aduersities presse him disease paine him dangers threaten him sense of sinne pricke him conscience of guilt wound him and corruption worke vpon him now is a time of seeking God in his promises now is a time ofneede when a man sees his owne weakenesse now is the time of obedience to that commandement Is any afflicted let him pray And Psal. 50. Call vpon me in the day of thy trouble and the prayer of faith shall saue the sicke Now is a time when men lay fast hold vpon God and will not let him goe whereas in the time of peace we hold God but carelessely When Iaacob wrestled with the Angell he would not let him goe till he had blessed him Affliction is as bellowes to our prayer to kindle and blow vp this grace to a great flame and brightnesse Thirdly no godly man will pray to any but the true God in trouble First because euery godly man knowes that whom hee prayes vnto hee makes him omniscient that must see the wants of all men and all the desires of all mens hearts he makes him omnipresent that must receiue all the prayers preferred in all the corners of the world and he makes him omnipotent able to supply all the wants which are made knowne vnto him Secondly the ground of all prayer is the Couenant as Isa. 64. 9. Now O Lord thou art our Father loe we beseech thee behold we are all thy people and Psal. 77. 4. Euery godly man knowes that the Couenant is made betweene God and his people and that all the promises of helpe in the Scripture are his and none else can lay claime to vs but God as Dauid said Psal. 119. Therefore godly men being in couenant with none but God they will pray to none but God Thirdly euery godly man knowes the commandement Thou shalt worship the Lord thy God and him onely shalt thou serue he knowes that God is a iealous God and admits no corriualls for his glory he will giue to no other see Psal. 27. 8. Fourthly euery godly man knowes that hee must beleeue in him on whom hee calleth Rom. 10. 14. And hence it is called the prayer of faith therefore as he must beleeue onely in the Father Sonne and holy Ghost so he onely calles vpon them Fifthly euery godly man knowes that if the Spirit direct his prayer it teacheth him to call Abba Father and if his prayer be squared to the rule of prayer he must goe to our Father which is in heauen He that is a Iew within hates Samaritane-worship who worshipped they knew not what but hee knowes what hee worshippeth Iohn 4. 22. Well if this be so then no godly man euer did or wil pray to the Angels or Saints or to the Court of heauen for this is an high vngodlinesse and idolatrie for First the Angels know not our hearts directly 1. Kin. 8. 39. Heare thou in heauen in thy dwelling place and be mercifull and doe and giue euery man according to all his waies as thou knowest his heart for thou onely knowest the hearts of all the children of men here we see that it is Gods priuiledge to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if hee onely then not the Angels who therefore are not able to know our wants Secondly the Angels are but fellow-seruants and not gods to be worshipped Thirdly they refuse all religious worship and seruice and honour sauing honor charitatis that is to be loued Reuel 22. 9. See thou doe it not for I am thy fellow-seruant as if he had said If I were God thou mightest worship me Yea but Ioshua fell downe before the Angell and worshipped him chap. 5. 14. It was the Lord himselfe the Captaine of the Lords hoste that is Lord of the Angels and he is bid to put off his shooes as Moses was when God was present Also IOSHVA called him IEHOVA which can agree to none but God IOSHVA non adorâsset sinon agnouisset Deum saith ORIGEN Or lastly IOSHVA was but a man and subiect to infirmities as we are and therefore his action if it had been sinfull may not be our rule Reuel 8. 3. Another Angell came and stood before the Altar hauing a golden censer and much odours was giuen vnto him that he should offer with the prayers of all Saints vpon the golden altar which is before the throne Therefore we must both inuocate them and they offer our prayers to God First by prayers are meant the prayers of the Saints in earth Secondly by the Angell is meant Christ himselfe who elsewhere is called the Angell of the couenant he offers our prayers and the thuribulum aureum the golden censer is corpus eius sanctum and the Altar is himselfe who sanctifieth our prayers as the Altar doth the gift Augustine Thirdly heere is but one Angell to offer our prayers and if it were a created Angell it yeeldeth no ground to inuocate all as the Papists doe naming them seuerally Michael Gabriel Raphael c. Secondly as not to the Angels so neither will a godly man pray to the Saints departed for First Whom haue I in heauen but thee Psalm 73. 25. Whom the Papists will say Abraham Isaac Iaacob and the rest Well but Dauid had none of them Adam Abraham and other godly men were then in heauen yet hee knew not their helpe Secondly the Saints in heauen know not our wants Isa. 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel know vs not If so great Patriarkes saith Augustine knew not what became of the people surely neither did other dead persons know If ABRAHAM and IAACOB know vs not no more doth PETER PAVL the blessed Virgin nor any other of the Saints Thirdly euery godly man will goe to the Father by the Sonne for none comes to the Father but by the Son and There is no Mediatour but one euen the man Christ Iesus 1. Tim. 2. 5. Indeede there is but one Mediatour of redemption but moe of intercession and it is great boldnesse to rush into the Kings presence if way be not made by some of his Councell or Guard Absolom could not come into his Fathers sight but by Ioabs intercession nor Adoniah to Salomon but by his mother First Christ hath performed the whole office of mediation euery way and is our whole saluation and the Scripture was much ouer-seene to omit that distinction if any such were where it had so fit place and necessitie did so vrgently require it Secondly the King hath commanded that we should mediate onely by the Prince and not by any other of the Court or counsell of heauen Thirdly it is a carnall argument from things earthly and ciuill to heauenly and spirituall as in the instance of Ioab and Salomons Mother Fourthly it is but a glosse to vse their distinction seeing euery where they pray the Saints to intercede for them not only by their prayers but also by their
makest him no roome by embracing the Gospell in the Kingdome of grace hee will neuer make roome for thee in the Kingdome of glory Now is the light shining now lay hold on the light Oh but it may continue long and what needes such haste First that is vncertaine we haue seene as faire Sunnes as ours fall from the midst of heauen as the Churches of Ephesus Corinth and the seuen in lesser Asia Secondly thou canst not deny but that we haue forfeited all our liberties by horrible sinnes against it Thirdly suppose the Gospell doe continue with vs yet thou knowest not whether thou shalt stay with it one night Therefore work while the day is before the night come and thou canst not worke Surely in the flood of great waters they shall not come neere him NOw we come to the second part of this verse and in it to that excellent promise made to the godly man praying namely of speciall safetie from most present and perillous dangers By flouds of waters the Scriptures Metaphorically expresse extreme dangers and violent troubles whether sent First by God himselfe as Psal. 42. 7. All thy floods and waues are gone ouer me Secondly by Satan as Reuel 12. 5. The Serpent cast out waters like a flood Thirdly by wicked men Isa. 59. 19. The enemie shall come as a flood because first as inundations and swellings of waters come fiercely and terribly or as the flood of Noah to which the Prophet may allude bare downe all before it so afflictions come as though they would swallow the godly as Psal. 18. 4. The floods of wickednesse made mee afraid Secondly because as a man ready to bee drowned is drawne out of the waters and so saued so Gods present deliuerance is compared to the drawing out of the waters Psal. 18. 16. He hath drawne mee out of many waters Thus Moses was drawne out of the waters and Gods protection is the onely Arke to saue his children Shall not come neere him WHat did euer godly man auoide them was not Noah neere them and they neere him was not Dauid ouer head and eares in them Psal. 69. 1 2. was not Ionas in the midst of them Chap. 3. 5. All thy waues and surges passed ouer me The meaning of the phrase is that these floods shall not come neere the godly man to hurt him or as euils or till they be altered It were not fit that the godly should be priuiledged and quite exempted from afflictions but that the hurt and euill of them shal not come neere them for they shall all turne to their good yea to their best Psal. 105. 15. Touch not my Prophets The phrase is presently expounded Doe them no harme no not the least harme And Saint Iohn saith He that is borne of God the wicked one shall not touch him No what say you to Iob and his children of Marie Magdalen possessed with seuen deuils of many of Gods children bewitched and vexed with the deuill why Satan is most busie with the sonnes of God neither spared Christ himselfe True but he toucheth them not to doe them harme he cannot haue his will on them Surely Or certainely an asseueration added first to confirme their hearts that shall seeke God in prayer Secondly to shew that as the promise of God is large and excellent so it is most sure and true Thirdly to reproue the distrust of men and want of application Dauid himselfe is not alwaies in case to apply the promises Psal. 116. 11. I said in my haste All men are lyars that is all the promises are vntrue This promise yeelds vs this point of instruction that No iudgement in the world can hurt or touch a godly man to doe him the least harme Psal. 91. 6 7. No plague shall come neere his tabernacle A thousand shall fall at thy side and 1000. at thy right hand but it shall not come nigh thee When the reuenging Angell was to passe through all Egypt and smite the first borne his commission is limited he must passe ouer the Israelites where the blood was sprinkled on the doore-postes and lintels Ezek. 9. 4 5 6. The man in white rayment who was Gods executioner of a common iudgement must first Marke those in the forehead who mourne for their sinnes and spare them Reuel 7. 