , 7. Oh how excellent is thy mercy ? therefore the children of men shall trust vnder the shaddow of thy wings .

Oh but then all shall bee well , if all these mercies Obiect . shall compasse him that trusts in God ; for , who trusts not in God ?

Take heed thy trust prooue not presumption , try thy trust before thou trustest vnto it , try it by these properties : Answ.

First , It hath a constant course and proceeding in godlinesse , which no trouble can dismay or breake off . Psa. 44. 17. 18. All this is come vpon vs , yet do we not forget thee , our heart is not turned backe , nor our stepps gone out of thy paths . 1. Tim. 4. 10. Therfore we labor and suffer , because we trust in the liuing God .

Secondly , a faithfull endeuour in the meanes that serue Gods prouidence , there are none so diligent therein as they that trust in God .

If thou trustest in God as thou sayest , then thou hearest , beleeuest , and practisest the word ; thou shewest thy selfe a child of God and of the Church : else , say what thou canst for thy selfe , and compare thy selfe with the best , thou trustest not in God .

Thirdly , if thou trustest in God , thou withdrawest thine eyes from thine owne , and all other inferiour meanes , and canst as quietly waite vpon God in want of meanes , as in hauing them , and hauing them , art as if thou hadst them not : Thou art farre from leaning vpon thine owne wisedome , if thou trust in the Lord . Prou. 3. 5. Bee not Wise in thine owne eyes , but trust in the Lord : thou art resolued , that if the Lord helpe thee not to thy hearts desire , all the helpes in the world cannot doe it .

Againe , if thou hast not the meanes , thou thinkest the Lords mercifull promise is meanes enough , thou discomfitest not thy selfe ; nor in defect of meanes fretst thy selfe how to compasse them : as the eye of the maid is vpon the hand of her Mistresse , so thy soule attendeth , and waiteth vpon the hand of God . If thou trustest , thou first beleeuest , and if thou beleeuest , thou makest not haste .

Fourthly , looke what it is , in which thou trustest , that hath thy heart , thy affections of loue , ioy , and desire aboue all things ; if it be God , then thou hast made God thy God , and onely portion : the voice of the Church is , This is our God , and wee will waite on him . Abraham trusted in God , when he preferred the commandement of God before Isaaks life : so if thou preferrest the pleasing of God before thy chiefe ioy , and grieuest most when thy heart is ready to make any thing thy portion but God ; and when by sinne thou hast prouoked him to hide his face or stand aloofe from thee , then say thou trustest in God , and not before . True it is , that the godly haue some failings , and slidings from these rules , but yet hereunto they striue , and in some comfortable measure attaine .

Now if these bee the practices and qualities of such as mercy belongs vnto : wee see easily by the contrary , that there bee sundry kindes of men , to whom the Lord doth couenant wrath , as ,

First , many ciuill men who content themselues without the knowledge of God : they say they meane well , and doe no man harme , liue in peace with their neighbours , and follow their Church as others doe ; yet haue no care of religion but for fashion ; they say they trust in God , but doe not , because they vse not the meanes , nor walke in the way of faith and repentance , nor in the conscionable hearing and obeying of the word .

Secondly , such as walke stubbornely against God , and the meanes of Saluation , mercy belongs not to these .

How know you that ?

Well enough : first , out of the text , which saith , Mercy belongs to him that trusteth in God : Now he that trusteth in God , walketh on in a course of godlinesse , and cannot stand out against God . Secondly , by an expresse text , Deut. 29. 20. He that heareth the curses of this law , and yet blesseth himselfe , saying , Though I walke in the stubbornnesse of my heart , the sword shal not come neer me , I will not be mercifull to that man , saith the Lord .

Secondly , heere is a great comfort for the godly , Vse 2. who haue no small security hence , that whatsoeuer their outward estate is or may bee , Gods mercy compasseth them as the hilles compasse Ierusalem : see it in some instances :

First , If Satan assault vs on euery side with temptation , to vex and disquiet vs with inward feares , he shall not haue so nimble eyes to spy our weaknesse , as the eye of the Lord to spy meanes to strengthen vs . Let him obiect the greatnesse and infinite number of our sinnes ; yet hee shall but amplifie the great mercie of GOD which is greater and more large then all the sinne and miseries in the world . Thus Moses comforteth GODS people , Deut. 4. 31. The Lord thy God is a mercifull God , he will not forsake nor destroy thee , nor forget the Couenant of thy Fathers , which he sware vnto them .

Secondly , If vnmerciful men compasse them and come about them like Bees , Psal. 118. 12. and sharpen their stings , yet the mercies of the Lord are neerer them , then that they can hurt them . Thus Dauid comforted himselfe , Psal. 86. 14. 15. O , Lord , the proud are risen against mee , but thou Lord art strong , and mercifull , gracious and long-suffering , and a pitifull God .

Thirdly , If a man should conflict with Gods owne hand , by inward temptations or outward tryals , of sicknesse , pouertie , persecution , if hee were so beset as hee could see nothing but troubles without , and feares within , now is the time to mound and fence himselfe with this comfortable Doctrine , that euen now GODS mercies doe guard and compasse him ; seeing he cannot deny himselfe , nor faile of any of his promises . Dauid when he was to chuse one of the three Rods of GOD , the Sword , Famine , or Plague , he chose to fall into the hands of God , because he is mercifull , 2. Sam. 24. 14.

Hee may afflict and chasten vs a while , and for a moment seeme to forsake vs , but with great compassions he will gather vs , Isa. 45. 7. 10. For , Hee chides not alwayes , neyther retayneth hee his wrath for euer , Psal. 103. 8.

Fourthly , If a man were in the hands of Death , and the Messengers thereof had already taken hold on him , as on Hezekiah , yet , euen then hee need feare none ill , seeing Gods mercies compasse him : this is euer our couer , though wee cannot alwayes see it , as Elisha his seruant saw not the great mercies of God compassing him and his Master ; euen then when we know not , GODS mercie is all about vs , there are still more with vs then against vs , our Mountaine is alway beset with Heauenly Warriours .

Was Ionas euer more compassed with mercies then when he was in his owne sense cast off , and compassed with Waues and Weedes ? Was Israel euer more compassed with mercie , then when they were compassed with Mountaines , Sea , Enemies , Death , and deadly things ? these our extremities are Gods oportunitie .

Nay , fiftly , suppose a man were in the house of death , in the graue , yet , euen this separates not from GODS mercies , which being eternall leaue vs not in death , but , when we are most compassed with dust and corruption , shall then bee most abundant and mightie for vs .

Oh , therefore let so many as trust in God flye in all their straits to this Sanctuarie , which can make not onely Deaths forerunners , but euen Death it selfe welcome , which depriues vs of all things else but this mercie , into the full estate of which it setteth vs .

