Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	grace_n	work_n	6,662	5	5.6625	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13538	Dauids learning, or The vvay to true happinesse in a commentarie vpon the 32. Psalme. Preached and now published by T.T. late fellow of Christs Colledge in Cambridge. To which is prefixed the table of method of the whole Psalme, and annexed an alphabeticall table of the chiefe matters in the commentarie.	Taylor, Thomas, 1576-1632.	1617 (1617)	STC 23827; ESTC S118153	314,670	466

are very large And now hauing spoken of the person whose sinne is thus freely remitted wee come to speake of the blessednesse promised vnto him Blessed NOw we are to enquire First what is meant by the blessednesse pronounced on such a man as hath this ease couer and acquittance from his sinnes Secondly the instructions to be learned By blessednesse is meant an effect of iustification namely that happy state and condition of a man arising from all those heauenly blessings in Christ which are chained together Ro. 8. 29. 30. as from Gods prescience predestination vocation iustification sanctification and glorification This blessednesse of a man in Christ hath two degrees First in this life which may bee called a blessednesse of grace Secondly in the life to come which is a blessednesse of glorie The former is heere principally meant which may be reached in this life and necessarily draweth after it the other as he that draweth one linke of a chaine draweth the whole Pardon of sinne is such a gift as makes a man fully happy for the Text cleareth it thus First that which remoueth all miserie and burden maketh a man happy such as are the curse of God due to sinne in this life and the life to come the guiltinesse of conscience horrour of soule and expectation of vengeance which is hell before hell c. But this doth pardon of sinne it is the ease of our burden Secondly that which brings into fauour with GOD otherwise an enemie so as God and man can now walke together as friends God can looke with a cleare countenance on man and man looke vp with sweet comfort in his God This makes a man a happy man the light of Gods countenance is better then life But this doth pardon of sinne which couereth all our nakednesse and deformitie Thirdly that wherein we are iustified before God is our blessednesse but in not imputing of sinnes is our iustification as the Apostle from this place proueth Rom. 4. 6. 7. Hence is it that Zachary in his Song Luk. 1. 77. sayth that God by remission of sinne teacheth the knowledge of saluation Fourthly and lastly euen nature will draw this confession from the worst that the best to be happy need pardon that if God straitly mark what is done amisse none could abide and that euery man by the Law is accursed Secondly and much more doth the Scripture teach that before God haue begunne his grace with a man his whole life is hatefull his mind and conscience polluted yea and after euery thing is imperfect so as the best workes need pardon Thirdly and most of all the experience of the godly confirmeth this truth Neuer did any man feele the burden of sinne and Gods wrath in his soule for it but hee could say his happinesse was to be eased Neuer did any see the ougly face of his sinne and Gods angry face beholding it out of Heauen as a consuming fire but hee would proclaime him happy whose sinne is couered Neuer did any feele Gods Tribunall set vp in his conscience and God and his conscience casting him for his insufficiencie but he did place his peace and happinesse in Gods not imputing his sinne vnto him If blessednesse stand in the pardon of sinne and imputation of righteousnesse then not in merits and satisfactions This vse the Apostle draweth out of this place Rom. 4. If righteousnesse stand in the hiding of sin then not in meriting it Besides there are but two wayes of discharging debts eyther forgiuenesse or payment If I pay it is not forgiuen Popish doctrine standeth here against the light of the Scripture in the Campes of naturall reason which suggesteth that something must bee done by a man to his owne iustification as the young man What good thing shall I doe to be saued And the Papists neuer asking God what they should doe set themselues on workes satisfactorie which hee neuer enioyned as Donations to Churches Pilgrimages Fastings Pater-nosters Aueës Creeds Inuocations Visitations Oblations to Saints keeping and kissing yea praying to Reliques Merits of Saints Workes supererogatory Purgatory Vowes Vigils Masse-chantings Iubileës martes of pardon and a thousand such Symoniacall trickes to make a sale of remission of sinnes all which wage battell and warre to this learning of Dauid Of all these in generall will one day bee said Who required these things at your hands these things so derogatorie to the bloud of Iesus Christ which cleanseth vs from all sinne Secondly to the nature of iustification which is the full absolution of a sinner before God by reason of Christ who is made our righteousnesse by imputation Thirdly so derogatory to the truth of the doctrine concerning good Workes which are farre from iustifying or meriting I speake of good Workes euen of grace which first are imperfect in number secondly in degree not being done with all due intents nor the whole heart and strength neither can be because the heart is partly spirituall partly fleshly the best workes therefore haue flesh and corruption in them and whatsoeuer is defiled performeth not the Law needeth a couer and cannot in it selfe be accepted Thirdly they are imperfect in the person No good worke can proceede from any but a good worker and a iustified person first make the tree good and then the fruit will be good also therefore they cannot iustifie seeing the person is already iustified And the iustified person when he doth the best is vnprofitable he cannot answere one of a thousand and if the Lord should marke what is done amisse who could stand The best worke hath matter of humiliation which may exclude all our reioycing Paul knew nothing by himselfe but had practised workes of grace many yet saith he was not thereby iustified But they say God hath promised a reward of life eternall to good workes Let them shew a place where it is promised to the worke but to the worker being a beleeuer to whom Christs righteousnesse is imputed in which regards all such rewards are meere mercy But Christ hath merited that our good works should merit That is false for then Christ merited that our good workes should fulfill the iustice of the Law which they cannot being stayned with sinne and that they are dyed in the bloud of Christ maketh them not meritorious of eternall life but that they bring not eternall death Dauid prayeth Psal. 7. 3. to bee iudged according to his righteousnesse Righteousnesse is either of the cause or of the person Dauid here speaketh of the former for hee had a good cause and conscience though Saul pursued him to the death but he speaketh not of the righteousnesse of his person before God of which Iob speaketh when hee saith that if hee should iustifie himselfe namely before God his owne clothes would defile him The last iudgement is by workes and therefore iustification These are diuers workes of God in the first

namely in the iustification of a sinner he doth accept and make a sinner iust and this is onely by Christs righteousnesse in the latter hee declares him iust and this may bee by workes so Saint Iames Let me see thy faith by thy workes thus they iustifie before men not before God A man is condemned for euill workes and therefore saued for good workes If a good worke were as perfectly good as an euill is perfectly euill he should but not being so we are saued by Christs good workes which were perfect Let vs detest therefore that doctrine that misleadeth vs out of the plaine path to saluation and cast downe our selues at Gods feet confesse our sinne pray for pardon and plead not merit but mercy Let vs flie forth of our selues to Christ our head life and saluation hee is the carcasse whereunto we must resort let vs with Paul account our best workes but dung and much more all Popish deuices He hath nothing in Christ who hath any thing in himselfe and he that will not rest in that righteousnesse restored by Christ hath no part of blessednesse Secondly if it be a blessed estate to haue sinnes forgiuen then must a man certainely beleeue the pardon of his sinnes for this blessednesse is to bee enioyed in this life as we noted and no man can hold and enioy that he hath not The Church of Rome teacheth that to doubt is a vertue and so with-holdeth a man from the sense of this happinesse Their reasons are these We must worke out our saluation with feare and trembling This feare is not in regard of Gods mercy and our saluation but feare of sinne and his displeasure and this is not contrary but stands with assurance of forgiuenesse of sinnes Psal. 130. Mercy is with thee that thou mayest be feared It is presumption to beleeue so It is obedience to Gods Commandement 1. Ioh. 3. 23. This is his commandement that we beleeue in the name of his Sonne now to beleeue in his name is more then that he dyed for sinners else doe the Deuills beleeue as much as we but they cannot beleeue that Christ dyed for themselues None knowes Gods minde concerning him and so can haue no assurance but may only hope well No man knowes the secret will of God but his reuealed will he may know namely that whosoeuer beleeueth shall be saued the application of which draweth necessarily this conclusion Therefore I shall bee saued being a beleeuer which is infallible Experience sheweth that the most faithfull and best are full of doubtings therefore there is no certayne beliefe Doubting and Faith may stand and will dwell together else would not Christ haue said O thou of little faith why doubtedst thou euery Christian consists of Flesh and Spirit therefore Faith will bee assayled with doubtings and yet in the end triumph Hence we see as vve are to labour for pardon of sinne so also for assurance of pardon else can wee haue little peace in our selues and a comfortlesse happinesse Am I the richer because I know many other be or fuller because many eate I must take comfort in my own wealth strength by my owne foode and ioy in my owne pardon Thirdly vvee must euery one herein place our happinesse euen in Gods mercy pardoning sinne and accordingly set our hearts and affections vpon it longing after this assurance aboue all things in the world If a malefactor were condemned and at the place of execution what is it that would make him happy What wisheth hee aboue the vvorld onely a pardon from his Prince gold and siluer lands and honors can doe him no good only a pardon is the most welcome thing in the World This is euery mans case we are Traytors and Rebells to God our sins haue proclaymed vs Rebells through heauen and earth the Law hath condemned vs we are going on to execution and euery day neerer then other wherein then ought wee to place our happinesse if wee well weighed our estate but in a gracious and free pardon We would striue for pardon as for life and death Miserable men they be that place their felicitie in any thing else For consider that notwithstanding first the greatest part of men place their happinesse in wealth pleasure honor and these carry all their hearts yet this is an earthly and sensuall and farre from Christian happinesse which cannot leaue a man vnhappy in the end as all these doe Secondly the most wicked ones that the world hath had haue enioyed the greatest outward prosperitie Thirdly the most deare seruants of God haue beene strangers in the world and met with the strangest entertaynement Fourthly those whose portion hath beene outwardly most prosperous yet neuer thought themselues happy out of Gods mercy pardoning sinne an example in Dauid he had riches honor pleasu re a crowne kingdome subiects treasures but did he place his fclicitie in these things No but in the forgiuenesse and couering of sinnes in whose steps wee must tread Fifthly he that would build a firme house must lay a sure foundation and wilt thou lay the foundation of thy happinesse in the dust Lay it in wealth they haue wings and when they fly away so doth thy happinesse why doest thou trust a fugitiue seruant Lay it in pleasures it will end in sorrow and the Apostle saith It makes a man as a corps liuing dead while he liueth Lay it in honor what a vanishing thing is that like the footsteps of a ship in the Sea carried with a strong gale Yea lay it any where but in God and his assured mercies it will proue a tottering happinesse and the fall of such an happy man shall be great Secondly others thinke themselues most happy in the committing of sinne and practice of their iniquity and these are most miserable captiues to the Deuill so farre from thinking their happinesse to stand in the pardon of sinne as that they place it in the practice of it Hence is it that Monsters of men Deuills incarnate professe to sweare quarrell drinke riot whore and take them the greatest enemies to their happinesse that would helpe to pull them out of the snares of the Deuill I would know what other happinesse the Deuill hath then incessantly to sinne against God and draw so many as he can into his owne damnation which expresse image hee hath stamped on numbers marked to destruction Fourthly let vs checke our hearts that can find so much ioy in these earthly things and so little in these heauenly gifts of Gods loue such as are election vocation iustification adoption sanctification which are called the pleasures of Gods house and they blessed that enioy them and surely well may they suspect themselues to be as yet vnpurged that finde not a ioyfull sense of it Alas will the beleeuer say I finde little comfort of this doctrine I finde my heart much more affected to earthly things I finde

foorth sound worshipping of God Fourthly sound consideration preuents much sinne and much punishment and drawes a man out of sinne and iudgement First it preuents sinne for if a man did seriously consider of sinne what paine and losse and shame and sorrow comes by it he would not meddle with it being so heauie so dangerous There is a Historie of a vertuous woman that being sollicited to folly by a younker called for a pan of hot coales and desired him to put his hand vpon them but one houre he refusing that she replied How much lesse will you bee able to indure hell-fire for euermore and so he desisted Secondly it preuents punishment or the iudgements of God the Niniuites considered of the threatning of Ionah and so preuented the threatned destruction Thirdly it drawes out of sinne as Hos. 2 6 7. the Church of the Iewes seeing her selfe so crossed and hedged in with afflictions that shee could not follow her idols then shee considers her present miserie and the small hope and helpe from them then she saith that is resolueth to goe and returne to her first husband for it was then better with her then now Fourthly it drawes out of iudgement Ier. 12. 11. They haue laid it waste and being waste it mourneth vnto me the whole land lieth waste because no man setteth his minde on it that is considereth deeply of the cause of its desolation in his heart Fifthly we haue so much the more neede to be stirred vp to consider of our waies because there is no vice that doth appeare or dares to appeare in his proper colour but apparelled and masked in the likenesse of some vertue as no counterfeit coine is offered to a man in the copper-colour of it but washed ouer with siluer or gold Now if we consider not of things offered vs we shal easily be deceiued yea surprized of enemies vnder the colour of friendship Thus seeing the necessitie of sound consideration to set vs yet more forward in so needefull and so neglected a dutie obserue these directions First let vs labour to see the dulnesse of our nature to crosse it and stirre it vp and thinke the dutie so much the more necessarie and excellent as our natures oppose or are heauie vnto it What shall a man consider of his houses rents fields or garments and take no time to repaire himselfe and hurts sustained by inconsideratenesse Secondly set some time apart to consider of thy estate more seriously Ioshua and Dauid had as many distractions and more weightie affaires to intend then we haue and yet they meditated in the Law of the Lord night and day a shame for many Christians that take care how to passe their time neuer passing any in consideration of their estate this were a good pastime indeede Thirdly make choise of good matter for sound consideration as first consider of God first of his presence this kept Ioseph from sinne Secondly of his mercy to feare him Thirdly of his loue to loue him againe Fourthly of his workes first of Creation delight more in a spirituall then in a naturall vse of them Secondly of gouernment for there is no day or time that passeth but we may make speciall vse of Gods works either on our selues or others Secondly consider of thy estate with God whether a change be wrought in thee being the child of wrath by nature what markes thou hast vpon thee to distinguish thee from them who are not the Lords whether thou beest in the state of grace how thou growest in it or whether and how farre thou art gone backward what assurance of remission of sinne and what strength against sinne thou hast whether thou liest foiled of any corruption whether thou resoluest of amendment of life how thou hast kept or broken thy vowes with God what vse of Gods mercies or corrections thou hast made whether it haue not been better with thee then now and whether thou mayest not be in farre better estate were it not for thy owne default Thirdly consider of thine actions for the matter whether allowed by the Word for the manner whether done in faith and obedience for the end whether thou aimest at wealth pleasure or preferment in the world rather then at Gods glory and to be rich in God for God aimes at his glorie in all things and so must wee Fourthly consider of thy calling first generall as thou art a Christian whether before thy profession thou cast the costs as a wise builder and captaine Luk. 14. whether thou hast the power of godlinesse and art not content with the meere forme of it whether thou adornest thy profession or disgracest it by inconsideratenes Secondly speciall in which thou spendest most of thy time whether thou seruest God in seruing man whether thou art faith and iust or vniust and vnfaithfull in these lesse things whether thou sanctifiest it by prayer whether thou dependest vpon God for daily successe and blessing or leanest to thine owne labour whether thy ende be to enrich thy selfe or to make it as a meanes to please God and passe thee through the world Fifthly consider thy latter end and therein First the recompense of reward so did the Patriarkes Heb. 11. 16 26 and so moderated their hearts in doing their duties and in suffering afflictions Secondly consider of the account that is to be made of euery idle word and thought much more of euerie wicked swearing reuenging word and thought Thirdly consider of the day of death the vncertainty of life the leauing of that wealth for which thou strainest thy conscience and the neede of much comfort in such an vncomfortable houre how that peace of conscience at that time will prooue the best wealth Fourthly consider of the day of Iudgement when all things shall bee naked and euery man shall receiue according to that which he hath done in the flesh bee it good or euill These and the like considerations will bring foorth sound resolutions of bettering a mans estate if any thing in the world will A second point of doctrine arising out of Dauids resolution is this Where Gods Spirit hath taken place it preuailes at length against all the corruptions of the flesh Dauid was a long time hindred from going to God first by the greatnesse of his sinne Secondly by the strength of corruption against which hee was not fully resolued Thirdly by the vnworthinesse of his person Fourthly by the greatnesse of Gods anger and reuenging hand And fifthly by the sentence and curse of the Law Yet on the other side by the secret worke of the Spirit in his heart vnto all these was opposed first the greatnesse of Gods mercy Secondly the merit of Christs sacrifice Thirdly the promise of the Gospell Fourthly the nature of faith which beleeueth aboue and against sense These being committed together after a doubtfull combat faith foiles infidelitie hope despaire the Gospell the Law the promise

