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 not only heare and learne the Word but also haue experience 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 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 cōming 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 while I dissembled it and confessed it not Whence note 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
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 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 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 how can a man reioyce and sorrow at the same time Indeede carnall ioy and sorrow cannot stand together at the same time but Christian ioy and sorrow can 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 beé 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 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 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 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
foorth sound worshipping of God Fourthly sound consideration preuents much sinne and much punishment and drawes a man out of sinne and iudgement First it preuents sinne for if a man did seriously consider of sinne what paine and losse and shame and sorrow comes by it he would not meddle with it being so heauie so dangerous There is a Historie of a vertuous woman that being sollicited to folly by a younker called for a pan of hot coales and desired him to put his hand vpon them but one houre he refusing that she replied How much lesse will you bee able to indure hell-fire for euermore and so he desisted Secondly it preuents punishment or the iudgements of God the Niniuites considered of the threatning of Ionah and so preuented the threatned destruction Thirdly it drawes out of sinne as Hos. 2 6 7. the Church of the Iewes seeing her selfe so crossed and hedged in with afflictions that shee could not follow her idols then shee considers her present miserie and the small hope and helpe from them then she saith that is resolueth to goe and returne to her first husband for it was then better with her then now Fourthly it drawes out of iudgement Ier. 12. 11. They haue laid it waste and being waste it mourneth vnto me the whole land lieth waste because no man setteth his minde on it that is considereth deeply of the cause of its desolation in his heart Fifthly we haue so much the more neede to be stirred vp to consider of our waies because there is no vice that doth appeare or dares to appeare in his proper colour but apparelled and masked in the likenesse of some vertue as no counterfeit coine is offered to a man in the copper-colour of it but washed ouer with siluer or gold Now if we consider not of things offered vs we shal easily be deceiued yea surprized of enemies vnder the colour of friendship Thus seeing the necessitie of sound consideration to set vs yet more forward in so needefull and so neglected a dutie obserue these directions First let vs labour to see the dulnesse of our nature to crosse it and stirre it vp and thinke the dutie so much the more necessarie and excellent as our natures oppose or are heauie vnto it What shall a man consider of his houses rents fields or garments and take no time to repaire himselfe and hurts sustained by inconsideratenesse Secondly set some time apart to consider of thy estate more seriously Ioshua and Dauid had as many distractions and more weightie affaires to intend then we haue and yet they meditated in the Law of the Lord night and day a shame for many Christians that take care how to passe their time neuer passing any in consideration of their estate this were a good pastime indeede Thirdly make choise of good matter for sound consideration as first consider of God first of his presence this kept Ioseph from sinne Secondly of his mercy to feare him Thirdly of his loue to loue him againe Fourthly of his workes first of Creation delight more in a spirituall then in a naturall vse of them Secondly of gouernment for there is no day or time that passeth but we may make speciall vse of Gods works either on our selues or others Secondly consider of thy estate with God whether a change be wrought in thee being the child of wrath by nature what markes thou hast vpon thee to distinguish thee from them who are not the Lords whether thou beest in the state of grace how thou growest in it or whether and how farre thou art gone backward what assurance of remission of sinne and what strength against sinne thou hast whether thou liest foiled of any corruption whether thou resoluest of amendment of life how thou hast kept or broken thy vowes with God what vse of Gods mercies or corrections thou hast made whether it haue not been better with thee then now and whether thou mayest not be in farre better estate were it not for thy owne default Thirdly consider of thine actions for the matter whether allowed by the Word for the manner whether done in faith and obedience for the end whether thou aimest at wealth pleasure or preferment in the world rather then at Gods glory and to be rich in God for God aimes at his glorie in all things and so must wee Fourthly consider of thy calling first generall as thou art a Christian whether before thy profession thou cast the costs as a wise builder and captaine Luk. 14. whether thou hast the power of godlinesse and art not content with the meere forme of it whether thou adornest thy profession or disgracest it by inconsideratenes Secondly speciall in which thou spendest most of thy time whether thou seruest God in seruing man whether thou art faith and iust or vniust and vnfaithfull in these lesse things whether thou sanctifiest it by prayer whether thou dependest vpon God for daily successe and blessing or leanest to thine owne labour whether thy ende be to enrich thy selfe or to make it as a meanes to please God and passe thee through the world Fifthly consider thy latter end and therein First the recompense of reward so did the Patriarkes Heb. 11. 16 26 and so moderated their hearts in doing their duties and in suffering afflictions Secondly consider of the account that is to be made of euery idle word and thought much more of euerie wicked swearing reuenging word and thought Thirdly consider of the day of death the vncertainty of life the leauing of that wealth for which thou strainest thy conscience and the neede of much comfort in such an vncomfortable houre how that peace of conscience at that time will prooue the best wealth Fourthly consider of the day of Iudgement when all things shall bee naked and euery man shall receiue according to that which he hath done in the flesh bee it good or euill These and the like considerations will bring foorth sound resolutions of bettering a mans estate if any thing in the world will A second point of doctrine arising out of Dauids resolution is this Where Gods Spirit hath taken place it preuailes at length against all the corruptions of the flesh Dauid was a long time hindred from going to God first by the greatnesse of his sinne Secondly by the strength of corruption against which hee was not fully resolued Thirdly by the vnworthinesse of his person Fourthly by the greatnesse of Gods anger and reuenging hand And fifthly by the sentence and curse of the Law Yet on the other side by the secret worke of the Spirit in his heart vnto all these was opposed first the greatnesse of Gods mercy Secondly the merit of Christs sacrifice Thirdly the promise of the Gospell Fourthly the nature of faith which beleeueth aboue and against sense These being committed together after a doubtfull combat faith foiles infidelitie hope despaire the Gospell the Law the promise
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 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 with which he compasseth vs when as we say we cannot see Wood for Trees being beset with numberlesse mercies and yet see none or as good as not and therefore cānot 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 vvhich he hath let vs know the pardon How hath he kept vs from diseases How restored vs out of sicknesse How vvardeth 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 vvere there thankefulnesse it vvould smother no mercies but novv 〈◊〉 is vvith vs as vvith children vvhose eaten bread is quickly forgotten Secondly Numbers of men count basely of and eleuate Gods mercies and then there can bee no thankesgiuing 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 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 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 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 nevv 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 Publicā 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 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
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 that is spirituall and Christian a ioy worthy 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 drinke wife children wealth honour c. Yes but neuer out of God or without reference vnto 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