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
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
in some one sinne their conscience slumbereth and though they bee not altogether hardned and without all touch of feare or desire of fauour yet are they very coldly mooued to confesse sinne or seeke peace they go slumbring on and weare out much time without comfort of their duties and are loth to be stirred till God take them in hand and iudge them for not iudging themselues and force them by violence to that which it had been more for their ease voluntarily to haue vndertaken Now we come to the effect of hiding sinne which is trouble both inward and outward euen in Gods owne children But here first note what is the ende of afflictions in them to wit not the punishment of their sinnes which are all remitted by one satisfaction of Christ but to shake them out of their sleepe of securitie and to draw them out of the thickets in which they would willingly lie hid Yea but they be fruits of sinne and part of the curse of sinne In themselues indeed they be the fruits and effects of sinne but now their nature is altered and of curses by Christ are changed into crosses the Lord who bringeth light out of darknesse brings this good out of them that they helpe forward the repentance mortification and conuersion of sinners vnto God Psalm 119. 17. It is good for mee that I was afflicted that I might learne thy statutes Now good is diuers first naturall secondly spirituall thirdly morall fourthly sensible fifthly by euent or accident First naturall is that which is infused into euery creature in the creation their nature vse quantities qualities all are good so are not afflictions in their nature being the punishment of sinne Secondly morall good is whatsoeuer is agreeable to the morall law so are not afflictions they are not prescribed in the morall law Thirdly spirituall whatsoeuer appertaineth to life euerlasting as faith hope loue c. thus be not afflictions good spiritually Fourthly good to the sense is whatsoeuer pleaseth the sense of man so was apple good to the eye thus no affliction is good and pleasant to the sense for the present Heb. 12. Fifthly they are good by euent and by accident partly by Gods ouer-ruling prouidence that can turne them to good and partly by grace in the elect who make a good vse of them First to say with the Papists that the afflictions of the godly are so many temporall punishments and satisfactions for sinne is First to derogate from that onely satisfaction of Christ and from the perfection of it Secondly to lessen the merit and desert of sinne which is death eternall Thirdly to misse Gods end of afflicting his children which is not to punish that which is already punished in Christ but to purge that which still cleaueth vnto them and hangeth fast on Secondly when thou art any way distressed and touched especially in conscience come backe to thine own sinne say with thy selfe Surely I haue either not repented at all or not fully of all this is because I haue held my peace and haue not confessed my sinnes to God or not forsaken them For when afflictions haue done that for which they are sent whē they haue opened the eare and humbled the heart as a messenger which hath done his errand they depart Leuit. 26. 41. the Lord threatneth the Iewes that because they haue walked stubburnely with him he will walke stubburnely against them but how long till their vncircumcised hearts bee humbled and they willingly beare the correction praying for their sinne then hee will remember his couenant Iob 33. 14. The Lord speakes once or twice to a man saith Elihu and if one say I haue sinned and peruerted righteousnes and it did not profit me then he will deliuer his soule here is a way for ease Thirdly willingly accept the prouocations of conscience when they stirre to renue repentance not benumming thy soule or hardning thy selfe by continuing without reconciliation Answere the summons of God hold thy peace no longer for this increaseth the rods and tieth affliction fast vnto thee Fourthly this being a prerogatiue of Gods children namely that euill shall be turned to their good as good to euill to the wicked be not dismaied in afflictions but comfort thy selfe in the Lord thy God and in this that the present affliction tendeth vnto and endeth in good because it brings foorth the fruits of vnfeigned righteousnesse Now the grieuousnesse of Dauids touch of conscience is set out first by the effects secondly by the continuance of it The effects 1. The changes in his body in his 2. The roaring of voice Bones consuming Moisture dried These fruits of his sinne are witnesses of Gods wrath that pursued his conscience First My bones consumed these effects note the inward and extreme sorrow of the Prophet which pearced his very marrow so Salomon hath it Prou. 17. Heauinesse drieth the bones because it eateth vp the spirits which should nourish and moisten them And it made his bones like the bones of an old man whose spirits and strength are spent for so the word signifies and insinuates Consenuerunt ossa such was his sorrow that whatsoeuer was firmest and strongest in him was shaken euen his very bones Thus Psalm 51. 