of God and this is the assurance that if we aske any thing according to his will he heareth vs. Faith is an hand or arme by which wee lay hold vpon blessings if once wee bee perswaded that God hath giuen vs Christ wee will easily beleeue that hee will giue vs all things with him for he that giues the greater will not denie the lesse Our Sauiour when diseased persons came for bodily health or ease was wont to say According to thy faith be it vnto thee so in all our requests the presence or absence of faith giues our prayer returne according to the weakenesse or strength of the arme of faith so is the coldnesse or abundance of comfort to our heart so that faith onely giues taste and rellish to the prayer which a beleeuer makes Fifthly Christ in his prayer teacheth vs to begin with Our Father teaching thereby that he must call God Father who must pray acceptably and that includeth sundry child-like affections all concurring in a rightly disposed person to pray as first Reuerence and feare when hee comes before his heauenly Father A Sonne honoreth his Father If then I bee a Father where is mine honor and feare Malach. 1. 6. Secondly a child-like boldnesse comming through Christ to a Father full of mercy and compassion pittying his children more then earthly parents can Isa. 49. 15. By Christ we haue boldnesse Heb. 4. 16. Thirdly loue to God as to a Father for a godly man seekes not himselfe in prayer but Gods glory with his owne shame Fourthly charity and loue to our brethren for when wee come into the sight of our Father wee dare not bring prayers in one hand and malice in another but pray Forgiue vs as we forgiue Sixtly onely the godly man can pray acceptably because hee alone hath remoued the barre and partition-wall that stood betweene God and him bringing repentance and godly sorrow for sin with him The blinde man could say God heareth not sinners that is impenitent ones but hee heareth those that are repentant Psal. 66. 18. If I regard wickednesse in my heart the Lord will not heare me Incense in the Law was a type of prayer yet in Isa. 1. 13. the Lord tells the Iewes who came in their sinnes that incense was an abomination vnto him God hates our incense our prayer if we come with prophane hearts as they did he neither receiues it from vs nor we any good thing from him but a godly man hath remoued this rub First Note hence the miserable condition of an impenitent sinner and of an vngodly man that is without remorse and wallowes in vnconscionable sinnes hee cannot pray he neuer prayed in all his life he was neuer in mercy heard in his prayer but loseth all his labour and well if it were no worse for all his prayer is turned into sinne his prayer is abominable Prom. 28. 9. as often as he went about to pray he did nothing but multiply sinne against God he mumbled vp a few prayers and fared accordingly If this be so then it seemes vnlawfull for the wicked to pray if he pray not it is condemnation if he pray it is no lesse He is bound to pray but not to sinne in prayer in the second Commandement hee is inioyned to bow downe and worship God in prayer and the third bindes him euer to doe it well lest he pray in sinne and so take Gods name in vaine Alas then what must he doe only the grace of repentance can reconcile these two and draw the sinner out of this maze and make him pray aright Yea but God heareth the wicked often-times and granteth what they aske as peace vnto Ahab vpon his humiliation God heareth what a wicked man saith in prayer and yet heares not his prayer no not when he giues the same thing that he asketh for first all that the wicked get from him is externall and common to good and bad but no one fauour of speciall grace Secondly he giues them euen that in wrath and vengeance not for their prayers sake Thirdly when they aske things good in themselues and euill for them not knowing to vse them aright hee granteth in iustice what it had beene mercy to haue denyed as contrariwise hee heareth his children in mercy denying them that which they haue sinfully asked Fourthly that which he giues shall turne to their woe and miserie and shall but heape coles vpon their heads euen wealth prosperitie and dignitie all shall but make their sinne out of measure sinfull whereas all things shall worke together for the best to the godly euen crosses and afflictions Fifthly God giues nothing but by vertue of the promise no promise but is by Christ a wicked man hath no part in Christ and therefore neither in the promise a plaine case Sixtly neither is the wicked mans prayer a meanes of granting the request or obtayning his desire so as God stil heares not his prayer for how can that prayer finde accesse or acceptance which is not preferred in Christ but they are fed onely by a generall prouidence as the beasts are Psal. 14. 4. The wicked man calls not on the Lord that is either prayes not at all or as good he did not Let this be a motiue to further our repentance for else if a man vtter neuer so many words of prayer God will not heare him how iust is it that he that will not heare God when he calleth should not be heard of God when hee calleth that he that is a prophane mocker of God God should mocke him in his destruction that he that turnes his eare from the Law should haue Gods eare turned from him that he should aske and not receiue that asketh amisse How iust was it vpon the Iewes who were cruell and of bloudy hands that God should hate their persons and prayers and is it not as iust that vnmercifull men Oppressors Vsurers Ismaels Quarrellers whose hand is against euery man and euery mans against them hard-hearted persons that stop their eares against the cry of the poore that they should cry and not be heard Surely the sentence is passed already that iudgement mercilesse belongs to him that shewes no mercy Secondly this doctrine ouerthrowes the idle conceit wherewith numbers of men delude themselues O if they haue but time at their death to say Lord haue mercy then they shall doe well enough though all their life they cast off all care and counsell But what Is the godly man he that shall pray and find mercy and shall prophane wretches that haue set their faces all their dayes against heauen thinke to bee heard in the day of their distresse and death How canst thou then claime any one promise and much lesse all when thou neuer keptest the least condition of faith and repentance How then shall God be iust who hath said that he will laugh at such when their sorrow commeth Besides we must obserue a

well as in crauing mercies they expresse this condition and binde themselues the surer vnto it as Psal. 51. 14. Deliuer me from bloud O Lord and my tongue shall sing ioyfully to thy righteousnesse Hence sprung all those holy vowes of the Saints as of Iaakob Gen. 28. 20 21. and that of Dauid which hee would performe in the midst of the people Psal. 116. 14. This is the ende why God deliuers vs the ende of his mercies and therefore is better then the deliuerance Secondly it is a good thing to praise the Lord Psal. 92. 1. and it well becomes the iust to bee thankefull Psal. 33. 1. for first hereby the Lord shall haue his due which is a part of iustice He is content that we haue the good of his creatures but he reserues the praise of them to himselfe still He is content we should haue the comfort of them onely with this reseruation that the glory of them be his still Secondly it is good for vs for al the benefit of our thankes comes to our selues seeing by it we both retaine the old and inuite new mercies Thirdly it is impossible for such as haue truely tasted Gods mercies but to speake of it sense of mercy in the heart will vntie the tongue fire wil not be kept close but will breake forth And heere is a plaine difference betweene the godly and the wicked They reioyce in the Lord for his mercy whereas the most that these can do is to reioyce in the mercy not in the Lord as a false friend that delights more in the gift of his friend then in the giuer Fourthly the godly know that God doth require not onely the heart to acknowledge him but the tongue as well as that whereby we doe not onely praise God our selues but also excite and stirre vp others to the same And then a mans tongue is his glory when it can readily glorifie God and this sometimes by bare voice and speech and sometimes by singing out his praises as in this place Nay the whole man which is so continuall a receiuer is little enough to manifest the praise of the giuer and because the mercies of God follow all the life of man the whole life and conuersation ought to be framed to the glorifying of God and to expresse our thankfulnesse Fifthly vnthankfulnesse for mercies receiued vnbeseemes a reasonable man much more a Christian man The vnreasonable creatures acknowledge their Masters Feeders and Benefactors as the Oxe and the Asse nay the senselesse earth yeelds all her burden to the tillers of it Heb. 6. 7. and the trees and plants all their fruit to the Gardner that trims them Yea this sinne of vnthankfulnesse leades a man to idolatrie makes him sacrifice to his owne net and ascribe things to his owne power wisedome and industry thrusting God out of sight and out of minde It prouoketh God to take away euen his temporall fauours as Hos. 2. 9 10. When Israel said vers 12. of his Corne Wooll and Oyle These are my rewards that my Louers haue giuen me the Lord answered in displeasure I will take away my Corne and Wooll c. And at length the wicked seruant that doeth not trafficke with his Lords talent for his Masters aduantage hath not only his talent taken away but himselfe cast into vtter darkenesse Let vs therefore take heede we depriue not the Lord of this part of his honor but prouoke our selues to thankefulnesse for so great mercies Let no mercy slip vs without thankefull acknowledgement And to this purpose vse these meanes First learne to acknowledge Gods goodnesse to thy selfe with particular application as Dauid saith here Thou shalt compasse me with songs of deliuerance Not only confesse his goodnesse to others as to Abraham Isaac Iaakob nor only his deliuerances of Noah Daniel Lot but also his mercies to and deliuerances of thy selfe as Paul did Christ gaue himselfe for me and dyed for me This will exceedingly whet vp thankefulnesse whereas only to acknowledge God good in himselfe or to others and not to thy selfe will make thee murmure and repine Secondly set before thee the number of Gods mercies and muster them somtimes take a view of them or because they are numberlesse and so large as they reach vp to heauen suruey them in their heads temporall and spirituall positiue and priuatiue publike priuate and personall either continued or renewed according to thy seuerall necessities and so seeing thy selfe compassed with mercies thy songs and praises may be in the same measure as Dauid takes it vp for his practice As he is compassed with mercies so with songs of deliuerance and thou likewise as the mercies thou receiuest are innumerable oughtest to renew thy songs and praises Thirdly highly prize them according to their goodnesse Psal. 116. 12. 13. Dauid valuing and weighing Gods mercies towards him enters first into a deliberation what he might render to the Lord and finding that the Lord was beyond all that he could recompence in the second place he setteth vpon this determination that when he could finde nothing else he would take the cup of saluation and call vpon the Name of the Lord. And we shall much the better prize them if first we consider our miserie without these mercies euen the least we enioy Common mercies are commonly neglected or vnprized because they be so ordinarie the Sunne the Aire Meat and Drinke are common and continuall mercies how miserable were our life without any of them Secondly our vnworthinesse of the least Gen. 32. 9. I am lesse then the least of thy mercies saith Iaakob Nay seeing we haue forfeited all and deserued all the curses of the Law it is Gods mercy that wee are not consumed and a further and more liberall mercy to renew mercy but Thirdly especially if we can receiue them as loue-tokens and pledges of further grace sealing vp vnto vs the Couenant and that spirituall Marriage betweene Christ and vs. A small token from a deare friend but especially of a Louer to his Spouse is therefore most welcome because it assureth of the marriage and further fellowship Fourthly if we consider the greatnesse the excellency the iustice the wisedome the power and the mercy of all Gods workes especially of his mercies that a piece of bread should feed not choke vs is from this greatnesse of power wisedome and mercy Fiftly another meanes to become thankefull is to remember his mercies and not let them slip from vs Psal. 103. 2. My soule praise the Lord and forget not all his benefits and our Sauiour Christ Ioh. 5. 14. saith Thou art made whole goe sinne no more as if he had said Keepe this blessing in memorie and let it euer prouoke thee to thankefulnesse Now the way to recall into our memorie Gods mercies is first by occasion of euery renewed mercy to looke backe to the former and account it as an addition to the other Tradesmen make a

their whole course How peruert they authoritie to iniustice wrong oppression How doe they by meanes of their wealth swell in pride and arme themselues to contentions to contempt of inferiours equals and betters and to tumble in all voluptuousnesse and lusts so strengthning themselues against God Some blaspheme GOD in his goodnesse in stead of thankes as the Israelites did Deut. 1. 27. saying Because the Lord hated vs hee brought vs out of Egypt to destroy vs What could bee greater blasphemie then this yet this is our horrible sinne also to receiue good things of God and repay euill Secondly as many of vs faile in doing the dutie First when wee can vse some common tearmes of thankefulnesse as many can thanke God for all but first without all affection beseeming the dutie there is no heartie acknowledgement nor glad entertainment of the mercie wee are farre from these Songs of deliuerance we tell not of Gods goodnesse as Dauid did Psal. 66. 14. Come and I will tell you what the Lord hath done for my soule and as Moses told Iethro what God had done for them Exod. 18. 8. If a friend should doe vs a kindnesse wee would reioyce in it and tell others what such a one hath done for vs and according to our ioy in it would our care be to testifie thankefulnesse and our sorrow and accusing of our selues to bee backeward herein Secondly without all action as though wee would pay all our debt to God with good wordes whereas soundnesse of thankefulnesse is seene in actions and the life of the dutie is not in a sound of wordes but in the carriage of the life and course Dauid did loue the Lord because he had heard him Ps. 116. 1. Euerie new mercie is a new testimonie of Gods loue and a nevv spurre of our loue to God as Dauid in the same place would pay his vowes to God which hee made in affliction to set forth Gods prayse he would keepe his iudgements and doe righteously alwayes Psal. 106. 3. see Psalme 111. 1. 2. to the 10. This is that which GOD requires of his people when hee hath giuen them the good land and accomplished all his promises that they should not forget him but feare him and walke in his wayes Deut. 6. 10. 11. If a Land-lord should come to demand his Rent and the Tenant thinke to please him with good words but neither pay him his due nor regard any of the conditions of his Lease agreed vpon should not hee both deceiue himselfe and cause the Lord to re-enter for not paying Would God we were so wise to acknowledge that the Lord lookes for another manner of Rent then words and that as wee will not let Leases goe for not paying of Rent to man so wee would giue the Lord no iust cause to straine vpon vs and all that wee haue for breaking our conditions with him To him that doth vs a great pleasure we professe our selues in his debt and acknowledge our selues at his command to the vttermost of our power Oh let vs blush and be ashamed to be so superficiall in actuall and substantiall thankefulnesse towards our God! Secondly a number make shew of many thankes but all is in pride and hypocrisie and can thanke God for that they neuer had and much lesse the sense of it The Pharise praysed God for that he neuer had Luc. 18. 11. Oh he was neuer so bad as the Publicā no Extortioner nor an vniust person like others Ciuill men will thanke God they doe no man harme come to Church liue in compasse and good fashion they thanke God they beleeue as well as the best without all doubting they be good subiects and they loue God with all their hearts Here is a Pharise iustifying himselfe but hee goes not away so he departs not iustifyed But the poore Leper fell downe humbly on his face at Christs feet praysing God and the Publican at the Church-doore Iaakob is lesse then the least of Gods mercies and Abraham before God is but dust and ashes The Papists make shew of thankes to God for their saluation which yet they can merit for themselues all one as to thanke God for nothing for they must come to Heauen by their owne good deeds and what needes then the mercie of God Some of our ignorant people thanke God they can serue God and say their Prayers as well as any but what Prayers the tenne Commandements and Creed the Aue-Mary A Popish thankesgiuing when there is not a word of prayer in them all Thirdly euen the best of vs are infinitely wanting in this dutie when wee set our selues to the best performance of it as appeareth by these things First in our prayses wee cast our eye chiefly on temporall things and are more feeling and feruent in our prayses for them then for spirituall mercies wee dote too much vpon them as the Israelites did Numb 11. 5. saying Wee remember the Fish which wee did eate in Egypt freely the Cucumbers Leekes Onyons and Garlicke that wee had there but now our soules are dryed away and there is nothing but this Mannah Whereas the Apostle counted all things but doung for Christ and in comparison of spirituall blessings wherewith he beginneth his prayses Phil. 3. 5. and Ephes. 1. 3. Blessed be God who hath blessed vs with all spirituall blessings in heauenly things and so he goeth on in this Argument as one that cannot get out of it Wee had cause of comfort in our affections if wee could forget the things that are below in comparison of heauenly blessings Secondly how partiall are wee in our thankesgiuing for a great blessing wee can giue some thankes but those that wee count smaller wee passe sleightly whereas were our eyes so cleere as they ought wee could not but see God in the least of them Besides wee can sometime giue thankes for a present mercie with some affection but wee forget eaten bread whereas Salomon gaue thankes as well for the promise made to Dauid as the accomplishment of it to himselfe 2. Chron. 6. 10. but the great workes of GODS mercie are to vs but nine dayes wonder Further whereas wee are bound to thankefulnesse euen for those mercies which GOD hauing promised hath in store for vs how doe wee confine our thoughts to the present not looking beyond the day to prouoke our selues to this dutie Dauid goes further and sayth Oh how great good things hast thou laid vp in store for them that feare thee especially seeing they are such as eye hath not seene nor eare hath heard neyther can enter into the heart of man to conceiue 3. When we set our selues to be thankful how sleight how short are we in this dutie part of Gods worship we can in the grosse lumpe turne ouer a great heape of mercies not willing to trouble our selues with the particular recounting of fauours which would bee a speciall helpe to the dutie Iaakob farre otherwise Gen. 32. 10. I am