Thirdly , labour aboue all things in the World to get Vse 3. part in this mercie , by getting assurance of the pardon of sinne ; get this , and thou gettest a mercie reaching vp to Heauen , a Crowne of Blessings , a plentifull Redemption : Our Prophet here cals it a compassing mercie : for a godly man thinkes not himselfe compassed whith mercie , when hee is compassed onely with outward blessings , when GOD hath hedged about his house , and hee hath wealth to tumble in ( though the World breathe after nothing else : ) but when he hath a voyce telling him , that God in Christ is mercifull to his sinne , and hath couered his iniquitie : oh , now thinkes Dauid himselfe compassed with mercie , and not before , although hee was a King , and had all outward things to his hearts wish . Zacheus had mercie enough when saluation was come to his house , hee neuer got so fast before , as now hee forgoes and restores , hee was neuer compassed with mercy till now , though he was a great rich man , neuer so rich as now when hee was impouerishing himselfe to entertaine Christ in his house and heart .

Iaakob when hee saw Iosephs face , his best beloued sonne , Now ( sayth hee ) I haue enough , let mee now dye , seeing I haue seene my sonne Iosephs face : How much more shall wee haue enough to see the face of the well-beloued Sonne of God , yea and of God himselfe , in that wel-beloued one , appeased and fully pacified ! Simeon hauing seene Christ with his eyes , and held him in his armes , Now , Lord , ( sayd hee ) let thy seruant depart in peace ; for mine eyes haue seene thy saluation : But to see Christ by the eye of faith , and hold him in our hearts , will make death much more welcome to vs ; we shall thinke we haue enough : the sweet sense of it within will frame the mouth to speake plentifully of it , as our Prophet doth in this place . Neyther can any good heart eyther lightly account or speake slenderly of such a mercy , neyther content it selfe with slight meanes to get it , or with superficiall phrases in holding it . In a word , if once we can claspe hold on this mercy of God in pardoning our sinnes , we could desire euen to liue no longer in this World , were it not to come to a more full sense and fruition of it .

VERS. 11. Bee glad , yee righteous , and reioyce in the Lord , and bee ioyfull all yee that are vpright in heart .

THese words containe the fourth and last vse of the generall Doctrine , and a conclusion worthy the Psalme , to which it is notably fitted : for seeing the whole Psalme hath taught vs , that hee is a blessed man , whose sinnes are remitted and couered , then may and must that man , who hath this Doctrine sealed vp in his owne heart , reioyce with great and vnspeakeable ioy . And as it notably concludeth the whole Psalme , so is it most aptly knit to the former wordes , which haue layd downe the diuers estate , both of the godly and wicked man , and how , when as sorrowes eate vp and consume the vngodly man remedilessely , the portion of GODS people shall bee his owne compassing and infinite mercie ; and therefore vpon those premises hee inferreth this sweet conclusion , that the godly hauing so sound cause of Christian ioy , must mind , yea and ouercome all their sorrowes with an holy and Christian reioycing in the LORD .

In the Verse are three things to bee considered : first , the persons to whom this precept is directed , described by two titles , first , righteous : secondly , vpright in heart . Secondly , the Commandement , to be glad , to reioyce , and be ioyfull . Thirdly , the obiect of their ioy , and limitation , In the Lord .

First , of the meaning . Hee that is called in the sixt Verse a godly man , and in the former Verse one that trusteth in God , is here also set forth by two inseparable properties ; first , hee is a righteous man . And secondly , vpright in heart .

Who is this righteous man ?

A man is righteous by righteousnesse , eyther Legall Quest. Answ. or Euangelicall .

First , Legall righteousnesse is that perfect righteousnesse in nature and actions , which the Law of GOD requireth , euen perfect and full conformitie with the whole rule of righteousnesse , as it was first written in mans heart by the law of nature . By this was neuer man righteous but the first Adam , in the time of his innocencie , and the second Adam the innocent Sonne of God , in whom , besides the righteousnesse of his humane nature and life , wee read of the righteousnesse of God , that is : the same righteousnesse , being in a person that was God , was so farre aduanced , that it was able not onely to fulfill , but to satisfie the rigour of GODS most righteous Law .

Secondly , Euangelicall righteousnesse is that , which the Gospell reueales , and that is , when a man being reconciled to God , iustified by faith , deliuered from all the guilt and punishment of sinne , and inwardly sanctified by Gods Spirit , is accounted of God righteous by the righteousnesse of Christ imputed vnto him , as Saint Paul speakes , 1. Cor. 1. 30. Christ is made vnto vs of God righteousnesse . And although this bee in part and imperfect in this life , attended with much frailtie and infirmitie of flesh , yet because ,

First , they are perfectly iustified euen in this life ,

Secondly , haue begunne in a righteousnesse , which shall be perfected ,

Thirdly , haue a will and endeuour , striuing to perfection ,

Fourthly , are accepted of God as perfect for Christs sake , in whom all their vnrighteousnesse and defects are couered : therefore they are called euery where righteous .

So our Prophet here calleth such , as according to his former Doctrine haue made sure their discharge with God , and gotten euidence of remission of sinne , and reconciliation with God through Iesus Christ .

Secondly , This person is vpright in heart , that is , sound and sincere , without guile , verse 2. and this is , when the heart is set right towardes God in doing all duties of pietie and charitie towardes GOD or men ; truely ayming at the pleasing of GOD , and not at by-respects : this is straightnesse of heart , called truth in the inward parts , Psal. 51. 6. Thou louest truth in the inward parts . And although no man is indeed vpright without some crookednesse , and declining from the straight rule , yet because heere is , first , a drawing neere and endeuour to full perfection : Secondly , a comparatiue rightnesse , in respect of the vnregenerate , whose course is wholly crooked :

Thirdly , the acceptance of a mercifull Father : therefore they are called vpright :

And vpright in heart , first , because there is the beginning of soundnesse : for the first worke , by which God distinguisheth betweene man , and man , is the purifying of the heart by Faith , Act. 15. 9. and the worke of conuersion is called the circumcision of the heart , which the Lord promiseth , Deut. 30. 6.

Secondly , because all outward shewes without this ground are vnsound and deceitfull , and whatsoeuer we doe , must haue this ground to make it acceptable , euen a sincere and honest heart . 1. Pet. 1. 22. all obedience to the trueth , all loue to our brethren , must come from a pure heart .

Thirdly , because if the heart be vpright , it will from thence shine into all the actions : for a righteous man must be vpright also in his way , Psal. 119. 1. Now vprightnesse of heart is like a great wheele in a clocke , that sets all the other a mouing , or like a light in a lanthorne that shines through euery side of it . A wicked man may bee vpright in some one action , as Abimelech pleaded for himselfe , Gen. 20. 5. With an vnperfect heart haue I done this : but the generall vprightnesse of the whole life is peculiar to Gods people , it must issue from the heart , where if there be a liuing fountaine , the streames will euer runne .

Secondly , the Commandement , enioyning spirituall reioycing , hath diuers branches , as there are diuers words in the originall , which are to be distinguished .

First , Bee glad : the word Shimen comes of Shama● , which properly signifyeth inward and harty ioy , conceiued by the presence , or hope , at least opinion of some good or desirable thing , as Psal. 35. 26. Let them be confounded that reioyce at my hurt : now none of Dauids subiects durst make show of this ioy in his hurt , onely it was conceiued in their hearts .