8. hee would heare that is be by the Spirit perswaded the voice of gladnesse that is tidings of Gods fauour that the bones which he had broken might reioyce that is that the strength he had lost might be recouered and his paine which was like the breaking of bones might bee eased Iob also complaineth that his griefe had drunke vp his spirit and Psalm 102. 3. Dauid saith that his bones were burnt like an herth because of Gods displeasure And my moisture turned to the drought of summer That is looke how the Sunne in Summer parcheth and drieth leaues and hearbs so is my naturall moysture which should moysten and cherish my body drawne out and dried vp by the parching heate of Gods displeasure The like he complaineth Psalm 22. 16. My strength is dried vp like a shell or a potsherd which is bak't in the fire that is There is no more moysture in me then there is in a bak't potsherd hee was almost resolued into dust already Hence we may note what a wonderfull torment the torment of conscience is no griefe in the world is like to the griefe of conscience Iob 6. 4. The arrowes of the Lord sticke fast in me saith the holy man and Oh that my griefe were well weighed Hezekiah said that the Lord dealt with him as a lyon crushing his bones Isa. 38. 13. And Prou. 18. 14. A wounded spirit saith SALOMON who can beare And what is the reason of all this First because here is a combate with God and with his wrath hand to hand Secondly the body and spirit and all is downe the winde it might bee that a good heart would beare out the body but here the heart
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
creatures and therefore he cannot seeke God to finde him A man that seekes a lost iewell lookes still to see that for other things comming in his way hee sees not them but passeth sleightly ouer them hee seekes not them so hee that seekes GOD makes inquisition onely for himselfe no other thing contents him but himselfe no other thing takes vp his minde and therefore the worldling indeede wants not God nor seekes him Secondly if the godly man seeke God in prayer then he frequents the places where God hath promised to bee found Hee hath pleased to tye himselfe to the assemblies of the Saints that there those that would meet with him might be sure to finde him Gracelesse men therefore are they that turne their backes vpon God that leaue the Church and assemblies that take their horse and trauell about worldly businesses on the Sabboth day with pretence that they can pray as well in the way and serue God on horseback as well as the best But they are deluded by the Deuill whom they serue they haue no God but their belly and their wealth And is it not a strange enchantment that while a man runnes from God from his presence and assemblies yet hee should thinke to meete with him and finde him And so he shall hee will at last meete with thee and finde thee out in thy hypocrisie and if his patience let thee goe on waiting for amendment remember that he is fetching a stroke which the higher it is lifted the heauier it will fall Be warned by others example A certaine Noble man for hunting vsually on the Lords day had a child borne with the head of a dogge that seeing he preferred his dogges before the seruice of God he might haue one of his owne getting to make much of Theatr. Histor. Also a Flaxe-woman at Kimstat in France dressing her Flaxe commonly on the Sabboth for meere couetousnesse and eager greedinesse vpon the world after two faire admonitions on two Sabboths together by fire was the third day burnt with her Flaxe and two children A warning for women who on the Lords day minde their Brewing Baking Buckes-driuing c. and will not be reclaimed A certaine man working hard at haruest on the Sabboth in the meane time a fire kindled in his barne and consumed all according to the word of the Lord Ier. 17. 27. At Paris garden at a Beare-bayting anno 1583. eight persons were slaine many hurt and all affrighted by the sudden breaking of the scaffold Thus God hath waies enow to finde out prophane persons thou canst not runne from God but thou shalt know how farre thou art gone from him and thou that carest not to find him shalt be sure he will find thee in iudgement and if thou growest rich by breaking Gods holy Sabbath the Lord sends leannesse into thy soule and the rust of thy money shall crie out against thee one day Oh this is the money which I haue got by breaking the Sabbath The like may be said of them that banish Gods worship and godly speech from their houses and tables Oh they will haue no such salt at their bankets such words are neuer seasonable whereas they ought rather to bring in goodnesse into their families then nip it in the head and cast the Arke out of their houses So much of the first doctrine the second followes and is this There is a time when God will not be found though he be sought And this is true both in the wicked and the godly first the wicked still pray in a time of not finding God if they seeke they neuer finde as Luk. 13. 24. Many shall seeke to enter but shall not be able Iames 4. 