judgements vppon Aegypt Who hampered PHAâ—â—â— and his people neuer leauing them to long as hee could finde them warmeâ— For assuredly as it is his first delight to do wel to his Israel so the very next is to glorifie himselfe in his justice by multiplying the sorrowes of the wicked whereas on the contrarie part it followeth Those that trust in the Lord mercie sâ—â—l compasse them about c. That is they giue themselues into Gods handes by â—â—nfayned confession keeping nothing â—â—ek but standing contented to abide â—iâ— awarde whatsoeuer because of the â—â—dly trust they repose in him their exâ—ecration shal faile them no whit For â—he Lord shal so gird them round about â—â—th his mercies and the sence of his faâ—â—â—r that no terrour shall assayle them â—ut for the multiplying of their comfort in the ende And all the difficulties shall be so cleane remoued that they â—hall finde the yoke sweete and easie for â—hem which galleth the neck of the imâ—â—tient dissemblers for when God is â—â—â—â—d he setteth store of his credite â—â—th more for them that beleeue him 〈◊〉 euer they expected so that they â—â—me to be in a dreame rather then to â—e possessed indeed with such blessings â—â—e greatnes and aboundance of them â—â—â—o incredible as in the Psal 26.4 11 Bee glad ye righteous and reioyce in â—â—e Lord and bee ioyfull all ye that bee vpright in heart The last verse contayneth the efeâ—â— of the free grace and mercie of Goâ— whâ—Ì„ it is felt in the hâ—rt that it is a sweeâ— peace and vnspeakeable joy of conâ—â—â—ence to the fruitione wherof he exhorteth just and sincere men where by wâ—â— are taught that the ende of Godlie lâ—bours and of the trauells of a peniteâ—â— soule is as comfortable as the ende oâ— SARAHS trauel when she was delivereâ— of ISAâ— the sonne of promise the child of olde age the hope of all the whoâ—â— world For so it shall come to passe witâ— them that faynt not that they shall noâ— be able to contayne the spirituall joyâ—â— and comfortes which shall rayne vppoâ— them in a sweete showre from heauâ—â— howbeit their joy is here limited thâ—â— they should reioyce in the Lorde whicâ— must not bee counted any imparing oâ— joyes in Gods children but an holy câ—â—rection for want whereof they migâ—â— possibly stretche forth their hand wiâ—â— the wicked and reape vnto themselues 〈…〉 Image of joye in steade of true by â—â—eâ—te for that is the property of vnâ—â—ly men to râ—moue the discomforts 〈◊〉 their heart by worldly delectations â—s Sâ—â— called for Musicke when hee 〈◊〉 tâ—oubled with an â—uill Spirite and â—o this purpose men that be affrayed of â—â—paire and loue not to be humbled â—nder the mightie hand of God doe vse â—heir wifes their friends their meate â—heir drinke with al the pastime that can â—e deuised to rejoyce themselues withâ—ll that they might put themselues out â—f the dompes as they cal it But in such â—ases none of these evills come vppon â—â—e head of the righteous but hee refuâ—eth all worldly solace and will not bee â—oâ—â—â—â—ted til he haue found the joy of conscience that hee may rejoyce in the Lorde for this is a sure joy as CHRIST â—ayeth that no man can take away which â—s not so spoken as if a man might not â—aue a joyfull vse of Gods temporall blessings as of wife of children oâ— friendes and posteritie such things but rather to teach vs how to rejoycâ— rightly in thosâ— things considering thaâ— there can bee no harmony where thâ— chiefest string of the instrument is miâ—sing which is a good conscience which referreth all thinges to God and thinketh there can bee no safe vse of theâ—â— thinges but vnder the shaddowe of hiâ— winges Those therefore that think thaâ— godlines is not fit for all thinges for alâ— times and places but to be reserued toâ—â— some speciall devotions as if it were vnseasonable and vndiscreete to mentioâ—â— it in the middle of their pastimes anâ— delightes seeme to bee better acquainted with the sacrifices of the Indians theâ— with true godlines for let vs assure oâ—â— selues when wee despise to haue oâ—â— spâ—rtes sâ—nctified aswell as our serious matteâ—â— wee are playfellowes with the divell who supplieth the roâ—ne wherâ— godlines is expelled but ioyes thus seasoned haue no release in the mouthes â—â—â—nbridled vntamed perâ—ons who â—ink