Secondly , Reioyce : Gila riseth of Gil , which signifieth to expresse our ioy by some outward gesture , sometimes vsed for dauncing , as Psal. 65. 12. The hilles skippe for gladnesse .

Thirdly , Bee ioyful : Harninu of Ranan , vociferatus est prae laetitia . Isa. 35. 6. The dumbe mans tongue shal sing : Vetaron . So as vpright men are commaunded not onely to conceiue and conceale their inward ioy , but to expresse it in their actions , in their speeches , and euery way they can .

And this Commaundement runneth vp these three staires for sundry causes : First , to shew that there is great cause why the righteous should reioyce . Secondly , that where sound ioy is within , it will not be hid , but made manifest . Thirdly , to shew that Christian ioy is not perfect at first , but riseth by degrees , first within conceiued , and then by little and little expressed , as the degrees in our text teach vs .

So much of the Commaundement . The thing commanded is ioy and gladnesse : Ioy is the soules delight , or solace in the presence of some good thing , in deed or in hope . It is twofold : either naturall and worldly , when the good , of which it riseth , is so : or supernaturall and heauenly , about some spirituall good which is apprehended : This supernaturall ioy is twofold : First , the ioy of grace . Secondly , the ioy of glory : the former is heere meant , which is the inheritance of the Saints here , and a forerunner of that of glory hereafter .

Thirdly , the obiect or limitation of this ioy , In the Lord : the matter of our ioy must be the Lords goodnesse vnto vs , especially in keeping his promise faithfully , in pardoning our sinnes , and gracious receiuing of vs . For so not onely the context , but the word Iehoua puts vs in minde , properly signifying God hauing being of himselfe , and giuing being not onely to all his creatures , but to all his promises also . And then wee reioyce in the Lord ,

First , when our ioy is a fruit of the Spirit of the How we reioice in the Lord . Lord , Galat. 5. 22. therefore called the ioy of the Holy , Ghost .

Secondly , when it looketh to God and acknowledgeth him the true God , and in his Sonne whom he hath sent , his God , reconciled , appeased , and well pleased , as Rom. 5. 1. being iustifyed by faith , wee haue peace with God , and reioyce , &c. Our Prophet here cals the righteous to reioyce , vpon this ground . When a man reioyceth in Gods fauour , forgiuing sinne , and in fellowship with God and Iesus Christ , then hee reioyceth in the Lord . This Dauid calleth the ioy of Saluation , Psa. 51. 12.

Thirdly , when it respecteth the speciall pledges of Gods fauour , as the worke of regeneration , the happy change we finde in our selues , the shining and beautifull graces of Gods holy Spirit , with the daily increase of them : thus to reioyce in the Lords image renewed , is to reioyce in the Lord himselfe .

Fourthly , when our ioy is set vpon Gods ordinances and word , in which the Lord reuealeth himselfe , and communicateth himselfe more freely vnto vs , when in them we get a faster hold of God , and grow vp into further fellowship with him , especially when his gracious promises feede our hearts , and we reioyce in his trueth and faithfulnesse , making them good not onely to others , but also to our owne selues .

Fiftly , when we reioyce in the hope of eternall glory , both in soule & body , Rom. 5. 3. Hoping , and expecting , and reioycing , that we shall fully enioy him as he is , and drinke freely of that water of life , which wee haue already tasted .

And thus to reioyce is no easie thing , and therefore he calls on vs , againe and againe , and the third time , to reioyce in the Lord , as Philip. 4. 4. Reioyce in the Lord , and againe I say , reioyce : for though it be easie to reioyce in a carnall manner , and most men lose themselues in such merriments , yet to reioce in the Lord is not so easie ; the obiect , the matter , and manner , and end are hard to force on our selues , which is the reason of such earnest inforcing of the precept . So much of the meaning .

The words being thus expounded , wee come to the doctrine of them , & first from the persons , righteous men and vpright in heart : These are the same persons that are spoken of in the fixt verse , The godly man shal pray vnto thee ; whence we may note , that ,

A godly man is an vpright man ; that is , of a simple and Doctr. true-dealing and true meaning heart , with God and Euery godly man is an vpright man . man ; hauing a minde ready to learne of the Lord both what to doe and for what , and so , doing what hee doth for no other cause in the world , 2. King . 20 3. Remember , O Lord , that I haue walked before thee in trueth , and with a perfect heart . Ier. 12. 3. Lord , thou knowest mee , thou hast seene mee , and tried my heart towards thee . Nathaniel , a godly man , was a true Israelite in whome was no guile : so , all other good men are called vpright men in their generation .

First , because Gods image is renewed on them in Reasons . 1. part , a part of which is to bee simple and true , as he is most single and true .

Secondly , because they are daily conformed to Christ , who was the vprightest of all creatures , in whose mouth 2. was found no guile .

Thirdly , because they haue receiued the Spirit of Sanctification , who daily heales and impaires naturall 3. crookednesse and hypocrisie ; and reneweth the minde , and the man to think and speake , and act things in truth and soundnesse .

Fourthly , they onely are true worshippers , that worship 4. God in spirit and trueth , Ioh. 4. 24. they are that good ground , which brings forth fruit out of honest hearts : a good man must be without hypocrisie , at least reigning hypocrisie .

Let him therefore looke to the vprightnesse of his Use. Reasons to looke to the vprightnesse of our hearts . heart , whosoeuer would haue an euidence of godlinesse . None but would be counted godly ; not any would be thought an Atheist , or an hypocrite , or a neuter , therefore let men looke to the vprightnesse of their hearts . And it stands vs in hand so to doe :

First , because such a heart is Gods delight : whatsoeuer 1. comes from vs , is hence accepted , because it comes from a pure heart , euen the mite of a godly man or woman , when as the wickeds sacrifice is reiected , and his talent accursed .

Secondly , because we can haue no other comfort in 2. the workes wee doe ; in the world we finde our best duties traduced ; Dauid dancing before the Lord is mocked ; but hee was sure hee did it before the Lord in the puritie of his heart , and that was his comfort , 2. Sam. 6. 20 , 21. Besides ,

Thirdly , it is not the quantity of our worke , which we can stand vpon , but onely the qualitie of it . Peter 3. could not iustifie the quantity of his loue , when Christ asked him this question ; Peter , louest thou me more then these ? onely he appeales to Christ of the qualitie of it , Lord , thou knowest that I loue thee : if wee can perswade our selues that wee doe a thing of a good heart , and according to the proportion of grace receiued , wee may cheare vp our selues , we shall bee accepted by the qualitie onely .

How shall I know the vprightnesse of my heart ? Quest.

By these notes or rules : Answ.