3. The Angell must not hurt the earth till all Gods Saints be marked First the godly man stands on a rocke the Lord is his rocke that looke as in the ouerflowing of many waters houses are driuen downe men are drowned and cattel perish but he that is vpon a high rocke is safe so he that hath made the Lord his Rocke and defence heauen and earth cannot stirre him In the great deluge the waters rose not vp to heauen but onely fifteene cubites aboue the highest Mountaines of the earth and if thy Rocke be in heauen the floods of great waters shall not touch thee Secondly Gods protection compasseth his people as the hilles compassed Ierusalem Moses being cast vpon the waters but first put into a basket was safe enough till he was drawne out When the great deluge couered the face of the whole earth the Lord prepared an Arke for Noah and his familie therein they were safe because God shut them in Gods protection is this basket this Arke to his children Thirdly as if a man be cast into the sea and can keepe his head aloft hee cannot bee drowned so as long as Christ the head is aboue hee will not lose the least and basest of his members If Christ bee in the ship all is safe Fourthly Gods word and promise is to be with them at Christs word Peter walkes safely on the water But sense and reason is against all these your sayings What haue not the enemies with their violent inundations come neere yea and almost ouerturned the whole Church What stirres tumults martyrdoms and butcheries haue been outragiously committed on the poore Saints What horrible slaughters haue beene done on Protestants in France Flanders Spaine in our owne Countrie the fires haue been kindled as hot as Nebuchadnezars furnace to burne the bodies of Gods Saints and some yet aliue haue seene those Marian daies wherein the streetes ran with the blood of the Saints as Ierusalems did in the time of Manasseh The Church is like the Arke of Noah which the more the waters rose the more and higher it rose or like the ship wherein Christ lay asleepe which may bee tossed with windes and waues but not ouerturned euen so the more the waters of affliction bee increased the more is the Arke of the Church exalted The Church may bee beaten with waues but it shall bee still lifted vp aboue them The Disciples may faint and see the streames readie to swallow thē yea in their sense may say Master we perish but Christ is in the ship he will awake in due season and rebuke both the storme and their
them all things falling out to the best to them that loue God Neither may it be strange that although remission of sinne be the ground of all deliuerances yet all that haue remission of sinne haue not deliuerance from temporall dangers but some of the Saints are hewne asunder tempted slaine burnt hanged and ignominiously put to death For as the subiection of the creatures to vs dependeth vpon our subiection to God and our peace with men vpon our keeping peace with God so our subiection and peace with God here being only begunne and imperfect we must recouer our safetie from the creatures and peace with men but in part and imperfectly But yet that which is wanting here is recompensed with spirituall peace euen here as Ioh. 16. 33. In the world yee shall haue affliction but in me yee shall haue peace and afterward with that peace that is euerlasting First then where God begins our safetie let vs begin it in labouring to feele our inward peace with God which will quiet our hearts in the assurance of Gods prouidence and protection in outward things it will be an easie descent from the greater to the lesse In the want of outward things say to thy selfe God out of his loue hath giuen me his owne Sonne and will hee not giue mee all things with him Shall he giue me heauen and not earth In the want of inward comforts say to thy soule Why art thou cast downe my soule while I was yet an enemie and a sinner God hath reconciled me by the death of his Sonne how should hee now cast mee off being reconciled In bodily dangers what a prop doth this doctrine giue vs Hath my Lord prouided with so much cost so great saluation for my soule and will he neglect to saue and preserue my bodie hee that doeth the greater will not hee doe the lesse In molestation by externall aduersaries What hath my Lord and head foiled the Deuill for me troden Satan vnder my feet and trampled vpon all spirituall enmities for mee and will hee not beate backe the endeuours and vniust practices of my enemies Shall I beleeue the greater and not beleeue the lesse Secondly in receiuing and enioying outward benefits labour to see them all to be the riuers streames of this fountaine for then they be sweet indeed as the streame is then sweet when the head and fountaine is so but if the Fountaine be bitter or poisoned so are the streames For first they are no further mercies then they proceede from mercy and then they be mercies indeed as they are called Secondly else we enioy them by a broken title if not by vertue of the Couenant and euen those creatures are in a kinde of bondage from which God frees them often by plucking them from vniust owners as Hos. 2. 9. Thirdly else we distinguish not our selues from the wicked scarce from the beasts who find and taste the sweetnesse of the creatures as we do but not of GOD in them Naturall men stay in the fruition and delight of the things themselues and can goe no further whereas as the riuers lead vs to the sea so ought wee to bee led by them to the minde of the Lord towards vs in them Fourthly those that delight themselues in the pleasures and delights of things below and want the pardon of sinne are as if a man should drinke off a cup of sweet poyson with much delight but presently or not long after it workes deadly Thy sinne is poyson which thou castest into the cup that the Lord hath made to run ouer Fiftly a little gift with loue and good will is more acceptable then a great deale with strife and grudging If a man can see Gods loue and good will toward him in Christ hee will be content with a little thankefull for a little cheerefull with a little and his portion though very small will bee very precious Sixtly if assurance of remission of sinnes giueth vs such ioy in trouble and affliction that the Saints can reioyce in tribulation Rom. 5. 3. how will it reioyce the heart in the fruition of Gods mercies Oh then how ought we to labour earnestly by the eye of faith to discerne the beames of Gods loue and fauour chasing away the cloud of our sinnes without which all our comforts are but bitter and vnsauorie Thirdly hence gather the priuiledge of Gods children to whom remission of sinnes is sealed vp which is to be secure either from perils or in perils For first once in Gods Couenant and euer safe for the couenant is vnchangeable as God himselfe is an euerlasting couenant Isai. 55. 3. Secondly their afflictions are not punishments of sinne but either tryals or louing corrections the sting of them is gone Thirdly whereas the wicked whose sinne is not pardoned are haunted and vexed with terrours and feare where no feare is a godly man is as bold as a Lyon yea in the presence and sense of danger Iob 5. 22. Thou shalt not bee afraid of destruction when it commeth but shalt laugh at destruction and death For the stones shall be at league with thee and the beasts c. Who would not be exempted from danger or fearelesse in danger as seeing his owne safetie Surely the way is to get the Lords louing countenance vp vpon vs and then we shall be safe Psal. 80. 3. 7 19. Thou art my secret place THe Prophet borroweth a comparison from liuing creatures who being in danger or in chase or pursuit haue their hiding places to defend themselues in the Lyon hath his denne the Foxe his hole the Conie his burrow and the Godly man hath his asyle or refuge but with this difference First the beasts haue their dens caues in the earth wherin they hide themselues but the godly hath his hiding or secret place in heauen Secondly they may be fetcht and hunted out of their hiding places and be destroyed for all them but so cannot the godly who make God their secret place seeing none is able to plucke them out of his hands who is stronger then all Hence we may note that The Lord is the hiding place of the godly in trouble and danger As a man in a storme or showre seeketh shelter so in the stormes of the Church and Common-wealth in which the enemies thunder and roare and seeme to mingle all into one confusion then the Name of the Lord is a strong Tower the righteous flye vnto it Psal. 27. 5. In the time of trouble hee hath hid me Psal. 91. 1. The godly is said to dwell in the secret of the most High How is the Lord the hiding place of the godly First by his promise Secondly by his protection First his promise couereth and compasseth his Elect vnder which they are as safe as in a towne of warre Psal. 119. 114. Thou art my shield I trust in thy Word Many were the plots which Dauids enemies impugned him withall
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
Delays of God to bee distinguished from denials 233 Directions and comforts in Gods delays six 235 Sundry wayes of Gods Deliuering his his seruants Difference betweene the deliuerances of the godly and of the wicked in three things 249 Difference betweene trouble of conscience and melancholy in foure things 80 Difference betweene Gods heauie hand on the godly and on the wicked in foure things 103 Difference betweene Christian confession and Popish Auricular in foure things 145 Difference betweene the prayers of the godly and wishes of the wicked in 3. things 197 Difference betweene the godly and wicked in their seeking of God in fiue things 219 Difference betweene the hiding place of the godly of other creatures in two things 258 Difference betweene Gods smiting his children and his enemies in 3. things 1. measure 284  2. intention   3. issue  Difference betweene the godly and wicked mans misery in 4. things 368. Directions to help vs in the considering of our selues three 123 Directions how to goe in the wayes of God six 333 E ENemies to thankefulnes 4. 