it a dead worlde if vnchaste daunâ—â—s â—uffenly speaches and other scurâ—â—litie be restrayned at feastes and maâ—â—ges and other merrie meetings Yea â—any olde people will say that there is â—â—o setting of old mens heads on young â—â—ns shoulders being as it were patrons â—f the vnbridled wantonnes of youth â—hen they rejoyce altogether without â—he Lorde The sonne which hangeth â—he head and looketh like a sheepe in â—esence of his father bewrayeth a disâ—â—yall and seruile nature and he which â—noweth not how to be chereful and to â—â—epe his countenance amongst his betâ—â—rs will passe all boundes of modest â—â—irth honesty amongst his equalles â—nd so fareth it with them which canâ—â—t be merrie and wise in the Lorde â—hich hadde rather bee silent then bâ—e â—ounde to the Lawe of grace which â—aue no certaine course except their dissolute byas be obserued These mâ—â— I say bewraie a slavish nature becauâ—â— they cannot tell how to bee merâ—â—e along as God is by them I meane anâ— godly restraynt that the land-marke oâ— vertue may not be remoued vndoâ—â—tedly as it is seene in this thing so it is iâ—â— the weightest busines of the conscâ—â—ence for when Gods peace is not vpoâ— it all the jestes in the worlde cannoâ— mooue a man to laughteâ— but from thâ— teeth outward except the heart be haâ—â—dened which is an horrible thinge tâ—â— speake off for himselfe is the substancâ— of our ioye and these worldly delectatâ—â—ons are but circumstances in him alonâ— may we rejoyce though they all faile but without him they are all comfortâ—ble as much as salt is for sore eyes Fuâ—â—thermore this exhortatione to apprâ—hend spiritual joye is directed to just 〈◊〉 sincere men that is to those that haâ—â— set vp justice as a marke to shoote at anâ— haue decreed to hold in the path of siâ—â—â—rity though they be far from any meâ—torious righteousnes so that this senâ—â—nce doth not allow the justice of men â—â—t doth as it were the Cherubin by the â—â—ee of life keep away with Gods sword â—â—ose that loue vnrighteousnes and are â—â—e harted that they should not stretch â—â—rth their handes to gather the blessed â—â—ite of this joye for it is sure ynough â—â—at there are manie as S. PAVL sayeth â—â—at rejoyce in the face which rejoyce â—â—t in the heart nether shal they be able 〈◊〉 get downe anie comfort so long as â—â—ey loue sinne more then God no alâ—â—ough all the partes of their life be aâ—â—rned with such moralities and outâ—â—rd works as appeare not in many of â—ods deare children for the workes are â—â—t the adjunctes of faith but the loue â—â—d sincerity of workes for fayth will â—â—vne her self to nothing which can be 〈◊〉 a Reprobate And as hope and Faith â—â—e not of thinges visible no more is the â—â—â—ishment of hope faith by workes apparent but the Lorde loueth thâ—â— plaine meaning soule and filleth boâ—â— the handes thereof with comfort froâ—â— whence springeth the vnspeake-abâ—â— riches of faith and of hope and theâ—â—fore the scriptures maketh the heart thâ—â— seate of sincerity and not the braynâ—â— because the heart is the house of the aâ—fections and the brayne the seate oâ—â— Iudgement For IVDAS knew CHRISâ— his bloud to be innocent but his hearâ— was cruelly affected to his maister Lâ—â— vs therefore bend our selues to striue aâ—â—ter sinceâ—â—ty and vprightnesse that wâ—â— may he gladded with the spirite of adoption and that we may rejoyce not in the flesh but in the Lord. FINIS
as he that can speake but DAVID in this place accuseth himselfe of hypocrisie and hardnes of heart â—n this that he refused to deale seriously with his owne conscience and to persist â—n the meditation of mortification till such time as he had a sufficient sight and detestation of his sinne without which â—ll the confession of men must be hypocriticall their smoake infect the ayre This then indeed was Dauids silence that he refused to giue answere to the holy Ghost calling vpoÌ„ his conscience for want of faith was kept either with some presumption or elles with some terrour from entring into a most graue consultation and resolute determination to take such perfite notise of the haynousnes of his sinnes as the nature of true repentance doth require for this is common to vs all that although we desire to be saved yet there