5. Yea aske and haue not because ye aske amisse now the wicked alwaies aske amisse Iohn 9. The poore blinde man concluded against al the Scribes and Pharises that Christ was a good man and righteous because God heard him First because the promise of hearing prayer is not made to the prayer it selfe but to the person praying and not vnto him farther then he is inuested with Christs righteousnesse in whom he and his prayer is accepted Secondly God wil not be found when he is not sought in truth of heart which can be found no where but in a conuerted person for then he is truly sought when the heart bringeth these things first an earnest desire of recōciliation for no sacrifice is acceptable but from a contrite heart Secondly a speciall word and promise Aske what is agreeable to his will and you shall obtaine it 1. Iohn 5. 14. Thirdly a speciall faith in the promise which is necessarie to a true seeker Iames 1. 6. Let him aske in faith And Mark 11. 24. If yee beleeue yee shall haue what yee aske Fourthly it brings the exercises of pietie and mercy a putting off of the old man and a putting on of the new Isai. 1. Wash and cleanse you and then come and seeke me These conditions a wicked man cannot performe in seeking and therefore he findes not Thirdly the wicked seeke not commonly till the time of finding be past they seeke too late so did the foolish Virgins it was too late when the gate was shut it was too late for Pharaoh in the sea it was too late for Esau to seeke repentance and the blessing with teares hee prophanely reiected it while it was in his power While they haue light commonly they spurne at it and while the day lasteth are idle they neuer seeke God till they must needes and therefore when the night comes they cannot worke or helpe themselues Fourthly if we consider what the finding of God is we shall see they cannot finde him Then God is found first when according to the prayer of faith he visiteth vs in mercy Secondly when by some signe of his mercy hee testifieth a fatherly care and loue ouer vs. Thirdly when he vouchsafeth not a generall but a speciall and gracious presence with vs Thus Hos. 10. 12. the Church seeketh God till she finde him But how is this finding exprest thus till he comes and raines downe righteousnesse vpon vs that is when by the power and dew of his Spirit our hearts otherwise like a drie and barren ground are watered so as his Word may bring vp in vs blessed fruites of righteousnesse acceptable to God But no wicked man hath any testimonie of Gods care ouer him as his Father but onely as a Lord neither enioyeth he more then a generall presence not the presence of any speciall loue Ahab praying in hypocrisie was heard in mercy and his prayer obtained a remoouall of the euill threatned 1. King 21. 29. Gods mercie is twofold first temporall secondly spirituall God often giues to hypocrites to be heard in temporall mercies as here an externall humilitie is recompensed with an externall benefit a temporall repentance with a temporall deliuerance but for any spirituall deliuerance from the guilt and bonds
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
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
phrases in holding it In a word if once we can claspe hold on this mercy of God in pardoning our sinnes we could desire euen to liue no longer in this World were it not to come to a more full sense and fruition of it VERS 11. Bee glad yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart THese words containe the fourth and last vse of the generall Doctrine and a conclusion worthy the Psalme to which it is notably fitted for seeing the whole Psalme hath taught vs that hee is a blessed man whose sinnes are remitted and couered then may and must that man who hath this Doctrine sealed vp in his owne heart reioyce with great and vnspeakeable ioy And as it notably concludeth the whole Psalme so is it most aptly knit to the former wordes which haue layd downe the diuers estate both of the godly and wicked man and how when as sorrowes eate vp and consume the vngodly man remedilessely the portion of GODS people shall bee his owne compassing and infinite mercie and therefore vpon those premises hee inferreth this sweet conclusion that the godly hauing so sound cause of Christian ioy must mind yea and ouercome all their sorrowes with an holy and Christian reioycing in the LORD In the Verse are three things to bee considered first the persons to whom this precept is directed described by two titles first righteous secondly vpright in heart Secondly the Commandement to be glad to reioyce and be ioyfull Thirdly the obiect of their ioy and limitation In the Lord. First of the meaning Hee that is called in the sixt Verse a godly man and in the former Verse one that trusteth in God is here also set forth by two inseparable properties first hee is a righteous man And secondly vpright in heart Who is this righteous man A man is righteous by righteousnesse eyther Legall or Euangelicall First Legall righteousnesse is that perfect righteousnesse in nature and actions which the Law of GOD requireth euen perfect and full conformitie with the whole rule of righteousnesse as it was first written in mans heart by the law of nature By this was neuer man righteous but the first Adam in the time of his innocencie and the second Adam the innocent Sonne of God in whom besides the righteousnesse of his humane nature and life wee read of the righteousnesse of God that is the same righteousnesse being in a person that was God was so farre aduanced that it was able not onely to fulfill but to satisfie the rigour of GODS most righteous Law Secondly Euangelicall righteousnesse is that which the Gospell reueales and that is when a man being reconciled to God iustified by faith deliuered from all the guilt and punishment of sinne and inwardly sanctified by Gods Spirit is accounted of God righteous by the righteousnesse of Christ imputed vnto him as Saint Paul speakes 1. Cor. 1. 