298 Examples of Gods iudgements no Sabbath-breakers 227 Experience is the best teacher foure reasons 265 Experience of Gods word necessary in euery mans owne person 67 Three things concurre to make vp Experience 268 Exhortations in Scripture to things aboue our present power for foure reasons 346 The Godlies extremitie is Gods opportunity 242 F FAce of God what 220 Many Failings in our best performance of duties of thankefulnes 301 To become fearelesse in troubles three rules 270 Finding of God what when and how 229 God will not be alwayes found of godly seekers two cautions 230 Why the godly alwayes Find not God when they seeke him sixe reasons 231 Godly fayle in Finding when they faile in the conditions of seeking 234 Gods glory findeth out many wayes when he is found of his children 237 Foure especiall seasons when God wil be found 241 Folly of many who in danger runne from their hiding-place 264 Forgiuenesse of sins two wayes 158 Fruits of remission of sinnes three 172 G CHrist our Garment vse of it meanes to put it on 17 Gods Child may hold some parts of Godlinesse for a time and yet not see nor confesse his sinnes 73 A Godly man must become his owne greatest aduersary 150 God is sought in his presence not in his essence 220 Godly finde a want of God in seeking him fiue wayes 225 Godly sometimes left to wickeds crueltie for sundry reasons 248 Godly not exempted from trouble but preserued in trouble foure reasons 274 Godly course called a Way for foure reasons and Gods Way three reasons 326 Godlinesse is a going in Gods way three reasons 326 God bridleth intractable sinners three reasons 361 God must bee yeelded to gently calling foure reasons 362 God bestowes outward gifts on wicked men foure reasons 377 Godly neuer more compassed with mercy then when compassed most with misery three reasons 385 Godly alwayes finde some mercy aboue the present iudgement foure reasons 386 God teacheth foure things by his seruants sufferings 386 Godly man is an vpright man foure reasons 402 Godly onely can soundly reioyce two reason 406 Godly often out of loue with their owne conditions 411 Godly in sorrow want no cause of ioy foure reasons 412 Godly haue often lesse ioy in their estate then they neede two reasons 413 God onely can forgiue sinne foure reasons 29 Godly must see the vilenesse of sinne three reasons 136 Euery Godly man prayeth to the true God onely fine reasons 212 Godly why sometimes seeke God and finde not sixe reasons 238 Grace restraining distinguished from renewing grace by sundry notes brought to foure heads 52 Grace if sound is neuer quite shaken out of the heart 127 Grace is giuen often before the feeling of it 161 Grace onely prayeth for grace sixe reasons 192 Grace if true is communicable three reasons 311 Grace compared to Fire Water a sweet smell Leauen Light and why 313 Greatnesse of the deceit of heart in sundrie things 63 Grounds to bee knowne to raise vp experience 269 Guile of heart in respect of God three instances 44 Guile of spirit in respect of sinne before it be committed in foure instances 46 Guile of spirit after sinne committed in three particulars 47 Guile of spirit in respect of grace sixe instances 49 Guile of spirit in respect of the worke of the word and spirit 51 H HAnd of God how many wayes taken 91 Hand of God must release from trouble 97 God layes an heauie Hand often on his owne deare children seuen reasons 98 Gods heauie Hand no certaine signe of hatred foure reasons 101 Heauy Hand of God lyeth long on many of his deare ones six reasons 104 Happinesse must bee placed in Gods mercy pardoning sinne for sundrie reasons 36 Deceitfull Heart can counterfeit any grace 50 A wicked Heart will deceiue it selfe what way soeuer God deale with it 45 How a deceitfull Heart carrieth it selfe to sinne both before the committing of it and after 46 Godly Heart vtterly shames it selfe that God may be glorified 69 Hatred of sinne distinguished from rash anger against it by sundrie notes 53 Health a speciall blessing of God why 81 The way to bee heard in prayer is to be godly 198 Heart must bee plowed before Gods seed can thriue in it 112 Hiding place of godly is God himselfe two wayes 258 Beasts hide themselues in earth but the Christian in Heauen 260 To make God our hiding-hiding-place three practices 261 Not hinderers of grace in others onely but not helpers of the grace of others condemned 315 House of God manifold 222 I IDolatry of the Romish Church as base as heathenish 218 Iesuitisme the Rebels Catechisme 208 Imitation of the Saints how farre 185 Incredible instances of Romish crueltie 207 Inuocate the true God onely in trouble three reasons 211 Sound Ioy hath eight causes all proper to the godly 406 Ioy of godly men shall breake out at length as the Sunne from vnder a cloud three reasons 412 Our chiefe Ioy must bee in the chiefe good 421 Christian Ioy and sorrow may and must stand together foure reasons 87 Iudging ones selfe the manner and parts 149 The greatest Iudgement can not doe the godly the leastharme foure reasons 246 L NO learning to DAVIDS learning 3 Light of God by which himselfe will be found twofold 223 Loue to Gods children knowne to bee sincere by fiue markes 54 M MArkes to know whether euer a man had the Spirit of God or no. 131 Markes of Gods way fiue 332 Markes of spirituall Ioy fiue 422 Markes of that sence of misery that shall finde mercy sixe 114 Meanes to be disburdened of sinne 01 Of Sanctification 15 To get sinne couered foure 19 To keepe the heart in good order eight 64 Of the spirits preuailing against flesh foure 133 Of sound hatred of our owne sinnes foure 155 To be heard in prayer 199 To helpe forward thankefulnesse three 289 Meanes
vnderstand not 2. Vntractablenesse Whose mouthes thou rulest with bit and bridle lest they come neere thee 3. The reasons 1. From Gods iudgements vpon impenitent sinners Many sorrowes shall be to the wicked 2. From Gods infinite loue to repentant sinners described 1. By their qualitie They trust in the Lord. 2. Measure of mercy Mercy shall compasse them 4. Praise of God the end of all where 1. The persons 1. Righteous men 2. Vpright of heart 2. The dutie threefold expressed in three seuerall wordes Be glad Reioyce Be ioyfull 3. The limitation In the Lord. THE HIGH-WAY TO HAPPINES Contayning THE EXPOSITION OF THE 32. PSALME THE ARGVMENT A Psalme of DAVID to giue instruction INscriptions are as keyes to open a doore into the Psalmes This Title agreeth with the Argument of this Psalme For it is the chiefe wisdome and learning of the Church to know how to come to be happy as this Psalme teacheth which in the inscription is commended First From the matter Secondly The Author First The matter that it was Dauids learning and penned to teach the vnlearned for it is not the will of God that the vnlearned should want knowledge Yea such a learning as is not euery-where to be had but onely is to be drawne out of the Word of God For nature and humane reason teacheth it not nor can vnderstand it no nor can endure to heare that God should not respect any worthinesse or merit of man but freely forgiue sinne to make a soule truely happy Secondly The Author was Dauid here named that we might know that this chiefe doctrine of all other was not framed or deliuered to the Church from an obscure and vnknowne Author but proceeded from the holy Ghost who guided the Pen-men of Scripture and by this Pen-man commended also to the vse of the Church that so our faith might be more certaine for neuer can the heart bee stable in any doctrine which it is not perswaded to bee an Oracle of God Whence obserue First That as all the Scripture is profitable for doctrine instruction and comfort so more especially the booke of Psalmes being inspired by God to this purpose and therefore must all of them in publike or priuate vse tend to our edification First In the publike vse of the Congregation 1. Cor. 14. 15. I will sing with the Spirit but with vnderstanding also and 26. When yee come together as any hath a Psalme let all bee done to edifying Secondly In priuate either in the family Ephes. 5. 19. Col. 3. 16. speaking and admonishing your selues with Psalmes c. or apart alone I am 5. 13. Is any merry let him sing prosperitie must not force vs to forget God but remember his louing kindnesse Hence haue we the examples of the Disciples of our Lord singing a Psalme after the receiuing of the Sacrament together with himselfe Mar. 14. 26. And Paul and Silas in prison sung to God Acts. 16. 25. To confute such as set out filthy amorous and lewd Ballads and Songs Fictions Loue-bookes c. which tend to the corrupting of men and youth especially Dauids songs tended to instruction in the highest point of heauenly wisedome and the vse of these would bring the other out of request and it should teach Parents that would not haue their Childrens bodies poysoned to be much more carefull their mindes bee not herewith infected Secondly Their sinne is iustly condemned who either in publike or more priuate meetings sit like cyphers or mutes when Psalmes are sung who neither sing themselues nor attend to those that doe nor haue any care to helpe their vnderstanding or their affections but are as senselesse as the seats they sit vpon these highly take the name of God in vaine or else they runne out at the Psalme as not concerning them hath the Lord fitted the Psalmes forthy instruction and darest thou despise that high learning offred in them Thirdly Those who in singing onely respect the storie of the Psalme as they doe other Scriptures not instructing comforting or admonishing themselues by applying the matter to their hearts but sing without all grace in their hearts and lastly those that respect in these songs musick more then matter that are led away by sound not by sense by the eare not by the heart that are filled with vanitie not with the Spirit and sing to man not to God Secondly note that Dauid though furnished with varietie of learning accounteth none learning but this being indeed a speciall knowledge to be instructed and instruct others in He calleth all conditions of men to learne this doctrine which so neerely concerneth all and is of such speciall vse as without it euery thing increaseth a mans miserie and hauing it he is onely happy Hence is this knowledge called wisdomes or knowledges Prou. 9. 1. as though it contayned all comfortable knowledge in it And indeed if we measure knowledge by the vse that must needs be the best that makes vs best and brings in best profit but that doth this learning for how vaine are the deepest Philosophers in all their knowledge What are they but lyars while without this they dispute of truth Vicious persons while they entreat of vertue Ignorant while they dispute of knowledge and miserable Creatures while without it they grope at true blessednesse What were a man better if he were able to comprehend the frame of the World measure the parts of the Earth to discourse of the course and motions of the Starres if the sense of vnpardoned sinne proclaime himselfe a damned wretch and a guiltie conscience tell him to his face that Heauen is ashamed of him the Earth is weary of him and his owne sinnefull burthen beares him downe to Hell What profit were it to be able to discerne all diseases and all remedies and attayne all the skill of physicke to cure the body when a man 's owne soule is wounded to death without remedie What helpeth it to bee wise in worldly matters and skilfull in cases of Law to auoid vniust sentences and wrongs when a man is condemned in himselfe by the comfortlesse accusing of his owne conscience See the vanitie of rich and worldly men that spend their dayes in gathering perishing riches and drop into the graue before euer they thinke of this Learning and the folly and madnesse of the most that count nothing worthy to be knowne but these earthly learnings spend all their time and studies in them as the Heathens did till they become almost as heathenish Secondly The shame it is of many profound Scholers who in their ministrie seeke to be approued for other learning in Tongues Fathers Arts c. which in their places are excellent gifts but this onely skill this Danids learning how to direct a troubled conscience to his peace and a miserable soule to his happinesse is not their aime they haue no skill nor will this way Thirdly And hearers who would bee taught in any learning but