First , that is right which is tried so to bee by a right Notes of vprightnesse . line , and stands in correspondence vnto it : The right line is Gods word , the precepts of the Lord are right , Psal. 19. 8. and then the heart is vpright , when it is made straight by the word , and is squared in all things by it . Euery man boasts of the rightnesse and goodnesse of his heart , that cares but a little for Gods word : but wee must be farre from standing in our own righteousnesse , which is as a filthy clowte , and take the square of Gods word , and lay our hearts and affections vnto it , that they may be ruled by the line of God .

Secondly , a right line doth euer discouer that which is crooked ; a good signe of a right heart is to descrie and discouer , but not without true sorrow and griefe , the crookednesse and hypocrisie of it , and to labour to correct and reforme it . Psal. 119. 80. Let my heart be vpright in thy statutes , that I bee not ashamed : a right line shames a crooked ; crooked legges are ashamed to bee seene : when a man feares , and is ashamed of his hypocrisie and crookednesse , and euer tendeth to straightnesse , it is a good note of some rightnesse of heart .

Thirdly , consider the things which flow from the heart : if they be single and pure , warrantable and right , then a man may know his heart is vpright ; for such as the fruit is , such is the tree ; if thou feedest on forbidden fruit , thou art a bad tree , and thy heart farre from vprightnesse ; an vpright heart suffereth not rotten speeches in the mouth , idlenesse in the hand , iniustice in the life , drunkennesse in the braine , and disorder in the course .

Fourthly , consider the ends and aimes of our actions ; the vpright heart aimeth directly at Gods glory in all things , but the crooked heart propoundeth euer some crooked end and sinister respect vnto good actions ; as many come to Church , get knowledge , and professe Religion for vaine glorie and vaine ends ; some thrust among godly persons , and into good companie , not because they are good or would be good , but because they would be thought so .

Fiftly , consider if thy heart be the same in priuate as it would be thought in publike . Psal. 101. Dauid will walke wisely in the perfect way , in the midst of his house : and the conuersation of the Saints hath beene alwayes like it selfe . Abraham walked in vprightnesse before God according to the Commandement , Gen. 17. 1. how did he reforme his house , teach his familie , instruct his seruants , and take God with him in prouiding a wife for Isaac , and in all things ? Gen. 24. 63. Isaac was the same in the field as he was in the house , he went out into the field to pray , saith the Text. Daniel was the same after the dangerous Law that he was before , he opened his windowes thrice a day as he was accustomed . So vpright was Paul in his whole course , as he knew nothing by himselfe , 1. Cor. 4. 4.

A good heart sets God often in sight as well in the Chamber as in the Church ; Dauid set the Lord euer in his sight , and at his right hand . It is as seuere and zealous against his owne crookednesse as any other ; and will not swallow small sinnes no more then great , seeing Gods pure eyes are set vpon and against both . Vprightnesse is in euery thing alike , without and within ; it is not worse in substance then in shew , nay , it is better : It seekes to approue it selfe before God and al men , first to God , whose eye is more respected then if all the world looked on , and then to all men , but so as if none but God looked on them : It desireth to purge it selfe from all filthinesse of flesh and spirit , and to grow vp to full holinesse in the feare of God .

That man , that findes these notes in him , may be a glad man , nay , he must be a glad man , according as it followes in the Text , Be glad yee righteous : ] from the connexion of the persons to this duetie we may note , that

Only the godly man can truely reioyce with sound and lasting ioy . Doct. Isa. 65. 13. My seruants shall reioyce , and yee Only the godly can soundly reioyce . shall be ashamed ; my seruants shall sing for ioy of heart , and yee shall crie for sorrow of heart , and howle for vexation of spirit . The stranger shall not enter into his ioy , Prou. 14. 10. and it is called the ioy of Gods people . Thus the Scriptures euer limit this ioy to the faithfull : Psal. 40. 16. Let them that seeke the Lord , reioyce : and Prou. 29. 6. In the transgression of an euill man is his snare , but the righteous doth sing and reioyce . The reasons of this doctrine are these :

First , because none else are commanded to ioy but Reasons . 1. the godly , none else haue warrant to reioyce : where doe we reade , that a wicked man is bid to ioy ? and indeed , what cause is there , that he should be so bid ? What troubles him ? his sinne troubles him not , it is his hearts delight ; not temptations , for he swallowes them all ; not his conscience , for it is asleepe ; not the world , for it is his Darling ; not the Deuill , for he is not cruell in his owne house ; not outward afflictions , for he will not endure any : al things are at peace with him , he mournes not , and therefore needes not be called to comfort : the promise is , Blessed are they that mourne , and are troubled and persecuted for the name of Christ ; for they shall be comforted . Nay , he is called from ioy to howling , Iam. 5. 1. he is alreadie glutted and drowned in worldly delights and carnall ioy , from which he is euerywhere called , yea , a woe is pronounced on him , Luc. 6. 25. Woe be to you that reioyce now : for yee shall mourne and weepe .

Secondly , onely the godly haue cause to reioyce : 2. for ,

First , they only haue the presence and fruition of the 1. chiefe good , which is God himselfe ; and are in couenant True causes of sound ioy only among godly men . with God , by vertue whereof they are interessed in all the good things of heauen and earth ; as a wife in the goods of her husband . Here is a great cause of ioy indeede ; a godly man hath gotten this cause of ioy , and therefore he may lawfully reioyce .

Secondly , they only know that their names are written 2. in the booke of Life , which is a truer cause of ioy by our Sauiours testimonie , then if by the gift of miracles they were able to subdue the Deuills , Luc. 10. 20. Reioyce not in this , but that your names are written in the booke of Life . And then the godly know their names to be written in that booke , when they write their owne names in Gods booke by becomming beleeuers ; for faith giues them priuiledge to be the sons of God , Ioh. 1. 12.

Thirdly , they only haue escaped , and are set free from the infinite euills , and sorrowes of sinne , with which all 3. other besides themselues are beset , and bound ouer to damnation : And therefore as Israel , hauing escaped the Sea , the Mountaynes , and Egyptians , and gotten out of Egypt it selfe , sang and reioyced , Exod. 15. 1. so haue all the Israel of God , being set free from hell and sinne , and sinners , and the curse of sinne , iust cause of ioy and gladnesse , which all but they want .

Fourthly , only they haue the Spirit of God , the Author 4. and Preseruer of this ioy , which is therefore called the ioy of the Holy Ghost : only they are anointed with the oyle of gladnesse , and clothed with the garment of gladnesse ; and haue the Spirit of comfort sent into their soules , who is the Moouer of this ioy ; and not so much maketh our Spirits reioyce , as himselfe reioyceth in vs ; as he is said , not to make vs make requests , but to make requests in vs , Rom. 8. 26.

Fiftly , only they know , that Christ is theirs with all his merits , and thus attayne the ioy of beleeuing . He 5. that sold all to buy the field , went away with ioy that he had gotten the field : So he that knowes he hath gotten Christ , and groweth vp in him as a member in the head , and liueth and moueth by him , will reioyce in his purchase of naked Christ . How did Simeon reioyce , when he had Christ in his armes ? How much more will a sound Christian , who carries him in his heart ?

