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 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 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 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 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 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 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 thing that he asketh for first all that the wicked get 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 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 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 obserue a
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 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 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 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 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 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 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 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 Know that to experience there goe three things first Knowledge Secondly Obseruation Thirdly Memorie 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 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 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
deceiued them and shall pronounce the sentence of death against themselues and the flower of their righteousnesse Secondly this deceit is fed by the bounty fauour and blessing of God who prospereth them in their labours houses in themselues others O if I were not in Gods fauour he would not prosper me so long and so sundry wayes Thus they wil know loue or hatred by the things afore them This is the guile of rich men whose houses being peaceable without feare pride compasseth them but little know they the end of their fat pastures or of their lifting vp vt lapsu grauiore ruant that they may catch the greater fall These seeke not their peace in the pardon of sinne but haue set vp themselues a-fatting till the day of their destruction Thirdly what way soeuer God deale the heart vvill deceiue it selfe For let God change his hand and bring crosses and tryalls on a man which should shake him vp from drowsinesse and securitie yet hence without further ground many will presume of Gods loue for why doth not the Lord loue those whom he chasteneth and I hope I haue my punishment here vvhen indeede the Lord doth curse them in their counsels and attempts And thus men throw poyson into the Lords cup wheras were these signes of loue amendment would accompany it sorrow for sinne feare of offending and diligence in good duties in a word their security would rise of the pardon of sinne and not of punishment of them The second guile is in respect of sinne the worke of it is manifold and that eyther before the sinne be committed or after Before the sinne First it flatters a man and tolles him on many wayes First it beares him in hand that great sinnes are but small and veniall which the sinner easily beleeues for he would haue them none at all Hence charge men with swearing rayling drinking gaming away the Sabboth their answere will bee I would I had neuer done worse c. Grosse sinnes with them are but infirmities Secondly that if it be greater yet GOD will not regard it conceiuing of God as an idle Essence that had shaken off his power of iudging the World The foole that is euery naturall man sayth in his heart there is no God to see or require such frozen persons that say God will doe neyther good nor euill Zephanie threatens that God will visit them as with lights lest any thing escape him and will teare them and none shall rescue them Thirdly when men shake hands with hell and death absoluing themselues from guilt while they fauour themselues in their lusts though the Lord say Sword goe thorow the Land yet it shall passe ouer them such as blesse themselues when the Lord pronounceth the words of the curse Deut. 29. 20. The Lord will not bee mercifull to that man Yet what a number of Ruffians Contemners and Prophaners of the Lords Ordinances Scorners of Religion Out-facers of godlinesse Drunkards Adulterers and Swearers whom the Lord hath shut Heauen against goe on in a gracelesse and ventrous presumption by this guile kept from seeking peace in season with God though the Lord say hel was made for them they say I shall escape hell Isa. 28. 15. Whether of these words shall stand Fourthly they thinke nothing more easie then repentance this sinne if I doe it is not vnpardonable I shall repent and find forgiuenesse hereafter GOD cals at all houres so he neglecteth all counsell those exhortations come not neere him Seeke the Lord while he may be found to day if ye will heare his voyce c. I gaue her a time to repent but shee repented not The Lord would haue purged them but they would not bee purged till his seueritie sudenly cut them off as vnprofitable Trees to the burning Would a man bee so carelesse of his bodie as to suffer a disease to preuaile by weekes and moneths together because so long as there is life hee may seeke helpe and recouer no he will seeke present helpe be hee neuer so young but for the soule men put off care from age to age and because they can repent hereafter they will doe that whereof they may repent and whereof indeed they shall repent though too late Secondly after sinne the guile of the soule is not sleeping though the conscience often bee for whereas after bodily harmes men are for the most part wiser here they are more foolish vnlesse the deceit be more timely discouered They can warily abstaine from whatsoeuer hath bred them sorrow or sicknesse but here the deceite of the heart first nourisheth and hideth yea maketh cloakes and vizards for sinne to which it is more prone after euery new practice The truth is if euery sinne might be seene in it owne colours it would be as blacke as a Deuill but that sinne might goe downe the cleanlier and stay in the bowels the heart ioynes with Satan in the varnishing and colouring of it Hence is it that Cut-throat couetousnesse goes masked vnder the habit of good husbandry fornication but a tricke of youth scarce an ouersight ryot and excesse is counted liberalitie drunkennesse but good-fellowship pride but comelinesse or ornament at most and blacke vices are growne neere of kinne to the most beautifull vertues Secondly after sinne committed the wiced heart can defend it all Eues brood suckt this from her When God came to her the Serpent gaue her to eate when he comes to Adam his wife gaue him to eat it seemed but reasonable when he comes to Cain Who made him his brothers keeper Come to the couetous man hee hath Scripture for himselfe He that prouides not for his family is worse then an Infidell Come to the Drunkard why was not Noah and Lot drunke and many good men besides Come to the Swearer hee is safe so long as hee sweares nothing but truth and by that which is good be it bread or fire or salt c. Come to an Athiest that neuer kept Sabboth in all his life so that with him there is but little difference betweene it and another day of the six why was not the Sabboth made for man and not man for the Sabboth hee can serue GOD on his horsebacke none but he and his horse together another laden with all vnrighteousnesse tels vs how the best sinneth seuen times a day Thus is sinne growne wittie and strong within the wals of a false heart and feares no colours nor forces Thirdly If any sinne hap to make any gash or skarre in the conscience that it troubles a little the sinner the heart is not backward to seeke to apply remedies in which are as little helpe more danger for it seekes to stoppe the mouth of the conscience and to choake and stifle the voyce of it First by calling in other distractions to take him from such melancholy it sets Cain on building a Citie and Saul to fetch in Musicke
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 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 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 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 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 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 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
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 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 First Gods commandement Genes 17. Walke before me and be thou vpright Psalm 51. 6. Behold thou louest 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 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 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 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 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 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 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 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 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 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 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
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
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 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 wants that with Lazarus thou maiest get thee to Diues 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 cōpanion 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 this that they would consider their latter ende Psal. 119. 59. 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
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 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 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 First in priuate iniuries betweene man and man for by our sinnes wee may also wrong men as Dauid did Vriah 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 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 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 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 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 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 at Easter but onely when the fore-named occasions are offered Fourthly we say it may be made not to a Priest onely 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 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 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 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
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
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 quà m 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 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 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
out of this obstinacy and stiffenesse betimes lest the Lord giue vs vp to fall away 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 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 Doe not trust vpon that for first late repentance is 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 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 continue indocible and intractable God hath his 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
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 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 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 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 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 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 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 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
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 Isa. 65. 13. My seruants shall reioyce and yee 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 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 for First they only haue the presence and fruition of the chiefe good which is God himselfe and are in couenant 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 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 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 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