is not one amongst an hundreth that will taske himselfe so zealouslie as hee ought with a sincere perseuerance in humbling himselfe to walke with God yea and least any man should resolue with himselfe not to bee stripped of sackcloth and ashes nor to put away the purpose of sorrowe and lamentation in seeking after his vvelbeloued as it is in the song of SALOMON till he had found her The diuel hath infected the heartes of many men with a damnable errour in the definition oâ— repentaunce making them beleeue that euery terror of the heart for sinne is the nature of true repentaunce and to that purpose hee abuseth the Scriptures that CHRIST will not quench the smoking flaxe nor breake the brused reede And by these fallacions and false comfortes he quencheth the zeale of many and maketh them giue ouer their laboure and consultationes of humbling them-selues and seeking of CHRIST before their conscience haue felt any comfort at all As if euerie sorrow were godly sorrow or as if it were possible for mercie to bee founde and yet neuer felt or for repentance to bee separated from faith and the spirite of fredome This cursed discontinuance of our trauel in Godly sorrow the Prophet ESAY derideth calling pennance for a daye and bowing downe the head lik a Bulrush And the Prophet AMOS likeneth it to the dewe and the Morning cloude which is suddainelie gone And this is the swept and garnished house mentioned by CHRIST Repossessed by seuen worser spirites then before For as this false repentance feedeth their hearte with false hope and suffereth not true comfort to take place as appeareth in the daye of visitation So may this negligence giuing ouer our labour in mortification bee worthelie accompted the cause why men wallow in fowler enormities then before swallowing againe as S. PETER sayth The vomite which before they had cast as it is most certaine and true those men finde in themselues lesse power to doe well and are carried with more raging affections to do wickedlie then euer they felt before What shall wee say then Do we require such a measure of sorrow as might counter-weight the same or do we esteeme remission by the dignitie of repentance nothing lesse For we know that if wee had a thousand eyes it were too little to weepe them out all because of our sins yea if we had a thousand hearts though they al burst with sorrow because of our transgressions yet it were not this but Christes hearte bloud that could make the fathers heart to yearne or could merite remission at his handes what is it then that we require namely that men returne not from the schoole of repentance to worldly delights which quench the spirite till their hartes bee made joyfull by the holy Ghoste by feeling an heartie detestation of their wickednesse and a resolute determination to continue cherefully in the course of godlines so long vntill both faith hope be abolished that then resting from their laboures they may solace themselues with loue celestial as sainct PAVLE speaketh for the trueth is that manie when they compare themselues with DAVID other of Gods children I meane the difficulties and long afflictions of them and the short worke which they themselus haue made so easiely dispatched in this worke of repentance haue cause to suspect themselues vehementlie and to examine themselues straightlie by the fruites of feeling and conversion whether they haue right repented or no Sainct PAVL in the 2. Epistle to the Cor. the 7. Cap. like a man of experience setteth downe seuen notable affectes of repentance I woulde they were well pervsed that wee might trye our selues by them for it is a care that ought to possesse all the powers both of bodie and soule considdering that Sathan with this engine maketh a number of soules pertakers of their owne condemnation The matter therefore groweth to this poynt that although we confesse neuer so absolutelie that we are sinners with the greatest vehemency of speach that can bee yet so long as there remayneth selfe-loue in vs prevailing so farre with vs as to make vs take exceptions against the seueritie of this spirituall discipline al this while because we cannot finde in our heartes to plucke out our eyes and cutte off our handes at Christes commandemente that is to deale seuerelie with our selues in