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

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

came in by nature in singulos but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi comes not but by speciall grace But now in respect of the number redeemed the benefit of Christ is lesse and so the gift is not so large as Adams fall for then all should be vessels of mercy which is most false Against which if that in Rom. 5. 18. be obiected As the offence of one came vpon all to condemnation so the benefit abounded to all to the iustification of life The answere is easie for the Apostle in the very next verse shewes who hee meanes by all namely many So by the obedience of one shall many be made righteous 2. That word all is not absolutely to be taken neither is by the Apostle but with reference vnto the limitation of the 17. verse immediately going before namely to all them which receiue the abundance of grace and the gift of righteousnes which words are an elegant Periphrasis of beleeuers who alone raigne in life through One who is Iesus Christ. 3. Whereas all is opposed to all as by the first all is meant all Adams seede by nature so by the second all must be meant all Christs seede by grace that is onely the Elect and thus the opposition is truely and aptly reconciled And thus farre haue I waded for your sakes in this deepe and graue question whom as in all other truths I wish firmely stablished against the foolish whisperings of vaine conceited and vnsettled persons who when they haue run thorow all their schismaticall Lutherane and Libertine opinions shall goe neere with many of their Leaders to end in plaine Atheisme To these I onely wish at this time humilitie and conscience The former would not permit them then onely to thinke themselues somewhat when they can cut out to their Teachers their taske as their worke to their Apprentises and define to them what doctrines are fit for them to teach and which because themselues cannot taste them are vnfit for them to meddle in The latter would fashion them to the practice of pietie according to wholsome doctrine and not suffer them to lose themselues in fond conceits farre aboue their owne apprehensions As for you who haue giuen your selues to God and vs your Ministers bee encouraged in your godly course as such who haue your hopes in your eye feare not the reproch of men or rather of Christ himselfe but stand fast and vnmoueable in the worke of the Lord as knowing your labour shall not be in vaine Walke wisely redeeming the time you haue many eyes watching for your falls especially the eye of God and your owne conscience obseruing you Account it your true honour to honour God and your honourable Profession by keeping the Doctrine receiued euen the Truth of Christ as it is in Christ and shewing your selues copies and patternes yea the very models of it by your good conuersation in Christ. Practise that great and new Commaundement the badge of Disciples by louing one another retaining those strong synewes of Christian societie Meekenesse and Mercy Consider the confusion comming vpon an house diuided against it selfe and how strong the consent of brethren is in things both of God and of men Be much and often in thankfulnesse to God for the libertie and peace of the Gospell and that you liue in the daies of such meanes and protection of them Reiect not wheat for some tares Pray to God which is all you haue to doe in things which might be better and praise him that they bee no worse Thinke the Churches peace next precious to the peace of your owne consciences And onely magnifie Truth aboue Peace because God hath magnified it aboue all things Frequent the Ministerie as Gods arme stretched out for your saluation Affect the Word not for persons but for truth not for knowledge but for conscience not for speech but for practice so as your holy obedience comming abroad you may set a Crowne vpon the heads of your Teachers who watch ouer you as they that must giue account Beware of this euill world let the holy couetousnesse after the best things eate out the hungry desires of it Account godlinesse the onely gaine the best wealth to be rich in God and the best reuenue to be abundant in good works As for the euils of the times O complaine of them to God as yee be sure the world be not the worse for you but the better as they that are going to a better world In which journey I wish you all good speed cheerefulnesse and constancie and in the end of it the hoped and happy rest of Gods people purchased by the bloud of the Lambe in whom I euer rest Yours in all Christian bands T. T. The method of the 32. Psalme followed in this Commentarie The parts of the Psalme are two 1. A generall doctrine 1. Propounded in vers 1. 2. 1. The matter of it Blessednesse 1. Cause 1. Whose wickednesse is forgiuen 2. Whose sinne is couered 3. Whose sinne the Lord imputeth not 2. Effect or fruit And in whose spirit is no guile 2. The man to whom it belongs described by the 2. Proued by the Prophets experience of two things 1. Of Gods wrath for his sinne in it vers 3. 4. 1. The touch of his conscience for sinne described by the 1. Cause While I kept close my sinne 2. Grieuousnesse by 1. Effects 1. Change in his body 1. Bones consumed 2. Moysture turned into drought of Summer 2. Roring of his voice 2. Continuance All the day long 2. The reason For night and day was thy hand on me 2. Of Gods mercy in pardoning it vers 5. where 1. The meanes Confession in which 1. The time Then 2. The ground of it I said I will confesse acknowledge not hide 3. The matter My sinne my iniquitie my wickednesse 4. The manner in respect of 1. God To thee 2. Himselfe Against my selfe 2. The end Remission And thou forgauest the iniquitie of my sinne 2. The generall vse fourefold concerning 1. Prayer in it 1. The practice where the 1. Inference Therefore by my example 2. Person praying Euery godly man shall make his prayer 3. Person to whom To thee 4. Time when In a time when thou mayest be found 2. The promise Surely in the flouds of great waters they shall not come neere him 2. Affiance in God 1. For the present Thou art my secret place 2. For time to come 1. Thou wilt preserue me in trouble 2. Thou wilt compasse me with songs of deliuerance 3. Obedience to God where three 1. A Preface to the instruction In it the 1. Person teaching I Dauid 2. Person instructed Thee euery Christian. 3. Matter in three particulars 1. I will instruct thee that is by precept 2. Teach thee the way to goe in namely by my example 3. I will guide thee with mine eye that is keepe thee in that way 2. A dehortation 1. From brutishnesse Be not like the Horse or Mule 2. Wherein 1. Vnteachablenesse Which

ashamed of the nakednesse of it Bold sinners Ieremie compareth to the shamelesse Whore Thou hadst a Whores forehead thou wouldst not be ashamed The Sodomites were impudent and shamelesse in their brutish sinne and this was the height of it that brought fire and brimstone Yet it is not euery shame which is commendable Caine was ashamed but repented not A thiefe is found and ashamed but abides a thiefe still saith the Prophet But the profitable shame of sinne is that vvhich bringeth repentance hereof speaketh Ieremy chap. 31. 19. After I conuerted I repented I smote vpon my thigh I was ashamed yea euen confounded Let it teach vs to couer and array our selues with the contrary vertues and to embrace righteousnesse pietie and vertue these make not ashamed Whosoeuer calleth vpon the name of the Lord that is is a pure worshipper shall not be ashamed Continue in well-doing and seeke eternall life this brings glorie and honour and immortality Rom. 2. 7. Euery man that must be happy must haue something to hide and couer his sinnes from Gods eyes and nothing in the World can doe it but Christ and his righteousnesse typified in the Arke of the couenant vvhose couer was of gold and called a propitiatorie that looke as that couered the Tables that vvere vvithin the Arke so God couers our sinnes against those Tables so in the cloud couering the Israelites in the wildernesse signifying God couering vs from the danger of our sinnes Hence Christ is called a garment and wee are commanded First to buy this garment Reuel 3. 18. I counsell thee to buy of me gold and rayment that is doe as men doe in buying of the commodities they want First see thy vvant of it by viewing thine owne nakednesse Secondly esteeme it in the iust value of it and thirdly exchange all thy sinnes for this righteousnesse Then secondly to put it on Gal. 3. 23. that is by Faith and Repentance and vvith Christ to put on the graces of his Spirit Col. 3. 12. Put on tender mercies kindnes humblenesse of minde c. We must buckle Christ to vs and neuer put him off againe This garment first hides our nakednesse Secondly protects vs from the iniurie of weather and Gods wrath Thirdly it gets a blessing for vs as Iaacob did in Esaus garments This teacheth vs how to iudge our selues namely so farre as we are not found in Christs righteousnesse to be most vnhappy and lothsome creatures yea the vilest of all the Deuill and the Damned excepted Our sinne vncouers vs and turnes vs naked into Gods wrath if once hee fixe his eye vpon it it makes him destroy his creature it couers vs with shame and confusion But how farre are men from seeing their estate how miserable in not seeing their miserie neuer perceiuing how naked and vncouered they be Were it not thus how durst they prouoke the eyes of Gods glorie Isa. 3. 8. Doubtlesse Ierusalem is fallen and Iudah is fallen downe because their tongue and workes are against the Lord to prouoke the eyes of his glory They durst not sinne as Zimri in the sight of God and of Gods people in the sight of the Sunne and in the cleere day by horrible vncleanenesse drunkennesse thefts blasphemies and the highest contempts of God as they doe But blindnesse in sinne makes sinners so bold and impudent that they shame not in most flagitious courses But farther off are they from happinesse that iustifie defend and glory in their sinnes A good man cannot abide the shape of his owne sinnes for he seeth himselfe a mishapen creature by them whereupon he daily seeks a couer for his deformity and thinketh no couer sufficient But many wretches are senselesse and shamelesse and glory in nothing but in their shame and shame at nothing but that which should be their glory If thou wouldest be happy neuer be at rest till thou hast obtayned some sound assurance that thy sinnes are couered Here many deceiue themselues and shrowde themselues in false couers First some if they can couer them before men and hide them from mans eyes if no man remember them thereof all is well they forget them and the danger is past but a good man would rather haue his sinne put out of Gods sight then all the worlds hee stands not nor falls to men but to his owne Lord. Oh looke to thy cleanenesse or vncleanenesse before God discouer the matter to the Physitian be sure that no man sinnes without witnesses at least God and his conscience seeth him Secondly some thinke a ciuill life a good couer if they liue honestly and neighbourly and doe no harme though they sinne God will spare them This is a false couer of simple men like Adams fig-leaues God can and doth see many a wicked heart through a ciuill life Thirdly others labour to couer their sinnes by ceremonies they giue almes say some prayers doe some good deeds when they die c. but all this is as thin a couer as the former Dan. 4. 24. Breake off thy sinnes by mercy toward the poore This shewes not the cause but the meanes of pardon Secondly he speakes not in regard of God but of Men against whom he had beene tyrannicall to whom hee counsells him to make some satisfaction by this meanes to manifest the truth of his repentance but not that he could satisfie God Neither can Saints Angels Merits or humane Satisfaction couer sinne which is the Popish couer The sound couer we speake of is aboue all that Man or Angell can bestow on vs. I counsell thee to buy of me gold and rayment to couer thy filthy nakednesse Meanes to get thy sinne couered are these First labour to see thy sinnes in the numberlesse number and horrible nature of them and what a fearefull thing it is to haue God beholding them for no Leper can bee so vile and lothsome in thine eyes as thou art in his while thou art in thy sinnes vncouered Secondly vncouer them often to God by humble cōfession the more thou vncouerest them to him the more thou couerest them and the more will hee couer them and withall haue them often in thine owne eyes if thou wouldest not haue them in Gods for both these are ioyned as helpes one to the other Psal. 51. My sinnes are euer in mine eyes and then followes Against thee against thee haue I sinned thus iudge thy selfe if thou wouldest escape Gods iudgement Thirdly because the whole life of a Christian is a way to blessednesse euery one must euery day bee carefull in couering somewhat daily corruptions shew a necessitie of daily couerings the best of Gods Saints after that they had a couer still prayed to be couered and Christ those who haue God to their Father to pray for forgiuenesse of sinnes Dauid after sinne pardoned still prayed that the Lord would couer the sinnes of his youth Fourthly hee that would haue God couer his sinnes must couer

smiting them he will haue his blowes felt the strong purgation at last worketh out most health and soundnesse Thirdly the greater the affliction is the more odious doth sinne appeare to bee vnto God a strong poyson must haue a strong antidote the more the godly are striken downe for sinne the more are they stirred vp to godly sorrow to hatred of it to zeale against it the better and more watchfully do they preuent sinne to come and looke better to themselues as a good Physician oftentimes letteth blood not to make a man sicke but to preuent sicknesse Fourthly the greater the tryall is the better experience haue they of themselues for first God afflicts the body heauily but it is for the soule the soule would neuer perceiue the owne euill but for the euil of the body nor feele the miserie but by the body Secondly in great trials there is experience of a great combat betweene the flesh and the Spirit where any faith is it will lift vp the heart in inuocation silence and an expectation of the good hand of God but the flesh will be complaining of Gods absence desertion and deferring his hand and helpe here is sense of the spirits willingnesse and the weakenesse of the flesh Thirdly there is great experience of their graces in great trials that both themselues and others may take knowledge of their constancie and patience Thus Iob was made a mirror of patience and a patterne of constancy which he could not haue been if the trial had not been so sharpe as it was Then the Mariners skill is best tried when the tempest is vehement and the valour of a Captaine is best seene in the hottest skirmish Fourthly in great trials there is great obseruation of Gods dealing of the comforts of God and of the strength of God and therefore the Lord brings many of his as it were vpon the stage and theater of the world that they may be instruments of his praise and may by their experience be able to teach others how they shall finde God in affliction for as one piece of yron cannot be soldred and fastned to another vnlesse both be made red hot and beaten together so one Christian cannot be so soundly affected to another vnlesse both haue had experience of the like miserie Fifthly Gods children haue great afflictions and are pressed with an heauie hand that God himselfe may be cleerely seene to bee their deliuerer when in the eyes of all flesh they are lost therefore they see themselues in the red Sea of affliction and in a wildernesse of temptation and sometimes with Ionas in their owne and other mens sense drowned in the bottome of the sea in the belly of the Whale that as Lazarus lay foure dayes in the graue that Christs power might bee manifested in raising him so also may the goodnesse of God who after two daies will reuiue vs and in the third will raise vs vp Sixthly as great afflictions make way for abundant mercy from God to vs so also for abundant thankes from vs to God If one cure a trifeling matter it neither so bindes the patient nor yet commends the Physician but if any be cured of some deadly and almost-vncurable desease then we professe we could neuer haue met with such a Phisician in all the world againe and we are accordingly thankefull Seuenthly were it not for great afflictions we could neuer know the power of Gods Word in quickning vs chearing and comforting vs in them that it is the Word of life is most euidently seene in death it selfe First then let vs hence take a view of the wickednesse of our nature and of the working of it euen after our calling and conuersion and cease to wonder that the Lord often brings violent afflictions vpon his owne children which he sees most necessarie to awake them out of their slumbers and quicken them to their seeking of sound peace and reconciliation Dauid himselfe before hee was afflicted went astray like a lost sheepe Secondly we may learne hence that vehement afflictions and Gods heauie hand is no signe of his hatred to his children good Dauid had Gods heauie hand lying sore vpon him For First all outward things fall alike to all and no man knoweth loue or hatred by the things that are before him Eccles. 9. 2. Secondly in iudgement hee remembreth mercy Hab. 3. 2. and afflicteth in measure though our sinnes haue beene beyond all measure and deserue that our crosses should be so too Isa. 64. 9 12. Thirdly his wisedome knoweth the due quantitie and proportion that will doe vs good and though there wants no will in Satan and wicked men to passe it yet the miserie shall not exceed Gods limit who hath said to the proud waues Hither shall ye come and no further Fourthly he hath a seuerall measure for the godly and the wicked for his children hee measureth iudgement according to their strength to the wicked according to the measure of their sinnes but as the best garden and flowers lye open to stormes and haile to fall on them as well as the wildernesse so the dearest of Gods Saints to afflictions Thirdly if the Lord chastize and punish his children so heauily the whole burthen of whose sinnes Christ hath borne in his body on the crosse where shall the wicked and vngodly appeare 1. Pet. 4. 17 How heauie shall his hand lye on those who with high hand sinne against him the weight of the mountaines shall be nothing to it to which they shall say Fall vpon vs and couer vs. If the way to heauen be so strawed with crosses and heauinesse what is the way to hell and of wickednesse strawed with but woes and curses Shall not many prayers and teares much sorrow and strife against sin nay nor the request of the Spirit and the intercession of Christ keepe off such bitter things from them who seldome and not without some resistance breake out What then shall become of those who neuer pray neuer sorrow for sinne but sell themselues to commit wickednesse if infirmities be so lashed what shall rebellions If weakenesses in his children what shall wickednesse in his enemies Fourthly this admonisheth the godly not to bee too much discouraged if they lye vnder an heauy hand but consider of these foure things First that to expect continuance of outward prosperitie is earthlinesse or selfe-loue yea a meere folly seeing it is a priuiledge of the Church triumphant Secondly that through many afflictions we must enter into the Kingdome of God Acts 14 22. and therefore that there is more cause of discouragement in the want of them then in their presence Thirdly that no new thing befalls them Dearely beloued saith Saint PETER thinke it not strange concerning the fierie triall which is among you to proue you as though some strange thing were come vnto you But reioyce inasmuch as yee are partakers of Christs sufferings c. 1. Pet.