Sixtly , only they sucke and draw their ioy out of the 6. Wells of sound consolation , Isa. 12. 3. that is , out of the Scriptures , which are written , that their ioy may be ful , 1. Ioh. 1. 4. The priuiledge of Gods testimonies , is , that they reioyce the heart , Psal. 19. 8. These make knowne to vs , the things giuen vs of God , these contayne the glad tydings of saluation , and the precious promises of grace and glorie , which belong only to godlinesse : here be the deedes and conueyances of their eternall inheritance , only bequeathed to children ; these be the Chariot of the Spirit , who yeeldeth no argument of ioy and comfort but from the Word , and all ioy elsewhere sought is carnall and presumptuous .

Seuenthly , only they enioy the sweet peace and ioy 7. of a good conscience , excusing and acquitting them in the sight of God , which it selfe is a continuall feast ; and makes them glad and cheerefull , Prou. 15. 15. This was the true cause of the heauenly ioy , which the Apostles in their labours and persecutions enioyed , euen the testimonie of a good conscience , 2. Cor. 1. 12.

Eighthly , only they haue the hope of glorie in soule 8. and body , which is a fruit of iustification , Rom. 5. 3. and a sound cause of ioy ; We reioyce , saith the Apostle , vnder the hope of the glory of God , and hope maketh not ashamed . And not only this , but a grounded assurance also , that all things in earth , which may seeme to darken their hopes , shall be turned to the best , Rom. 8. 28.

All this may be a meanes to bring godly life in request , Vse 1. seeing it is the only ioyfull life , and none haue indeede any sound cause of reioycing , but the godly . And here we are to meete with two obiections , which terrifie men from godly life that lyes now a dayes like refuse wares , vnaskt for and vnregarded .

First , that the world accounteth the slate of Gods Obiect. 1. children most lumpish , heauie , and solitarie , yea , most vncomfortable ; it thinkes that no ioy , nor mirth , nor pleasure of their liues belongs vnto them , but if once a man beginne in truth to liue godly , he must bid a dieu to all mirth and gladnesse , and betake himselfe to a mopish heauinesse and sadnesse .

But this is a grosse and foule deceit of the father of lyes , whereby he hath much aduantaged his Kingdom , Answ. and by a supposed want of ioy , exceedingly puts godlinesse out of countenance . Yet , first , true it is , that God helpeth and draweth Christian ioy out of godly sorrow ; and no man can attaine this sound ioy , but hee that is soundly humbled at the sight of his sinnes ; and herein the World sticketh ; not seeing the powerfull worke of GOD , who out of this darknesse bringeth light ; who soweth light to the righteous , and out of this sorrowfull Seed-time brings forth a white Haruest of ioy .

Secondly , because now the heart being regenerate cannot carnally reioyce as before , nor in carnall things , hauing better obiects and causes of ioy , on which it feedeth , the stranger that cannot enter into this ioy , thinkes he hath no ioy at all , onely because worldly ioy is vnsauourie to him in comparison of spirituall .

Thirdly , the World and wicked men set themselues to vnsettle the peace of the godly , and doe often disquiet them , and will let them haue as little ioy as may bee . Yet ;

Notwithstanding all this : First , the godly , euen when they doe not reioyce , haue iust cause to reioyce ; else our Sauiour would not haue pronounced the mourners blessed , euen for the present : Blessed are they that mourne ; nor haue said to the Disciples , In the world ye shall haue affliction , but in mee yee shall haue peace , Ioh. 16. 33.

Secondly , if they sorrow , they shall out-grow their sorrow , and their sorrow shall bee turned into ioy , as Christ promised the Apostles , Ioh. 16. 20. The redeemed of the Lord shall returne , and come to Sion with praise , and euerlasting ioy shall be vpon their head , they shall obtaine ioy and gladnesse , and sorrow and mourning shall flye away , Isa. 35. 10. So Isa. 61. 3. Christ hath appointed vnto them that mourne in Sion , beauty for ashes , the oyle of ioy for mourning , and the garment of praise for the spirit of heauinesse .

Thirdly , our Text teacheth , that God would not haue the hearts of his children at any time so possessed with sorrow , no , not for the most iust causes , but that they must support themselues , and rise out of it with heauenly and spirituall ioy , to which end serue all these commandements so thicke ( as we say ) and threefold , which were all idle and to no purpose , if their liues were still to be led in a lumpish and sowre manner .

Here therefore I would aduise such as feare God , to looke to two things : First , to prepare their hearts by fulnesse of godly sorrow to be filled with ioy ; seeing it riseth out of serious sorrow for sinne , and out of a broken heart : we tune our harpes and musicall instruments to sweete musicke , by wresting the strings : neither must we ( as we are too ready to ) conceiue these two as enemies destroying , but rather as constitutiue and conseruing causes one of another . Then , secondly , let Gods people bee aduised to looke into their priuiledges , which are such as may well , not onely affect , but rauish them with ioy ; and consider of their happie estate and translation into the fellowship of GOD and his Saints : and that for these causes ; first , that they may yeelde obedience to Gods commandement , both here and elsewhere : secondly , manifest the presence of the Spirite in their hearts , who brings with him peace and ioy , and settles the Kingdom of the euerliuing God in the heart , which consisteth in these : thirdly , that they may not onely take away this scandall , which Satan and the wicked make aduantage of , but also encourage others to get part in the same grace , which keepes them in a cheareful and constant course of wel-doing ; when they see that no trouble nor affliction can interrupt their ioy : fourthly , without true ioy wee can neuer praise God heartily , or serue him chearefully ; for no ioy in God , none in his ordinances , none in our dueties of either of our callings ; but we must needes be lumpish , and heauie , and soone weary of our prayers , and hearing the word , and the speciall actions of our calling ; wherein if we had delight , we would not easily be pulled from them , but count much time imployed therein , as Iaakob did an hard prentiship of many yeeres , but a few dayes , because of his affection of loue and reioycing in his Rahel .

Another obiection , which terrifies many from godly life , Obiect . is , that the godly are so beset and compassed with troubles , sometimes inward and sometimes outward , in themselues and theirs , in their goods , names , and persons , as they cannot see what ioy they can haue in their liues .

No maruell if the world can see no cause of ioy in the godly estate , especially when the Sunne and heate of Answ. persecution tanneth and discoloureth them , seeing the godly themselues are often out of loue with their owne condition .

For , First , they haue a true sense of sinne , and rather then they should not haue it , God himselfe will hide his face from them , and they are troubled . Psal. 104. 2● . So Dauid in the 51. Psalme had by his grieuous sinnes lost the ioy of his Saluation , which hee desires the Lord to restore vnto him once againe .

Secondly , the Church sometimes forfeits in a manner 2. Christs presence , and by vnkinde answeres makes him goe away in displeasure , and then her beauty and ioy is faded ; and seemes blasted , as plants are in the absence of the Sunne or farre distance of it .