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
precise points he shal be generally condemned What then Dauid cast away all such by-respects and Moses forsooke all euen Pharoahs court to abide reproch with Christ Heb. 11. 24 25 26. the Apostle left all and followed him and the Saints alway counted the reproches of Christ aboue the treasures of a Kingdome They so ordered their families that they would not brooke a lyer a swearer a deceitfull person a prophane and scoffing Ismael all must be cast out Oh then we shall shortly doe our worke ourselues But Dauid did so Psal. 101. 5 7. and other of Gods children are we not also counselled Heb. 12. 16. that no prophane person be amongst vs Thus we see that there is no such strictnes but an example therof may be found in the Scripture therefore let the world scoffe and laugh while it will yet the godly must make vse of these examples Thirdly we must hence learne to be ready to speake of our experiences of God to euery godly man that others may learne from vs to trust in his mercie so doth Dauid Psal. 66. 16. Come harken all ye that feare God and I will tell you what he hath done to my soule Thus are Fathers charged to tell their children and the children their children concerning the Passeouer and the stones that were pitcht in Iordan So Hezekiah said when longer life was granted him Isa. 38. 19. The liuing the liuing shall confesse thee as I doe this day the father to the children shall declare thy truth And by this meanes there shall be a succession of men still vpon earth to tell of the mercies of God when we are gone and so while we in our owne persons shall doe it in heauen others by our meanes shal do it on earth Fourthly here is a note to know when a man makes right vse of the Scripture not onely when hee beleeues the storie for so doe the deuils but when he affects it applies it to himselfe mingleth it with faith to make it profitable to admonish himselfe and others by it Hence issue three great benefits First a Christian shall be in no condition but he shall bee able to parallell his estate in some of the Saints hee shall see his owne case in some of them and so shall obtaine instruction direction and consolation by them Secondly wee shall testifie to God and his Saints when our liues shall be exemplarie and conformable to godly precepts and examples Thirdly in the day of iudgement we shall haue all the Saints Patriarkes Prophets and Apostles to witnesse with vs and for vs. In a difficult case a man would giue all hee hath for a witnesse on his side and we in this great assise of life and death shall haue the witnesse of all the godly God shall stand for vs the practices of the Saints shall iustifie our practices if we iustifie their practices here they shall iustifie ours hereafter Euery one that is godly HEre is the person that must pray the godly and euery one of them The word translated godly signifies in Hebrew two things first one whom God sheweth mercy vnto a gracious man in fauor and grace with God so the elect are vsually called vessels of mercy that as a vessell is filled with liquor so are they with Gods mercy Secondly it signifies one that sheweth mercy a mercifull man which is a propertie of a godly man who is like his father mercifull as he is the lionish and wooluish nature is put off and hee is become humble meeke gentle as the Lambe and the little childe Isai. 11. 6. Out of the former consideration wee may note that Onely the godly man is fit to pray or onely hee that hath grace can pray for grace vessels of mercy can pray for mercy and none else Prou. 15. 8. The sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him Genes 4. 4. The Lord had respect to Abel and his offering but vnto Caine and his offering he had no respect Now by faith Abel offered a better sacrifice then Cain Heb. 11. 4. First His person was accepted because he was in Christ and then his sacrifice Iames 5. 16. The prayer of the righteous auaileth much if it be feruent Ier 11. 11. Though they crie vnto me I will not he are them What is the reason see it in the tenth verse They turned backe to the iniquities of their forefathers which refused to heare my words c. The reasons of this point are these First he must be a good man that must pray a good prayer a good tree that must bring forth good fruit a bad man cannot make a good prayer for such as the roote is such is the fruit Secondly he only can pray aright that hath the Spirit of prayer which teacheth vs to cry Abba Father this is the Spirit of adoption Rom. 8. 15. neither doth God know any other voyce but the voyce of his owne Spirit Ephes. 6. 18. Pray in the Spirit Yea but it is said Luk. 11. 13. the holy Ghost is giuen to them that aske him therefore hee can pray and obtayne the Spirit that wants him The scope of this place is not to shew whether the holy Ghost or prayer goe before but to shew how those that receiue the Spirit are to be exercised who where he is lyeth not dead or idle in the heart but stirs vp desires and grones vnspeakeable But how can a man pray for the holy Ghost and obtayne him when he hath him already By the holy Ghost is meant first the gifts and graces of the holy Ghost Secondly the inward sense and feeling of him in the heart thus we may pray both for increase of his gifts and for a comfortable sense and feeling of him for neither of them is euer so great but we may still pray for more to haue them increased Shall we not pray for daily bread because we haue bread or shall not we say Forgiue vs our sinnes because wee beleeue the remission of our sinnes yes because we pray for Gods staffe and blessing on the former and a more full and comfortable feeling of the latter Thirdly onely the godly man can pray because hee only hath the promise of prayer all the promises of life in grace and glory are made to godlinesse the promise to be heard in prayer is made to the go dly man Ioh. 15. 7. If yee abide in me and my Word in you aske what ye will and it shall be giuen you How can hee aske mercy that hath no part in mercy or how can he be heard in mercy to whom mercy belongs not Fourthly because onely the godly man hath faith without which nothing can please God this faith assureth vs of that we aske and issueth from iustifying faith see 1. Ioh. 5. 13 14. That yee may beleeue in the name of the Sonne
and his owne measure shall be met to him againe Mat. 7. 1 2. so that if a man be an Ismael rough against euery man God will be rough against him and if we be vnpittifull we shall be vnpittied of God and Men. Thirdly no sound worship can proceede but from a sound Religion and that is the Religion and wisedome which is from aboue and the qualitie of it is that it is peaceable Iam. 3. 17. gentle easie to be intreated full of mercy and good fruits The Gospell which we professe is a Gospell of peace fostereth peace and seeketh it by all meanes Fourthly so long as any aâ—e slaues to the deeds of the flesh it is impossible they can be acceptable to God but debate hatred anger rage murthers are condemned for the vvorkes of the flesh which shut a man out of heauen Gal. 5. 21. But vvherein stands this mercy vvhereunto prayer must be coupled It stands in these things First in pittying the bodies of men in their wants Secondly their soules much more Thirdly in supplying their wants as reliefe succour comfort counsell c. to be rich in good workes and restore them that are fallen by the Spirit of meeknesse This teacheth all of vs that professe the doctrine of the Gospell and true Religion and the pure worship of God how wee ought to be disposed when wee come to performe vnto God religious duties as prayer c. Those that come neerest to God to present seruice acceptable to him must more especially look to this point namely to take heede of the spirit that lusteth after enuie and sets men in a rage against Gods image and those of the same profession with them and they must take the counsell of the Apostle 2. Cor. 13. 11. Bee of one minde liue in peace and the God of peace shall be with you And let vs consider First we are all members of one bodie wherof Christ is the head nature teacheth one member to pitie and help another if one bee ill affected to get remedy for it and so must Christians Secondly a meeke and mercifull spirit is much set by of God and called for at our hands by Christ of whom wee must learne to bee humble and meeke a sure note of one that is brought into Christs Kingdome and sheepefold Thirdly God hath taken all execution of vengeance out of our hands Vengeance is mine I will repay saith the Lord Deut. 32. 35. and if we will take the sword of reuenge into our hands it will prooue but a sword to our owne destruction Fourthly if we looke at the recompence of reward we are to be prouoked to the workes of mercie As a man sowes so shall he reape sowe mercy and reape mercy sowe liberally and reape liberally God giues seede to the sower 1. Cor. 9. 10. and makes men rich vnto the works of mercie ver 11. How was the poore widdowes oile increased when shee sowed mercie to Elias in his want She had sufficient till the hard yeere was blowne ouer Thy expences shall haue a rich returne it shall bee but a lending to God with abundant vsury for earthly and base things we shal obtaine heauenly and glorious it is a sowing on earth to reape in heauen Fiftly if we desire patternes and presidents in mercifulnesse we haue enough First wee haue God himselfe whose mercies are aboue all his workes how mercifully did he forbeare the world an hundred yeeres and what experience haue our owne soules how he daily forgets and forgiues innumerable sinnes Therefore be we mercifull as our heauenly Father is mercifull Secondly Christ the Sonne of God is a president herein whose mercy and compassion was such as hee laid downe his life for vs that wee should also lay downe our liues for the brethren 1. Iohn 3. 