loth to know himselfe and his sinnes and farre from holy Dauids minde who saith Let the righteous smite me for that is a precious oyle Psal. 141. 5. he desires as in Zach. 1. 11. that all the world might be still and at rest and neuer a Trumpet or voice like a Trumpet to waken it to shew the people their transgressions and the house of Iaacob their sinnes These men say to the Ministers as the Sodomites did to Lot Shall hee iudge and rule Gen. 19. 9. and as Corah and his complices said to Moses and Aaron Yee take too much vpon you Numb 16. 3. therefore come let vs breake their bonds in sunder and cast away their cords from vs Psal. 2. 3. But know whosoeuer thou art that thou must looke for no peace by vs till thou warrest with thy sinnes Shall wee preach mercie to thee that feelest no neede of mercie Shall we cast a pearle to a swine Thou that art of the frozen generation that needest a Boanerges a sonne of thunder why expectest thou a Bar-Ionah Vnto the Horse belongs a whip and to the Asse a bridle and a rod to a Fooles back prou 26. 3. Wert thou an humble soule and hungry after Christ then our word would be as good newes out of a farre countrey Prou. 25. 25. but till thy wound be lanced and the core thrust out wise Surgeons will neuer powre in oyle doe thou let the plough of the Law breake vp thy fallow ground and then blame vs if wee bring not the seede of the Gospell Now followes the fourth point in Dauids confession the manner of it First in respect of God Secondly of himselfe For the first First hee will confesse before the Lord and make his sinne knowne to him Secondly he will not hide it the one amplifying the other as it is also in these phrases Thou shalt dye and not liue Iohn confessed and denyed not so here I made knowne and hid not the doubling of the phrase shewes that hee doubled not but did that he did to the purpose In that Dauid saith hee will confesse vnto the Lord note that all true confession of sinne must be made vnto God So Psal. 51. 4. Against thee against thee onely haue I sinned And what is the reason hereof First because it is God that is most offended with sinne his Law is transgressed his displeasure incurred and his reuenge prouoked and what reason haue I to confesse a debt to him to whom I owe nothing God is the partie offended therefore I must go to him alone Secondly he onely can properly forgiue sinne Who is a God like vnto thee that passest by the sinnes of thy people saith the holy man The Iewes that were blind in many things yet could see well enough that onely God could forgiue sinnes and indeede who can remit a debt but he to whom it is due therefore S. Iohn saith If we confesse our sinne he is faithfull to forgiue vs Chap. 1. 1 9. Thirdly confession is a part of prayer and diuine worship whereof it is said My glory I will giue to none other Isa. 41. 8. Fourthly this is manifest by the sence of such as truely confesse who need many compassions but great are thy tender mercies O Lord Psal. 119. 156. and hee is rich in mercy Ephes. 2. 4. All the mercie that can come from Man or Angell is but a poore mercie a little mercie which can doe no good to the satisfying of the debt or cancelling the bond Men and Angels are but children in whom are drops onely but God is the Father of mercies in whom is the sea and seate of mercie But how can a man make his sinnes knowne to God by confession seeing he knowes them before First it pleaseth God so to speake of himselfe and to suffer vs to speake of him as wee our selues are capable Thus he brings himselfe in like an earthly Iudge who though he know the facts of the prisoners yet seemes for the orderly course of iustice not to know them as Gen. 18. 21. Come Let vs goe downe and see if it be according to the cry of Sodome how can hee goe downe who is euery where and how can hee but see who is all an eye but thus hee speakes after the manner of men So he saith to Abraham Now I know thou louest me who sparedst not thine onely Sonne for mee God knew Abrahams loue to him before but now Abraham knoweth that God knowes it Secondly men are said to hide their sinne when they seeke to extenuate or lessen or conceale any necessarie circumstance of it or seeke colours and shifts that it should not bee presented naked and bare as it is in the Lords sight and then it is said to bee hid from God not that it is so indeede for it is so much the more manifest to God but because it is so in the corrupt iudgement of the sinner which folly soone tooke hold of Adam after his fall who thought himselfe well hid from God with trees and his sinne with leaues But seeing God knowes all so well why must we confesse to him First not to make God know any thing which hee knowes not but hee will haue vs performe homage and duety to him as an absolute Lord and soueraigne Iudge So Ioshua said to Achan My sonne confesse and giue glory to God Iosh. 7. 19. Secondly that our selues may take better knowledge of our sinnes and humble our hearts in the sight and sense of them Thirdly because this is a meanes in which himselfe will be found mercifull and which he hath appointed for vs to attaine ease and comfort by wee must take Dauids course here if we would obtaine an happy discharge of sinne as he did But was not Dauid farre ouerseene to confesse onely to God Why did hee not goe to the Priest and tell all his sinnes in his eare Auricular confession of all a mans sinnes in the eare of a Priest as necessarie to saluation was not knowne in Dauids time besides he knew he had not sinned against the Priest and therefore he cared not for his forgiuenes it was not the Law or bond of any Priest that hee had broken and therefore what had he to do to forgiue him Doe you then condemne all confession of man to man Doeth not S. Iames say chap. 5. 18. Confesse one to another We allow confession of sinnes to men First publike Secondly priuate in sundry cases Publike confession thus First for the setting vp of Gods glory with the shame of a mans selfe Thus did the holy Pen-men of the Scriptures writing of themselues proclaime their owne sinnes to all the world that God might thereby bee glorified and his Church edified And Gods speciall prouidence hath detected in sundry persons those sinnes which they haue kept close by them and forced them by a free confession vnto men to glorifie God

as may be seene in Achans example Gehazi not confessing his sinne vpon examination of his Master to whom God had detected him was stricken with Leprosie Ananias and Saphyra with death Ionas by his confession to the Mariners glorified God and the fruit was They feared God exceedingly Secondly men must sometimes publikely confesse their sinne vnto men for the good of the Church as when Christians haue publikely offended the Church of God they are to giue publike satisfaction by open and free confession for hereby First the truth of their Repentance is testified Secondly Gods mercy is publikely implored by the whole Church which is forceable Thirdly a whole Congregation is instructed and warned to take heede of like sinnes Fourthly the loue of Gods people is notably confirmed againe to the party Vpon such a publike confession and humiliation was the Incestuous person receiued in againe 2. Cor. 2. 6. it is sufficient that the same man was rebuked of many and Act. 19. 18. it is recorded of the beleeuers of Ephesus that being stricken with a great feare they came and confessed their workes before the multitude It is much to bee desired that this publique confession being an ordinance of Iesus Christ were more practised in euery congregation then it is or is like to be for if those that sinne openly were rebuked openly others would feare 1. Tim. 5. 20. Secondly we allow also priuate confession of man to man in two cases First in priuate iniuries betweene man and man for by our sinnes wee may also wrong men as Dauid did Vriah and here it will be meete to come and confesse our fault to the party wronged to testifie First our repentance Secondly our sound reconciliation This is intended by the speech of Christ Luk. 17. 4. If thy brother trespasse against thee seuen times a day and hee come and say It repents mee thou shalt for giue him Yea God himselfe sends Abimilech to Abraham whom he had vnwittingly wronged and offended to reconcile himselfe to him that hee might obtaine Abrahams prayers So likewise hee sent Iobs friends hauing wronged him to Iob to confesse their fault and get him to intreat of Gods peace for them Secondly in trouble of conscience to finde peace it is fit to vse the helpe of some speciall man minister or other and being a man of wisedome gifts and secresie to confesse to him both the trouble of conscience and the cause of the griefe Of this the Apostle Iames saith Confesse one to another pray one for another Now in this case although the Minister should bee the fittest man as hauing a learned tongue and studied in the cases of conscience to minister vnto a wearie soule a word of comfort inseason and hath speciall promise to be heard as being a minister of reconciliation betweene God and his people and it is not for nothing that the Lord vseth this reason to Abimelech Goe to ABRAHAM for hee is a Prophet Yet that place shewes that the troubled conscience is not to be tyed to one person nor to a Priest but to bee performed also to priuate Christians Hence wee may see how farre all this differeth from Popish Auricular Confession For first we hold it not a matter of absolute necessitie to confesse vnto men as they doe but that there be cases wherein it may be conuenient or necessarie Secondly we vrge not confession of all sinnes with all the circumstances to bee necessarie yea the very thoughts and intentions of the heart which is First the rack and gibbet of consciences and no easer Secondly it is fit for such as would know all the secrets of States Kings and Kingdomes all a Kings reuenue cannot maintaine so many intelligencers as make knowne so much to the Pope as this common leager of confession in all States and Courts and Houses yea bosomes of men and women Thirdly it is a fit meanes to know the disposition of all persons by which they know where to haue fit agents for their villanies fit Patients for their lusts resolute Catholikes to stab Kings and blow vp Parliament houses But wee leaue it free and to be onely of those sinnes which most trouble the conscience and hinder the peace of the soule Thirdly we inioyne it not at set times as once a yeere at Easter but onely when the fore-named occasions are offered Fourthly we say it may be made not to a Priest onely or Fryar and their owne Parish Priest but if the Minister be a fit man then to him and if hee be not then to some other Minister or in the defect of such a one then to some ordinarie faithfull Christian to whom hee may discouer his trouble with the cause of it And if all this be so that confession must be made to God then consider before thou sinne that thou must go backe to God againe after thy departure from him by sinne the Prodigall goes from his Father but hee must come backe againe if there be a going from God there must be a returning to him if thou hide thy sinne thou must againe vncouer it Secondly if sinne must be confessed vnto God then doe it sincerely as before God In all things the heart and tongue ought to agree because the Lord made the one to expresse the other and so our Prophet in this confession suffered not his tongue to runne before his wits but hee thought hee would confesse and confessed so in all the parts of Gods worship the first thing respected is the heart whereas contrarily many in confession publike or priuate haue one thing in their mouth another in their heart Againe thou sinnest before God before his face in his sight the Lord looking on and standing by there is nothing which is not naked to his eyes no darknesse nor night can couer thee for that is as day to him with whom is no darknesse and therefore it is a bootlesse thing to seeke to hide thy sinne from him hee heard thee lye sweare and forsweare hee saw thee drunken and committing vncleannesse thou couldst not flye from his Spirit his fierie eyes did looke on thee himselfe stood at thy elbow Thirdly if thou confessest vnto God then in confession euer set thy selfe before God and this will season it with necessarie qualities as first thou wilt bring shame in thy face and an holy blushing as it is said What fruit haue ye of those things whereof ye are now ashamed And it is hollownesse and impudencie to offer to confesse foule sinnes without blushing and shame before God Oh said the holy man Ezra I am confounded and ashamed to lift vp mine eyes vnto thee A good heart seeing Gods eyes to be set on his nakednesse stands agast and ashamed in it selfe and there is no quietnesse to it till it bee couered with the garment of Christs righteousnesse Ezek. 16. 61 62 63. Then thou shalt remember thy wayes and be ashamed and confounded

heresie vpon these rather then the godly not deseruing it Thirdly this is a ground of instruction how to carry our selues towards them that are afflicted in soule and soundly humbled that we aggrauate not their sinnes or the danger of their estate but rather comfort them seeing they can and doe speake more basely and thinke more vilely of themselues then we can doe It is the part of a miserable comforter to adde sorrow to the afflicted Old Eli should haue had more compassion on Annah and not haue beene so inconsiderate as to say shee was drunken Oh my Lord said she I am not drunken but my soule is troubled within mee 1. Sam. 1. 16. It was the fault of Iobs friends that in stead of comfort they went about to proue him an hypocrite Of such the Church complaineth in the Canticles Thus I was wounded in the house of my friends If Gods childrens estate be alreadie heauy they lay it heauier on them But blessed is he that wisely iudgeth the poore Fourthly seeing in confession of sinne a man should become his owne greatest enemie we must conscionably vse the meanes to become our owne enemies not the enemies of our bodies but of our owne body of sinne And what are these meanes These First let vs search and sift our selues our estates and wayes Zeph. 2. 1. Fanne your selues fanne your selues O Nation not worthy to be loued Lam. 3. 40. Let vs search and try our wayes and turne againe vnto the Lord. Let vs carry lights into our soules to see the secrets of them Ier. 3. 13. Know thine iniquitie How by the Law of God whereby commeth knowledge of sinne the more insight into the Law the more sight of sinne miserie being right it selfe it is index sui obliqui shewing vs what to do and what is done amisse See Ier. 6. 8. Secondly let vs take knowledge of the rottennesse and corruptnesse of our nature for if wee could see our nature aright we should finde iust cause enough to hate our selues it being a stinking sinke a filthy puddle and an impure fountaine that sends forth muddy streames a bitter roote sending out odious fruit such as whereby we shew our selues enemies to God and righteousnesse hauing the spawne of all sinne in our hearts Thirdly meditate on the greatnesse of sinne examine in what degree and circumstances thou hast sinned and as thou hast risen in the degrees of sinne so rise accordingly in the degrees of humiliation and hatred of them and of thy selfe for them A low degree of humiliation will not serue Dauid and Manasseh when their sinnes are in high degrees Fourthly let vs looke vpon our sinnes in the numberlesse kindes of them in the fountaine and streames of them in wandring thoughts idle words and prophane hurtfull actions sinnes by omission of good and commission of euill sinnes of knowledge and presumption or of ignorance Psal. 19. 12. for many sinnes we know not which we must giue vp to the Lord to bee searched by him and by his mercy either to be brought to our remembrance or graciously passed by sinnes of youth or past to repent vs of them and of age either present to grone vnder them or future to feare and preuent In regard hereof say Lord who knoweth the errours of this life they are in number as the haires of our head Fiftly let vs labour to see the danger of our sinnes for he that sees an euill will be the more carefull to preuent the danger of it First see the danger of sinne in the infinite Maiestie of God offended for he will set himselfe stubbornely against all offenders that haue not set themselues against themselues in regard of their sinnes and put forth his wrath in flaming fire to render vengeance vpon the disobedient Secondly in trampling vnder foote the blood of the Couenant as an vnholy thing God sent his onely Son Christ Iesus from heauen to take our nature vpon him and to shed his blood for vs and yet in sinning we tread it vnder foote what a dangerous thing is this See Heb. 10. 29. Thirdly in quenching the motions of Gods good Spirit who hath often striuen with vs in the ministerie and betrusted vs with his gifts and graces Ephes. 4. 30. 1. Thes. 5. 19. Fourthly in staining our honourable profession which we should rather haue adorned and beautified as though other men would not debase our profession enough vnlesse we doe too We should walke worthy of our high Calling 1. Thes. 2. 12. and in holinesse whereunto we are called chap. 4. 7. being Saints by calling 1. Cor. 1. 2. and ought to bee holy as hee which hath called vs is holy 1. Pet. 1. 15. What a shame is it to infringe so excellent priuiledges Fiftly in repetition of sinne when wee commit the same sinne againe againe euery yeere moneth weeke and day yea euery moment of the day Better had it been for vs to haue been Gentiles and Painims who neuer knew the trueth then to heare sinne reprooued and yet rush presumptuously into it and after repentance to wallow againe in the mire See 2. Pet. 2. 21 22. it is a pittifull and lamentable thing that a man should wash himselfe from sinne by repentance and then go and pull Gods vengeance vpon him againe by tumbling himselfe in them Sixthly and lastly the danger of sinne is great because wee haue sinned against such great meanes of sanctification as namely first against our vowes made in baptisme and renued in the supper or which wee haue made of our selues vpon certaine occasions that wee would doe such or such things no more all these wee haue kept very slenderly or not at all whereas ciuill honestie requires performance of a promise made to man and is it nothing not to keep touch with God who hath commanded vs to keepe touch with men Remember the precept Eccles. 5. 3. Secondly against the light and checkes of conscience and is this nothing Christ saith This is the condemnation of the world that light is come into the world and men loue darknesse more then the light Rom. 1. 18 21. Wee reade that God plagued the Gentiles for neglecting the means of knowledge by the creatures how much more will he punish vs that professe the light of grace and yet spurne against it as if we were still in the night of darkenesse how many among vs liue in a number of sinnes more odiously then did many of the Gentiles who could liue somewhat ciuilly and honestly in respect of our outragious enormities Thirdly against many of Gods corrections both in our selues and in others when a childe receiues no good by correction we thinke his parents wil goe neere to thrust him out of doores so is it betweene God and vs. See an excellent place Dan. 5. 18. to 29. Because we are no whit benefited by other mens chastizements the sentence is not far off but