mortifying euery provocation to offence wee doe but flatter our breath in the winde and the hypocrise that is in vs drowneth the sounde of our confession so as A voyce cannot â—e heard as the Prophet ESAY witnesseth Let vs therfore as we are aduised in the REVELATION be zealous in repenâ—ance that the holy Ghoste may assure our conscience that our mourning is growen into the nature of true repentance not deceauing our selues with beginninges because the Scripture sayeth plainely that the proceedinges of a â—rue convert is not to stay himselfe with a perswasion of repentance when hee â—s pricked at the hearte but to steppe yet further to lay holde vpon repentance it selfe as vpon a more excellent and infalâ—ible grace as we may reade that it befel â—o PETERS auditorie in that 2. of the ACTES of whom the holy Ghoste sayeth first That they vvere pricked in their heartes which least it should be taken for â—epentance he sayeth that vpon further â—nstruction and more carefull searche they atteyned to repentance it selfe afterward that we may knowe that pricking at the heart repentance are not all one but two seuerall thinges whereof one may be in a lost child as that was in IVDAS but the other belongeth oneliâ— to the sons and daughters of God Thuâ— hath DAVID declared how he brought himselfe into fearefull troubles as iâ— were by gagging of his owne conscience least he should make such a confession as it required at his handes Now it remaineth to be considereâ— what troubles those were My bones saitâ— he consumed and waxed olde c. That is care which eateth out the hearte madâ— her impressione in my body and thâ— thoughts which I had taken did so pynâ— me away that it burneth the marrowâ— out of my bones
And this administration oâ— God doeth astonishe the worlde woâ—derfullie when they see a poore sillie â—odie who hath no abettor or maynâ—eyner nor any man of countenance â—o back him but that he is like a lowe â—edge which euery man may step ouer â—ot to bee dismayde with all this but â—o lay him downe as DAVID sayeth and sleepe in much securitie when his â—nemies keepe stout watche and pitchâ—th their tentes against him IOBS wife â—sketh such a question of her husband â—nd that with muche indignation Doest thou still persist in thine integritie Thinking it absurd that he should bee â—onstant in avouching the righteousnes â—f God when there appeared no token â—ut of his wrath and furie Assuredly all â—he confidence of men which they â—aue in worldlie munitions and all oâ—her meanes of safetie are like the house â—f a spyder in comparison of this And â—herefore we see oftentimes their Sun â—oeth downe at noone but when God â—â—deth his children vnder the lappe of â—s garment neyther men nor diuells enemies shall not terrifie vs but ouâ— eyes being opened by prayer shall be hold the mountaines over-spread witâ— Angels and wee shall see that whicâ— they cannot discerne namely that therâ— are more with vs than vvith them as thâ—â— Scripture sayeth The next reason to mooue God tâ— saue his Children in their straight iâ— that he may compasse them about witâ— songes of thanks-giuing that is by deâ—â—uering them he might minister occaâ—â—on of his owne prayses as it is in the 〈◊〉 Psal Open my lippes and my mouthe shaâ—â— shew foorth thy praise This as I saide is thâ— second part of prayer where-unto thâ— people were moued vnder the ceremoniall law by streight paying of voweâ—â— least the feare of God should be dimâ—nished in them by prosperitie hearâ— case whereby appeareth that this duâ—ty of thanks-giuing carefully perfoâ—med is a singuler exercise of faith wheâ— men standing vpon the shoare and beholding the dangerous tumultuouâ— Seas which they haue passâ—d are stirred 〈◊〉 to sacrifice prayse and glorie to him 〈◊〉 the same And thiâ— seruice the Lorde â—oth greately accept and taketh much 〈◊〉 light in it yea it is a further worke of â—â—ith then petition which is the former â—â—rte of prayer for those which are but â—â—lightned against death may serue in a â—â—â—t to make some petitions to God but â—â—ey neuer be-think them at all of the â—â—tie of thanks-giuing when they haue â—â—câ—â—ued benefites of him And for this â—â—uâ—e nine of the leapers which Christ â—eâ—sâ—d are defamed to all posteritie by â—â—e holy Ghost in