16. Thirdly the Saints of God haue gone before vs in examples of mercy Moses was a man mightie in word and deede yet the meekest man on earth Numb 12. 3. Abraham yeelded to Lot his inferior Isaac swallowed many indignities at Abimelechs hands and Iaacob as many at Labans Dauid spared Saul his enemie when he had him at an aduantage and pardoned Shimei a Traytor when hee had cursed him and threw stones at him Yea all the Prophets Apostles and Saints as much as lay in them had peace with all men If wee professe our selues the Sonnes of God how are we so rough against our brethren so without pittie and charitable disposition as Lamech Ismael or Cain who learned of the Deuill who was a murtherer from the beginning to hate and kill his brother Let professors leaue these workes of the flesh to such as are in the flesh let vs be led by another rule as Christians mercifully considering one another and not as bruit beasts ledde by sensualitie We must not follow noysome lusts and humours but the rule of Gods Word to blesse though we are cursed and take things at the best and seeke peace and follow after it Let professors consider the sweet fruit of Christian communion which by a mercifull and meeke spirit is enioyed but by wrath and rash anger violenced how that the peace of the Church and publike quietnesse the honour of their profession the comfort of their conscience and acceptance of their prayers or any seruice cannot stand by them if they subdue not their spirits in this behalfe Secondly this shewes vs what to thinke of that religion which vpsetteth and vpholdeth it selfe by crueltie and malicious rage and furie it is a religion which God hath no delight in hee neuer did set it vp nor accepted it It cannot be the right religion which by crueltie sword and fire either planteth it selfe or seeketh to supplant others Therefore wee may note in the Scripture that those religions that were hated of God were cruell and vnmercifull One might haue read in Cains forehead what religion he was of no maruell if God reiected his sacrifice seeing hee bore such deadly malice against his brother Of what religion were the Egyptians that kept vnder the Israelites so tyrannically but barbarous wicked and idolatrous Iaacob must haue a place by himselfe to dwell in because his religion was an abomination to them they must not see him performe the seruices of it Manasseh set vp Idols sought to witches yea himselfe was a Magician or Coniurer and what was his practice Looke and wee shall see that no man euer shed more innocent blood then hee did Here was a note of a false religion euen cruelty such as wee read not of in any of his predecessors Antiochus Epiphanes a monster among Idolaters did so prodigiously waste the blood of the holy people as neuer was since there began to be a Nation till that time Dan. 12. 1. The heathen Emperours made such butcheries vpon the bodies of the Saints as euery street seemed a shambles of Christians and euery line of the story written in blood and their religion was sutable
merits and not only set the Virgin at the right hand of God as Salomon did his Mother but also set her aboue Christ diuiding his Kingdome into two one halfe of which standing in administring iustice they leaue to him but all the office of mercy is hers and so they appeale from the Throne of the Fathers iustice to the seat of the Mothers mercy and so betweene them the Sonne hath nothing to doe nay shee must command her Sonne in the right of a Mother to be propitious vnto vs. But the Saints departed though they see not directly what is done on earth yet they see in God or the glasse of the Trinitie all our doings or else the Angels may reueale them vnto them therefore still wee may pray vnto them This argument is more brittle then their imaginary glasse which we must handle tenderly for feare of breaking For what is this glasse Is it the essence of God No this neuer was nor euer can be seene if it could as it is most simple so neuer was there any change in it nor any new or diuers image and if they see in Gods essence our doings they see all things euen the day of Iudgement which the Papists themselues denie Or is this glasse a bright and glorious light as some say But thus it is impossible for the Saints to see any thing because God sees it for by common reason doth he that sees the glorious light of the Sunne see al which the Sunne doth enlighten or can hee bee present where euer the beames of the Sunne are Oh but they call not on the Saints as Gods but as Gods friends First this is false for by this inuocation they ascribe vnto them omnipresence and omnipotency and therefore they inuocate them as Gods Secondly Idolatrie is a spirituall whoredome now it will bee no good excuse for a woman to say Shee is not so bad shee yeelds not her body to her husbands enemies but to his speciall friends Aquinas stands much on one place to proue inuocation of Saints and that is Iob 5. 1. Call now if any will answere and to which of the Saints wilt thou turne therefore saith hee wee may call vpon the Saints and they will heare vs. A most silly argument for first by Saints Eliphas meaneth not Saints in heauen but in earth Secondly by turning to them he meanes not that he should doe it by inuocation but by considering of former examples and it is as if he had said Giue me example of any Saint so punished as thou art and not for sinne for that was the argument Thirdly suppose hee had wished him to call vpon the Saints yet it was the speech of a man subiect to error and not of God and if he exhorted Iob to Saint-worship he was not to be obeyed Fourthly Eliphas in the eighth Verse sheweth whom he should go to for helpe saying I would enquire of God and turne my talke to God namely to pray vnto him and repent before him if I were as thou in thy misery The last obiection hath more wit then good matter As say they We beleeue the communion of Saints so wee must beleeue the communion of prayers for this is the chiefest benefit and speciall part of communitie In the naturall body common sense is distinguished from euery proper sense so is it in the mysticall body the Saints that are absent helpe vs in common consent of nature but the present Saints which are on earth onely they helpe vs with the proper sense of our misery which they know and therefore lend vs helpe in generall they desire our good crying with a lowd voyce and saying How long Lord holy and true c. but in speciall they know not our estate Againe there is a twofold communication one of person in the same mysticall body and so wee acknowledge wee are one with the Saints in heauen the other of office and speciall administration and thus only the Saints on earth are in communion with vs they in heauen cannot doe the same office for vs as we can doe one for another Thirdly much lesse can any godly man pray to dead things to Images stocks and stones to a piece of bread in the Masse to Relikes as bones and rags and much lesse to the woodden Crosse all which directly ouerthrowes the horrible Idolatrie of the Church of Rome whose Idols are aboue the Idols of the Gentiles both in basenesse and in multitude For the first if the Heathens had worshipped Mice or Rats or Frogs yet they would haue scorned to worship rags and bones and mouldy bread and a rotten stick or block for the Crosses Relike and yet these the Papists doe inuocate As for the number Augustine notes that the Heathen had three thousand knowne gods and in diuers places three hundred Iupiters or chiefe gods but the Papists haue multiplied three thousand by thirty thousand euery Citie nay not only euery City for not according to the number of their Cities but of their families is the number of their gods euery house nay euery person hath his speciall Angell to bee prayed vnto daily euery state order art disease hath a speciall Patrone and Physician to be inuocated Euery Altar euery consecrated Host receiued or boxed vp is a God new made by the Priest and Baker and this must bee inuocated Yea the holy beasts in Popery haue their seuerall gods the horse hath S. Loy to pray vnto if he can and the Pigs haue S. Anthony the Sea hath her Neptune among the Heathens the Woods their Satyres the Waters their Nymphs the Corne Ceres the Wine Bacchus and the very like heathenish superstition and idolatrie is in Popery I will not speake of the Prophets Apostles Martyrs Confessors Virgins Bishops and Fathers and a Legion of Legend-Saints canonized and speciall prayer directed vnto them Whence I conclude that Religion to bee an heape of Idolatrie and a sinke of damnable heresie Fourthly we see by this doctrine where to speede our selues in affliction and whither to goe namely to God for so did the Prophets Apostles Saints and Christ on the Crosse and we haue no example to the contrary Yea but the worst will runne to God in trouble and danger and seeke him diligently Hos. 5. 15. First the wicked first try all meanes abroad if they can haue any helpe and refuge Psal. 4. 6. Many say Who will shew vs any good if they can finde helpe there that is their god for the present Secondly if an vngodly man see no helpe there his heart is downe he must then to God but he prayeth not he only howles vpon the bed of his sorrow like a beast through sense of paine Thirdly in his shewes of prayer hee seekes not God but himselfe not Gods fauour but present ease Fourthly the manner of his prayer is tumultuous his desires are not distinct his prayer not settled in his soule vpon true