c. but hee will not because it is against his decree Againe God hath not eternally decreed to saue all but out of all a few a little flocke now if hee should remit the sinnes of the impenitent and of vnbeleeuers then he should saue all and so the way to heauen should bee the broad way and not many but all should goe in it which was Origens errour directly against Gods decree and word Secondly it will not stand with the iustice of God to forgiue their sinnes who repent not of them but rather loue them who obey their lusts and follow the leading of them most willingly 2. Thes. 1. 6. It is a righteous thing with God to recompense tribulation to them that trouble you If God haue any iustice he must exercise it against such as hate him and reiect all his commandements but to saue all would prooue him to bee a God all made of mercy Thirdly God could haue no mercy if hee should forgiue the sinnes of all good and bad for there could be no difference betweene his mercie and his iustice this is mercy to some to pull them out of the common corruption and curse of sinne and mercy only reioyceth against iudgement if there were no iudgement neither could there bee any mercy Besides will it stand with Gods wisedome to bestow and giue mercy to him that refuseth and despiseth it or to fill with mercy the vessels of wrath Fourthly where were Gods truth if he should forgiue the sinnes of impenitent and vnbeleeuing ones what strength were in the curses of the Law that the soule that sinnes shall die to what vse could the promises of the Gospell serue what vse of the prayer of Christ for beleeuers that his Father would keepe them in the truth why did he put such difference betweene men that hee would not so much as pray for the World What neede of the death of Christ of whom the Apostle saith The Iust died for the vniust but so as they should be righteous in him or what neede of any part of his righteousnes and obedience who fulfilled the Law for righteousnesse to euerie one that beleeueth Fifthly God hath made it a priuiledge of the Church and the members of it onely to haue their sinnes forgiuen So we say in the Creed I beleeue the Communion of Saints and remission of sinnes Isa. 33. 24. The people that dwell there shall haue their iniquitie forgiuen and 62. 12. They shall call them The holy people the redeemed of the Lord. Forgiuenesse of sinnes then is a part of the promise of God made to those that are in couenant with him Ier. 31. 31 34. The dayes come saith the Lord that I will make a new couenant for I will forgiue their iniquitie and remember their sinnes no more Yea this Psalme in the first verse makes it a note of a blessed man and a prerogatiue of the Saints Sixthly if God should bestow remission of sinnes in generall to all what neede is there of any grace what vse of the feare of God of faith c then we might set open all the doores of licenciousnesse and sinne and euery man might doe what hee list without all restraint or bridle So that to tye remission of sinne to repentance makes not onely for our saluation hereafter but also to correct and bridle sinne here and set vs into the beginnings of eternall life euen in this present World But how is this remission of sinne free if wee cannot haue it without these conditions of faith repentance confession c Yet is it still free first because though it bee not giuen without these yet it is not giuen for these as our iustification is free though it cannot be had without faith because it is not giuen for the dignitie of our faith Secondly euen these conditions are not of our selues but the gifts of God and so can merit nothing Thirdly faith and repentance are required not to shew for what but to whom remission of sinnes is bestowed namely to such only as haue obtained mercy and for whom Christ hath freely merited the same This serues to confute a grosse and ignorant conceit of many who say That God who made all will saue all and so lay all the care of saluation on God and neuer trouble themselues in vsing the meanes Alas poore soules No no neuer thinke that thou canst diuorce what God hath coupled namely the ende from the meanes it is true which Saint Augustine saith Hee that made thee without thee doth not saue thee without thee Why say some did not Christ dye for all and euerie man and shall not they bee saued for whom Christ dyed To this the Schoolemen say that Christ dyed for all sufficienter but not efficaciter Christs merits were sufficient to redeeme 10000. Worlds if they had faith to apprehend them saith Leo. But we speake of the effectuall shedding of Christs bloud which was shed for many not all to the remission of sinnes Matth. 26. 28. Secondly Christ died for all that is for all those many saith Augustine namely all the Elect for the sinnes of the World of the Elect for there is a World of the Elect standing of Iewes and Gentiles who are brought to faith and repentance Thirdly all and euery singular man cannot receiue remission of sinnes but onely beleeuers by the hand of faith some of all sortes of men now the Apostle saith that faith is not of all men and therefore it is called the faith of the Elect Tit. 1. 1. Therefore let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience Ephes. 5. 6. Secondly by this doctrine wee may see that no man can be assured of remission of sinnes but the true beleeuer who truly repenteth of his sinnes Euery man indeed will professe in his Creed that he beleeueth the remission of sinnes but this is but a vaine blast in the most whose sinnes binde them ouer to eternall death Onely the true beleeuer hath the right markes of remission of sinne which are these First he onely is weary and heauy laden and sees his neede of Christ whereas the wicked are whole in part or wholly and neede not the Physician Secondly onely hee hath a spirit free from guile which is made a note of remission vers 2. Of all other we may say as Peter did of Simon Magus Thy heart is not right with God one mans heart is a temple of Gods Spirit another hath not the Spirit of Christ and therefore is not his Thirdly onely a true beleeuer hath the consequents and fruites of remission of sinnes from which as from fruites we may goe to the tree as First the first of them is regeneration he is borne of God and sinneth not that is he hath not raigning sinne with him nor sinne vnto death because the seed of God is in him

much lesse vse them to the hurt of the Church and disgrace of the godly as not a few doe Againe in this inference therefore Dauid giue vs to vnderstand that this worke of Gods mercy shall not only not die in himselfe but suruiue for euer and refresh the godly of all ages hence note that The ordinarie workes of Gods mercy vpon his seruants are not recorded for them alone but for euery godly man to make his vse of them Deut. 29. 29. Things reuealed belong vnto vs and to our children And Rom. 15. 4. Whatsoeuer things are written aforetime are written for our learning c. We will prooue this by an induction In the Scripture there is matter first of doctrine secondly of life both either of faith or of fact That matter of doctrine belongs to our learning none denies more question is of matter of fact and example but the Scripture puts it out of question that the examples of the Saints are likewise recorded for our instruction wee may see it thus All examples of Scripture concerne either God or man If God it is some worke of mercy or iudgement If man it is an example either of vertue or vice Now all these are for our instruction First the workes of Gods mercie to his children I am 5. 17. to teach vs how mercifull GOD is to heare the prayers of his Saints and to let vs see how much the prayer of the faithfull if it bee feruent auaileth hee induceth the example of Elias who prayed and shut and opened the heauens What tell you vs of Elias that was rapt in a fiery Charet What are we silly wormes to him Yea but Elias was a man subiect to the same infirmities and therefore though thou be a man subiect to many infirmities pray thou also for the hearing of prayer depends not vpon the worthinesse of the person suppose Elias himselfe but vpon Gods mercie in Christ that is mans merits So was Elias his prayer accepted and so shall thine And to further our hope and confidence in the same place is alledged the example of Iob Yee haue heard saith the Apostle of the patience of Iob and what end God put to it Ob. Alas What tell you me of Iob a iust man fearing God not a man like him on the earth Sol. Oh but the Lord is very pittifull and mercifull vnto vs as well as vnto him if wee bee righteous as he was In our Text Dauid found mercy when he confessed Ob. Alas he was a man after Gods owne heart and a speciall type of Christ. Sol. Yet he was but a godly man and therefore shall euery godly man finde the like mercy vpon repentance as he did Paul was receiued to mercy being a grieuous persecutor and blasphemer Ob. Oh hee was a man rapt into the third heauens a chosen vessel Sol. But he was receiued to mercie that God might in him set out an example of his long-suffering vnto them which afterward should beleeue to life eternall 1. Tim. 1. 16. Secondly the workes of Gods iustice are written for our instruction as 1. Cor. 10. 11. All these things came on them for ensamples to vs on whom the ends of the world are come The Corinths might haue said What haue wee to doe with the examples of those that liued in the Old Testament we are baptized and receiue the sacraments so did not they Sol. Not so but they ate the same spirituall meate drank the same spirituall drinke in diuers signes and then hee applyes the examples that if they sinned as their Fathers they should be as deepe in iudgement as they were Luc. 17. 32. Remember LOTS wife many hundred yeeres after Christ calls his hearers to remember her So 2. Pet. 2. 6. the Lord made Sodome and Gomorrah an ensample to them that should liue vngodly Thirdly examples of the vertues of the Saints are written for our imitation Rom. 4. 22 23. Abraham beleeued and his faith was counted to him for righteousnesse Ob. But hee was fully assured the Father of the faithfull and an eminent man what is that to vs who are farre behinde him Sol. Yes that it is for this was not written for him alone saith the Text but for vs also to whom our faith shall bee imputed also for righteousnes What if thou art not in the degree of Faith which Abraham was in Be sure thou be a sonne of Abraham and it is not the strength of Faith but the trueth of it if it bee but a graine which layeth hold on Christ. Moses his meekenesse Iobs patience and Iosephs chastitie are recorded for our learning But if wee must imitate all the obedience of the Saints wee must imitate Abraham in killing our children The Doctrine extends it selfe onely to ordinary facts and not to extraordinarie ones such as this and others are the godly must bee imitated in all that obedience which they yeeld to the common rule of life but not in speciall commandements Ier. 19. 4 5. The Iewes after the example of Abraham did offer vp and burne their children thinking that because Abraham pleased God in offering his Sonne so should they but the Lord reprooueth and condemnes their fact saying I neuer commanded this nor spake it neither came it euer into my heart namely not in the Law and commandements which binde all it was onely a speciall tryall of Abraham That place therefore is the ground of this distinction to follow the Saints so farre as their examples are ordinarie in vertue yet wee may make some vse of this fact of Abraham as to part with our chiefest delight if God call for it And so the Apostle limiteth the imitation of Christians Bee yee followers of mee euen as I am of Christ we must not follow him being rapt into heauen or speake all tongues c. but so farre as hee exprest Christs vertues in his life Fourthly the vices and slips of the Saints are recorded also though not for our imitation yet for our instruction For as one saith the Patriarkes instruct vs as well erring as teaching vs for their slips shew First that it is not the strength of grace by which we stand but Gods power Secondly that the best needes mercy and is farre from merit vnlesse it be of death Thirdly that we had neede raise our selues vp by repentance after euery fall as they did Fourthly wee must hereby prouoke our owne watchfulnesse and while we stand take heed lest we fall for if such great Okes be shaken what shall wee poore shrubs expect The reasons of the doctrine are these First drawne from the scope of the whole Scripture all which and euery part of it tendeth to make the man of God perfect and fit to euery good worke 2. Tim. 3. 16. Now if euery godly man or man of God must bee made perfect by the Scripture then must euery one make vse of Gods ordinarie workes to any of his seruants Secondly God

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 a●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

against Elizabeth our Queene often at the perswasion of Walpoole a Priest and Cardinall of Coome or by Gunpowder against three Countries at the perswasion of Garnet Prouinciall of Iesuites in England Fifthly not only the Pope but also all Christian people are bound arctissimo conscientiae vinculo extremo animarum periculo to resist any hereticall King sirem praestare posuit if he can bring the matter about So Creswell Sixthly Kings as soone as they begin to be heretikes are presently ipso facto deiure excommunicate and depriued of their Kingdomes and their subiects freed from the oath of alleageance so saith Allen who for the same obtained a Cardinall-ship This saith he is a iust holy and honourable warre and hence he speaks to the English Nobles to rise vp in armes against Queene ELIZABETH Seuenthly Henrie the third a French King was iustly slaine before excommunication published because publike sorrowes waite no formes and in such publike things euident knowledge sententiae locum habet is in place of sentence So said William Reinolds Eightly a secret heretike is not onely ipso iure excommunicate but his children also deposed from the Kingdome because leprous parents beget leprous children Thus Symancha a wicked Knaue cuts off branch and roote Ninthly Yea but the Pope-holy-Father he approues of no such things no not he because he cannot erre Yes then Gregorie the seuenth and Gregorie the ninth erred not in teaching that so soone as a King is an heretike his subiects are freed from all loyaltie Nor Sixtus the fifth in making a laudatorie oration vpon the murder of Henrie the third King of France Nor Pope Pius Quintus in his Bull saying Volumus inbemus We will and command that all subiects take vp Armes against Queene Elizabeth Tenthly no murder without a Iesuite no Treason without a Priest Mariana found an apt scholer of Rauilliac and gaue him a poysoned Dagger to kill the French King Catesby Percy Faux were apt scholers of Garnet so Gerard Parsons Greenewell Nay these peaceable men themselues one strucke out the tooth another the heart of Henrie the fourth Who after all this can doubt of the wickednesse of the Romish Religion or who can thinke it acceptable vnto God seeing the godly the mercifull man onely can performe acceptable seruice What is not God pleased with that religion which he hath prospered so long neuer any Religion so rich so strong so embraced so defended by the Kings and Princes of the World First the Kingdome of Antichrist hath taken deepe rootes for many ages because First the shaddow neuer leaues the body Antichristianisme a shaddow of Christianitie so Antichrist began to worke in the Apostles daies and shall continue to the ende of the world Secondly the Lord will haue his Church still combate in this world to shake it out of securitie and to get Gods Armour which is onely able to preserue it from the deadly poyson that is in that enchaunted cup. Thirdly by prolonging this warre he hath occasion to shew his wisedome mercy and iustice in preseruing his Church through such danger and to trie the faithfulnesse and constancie of his Saints Heere is the patience of the Saints Fourthly sinne and want of zeale in the Church is a cause why he still stands a farre off the time of deliuerance is not yet Dan. 12. 1. But yet the sentence is passed against that Church It is fallen it is fallen Babylon the great Citie Reuel 18. 2 6. and giue her double to that shee hath done Secondly that Church is already blasted by the breath of Gods mouth Gods Word hath detected the Man of sinne 's fraude wherewith hee hath blinded the world his Bulls that were once as terrible as thunder and affrighted all Christendome are now accounted but paper-shot or a flea-bite and as winde in great part his Pardons and Indulgences which were once bought at so deare a rate are now contemned euen of little children as things of no value his claimes are disclaimed by Princes and notwithstanding all his Phisicians about him he is consumed and much withered Thirdly he shall bee quite abolished in himselfe and his members at the comming of Christ when himselfe and his whole sent shall bee cast into the burning Lake as a Mill-stone into the bottome of the Sea neuer to be raised vp againe Vnto thee HEre is the third point namely the person to whom the godly man must pray and that is God himselfe Whence note that Euery godly man in his affliction prayeth vnto the true God and to him alone Psal. 116. 2 3 4. In my day I called vpon the Lord and the Lord heard me Hezekiah in his day when his daies seemed to be cut off turned his face to the wall and wept and prayed to the Lord who heard his prayers saw his teares and gaue him his desires Isai. 38. 3 4 5. Paul also in his day being buffeted with the messenger of Satan prayed thrice that is often to the Lord and the Lord answered That his grace was sufficient for him 2. Cor. 12. 8. The reasons of this point are these First he cannot be a godly man that in the time of his peace and prosperitie approues not his godlinesse by being much and often in this dutie of prayer and much more in his affliction and distresse because first a godly man cannot bee without the Spirit of adoption which makes the heart thirst after the liuing God and formeth sighes and grones and desires in the soule after him the Spouse calleth Christ him whom her soule desireth whereas it is a signe of a dead soule and of a bad constitution to be without these desires and requests as DAVID makes it a note of an Atheist not to pray Psal. 14. 4. Secondly a godly man cannot deny vnto God the principall part of his worship which himselfe hath prescribed for his owne so great glorie and our owne so great good and vtilitie A godly man cannot but giue him the honour of Maiestie in seeing our hearts and wants and abilitie to relieue them and the honour of mercy both in confessions petitions and praises Thirdly a godly man cannot but depend vpon God as the Fountaine of grace as the Father of lights the Staffe of his life the Length of his daies the Strength of his heart his Portion for euer neither can a godly man testifie this confidence in God otherwise then by resorting to him as a God hearing prayer Fourthly a godly man cannot but sanctifie all his actions and gifts and all Gods creatures by this meanes which else are not pure vnto him Nay a godly man cannot but increase and strengthen his graces by the meanes of prayer and by the same meanes preserue his holinesse and grace and exercise them which stand or fall are weake or strong as this grace of prayer is Secondly a godly man cannot but much more in affliction and trouble seeke God by prayer If