Thirdly , sometimes presence of naturall corruption , and strength of rebellion in the heart carryes a godly 3. man as a slaue to execute the lusts of the flesh , whereby the Spirit is grieued , and quenched , and seemes quite gone ; and this is a great cause of sorrow and heauinesse of heart ; as we may see in Paul , crying out , O miserable man that I am ! &c.

But in all this there wantes not some cause of ioy :

First , Seeing Christ goes not away , but he leaues some Godly in sorrow , want not cause of ioy . pledge of his comming againe ; he puts his hand by the hole of the doore , that the heart of the Church may bee affectioned towards him , Cant. 5. 4. and this is that , which makes her in his absence sicke of loue ; which argues some delight in him while he is farre off ; and this delight and desire after him giues her no rest till she find him againe , and then shee layes better hold , and makes more of him then euer before . Neither doth Dauid so lose all ioy by his sinne , but that hee still desires and longs after it : which argues the Spirit not to bee quite gone ; who onely worketh such vnspeakeable groanes after himselfe in the hearts of such as he hath once taken for his mansion .

Secondly , the ioy of the godly is often ouercast with the mist of affliction , and this dazles their owne eyes , that sometimes their ioy is hid from themselues , and much more from others : But as it is in the heauens when a cloud hinders the sunne-beames ; or the interposition of the earth makes an eclipse for a time , but afterward the Sunne shal breake out and shine gloriously : so is it heere : first , the promise is , Yee shall weepe for a time , but your sorrow shall bee turned into ioy , and your hearts shall reioyce , Ioh 16. 20. Secondly , afflictions from the world for well-doing cast not ioy out of a godly heart , but feede it Iam. 1. 2. My brethren , count it all ioy when yee fall into diuers afflictions : and 1. Pet. 1. 6. Wherein yee greatly reioyce , though now for a season ( if neede bee ) yee are in beauinesse . The Apostles therefore reioyced , when they were whipt and set in the stockes and vsed like rogues for Christs sake : and the Saints reioyced in tribulation and suffered with ioy the spoyling of their goods , Hebr. 11. Thirdly , those afflictions were comfortlesse and iustly to be sorrowed for , which could separate vs from God , and from Christ the onely fountaine of our true ioy , but all afflictions helpe the godly neerer vnto God and Christ , working repentance , feare , shame , and remorse for sinne , and reconciliation , and so helpe our ioy .

Thirdly , the godly haue oftentimes lesse comfort of Why the godly haue lesse ioy in their estate then they neede . their life then needes , because they mistake their estate , two wayes especially : First , when they are not able to distinguish between nullytie and imperfection of grace : Oh they finde no faith in their hearts , no feare , no brokennesse of heart , when they ( I will not say , belye the Spirit , but ) vnthankefully deny his worke in themselues : I grant heere is imperfection of these graces , but , that they are quite shaken out where euer they were in trueth , is not to be graunted . Secondly , when they will measure their estate by sense , and not by faith , whereas faith stands not by sense and feeling , but is a secret force beyond these . A man in a swoone or in a sleepe feeles not his life , and yet is a liuing man , and a sounder man if the qualme or sleepe bee ouer : it is one thing to haue grace , another to feele grace ; one thing the life of faith , another the life of sense .

Fourthly , the godly are often too hastie , and loth to stay their time of preparing to their glory ; this troubles them much that God delayes them so long , they feare he hath vtterly forgotten them : But hee that beleeues makes not haste : and , Marke the iust man , his end is peace ; not alwayes his beginning : If God delay long , yet he will come at last ; let thy faith grow in strength , and thy ioy shall be abundant ; thou shalt not feare but that ( as in Sampsons Parable ) out of the eater shall meat come , and out of strong afflictions sweetnesse . By all which we may see the blindnesse of the World , that can see nothing at all in the godly life worth the taking vp , and who to auoyd the troubles of godly men , refuse to partake in their ioyes , which are so sure and sweete as that no affliction or sorrowes can befall them , in which they may not reioyce , if it be not by their owne default . But let the godly themselues reioyce in their portion , that God hath seuered them from the base brats and Ismaels of the World , whom hee sends away with some gifts , but hath bestowed the peculiar liueli-hood of his owne Isaacs vpon them : Let them bee glad in the euils they haue escaped , in the good procured them , within and without them , here and hereafter , the least dramme of which hath more true cause of ioy in it , then if they were heires of the World .

Secondly , see hence the vnhappy estate of vnrighteous men , Use 2. Wicked men haue often some ioy , but neuer any sound cause . seeing they are without all found ioy , or cause of it : for ,

First , what ioy can he haue , that is , a dead man , dead in sinne , without the life of God , without Christ the fountaine of life and ioy ? surely , a dead man that lyes rotting in his graue , hath as much cause of ioy in that estate , as he that is dead in sinne hath in his .

Secondly , what ioy can hee haue in GOD , whose conscience continually vexeth and accuseth him ; in whom the spirit of feare and bondage ruleth ; which keepes and barres out peace with God ; and much more the ioyes of the Holy Ghost ? A sound of feare is euer in his eares , Iob. 15. 20. True it is , a wicked man may labour to forget the troubles that haunt him , or to brawne his heart , not to feele them , and set himselfe on some merrie pinne : to face out the matter , as if hee were at good ease ; when all this is eyther a senselesse estate , more void of comfort then of feeling ; or a laughter in the face , when the heart is heauie ; or the laughter of fooles , ( as Salomon sayth ) whose propertie is to laugh most , when they haue least cause .

Thirdly , what true ioy , or cause of ioy can he haue , on whom the sentence of condemnation is passed , the execution of which sentence hee may daily expect ? Surely , the greatest Monarch aliue , if hee were in chaines vnder his greatest Enemie , and condemned to dye , could take no ioy of his wealth , greatnesse , or of any earthly delight : but wicked men are in the chaines of the Deuill , and abide vnder the sentence of death , euer readie to feed vpon them . Baltazer indeede was merrie , and in his Reuels with his Princes : but what cause had hee , when the Hand-writing appeared on the wall ? So Amnon was merry in his brother Absoloms House , but what cause had hee , seeing men were appointed presently to kill him ? Let a wicked man be as merry as hee will , sure it is , his estate giues him no leaue .

Fourthly , what can minister true ioy to him , that hath no part in any of Gods Ordinances , which begin and perfect the ioy of Gods people ?

First , for the Word of God , hee refuseth the ioyfull tydings of his saluation ; the doctrine of free Remission of sinnes , which onely bringeth lasting ioy , he hath no part in , nor in that Redemption purchased by Christ , and published in the Gospell : thus the word is a bill of Inditement to him .

Secondly , the Sacraments seale nothing to him , but are as seales set to blankes : for , hauing no part in the Couenant , hee hath nothing by the seales ; onely hee makes himselfe guilty of the bodie and bloud of Christ , as Iudas did , and for want of faith eates and drinkes his owne damnation .

Thirdly , Prayer from him is not onely not heard , but euen abominable : besides , hee hath no helpe of Christs intercession ( for he prayes not for the World : ) nor of the Prayers of Gods people , because he is not of that communion .