not worthy sayth hee of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iordan and now I am become two bands And to conclude how little are our hearts stirred to thankesgiuing vnder crosses and afflictions whereas our Commandement is In all things giue thankes euen in crosses and losses We can receiue good from God but no euill whereas our dutie is with Iob to blesse God as well in taking away as in giuing Thus seeing how farre wee are from our dutie let vs iudge our selues and take our selues tardie in the slips and amend what we haue failed in and for time to come so frame this dutie to this Doctrine as God may haue his prayse and we his mercies continued to vs and ours There is yet remaining a third point of Doctrine namely that the matter of the godly mans songs ioy must be spiritual and heauenly as here the ditty of Dauids songs are Gods deliuerances praises of God for deliuerances And this his practice elsewhere Psal. 22. 25. My prayse shall be of thee in the great Congregation Psal. 59. 16. 17. I will sing of thy power and prayse thy mercie see the place Psal. 57. 8. I will sing vnto thee among the Nations And in respect of this argument of all his Psalmes Dauid is called the sweet Singer of Israel 2. Sam. 23. 1. First the Commandement enioyneth vs this Ephes. 5. 19. Speaking vnto your selues in Psalmes and Hymnes and spirituall songs therefore our songs must be spirituall first for matter not prophane Secondly they must proceede from Gods spirit as the Author of them Thirdly they must be framed with honest and gracious wordes beseeming the Spirit Fourthly to a spirituall end which is first Gods glorie and secondly our owne and others edification And in the same place it followes Singing and making melodie in your heart to the Lord euer looking and referring your Psalmes to God as the right obiect of them and our ioy Col. 3. 16. 17. there is required first that our songs come from the Word dwelling plentifully in our hearts Secondly that they be spirituall for the former causes Thirdly that they be to the Lord that is first before the Lord. Secondly to his praise as Ver. 17. Whatsoeuer yee shall doe in word or deede doe all in the name of the LORD IESVS giuing thankes to God and the Father by him and Psal. 37. 4. Delight thy selfe in the Lord. Secondly the godly ought euer to giue testimonie of that heauenly ioy vvhich delighteth their soules and vvhich is a fruit of the spirit Gal. 5. 22. seeing they professe to be led by the spirit and by this they notably incite themselues and inuite others to pietie Thirdly it is fit there be a difference betweene wicked and godly mens songs They sing like themselues either vvickedly vvantonly and filthily or the best of their songs vvhich they sing with any feeling are but vvorldly vvhen their Wine and Oyle are increased and they enioy temporall prosperitie But the godly must be in another tune they must sing because God hath lifted vp the light of his countenance vpon them they haue a peculiar ioy the ioy of Gods people vvhich Dauid desireth the Lord to visit him vvithall Psal. 106. 5. The Stranger enters not into this ioy Prou. 14. 10. Fourthly if the godly should not make their songs of God he should haue little or no praise on earth for all his mercies seeing the vvicked cannot praise him the dead in sinne cannot praise him they can reioyce naturally in eating drinking sporting building and such props of the flesh yea and are neuer so glad as when God is farthest off out of sight and out of minde Now if the Christian man vvho hath a true sense of God should not sing vnto God he should haue no praise at all of all his goodnesse Fiftly the songs of godly men on earth are best when they be the same for kinde and matter with their songs in heauen seeing the same heauenly life and ioy is begun on earth vvhich vve must haue in perfection in heauen and there is no difference but in the degree And this vve see plainely in the Scripture both vvhat is the matter of that new song of the Saints in heauen vvho had gotten victorie ouer the Beast Reuel 15. â— the song of Moses and the song of the Lambe saying Great and maruellous are thy workes Lord God Almightie iust and true are thy wayes King of Saints And that the songs of the godly haue commonly beene of the same argument and matter is cleere by the Church in generall and in the speciall members of it The Church Exod. 15. 1. 2. sang this song vnto the Lord and said in this manner I will sing vnto the Lord the Lord is my strength and my song he is become my saluation c. My song that is first the matter of the song the Lord to whom all praise belongeth and secondly he in whom the Church reioyceth and glorieth all the day long Isa. 5. 1. I will sing to my beloued Christ is the song of the Church the whole booke of Canticles is a song of Christ and the Church which singeth out his beauties perfections and affections and describeth him in excellent manner from top to toe So for the particular members of it Dauid professeth it saying My song shall be of thee all the day long the like we may see of Hanna Zachary Simeon Mary Deborah and Barak Iudg. 5. All whose songs record how they made God their glorie and the matter of their Psalmes and praises in a word they were no other then songs of deliuerance Sixtly let a man turne his face any way else from God let him sing of his wealth of his pleasure or any of the delights of the sonnes of men his song shall be but a short one and as vnsound as short Salomon tryed his heart and tyred himselfe in worldly pleasures treasures honors and all kinde of earthly happinesse but he comes at length to a recantation and sings a new song and tells vs that all that is vnder the Sunne is but vanitie and vexation of spirit And trie it after him who vvill hee shall surely change his note as hee did vvhen his laughter shall be no better in his owne eyes then madnesse and the reason is because nothing out of God can afford matter of sound ioy We see hence what to thinke of musick in Gods seruice of which kinde songs are In the old Testament it was of diuine institution and a part of the ceremoniall Law In the new Testament God requires a more spirituall worship and yet we are allowed vs that musicke whether naturall or artificiall whereby the heart is raised vp and prouoked to glorifie God Is any man merry saith Iames let him sing Psalmes Chap. 5. 13. The conditions of
compasse him on euery side The wordes of the Preface contayne first the person that speakes 1. Secondly the person to whom hee speakes thee Thirdly the matter of the speech in three particulars First I will instruct thee that is make thee to vnderstand Secondly I will teach thee the way that is not only by precept but also by example I will leade thee into the practice Thirdly I will guide thee with mine eye that is I will watch ouer thee lest thou stray out of that good way to set thee in againe 1 the person vttering these wordes is not God as some thinke but Dauid as the title of the Psalme proueth A Psalme of Dauid to giue instruction so here he fitly professeth himselfe an Instructer Dauid was a King how then commeth he to professe himselfe a Prophet or Teacher in the Church Can one man carry both Magistracie and Ministrie Yes In the old Testament the Sword and the Word did sometime concurre in one person for these causes First because the Church was a long time shut vp in one Familie and then the same man might sufficiently performe both Thus Adam was a Gouernour and a Priest in his house Thus the Patriarke Abraham was a great Prince and Magistrate as appeared by his rescue of Lot by a band of men gathered out of his owne house and yet a Prophet too as the Lord told Abimelech and appeares by sacrificing his Isaak Iob was a great man and a Magistrate and yet offered sacrifices as a Priest for his sonnes And thus it was all the while the Church was in Families Secondly after the people of the Iewes were settled into a Kingdom the Scriptures were the positiue lawes of the Iewes so as the Leuites were both of the Priesthood and their Lawyers and then one man might more easily performe both but this was a proprietie of that Common-wealth of the Iewes for neuer any other but that had the Scriptures for their positiue written Law Thirdly sometimes for necessitie they did concurre in one man as when there was an vniuersall corruption or ruine of the State God stirred vp some extraordinarie man to take vp both for the repaire of the Church and Common-wealth Thus Eli the chiefe Priest also iudged Israel fortie yeeres 1. Sam. 4. 18. and the corruptions of those times and the generall discontent of men both in matters of Gouernment and of Gods worship appeare manifestly in the Historie After Eli when Gods worship was broken vp at Shilo the Arke in the Enemies hand and a wofull confusion was in the state of the Iewes the Lord stirred vp faithfull Samuel who was a faithfull Prophet of the Lord 1. Sam. 3. 20. and also iudged Israel all the dayes of his life Chap. 7. 15. Fourthly some by way of type were both Kings and Priests before the giuing of the Law Melchisedec was the King of Salem and a Priest of the most high God Gen. 14. 18. so Dauid here and his sonne Salomon after him were notable types of Christ who would in those darke shaddowes be in some particular men declared to be both the King Priest and Prophet of his Church And this is the reason here why Dauid being a King doth take vpon him to teach others and for this Christ is often called the Sonne of Dauid To come neerer to our Text Dauid hauing after a long conflict obtayned mercy at Gods hand earnestly desireth and endeuoureth that others may be partakers of the same grace also and he hauing found the way to comfort wil set others in the way also Hence note that A man that hath true grace earnestly wisheth that all others did partake in the same grace with him Ps. 34. 8. 11. Come children harken vnto me I will teach you the feare of the Lord and Oh taste and see how good the Lord is a man cannot taste of Gods mercy but he wisheth all did taste with him Hos. 6. 1. the first note of the sound conuersion of the people was that they call one another saying Come let vs turne to the Lord and it is indeede a marke of true repentance to take one another by the hand and leade one another towards heauen As in a naturall body one member seekes the safetie and well-fare of all so is it in the mysticall body of Christ. First this is one condition of our owne conuersion euen to conuert others Luc. 22. 