30. Christ is made vnto vs of God righteousnesse And although this bee in part and imperfect in this life attended with much frailtie and infirmitie of flesh yet because First they are perfectly iustified euen in this life Secondly haue begunne in a righteousnesse which shall be perfected Thirdly haue a will and endeuour striuing to perfection Fourthly are accepted of God as perfect for Christs sake in whom all their vnrighteousnesse and defects are couered therefore they are called euery where righteous So our Prophet here calleth such as according to his former Doctrine haue made sure their discharge with God and gotten euidence of remission of sinne and reconciliation with God through Iesus Christ. Secondly This person is vpright in heart that is sound and sincere without guile verse 2. and this is when the heart is set right towardes God in doing all duties of pietie and charitie towardes GOD or men truely ayming at the pleasing of GOD and not at by-respects this is straightnesse of heart called truth in the inward parts Psal. 51. 6. Thou louest truth in the inward parts And although no man is indeed vpright without some crookednesse and declining from the straight rule yet because heere is first a drawing neere and endeuour to full perfection Secondly a comparatiue rightnesse in respect of the vnregenerate whose course is wholly crooked Thirdly the acceptance of a mercifull Father therefore they are called vpright And vpright in heart first because there is the beginning of soundnesse for the first worke by which God distinguisheth betweene man and man is the purifying of the heart by Faith Act. 15. 9. and the worke of conuersion is called the circumcision of the heart which the Lord promiseth Deut. 30. 6. Secondly because all outward shewes without this ground are vnsound and deceitfull and whatsoeuer we doe must haue this ground to make it acceptable euen a sincere and honest heart 1. Pet. 1. 22. all obedience to the trueth all loue to our brethren must come from a pure heart Thirdly because if the heart be vpright it will from thence shine into all the actions for a righteous man must be vpright also in his way Psal. 119. 1. Now vprightnesse of heart is like a great wheele in a clocke that sets all the other a mouing or like a light in a lanthorne that shines through euery side of it A wicked man may bee vpright in some one action as Abimelech pleaded for himselfe Gen. 20. 5. With an vnperfect heart haue I done this but the generall vprightnesse of the whole life is peculiar to Gods people it must issue from the heart where if there be a liuing fountaine the streames will euer runne Secondly the Commandement enioyning spirituall reioycing hath diuers branches as there are diuers words in the originall which are to be distinguished First Bee glad the word Shimen comes of Shamaâ— which properly signifyeth inward and harty ioy conceiued by the presence or hope at least opinion of some good or desirable thing as Psal. 35. 26. Let them be confounded that reioyce at my hurt now none of Dauids subiects durst make show of this ioy in his hurt onely it was conceiued in their hearts Secondly Reioyce Gila riseth of Gil which signifieth to expresse our ioy by some outward gesture sometimes vsed for dauncing as Psal. 65. 12. The hilles skippe for gladnesse Thirdly Bee ioyful Harninu of Ranan vociferatus est prae laetitia Isa. 35. 6. The dumbe mans tongue shal sing Vetaron So as vpright men are commaunded not onely to conceiue and conceale their inward ioy but to expresse it in their actions in their speeches and euery way they can And this Commaundement runneth vp these three staires for sundry causes First to shew that there is great cause why the righteous should reioyce Secondly that where sound ioy is within it will not be hid but made manifest Thirdly to shew that Christian ioy is not perfect at first but riseth by degrees first within conceiued and then by little and little expressed as the degrees
in our text teach vs. So much of the Commaundement The thing commanded is ioy and gladnesse Ioy is the soules delight or solace in the presence of some good thing in deed or in hope It is twofold either naturall and worldly when the good of which it riseth is so or supernaturall and heauenly about some spirituall good which is apprehended This supernaturall ioy is twofold First the ioy of grace Secondly the ioy of glory the former is heere meant which is the inheritance of the Saints here and a forerunner of that of glory hereafter Thirdly the obiect or limitation of this ioy In the Lord the matter of our ioy must be the Lords goodnesse vnto vs especially in keeping his promise faithfully in pardoning our sinnes and gracious receiuing of vs. For so not onely the context but the word Iehoua puts vs in minde properly signifying God hauing being of himselfe and giuing being not onely to all his creatures but to all his promises also And then wee reioyce in the Lord First when our ioy is a fruit of the Spirit of the Lord Galat. 5. 