the Gospel For there as nothing more odious nor this sin â—â—d therefore God hath not so much â—â—t it to the censure of the Church but â—â—th reserued it to his owne judgment â—et vs then labour to purge our selues 〈◊〉 â—uch a wickednesse spending much 〈◊〉 our time in the songes of thanks-giâ—â—ng since God hath compassed vs aâ—â—ut with them and hath giuen vs so â—â—nie occâ—siones to prayse his name The book of the Psalmes though it consist much of the first part of prayer anâ— be full of petitions yet in the Hebrew title is called A Booke of prayses nameâ— by the Church as it were of the moâ—â— honorable part of prayer and indeede such hath bene the thankfulnesse oâ— Gods children that their loue cannoâ— keepe within the bankes but burst fortâ— into the prayse of God in the middeâ—â— of some other treatise as wee may obserue in Saint PAVLL in the first to thâ— Romans verse 25. To be briefe the exceâ—lencie of thanks-giuing sheweth it selâ—â— here in that whereas men make petitâ—ons it is of loue and care of themselues For the supplie eyther of spirituall oâ— bodily wantes but where men offeâ— thankes it is of a kinde heart of a louing and honorable affection conceiued towards God when they striue with theâ—selues and are in a sorte grieued thâ—â— they haue nothing worthie in them tâ— render for all his louing kindnesse anâ— that their loue cannot extend to him aâ— we reade in the 16. Psalme 8 I will instruct thee and teach thee in the â—â—y that thou shalt goe and I will guide thee â—ith mine eye 9 Be ye not like a Horse or like a Mule which â—nderstand not whose mouthes thou doest â—nde with bitte and bridle least they come â—eere thee 10 Manie sorrowes shall come to the â—â—cked but he that trusteth in the Lord merâ—â—â— shall compasse him Hytherto reacheth the first parte of â—he application as touching the duetie â—â—t Prayer The second parte followeth â—erswading to obedience For the betâ—er performance whereof the Prophet DAVID turning himselfe to the faithful promiseth to be their guide therein â—nd this his guidance he saith shal conâ—â—st first in instructing them advising â—hem in the way wherin they shuld walk 〈◊〉 then in guiding them with his eye By â—he first hee meaneth that he will teach â—hem out of the worde of God the true â—uties of obedience according to his Propheticall function and the performing of this dutie â—e signifieth by varying the same thinges with diuerse Phrases that hee will bee painefull and plaine in teaching them giuing such manifest directions as if the waye were chalked before them Thus hee vseth an argument to perswade to obedience which indeede in foldeth in it manye argumentes That King DAVID that Prophet of the Lorde a man of singular experience in spirituall affaires would be their skoole-maister that in most playn paineful maner whereout we learne this doctrine That when the Lord sendeth fit instruments into the Church which haue both skill and will to feede it with handes of discretion it ought to be an argument oâ— obedience to all that haue a sparkle of Gods grace To this purpose the Apostle Sant PAVLL putteth the Galathians in minde that he had vsed such diligence and playnenes in preaching the passioÌ„ of the â—ord had done it so liuely as if indeed they had seene CHRIST IESVS crucified before their eyes because the labour of the Prophetes performed in this plaine manner wrought nothing among the Iews The Prophet ESAIâ— cap. 18. denounceth Gods judgments against them after he sheweth by two familiar comparisons how they had bene instructed as Children that learne the A. B. C. which name the letters after their skoole maister and as they which haue their handes ledde when they learne to write which hee meaneth by these phrases that precepâ—â—ath bene vpon precept and lyne vpon line And herein they to whose charge it â—ppertayneth are taught not to bee stamering or squemish but like louing nurses to take all in good woorth though they haue manie a foule hande with the rude people euen as Saint PAVLL setteth himselfe foorth for â—n example when hee sayeth that hee travelled againe with the GALATHIANS although one trauell is as much as a woman is able to beare for her own childe I would we had learned well this lesson that such as teach others were not caried