his glory and our comfort Abraham Zachary Annah prayed no doubt for children in their yong dayes but were not heard till they were stricken in yeeres whereby God had more glory and themselues more exercise experience and comfort Thirdly God is found often in another kinde better for vs when we thinke he will not be found as in Paul Hee prayed God to remoue the pricke of the flesh but God would not be found in that yet he was in supplying sufficient grace Christ himselfe praied that the cup might passe from him his Father was not found in that particular but hee was found in passing him well through it which was far better So if God giue not the particular we aske but some thing better then it for it as patience exercise and increase of grace and strength that holds the heart in faithfull expectance who can denie but that he is found and sometimes God giues more then our request and is this a denyall A poore man askes a penny we giue him a shilling is this to denie his request Fourthly the godly in seeking are tyed to some conditions of which if they faile let them blame their owne vnfaithfulnesse and not the faithfulnesse of God who cannot denie them as First if they seeke not according to his Will or as his Word alloweth but as Zebede's Sonnes they know not what they aske they must haue not what is good for them but what seemeth good to them this was Moses his fault see Deut. 3. 25 26. Secondly if they aske without faith in wauering and doubting of Gods hearing or answere Thirdly if they aske without patient wayting the Lords leisure making more haste then good speed prescribing the manner and time of hearing which sinne was noted in the Israelites Psal. 78. 41. they limited or stinted the holy one of Israel here it is iust that the Lord is not found of his owne seruants But keepe the conditions of seeking and in some of these wayes the promise is true Seeke and yee shall finde Well if there be a time when God will not be found then must the godly hence learne rightly to conceiue of Gods not hearing their prayer for it proueth not that either they are out of Gods fauour and loue as hastie persons are ready to gather and conclude against themselues The Lord regards them not oh hee hath broken the bottle of their teares and they are none of his children or that the Lord grudgeth their good or is loth to afford it them or to discourage them to the breaking off of their prayers or God hath forgotten his promise But it serues to teach them to turne against their sinnes which hide good things from them and to ioyne watching against euill with wishing and prayer for good Secondly the longer our prayers are put off enter we into a more serious examination seuere proceeding against our sinnes Thirdly say thus with thy selfe The Lord now tries my faith patience loue hope and perseuerance I must not limit him as the Bethulians did or send for him in post-hast but wait his leisure though the vision stay be yet appointed for a time yet at length it shal speake and not lye Hab. 2. 3. And were it fit for a subiect by poste to send for the King Fourthly it may bee I know not well what I aske and the Lord knowes to giue mee better or aboue that I aske If it bee a good thing perhaps it is not good for me or not yet I must be kept humble still with a pricke in the flesh to let out my winde of vaine-glory What haue I a promise for that I pray for else I offer strange fire And is not this promise conditionall let me pervse it and so pray Fiftly doubtlesse the thing I aske is worth more prayer and more labour and I vnder-value it God by this delay would make mee know the worth of it by hard obtayning and learne to vse it well when I haue it that I may not forfeit it great things must bee sought with great affection Sixtly I must know my prayer is a seed-time it is sowne in heauen and cast into the bosome of God and as we cannot sow and reape presently but the husband-man waits patiently a whole winter so must I wait the comming vp of my prayers for certainely if the prayer of faith presently returne vs not some good it layes vp good in store for vs to enioy afterward And if God intend my bettring by present denial of my prayer so must I. Secondly the godly must learne hence to pray for their prayers seeing it is so hard for them to pray well to the end that they may finde entrance to God and acceptation before him Thou that hast not found God vpon thy prayer tell me Hast thou prayed that God would heare thee therein and direct thee to pray aright Know this for certaine Thou must sanctifie all things euen the word and prayer by the word and prayer Take vp Dauids practice Psal. 119. 169 170. Let my complaint come before thee O Lord and giue me vnderstanding according to thy Word Let my supplication come before thee and deliuer me according to thy promise Or else thou mayest pray in a time of not finding Thirdly the wicked may here see what a great plague is vpon them seeing God reiecteth their prayers and turnes them to sinne First the soule of a naturall man is dead to God and a dead man we know vtters no voyce Secondly seeing we liue at Gods allowance and liberalitie and hee giues not till wee seeke how poore and miserable must they bee that can not seeke him to obtayne Thirdly the strength of a Christian is in his prayer as Sampsons strength was in his haire if this bee taken away he is a prey for all the spirituall Philistims Fourthly it was the curse of Moab to pray and not preuaile and it was the comfortlesse case of Saul in his need not to be answered But God will not deale so roughly with his Creatures as you talke of why he is gracious and ready to heare We acknowledge these attributes of God but what is that to thee that art a Moabite and out of the couenant what will Gods mercy profit thee that lyest in sin vnrepented Mercy belongs onely to the vessels of mercy What good can a conditionall promise doe him that no way performes the condition promises of mercy belong onely to those that keepe the condition of beleeuing There is yet a third doctrine to bee considered and that is this There is a time wherein God will be graciously found of euery godly man if he seeke him Matth. 7. 7. Seeke and yee shall finde this is a generall promise made to all the followers of Christ and Whosoeuer seeketh findeth Ier. 29. 11 12. There is a promise that Gods people shall cry vnto him and he will heare them they shall seeke him and finde him because

this musicke must be these first it must tend to edification and therefore it must be vnderstood Secondly it must not carry away the heart or eare either of the Singer or of the Hearer but stirre it vp Thirdly it must not consist more in fragore quàm feruore more in contention of voice then intention of heart Fourthly it must be orderly not wasting the time of preaching for the better must take place and take vp more time Here therefore is not approued that practice of the Papists in turning out of the preaching of the Word for their chanting of Masses and musick which is first in Latin and therefore cannot be vnderstood nor edifie Secondly superstitious for all of them hold Masse sung to be more holy and meritorious then Masse said Thirdly they sing to Idols and God is not the matter of their songs The best Organe in Gods seruice is a Christian and faithfull mans heart set that in tune and there will be sweet musicke But as for our singing of Psalmes in publike and priuate the vse of them is excellent if vsed aright first to celebrate the Name of God in the acknowledgement of his mercies Secondly by singing to awaken our dull hearts and raise them towards God Thirdly as to testifie our owne thankefulnesse and shew our affection and reioyce our selues in him so also to stirre vp others to zeale and feruencie as Psal. 34. 3. O magnifie the Lord with me and let vs exalt his name together Fourthly to comfort and refresh our sorrowfull spirits as Paul and Silas being in prison sung to God euen at midnight Act. 16. 25. Fiftly to learne by the examples of the Saints to feare God to trust in him in aduersitie and so to confirme our selues in pietie Sixtly to be acquainted with the Psalmes and learne them by heart in which is a most artificiall anatomie of the soule of a Christian shewing most liuely his whole state and constitution Secondly if the matter of our songs be best when diuine it condemnes all those wanton songs and tunes which misse-tune the heart and affections and tend to nothing but corruption Dauids songs were of God but how vaine and vile are the songs of our common people How happily might they make exchange of their wanton Sonnets and filthy Ballads with these holy Psalmes first doth not the Apostle include such amorous lewd songs vnder iesting or foolish talking which he aduiseth Christians to exchange with thanksgiuing Ephes. 5. 4. Secondly must we giue an account of euery idle word and not of euery idle song which is hurtfull to our selues and others and keepes out better Thirdly it is a manifest note of a carnall man to be delighted with wicked or foolish songs Doth not want of spirituall affection argue the want of the Spirit And doth not want of spirituall songs argue want of spirituall affection And if it be so our eyes see a generall decay of godlinesse and increase of Atheisme and prophanenesse among our people who are generally decayed in singing Psalmes and delight to sing nothing but prophane Ditties barring grace out of the heart But I cannot passe ouer the practice of wicked Fidlers who make it their profession and get their liuing by the daily poysoning of many with themselues by most filthy and ribaldrie songs shamelesse and vnchaste Ditties setting themselues to please the foule and wicked hearts and eares of men to the displeasure of God and their owne damnation without timely repentance I may not name Dauids songs almost the same day with these detestable Ditties But if filthinesse and fornication ought not to be named among Saints then should there be no place for such Teachers of filthinesse whose mouthes were better be without tongues then filled with songs of any such kinde for as these doe much infect and poyson others so any better vnbeseeme themselues Cannot we by all our labour and best endeuours preuaile with men while wee prouoke them to puritie of heart and life such is the gulfe of naturall vncleannesse and filthinesse And is there any neede of such firebrands and incentiues of lust Doe men neede spurres and prouocations to vnchastitie and filthinesse If it be not in the power of Christians to stop the mouthes of such Satanicall Factors yet let them be wise to stop their owne eares lest hereby the Deuill cast a sparkle into their Gunne-powder Thirdly let vs learne to checke our selues when we finde our selues heauie and wearie in talking of good things and of our gracious God seeing the godly account this a refreshing and matter of godly songs and when we finde want of Spirit and coldnesse of heart in singing Psalmes publike or priuate for this argues decay in godlinesse and coldnesse in Religion seeing the heart must leade the tongue and a ioyfull tongue accompanies a gracious heart Meanes to help forward our songs in God are these First make vp thy peace with God Acquaint thy selfe with him then shall the Almightie be thy delight Iob 22. 21 26. Grow vp in the knowledge of God the more thou knowest him the more full will thy ioy be especially get assurance of the pardon of thy sinnes Secondly delight in his Word and Ordinances as in the deedes of thy saluation Psal. 119. 54. Thy Statutes haue beene my songs in the house of my pilgrimage Thirdly get sinceritie of heart for Can an hypocrite delight himselfe in the Almightie Iob 27. 10. No hee cannot Fourthly beware of intangling thy heart with wicked or worldly pleasures for these are as water cast into heauenly heates keepe out carnall ioyes and labour to make thy ioy more heauenly VERSE 8 9 10. 8. I will instruct thee and teach thee in the way that thou shalt goe and I will guide thee with mine eye 9. Be not like an Horse or like a Mule which vnderstand not whose mouthes thou doest binde with bit and bridle lest they come neere thee 10. Many sorrowes shall come to the wicked but he that trusteth in the Lord mercy shall compasse him NOw we come to the third vse of the former doctrine laid downe in the former part of the Psalme which concerneth our obedience vnto God the summe of it is this that when a Christian hath gotten remission of sinnes hee must take heede of offending God any more and indeuour to walke worthy of so great a mercy These three Verses contayne first a Preface to the exhortation in the eighth Verse Secondly the exhortation it selfe standing of a graue and sharpe counsell or aduice Be not like the Horse or Mule that is be not so indocible as thou wast neither stand out stubbornely with God as thou didst before thy iustification Thirdly the Reasons or inforcements of the counsell drawne first from the plagues of God vpon indocible and incorrigible persons Many are the sorrowes of the wicked Secondly from Gods great good wil towards his own who haue got assurance of remission of sinne Mercy or goodnesse shall

were as I am sauing my bonds His sound zeale wished that all were sound Christians And hence are all those Similitudes wherein grace is compared to such things as are hardliest kept in any compasse as First to fire Quench not the spirit if there bee but sparkles of fire vnder the ashes lay on wood and it wil kindle and turne it into it selfe let grace meet but with fewell and matter it will worke vpon it to the warming of all the house Secondly to water which is of a flowing nature and is hardly contained within bankes or bounds so Christ sayth He that drinketh of this water out of his belly shall flow Riuers of water of life Ioh. 7. 38. Thirdly to a sweet smell or precious ointment which spreds into the ayre and cannot bee smelt of any one but also of euery one in the same place Fourthly to a leauen The kingdome of heauen saith Christ is like a little peece of leauen it will quickly worke through a whole lumpe Fiftly to a light in a Candlesticke which lightneth the whole house yea which cares not to consume it selfe so it may comfort and inlighten others First then examine hereby the truth of grace and thy conuersion euen by thy desire and endeuour in the conuersion of others Pro. 27. 17. Iron sharpens Iron so doth one friend sharpen another that is quicken vp another a sparke of zeale in one Christian will kindle a flame in another yea it will stirre vp some good inclinations and motions euen in lewd persons If Andrew find Simon he will bring him to Christ and if Christ find Philip Philip will find Nathaniel the woman of Samaria was no sooner toucht a little but she called the whole Citie to see Christ. Doe we lacke motiues First if wee looke at the wicked wee shall see them call one another to goe together and haue all one purse Prou. 1. 14. they can spread and infuse their wickednesse one into another suddenly as mischiefe is very nimble See wee not Iesuites and Papists compassing with great danger of their liues all the parts of the World to corrupt and infect with the deadly poysoned Cup of the Whore of Babel all the Countries of the Earth and shall not wee labour to make men loue and like the truth Shall their blinde zeale carrie them so farre beyond vs who while wee professe wee hold the truth against them our care is not to plant or spread this Religion as they doe theirs Oh then our loue is but small if it bee any at all Secondly he is no Saint that liueth out of the Communion of Saints a righteous man is described to bee one whose lips feed many nay a gracious woman opens her lips with wisdome And why doth not the Lord giue one man all graces or to all a like measure but diuersly but that he intendeth the mutuall good of each person It was anciently prophesied of beleeuers Isay 2. 3. in the new Testament thus Many shall goe vp to the mountaine of the Lord and say Come let vs goe vp to the house of the Lord and he will teach vs his wayes and how glad was Dauid when he could get men together to goe vp to the Temple of God Psal. 122. 1. 2. The grace of gracious persons must be discouered by the grace of their lips Thirdly if wee consider the blessed fruit of this care for others conuersion it will be a strong motiue to take it vnto vs First we shall notably glorifie God in furthering his Kingdome in our selues and others this was the care of them who were taught in the Apostles Doctrine that in two yeeres it was carryed from Ephesus ouer all Asia and many were partakers of it Act. 19. 10. hereby Gods glorie was exceedingly enlarged Secondly wee shall hereby edifie our brethren and bring Gods glorie into request with them Cant. 5. 17. when the Church had liuely set forth the beauties and perfections of her loue and Lord Iesus Christ others which before had no sense and feeling of it by her commendations are now rauished with desire after him saying Whither is thy beloued gone turne aside that wee may seeke him with thee Yea being as weake as we are may be a means of conuerting and sauing our brethren and so bind their hearts for euer vnto vs. Thirdly wee shall not onely set a-worke our owne graces but increase them and bee gainers by our returne of our talents wee read not of any seruant that vsed his talent but to increase and this is by a secret blessing of God who giues bread to the Sower as the two Disciples going to Emaus talking of good things Christ himselfe ioyned to them and went with them yea and although for a time at our first conference often we see but little fruit yet after a while it is with vs as it was with those Disciples Their eyes were holden for a time that they could not know Christ but holding on in their communication Christ lodgeth with them sits downe at table opens their eyes and reueales himselfe vnto them euen so it is here Fourthly we shall not onely further our reckoning to giue it vp with ioy but euen increase our glorie and reward in Heauen as hee that had gained fiue talents was made Ruler of fiue Cities and the other of tenne What can mooue to this dutie if this doe not mooue vs Secondly this serues to reproue many sorts of men as First such as content themselues with a conceit of their owne conuersion and good estate but they are wise and politique they will looke euery one to one but as for others who made them their brothers Keepers What haue they to doe whether they sinke or swimme euery vessell must stand on his owne bottome they must shift for themselues Yes yes GOD hath made thee euery mans Keeper and giuen thee the charge of euery man within thy power to do him good to further his saluation Neyther canst thou haue any comfortable assurance of thy owne charge if thou desirest and endeuourest not the conuersion of others Slender is the sense of mercie and little loue of righteousnesse in thy owne soule if there bee in thee no desire of drawing others to the same Therefore lay aside this conceit that thou art to care onely for thy selfe Secondly such are hereby reprooued as can frame themselues to please all companies they fall into are ashamed or afraid to minister or entertaine such speech as sauoureth of this desire and thus passe the time in idle speeches or vnsauourie communication not onely to the hindering of that comfort which would rise out of sauourie and fruitfull conference but to carrie with them a checke and accusation of conscience for neglecting so comfortable a dutie Oh therefore finding our selues tardie in these things let vs checke our selues and know that though wee cannot gaine others to goodnesse by our speech yet wee shall lose nothing by it but be gainers our selues