22. therefore called the ioy of the Holy Ghost Secondly when it looketh to God and acknowledgeth him the true God and in his Sonne whom he hath sent his God reconciled appeased and well pleased as Rom. 5. 1. being iustifyed by faith wee haue peace with God and reioyce c. Our Prophet here cals the righteous to reioyce vpon this ground When a man reioyceth in Gods fauour forgiuing sinne and in fellowship with God and Iesus Christ then hee reioyceth in the Lord. This Dauid calleth the ioy of Saluation Psa. 51. 12. Thirdly when it respecteth the speciall pledges of Gods fauour as the worke of regeneration the happy change we finde in our selues the shining and beautifull graces of Gods holy Spirit with the daily increase of them thus to reioyce in the Lords image renewed is to reioyce in the Lord himselfe Fourthly when our ioy is set vpon Gods ordinances and word in which the Lord reuealeth himselfe and communicateth himselfe more freely vnto vs when in them we get a faster hold of God and grow vp into further fellowship with him especially when his gracious promises feede our hearts and we reioyce in his trueth and faithfulnesse making them good not onely to others but also to our owne selues Fiftly when we reioyce in the hope of eternall glory both in soule body Rom. 5. 3. Hoping and expecting and reioycing that we shall fully enioy him as he is and drinke freely of that water of life which wee haue already tasted And thus to reioyce is no easie thing and therefore he calls on vs againe and againe and the third time to reioyce in the Lord as Philip. 4. 4. Reioyce in the Lord and againe I say reioyce for though it be easie to reioyce in a carnall manner and most men lose themselues in such merriments yet to reioce in the Lord is not so easie the obiect the matter and manner and end are hard to force on our selues which is the reason of such earnest inforcing of the precept So much of the meaning The words being thus expounded wee come to the doctrine of them first from the persons righteous men and vpright in heart These are the same persons that are spoken of in the fixt verse The godly man shal pray vnto thee whence we may note that A godly man is an vpright man that is of a simple and true-dealing and true meaning heart with God and man hauing a minde ready to learne of the Lord both what to doe and for what and so doing what hee doth for no other cause in the world 2. King 20 3. Remember O Lord that I haue walked before thee in trueth and with a perfect heart Ier. 12. 3. Lord thou knowest mee thou hast seene mee and tried my heart towards thee Nathaniel a godly man was a true Israelite in whome was no guile so all other good men are called vpright men in their generation First because Gods image is renewed on them in part a part of which is to bee simple and true as he is most single and true Secondly because they are daily conformed to Christ who was the vprightest of all creatures in whose mouth was found no guile Thirdly because they haue receiued the Spirit of Sanctification who daily heales and impaires naturall crookednesse and hypocrisie and reneweth the minde and the man to think and speake and act things in truth and soundnesse Fourthly they onely are true worshippers that worship God in spirit and trueth Ioh. 4. 24. they are that good ground which brings forth fruit out of honest hearts a good man must be without hypocrisie at least reigning hypocrisie Let him therefore looke to the vprightnesse of his heart whosoeuer would haue an euidence of godlinesse None but would be counted godly not any would be thought an Atheist or an hypocrite or a neuter therefore let men looke to the vprightnesse of their hearts And it stands vs in hand so to doe First because such a heart is Gods delight whatsoeuer comes from vs is hence accepted because it comes from a pure heart euen the mite of a godly man or woman when as the wickeds sacrifice is reiected and his talent accursed Secondly because we can haue no other comfort in the workes wee doe in the world we finde our best duties traduced Dauid dancing before the Lord is mocked but hee was sure hee did it before the Lord in the puritie of his heart and that was his comfort 2. Sam. 6. 20 21. Besides Thirdly it is not the quantity of our worke which we can stand vpon but onely the qualitie of it Peter could not iustifie the quantity of his loue when Christ asked him this question Peter louest thou me more then these onely he appeales to Christ of the qualitie of it Lord thou knowest that I loue thee if wee can perswade our selues that wee doe a thing of a good heart and according to the proportion of grace receiued wee may cheare vp our selues we shall bee accepted by the qualitie onely How shall I know the vprightnesse of my heart By these notes or rules First that is right which is tried so to bee by a right line and stands in correspondence vnto it The right line is Gods word the precepts of the Lord are right Psal. 19. 8. and then the heart is vpright when it is made straight by the word and is squared in all things by it Euery man boasts of the rightnesse and goodnesse of his heart that cares but a little for Gods word but wee must be farre from standing in our own righteousnesse which is as a filthy clowte and take the square of Gods word and lay our hearts and affections vnto it that they may be ruled by the line of God Secondly a right line doth euer discouer that which is