32. Thou being conuerted strengthen thy brethren Neither is there any man that receiues any grace for himselfe alone but that others may share with him neuer had any man any talent but a charge also with it Occupy till I come And hence are those Commandements in generall As euery man hath receiued a gift so let him minister and Returne and cause others to returne and those speciall charges to exhort one another admonish one another to conuert one another to comfort one another with the comforts receiued from God to prouoke one another to the loue of God and good workes all which shew that euery one as he is borne in the Church so he is borne also for the Church Secondly it is a propertie and an assured signe of sound saith to worke by loue And this loue is first set vpon God and his glorie it earnestly desireth that his Kingdome may come and that his will may be done in earth of men as of the Saints and Angels in Heauen and this it endeuoureth in a mans selfe and in others Secondly this loue lookes out vnto others and commiserateth the estate of vnconuerted persons and seeketh to releeue them true sense of their owne change and former estate mooues them to compassion for such as are still in their sinnes and surely none are so mercifull as those that haue obtained mercie One that loues another will pull him out of danger if he can So will a beleeuer bemoane another and plucke him out of the fire as Iude speakes Thirdly it looketh to such as are conusrted and for Gods sake loues his Image especially renewed it loues him that is begotten for his sake that begat 1. Ioh. 5. 1. and as Dauid did good to Mephibosheth for Ionathan his fathers sake so doe good men to Gods children for Gods sake their heauenly father Fourthly this loue which is the life of faith at least the pulse of it is cleane opposite to selfe-loue which is of an hard and niggardly nature and enuious of any good to any about him but it is like Gods loue which communicates it selfe and is liberall for the good of all Thirdly where there is any sound grace of conuersion there is zeale for God which worketh the heart to the cherishing and setting vp of grace and vertue and to the hatred and resistance of sinne and vice in a mans selfe and others it will shew it selfe for God as Act. 26. 29. Paul said to King Agrippa I would that not onely thou but also all that heare me this day
2. being conuicted he said I haue done very foolishly 2. Sam. 24. 17. Secondly it is a description of a man in the state of corrupt nature vnconuerted to be out of this way Psal. 14. 3. They are all gone out of the way And it is a dangerous estate when a man is giuen vp to his owne wayes or to walke in a broad way that leades to destruction wherein because so many wander a Christian must be so much the more carefull to auoid it And it is a way most vncomfortable for can a man meete with the comforts of God while his way is contrarie to Gods Can he euer looke to come where God is and not walke in Gods way Thirdly if wee compare this way with all other wayes it will whet our care to enter into and continue in it for First this is the Kings high-way in which we haue promise of protection Ps. 91. 11. The Angels shall keepe thee in all thy wayes In all other wayes we be as vagrants without a passe subiect to the whip euery-where Israel was stript starke-naked to Gods seuere strokes when they left this way Exod. 32. 25. Moses had much adoe to saue them from finall destruction Secondly Gods wayes are the cleanest of all 2. Sam. 22. 31. The vvayes of God are vncorrupt and pure and Isa. 35. 8. There shall be a path and a way the way shall be called holy and the polluted shall not passe by it Now who would goe plodding in deepe and durtie vvayes in danger euery step to be plunged and laid fast in the mire and clay when there is a cleane path before him Thirdly Gods wayes are the rightest wayes Hos. 14. 9. The wayes of the Lord are right and the iust shall walke in them Act. 13. 10. Thou ceasest not to peruert the straight wayes of God Now euery man desireth to goe in the right way that will lead him directly to the place which he would be at All other wayes are crooked ones Isa. 59. 8. They haue made them crooked pathes whosoeuer goeth therein shall not know peace And being rightest they be also the shortest wayes for a right line is the shortest betweene the termes saith the Geometer vvhereas the wicked toyle and wearie themselues in the wayes of vvickednesse and lose themselues in euery by-lane of lusts and fleshly deuices they are distracted in inextricable mazes labyrinths in a word they take more paines to goe to Hell then the godly to get to heauen Fourthly Gods wayes are most lightsome and cheerfull Prou. 3. 17. Her wayes are the wayes of pleasure and all her pathes prosperitie those that walke in these wayes are sonnes of the Day to whom the Sunne of righteousnesse is risen and shineth on them and they walke in the light Whereas whosoeuer are out of this way there is no light to them but they walke in the night their feet are in continuall danger of stumbling Pro. 4. 19. The way of the wicked is as darkenesse they know not vvhere they shall fall If a man be in the darke and in the durt hee knowes not vvhere hee shall lodge so the wicked know not vvhat shall become of them see Isa. 8. 21 22. Marke the confession of sinnes made Isa. 59. 9. We grope for the vvall like the blinde and stumble as without eyes vve vvaite for light but behold obscuritie for brightnesse but vve vvalke in darkenesse Therefore Gods vvayes being the safest cleanest rightest shortest and lightsomest vvayes vve must be carefull to vvalke in them Fourthly only the end of this course and vvay vvill make vs happy the Deuill himselfe confessed that these are the vvayes of saluation Act. 16. 17. Psal. 37. 37. marke and consider the iust man for the end of that man is peace Ps. 1. 1. Blessed is he that walketh not in the counsell of the vngodly whereas the vvay of the wicked shall perish that is leades to perdition destruction and calamitie are in their wayes Rom. 3. 16. and the Apostle calleth them in plaine termes damnable waies 2. Pet. 2. 2. Both these are concluded Psal. 125. 5. As for such as turne aside vnto their crooked wayes the Lord shall leade them forth with the workers of iniquitie but peace shall be vpon Israel This doctrine serues to let many men see their folly they hope to be saued and make full account when they die to goe to God but yet shall neuer come there because they are not in the wayes of God If a man should say he would goe from Yorke to London and yet shall hold the direct way to Barwicke would not euery man laugh at him So is it with him that walkes in the path of perdition and yet saith he will come to heauen Aske them what way they walke in and they must needs giue themselues the lie if they say it is Gods way and in this conceit thousands are deceiued and slip into their place before they would or bee aware for First some walke in the blinde way of ignorance a darke and vncomfortable way as men walking in the night in which is no safety nor direction Numbers care not for the lanthorne of the word and walking in the night know not whither they goe nor where they shall lodge Aske Papists what way they are in Oh they are in the way of Catholickes in the way wherein the Martyrs and Confessors died in the way of their forefathers what way soeuer it be and I would this ignorance were among them onely but alas it is the way of too many who professe the light Secondly some walke in the crosse wayes of superstition and mens deuices as many of our people who thinke common prayers better in Lent then all the yeere after and some can bee deuout on high dayes and come to Church but other dayes Gods seruice is not so affected and some receiue the Sacrament at Easter and they were damned if they did not but all the yeere besides the Sacrament hath no sweetnesse These are superstitious wayes whereas Gods wayes are alwayes the same and to be walked in with the same affection Thirdly some goe in the crooked wayes of humane reason will policy and affections and cannot yeeld to the wisedom of God their owne lusts are their lawes who should controle them Heere is an infinite number of rodes all of them full of wanderers from God whereas Gods way is but one and of Gods describing cleane contrarie to mans corrupt reason will affections and conuersation Fourthly some goe in the detestable and damnable wayes of wilfull spurning against the trueth 2. Pet. 2. 2. Many shall follow their damnable wayes by whom the way of trueth shall bee euill spoken of Is it not damnable enough for men to walke on in the vvayes of damnation themselues vnlesse they raile at the way of trueth and life Fiftly some walke in the filthy myrie wayes of voluptuousnesse and profanenesse as foule fornicators drunkards gamesters gluttons Epicures
dainty and delicate persons who seeme to be made for nothing but idlenes and effeminate care of their skinne and fruition of their owne sensualitie and appetite To such Salomon speaketh in the person of the yong man Walke in the sight of thine eyes and in the lusts of thine heart but know that for all this thou must come to iudgement Sixtly numbers walke in the rugged stonie thornie and clayie waies of earthlinesse couetousnesse vsury and oppression setting themselues fast in the gall and guile of earthly-mindednesse not hauing power ouer themselues to stirre hand or foote to heauen-ward where their treasure is there haue they locked vp their hearts too or rather burying them for so they may being dead in the earth and earthly desires the heauen that they wish for they haue what then care they for any way that leads to another Secondly it teacheth vs to learne the way that wee are to goe in We can walke in the wayes of sinne without a teacher and can of our selues inuent all such wayes but in Gods wayes wee cannot mooue vnlesse God set them open vnto vs and set vs in them This way lyes open to none but him that is taught of God humane wisedome teacheth it not nor reacheth it neither will beleeue it is the way How may I know which is the right way to goe in If thou wilt know it then first vse the meanes to come to know it Secondly take good notice of the eye-markes by which it may be discerned First The meanes to know the way are first diligent conuerse in the Scripture Ioh. 5. 39. Search the Scriptures for they witnes of me that is of the way So our Sauiour tells the Iewes Ioh. 8. 37. that they sought to kill him were in the way of Cain because his word had no place in them Whatsoeuer thou hast a word for that is the way or else thou art out of it Secondly Prayer that God would teach vs his way as Dauid doeth often pray and giue vs the spirit to leade vs into all necessary trueth ler. 10. 23. I know O Lord that it is not in man to dispose his way it is not in man that walketh to direct his steps Thirdly Experience of change in our selues if it leade vs out of ourselues out of our naturall lusts and the practice of sinne and bring in vnderstanding of Gods will new desires motions affections c. then it is Gods way Fourthly obseruation and experience of Gods blessing or cursing of inward peace or accusation of ioy and confidence hope and patience which in the way of God is assured whereas in any other way the greatest ioy is but in the face and peace is but a truce with God and an vnfeelingnesse of mens estate Secondly The markes of this way are first an outward profession of religion which is called the way of God Act. 19. 