euen by our best naturall graces much lesse can wee imbrace it or by the power and strength of nature or will follow it against the Papists who teach that we can Secondly learne to pitie naturall men as Dauid here doth who as blind men first see not the way to Heauen secondly and are in danger of harmes though they thinke themselues safe enough thirdly and are soone mis-led for who but ignorant persons are a prey to Iesuites and such like fourthly and lastly they haue no comfort of the Sunne no light of grace or of glorie And a wofull condition are such in as liue without the meanes of knowledge and grace who would liue in a soyle where the Sunne neuer shines or if hee were sure to bee made blinde in it yet many men leaue good meanes for a little pelfe who according to the Prouerbe runne out of the blessing of GOD into the warme Sunne Thirdly wee see hereby how little need there is either to remooue the Word and Sacraments from the people as the Papists doe the light of the Sunne being not so necessarie to the World as the vse of these Fourthly let vs doe as the blinde man in the Gospell did Luc. 18. 35. c. First let vs acknowledge that Christ must open our eyes that he must giue vs eye-salue nay both eyes to see and light to enlighten vs. Secondly let vs pray as he did saying Lord our desire is that our eyes may bee opened that wee may haue insight into heauenly things Thirdly let vs with him stand in the way where Christ comes by in the Temple and the Assemblies of the Saints in the Tents of Shepheards or among the seuen Golden Candlestickes Fourthly being healed he praysed Christ and leapt for ioy so if we see the things of God better then wee did before wee should reioyce exceedingly with hearty thankesgiuing Fiftly hauing his eyes opened he followed Christ and would not bee beaten from him so if wee can get the eyes of our minde opened wee must prayse our good God in word and in deed walke answerable to this mercie become his Disciples sinne no more lest a worse thing befall vs and walke worthy of the light So much of the first point the second followes namely that The word must not onely bee taught but also specially applyed to euery particular person Dauid saith not I will teach the Church or all men in generall but euerie one in particular thee After Adam had sinned how plainely and personally doth the Lord deale with him both in amplifying his sinne that hee might be strucke downe with it and in publishing the promise of saluation to rayse him againe herein teaching euerie Minister and Preacher how to carry the Word home to euery sonne of Adam seeing they are to speake the same wordes which hee whose Messengers they are would speake 2. Sam. 12. Nathan the Prophet of the Lord sent to Dauid while yet hee lay in his sinne was directed by God what to say and he must not onely in a Parable make Dauid condemne the sinne to the death He shall dye that hath done this thing but by plaine dealing with him saying Thou art the man condemne himselfe and confesse I haue sinned Our Sauiour Christ thus carryed his Doctrine applying it home to the seuerall persons it concerned to the Iewes Mat. 3. 7. O geration of vipers who hath forewarned you to flye from the wrath to come to the Pharises Woe bee to you Scribes and Pharises Hypocrites And his Apostles being to deale with wicked people vsed the same course Act. 2. 23. Whom yee slew with wicked hands and hanged on a Tree and Chap. 8. 22. Thy monie perish with thee repent of this thy malice thou art in the gall of bitternesse It may bee thy sinne may bee done away Hence their Sermons were called exhortation which is application of Doctrine and inforcing of it Act. 13. 15. And their Writings are of the same manner euer after Doctrine they vsed exhortations as Rom. 12. hauing deliuered the Doctrine of Faith Iustification Sanctification and Predestination in the former Chapters begins there his exhortations and so continues in them to the end The like may be seene in other Epistles First the vse of the Scripture is to exhort reproue correct and instruct to make the man of God absolute the vse of it is not onely to teach and enlighten the vnderstanding but also to worke vpon conuince quiet and direct the conscience and whole course Doctrine is but the laying of a ground application is the building vp of a Christian. Secondly the life of Ministerie is in application without which the Word is a Sword but without an edge not in it selfe but to vs but being specially applyed it is a two-edged Sword cutting deepe diuiding betweene the marrow and bone and piercing betweene the soule and spirit Heb. 4. 12. Application of the Word is that which leads it to the thoughts and intents of the heart to discerne them to high thoughts to deiect them to the affections if sinfull to captiuate them if set right to enflame them to seuerall temptations and lusts to sub due them and to the whole life and wayes to reforme them Thirdly our owne constitution and weaknesse stands in need of speciall application First because our hearts are naturally asleepe and we are couered ouer with the spirit of slumber spoken of Isa. 29. 10. and need to bee wakened by a voyce lift vp like a Trumpet from some sonne of Thunder Dauid by his grosse sinne had cast himselfe into a fast and dead sleepe therefore Nathan must goe to waken him and say aloud in his eares Thou art the man Secondly our hearts by the neglect of good meanes or securitie are easily hardned and lose their softnesse or tendernesse now the word in speciall application must bee as an hard wedge to our hard knots this makes the Word an Hammer to knocke and breake our flintie hearts Ier. 23. 29. Thirdly as wee cannot apply the Word our selues so wee will not apply it commonly men skip ouer the Law and catch at the Gospell and so being neuer soundly humbled their whole life is led carelesly Fourthly this bad disposition of ours can neuer bee reformed without this speciall application for the Word neuer becomes ours neyther can wee taste any sweetnesse of it without this no fruit of the Law in our humiliation no comfort of the promises in our restitution no vnderstanding of the true meaning of eyther without our owne faith mingling and truely applying both no worke of the Spirits sanctification in our hearts but in applying the Law and Gospell no action of our liues warrantable but by faith which is a speciall application of the Word vnto them First then we that are Ministers must labour herein A good Steward giues euery one his part and then it is the wholesome Word of life when euery one hath that portion

There shall be weeping and gnashing of teeth Luc. 13. 28. Thirdly in the punishment of sense when they shal be wrapped in that cursed sentence Depart from mee I know you not when they shall be bound hand and foot and cast into torments prepared for the deuill and his Angels which torment is amplified first by the place a prison a lake of fire and brimstone a dungeon for the darkenesse blacker then that of Egypt where shall bee a perpetuall night in a word an hell Secondly by the company the deuill and his Angels with all the rout of reprobates Gods deadly enemies and whom God is a deadly enemie vnto such as they chose for their companions in this world and would not bee separated from now they shall not Thirdly by the exquisitenesse of torment set out by fire and brimstone and that which is most terrible to sense yea not onely outward but inward also described by the worme of conscience which as a gnawing griefe shall eate and fret the heart of the sinner in memorie of ancient and hatefull sinnes Fourthly in sinfull concurrences as hatred of God blasphemie despaire cursings for all the parts of soule and body shal curse the day of their wretchednesse and confusion when the fire of Gods iealousie and his hot wrath shall seaze vpon them Fifthly in seeing all mercie and pittie excluded nay God and his Saints whose affection shall be conformable to his shall reioyce and laugh at their destruction this shall breake the caule of their hearts with sorrow Sixthly in the eternity of their sorrowes the worme within dyes not their fire neuer goes out but the wrath of God abideth vpon the sinner without all remission or abatement without any intermission or release without end or mitigation not one drop of water shal coole their tongue and so long as God is God the smoke of their torment shall ascend vp night and day continually This is Tophet prepared for the wicked in which one word how many sorrowes be there Now the reasons to cleare Gods iustice in all these sorrowes of the wicked are these First where many sinnes are vnrepented of there must needes be many sorrowes euery sinne hauing sorrow enough belonging to it Secondly where an infinite God is offended an infinite law transgressed and an infinite iustice prouoked there must needes an infinite reuenge be returned vpon the sinners head and sorrowes in infinite measure bee conceiued Thirdly Infinite mercie hath been reiected the blessed meanes of saluation neglected and despised good meanes without in the ministerie counsell and example of the godly inward motions of the spirit quenched yea some checks of conscience contemned and some resolutions deaded and vnfollowed All these yet bring on more stripes and sorrows especially in remembrance of hatefull sinnes against knowledge meanes and conscience Fourthly it is now too late to repent when these sorrowes haue beset the sinner on euery side hope of mercie is cut off the Sunne is set vpon him the doore of grace is shut against him now hee can heare no other voice then that Reu. 18. 6 7. Giue him torments according to his sinnes Here is an Ilias an vpheaped measure of infinite sorrow a mercilesse sorrow without sparke of hope or ioy Fifthly now hee sees with horror and despaire that which he would not heare of first that he hath in his whole course piled vp wrath against himselfe Secondly that God whom he thought to be made all of mercy is a God of infinite iustice and a consuming fire and how dreadfull it is to fall into his hands Thirdly that the sentence of death is passed irrecouerably and the heauie doome of damnation for such sinnes as he thought to be lighter then a feather Fourthly that himselfe is a vessell of wrath filled with Gods indignation that shall seaze on him so long as God is God seeing Christs bloud can be shed no more and teares of repentance come now too late a Sea of them is not able to quench one sparke of this fire First then let this be a motiue to restraine all men from sinne seeing it brings such after-claps If there be any that like the Horse or Mule wil not vnderstand nor be perswaded to seeke the Lord but will obstinately persist hardning his heart against the Word for such a man are all these sorrowes prepared Thou that delightest in any sinne open or secret that wilt drinke with the Drunkard sweare with the Swearer and breake the Sabbath after so many admonitions thou that liuest in pride wantonnesse idlenesse vncleannesse contempt of God and his Word and Seruants thou that euery way multipliest thy sinnes remember what Dauid saith Psal. 16. 4. Thou multiplyest and heapest vp thy sorrowes euen wrath and fuell for thy selfe against the day of wrath Thou that canst with a bold face braue out thy sinnes and glorie in that thy hand is strong to practise vngodlinesse and canst triumph when thou canst bring others to thy bent thou shalt one day crie for sorrow of heart and howle for vexation of spirit Isa. 65. 14. and curse the day that euer thou knewest thy Companions and with bitter lamentation shalt waile and gnash thy teeth at thy vnhappy condition and all this in all eternitie Oh consider these terrors of the Lord and be perswaded to turne to the Lord seeke in time thy blessednesse in the pardon of sinne that thou mayest escape all these things Consider the end of all sinne in that one Pro. 5. 3 4. Though it be as an hony-combe in thy mouth the end will be bitter as wormewood And if now thou seest thy danger but wilt runne on headlong vpon all these sorrowes excluded from all pity and mercy say thou wast warned the time commeth wherein thou mayest be pitied but not helped or rather neither pitied nor helped the Iudge hath said it Behold I come shortly and my reward is with me to render to euery man according to his workes Secondly if so many sorrowes and they of this nature belong to euery wicked man then it followes that no sinne is small in it selfe to euery of which all these sorrowes belong Our Text plainely teacheth that they belong not only to Murtherers Theeues Adulterers Lyers Swearers but also to ciuill honest men in the worlds account if they be ignorant of the Word or wayes of God To him that liues obstinately in any knowne sinne that holds on for his profit or pleasure any practice condemned in the Word and in his owne conscience let him be neuer so ciuill sober sociable peaceable and harmelesse all his ciuilitie cannot keepe off these sorrowes if there be not knowledge of God softnesse of heart a teachable disposition and an hungring after Gods mercy in Christ alone aboue all things in the world Where be the Papists that teach some sinnes to be veniall in their owne nature when as all these sorrowes are the wages of the least Rom. 6. vlt.

flowe all other mercies that we enioy as streames of it first temporall concerning this present life as health life liberty wealth peace prosperity good name c. Oh but the wicked haue all these True but first not in a right tenure they are vsurpers they haue no right in themselues no part in Christ to recouer it Secondly not by vertue of any promise or couenant Thirdly not in any holy or sanctifyed vse for To the impure all things are impure Fourthly none of their prosperity is ioyned with Gods loue but his hatred which is a secret poyson in them whereas Psal. 35. 27. the Lord loueth the prosperitie of his seruant he ioynes them both together Secondly spirituall things euen in these also how hath God compassed vs with mercies euen for the present First What a world of mercy was and is in that one gift of his Sonne to bee our reconciliation when we were firebrands of hell that the blessed Sonne of God would descend from the glory of heauen and giue himselfe to the death of the Crosse and the paines of hell to redeeme vs from all iniquitie The Apostle conceiues of this as of a rich mercy Ephes. 1. 7. by whom saith he we haue redemption through his bloud euen the forgiuenesse of sinnes according to his rich grace This is the com passing mercy meant in our text euen redemption from sinne by Christ both from the guilt and punishment of it a free mercy a full mercy an Ocean of mercy drawing vs out of a gulfe and bottomlesse sea of sorrowes euerlasting Dauid amplifyeth this mercy Psa. 86. 13. Great is thy mercy towards mee for thou hast deliuered my soule from the lowest hell Secondly What an infinite mercy peculiar to the godly is that of his spirit to take vp our hearts for his temples when wee were spiritually possessed of the deuill by the same spirit hee doeth daily cleanse vs and wash vs and beautifyeth our soules with heauenly graces teacheth vs leadeth vs into all trueth comforteth vs with heauenly consolations in all distresses What a great mercy was it when Christ opened the eyes of the blinde or healed the deafe and lame yea or when hee raised Lazarus being dead but God regenerating vs by his Spirit doeth all these for vs he giues sight to vs being blinde sayth to our deafe eares Be open yea restores vs to life being dead in trespasses and sinnes and makes vs able to mooue and stirre in good wayes Those great workes of the Sonne of God were all miraculous but heere is a miracle aboue them all yea one mercy consisting of many miracles Thirdly What a mercy is it not onely to giue them his word as hee doth also to the wicked but also to make it the immortall seede of their new birth and the syncere milke to feede them to make it a preseruatiue from many great sinnes which the wicked daily commit open and secret to put it into their handes as a sword to cut off Satans temptations to make it vnto them a rule of faith and a rule of life able to make the man of God perfect to euery good worke to make it a sound stay and comfort to support them in all their troubles wherein else they must needs sinke In this respect the child of God is compassed with a multitude of mercies all which the wicked are strangers vnto Fourthly What an inexhaust treasure of mercy is it that the godly enioy that whereas God heareth not sinners that is wicked ones he not onely giueth them leaue to come freely to the throne of Grace to aske any good thing for them but also much assurance in their soules of obtaining any thing they aske because of his promise Aske and yee shall haue If earthly fathers can giue good things to their children much more will our heauenly Father giue not onely what we aske but euen abundantly aboue that we are able to aske or to thinke Ephes. 3. 20. Can that man bee other then beset with mercy who hath a meanes to get within Gods store-house and treasury when hee will Can hee that is able by the prayer of faith with Israel to preuaile with God want abundance of blessings Great is the power of feruent prayer for mercy It can obtaine and force the sunne to stand still It can commaund the cloudes to raine or not to raine It can get children for the barren and life to the dead and if our prayer be weake Christs intercession hath power enough for vs Iohn 11. 22 42. Oh that wicked men knew the power of prayer how quickely then would they come to Gods mercy-gate Fiftly What a mercy is it peculiar to the Saints to haue peace of conscience and ioy of their estate that whereas wicked men are often vexed euer lyable to infinite horrors feares and inward torments which are the beginnings of hell they beeing iustified by faith haue peace with God the spirit of bondage and feare and tumult is gone and the spirit of adoption dwells in their hearts which makes them cry Abba Father Rom. 8. 15. And whereas the wicked haue no peace but a senslesse vnfeelingnesse of their estate the godly haue peace in them which as the Apostle saith passeth vnderstanding because first neither can the vnderstanding of man sufficiently conceiue it Secondly neither can the vnderstanding of man sufficiently esteeme or prize it according to the worth and value of it plainly implying it to bee such a mercy as for the greatnesse ouerwhelmes him that hath it an infinite and vnbounded mercy called the peace of God which hee beginneth and maintaineth heere and perfecteth and preserueth for all eternity But how standeth this with all those euills and miseries with which the godly are beset in this life Can they be beset both with misery and mercy too This is a sixt and last mercie therfore special to them that they are neuer more compassed with mercie then when they seeme most miserable Habak 3. 2. The Lord in iudgement remembreth mercie For first nothing is properly euill but that which comes from diuine reuenge but nothing comes so vpon the godly Christ hath carried away all the reuenge of their sinnes so that their crosses come from mercie Secondly they are attended with mercy for God hath first fitted his seruants for afflictions before he brings them Religion hath patience which if the house be not filled with plenty makes a sallet of green herbs more daintie thē the sweetest dishes of wicked men it hath strength aboue which the triall shall not be it hath subiection and silence to God and can blesse him both in giuing and in taking away Thirdly Gods mercy reioyceth in iudgement against iudgement three waies first magnifying himselfe secondly training his chosen thirdly teaching others and all by the troubles of his children The first in two respects first when iudgement begins at Gods house he declares his hatred against sinne and mercifully by