Fourthly , the duties of his calling are sinne to him , To the impure all things are impure , euen his best actions exclude him out of heauen , neyther can a man haue any ioy of his actions , till he can reioyce that his person is a member of Christ .

Fiftly , the creatures of God hee can no more truely reioyce in , then a Thiefe can of a true mans purse : neyther can that be true ioy in the creature , that riseth from the creature , resteth in the creature , and goeth no higher then the creature ; but such is the wicked mans ioy .

Sixtly , lesse ioy can hee haue in his sufferings or sorrowes , because , their nature being not altered , they are no tokens of loue , nor tend to their good ( as in the godly : ) but are punishments in part and in hand , and flashes of Gods euerlasting wrath , and beginnings of Hell .

In the Lord . ] from this limitation , which is the third part of the verse , we may learne this instruction , namely , that

All the reioycing of godly men ought to bee in the Lord , Doct. that is , spirituall and Christian , a ioy worthy the Lord. All the reioycing of godly men ought to be in the Lord . And then it is spirituall and Christian , when it hath two conditions :

First , when it is in the Lord , as the authour and fountaine of all the good wee can enioy , or ioy in , yea the matter of our ioy .

Secondly , when it is in the Lord , that is , according to the will of the Lord , and not against it : so the phrase is vsed , 1. Cor. 7. 39. Let her marry , onely in the Lord , that is , according to Gods Word and direction , and not against it .

First , God must be the authour and matter of our ioy , as Dauid made the Lord his Song all the day long : for , First , how great reason haue wee to make him the matter of our ioy , of whom wee are all that wee are , both in our first and second Creation ? He is the Potter and we are the Clay : nay , we are his new Creation and workemanship , regenerated , iustified , sanctified , and saued : are become his by a new couenant in which hee accepts vs as children , reconciled by the death of his Sonne , in whom wee may reioyce as in a mercifull Father : yea as a wife married to a most louing husband , by vertue whereof she hath interest into his person and whole estate . Of this the Apostle speaketh , Rom. 5. 11. Wee reioyce in God through our Lord Iesus Christ , by whom we haue receiued the atonement .

Secondly , this ioy is most perfect , which riseth of the presence of that which is most perfect ; and the greater the good enioyed is , the greater is the ioy : and therefore in Heauen it shall be most perfect and glorious , because wee shall perfectly enioy God , and see him as hee is , in whose face is fulnesse of ioy .

Thirdly , to make God the matter of our ioy , is to perpetuate our ioy , and make choise of that which shall neuer faile vs : for as GOD himselfe is euerlasting , so shall the ioy of his people bee like a streame , which continually runs & knoweth not the yeere of drought : yea it shall hold out in dangers , troubles , and persecution , Romans 5. 3. as the Martyrs reioyced in the verie flames .

What ? may wee not ioy in outward things , as meat , Quest. drinke , wife , children , wealth , honour ? &c.

Yes , but neuer out of God , or without reference vnto Answ. him , neyther in outward nor inward things : we hold all in capite , and must bee Homagers of all vnto him ; hee must haue the glorie of all , as Ier. 9. 23. 24. Let not the rich man reioyce in his riches , nor the wise man in his wisedome , &c. but herein let him glorie , that he knoweth mee to be mercifull and righteous : this must be the chiefe pleasure , honour , riches , and wisedome of a Christian , to know God reconciled , and to hold all in this tenure .

We may also reioyce in the meanes of saluation , but , if wee reioyce not onely in Gods fauour , but desire to bring something of our owne towards it , as the ignorant or wilfull Papists doe , This is not to reioyce in the Lord , but in our selues . We must reioyce in our Prayers , but onely because God is a God hearing Prayer , in our hearing , reading , and receiuing of the Word with ioy , but in this respect to God , that hee teacheth and speaketh to the soule : in the duties of our callings , but because we are in Gods Worke : in the duties of loue , but because we lend to the Lord , and feed and cloath Christ : in all the comforts of life , in the wife of our youth , in gracious children , in prosperitie , &c. but because and so farre as these are pledges and fruits of Gods fauour in Christ . Yea more , we must reioyce in aduersitie and tribulation , because it is that estate , which God sees best for vs : yea in death it selfe , but as it is a going to GOD , to enioy him more immediately then wee can in this present World .

Thus enioy all things in God , and God in all things , and ioy as much as thou canst : for all this while wee reioyce in God performing his holy promises vnto vs .

Secondly , wee must reioyce in the Lòrd , that is , according to the will of the Lord : now God's will measures and limits our ioy , first , in respect of the matter , secondly , of the manner , thirdly , of the measure : For the matter , it restraineth our ioy from all vnlawfull things : For the manner , our ioy in lawfull things must not be vnlawfull : For the measure , the best things must How Gods wil limiteth our ioy . haue the best measure of our ioy .

For the first : it suffreth not men to reioice in sinne or such things as chase God and his spirit away ; as in swearing , excessiue drinking , vncleane and filthy speeches , 1. For the matter . cursed and blasphemous language , in wantonnesse and whoring ; this is the deuils mirth and musicke , a mirth and laughter which is madnesse , like the laughter of a thiefe vpon the ladder ready to be turned off . The like may bee said of such as reioyce in railing , reuenging , quarrelling , disgracing and reproching of Gods children : Can such men reioyce in the Lord ? nay , there is none of all this cursed crue , or the former rabble , that can be glad , but when God is furthest off , or forgotten and set out of sight : For let a man now put them in minde of God , and the true causes of ioy in him , by any sauoury word , they presently with the deuils in the Gospel thinke , and perhaps crie out , They are tormented before their time .

For the second ; Gods will permitteth not men to reioyce in the most lawfull things vnlawfully , whether 2. Manner . necessary or indifferent .

First , Indifferent things are meate , drinke , recreation , wealth , prosperitie ; in all which , and the like , if God be not still kept in sight , the ioy in them is vnlawfull . And if God be in the eye , then first , hee will be inuocated to blesse all the comforts , euen the least : Secondly , men would know measure and moderation ; that is , they durst not sit at the wine , nor be brought vnder the power of the creature ; durst not be louers of pleasure more than of God , durst not spend out so much precious time in pastime , and so little in priuate exercises of pietie : no man hires a seruant to doe nothing but play all the weeke and yeere : and thirdly , if God be in the eye , in the end of all the ioy in the creatures he would be acknowledged to be he that giues power to get and vse substance ; hee should haue the praise of his mercie returned him , as Dauid did , Psal. 23. 5. It is thou that feedest me , spreadest my table , fillest my cup , and anointest mine head . The most ioy in the world is in those things wherein men are most excessiue , because they diuorce the ioy in the creature from that in the Creator : And a generall error poysoneth the common reioycings of men , who thinke they cannot bee merrie and serue God too . But of all such mirth as is seuered from Gods feare , our Sauiour saith , Woe be to you that now laugh , that is , carnally , excessiuely , without God or his word : remember the Apostles Canon , Reioyce with trembling .