9. Speaking euill of the way of God Those that cannot away with the profession of pietie haue not stepped one step in the way to heauen Secondly the life of profession which is a faithfull apprehension of Christ who is called the way I am the way no man commeth to the Father but by me Ioh. 14. 6. Euery sound marke of a sound Christian is a marke of this way euery man in euery religion goes not in the way to heauen but hee onely that goes by Christ the right and onely way and this not onely by outward profession but inward apprehension of Christ with all his merits Thirdly the straitenesse of this way straite is the gate and narrow is the way that leads vnto life the straitnesse of it is in that it is a way all strawed with crosses the beginning of it is repentance and selfe-denyall the continuance of it is mortification temptation persecution The way of the world is a faire broad and easie way to the flesh If wee finde our selues prosecuting things pleasant to the flesh and nature wee may iustly suspect that we are out of the way Fourthly the fewnesse or smalnesse of company in the way few finde it Not many mighty noble worldly wise but a few poore ones receiue the Gospel the greatest part of the world are in the broad way that leades vnto death Foolishly therefore doe the Papists make vniuersalitie a note of the Church Wee must not follow multitudes to doe euill nor doe as the most doe for then certainly we are out of the way Fiftly the employment of all such as are in the way who are neuer but doing some of Gods Commandements therefore called The way of Gods precepts Christ whom we haue before vs in this way was obedient euen to the death Goe without or against a commandement thou art out of the way as Rom. 3. 12. they are all gone out of the way euery sinne is a stepping out of the right way Thirdly when we haue learned this way then goe in it for here it is called the way wherein we must goe so as wee must in our whole course carrie our selues as those that are in the way to heauen To this purpose obserue these rules First consider what way wee haue entred into whether we haue chosen our owne way or walke in the way which God hath prescribed the best must often consider of his way and course Dauid neuer considered of his way but he found somthing or other that needed redresse This doe not they that goe at all aduentures not examining their way nor the end of it as if they did not know that there is a way which seemes good in a mans owne eyes but the issues thereof are the issues of death Secondly forecast what may befall vs in our way and prepare for it Elias when hee had a great way to goe prouided himselfe accordingly If a man be going to warre had he not need cast his accounts and prepare all necessaries and fit himselfe against all difficulties we must forecast what temptations trials and dangers may meete vs in our way what may bee our expence or losse many are the slips scandals offences and trials which will encumber vs in this way if we be not carefull to forecast them either to preuent them or prepare patience and strength to beare them Thirdly walke on in this way for it is not a way that can bring a man to any desired place but his walking in it And then a man walkes on in this way when first he neither goeth backe nor standeth still as vpon Iaakobs Ladder the Angels were ascending or descending none stood still he that goeth not forward here is going backeward Remember Lots wife Secondly when a man is sure euery action of his life is performed at the call and within the compasse of his calling generall or speciall Thirdly when he doth all that he doth in the Name of the Lord looking at Gods commandement beginning the same with inuocation and ending it with praise and thankesgiuing Col.
sorrowes of it freed vs from the guilt of sinne appeased the wrath of God abolished eternall death and destroyed the Deuils Kingdome Now the Sonne thus freeing vs we are free indeed Oh! the greatnesse of this deliuerance should astonish vs whereby we auoid those great and insuperable euils which otherwise had for euer oppressed vs. Now in way of thankefulnesse First beware of turning backe to the seruice of sinne and obey the precept giuen to the blind man Thou art made whole sinne no more Secondly loue him much who hath forgiuen so much Luc. 7. 47. Thirdly Studie to please him in all things Psal. 116 8. Because thou hast deliuered my soule from death mine eyes from teares and my feet from falling I will walke before the Lord in the Land of the liuing Fourthly magnifie and speake of this great deliuerance and saluation as the Church did Psalme 126. 3. The Lord hath done great things for vs whereof wee reio yee and say with Mary Luc. 1. 49. Hee that is mightie hath done great things for me and holy is his Name But hee that trusteth in the Lord mercie shall compasse him THis is the second motiue or enforcement of Christian obedience wherein first consider the meaning of the wordes Hee that trusteth in the Lord here is a description of a godly man by a Periphrasis A godly man is not hee that wants all sinne but he that being a Beleeuer manifesteth the fruit of faith in reposing himselfe vpon Gods mercie as the rocke of his safetie Thus the Church is described comming out of the Wildernesse and leaning on her well-beloued Cant. 8. 5. And the people of Gods delight are such as feare God and attend vpon his mercie Mercie hee sayth not ioy as in true opposition he should haue said for ioy is properly opposed to sorrow not mercie but in this Word First he both includeth that and Secondly he noteth also the ground of the godlies reioycing which is mercie not merit Thirdly mercie also vpholds and preserues this ioy Shall compasse him opposed to the many sorrowes of wicked ones and it noteth First a full and complete felicitie of the godly Secondly the large goodnesse of God towardes them not giuing them onely one blessing or mercie or of one kind but besetting them and meeting them at euery corner with mercies Thirdly that Dauid had here tasted abundantly of mercie and hauing assurance of the pardon of sinne had experience in his owne person and here speakes of it according to his abundant sense of it Fourthly that being now compassed with mercie hee would allure and perswade euery godly man to get the pardon of his sinne also and that is mercie enough Out of this exposition ariseth this instruction namely that Hee that trusteth in God shall haue a plentifull part in the mercies of God mercie shall compasse him Psal. 103. 11. As high as the Heauens are aboue the Earth so great is his mercie towards them that feare him Psal. 125. 2. As the Mountaines compasse Ierusalem so the Lord is round about his people Zach 2. 5. The LORD promiseth to the Church to bee a wall of fire round about her and her glorie in the midst of her Here are euery where mercies within and without And the reasons of this point are these First the godly are vessels prepared for mercie Rom. 9. 23. Whom God hath chosen to declare the riches of his glorie vpon Secondly where Gods comfortable presence is there are great mercies because he is great in mercie Isa. 55. 7. and rich in mercie Ephes. 2. 4. Where the Sunne is there is abundant light and where the Sea is there must bee abundant water Now Gods promise on his part and the faith and trust of the godly on their part holds God present with his people at all times Thirdly the mercie that God sheweth to the godly is great in kind because it is a speciall mercie which is peculiar to them flowing from speciall loue True it is that the Lord is good to all and his mercie is ouer all his worke Psal. 145. 9. that is there is no worke of his hands which receiueth not from him some mercie But that is but a generall mercie as when the Sunne shines on the good and bad and the raine fals on euery mans ground by this hee sends away the worst men with good gifts But there is a speciall mercie reserued for the Elect and reseruing the Inheritance for them to these hee is not only a mercifull Lord but a mercifull Father a Father of mercies rich in mercie Psal. 103. 3. As a Father pities his Children so the Lord pities them that feare him A mercifull man pities his beast much more his brother but if his childe bee in distresse his pitie is more inward and working as his affection is such is the compassion of God towardes his Children who is therefore sayd to haue bowels of compassion Fourthly GODS mercie is great in quantitie and measure it filleth all the space betweene the Earth and Heauen and all the distance betweene East and West Psal. 103. 11. 12. so as if a man bee betweene Earth and Heauen or within the quarters of eyther this mercie must compasse him Dauid shewes the vnmeasurable measure of it Psal. 40. 5. O Lord thou hast made thy wonderfull workes so many that none can count in order to thee thy thoughts toward vs I would declare and speake of them but they are more then I am able to expresse For the better cleering of the point although wee can neuer set out the infinite mercies with which God compasseth his Elect yet wee may point at some of them especially those speciall ones which are peculiar to the godly and which like the childrens bread are not cast vnto Dogges it faring with the godly as with a mightie rich man that knowes no end of his wealth Though hee cannot haue his eye ouer it all yet his thoughts sometimes are vpon his goodliest Mannors his Treasury his most precious Pearles and Iewels The kinds of this mercy towards the godly concerne eyther this life or the life to come The first and chiefe mercie the fountaine of all is that euen in this life God hath pleased to afford vs himselfe the chiefe good that himselfe is become our portion Psal. 16. 5. and that the soules of his people can rest and stay themselues in him alone and ioy in the light of his countenance when the World doth what it can to make them miserable Psalme 73. 25. Whom haue I in Heauen but thee and whom haue I in comparison of thee My flesh faileth and my heart also but God is the strength of my heart and my portion for euer Now can an Hypocrite euer reioyce in God or what comfort can he haue in God who is not in couenant with him heere then is a speciall mercy without bound or banke euen infinite as God himselfe is Secondly from hence