them forewarnes the wicked of their danger For if iudgement begin there where shall the wicked appeare Secondly hee most manifesteth his power in his childrens weakenesse in supporting their soules and bodies Now if his power and mercie were not aboue the iudgement they should perish in it Secondly he traines and betters his children which is great mercie by the iudgement first he scowres and purgeth their sinne afflictions are as Gods laundrie wherin his children by beating scowring and rubbing are made whiter and whiter Venimous creatures breed not in winter nay a sharpe winter kils the Vermine so afflictions nip and stay our corruptions This is another mercie aboue the iudgement Secondly by them hee exerciseth and stirreth vp the grace that is in them as the winde blowes vp the sparkes of fire yea manifests the synceritie of their hearts to themselues and others for a man is that indeed which he is in triall Thirdly he fits them by afflictions to comfort others in triall with the same comforts wherewith hee hath comforted them A great mercie to fit them to mercifulnesse and to set out Gods mercie to others See Exod. 23. 9. Fourthly he teacheth them to esteeme more of his blessings in the want of them Is there not an ouer-ruling mercie in all this that whereas afflictions are in themselues euill and reuenges of sinne yet they make the godly better now whatsoeuer makes vs better is from a hand of mercie Thirdly the Lord by his seruants trouble would teach all first that the euils chiefly esteemed so in the world are not so indeed for the godly are exempted from the greatest euils if only wicked men were blind blindnesse would bee thought a fearefull iudgement therefore to confute that Isaac must bee blinde Secondly how such euils should be borne It is a mercie that by the godly the world may bee taught how to beare the hand of God Thirdly an infallible marke of the resurrection Luc. 16. 25. Sonne remember that thou in thy life time receiuedst thy good things and Lazarus euill things therefore now hee is comforted and thou art tormented Fourthly that all their miseries end in mercie and are turned to their best Marke and consider the godly man for his end is peace his light afflictions are recompensed with an eternall weight of glory From all which we may conclude that if godly men in the midst of their miseries bee so compassed with mercie in the beginning carriage and conclusion of them that the doctrine propounded is most true But if we turne our selues to the second branch and consider those kindes of mercies which shall meete vs in the life to come we can looke no way but we are intrenched with such mercies as eye hath not seene nor eare heard neither can enter into the heart of man to conceiue much lesse can wee speake of them as they are but must breake out into Dauids admiration Psal. 31. 9. O how great is that goodnesse which thou hast layd vp for them that feare thee But yet as Moses wee may see the good land a farre off and with the searchers let you see by a cluster or two and giue a taste of the good things therin If God loue vs sayd they he will bring vs vnto it so many as God loueth shall be brought to it and not onely taste as here how good and gracious God is but shall drinke plentifully of the riuers of his house for with him is the Well of life and in his light wee shall see light First how can the Elect but be compassed with mercie when all the miserie and sorrow with all the causes and effects wherewith they are now compassed shall be abolished and vtterly chafed away Now we are vexed with the remembrance of euils past with the sense of euils present and with the feare of euils to come but all these first things must passe away and all teares must be wiped from our eyes In our bodies all weakenesse naturall infirmitie sickenesse labour mortality and corruption shall bee remooued they shall need neither meate nor cloth for which here we toyle so much nor Marriage nor Physicke nor sleepe there shall be no care for the familie no toyle in the calling for they rest from their labours no labour spent in teaching or learning in preaching or hearing mortalitie hath put on immortalitie and death being destroyed it can dye no more The soule shall be from all sinne and sinfull passions from ignorance vnbeliefe pride enuie and all the workes of the flesh yea not onely from sin but from the power of sinning the will hath no freedome to euill being perfectly freed to good neither can the affections set themselues vpon any other obiect In our names we are now lyable to many contumelies and reproches and slanders as our Lord himselfe was numbred among the wicked Hee was not knowne no more are wee but then shall our innocencie breake out as the light and it shall be manifest what we are 1. Ioh. 3. 2. When Christ our Head shall appeare we also shall appeare with him in glory Now wee are in spirituall combat but then wee shall bee perfectly freed from the deuil from his Angels from sinne and sinners from the world and the lusts that are in it and God shall fully and finally tread Satan vnder our feete Secondly If wee be so happie in Priuatiue mercies what shall we be in Positiue how shall we be compassed with them First how shall wee be beset with mercie yea and glory in enioying the immediate fellowship and vision of God in whose face is fulnesse of ioy and at his right hand pleasures for euermore If a man had all the paines of hell vpon him this blessed vision of God would make him an happie man We see God now but as in a glasse and yet that sight of him vpholds vs in all our troubles how much more shall we be fully happy when we shall see him as he is face to face euen so fully as being glorified we shall be capable of So many mercies compasse the Elect in this one as if I had a thousand tongues and should doe nothing but speake them till the day of Iudgement I could not recount them Secondly what a wonderfull mercie shall compasse vs in our immediate vnion and coniunction with Christ our Head by which we shall be like him not like him as he was a man of sorrowes and in the shape of a seruant for thus he was like vs but like him as hee is now the glorified Head of his Church not equall to him but like him both in soule and body Our soules perfect in knowledge holinesse and righteousnesse and standing in a perfect image of God like to the perfect holinesse of Christ himselfe Our bodies clothed with beauty strength shining agilitie and glorie as his is He walketh in white so shall wee His face is shining and glorious so shall ours As hee sits on his Fathers

heart is ready to make any thing thy portion but God and when by sinne thou hast prouoked him to hide his face or stand aloofe from thee then say thou trustest in God and not before True it is that the godly haue some failings and slidings from these rules but yet hereunto they striue and in some comfortable measure attaine Now if these bee the practices and qualities of such as mercy belongs vnto wee see easily by the contrary that there bee sundry kindes of men to whom the Lord doth couenant wrath as First many ciuill men who content themselues without the knowledge of God they say they meane well and doe no man harme liue in peace with their neighbours and follow their Church as others doe yet haue no care of religion but for fashion they say they trust in God but doe not because they vse not the meanes nor walke in the way of faith and repentance nor in the conscionable hearing and obeying of the word Secondly such as walke stubbornely against God and the meanes of Saluation mercy belongs not to these How know you that Well enough first out of the text which saith Mercy belongs to him that trusteth in God Now he that trusteth in God walketh on in a course of godlinesse and cannot stand out against God Secondly by an expresse text Deut. 29. 20. He that heareth the curses of this law and yet blesseth himselfe saying Though I walke in the stubbornnesse of my heart the sword shal not come neer me I will not be mercifull to that man saith the Lord. Secondly heere is a great comfort for the godly who haue no small security hence that whatsoeuer their outward estate is or may bee Gods mercy compasseth them as the hilles compasse Ierusalem see it in some instances First If Satan assault vs on euery side with temptation to vex and disquiet vs with inward feares he shall not haue so nimble eyes to spy our weaknesse as the eye of the Lord to spy meanes to strengthen vs. Let him obiect the greatnesse and infinite number of our sinnes yet hee shall but amplifie the great mercie of GOD which is greater and more large then all the sinne and miseries in the world Thus Moses comforteth GODS people Deut. 4. 31. The Lord thy God is a mercifull God he will not forsake nor destroy thee nor forget the Couenant of thy Fathers which he sware vnto them Secondly If vnmerciful men compasse them and come about them like Bees Psal. 118. 12. and sharpen their stings yet the mercies of the Lord are neerer them then that they can hurt them Thus Dauid comforted himselfe Psal. 86. 14. 15. O Lord the proud are risen against mee but thou Lord art strong and mercifull gracious and long-suffering and a pitifull God Thirdly If a man should conflict with Gods owne hand by inward temptations or outward tryals of sicknesse pouertie persecution if hee were so beset as hee could see nothing but troubles without and feares within now is the time to mound and fence himselfe with this comfortable Doctrine that euen now GODS mercies doe guard and compasse him seeing he cannot deny himselfe nor faile of any of his promises Dauid when he was to chuse one of the three Rods of GOD the Sword Famine or Plague he chose to fall into the hands of God because he is mercifull 2. Sam. 24. 14. Hee may afflict and chasten vs a while and for a moment seeme to forsake vs but with great compassions he will gather vs Isa. 45. 7. 10. For Hee chides not alwayes neyther retayneth hee his wrath for euer Psal. 103. 8. Fourthly If a man were in the hands of Death and the Messengers thereof had already taken hold on him as on Hezekiah yet euen then hee need feare none ill seeing Gods mercies compasse him this is euer our couer though wee cannot alwayes see it as Elisha his seruant saw not the great mercies of God compassing him and his Master euen then when we know not GODS mercie is all about vs there are still more with vs then against vs our Mountaine is alway beset with Heauenly Warriours Was Ionas euer more compassed with mercies then when he was in his owne sense cast off and compassed with Waues and Weedes Was Israel euer more compassed with mercie then when they were compassed with Mountaines Sea Enemies Death and deadly things these our extremities are Gods oportunitie Nay fiftly suppose a man were in the house of death in the graue yet euen this separates not from GODS mercies which being eternall leaue vs not in death but when we are most compassed with dust and corruption shall then bee most abundant and mightie for vs. Oh therefore let so many as trust in God flye in all their straits to this Sanctuarie which can make not onely Deaths forerunners but euen Death it selfe welcome which depriues vs of all things else but this mercie into the full estate of which it setteth vs. Thirdly labour aboue all things in the World to get part in this mercie by getting assurance of the pardon of sinne get this and thou gettest a mercie reaching vp to Heauen a Crowne of Blessings a plentifull Redemption Our Prophet here cals it a compassing mercie for a godly man thinkes not himselfe compassed whith mercie when hee is compassed onely with outward blessings when GOD hath hedged about his house and hee hath wealth to tumble in though the World breathe after nothing else but when he hath a voyce telling him that God in Christ is mercifull to his sinne and hath couered his iniquitie oh now thinkes Dauid himselfe compassed with mercie and not before although hee was a King and had all outward things to his hearts wish Zacheus had mercie enough when saluation was come to his house hee neuer got so fast before as now hee forgoes and restores hee was neuer compassed with mercy till now though he was a great rich man neuer so rich as now when hee was impouerishing himselfe to entertaine Christ in his house and heart Iaakob when hee saw Iosephs face his best beloued sonne Now sayth hee I haue enough let mee now dye seeing I haue seene my sonne Iosephs face How much more shall wee haue enough to see the face of the well-beloued Sonne of God yea and of God himselfe in that wel-beloued one appeased and fully pacified Simeon hauing seene Christ with his eyes and held him in his armes Now Lord sayd hee let thy seruant depart in peace for mine eyes haue seene thy saluation But to see Christ by the eye of faith and hold him in our hearts will make death much more welcome to vs we shall thinke we haue enough the sweet sense of it within will frame the mouth to speake plentifully of it as our Prophet doth in this place Neyther can any good heart eyther lightly account or speake slenderly of such a mercy neyther content it selfe with slight meanes to get it or with superficiall

to recall Gods mercies into memory two 291 To helpe vs in singing to God foure 308 To know our selues in Gods way foure 332 To get vnderstanding foure 350 Of assurance of remission of sinnes fiue 174 To helpe memory of good things foure 270 Mercy of God twofold 230 Mercy manifested to any one must bee of vse to euery one reasons foure 183 Mercy which must attend prayer stands in three things 201 Nothing is Mercy but what proceeds from mercy 256 Mercies of God how to be prized fiue rules 290 Mercies of God towards the godly enlarged in three seuerall kindes 381 Mercies spirituall in this life reduced to sixe heads 382 Mercies meeting the Saints in the life to come distinguished into one Priuatiue two Positiues 387 Mercies positiue in the life to come reduced to three heads 388 Ministry that setteth mens sinnes plainely before them to be reuerenced 139 Minister must haue a flame in his owne heart that must kindle another 176 A good Minister must be a good man 182 Minister must be a leader as well as an instructer foure reasons 339 Misery of a wicked man who cannot pray in foure things 195 Motiues not to runne in further debt with God foure 27 To sincerity seuen 60 To diligent custodie of the heart foure 61 To get a sence of our spirituall mysery foure 115 To consider of our wayes and estates fiue 120 To mercifulnesse fiue 202 To seeke the Lord foure 293 To get experience of God three 271 To Thankefulnesse fiue 294 To call one another forward in grace three 319 To get vnderstanding foure 352 To lay aside obstinacy in sinne fiue 356 Musicke in Gods seruice and the rules 305 N NAturall men to be pitied 320 Naturall men obstinat against God and his word 353 Naturall man vnderstandeth nothing of God and his word without a teacher three reasons 311 Notes of a sincere heart foure 57 Of godly sorrow fiue 83 Notes or attendants of sound confession nine 148 Notes of a man discharged of his sinnes 172 Notes to know when a man maketh God his hiding-place foure 262 Notes of a man gotten out of obstinacy fiue 358 Nothing shall preuaile against godly men to their hurt 277 O OBiections for humane merites answered fiue 33 Obiections to prooue that one wicked man cannot conuert another answered 180 Obiections why men should not be so precise answ 190 Obiections for praying to Angels 214 Obiections for inuocating Saints departed 215 Obiections against certaintie of saluation answ 35 Obiections of the troubled heart not finding God so comfortably as it desireth resolued 290 Obiections terrifying from godly life answered 409 Obseruations to helpe forward experience 269 Obstinacie ariseth out of fiue causes 354 In the Old Testament the Sword and Word might better concurre in one person then in the new 310 No Ordinances of God bring any true ioy to wicked men proued by sixe instances 415 P PAtience sundry wayes vrged from consideration of Gods hand 46 And from the shortnesse of time 285 Pardon of sinne maketh an happie man foure reasons 31 Pardon of sinne must be certainly beleeued 35 Pardon belongs onely to penitent Confessors sixe reasons 167 Pastour must haue his eye on his flocke foure reasons 340 Patternes of mercie to bee im'tated 203 People must indure speciall application of the Word 324 People must diligently attend to things taught three reasons 338 Plague of wicked men not to bee heard in prayer foure reas 236 Popish positions trumpets to rebellion and treason 208 Practices contrary to sound confession of sinne 137 Prayer is a seeking of God 220 Presence of God both of Power and grace euer with his children 276 Gods Preseruation is Mediat or Immediat 273 Priuiledges of such as whose sinnes are remitted 257 Promises of deliuerance true when godly seeme most left in their enemies hands foure wayes 249 Gods promise limiteth the measure and his prouidence limiteth the time of his childrens trouble 275 Properties of true trust in God foure 392 All vse of Psalmes must edifie 2 Q Quest. VVHy men feele not the heauy burden of sinne foure reas 8 How sinne can be couered seeing God cannot but see it 14 How good men may comfort themselues discouering the deceit of their owne hearts 51 Why wicked men feele not so great a burden of sinne vnpardoned as the godly of pardoned sinnes 78 How the body commeth to bee troubled by the minde two reas 79 Why all the godly are not alike terrified by sinne three reasons 79 How a man may know his sorrow to be godly 84 How Christian ioy and sorrow may stand together 87 How Afflictions euill in themselues can be the hand of God fiue wayes 93 How they be the hand of God when the Deuils hand or wicked mens be in them 94 How a man in crosses may looke at second causes 95 Why the Lord layeth so heauy things on his children seuen reas 99 How long and tedious afflictions are short and momentany in fiue respects 107 How a man by confession can make his sinnes knowne to God who knowes them before 141 Why we must confesse to God that which God knoweth already three reasons 142 How Confession can be sound before sinne be pardoned seeing nothing is acceptable before pardon of sin 161 How can faith be a full perswasion when it is not perfect answered in sixe conclusions 163 Whether God cannot pardon sinne without the condition of Repentance and godly sorrow 168 How Remission of sinnes is free seeing we cannot haue it without condition of Faith Repentance Confession c 170 Whether Christ died for all and euery particular man 171 Whether an vnregenerate man may saue and conuert a soule 177 How can a man pray and obtaine the holy Ghost who hath him alreadie 193 Whether a wicked man may pray seeing if he doe it is sinne if hee doe not it is no lesse 195 How God heareth or rather heareth not wicked men 196 Whether Romane Religion be not of God being so prospered so strong so embraced and defended by the great Kings of the earth 209 Why the Kingdom of Antichrist hath taken so deepe roots in the world or somany ages foure reas 210 Why none are more troubled then godly men 274 How the Church is euer preserued in trouble and from it 276 How we can seeke or finde God who is neuer absent but euery where present 220 Whether a man hath free will to change himselfe 345 Who is a righteous man 397 Why and how sinners are called righteous and perfect 4. reas 398 Why godly men are called vpright in heart 3. reasons 399 How we are said to reioyce in the Lord namely when our ioy hath fiue properties 401 How we may lawfully reioyce in outward things 417 R REasons why God will only pardon sins of such as are godlysorrowfull six 168 Reasons to looke to vprightnesse of heart three 403 Reioycing of godly men ought to be in the Lord 3. reas 417 Religion vpset and vpheld

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-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