Secondly , Things lawfull , and necessary , must not take vp our hearts so , but that we reserue the chiefe roume for God , and ioy in him : as for example , Many reioyce in their callings and diligent exercise of them ( which is good and commendable : ) but herein they faile , that they bury themselues in earthly businesse , and forget their generall calling of Christianity , Gods Kingdome , Word , Workes , and Sabbath ; whereas , were the ioy in the calling sound , it would be herein , that suppose thy calling were neuer so base , yet thou art in Gods worke , and in thy way , yea , in a course , which must bee so farre from hindring thee in pietie , as wherein thou mightest ( as thou oughtest ) hold God alwaies in thy sight .

For the third , namely , the measure of our ioy , Gods word and will is , that our chiefe ioy bee on the chiefe 3. Measure . good ; and as things in the degree of their goodnesse approach vnto , or decline from that , so must our ioy be to them in greater or smaller measure : and here ,

First , God must be our glory and our ioy all the day 1. long , that the blessed Father is our Father , the beloued Sonne of God our Sauiour , and the holy Spirit our Sanctifier and Comforter .

Secondly , next to God , we must reioyce in his Image 2. for his sake ; and first , because Christ is the expresse Image of his Father , wee must reioyce in him aboue all men and Angels , euen as the chiefe of 10000 , but especially that we conceiue him in our hearts , as the blessed Virgin did in her wombe , for which shee is bidden reioyce : Secondly , his Word carries his image , in trueth , holinesse , light , eternitie ; we must therefore with Dauid reioyce in the Word , because there God and Christ , and the blessed Spirit meete vs with light and abundant comfort . The wise men seeing the Starre , that led them to Christ , reioyced with exceeding great ioy : The Word is to vs this Starre , which leades vs to Christ , first , in the Manger and on the Crosse in his humiliation , and then to his Crowne and Throne in his aduancement and exaltation : Thirdly , The Saints of God carrie his image , and therefore all our delight must be in them that excel in vertue , Psa. 16. 2. and Psa. 137. 5 , 6. Dauid considering the Church as the collection of the Saints , wisheth his hand to forget his cunning , and his tongue to cleaue to the roofe of his mouth , if hee preferre not Ierusalem to his chiefe ioy .

Thirdly , next to Gods image , wee must reioyce in 3. such things , as by which God is most glorified ; as first , when the Church inioyes prosperitie , when the Kingdome of God is magnified , his Scepter lifted vp , and set vp in the hearts of men , Psal. 122.

First , I reioiced ( saith Dauid ) when they said vnto me , Let vs goe vp to the house of God . We reade of Iethro , that seeing all that God had done for Israel , he reioiced Exod. 18. 9. much , and so must wee when the Gospel hath free passage , the ministerie established and entertained , and the ruines of the Church are repaired , more then when we growe rich and wealthie in the world : therefore Christ teacheth vs first to pray , Thy Kingdome come .

Secondly , when men are conuerted from their wicked wayes , when the lost sheep , the lost groat is found . If the Angels in heauen reioice when a sinner repenteth ; much more must we , who are in more entire fellowship one with another , then the Angels are with vs . So the parable teacheth , Luc. 15. 32. It was meete we should be glad and make merrie ; for thy brother was dead , but is aliue , was lost , but is found . How did Paul reioice , and wish Philemon to reioice with him , when his runnagate seruant Onesimus was conuerted ?

Thirdly , when our selues or others increase and grow in grace : The Apostles in all their Epistles , breake out into exceeding ioy and thankesgiuing , for graces bestowed vpon beleeuers , that their faith was published abroad , their loue abounded , &c. 1. Thes. 1. 3 , 4. and the Rom. 1. 8. Philem. 4. 5. Col. 1. 3. Phil. 1. 4. Apostle Iohn reioiced greatly to see the elect Ladies children walking in the trueth , 2. Ioh. 4.

If a man thus bestow his ioy for matter , manner , and measure , hee shall finde little roume left for carnall and vaine ioyes , which are not more short in holding , then bitter in forgoing them .

All this admonisheth vs to rectifie our ioy , and thus to Use. order it , by which onely wee put difference betweene our selues and the brute beasts , who reioyce in fulfilling their appetite , but can reioyce in nothing higher then themselues . Accursed is all that ioy in the creature , which is not begun , continued , and ended in the Lord and for the Lord . Diues enioyed wealth and pleasure , went in Purple , and fared deliciously euery day , but he is now in hell , and his tongue that called for nothing but pleasure , calleth now for a drop of cold water , but cannot haue it .

By what markes may I try my ioy , whether it be spirituall Quest. and in the Lord , or no ?

Know it by these rules : First , thy person must bee in Answ. Christ , thou must bee a beleeuer ; if thy name bee written Markes of spirituall ioy . in heauen , thy ioy is godly ioy : no part in Christ , no part in this ioy .

Secondly , thou gettest and holdest it by the right hand of faith , and therefore it is called the ioy of faith , Phil. 1. 25. Christ for the confirming of his Disciples ioy , commaunded them to beleeue in him , Ioh. 14. 1. and 1. Pet. 1. 8. After yee beleeued , ye reioyced with ioy vnspeakable and glorious : more faith , more ioy ; no faith , no ioy , small faith or desire to beleeue , small ioy .

Thirdly , diligent study in Gods word : for faith finds not ioy euery where , but onely in the Word . Iohn 15. These things haue I said , that my ioy may abide in you . The two Disciples going to Emmaus , and Christ conferring with them , said afterward one to another , Did not our hearts burne within vs , while he talked with vs ? Heere then is a plaine difference betweene Gods word and the writings of men : all the words of Philosophers are legall , and knew no Euangelicall ioy ; for , which of them euer taught concerning remission of sinne or saluation by Christ ? Therefore accursed are such blasphemous hell-hounds as hold the word of God as a policy , and say there are as good sentences in Poets and Philosophers as in it .

Fourthly , examine what thy conuersation is , Righteous and vpright men must reioyce : for sinne grieues the Spirit and extinguisheth ioy , but piety and care of good conscience not onely cheareth him , but also is a sweet feast within , and that continuall .

Fistly , and lastly , examine thy proceeding in mortification : for as it is 1. Cor. 15. 31. By our reioycing which I haue in Christ Iesus , I die daily : the ioy of faith makes a man labour and long to bee disburdened of sinne the cause of sorrow , and willing to goe to God , at whose right hand is fulnesse of ioy for euermore .

Thus haue wee by Gods grace finished this worthy Psalme , which begun with sorrow , but ends in solace ; we went foorth mourning , carrying out our seede , but now we bring in our sheaues with reioycing ; wee haue sowed in teares , now wee reape in ioy . For which blessed fruit , the forerunner of our full haruest of ioyes , at Gods right hand for euermore , and for all other comforts accompanying the same ; To God the Father and Fountaine ; and to Iesus Christ the Meriter and restorer ; and to the holy Spirit of consolation , the immediat applyer , and sealer of it to the hearts of the Elect : be all praise and honour , in all Churches for euer and euer . Amen .

FINIS .